GOD'S PRESENCE MAN'S COMFORT: OR, GOD'S invisibility Manifested unto MAN'S CAPACITY.  
The heads of which Tractate were delivered in a Sermon at the Abbey of Westminster, and since enlarged for the benefit of the Church of God.  
By the Lords unprofitable servant, Ch. Anthony.  AUG. lib. 6. de TRINITAT. Qui Trinitatis Mysterium, vel ex parte, vel per speculum, vel ex aenigmate videt, gaudeat; cognoscens Deum, & gratias agate: Qui vero non videt, tendat per pietatem ad videndum, non per coecitatem ad calumniandum, quoniam unus est Deus, sed tamen Trinitas. 
Imprimatur:  
Ja. Cranford.  
LONDON, Printed by J. Y. for George Lathum, at the Bishops-head in Paul's Churchyard. 1646.   

TO THE RIGHT WORSHIPFUL GILBERT MILLINGTON Esquire, and all the rest of the Honourable Committee for the plundered Ministers.  
As also, TO THE RIGHT WORSHIPFUL, and his much honoured friend, ROBERT JENNER Esquire, one of the Members of the Honourable House of COMMONS, Grace, Mercy and Peace from God the Father, and our Lord Jesus Christ.  
THe glory of all Creatures originally made by God is Man, the glory of Man consisteth in the powers of the soul; in them he excelleth all other Creatures, and nearest resembleth his Creator. When God would make Man, (having beforehand made all things for his Being and Dominion) he summoneth (as it were) a Council of the Trinity, 
Gen. 1. 26. Tilen.  Come, let us make man after our likeness: Haec Dei imago in nulla re aspectabili, praeterquam in homine conspicitur: Man only being endowed with a reasonable soul, and adorned with the gifts of wisdom, justice, equity, sanctity, and verity. But, alas! Man did not stand long in this happy condition, but, through the subtlety of Satan's temptations, soon fell; (for such is the malice of that destroyer, that he labours to hinder the increase of heavenly knowledge, and that none may be the inheritors of that kingdom, of which himself is disinherited) and ever since, the powers of the soul of man are depraved and weakened, so that his Wisdom is become foolishness, his Understanding darkness, and all is out of order. And as mankind increased in the world, so sin increased with mankind; and the older the world grows, the more sinful it is: Aetas parentum pejor avis, tulit & nos nequiores. By this corruption of nature, a spiritual darkness hath seized man's soul, so that in heavenly matters he is blind, and the image of God almost blotted out in him. Yet hath not God suffered the whole light of nature to be quite extinct; for what may be known of God is seen in the Creation, sufficiently to evince Atheistical opinions; but more clearly in the Scriptures, which, as a light, shine clearly out of darkness, though all cannot perceive it; for all have not faith, (I mean, a true saving faith,) and consequently, all have not the true knowledge of God. 
1 Cor. 15. 34.   
In this mist of ignorance Satan labours to captivate men, and to this effect he is become a lying spirit in the 
1 King. 22. 22.  mouths of Ahabs false prophets: and the Apostle Paul telleth us, that in the last days perilous times 
2 Tim. 3. 1, etc.  shall come, for men shall be lovers of their own selves, etc. Having a form of godliness, but denying 
Verse 5.  the power thereof: of whom he forewarneth us, from such turn away. The kingly Prophet David also telleth us of a fool that hath said in his 
Psal. 14. 1.  heart, (not with his tongue) there is no God. Surely they both foretold these days in which we live; irreligion and impiety towards God, and unfaithfulness and uncharitableness towards men, being grown to the height; and Satan, that grand malignant, having instilled into the minds of some wilful, heady, and unlearned leaders damnable heresies, whereby the hearts of too too many ignorant people are poisoned with sour leaven. Hear God's judgements against such; Because my people have forgotten me, they have 
Jer. 18. 15, etc.  burnt incense to vanity, and caused them to stumble in their ways from the ancient paths, to walk in paths, and in a way 
* Note.  not cast up, etc. I will scatter them as with an east-wind before the enemy: I will show them the back, and not the face in the day of their calamity. The Apostle Peter speaks of some unlearned and unstable, who (in his 
2 Pet. 3. 16.  days) wrested many things in the Epistles of Paul, as also they did other Scriptures, to their own destruction: So that heresies began to spring even in the days of the Apostles, and their immediate successors: And although they seemed to be cut down, and (as it were) buried in oblivion; yet now are they raked up, and (Hydra-like) sprouted innumero capite; witness the many dangerous pamphlets of poisonous opinions lately spread abroad: O! happy were it, if they were so served as were those Magick-books at Ephesus. 
Acts 19 19   
No marvel then if very few see God in the true glass of the Scriptures, when the eye of their soul hath such scales to dim them. Some are wilfully blind, and will not see God, like the Atheist: some are blind, yet know it not; they say they see, like the selfe-justifying Pharisees: 
Joh. 9 41.  some see God only in images, like the purblind Papist: some see him only in the letter, not in the sense, like the ceremonious Jew, or fantastic Anabaptist: some again see him only obliquely, in his free grace declared in the Gospel, and will not look upon him in his severe justice manifested in his Law, which (the Apostle saith) is holy, just, and good, yea, spiritual, 
Rom. 7. 12, 14.  like the licentious Antinomian: Whereas all the properties and attributes of God are in himself essentially one and the same. Trahit sua quemque voluptas; every man will serve God after his own fantasy, and imagine God to be what his dull capacity conceives him to be. But Christ hath told us, that every plant that his heavenly Father hath not planted, 
Matth. 15. 13.  shall be rooted up. Let then all such beware how they build; for, Other foundation can no man lay, 
1 Cor. 3. 10. ad 16.  then that is laid, that is, Jesus Christ, etc. Upon which place Calvin saith excellently, Some preach 
Calv. in loc.  sound and edifying doctrine, others mingle idle disputes of their own brain, more for ostentation, then for edification of the hearer: now, although these are in as good account, and ofttimes more, amongst men, then are the soundest teachers, yet the day of the Lord shall manifest their difference. And when he shall visit them by his Spirit, then shall it appear, whether their garments be fine linen, clean and white, which is the righteousness of the saints, 
Rev. 19 8. Deut. 22. 10, 11.  or linsey-woolsey, which is abominable in God's eyes: then shall it appear, whether they break up the Lord's vineyard, and blow his field with laborious oxen, or not; yea, than it shall appear, whether their seed be pure wheat, which may yield a plentiful crop, fit to be stored up in God's granary; or tares, fit only to be cast into the fire.  
Nor is it (Right Worshipful) that I have adventured (out of any conceit of worth in myself) to expose this ensuing Discourse to the view of the world in this censorious age; but partly to satisfy the requests of some who were auditors of the chief points thereof delivered in a Sermon in the Abbey in Westminster; and partly to express a grateful heart to this Honourable Committee, whom myself with many others are bound to honour for your vigilancy and care. Solomon tells us, that he that hath friends must show himself 
Prov. 18. 24.  friendly, for there is a friend that sticketh closer than a brother: And which way can I express my respects and service (I own you) any other ways, then by imparting unto your Worships some of my weak labours? Greater gifts you need not; higher prized I cannot: I may say with the Apostles, Peter and John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I humbly crave pardon 
Act. 3. 6.  for my presumption, in fleeing to the arms of this Honourable Court for patronage of this small Tract, whom I know to be religiously devoted to religious exercises, and to accept of this mite thrown into God's treasury: God gave liberty (where ability was wanting) to offer under the Law, in stead of a lamb, a pair of turtle doves, or two young pigeons. It may, through God's blessing, every as well those who shall read it, as I hope it hath those who have heard it. It is not clothed with the rich embroidering of humane eloquence, and wisdom of words; I rather choose the Scripture phrase, as best suiting to the capacity and conscience of my country Auditory, amongst whom I have enlarged it, and of such as may read it: Vouchsafe it (I humbly entreat) your protection, and you shall sufficiently reward him, whose prayers to God for you shall be, that you may be filled with a large measure of grace in this life, and rewarded with a full measure of glory in the life to come; this he cordially wisheth, who is devoted to be  
Your Worps, to be commanded in all Christian service, CH. ANTHONY. West-Hoadligh, in Com. Sussex.   

GOD'S PRESENCE MAN'S COMFORT.  CANT. 2. 9 Behold, he standeth behind our wall, he looketh forth at the window, showing himself at the lattesse. 
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, 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.  
In the verse foregoing the Text, as also in the former part of this verse, the Church compares her Beloved (for his care, love, and diligence in hasting to bring comforts unto her) to a Roe or young Hart; Behold (saith she) he cometh leaping upon the mountains, and skipping upon the hills; In the words of the Text she rejoiceth in that she enjoyeth his presence, thereby pergustans suavitatem amoris, & 
Lyra.  future ae beatitudinis, having got a relish of his love, and a taste of her own future happiness, though not so fully and perfectly as she would, or as she desired, nor as hereafter she shall: 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; Behold, he standeth behind our wall, etc.  
In which words, without wresting, flow these five particulars:  
1. God cannot be seen by the eye of mortal man, because of the wall of his flesh.  
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.  
3. In these, it is but hieroglyphically, enigrnatically, obscurely, darkly.  
4. Yet so, that the soul of a true Christian by the eye of unblemished faith may be sure that she seethe him in them.  
5. That being thus assured that she doth see him, she may rejoice, and desire a greater union and communion with him.  
I shall not need to insist long to prove whether there be a God or no; I hope there is none so Atheistical as to deny it, at leastwise with their tongue, although I fear, there are some as bad in 
Ephes. 2. 12.  their heart, such as are without God in the world. Now of Atheists there are three sorts: First, Atheists 
Psal. 14. 1. & 53. 1.  in thought; The fool hath said in his heart, there is no God: that is, as elsewhere the Kingly 
Psal. 10. 11.  Prophet explaineth it, He hath said in his heart, God hath forgotten: God will not require it. Secondly, 
Ver. 13.  Atheists in words, who speak of God as of no God, How doth God knew? Is there knowledge in the 
Psal. 73. 11. Job 21. 14, 15.  most High? Thus the seventy ancients of the house of Israel did horrible things, every man in the chambers of his imagery, and said, The Lord seethe us not. 
