SPIRITUAL OPTICS: OF A GLASS Discovering the weakness and imperfection of a Christians knowledge in this life. BY NATHANAEL CULVERWELL, Master of Arts, and lately Fellow of EMMANUEL COLLEGE in CAMBRIDGE Printed by THOMAS BUCK one of the Printers to that University. 1651. And are to be sold by Anthony Nicholson, Stationer there. To the Reader Reader, I Here present thee with a little mirror, wherein thou mayest easily discern thine own imperfections, unless they stand in thy light; and if thou wilt but use to reflect upon thyself, and dwell at home, thou mayest easily find that thou hast little reason either to admire thyself, or contemn others. If thy knowledge puff thee up, thou hast so much the less. He was counted a wise man who said that he knew but one thing, and that was, that he knew nothing; though another durst not own so much; and a wiser man then both tell us, that he that is wise in his own eyes is of all fools the most incurable; and another, that if any man think that he knows any thing, he knows nothing yet as he ought to know. So that it seems to be agreed on by those who are best able to judge, that the first piece of wisdom is to be sensible of ignorance. Then I hope this Discourse may prove not unprofitable, truly nor unseasonable neither in this confident age, when every ignorant one is so prone to lean unto his own understanding, that he thinks himself too good to be taught, whereas indeed he hath not yet wit enough to learn. But it is the Devil's subtlety to dazzle them with new light (as boys do geese) that they may wink conceitedly while he pulls them naked, and makes them become ridiculous. It is sad to think how he puts out men's eyes, and then makes himself cruel sport with them; & the game of it is, that still they think themselves seers, and know not that they are blind, and naked, and miserable. Now if this glass prove but instrumental to reflect so much old light upon them, as to discover to them their own blindness, there will be some hope of cure. But Reader, I must entreat thee neither to condemn this piece because it is imperfect, nor yet contemn it for being little. It is imperfect, I confess: but so is all our knowledge here, which is the subject of it; and if we know but in part, no wonder if we prophesy also but in part; besides, if Saint Paul himself could not utter the words which he had heard, then truly we may very well excuse this Author for not expressing that in words, which neither ear hath heard, nor eye seen, nor the heart of man conceived. But it may be what is here said, may at first seem but little: it may be the sooner read: do but peruse it, and if it please thee, it is enough; if otherwise, too much. But indeed it was intended only for a taste, and to bear the mace into the world before that learned and elegant tratise, which this ingenious Author hath left behind him concerning The light of Nature; which now waits only to see what entertainment this will meet withal. Perhaps it may be expected that I should add something in praise of the Author: but I am not ignorant that a friends testimony is prone to be suspected of partiality; and although such an one have most reason to know the truth, yet Cassandra-like he seldom hath the hap to be believed. The best on ' ti is, he needs it not, his works will commend him most effectually: which if I shall endeavour to bring into public view, I hope thou wilt find them such, that I shall not be thought either to have abused thy leisure, or to have wronged the memory of my deceased friend. W. D. Emman. Dec. 24. 1651. I. COR. 13.12. For now we see through a glass darkly; but then face to face: now I know in part, but then shall I know even as also I am known. PAUL that was of a piercing eye, and had as clear an insight into the mysteries of salvation, as any other; whose soul was always mounting towards that third heaven, whither he had once been rapt, and had there heard words that neither could nor might be uttered (for so much is employed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) we find him here granting the imperfection of his knowledge, those weak and shadowy apprehensions which he had of the Divine Majesty, while the saw through a glass darkly; and encouraging himself with the consideration of the full and clear vision, which we shall have of him hereafter, when we shall see God face to face in glory. Without any further preamble we'll open the words of the text, that we may see this glass clearly, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Apostle here advances charity to the highest pitch of commendation, as a triumphant grace, a grace that had eternity stamped upon it. It outlives faith, for that gives place to vision; it outlasts hope, for that is swallowed up in fruition: Prophecies they shall vanish, and tongues shall be silenced, and knowledge shall pass away: for 'tis weak and imperfect here, in its minority, yea, in its infancy; When I was a child I spoke as a child. 'Tis cloudy and obscure here; for now we see through a glass darkly. NOW we see etc. Now that the Gospel beams out upon us with a powerful and glorious ray. It was likely that at the first peeping out of heavenly light, at the Evangelicall daybreak, before the shadows were fully scattered, that then there would be some obscurity: I but it has shined out brighter and brighter till perfect day, and yet still we see thus darkly. Secondly, (which is the true and genuine meaning) Now whilst we are in this house of our earthly tabernacle, whilst the understanding of a man, which the wise man calls The candle of the Lord, while 'tis hid in the dark lantern of the body. Till this partition-wal be beaten down, we cannot see God face to face. There's no reaching of perfection here, 'tis treasured up for a better life. He that will shoot high may aim at a star, but he must not think to hit it. Nihil est ab omni parte beatum. Beatum & perfectum are both one. Alas! now when the soul does but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, try the wing, and flutter towards heaven, 'tis presently pulled down with an earthy body we carry about with us; 'tis so depressed here, as it can hardly look up to heaven: how then shall it see God face to face? Now WE see through a glass etc. We that have an holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that teaches us all things; we that have many secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whisper and breathe of the holy Spirit, that leads us into all truth; we that are acquainted with the mind of God, that