Ezek. 8. 12.  Thirdly, Atheists in conversation; these are they that so live, as if there were no God, They profess 
Tit. 1. 16.  that they know God, but in their works deny him. Certes, did these truly know that there is a God, and that he seethe all their abominations, 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: but they are altogether corrupt, 
Supra.  abominable, and to every good work reprobate.  
To omit School-distinctions, Utrum Deum esse 
Aquin. 1. qu. 2. art. 2.  sit demonstrabile; these arguments following shall sufficiently prove:  
1. That excellent order of nature, seen (both in that Microcosm or little world [Man,] as also in that Megacosm, the greater world, 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; which Omnipotency must needs be 
Psal. 8. & 19 & 104. & 135. & 136. & 147. & 148.  God, as appeareth by the places quoted in the margin.  
2. That excellency of humane understanding, Man alone being above all other creatures rational; Reason, Knowledge, Wisdom, etc. being that image of God in man; and in this sense Saint Paul hath it, when he saith, We are his offspring. 
Acts 17. 28.   
3. The nature of man acknowledgeth a Deity; for no Nation under heaven is so barbarous, but worshippeth a supreme power, either 
* 2 Kin. 17. 16.  creatures, or else the workmanship of their own hands.  
4. The sting or worm of Conscience, even in the most reprobate, either in the very act of sin, 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 shows the law of a supremer power written in their hearts. 
Rom. 2. 15.   
5. The execution of justice in rewarding the godly, and punishing the wicked; as in the deluge drowning all but eight persons: as in delivering the Israelites, and overthrowing Pharaoh and his host: as in preserving Lot and his two daughters, when Sodom was consumed: So that a man 
Psal. 58. 11.  shall say, Verily, there is a reward for the righteous: doubtless, there is a God that judgeth the earth.  
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.  
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; 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; but are not known unto the Heathen, who are without the pales thereof.  
2. By his Persons, being a Trinity in Unity; this we acknowledge, that Tota Trinitas unus est Deus: this the Heathen are ignorant of.  
3. By his works; 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; 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; as 
* Exod. 15. 3.  Jehovah, which signifies an eternal Being of himself: this Name he took unto himself, thereby to point at, and shadow out unto us his Essence, which is incomprehensible; by this Name 
† Exod. 6. 3.  he was not known unto Abraham, Isaac, and Jacob, but by the name Shaddai, which signifies Almighty; that was a name of Omnipotency, this a name of Majesty: Or Jah, that is, Lord, because he is the Alpha of all things: Or Elohim, which shows to us the distinction that is to be made of the Persons of the Trinity, 
* Mal. 1. 6.  the Father, 
† Luk. 1. 35.  the Son, 
* Acts 2. 4.  the Holy Ghost: Or, as in the New Testament, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being the first Essence of all things: hence is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sole Lord Paramount, because he hath his Being in and of himself, and dependeth on none other: Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he seethe or compasseth all things. 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.  
Such are either 


Absolute,  
or  
Relative.     
Absolute, as his Perfection, being solely of himself, and giving life and being to all other creatures in the world: or his Infiniteness, or Eternity, being principii & finis expers, having neither beginning of days, nor length of time: or his invisibility, not having any bodily shape, and therefore not to be discerned by humane sense: or his immutability 
a Mal. 3. 6.  in his Essence, I am the Lord, I change not; in his 
b Psal. 33. 11.  Will, The Counsel of the Lord standeth for ever; or in his 
c Jer. 23. 24.  Place, I the Lord fill heaven and earth: or his Omnipotency, for quicquid vult facit, he doth whatsoever pleaseth him. To these I might add his relative Attributes, as Knowledge, Wisdom, Goodness, Justice, Truth, Liberality, Bounty, Mercy, etc. Relative I call them, because in God they are essential, in man accidental; in man finite, but in God infinite, incomprehensible, invisible.  
Now all these Attributes are given unto God pro nostro captu, vel ratione cognitionis nostrae, in respect of us men, and for our benefit; by which that light which is in itself 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: for the glory of God doth far more excel the glory of the Sun, than the light of the Sun doth the light of a candle. Well may we therefore admire, and say, O the height, 
Rom. 11. 33.  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 
Eph. 3. 18, 19  be able to comprehend with all saints, what is the breadth, and length, and depth, and height; that so we may be filled with the fullness of the knowledge of God, whom to know is life eternal. 
John 17. 3.   
Now there are four degrees or windows, by and thorough which the presence of this God manifestly shineth to the eye of our souls.  
The first whereof is universal, whereby in his 
Jer. 23. 24. Psal 139 7. etc.  Essence he is fully , inclusively nowhere; totus est in toto mundo, & totus in qualibet mundi parte. And as he is thus universally present in his Essence, so is he also in all his essential Properties, as his 
d Psal. 147. 5.  Wisdom, 
e Deut. 9 29.  Power, 
f Exod. 2. 5, 6.  Providence, etc.  
The second is special, whereby he is said to be in heaven 
g Eccles. 5. 2. Psal. 19 1, 6.  because there his glory, power, wisdom and goodness are seen in a most excellent manner; from whence also he showers down 
Acts 14 17.  in a most plentiful sort his blessings upon us for our temporal benefit.  
The third is most special, as he dwells by his gracious and sanctifying Spirit in the hearts of his elect and chosen; so much S. Paul affirms, Know 
1 Cor. 3. 16.  ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you?  
The fourth is most special and singular, namely, when he is present by his Spirit in Christ: so S. Paul, In him (viz. Christ) dwelleth all the fullness 
Coloss. 2. 9  of the Godhead bodily.  
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,  
1. Ex parte objecti apparentis, in regard of the excellency of God's glorious Majesty appearing: Or,  
2. Ex parte subjecti videntis, in regard of man's infirmity in beholding.  
For the first cause: Such is the Majesty and brightness of Almighty God, that the most glorious Angels, the Seraphims and Cherubims, are 
Isa. 6. 2.  forced to cover their faces at his presence: And if such created natures, yea rather, such spiritual substances, cannot see that incorporeal uncreated 
Hom. 14. in Johan. Dialog. tit. Immutabilis.  Virtue (as chrysostom calls it,) or (as Theodoret) that incomprehensible divine Substance, much less can man. If that saying of Christ be objected, Matth. 18. Their Angels always behold the face of my Father: 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: And S. Austin saith, that it is one 
Epist. 12. a● Paulin.  thing to see, and another thing to comprehend the whole by seeing, when as nothing of the whole is concealed, but all is seen round about in every part thereof. Again, If that City which is above be so glorious, as Saint John speaks, the wall is of Jasper, the City 
Rev. 21. 18 etc.  itself of pure gold like unto clear glass, that it needeth 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, and yet not exactly know the full breadth and depth of the sea: even so the Angels themselves, although they are in heaven, and see God really in his glory; yet cannot they fully comprehend either the 
Ludovic. Gratanensis lib. 1. duc. peccat.  depth of his Majesty, or the altitude of his Eternity.  
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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, No man (saith Saint John) hath 
1 John 4. 12. 1 Tim. 6. 16.  seen God at any time. He only (saith S. Paul) hath immortality, and dwells in light which no man can approach unto, whom no man hath seen, or can see. So holy Job, Lo, he goeth by me, and I see him not: he 
Job 9 11. & 23. 8, 9  passeth on also, but I perceive it not. Behold, I go forward, but he is not there; and backward, but I cannot perceive him: On the left hand where he doth work, but I cannot behold him; he hideth himself on the right, that I cannot see him. Verily, (saith the Prophet 
Isa. 45. 15.  Isaiah) thou art a God that hidest thyself, O God of Israel the Saviour. Deus ubique praesens est, attamen 
Greg. in Hom. in Ezek.  vix inveniri potest; stantem sequimur, at apprehendere non valemus: He is above us, and below us, before us, and behind us, on either side of us, yea, within us, yet we can neither see him, nor feel him. Per molem corporis nusquam est: per incircumscriptam 
Idem.  substantiam nusquam deest. 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, and he is within us by his Spirit piercing the very secrets of our hearts.  
For the Essence of God consisteth not of members, as doth an humane body; nor of affections, as doth the soul of man: and although members, as hands, eyes, ears, feet, etc. yea, and passions of the mind, as anger, jealousy, patience, etc. are divers times ascribed to God in his word; yet are these terms ascribed to him none otherwise then by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the weakness of our capacity; for his perfection admits not of the least weakness or perturbation.  
Simonides the Poet, being demanded by Hiero the Tyrant, what God was, craved a day to deliberate; and not being then able to define the true Nature and Essence of God, he craved two days more; that time being past, and himself yet unresolved, he craved four days, still doubling his number: 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.  
In a word, whatsoever can be said of God, cannot fully express his infinite Immensity. Cujus 
Greg. in Moral.  ergo gloriae non sufficit obstupescens conscientia, quomodo sufficiet loquens lingua? If then the astonished conscience of man cannot sufficiently conceive the Majesty of God, how then can his tongue express it?  
O! 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: Qui amat ut 
Bern. in considerate. Dei.  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, and is manifested as the Sun in his splendour gloriously. His power is inexplicable, 
Hug. Card. lib. 1. de clav. ani.  his goodness incomprehensible, his wisdom ineffable, and his definition is always to be praised by his holy ones. Thus much for the excellency of God's glorious Majesty appearing, which cannot be seen by our bodily eye.  