have had many a gracious aspect from him, yet WE see but darkly. No wonder that the sun's too bright for owls, when eagles are dazzled with it, and become dim-sighted; 'tis like that such as are aliens from the Commonwealth of Israel will be wholly ignorant of these Magnalia, when they that are à secretioribus know them but in part: if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of the morning, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, children of light; if these see so darkly, then surely a child of darkness will see nothing at all: If Paul now a glorious Apostle see no more, what could he see when he was a furious persecutor, before the scales fell from his eyes? Secondly, We that are no novices in Christianity, but have made much progress in the ways of religion, yet we see but darkly. IT was likely at the first opening of the souls eye, at the first cast of it upon heavenly things, that then it would not see so clearly. It but it hath been long fixed upon God, eyeing of his goodness, gazing upon the riches of his free grace, viewing all his ways, looking at and prying into his several deal; and yet still it sees thus darkly. And if a tall and eminent Christian see so little, what shall a babe see, a new born babe? If a vigorous and sparkling eye see no clearer, what shall a weak distempered eye, a blear-eied soul, what shall that see? If an experienced Apostle, a Paul see no more, what shall a new disciple see, a Nicodemus that comes by night? he must needs see but darkly. Now we see through a glass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some that would be more critical than they need, would fain show us a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed with them is a lookingglass: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is some other glass: either such an one as is for the help of weak an aged eyes, and then 'tis, we see through spectacles; or else such as presents the object though a fare off, and so 'tis, we see through a perspective. The Vulgar Latin, that will have it per transennam, through a lattice: as the Spouse in the Canticles is said to flourish through the lattices. And all these urge the force of the Preposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we see through a glass, or through a lattice. But they might easily know, if they pleased, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and though it be true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the more usual word for a lookingglass; yet 'tis as true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same. Hesychius makes them synonyma: and the word is but once more used in the New Testament, 1. James 23. and there can be no doubt but there 'tis taken for a lookingglass. Well then, our dark imperfect knowledge of God here is thus set forth by seeing in a glass; 1. Because 'tis no immediate vision: the object is not primarily and immediately presented to the eye, but by way of resultancy, and mediante specule, by the conveyance of the lookingglass, which is a silent interpreter of the object. And such is our knowledge of God here, and such our communion with him; only some broken beams of glory, some glimpses of his presence scattered here and there, in this ordinance, and in that, glasses of his own making, means of his proper institution. 2. 'Tis a weak and imperfect vision: for, First, according to some, not res ipsa but imago rei, only the shape and resemblance of the thing is seen; the effigies of the object drawn with the pencil of a beam is presented to the eye. And Secondly, as the Optics tell us, radius reflexus languet, the beam gins to be weary, and is ready to faint, it gives a weak and languishing representation, 'tis an imperfect vision. And O how dark is our knowledge of God here! what poor manifestations have we of his presence, in comparison of that sight which we look for hereafter! when his essence shall be displayed with a most glorious Emphasis. 3. Seeing through a glass is a vanishing and transient vision, as S. James expresses it; A man having seen his natural face in a glass, goes his way, and presently forgets what manner of man he was. A dying species could not make any strong impression. One direct view of an object is more full and satisfactory, than the often seeing it through a glass. Our Apostle hath applied it to our purpose; Knowledge passes away, in respect of that weak and imperfect way of knowledge which we have here; for thus S. Paul glosses upon his own text; When that which is perfect is come, then that which is imperfect shall be abolished. But besides all this, Beza and some others think that our Apostle hath allusion to that way of knowledge which the Philosophers show us, and so often speak of; That the understanding doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intellectus speculatur phantasmata, and thus sees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No light springs into the mind but through the window of sense: the sense, that's the first receptacle of the species, which flowing from a material object somewhat thick and muddy, they must be clarified and throughly refined by the Intellectus agens, (for that they suppose) poured out from vessel to vessel, and taken off from the lees before the soul drink them in as her proper nectar. This remote and far-fetched way of knowledge Saint Paul opposes to the quick and present view which we shall have of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we behold them in speculo divino; we shall see in that glass clearly. But there is a place in 2. Cor. 3.18. where Saint Paul seemeth to oppose his own expression; for there to see through a glass may seem to import a clear and open vision; Hear what the words say, We all with open face beholding as in a glass the glory of God are changed into the same image from glory to glory, as by the spirit of our God. A learned Critic hath well observed that the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes both, for it signifies both vultus and speculum. So that to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either be to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or else, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I know such as I formerly mentioned would have recourse to their difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but if we look more accurately into the words, I think we shall find that even there to see through a glass implies a dark and imperfect vision. For the Apostle compares those present advantages