The second cause of man's not seeing God is, his infirmity in beholding; and this is twofold: Either,  

1. Through the guilt of sin: Or,  
2. Through the frailty of his flesh.   
1. Through the guilt of sin. When God appeared 
Exod. 3. 6.  to Moses, Moses hide his face, because he knew himself to be a sinful man. The guilt of sin 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: thus Adam went and hid himself 
Gen. 3. 8.  when he had transgressed, by eating the forbidden fruit: And if (when the voice of God walked in 
Note.  the cool of the day) he hide himself, oh! how would he have trembled if God had come in the heat of the day? When Christ was transfigured upon the Mount, and his face did shine like the 
Mark 9 6.  Sun, and his raiment was white as the light; Peter and the other Apostles were afraid, and knew not what to say: So also, when Peter saw the Majesty of his Master in that great draught of fishes, he falls down at Jesus his feet, and saith, Depart from me, O 
Luk. 5. 8.  Lord, for I am a sinful man.  
Oh then! sigh horror of conscience in regard of sin makes men afraid of the face of God, that men would remember, that his eyes are upon the 
Job 34. 21, 22.  ways of man, and he seethe all his go. There is no darkness nor shadow of death, where the workers of iniquity may hid themselves. As also, that nothing terrifies the conscience so much as doth the guilt of sin, which is the mother of fear. Conscience is that book in which all our sins are registered; Et 
Cassiod. lib. 4. Epist. 8.  quid acquiri putatur, ubi mala conscientia praedicatur? aut, in qua parte possit homo proficere, si innocentiam probatus fuerit amisisse? What can be gained where conscience preacheth terror? or, what can a man plead for himself, if guilt of sin tortures and terrifies? A sinful guilty conscience cannot endure to behold so infinite a Presence, but soon shall be swallowed up with so glorious a Majesty.  
2. The second cause is the frailty of man's flesh: 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, than which no creature is brighter; for the more a man gazeth on it, the blinder is his sight. The Israelites were 
Exod. 34. 30.  not able to behold Moses his face when he came from talking with God on mount Sinai, they were afraid (saith the Text) to come nigh him, until he had put a veil over it: And if man cannot endure to behold that glory wherewith God hath invested his creatures, 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 than the work itself, as the potter is more honourable than the clay, and the builder of the house of more esteem than the house builded. As than glass cannot endure the violent-working heat of the fire, without either breaking or melting; no more is man able to behold Almighty God, who is a consuming fire, without 
Heb. 12. 29.  perishing.  
Again, God cannot be seen by the bodily eye of man, for than he should be of some humane shape, and we should conceive grossly of him, juxta passibilitatem humanam, according to vain fancy: Behold, (saith Solomon) the heaven, and the 
2 Chro. 6. 18.  heaven of heavens cannot contain him: Heaven is his throne, and the earth is his footstool; and as he is of infinite Immensity, and cannot be circumscribed within any bounds or limits; so is his Essence invisible and incomprehensible, and cannot be seen by the frail eye of man.  
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, saith God: Mortali 
Exo. 33. 18, etc. Bibl. Interlin.  carne Deum videre non potuit. 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; he could not see the face of God in full Majesty: God indeed vouchsafed to show him his backparts, which some interpret his wondrous works; others, God's attributes and properties, by which God mightily made himself known to Moses; but his glory, or his glorious Essence, by his mortal eye he could not see. As we are not able to know the essence of any star; so are we not able to reach to the knowledge of the Essence of God. While man is clothed with flesh, he is subject to weakness, yea, he is weakness itself. Even the eye, which is the light of the body, is not capable of things other then what are sublunary; nay, many of them it cannot discern perfectly: but when this earthly clod is laid in the dust, and this corruption hath put on incorruption, and this mortality hath put on immortality, then shall he see God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) face to face; that is, he shall see God in greater perfection, although even then he shall not be able to comprehend him in his Immensity. In this life the Church knoweth him either by hearing his voice, or by seeing him standing behind a wall, or else looking through grates or lattises; that is, in the book of the Creatures, or the book of the Scriptures, or the book of Conscience: 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; not by exhibiting his Essence, but by sending forth his voice.  
In the foregoing verse of the Text, the Church 
By Voice.  rejoiceth in that she hears the voice of her Beloved. It is by voice that God is pleased wonderfully to make himself known unto his own. Thus by voice did he make himself known to the Patriarches before the Law, to the Prophets under the Law: and thus did Christ manifest himself at his Baptism, and at his Transfiguration.  
This voice of God sounds sometimes terribly; as at the giving of the Law, when there were thunderings, 
Exod. 19 16.  and lightnings, and a thick cloud upon the Mount, and the voice of a trumpet exceeding loud, so that the people trembled: Observe the place; Trumpets sounded mightily in the air, fearful thunders broke forth from out the sky with fierce lightnings, with horrible mists, with thick clouds, and terrible smokes arising from the mountain; and, in the midst of all this, a dreadful terror of the voice of Gods 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, 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, than the publication of it was with astonishment. Daily experience teacheth us, that the violation of the laws of earthly Princes are executed upon delinquents with greater severity than they were proclaimed: 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: he will be avenged on his 
Jer. 46. 10.  adversaries, and comfort himself in their destruction. Thus also when Christ desired his Father 
h John 12. 28, 29.  to glorify his Name, a mighty voice came from heaven, saying, I have both glorified it, and will glorify it again; insomuch, that the people said, it thundered. And sometimes this voice comes mildly, as when the Lord appeared to the Prophet Elijah; for first there came a violent wind, which rend the 
1 King. 19 11, 12.  mountains, and broke the rocks in pieces; yet the Lord was not in that wind: then an earthquake, yet the Lord was not in that earthquake: then a fire, yet the Lord was not in that fire: last of all came a still soft voice, and in it God was. To stubborn and incredulous 
Note. Psal. 68 33.  people God sends forth his voice with fury: but to obedient and believing people, in love and mercy.  
Now if God manifesteth himself by voice, than not by Imaginary conceits, like the ungodly person, who (as David observes) runs the road of 
Psal. 50. 18, 21.  all villainy, joining with the thief, partaking with the adulterer, and opening his mouth with the slanderer, and thinks God to be such a one as himself. 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. Beloved, none can conceive so holily, so reverently, and so divinely of God in every respect as he ought; 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, 
Deut. 4. 12, 15, 16.  they only heard a voice out of the fire.  
And a voice there was, to teach us, that as God at first taught the Jews by a voice; so likewise in these days, and to the world's end, God will use and sanctify a voice to men for their salvation.  
Naturally indeed man inclineth to that which affecteth the eye and other outward senses; and this is a notable bait in Popery to adore goodly images, and as the Athenians the shrines of Diana, 
Acts 19 34.  thereby to bewitch the common people, and these they call the Layman's books: 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. Thus do they feed the people's greedy-eyes, whiles in the mean time they starve their hungry souls. God hath (and blessed be his Name that he hath) thought good to manifest himself unto us by voice; and to this end hath he given to us the organ of the ear, to hear what the Spirit saith unto 
Revel. 2.  the Churches: he then that hath an ear is bound to hear; for this we may conclude on, that they who will not be instructed by hearing, are past hope of saving, for faith cometh by hearing: and, 
Rom. 10. 17. Heb. 11. 6.  without faith it is impossible to please God.  
If then we desire truly to know and see God, let us diligently prepare our hearts, as well as the ears of our bodies, to that means which God hath appointed to bring us to the knowledge of him; that so, whether the Lord shall speak either immediately by his own voice unto our souls, or mediately by his Ministers, we may be ready to answer with Samuel, Speak Lord, for thy 
1 Sam. 3. 10.  servant heareth. For (Beloved) God cannot but be offended, if we shall do like those Jews of whom he complaineth, that say one to another, Come (I pray) 
Eze. 33. 30. etc.  and hear what is the word that cometh forth from the Lord; and they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them. And lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument, for they hear thy words, but they do them not. O, Beloved! while the Angel of the Covenant causeth his voice 
Mal. 3. 1.  to be heard in our Land, let us in the fear of God be attentive and attendant; and above all things, detest we Popery, which would quite blindfold the eyes of our souls for ever seeing Christ standing behind our wall, and deafen our ears from hearing him in his ordinances, and leave us to read him only in dumb images.  
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. Hear Gods own words by the mouth of that Evangelicall Prophet Isaiah, To whom will 
Isa. 40. 18.  ye liken me (saith 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; All things compared 
ver. 17.  to him are as nothing, nay, less than nothing, even vanity: so then, Man cannot conceive any thing whereby to express this incomprehensible Majesty. Besides, it is a most blasphemous vilifying of this divine and spiritual Essence, to make any figure or similitude of it at all; for it makes us to conceive carnally of God, when as carnal shapes can no whit express him: 
a Joh. 4. 23.  God is a Spirit, and spiritual 
b 1 Cor. 2. 14.  things must be discerned spiritually. The exactest Image of purest metal is but the workmanship of mortal man, and without life, and therefore can no way set forth him who is life itself, and giveth life and being unto all things.  
Obj. But Christ is as well Man as God, and therefore, as Man, he may be figured by an Image.  
Resol. He that maketh the Image of Christ as he is Man, leaveth out the chiefest part of him, namely, his Divinity, which maketh him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords Anointed: But his Divinity and his Humanity are inseparable: He then that presumes to make such an Image, separateth that which God hath joined, and makes himself accursed, by turning, not the image, but the nature and substance of the incorruptible God into the image 
Rom. 1. 23. etc.  of corruptible man; thus changing the truth of God into a lie, worshipping and serving the creature more than the Creator, who is blessed for ever.  
Divers other reasons might be brought to prove the folly of Idolatry. Let this one observation suffice to stop all Papists mouths: If a voice can be portrayed, then may the Essence of God be pictured.  
Wherefore let us detest Popery, the beauty of which doctrine doth only consist in the external representation of this eternal Deity: 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 man's hand figure out or portray. And sigh God hath been graciously pleased to manifest himself unto us by voice, than which nothing is shriller; let us be careful and attentive to hear him, when he speaketh unto us, either by his own immediate voice, or by the voice of his Ministers; or whether he be pleased to manifest himself unto us by the book of the Creatures, or the book of the Scriptures, or the book of Conscience; which now I come to handle in their order, being the second part of the second General.  
Secondly, God manifestly exhibiteth himself 
By the book of the Creatures.  unto us by the book of the Creatures, which are various and innumerable.  
The Kingly Prophet David, admiring the excellency of the glory of God seen in his creatures, (when I consider (saith he) the works of thy hands) 
Psal. 8. 3.  falls presently into a deep consideration, both of the work of God in man, as also of the love of God towards man; What is man? Because than man is the most excellent visible creature of all, and the image of God is more lively deciphered in him then in any, or in all other creatures whatsoever, let us see how many ways man readeth unto us a lecture of this Deity.  
God may be seen in man four ways:  
If we consider, 


1. Who made him.  
2. Whereof he was made.  
3. In what form.  
4. To what end.     
1. If we inquire who made man, Moses (the penman of God) will tell us, that God made him. Come, let us make man: the whole Trinity had 
Gen. 1. 26.  hand in the creation of man. The Prophet Isaiah hath the like phrase; O Lord, thou art our Father, 
Isa. 64. 8.  we are the clay; thou art the potter, we are all the work of thine hands. And, (saith that holy Psalmist) Know 
Psal. 100 3.  ye that the Lord God is he that hath made us, not we ourselves.  
2. If we inquire, Of what man was made; See we, His substance was the dust of the ground, 
Gen. 2. 7.  and even that at first was of nothing; so that man originally is nothing.  
3. If we inquire, Of what form man was made, Moses also tells us, that in the image of God God created 
Gen. 1. 26, 27.  him; which image (as I have already shown) is Wisdom, Knowledge, etc. Imaginis hujus subjectum animam esse rationalem dicimus, sanctitatis, & 
Tilen. de imag. Dei, in hom. thes. 8.  veritatis, & justitiae dotibus exornatam.  
4. If we inquire the end why man was created; It was for God's glory: Now God is then glorified by man, when man cometh to the true knowledge of God, and loveth him with all his heart, with all his soul, with all his strength, and maketh him the true and only object of his prayer. Homo principaliter conditus est ad celebrationem 
unsin. Cat.  Dei, hoc est, ad professionem & invocationem nominis Divini, 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. In the second is seen the power of God, in that he could make him. In the third is seen the love of God, in that he would make him after his own Image. In the fourth is seen the wisdom of God, in that he would make him a rational creature: jointly together, they all show that near conjunction that ought to be of man with God, and how earnestly man should desire a fuller enjoyment of his presence and communion, who is unto man all in all.  
So than you see that man is to be considered in a double respect. First, as he is a creature: 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; for without God they could not do that, for the fruit of the womb is the blessing of the 
Psal. 127. 3.  Lord: And if the parents of the flesh were the only and sole instruments of generation without God, then might they exactly know how many muscles, nerves, veins, bones of all sorts, humours, and joints were in the body, yea, where and how located; but this they know not, even the skilfullest Anatomist may fail herein: hence saith the Psalmist, I am fearfully and wonderfully made, etc. 
Psal. 139. 14, 15, 16.   
Again, if the Parents of our flesh had the sole and only power in our making, then, when our body is sick, they might recover us; or, if any member were rotten away, or cut off by violence, they might restore it: but this neither can they do. Sith than 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, and that our earthly parents had no share in the creating of that at all: Quod ex carne natum est, caro 
Joh 3 6.  est; That which is born of the flesh, is flesh: But the soul is immortal, created only by God, he only it was who breathed in man the breath of life. 
Gen. 2. 7.   
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; no skill but Divine could unite them twain together. As than 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. Hence are those say in Scripture: Thy hands have made me, and 
Psal. 119. 33. Job 10. 11.  fashioned me round about. Thou hast clothed me with skin and flesh, and fenced me with bones and sinews: And, saith the mother of the seven sons, I know 
2 Mac. 7. 22, 23.  not how ye came into my womb, for I neither gave you breath, nor life, nor was it I that form the members of every one of you. But doubtless the Creator of the world, who form man, and found out the beginning of all things.  
Secondly, consider we whereof man was made, viz. of the earth, which is slimy and filthy, and which we tread under our feet: By how much therefore man is made of viler substance; by so much it stands him upon to be lowly and humble, knowing that as he is of the dust, so to dust he must return, and that dust at last shall be reduced to its former nothing; for, saith Peter, The heavens 
2 Pet. 3. 7.  and earth that are now, are by the word kept in store, reserved unto fire against the day of judgement. 'Tis 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: it shall not be, as now it is, earthy, animated only by a soul separable; but it shall be spiritual, all danger of separation being done away by Christ's Spirit quickening it, if we be inheritors of the kingdom of heaven: so much the words of Saint Paul import, Flesh and blood 
1 Cor. 15. 50.  cannot inherit the kingdom of God; where, by flesh and blood, the Apostle meaneth bodies earthy and frail. Nor may we think with Origen, that 
Mayer. in loc.  our bodies shall not then consist of flesh and bones, as now they do, and that the flesh shall be abolished, because they are then called spiritual: But, as here, our bodies are called animal, because animated by the soul, they both being kept together by means of sustenance; 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: And, that this is the Apostles meaning, is evident, when he saith, Corruption doth not inherit incorruption.  
Thirdly, Consider we the form in which man was created: God created man after his own image; it is not said, after his own similitude: Imaginis enim vox est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies diversely: either it may be taken for the very Essence of God, and so only Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Image 
Col. 1. 15.  of God: Or, more emphatically, as the same Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the express image 
Heb. 1. 3.  of his person: Or else the word may be taken as signifying Wisdom, Justice, etc. which I have observed formerly. Again, Man was created or form after God's image, not of God's substance: As then the substance of which man was made was more vile, so the image in which he was made was more glorious: Nor do I mean the outward shape of man consisting of members and lineaments of body, 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; but I mean the substantial part of man, which makes him to be the glory of all creatures, consisting in reason, understanding, and will, in which he nearest doth resemble his Creator. Imago Dei homo est, non ratione corporis, sed spiritûs; Deus enim Spiritus est, non corpus. And as a man is thus the image of God, he hath dominion over all other creatures: 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, as swiftness, strength, bulk of body, or the like; for we see that creatures are far swifter, much stronger, more corpulent than man: but in regard of reason, will, knowledge, etc. His glory consisteth not in things common to him with brute beasts, but in those things of which they are not capable. To conclude therefore this third Observation, As the beauty of the body consisteth in the members well proportions, and in comeliness of complexion; so doth the beauty of the soul consist in the light of understanding, reason, and will: For when the soul of man shineth with wisdom, and his will with uprightness, then is God said to delight 
Psal. 49. 20.  in man; but when man, whom God hath thus created to honour, hath no understanding, he is compared to the beasts that perish.  
Fourthly, Consider we the end why man was created, and that is twofold: First, intrinsecall, or inward, and so a thing is then said to be made, when the end for which it was made is fully finished and completely perfected: 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: Thus also a tree is then said to be a good and perfect tree, when it spreads forth its branches, shoots forth its leaves, and brings forth good fruit. And in this sense is man said to be created, when he attaineth unto that end for which he was created; namely, when he hath attained to eternal happiness; which shall be, when he shall enjoy the fullness of God's presence, and be transformed into his image. The 
1 John 3. 2.  second end why man was created is extrinsecall, or outward; namely, to manifest unto the world the glory of that God who▪ created him; and this by offering to God 
e Psal. 50. 23. Josh 7. 19, 20.  prayer and praises, by 
f Rev. 7. 15.  serving him day and night, by confessing his mercies, and 
g Num. 20. 12.  sanctifying him in the eyes of the people; which is done by believing on him, and, if God shall see good, to suffer the loss of all, even life itself, for Christ's cause and the Gospels, O happy he who 
1 Pet. 4. 16.  is not ashamed to glorify God on this behalf. As then the outward end why a Palace was built, was for the honour of him that builded it, as Nabuchadnezzar could vaunt; Is not this great Babel that I have 
Dan. 4. 30.  built, for the house of the kingdom, by the might of my power, 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: even so the end why man was created, was to set forth the glory of the Creator; for God created him for himself. All other things are made for man, and man alone is made for God: and this gives me two other Observations worthy your heedfullest attention.  
1. That all things created by God, either in the heavens, earth, or seas, are not ordained for themselves, but for the use and service of man: Thus the heavens empty themselves upon the earth, to make it fruitful, and the earth again returneth her fertility, and all is for the behoof and benefit of man, man only is reserved for the glory of God.  
2. That all other things spend themselves to maintain and enrich man, yet cannot man enrich God: God stands not in need of man's performances, Nullâ re indiget Deus, sigh 
* Psal. 50. 10, 11, 12.  all things are at his command. The total reward, gain, and profit of man's service to God redoundeth unto man. So wonderfully excellent is God in all his works, so superabundantly gracious is he to his chiefest work, man: 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 
Rev. 2. 10.  them a diadem of beauty. And what is this 
Isa. 28. 5. Matth 25. 21.  Crown, but an entering into the joy of our Lord, a fruition of eternal rest with glory, which is a good beyond all apprehension? so saith S. Paul, repeating 
Isa. 64. 4. 1 Cor. 2. 9  it out of the Prophet Isaiah, Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love him. Sith than God hath thus provided for man, man is obliged to glorify God. This may suffice to have been spoken concerning God manifested in man, or how the image of God is seen in man.  
Our next discourse shall be the Heavens, in which God hath placed those glorious lights of the world, the Sun, the Moon, and the Stars, so extolled by that Kingly Prophet, When I consider 
Psal. 8. 3.  the heavens, etc. In which let us see how God is pleased to manifest himself unto us.  