which we in the Gospel have over them which were under the Law: they were all under a cloud, and Moses had a vail upon his face; but we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with open face behold the glory of God: and yet it is but beholding it through a glass; for thus the state of the Church under the Gospel is described, Rev. 4. there's a throne compassed with a sea of glass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 6. Under the Law it was mare aereum, but now in the Gospel mare vitreum, clearer representations, as that renowned interpreter of the Revelation observes. Well then, in reference to them under the Law we behold with open face, but yet in respect to that clear sight which we shall have hereafter, it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and so it follows, we are changed into the same image from glory to glory: which though it may be thus understood, from his glory we become glorious; yet I doubt not but it is meant of the several degrees of glory: and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from grace to glory. For grace is Aurora gloriae, the dawning of the beatifical vision. Grace is glory in the bud, and glory is grace at the full. Surely glory is nothing else but a bright constellation of graces, happiness nothing but the quintessence of holiness. And yet if any shall much contend, that there to see through a glass expresses a clear and unobscure vision, it is nothing prejudicial to our present purpose: for here Saint Paul doubles his expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we see through a glass darkly in a riddle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aenigma is properly obscura allegoria, an allegory with a mask on: it is a borrowed speech and a cloudy speech. A knotty intricate speech sealed up and locked from vulgar apprehensions, that's a riddle: and our knowledge of God here is thus cloudy and enigmatical, and that if you take it in those three several ways which are usually given of it. First, by way of removal or negation, when we take away all such things as are inconsistent with a Deity. And thus the Scripture riddles him forth; With him is no beginning of days, nor end of life. He is not a man that he should lie, or the son of man that he should repent. With him is no variableness nor shadow of turning, etc. and in this sense Dionysius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he there admires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transcendent beams of Divine darkness; for so that Areopagite is pleased to speak. Now you will easily grant that this is a dark and cloudy knowledge, when we cannot tell you what a thing is, but what it is not: for ex puris negativis nihil concluditur. Secondly, when we conceive of him in a superlative way, in a way of eminency and transcendency: and thus the forenamed author (if he be the author) speaking of his being, saith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many divine perfections are scattered and broken amongst the creatures, as the same face may be represented in seveall glasses; and all the excellencies of the creatures are collected and meet eminently in God, as several faces may be seen in one glass. The creatures must be winnowed from all imperfections, and the finest and choicest of them must be taken to give some weak resemblance of a Deity: the ruddiness of the rose, and the purity of the lily, nay the top and excellency of the creation must be brought to shadow out the Spouses beauty; and yet that this knowledge is weak and imperfect will easily appear. 1. Because these inferior beings are so gross and material, as that the purest of them, the very quintessence and flos creaturae is mere dregs, if compared with so pure an essence; its gold becomes dross, its silver time. And when heavenly perfections are set out by the creatures excellencies, it is but a stooping low to humane capacity: the soul would be dazzled at so bright a Majesty, unless he were clouded with such expressions. 2. This way of beholding him breeds rather admiration than begets knowledge; for when we hear of so goodly an essence that hath all excellencies bound up in one vast volume, we wonder what that should be: and admiration is at the best but semen scientiae or abrupta scientia, as the learned Verulam calls it, a stupefied kind of knowledge. 3. This rather sets the soul a longing than gives it any true satisfaction. For when we hear there is so choice a thing, we long to know what it is: which was a signe we knew it not before, or but very weakly. For true knowledge satiates the soul, there is a complacency and acquiescence in it, especially when it is conversant about so high an object: so that this way is but dark and full of riddles. Thirdly, When we consider of God by way of Causality, in that vast influence which he hath upon all things, as with him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the supposed Areopagite) Springing beams of goodness, and overflowing effusions of light, as he is causa fontana, a fountain essence continually bubbling forth, from whence the several drops of inferior beings have their original: and as he is the main spring that sets the wheels of those petty entities on working: for in him we live, move, and have our being. Now this rather shows us that there is a God, than what he is; that there is indeed such a prime being, a self-being, an all-being, a giver of being, à quo omnia, per quem omnia, propter quem omnia; but still we are to seek, what this being is; so that these apprehensions of him are very weak and shadowy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we now see through a glass darkly. But then] Then when a believing soul returns to God that gave it, it sees him face to face, and fixes its eye upon him to all eternity. As soon as ever the soul is unsheathed from the body, it glisters most gloriously; as soon as ever it is unclouded from corruption, it shall beam forth most oriently; as soon as it is let lose from this cage of clay, it sings most melodiously: nothing hinders a Christian from a sight of God face to face, but the interposition of a gross earthy body; it is death's office to break down this wall of separation, that the soul may be admitted into the presence of God. Secondly, Then, at that general day of refreshment, when God shall sit upon his throne in beauty and excellency as a centre of light streaming forth to the glorious circumference of the four and twenty Elders, that sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is