The heavens declare the glory of God, and the 
Psal. 19 1.  firmament showeth his handiwork, being all gloriously adorned, and curiously bespangled with stars. Nor doth the prophet only mean the heavens, but, by a Synecdoche, the whole fabric of the world; 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; but because the glory of God is more exactly and apparently engraven in the heavens, then in any other irrational creature, therefore he the rather names them, whose glorious splendour is seen unto all throughout the world; yea, he layeth down the manner how the wisdom and power of God is discerned in them in the ensuing verse, One day 
Psal. 19 2.  telleth another, and one night certifieth another: that is, they evidently declare, that they were not made by chance or fortune, but by that most wise and omnipotent Architector, even by that most excellent Creator, whose glory they do manifest. 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, and the Goodness of Almighty God: For, consider how God hath placed in the firmament of the heavens those glorious creatures; the Sun to rule the day, the Moon and the Stars to govern the night: nor do they rule by their own power, but by that power which they receive from God their Creator.  
In the Sun the holy Ghost setteth down three remarkable things, and worthy our best observation.  
1. That it is a most glorious creature, adorned 
Psal. 19 5.  like a Bridegroom.  
2. That it runs always, and that most swiftly 
Vers. 5, 6.  and strongly like a Giant.  
3 That from the Sun's reflection all other things receive their vegetation; for nothing is hid from the 
Vers. 6.  heat thereof.  
1. The Sun is a most glorious creature, and therefore compared to a Bridegroom going forth of his chamber: 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. 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. All the beauty of the eye consisteth in light; if the light be gone, and darkness cover the face of the earth, the eye can discern nothing. And because nothing is so amiable and lovely as the light, therefore would God be pleased to be called light; God is light, and in 
1 John 1. 5.  hind there is no darkness. And in this light of the Sun we may see him who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father 
Jam. 1. 17.  of lights, even light itself.  
2. The Sun is always in a very swift and wonderful motion; he rejoiceth as a Giant to run his course: Now in a Giant, according to his greatness and strength, so is his swiftness; but the Sun is fare swifter than any Giant, when in the space of four and twenty hours he compasseth his Orb: and who can but in this also see the stupendious wisdom, and admirable power of Almighty God?  
3. Nothing can hid itself from the light thereof; the Moon and the Stars, the Air, the Earth, and the Seas all borrow their light from this light, and all receive their maturity from its heat; yea, even the Mines under the earth have their production from it: And as the earthy bodies receive their nourishment from the Sun, even so the souls of men receive their enlightening from God, who is the Father of lights. Sol pater est luminum corporalium, Deus verò luminum spiritualium: The Sun indeed is the father of lights corporal, but Almighty God is the Father of lights spiritual.  
And as the power and glory of God is seen in the Sun, which is the glory of the day; so also are his power and providence seen in the vicissitude and changes of the Moon, which is the governess of the night. And this creature affords these two doctrinal Observations:  
1. That as the Moon is nearer to the Sun, the brighter is her body towards the heavens, and the darker towards the earth: Or, when she is in conjunction with the Sun, she is bright upwards towards the Sun, and dark downwards 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; all her light then reflects downwards, none upwards. 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 fare country, than that light of his understanding (wherewith God had endowed him) being abused, reflects only earthward, his thoughts are only minding earthly things: and although 
Philip. 3. 19  to the eye of the world this man is judged and esteemed to be the only wise and happy man, yet perhaps in the eyes of God he is poor, blind, and naked. 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, and knit, or in a manner in conjunction with God by charity in an holy union; so that Quae sursum sunt quaerit, He minds the things that are above, where Christ sitteth 
Col. 3. 1.  on the right hand of God: then also his understanding is heavenly, and from above, it is pure, peaceable, 
Jam. 3. 17.  gentle, easy to be entreated, etc. It is not sordid, that is, earthly, sensual, devilish. And although 
Vers. 15.  to the eye of the world he may seem abject, forlorn, despicable, and accounted no better than the 
d Jer. 8. 2. Zeph. 1. 17.  dung upon the earth, and even 
e Job 18. 17. Isa. 26. 14.  as a dead man out of mind; yet is he dead only to the world, but 
f Col. 3. 3, 4.  his life is hid with Christ in God, and therefore when Christ, who is our life, shall appear, he also shall appear with him in glory.  
2. By this changing of the Moon, God would give us to understand how frail man is, how subject to fall from his God by sin, and therefore how careful he ought to be in seeking a perfect union and communion with God, and to turn to him betimes, quia nescit an alias reverti dabitur, nam qui promisit poenitentibus veniam, & revertentibus gratiam, non promisit longiorem vitam, nec poenitentiae donum sponte peccantibus: because he who hath promised pardon to the penitent, hath not promised longer life to repent; 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. Let us therefore 
Hebr. 4. 16.  (while we have grace offered) come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in the time of need. And let us know, that the nearer we draw unto God, the brighter will the beams of his countenance shine upon our souls: not but that the Lord is pleased sometimes (as it were) to cloud himself from us; and this he doth in his wisdom, and on purpose, that we may both more earnestly long after him, and more highly prise his presence when we enjoy it. In 
Chrysost.  omnibus sanctis hoc facit Deus, ut neque tribulationes, neque jucunditates continuas sinat habere. God dealeth thus with all his holy ones, that neither the burden of afflictions may oppress them, to make them despair; nor the flash of prosperity puff them up, to make them presume. Hear Almighty God by his Evangelicall Prophet: For a small moment 
Isa. 54. 7, 8.  have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hide my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer.  
Nor are the Stars without some expression of the Deity; Species coeli gloria stellarum, mundum autem illuminat Deus: The beauty of heaven is the glory of the Stars, but God is the glory of the world: for whatsoever beauty is either in the Sun, the Moon, or the Stars, is borrowed from God, who is the Father of lights; and they, in their being, set forth unto man that excellency and power of God: 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.  
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; 
Job 38. 31. etc.  which harmony is not to be heard by the ear of the body, but of the soul and understanding.  
Thus from the beauty and virtue of the Sun, Moon, and Stars, as we may gather not a little of the knowledge of God, 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 
* Matt. 13. 43.  Sun in his lustre and glory.  
I could long insist in this book of the creatures, having a large subject to discourse on; but I will shun tediousness, and briefly discourse of them generally.  
Man at his first creation was a perfect creature, yet mutable; at first he was endowed with a fullness of knowledge, yet subject to fall, and so to come short of that first perfection.  
Not long after man's creation, through the subtle temptations of Satan, Eve was beguiled, and 
Gen. 3.  she persuading her husband to eat, both sinned, and fell short of that their former happiness. Since which time, much of that knowledge in which he was created is impaired; for whereas before he was able readily to discern the virtue and nature of all things, yea, and to give names to every creature agreeable to that their nature and virtue; he now falls short, and hardly can with much labour and study find out the virtue of any vegetable. Whereas before he was Lord over all creatures, and might both command and teach; he may now from them learn lessons worthy observation: All his senses are now so depraved and weakened, even in things natural, that it is no marvel if he fail in things spiritual. The ox knoweth 
Isa. 1. 3.  his owner, and the ass his master's crib; but Israel doth not know, etc. So that now the brute creature must read a lecture to man, whereby he may come to the knowledge of his Creator. And if man diligently observe the variety and nature of the creatures, together with the wonderful fabric of the world, he shall find them as a shop or store-house, full of various wonders, and wonderful variety, of secret mysteries, and mystical secrets; 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, and those in capital letters, insomuch that he that runneth may read. Excellently doth the son of Syrach set for the wisdom 
Ecclus 43.  and power of God in the variety of the creatures, and yet saith he, Who can magnify him as he is? 
Ver. 31.  Yet nevertheless, by these his works in the world, and governance thereof, man may in part discern the Justice, the Knowledge, the Wisdom, the Power, and the Providence of God: for God hath imparted certain sparks of his beauty unto his creatures, thereby to draw us to the consideration of the love of him who is Pulchritudo ipsa,▪ Beauty itself, and whereof all other is but as a shadow: Even as a man, finding a small current of water, may thereby be moved to seek out the head of the spring; or, as happening on some small vein of gold, may be thereby animated to search out the mine itself. But we, alas! like silly children, delight ourselves only with the fair cover of the book, not minding what is contained within: Whereas, in all fair creatures which daily we behold, we should rather consider thus within ourselves, that if God could make one clod of earth so amiable, by imparting unto it some small sparkle of his excellency; how infinitely fair must he then be in himself, yea, how worthy all-love and admiration, who is sole perfection? yea, 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, and carry not our contemplations from the creature to the Creator.  
In the old Law God commanded, that whatsoever 
Leu. 11. 41, 42.  did go upon its breast, should be abomination unto man: Oh! how abominable then is reasonable man, who hath his soul as it were glued to the creatures, 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; as silk from the worm, and perfume from the cat: and not content herewith, but they borrow pearls from fishes, silver and gold from the earth, and precious stones from the stands; and these they hang about their bodies, to draw the eyes of others to stare on them, as if this beauty were their own: for when the stone glitters upon their finger, they in their own conceit glitter also; and when the silk shines on their backs, Lord! how proud are they in their own fancies! never considering that God who infused that beauty even into those creatures from whom they borrowed it. So that, although the creatures of the world do wonderfully set forth this great God; yet every man seethe 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, and that only by the clear eye of unblemished faith. Not that the manifestation of the Deity is debarred any man, for Saint Paul saith, The invisible things of God from the creation of 
Rom. 1. 20.  the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead: So that it is plain, that God is made manifest unto all, even by the works of the creation, although all do not observe it.  
Obj. But God is insensible, that is, invisible, and therefore not cognoscible: quod enim non cadit in sensum, non subit intellectum; that which comes not within the compass of our sense, comes not within the verge of our understanding.  
Resol. God considered in himself, that is, in his Essence, is indeed invisible, according to S. John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, No man hath seen God at any 
1 John 4. 12.  time: yet is his invisibility manifested and understood in the things created; for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which may be known of God is manifested in the 
Rom. 1. 19  creatures, namely, his eternal power and Godhead.  
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: Whether you consider the nature of the heavens, or the influence of the stars, or the motion of the planets, 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; 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 vultuque nostro 
Lib. 10. Hist. Nat.  nullas duas in tot millibus hominum indiscretas effigies existere, quod ars nulla in paucis numero praestet affectando: all which are a large Commentary of the divine Essence and Wisdom of Almighty God. 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: Ens ex ente producere est potentiae creatae; ens verò. ex non ente, vel ex ente indisposito est potentiae increatae; which I will English thus: To erect a curious fabric, having convenient materials, is the skill of every common artist; but to erect a curious fabric, out of base materials, requires more than ordinary skill: 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 
Exod. 8. 19  of God.  
Thus, Beloved, have you heard how that God hath left his footsteps imprinted in his works, so that man cannot be altogether without the knowledge of God: In omni re aspectabili quaedam extant 
Vel palpando inveniri potest Deus, Tilen.  Dei vestigia; in every thing visible some print of God's footsteps is impressible, by which man may (if he will) tract and find out his Creator, 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. In a word, God by his works exhibits himself to a man, to see if man will by them seek and search after him: The works of the Lord are great (saith the Psalmist) sought 
Psal. 111. 2.  out of all that have pleasure therein. So then delight may be taken by viewing God in the creatures.  
Yet more apparently doth God manifest himself 
By the book of the Scriptures.  to man in the book of the Scriptures. Although then man may sufficiently read the Wisdom, Justice, Power, Goodness and Providence of God in the book of the Creatures; yet because for the most part he beholdeth the creatures but slightly, and with a glancing eye (for he seldom looks farther into them than they stand him in stead) very seldom he either sees or observes God in them, (and if he is purblind in things natural, and such as are obvious to his sight, 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 fare clearer light, namely, by his word and Sacraments, by which (as through a prospective) man may discern him: and yet every man hath not this glorious privilege, for He hath not dealt so with every nation, the 
Psal. 147. 20.  heathen have no knowledge of his law: it is only his Spouse that can discern him in them; The natural 
1 Cor. 2. 14, 15.  man perceiveth not the things of the Spirit. This peculiar blessing we shall apply unto ourselves by God's gracious assistance.  
God in his great mercy hath afforded this favour to us, more than to many other people in the world; which argues his wonderful love that he beareth unto us. 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 
Acts 9 18.  word and sacraments, by which we may see him clearly, if we will: O pray we then that he would be pleased to anoint our eyes with heavenly eyesalve, 
Rev. 3. 18.  and that he would give us the eye of true faith, that so we may see him in them: for else, as the light of the Sun is not discerned by a blind man, although the Sun shine never so brightly; even so this supernatural light in the Scriptures is not seen by any who have not the eye of their souls opened by faith.  
Some have been so Atheistical, as to doubt whether there were a God or not, and consequently to deny his word: but when what through the terrors and affrightments of their own consciences, together with the observation of the order and governance of all things, they could not deny a supreme power; the Devil sought to delude them by feigning, that this God was of some corporeal substance, and that he spoke unto them by his lying Oracles: by this policy the Devil deluded many, and hindered them the knowledge of the true God.  
Others again grant, that there is a God, and yield that he hath a written word; yet blush not blasphemously to say, Meliùs consultum fuisse Ecclesiae, 
Observat. Tilen. de orig. sac. Scrip. Thes. 35.  si nulla unquam extitisset Scriptura; that it had been happier for the Church, if there never had been any Scripture: therefore blasphemously styling it, Theologiam atramentariam. Thus impudently controlling the wisdom of God, who was pleased thereby to make himself known unto his Spouse, the Church.  
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; thus making the invention of man of like authority with the word of God, which was given by the inspiration of the 
2 Tim. 3. 16.  holy Ghost. God hath (blessed be his name) miraculously preserved the Scriptures in their genuine purity, maugre the fury of King Jehojachim, who burned the roll that Baruch wrote from the mouth of 
Jer. 36. 23.  the Prophet Jeremiah: or maugre the madness of 
1 Mac. 1. 56, 57  Antiochus, and other tyrants, who sought utterly to 
Pro libito mutare, vel addere, demere quicquam. Crashaw on Rome's forgeries.  abolish the books of God extant in their days: or maugre the sacrilegious policy of the Papists, who have corrupted it in the text.  
So that if any shall now ask, What is meant by the Scriptures? I answer, Not men's traditions, nor the unwritten verities of the superstitious Papists, which they equalise with the pure word 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; which also are not of any private 
2 Pet. 1. 20, 21.  interpretation: For prophecy came not in old time by the will of man, but holy men spoke as they were moved by the holy Ghost; 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; much less to be corrupted in the text by any, but construed according to the true sense and meaning of the holy Ghost. Perverters there were of the word of God in the Apostles days; the Apostle Peter speaks of some who wrested the writings of his beloved brother 
2 Pet. 3. 16.  Paul, and other Scriptures also unto their own destruction. I could wish there were not some such in these our days: 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, lest 
Vers. 17.  ye also be led away with the error of the wicked, and fall from your own steadfastness.  
Quest. But some may say, How then shall I know that Scripture which is commended unto us, to be the very true word of God?  
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, ploughmen, fishermen, and the like: But the authority of the Scriptures ariseth,  
First, From the majesty of him who inspired the writers to pen things so sublime in such a familiar stile, and simplicity of words: and yet such is the majesty of the stile, that it is unutterable, being more powerful in matter, then in words; which none could do save only that God who is clothed with Majesty.  
Secondly, The matter itself being of that efficacy, that it divideth asunder the soul and the spirit, 
Heb. 4. 12.  and is a discerner of the thoughts and intentions: as it strikes terror into the hearts of the greatest adversaries that despite it; so it works an aversion from evil, and a conversion to good in them that love it: yea, the comfort that some have taken in it, hath made them abandon all sublunary things, and yield their lives as a prey into the hands of merciless men, rather than disclaim it: 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, but the true word of immortal God.  
Thirdly, The events of the prophecies; as of the promised seed, the calling of the Gentiles, the deliverance of the Israelites from the Egyptian thraldom, etc. How doth Isaiah prophesy of Christ to come, as if he than were already in the flesh, Unto us a child is born, & c? and the same 
Isa. 9 6.  Prophet foretelleth the freedom of the Jews from captivity by Cyrus, naming him; whereas 
Isa. 45. 1.  Cyrus was born about 100 years after: so another Prophet that cried against the altar at Bethel, 
1 King. 13. 2.  named Josiah, and what he should do upon that altar; whereas Josiah was born above 300, years after. In the New Testament S. Paul telleth us of seducing spirits, of doctrines of devils, forbidding to 
1 Tim. 4. 1, 2.  marry, and commanding to abstain from meats, which God hath created to be received with ; and this is fulfilled in that Antichristian Romish Church: so Peter foretelleth of scoffers, walking 
2 Pet. 3. 3.  after their own lusts; and have not we some who scoff at Religion, and hate the work of Reformation? I wish we had not. Thus the events of the Prophecies prove the truth of the word, to be the word of Truth.  
Fourthly, The admirable consent of the penmen, all pointing at the same Messiah, though living in several ages: Add to this the consent of the Spirit mentioned by Paul; and, saith Peter in 
1 Cor. 2. 12, 13.  the behalf of himself and the rest of the Apostles, We have a more sure word of prophecy. 
2 Pet. 1. 19   
Fifthly, The wisdom of God in the penning of his 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: man's law therefore requires to be reviewed and amended; 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; and this also proves it to be the very word of the invisible God.  
And if any desire to be satisfied yet farther concerning the Scriptures, whether they are the very word of God, let him do this; compare Scripture by Scripture, and place by place, let the letter and the sense go together, 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: and, let as many as be perfect be thus 
Phil. 3. 15.  minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. But if any one will not be content to suck the wholesome milk from the breasts of the Scriptures, let him continue still, like the swine, to feed upon the husks that he so much doth relish.  
But as for you (my brethren) of whom I hope 
Hebr. 6. 9  better things, and such as accompany salvation, Receive (I humbly beseech you) with meekness, sobriety, 
James 1. 21.  and thankfulness this pure word of God, which is the truth of God, proceeding from the fountain of Truth itself, which is only able to make you wise unto salvation, and which will open the eyes of your understanding clearly to see God: 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, or else, knowing them, search them not diligently, nor read them with a single eye. Christ reproved the Sadduces concerning the resurrection, You err (saith he) not knowing the Scriptures, nor the power of God: 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, and 
John 5. 17, 32, 36.  of the Scriptures, who he was; and therefore he counselleth them to search the Scriptures, for they 
Vers. 39  testified of him: Scrutamini Scripturas. It was the honour of the Bereans, in that they received the word 
Acts 17. 11.  with all readiness of mind, and searched the Scriptures daily whether the things spoken by Paul were so, or not: 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.  
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; it is also that lookingglass, or rather that very eye of our soul, whereby she seethe herself, 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. And, indeed, the very end why man came into the world was to glorify God, and serve him by meditating on his word: if then we perform not that service for which we were created, we never shall receive that reward which is promised unto that service. It is true, wicked men build their hope of eternal felicity on a sandy foundation, but this their hope shall at last make them ashamed; 
Rom. 5. 4.  for when their earthy tabernacle shall fall, the fall thereof shall be great; great (I say) 
Matth. 7. 27.  in respect of the change that they shall see, great for the horror they shall conceive, great for the misery they shall suffer, great for the unspeakable joys of heaven they shall lose, and great for the eternal and unsupportable pains in hell they shall fall into; every way great, else the mouth of the Lord would not have spoken it. This is the woeful estate of the wicked, who desire not the knowledge of God in his word.  
So now we know, or may know, that living ill, we cannot die well, and consequently, not be saved; and we know, or, at least, aught to know, that many are damned for their sins; 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; at which time ignorance shall excuse none.  