in the 4 of the Revelation. Face to face] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is opposed to seeing in a glass, 1. as a more immediate vision: 2. a clear and perfect vision: 3. as a permanent and eternal vision: 4. as the learned Piscator, (because those things which we see in a glass are à tergo) exceptâ fancy & corpore proprio. In the words there is a plain allusion to that place in the 12 of Numbers the 8, where God promises to manifest himself to his servant Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint render it very agreeable to our purpose, & that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is translated by S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by our Apostle elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And yet we must not think that by virtue of this promise Moses had so full and beatifical a vision of God, as we expect hereafter in glory. No, it is spoken only of Gods communicating himself to him in a clearer way than he would to any of the Prophets: he would speak to them in riddles, to Jeremy in the riddle of an almond tree, of a seething pot, and so to the rest of the Prophets; I but he conversed familiarly with Moses, as a man talks to his friend face to face. And as for Moses his petition in the 33 of Exod. 18. I beseech thee show me thy glory, it was only a desire that God would show himself in some corporeal resemblance, so as to assure him of his presence, that that would accompany him. And this is God's answer, I will make all my goodness pass before thee. Besides, there is a plain denial; God tells him he cannot see his face: Moses saw no more of God than we do here, the backparts of his glory; he saw them in a corporeal resemblance, and we in an intellectual vision. You see the allusion this place hath to that in Numbers. Now as for the meaning of the words, but then face to face. 1. It is not meant of seeing Christ in his humane nature face to face, as Job speaks, With these very eyes I shall see my Redeemer: for thus the wicked also shall see him with terror and amazement, when the mountains shall be esteemed an easier burden, if they could but cover them from the face of an angry Saviour that will frown them into hell, 2. As for the error of the Anthropomorphites, it is so gross as it neither deserves to be repeated, nor needs to be confuted. 3. I take it be meant of an Intellectual beholding the very essence of God, according to that, 1. John 3.2. When he shall appear we shall be like unto him, and see him as he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and yet it can by no means be a comprehensive vision: for that's a mere repugnancy, that a finite creature should grasp an infinite essence. Or by the face of God may be meant his glory and perfections; for the face is the throne of beauty. In the following words S. Paul gives a plainer expression of that which before he had spoke more darkly. Now I see through a glass darkly, now I know in part; but then face to face, but then I shall know even as also I am known. As when two see one another face to face, the one knows the other by sight, as he is known by him. Now I know in part] S. Paul on set purpose changes the person, that he may acknowledge his own imperfection. He had included himself before, Now WE see through a glass darkly. I, but he will do it more apparently, now I know in part: and when so great an Apostle inculcates his own defects, me thinks none should boast of their self-sufficiency. 2. Now I KNOW in part] Here is a reason of our imperfection here: If the light that is in thee be darkness, how great is that darkness? Knowledge is a leading principle, and all graces follow it in a just measure and proportion: if we knew God more, we should obey him more; if we knew more of his goodness, we should love him more; if we knew more of his Majesty, we should fear him more; if more of his faithfulness, we should trust him more: nay, if we knew him perfectly, all these would be perfect: when knowledge is complete, obedience will be exact. 3. Now I know IN PART: according to the Syriack, parum de multo. 1. little of that I should know. 2. little of that I might know. 3. little of that others know. 4. little of that I desire to know. 5. little of that I shall know hereafter in glory. 4. Now I KNOW in part. 1. Religion is no fancy, opinion, or conjectural thing: no, we have a certain knowledge of God and his ways here; we see through a glass, though it be but darkly: there is truth in a riddle, though it be obscure. 2. A Christian gins his acquaintance with God here: he that knows him not in part here, shall never see him face to face in glory. We have here the first glimpses of heaven, a prospect of Canaan, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of happiness, the initials of Glory. But then I shall know, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is bringing me better acquainted with a thing that I knew before, a more exact viewing of an object that I saw before afar off. That little portion of knowledge which we had here shall be much improved, our eye shall be raised to see the same things more strongly and clearly. Our knowledge here was but scintilla futurae lucis. When the soul shall say as the Queen of Sheba did to Solomon in the 1. Kings 10. It was a true report that I heard in mine own land of thine acts and of thy wisdom; howbeit I scarce believed the words until I came, and mine eyes had seen it; and behold the half was not told me. Happy are thy men, O happy are these thy servants that stand continually before thee! Even as also I am known. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The words if they be put to it will endure a double Hebraisme. I shall know as I am known. 1. I shall know as I am approved, sicut & agnitus sum; nay chrysostom makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causal; I shall know because I am approved. 2. I shall know as I am made to know. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Beza; and (which is a wonder) Heinsius agrees with him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he; and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he tells us if we would render the words Hellenistically, they would run thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I shall so know as God is pleased to be known by me, to manifest himself unto me. And yet Piscator rejects both these senses; the words themselves being sufficiently tempered with the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is not a note of equality, but of similitude, as in many other places. And thus much may serve for explication of the text for clearing the glass, for opening the Aenigma. If you now look into the words, you'll find them full of spiritual Optics. Here is Visio reflexa; for now we see through a glass darkly: and here is visio recta; but then face to face. We will begin with the Catoptrica: Now we see through a Glass darkly; and here I shall present many glasses to your view. First, In the glass of the Creature, in speculo mundi. This is a common and obvious glass presented to every one's view, and there are some glimmerings of common light, a lumen naturae diffused among all, by which they may see into it. Our Apostle shows us this glass in 1. Rom. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The invisible things of God from the creation of the world are clearly seen. The words in the fountain run thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and deserve to be cleared from an unjust interpretation: for some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be à creatura mundi: others à creatione mundi, ex creatione mundi: so Beza. But all these are fare enough from the meaning of the place: for their sense is, That the invisible things of God are seen by the creatures, or by the creation. It is true, our Apostle saith so much in this verse, but not in these very words; for than it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when as I doubt not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à mundo condito. Piscator and Drusius both meet in this, and the Syriack translation is clear for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à jactis mundi fundamentis. And then the words speak thus much, From the first infancy of the world, ever since it was created, the eternal power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned in the former verse, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of this verse, the eternal power and Godhead have manifested themselves, and the Prime cause hath been very apparent in those effects of his, which are here styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and could not possibly be produced by any inseriour being. And as for that which we render is clearly seen, in the Original it is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I know not how it comes to denote so clear a vision; sure it may well consist with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and yet withal they are so clearly seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which though some would have the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet here I shall easily yield to the learned interpreter, and grant that it includes somewhat more. This vast volume of the creatures set out by God himself without any errata in it, was printed in so fair a character, as he that ran might read it: and the least letter in it made show of a most Divine impression. But alas! sin, besides weakening of the souls eye, hath soiled and defaced the book; and hence we come to see in it so darkly. And yet still the letters are visible, and carry with them the print of a Deity. The world is, as one calls it, Aenigma Dei. And it is full of looking-glasses: for God hath communicated several resemblances of himself to the creature, as the face sheds that image or species upon the glass whereby itself is represented. I need not speak of the blessed Angels, those pure and crystal mirrors, what glorious representations they give of their Creator: look but into yourselves, and you will find immortal souls showing forth that image according to which they were made: or if you will look up to that vast and polished lookingglass, you will see The heavens declaring the glory of God, and the firmament showing his handy work. Or cast but an eye upon the poorest and most abject being, and even there you will find some faint resemblances of a Deity. For as in the most glorious creature, as a creature, there is aliquid nihili; so in the most contemptible creature, as a creature, there is aliquid Dei. I, but the Atheist he shuts his eyes, & quid caeco cum speculo? what should a blind man do with a lookingglass? And yet sometimes there are lightning flashes of terror darted into him, and he gins with the Devils to believe and tremble. The Papists, as if there were not glasses enough of Gods making, they must have images of their own to put them in mind of God; their painted glasses: but surely they see through these very darkly. The Heathens they shall be judged for not ordering their lives and dressing themselves according to this glass; for resisting those relics of primitive light that shined out so strongly upon them. Well, here are glasses, but we see in them very darkly, and that by reason of a double defect. 1. Ex parte speculi. 'tis true, some of God's attributes here clearly show themselves: his power and sovereignty, I, and his wisdom, and goodness too; but those sweetest manifestations of his love, the treasures of free grace and infinite mercy, the whole plot of the Gospel, not the least shadow of these to be found. Now for this very cause, the Gentiles in 2. Eph. 12. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they were without the knowledge of God in Christ. You know they had a goodly company of gods, an whole troop of deities: I, but they were without God in Christ, and hence they are styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without God in the world. 2. Ex parte oculi. 1. Adam in innocence had a glorious soul full of light, bright and sparkling eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He could read the smallest print, the least jot and tittle in the book of nature. See how quickly he tumbles o'er the vast volume, and in a name gives a brief gloss upon every creature, a concise epitome of their natural histories. He had a fair portion of knowledge, if he could have been contented with it. I, but he would fain have more, he must needs be tasting of the tree of knowledge: and hence springs our ignorance; we have ever since had an unhappy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the soul hath been darkened and dim-sighted. Perhaps it can see some goodly capital letters, some fair flourished character: I, but there are multitudes of beings in a smaller print that it takes no notice of. 2. The soul might see more, if it would employ itself more, and look oftener into this glass of the creatures. Meditation would raise the creature higher, and distil sweetness out of every object. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the elegant Moralist. The soul is busy with every thing it sees, as busy as a Bee: it goes from flower to flower, and extracts most precious sweetness. 3. Some eyes have been dazzled too much with the glitterings of the creatures, so as to take the servant for the Master: and have been so much in admiring the glass, as they forgot the glorious beauty that it represented. What worship and adoration hath the sun had? even almost as much as the great Creator of heaven and earth himself: strange that they should see so darkly, as not to discern the face from the vail that covers it. For the sun is at best but umbra Dei, and nubecula citò transitura; a mere spot, a cloud, if compared with so bright an essence: and as he saith notably, The sun's worshippers must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Atheists in the night time. You have seen the glass of the Creatures, and how in it we see very darkly. Secondly, in learning's glass, in speculo scientiarum. Learning brightens the intellectual eye, and clarifies the soul: the Hebrews wise men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperti, men with eyes open: and it sets a man on higher ground, and gives him a fairer prospect of beings, and many advantages over others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have eyes and see not: I, but these see, and yet very darkly. What need I tell you how invincible doubts blemish their brightest notions? how the Naturalists head is nonplussed with an occult quality, and he knows not how to take it off: how the choicest Moralists are posed with the riddle of Summum bonum, and cannot tell how to extricate themselves. Look up higher to Metaphysics, which some style fimbria Theologiae: I, but you may touch the hem of its garment long enough before you find any virtue coming from it. Converse but with the Schoolmens Works, and there you shall meet with anigmata in folio, voluminous riddles. 'tis their grand employment to tie a knot, and then see if they can undo it; to frame an enemy, and then triumph over him; to make an objection, and then answer it if they can: there are speculations enough, but if you see through them, it will be very darkly. But if you could see very clearly in all these, yet how weak and insufficient are they to acquaint you with the Arcana of Religion, & the great mysteries of Godliness? 1. Some such as have been most eminent in them, and as he speaks, have had wits of elevation situated as upon a cliff, but how little have they seen of heaven and heavenly things! Aristotle with the rest of the heathen, what uncertain and fluctuating notions had they of a Deity? we are beholden to their dying speeches for most of their Divinity. 2. Many under the light of the Gospel, and furnished with helps of humane learning, how strangely unacquainted are they with the knowledge of Christ crucified! A plain experienced Christian (notwithstanding all their auxiliary forces) only by the help of a Bible, will put an whole army of them to flight: Surgunt indocti & rapiunt coelum, when they in the mean time do but, as he speaks, ornare Diabolum; they become learned spoils, Sapienter descendunt in infernum, they go cunningly to hell. And yet me thinks none should be so silly and malicious as to put the fault in learning, whereas there is no greater vicinity then between truth and goodness; and heaven is full of knowledge, as it is of holiness: and it is brimful of both. 3. Sciences themselves are weak and imperfect things, and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as our Apostle tells us, Knowledge shall be abolished, and Tongues which are vehicula scientiarum, they shall pass away. So then in this Glass we see but darkly. Thirdly, in the Glass of the Scriptures, in speculo verbi. This is a pure and spotless glass, representing the will of God unto us, an eternal glass that shall never be broken, more durable than heaven itself: David was looking in this glass day and night. There are many false flattering glasses in the world: I, but here the soul may see its face in a most exact resemblance: it will show the least spot and deformity; the sinfulness of an idle word, of a vain thought, of a first motion though without consent, the least tendencies to sin, the first bubblings up of corruption. It deals so plainly as many are offended with it, and swell the more against it: and thus sin takes occasion by the commandment, as Rom. 7. Fond Lais breaks her lookingglass, because it shows the wrinkles in her face: and gives the reason, Me cernere talem qualis sum nolo, qualis eram nequeo. Well, the Law that's a glass to show us our spots, but it cannot wipe them off: I, but the Gospel is a pure well of salvation, there one may see them and wash them too. In that Evangelicall mirror you may see the face of a Saviour, coming in an amiable way with smiles of love, with offers of grace and saving mercy. Nay, the Gospel is called the face of Jesus Christ, 2. Cor. 4.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As suppose a glass when a man had once looked into it, should keep a permanent and unvanishing species of his face, though he himself afterwards were absent; we might well say, There was the face of such a man: the Gospel is such a glass, Christ hath looked into it, and shed his image upon it, and ever since it hath given most glorious representations of him: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I may borrow that expression in the Hebrews: so that when we shall come to see him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heaven, we shall be able to say, Surely this the very Saviour that was described to me in the Gospel; — sic ille manus, sic ora ferebat. And till we come to heaven itself, we cannot meet with more full manifestations of God and Christ, and all the mysteries of salvation, then in the word of God; and yet here we see but darkly. For if we consider them under the old Testament, how long was there comfort locked up in that Aenigma, that primitive promise, which was Aurora Evangelii the first dawning of the Gospel, The seed of the woman shall break the serpent's head; and when truth began to show itself in some fuller discoveries, yet still it was mixed with much obscurity. They had a twofold glass. 1. Speculum ceremon. arum. 2. Speculum prophetiarum. 