Wherefore, sigh God manifesteth himself unto us more clearly and apparently in the Scriptures than any other way, let us with heavenly devotion seek him in them, as the Spouse did her Beloved among the lilies of the field, and we shall be 
Cant. 6. 2.  sure to find him whom our soul loveth, looking upon us with a ravishing countenance, even with eyes of delight: and let us with the ears of humble attention listen to him in his word, in which we shall hear him speaking to us, not in an high hyperbolical strain, but according to our capacity; and yet again with such stupendious majesty, that the wisest heathen Philosopher could never fathom, 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. Hence that gratulation of our Saviour, Father, I thank thee, that thou hast hid these things 
Matth. 11. 25.  from the wise and prudent, and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight. Hence also is it, that the Scriptures are called 
d Ezek. 47. 3, 4, 5.  waters, wherein the lamb may wade, and the elephant may swim: In them is 
e Heb. 5. 12, 13.  milk for babes, and strong meat for men of riper years: and in 
Jer. 2. 13.  them God manifesteth himself in all his essential attributes and properties: O let us draw, with joy, 
Isa. 12. 3.  waters out of these wells of salvation.  
The attributes and properties of God mentioned in the Scriptures are divers, I shall only observe four.  
1. His Wisdom: this is profitable to direct us unto him, and by it we also may grow prudent, and wise unto salvation. Wisdom (saith the Preacher) 
Eccles. 8. 1.  maketh the face to shine; and not the face alone, but the whole man shall be beautified with heavenly wisdom, and this heavenly wisdom is found in the Scriptures only; therefore it is called 
f 1 Cor. 2. 7.  hidden wisdom, wisdom that 
g Prov. 1. 7.  gives instruction: this the 
h 1 Cor. 1. 20, 21.  world understandeth not; it is a 
i Job 28. 17.  jewel of inestimable worth.  
2. His Justice; as in punishing the wicked, so in rewarding the godly: and although some are grown so cunning, that they can blind and deceive the eye of mortal man; yet the allseeing eye of Almighty God will find them out, and his hand will punish them: David knew full well that God observed him at all times and places, when he saith, O Lord, thou hast searched and known me, thou 
Psalm 139. 1. ad 14.  knowest my down-sitting, and mine uprising, thou understandest my thoughts long before: Thou compassest my path, etc. And as God espieth all our ways, so will he judge us according to all our works; he will bring to judgement every secret thing. O 
Eccles. 12. 14.  that men would lay to heart, that he that seethe in 
Matth. 6. 4.  secret, will reward openly! But although God can make all things as naked and open to the eye of the world as they are to his own eye (witness the many private murders, secret adulteries, etc.) yet some are so exceeding vile in their ways, as if there were neither God to judge them, nor Satan to accuse them, nor Hell to torment them. It is a shame (saith Saint Paul) even to speak of those things which are done of them in private: yet although a Christian in modesty is ashamed to speak, they themselves blush not impudently to act: The show 
Isa. 3. 9  of their countenance doth witness against them, they declare their sin as Sodom, they hid it not: woe unto them, for they have rewarded evil unto themselves. The consideration of this (me thinks) should make all, even incorrigible sinners, cease to sin any more, sigh Truth itself, who cannot lie, hath spoken it, that nothing is secret that shall not be manifest, nor 
Luke 8. 17.  any thing hid that shall not be known, and come abroad.  
3. His Mercy is manifested in the Scriptures: not a Prophet, not a Chapter, scarce a Verse, but some ways or other reflects on his Mercy; yea, the whole earth is full of his mercy. In him Mercy 
Psal. 119. 64. Psal. 85. 10.  and Truth are met together, Righteousness and Peace have kissed each other. His Mercy reacheth to the 
Psal. 57 10.  heavens, and his Truth unto the clouds. He is plenteous in showing mercy, it is his nature and property. 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 
Isa. 66. 2.  word. Build upon this, In whom there is no fear and knowledge of God, to them there shall be no mercy extended from God: It is one of his rich jewels, which he will not bestow on swine, who never look up unto him; yea, who would undervalue it, and trample it under their feet.  
4. His Providence is manifested in the Scriptures: The eyes of all look unto him, and he giveth 
Ps. 145. 15, 16.  them their meat in due season: He openeth his hand, and satisfieth the desire of every living thing. Job recounting the Providence of God, saith, that he feedeth the young ravens that call upon him. If then 
Job. 38. 41.  God taketh care for ravens, sure much more will he provide for those that fear him; he will fulfil their desire, and in time of adversity he will hear their cry, and help them. It was past the power of the King of Israel to help the woman that cried unto him when Samaria was besieged, and famine was sore in the City: 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. And although the wicked ofttimes have a larger portion of temporal things than the righteous; yet God will in a more peculiar way so provide for his own, that in time of dearth they shall have enough, when the wicked shall suffer scarcity: Thus saith the Lord, Behold, my servants 
Isa. 65. 13, 14.  shall eat, but ye shall be hungry; my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl for vexation of spirit. As every master of a family will provide for his household, yet more especially for his children; so will God for his after an especial manner: 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 
Jer. 39 12.  the guard, saying, Take him, and look well to him, do him no harm, but do to him even as he shall say unto thee. So also for Ebedmelech: I will deliver thee, 
Ver. 17, 18.  saith the Lord, and thou shalt not be given into the hands of the men of whom thou art afraid. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee, because thou hast put thy trust in me, saith the Lord. 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 
1 Pet. 5. 7.  for us.  
Nor doth God provide thus for his own in things of this life, but he hath prepared also for them eternal habitations; and this is also assured to us in his word, I go (saith Christ) to prepare a 
John 14. 2.  place for you. In my Father's house are many mansions. Fear not, little flock, for it is your Father's pleasure 
Luke 12. 32.  to give you a kingdom: yea, such a kingdom as never shall be ruined. He hath provided for them that fear him an incorruptible inheritance, and 
1 Pet. 1. 4. & 5. 4.  crown that fadeth not away. 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: Eye hath not seen, nor ear heard, etc. I could 
1 Cor. 2. 9  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: And come we now to observe how God exhibiteth himself to us by the book of the Scriptures in general.  
Thy word (saith the Kingly Prophet) is a lantern 
Psal. 119. 105.  to my feet, and a light unto my paths: a lantern, to direct us to him in the night of our ignorance; and a light brightly shining on our souls, that we may see him. As then, when a man is in the dark, he knoweth not which way to go; so, when the fogs of our natural ignorance have darkened our understandings, we cannot find the way that leads unto the heavenly Canaan: God therefore in mercy hath given to us the light of the Scriptures, by which we may see to make strait steps thereunto. 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; for (saith Solomon) Truly, light is sweet, and a pleasant thing it is for a 
Eccles. 11. 7.  man to behold the Sun: So should we show ourselves joyful unto the Lord our God, for that when we were in the darkness of ignorance, and shadow of death through unbelief, he was pleased to vouchsafe, that this glorious light of his word should break forth unto us, and that not for a time only, and then be clouded again never to shine more, but that it should shine forth unto a perfect 
1 John 2. 8.  day; yea, so clearly, that in it we might see God apparently: And although the darkness of Popery hath sometimes overshadowed this light 
In the days of Queen Mary.  for a time, yet (blessed be God) those mists are dispelled, maugre the plots of Antichristian superstition; and let our hope and prayer be, that those clouds may never obscure it more. Wherefore, sigh the night is past, and the morningstar hath appeared, let us not any longer sleep in sinful ignorance; but rather awake, and hear Christ in his word, saying, Surge qui dormis, & illuminabit te Christus: Awake thou that sleepest, and arise from 
Ephes. 5. 14.  the dead, and Christ shall give thee light: and the sooner, lest our candlestick be removed from us. In the days of old Eli, The word of the Lord was precious, 
1 Sam. 3. 1.  there was no open vision: the good Lord grant that the famine of the word may never be known in our land, by our neglect of casting off 
Rom. 13. 12.  the works of darkness, and putting on the armour of light. The meditation that David had in the word of God, made him to find, that God was his light and his salvation: and certes, in the Scriptures is that light, of which David speaketh, sown 
Psal. 79. 11.  to the righteous, and joyful gladness to all that are true of heart. Labour we then to see this light, even God himself in the light of the Scriptures.  
That God is light is apparent; David saith, God 
Psal. 27. 1.  is my light, and my salvation: and Christ saith, I am the light of the world, he that followeth me shall 
John 8. 12.  not walk in darkness, but shall have the light of life. This is the message that we have heard of him, and declare 
1 John 1. 5.  unto you, that God is light, and in him is no darkness: Thus God is light. If then we will follow him, our paths must be light also; for, saith Solomon, The path of the just is as the shining light, that 
Pro. 4. 18, 19  shineth more and more unto the perfect day. The way of the wicked is darkness, they know not at what they stumble. To the Law then, and to the Testimony; if 
Isa. 8. 20.  they speak not according to this rule, it is because there is no light in them. 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.  
When ever therefore we take the sacred Bible into our hands to read, in which (as I have showed) 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 Holiness to the Lord. 
Exod. 28. 36.   
And although there be extant many excellent books, lively discovering Almighty God unto us; yet let us know, that they all borrow their light from the Bible: branches they are of this Vine; slips from this Root; sweet flowers, but gathered out of this Eden of God; streams of wholesome water, clear as crystal, but yet all flowing from this Springhead: So that I may say, that the Bible is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the book of books, because written by men inspired by the holy Ghost, who is 
2 Pet. 1. 21.  the Spirit of truth: and therefore ought not this book to be denied to the people, that they should not see God in it; much less, be undervalved, slighted, or corrupted by any. And let us know, that the more our souls are affected towards God, the more will he graciously manifest himself unto us; 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; this also was that that made him wiser than his teachers. 