1. In the glass of the Ceremonies they saw very darkly. We could not look for much light where there were so many shadows; where there were so many vails they could not see face to face. That the Jews worshipped a cloud for their God, was a mere calumny: but that they worshipped their God in a cloud we will easily grant, for all our fathers were under the cloud, 1. Cor. 10.1. the Ceremonial law was nothing else but an heap and miscellany of riddles: who amongst them could tell the meaning of them? nay it is well if we that have the type and antitype meeting together can give a just explanation of some of them. Well, this glass is now broken: for Ceremonies like false looking-plasses represent the object with too much shadow: and yet still the scarlet whore will be dressing herself by them, because like flattering glasses they make her seem fairer and more beautiful. Majorésque cadunt altis de montibus umbrae. 2. In speculo prophetiarum. Prophetia est speculum in quo videntur futura. Here they might see the presence of a deferred deliverance, they might see the face of a promised Messiah. Buxtorf, in his Synagoga Judaica, tells us that he is persuaded this is one main reason why the Jews are so ignorant of the Messiah, because they are so little versed in the Prophets: they spend their whole time upon the Law, but will not cast an eye upon them: he speaks of the modern Jews. God in much mercy hath given them glasses, and they will not vouchsafe to look in them: they were always an obdurate and stiffnecked people, rebelling against the Prophets, and they go on to fill up the sins of their fathers. Well, but yet the Seers themselves saw but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they saw in them very darkly. For 1. Prophecies (as the learned Verulam) have gradus & scalas complementi, climbing accomplishments, springing and germinant accomplishments. A prophecy in the bud is not so easily seen as when it shoots out further and spreads itself in larger growth: such passages in Esay as seem to us clear as the day, were to them dark and Enigmatical: and we see how obscure Saint John's prophecy seems to us. And the Devil, who was always God's Ape, he over-imitated here; for his oracles were wrapped up in so many clouds, and withal so full of fallacies, as none ever could tell their meaning till event had given the interpretation. The Prince of Darkness would make all his say wear his livery: Divine prophecies are as clear as crystal, if compared with his cloudy oracles. 2. Prophecies at best are but weak and impefect things, and therefore they also shall be abolished, no need of them in heaven: they were very beneficial to the Church militant, to acquaint her with approaching judgements, and prepare her for intended mercies; but when happiness is present and complete, no need of them then, in the Church triumphant. Thus you have seen how they under the Law saw but darkly: and if God's peculiar people had so little knowledge of him, in what gross and palpaple ignorance did they live that had none of this his light shining upon them; for in Judah was God known, and his name was famous in Israel. He hath not dealt so with every nation, neither had the heathen knowledge of his law. And now if we look upon ourselves that live under the light of the Gospel, even we in this sun-shinne see but darkly. 1. There are many Evangelicall riddles, a God incarnate, a crucified Saviour: which are such, 1. as the Angels themselves see but darkly, and therefore they are still prying to see more. 2. Reason that great patron of unbelief wrangles against them; and yet reason itself will dictate thus much, That the mysteries of religion should be above the reach of reason. 3. The greatest part of the world reject them: the Greeks esteem them foolishness: they think there is not so much in them as in a riddle; in that there is some hidden sense, but these are plain foolishness in their esteem; and Evangelium to the Jews is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so they blasphemously call it, volumen iniquitatis. They stumble at a crucified Saviour, and yet themselves were the crucifiers of him. The vail of the temple rend at his death; I, but the vail is still upon their hearts, and yet that e'er long shall be rend too: and they shall see him whom they have pierced, and shall mourn, and be in much bitterness, and confess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We crucified our love, we crucified our Saviour. 2. There are many Practical truths which are mere riddles to carnal spirits; as to forsake all for a persecuted Christ, to cut off right hands, pluck out right eyes, pray for enemies, not to do evil that good may come thereof; these principles they can hardly digest; and there are many Christian privileges which they know not what to make of, Assurance of God's favour, Communion with him, hidden Mannah, Joy in the Holy Ghost glorious and unspeakable. These and such like puzzle their apprehensions; for they never entered into the heart of a natural man to conceive, it is too narrow for them to enter. 3. There are many passages which to Christians themselves are dark and enigmatical, such as we cannot easily understand. The book of the Revelation is all veiled with obscurity, the first thing we meet with almost are seven seals: it is full of hidden secrets, and who is there that can unseal the book? Our adversaries the Papists catch at this, and are ready with a double inference: The Scriptures are enigmatical; therefore clear them with Traditions, therefore keep them from the people. But 1. When we speak of the Scriptures darkness, it is but comparatively in respect of those bright manifestations we shall have of God hereafter. A pearl may be clear and orient, and yet dark in respect of a star: a star may be bright, and yet obscure if compared with the sun. 2. All truths belonging to the essence of a Christian are plain and perspicuous: and there is an assisting spirit, which though they perhaps may scoff at, and some others may unjustly pretend too, yet without doubt it shall lead God's people into all truth. 3. Is their Cabala so pure? are their traditions so clear and crystalline, as that we shall see in them better than in the word? if you cannot see in a pellucid stream, do you think to see in a muddy standing pool? But Secondly, The Scriptures are enigmatical, therefore keep them from the people. Nay rather, therefore explain them to them: therefore set up a faithful ministry, whose lips may preserve knowledge, and acquaint them with the mysteries of salvation, and open to them these hidden oracles. And let the people themselves search the Scriptures, dig for knowledge as for silver, and for wisdom as hid treasure. Again, they had better see in a glass, though but darkly, than not to see at all: truth in a cloud, in a riddle is more amiable than a black and palpable ignorance. 3. They keep the Scriptures from them, not because they see in them so darkly, but lest they should see in them too clearly; and above all they lock up the Revelation, not as it is obscure, but because it threatens the seven hills so much. And thus we have looked upon the third particular, the glass of the Scriptures. Fourthly, In speculo Providentiae. Here Gods glorious attributes shine forth, his wisdom, justice, goodness, and the rest of that glorious constellation. And Providence sets before us examples, they are glasses in which we may see either the beauty of holiness, or else sin's deformity. And it is no small felicity of this later age that we have the use of these glasses, the benefit of so many former examples; and yet we see in them but darkly, they are a cloud of witnesses, as it is Hebr. 12.1. though in another sense. Providence is very mysterious, and there is no readier way to Atheism then to question it when we cannot give a sufficient account of it. The Indians have a custom, once a year to cast a golden bushel into the sea: and thus they think they set a measure and bound to its proud waves, so as it shall not invade their land. Their custom is ridiculous enough, and yet they are fare more vain that go about Deum suo modulo metiri, to circumscribe an Immense being with the narrow compass of their reason. Audacious men, that go about to set providence a platform, which if it shall transgress, it presently passes the bounds of justice. Saint Paul that could have dived as deep as another and brought up many precious pearly observations with him, yet dares not venture in, but standing aloof off upon the shore, admires the vast and boundless ocean, and as one amazed, and almost swallowed up with the very consideration of it he cries out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O the depth of the riches both of the wisdom and knowledge of God How unsearchable are his judgements, and his ways past finding out! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his ways are in the deep; there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them, not the least print or vestigium, no tracing of a Deity. That God from all eternity should smile on Jacob, and frown on Esau, and that before they had done either good or evil: that the one should become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas desiderii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that God should break open the heart of a rebellious sinner by his efficacious grace, and deny sufficient aid to one that hath improved his present strength fare better; that he should shine out only upon some few spots of ground with the light of the Gospel, and shut up the rest in palpable darkness; that he should suffer his dearest children to be wronged and insulted o'er, when wickedness in the mean while triumphs securely: these and many such like are aenigmata providentiae; we see in this glass darkly. Fifthly, In speculo fidei. Here we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for faith is a sure perspective-glasse, by which Abraham's aged eye saw Christ's day though afar off; and the rest of the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they saw them at a distance, and yet embraced them: a glass by which Moses saw him that was invisible. It is speculum coloratum, and does imbuere objectum colore suo: it can see a mercy in a judgement, and deliverance in a captivity, help in an exigency: and promises they are faiths glasses, and they speak as the lookingglass in the Greek Epigram, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if you look on me I look upon you; if you apply me, I belong unto you. And yet we see here but darkly: for faith itself (not to speak of those many doubtings and waver, those rollings and inquietations of spirit that accompany it: for many cannot reach to assurance, few attain to a plerophory,) is opposed to vision, 2. Cor. 5.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: we walk by faith and not by sight, & non per aspectum. Faith as it lives in the mount, (for in the mount will the Lord be seen) so it dies in the mount too like Moses, it never enters into the land of promise; for it had its Canaan here, a land flowing with milk and honey. Sixthly, In speculo Sacramentorum. Such great and transcendent mysteries as the apprehensions of Angels cannot reach unto, are here presented to the senses. Baptism, that's a lookingglass where the first beam of God's favourable countenance shows itself, the first expression of his love to a sinful creature. The laver under the Law was made of looking-glasses; and the laver of regeneration under the Gospel is its self a lookingglass, where you may see a God in covenant with you, and yet he does not show himself with a spreading and immediate ray, but only in a sacramental reflex: and Baptism, though it be styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet we see in it but darkly, in a riddle, much like that of coelum in tribus ulnis. You may see heaven in this well of salvation. As it was used by way of immersion, there was a riddle of the Resurrection; as by way of sprinkling, there's a riddle of sanctification. You would say, It were no wonder if I should tell you the infant sees in it but darkly. I, but who is there of riper years that looks on this glass, 〈◊〉 makes any use of it? Who is there almost that spends a thought upon his Baptism? And as for the Sacrament of the Lords Supper, why here's a glass that Christ left with his dear Spouse when he went away from her, in which she may still see his face, and be mindful of him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Do this in remembrance of me, and do it to put me in remembrance of you for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes both. There is mutual aspect, and reciprocal glances between Christ and a believing soul in the Sacrament. Christ looks upon the soul with a gracious eye, and the soul looks upon him with an eye of faith. And here are aenigmatae convivalia, like that of Samsons, Out of the strong comes sweetness. And thus we have shown you the several glasses though which we see but datary. There remains the visio recta, a sight of God face to face, to know as we are known. But this Hereafter. READER, What this to know as we are known should be The Author could not tell, but's gone to see. FINIS.