Psal. 119. 99   
Saint Peter commending the majesty of Christ at his transfiguration, of which himself was an eyewitness, 
2 Pet. 1. 16.  commends also the sure word of prophecy, (that is) of preaching the word; and saith, that it is a light shining in a dark place, till the day dawn, and 
Ver. 19  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 prise it. What although to the worldly-wise it be accounted foolishness; yet to 
1 Cor. 1. 23.  the heavenly-minded it is the joy of their hearts, and the savour of life to salvation: by it God is 
2 Cor. 2. 16.  pleased to save them that believe. Listen therefore 
1 Cor. 1. 21.  unto it attentively, practise it faithfully, and despise not the message, respecting the meanness of the messenger, though it be the idle humour of too many to distaste the word preached, because they disesteem the preacher; but know, that God is pleased by earthen vessels to magnify his mercy: 
2 Cor. 4. 7. Luk. 10. 16.  and let the other also know, that whosoever despiseth us, despiseth him that sent us. If a malefactor, adjudged by the law to die, should refuse a gracious pardon, because his enemy brought it, all would condemn him of impudence, and (so dying) censure him guilty of his own perishing: But this by the way. Return we to the observation of the benefit which we receive by the Scriptures.  
The Lord telleth the Jews, and in them us, that he had taught them statutes and judgements. 
Deut. 4. 5, 6.  Keep them therefore, and do them (saith he;) for this is your wisdom and understanding in the sight of the nations, who shall say, Surely, this great nation is a wise and understanding people.  
And as daily meditation in the Scriptures brings you nearer unto God, so by its illuminating virtue it renders you more heavenly-minded towards God: Pray then as Saint Paul adviseth you, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 
Col. 3. 16.  word of Christ may dwell richly in you in all wisdom and spiritual understanding, and not be only at your finger's ends, nor in your mouths only for discourse sake, nor yet in your hearts only, like a guest or tenant, which stayeth for a time, and then is gone; but that it may be like a king, dwelling, ruling, and reigning there, as in its proper seat, by the power of his Spirit; even that word which so lively setteth forth to you him whom Abraham foresaw, whom Jacob prophesied 
John 8. 56. Gen. 49. Isa. 7. 14. Jer. 33. 15. Mal. 4. 2.  of, whom Isaiah calleth Immanuel; Jeremiah, The branch of righteousness; and Malachi, The Sun of righteousness, that comes with healing in his wings: that that morningstar may shine in your heart which was typified in the old law, but exhibited in the new; so that what was foretold in the one, is manifested in the other: him (I say) that you may see in the light of the Scriptures by the eye of faith: search them then, for they testify of him; he through them, as through windows, looketh upon you: With Timothy know them from your youth, practise them in your riper years, and let them be your study in your old age; 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.  
And, as God manifesteth himself to you in his word, so also in the blessed Sacraments: And first, in the Sacrament of Baptism, when believers are regenerate and born anew of water and the holy Ghost, when they are received into the Ark of Christ's Church, and made lively members of his mystical body, by remission of their sins, and bestowing on them his holy Spirit, by means whereof they receive such blessings from God, as make them to live in him by grace in this life, and assure them that they shall reign with him in glory eternally hereafter. Secondly, but most clearly of all, in the Sacrament of the Lords Supper, wherein he giveth them his flesh 
Qui fidei ore panem hunc manducant, ei tanquam membra uniantur, Tilen. de Coen. Dom. Thes. 21.  to be their meat, and his blood to be their drink, imparting to them that heavenly hidden Manna, which they take by the hand, and eat by the mouth of faith. Every true spouse of Christ in this seethe his super-abundant 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. For as he is God coequal with his Father, he is invisible; 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 amongst men, he was conversant with men, he did eat, drink, sleep, talk, and at last suffered death by men; every way he did communicate himself unto men, making the faithful one with him by spiritual union and conjunction. Hence is that saying, Paries est verbi 
Cornel. à Lap.  incarnati humanitas, per quam stans, quasi per fenestras prospicit in Ecclesiam & fideles, unde & nos aspicimus Deitatem per humanitatem. 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; 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, nor ever have found out so intricate a mystery.  
Lastly, God maketh himself known unto 
By the book of Conscience.  man by the book of Conscience: for there is none so atheistical, but the terrors of his Conscience will make him acknowledge a Deity.  
Conscience is a practical syllogism condemning 
Conscientia est syllogismus practicus ex lege, Ursin.  man for the breach of God's law; the Major whereof is the letter of the law, Cursed is every man that continueth not in all things which are written in the book of the law to do them: The Minor is the accusing of Conscience, But I have broken the law: Hence the Conclusion necessarily must follow, Therefore I am accursed. Sometimes it is put for the spirit or soul of a man, and sometimes for the faculties of the soul; so we read, that the law of God is written in our hearts, our consciences either 
Rom. 2. 15.  accusing or excusing: which must be understood (in intellectu nostro) in the understanding faculty of the soul; and in this sense, the majesty and power of God shineth even to the consciences of the heathen and infidels: Non omnis Numinis sensu 
Tilen.  carent, qui in sylvis oberrantes, ferinam agunt vitam: Even they who live like savage beasts in woods, are not altogether void and senseless of a supreme power: and whence is this but from the inward curb of conscience?  
Yet more especially and clearly God is manifested to the consciences of men these two ways:  
1. By the ministry of the word, by which he powerfully worketh on their consciences.  
2. By the inward checks of conscience after sin committed, both in the godly, and also in the wicked.  
First, by the ministry of the word; and this is four ways:  
1. By opening that which was before locked up: The closerts of men's hearts are locked up by sin and ignorance, so that they cannot rightly conceive of God as they ought, until he who hath the key of David be pleased to open them by the 
Revel. 3. 7.  ministry of the word: the heart of man naturally being like unto a spring-lock, which shutteth of its own accord, but cannot be opened without a key. Thus God is said to open the heart of Lydia, when 
Acts 16. 14.  she heard the word of God from the mouth of Paul, and by the same means to convert the Jailer 
Vers. 31.  and his household; so also God opened the hearts of three thousand at Peter's preaching. God 
Acts 2.  hath committed the keys of his kingdom unto the Ministers of his Gospel, whereby he enables them 
Matth. 16. 19  to speak unto his people; yet, Spiritus sanctus est, qui verbi praeconio hominum mentes illuminat, qui aures perforat, & qui corda aperit, ut Scripturae tanquam divinae firmiter assentiantur.  
2. By softening that which before was hard: The heart of man naturally is 
* Ezek. 11. 19  flinty, God only (saith Job) can soften it; and this God worketh 
Job 23. 16.  by his word. Thus, when Josiah heard the judgements 
2 King. 22. 19  of God threatened against the Jews, he grew tenderhearted: O that the word of God might work the like effect on us, even now, when not only his threaten are denounced, but his hand is also heavy upon us! But, alas! we have too many that refuse to hearken, that pull away the shoulder, and 
Zech. 7. 11, 12.  stop the ear, that they might not hear: Yea, they make their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in his Spirit by the former Prophets; therefore hath there come great wrath from the Lord of hosts.  
3. God revealeth himself to man by the ministry of the word in convincing the conscience for sin, which was before as it were seared up: Thus dealt he with Ephraim, After Ephraim was 
Jer. 31. 19  instructed, he smote upon his thigh, he was ashamed, and even confounded, because he did bear the reproach of his youth. 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 
Acts 26. 28.  me to be a Christian: such a victorious grace of wisdom hath the holy Ghost infused into the ministry of the word. Felix also could not but be convicted in his conscience of the dreadful justice of God, when he trembled, hearing Paul's discourse 
Acts 24. 25.  concerning the torments of hell, and judgement to come: Happy had it been for them both, if they had fully assented to the power of his preaching. Tanta est Scripturae vis, ut etiam hostibus suis verum 
Tilen.  testimonium exprimat, & in tenebrionum latibula fulgorem aliquem immittat; nimirum ut liquidò constet, internam esse hujus lucis proprietatem, ex se, & per se existere: Such is the power of the Scripture, that it gives evident testimony of its truth, even to its very enemies, and sends forth its beams of light into the secrets of the craftiest plotters, that it may manifestly appear, that it is the property of the Scriptures to work inwardly on the conscience, by shining of itself, and in itself.  
4. By the ministry of the word God purgeth the conscience from dead works, to serve the living God: The word doth metamorphose a man, and makes him to be other then what he was before: thus Paul, after that he was converted, exercised himself 
Acts 24. 16.  to have a conscience void of offence both towards God, and towards man. At first Paul thought to have domineered over the poor Christians at Damascus, but after he had seen the Lord Christ in the midst of that glorious light, which exceeded the light of the Sun, he was content to sit (as it were) at the feet of Ananias, and be instructed by him. Now, 
Lupus hic Benjamin ovi caput submisit, Hieron. Epist. 3. Note. Aug. de Doctr. Christ. proleg.  if he that was such an eminent Apostle, yea, who heard Christ himself from heaven, must receive instruction from another; how dare any man despise even the meanest of God's Ministers? Nor was this conversion of the Apostle without some special signification; for hereby is showed, that they which are truly converted, are also spiritually enlightened: they are made blind to worldly things, and the eyes of their minds are only taken up with the beholding of things heavenly; and the bent of their affections is, to hold the mystery 
1 Tim. 3. 9  of faith in a pure conscience. To conclude this point; Happy is he, who when God speaketh to his conscience by the ministry of the word, (whether it be for peace, or for war) receiveth it with an honest and good heart, and is ready to say as once David did to Abigail, when she met him, Blessed 
1 Sam. 25. 32.  be the Lord God of Israel, which hath sent thee this day to meet me, and blessed be thine advice: so they, Blessed be the Lord, who hath sent thee this day to speak home to my conscience, and blessed be thine instructions, which make me to look back to him from whom I was, like a prodigal, estrayed. Thus much concerning Gods manifesting himself to the conscience by the ministry of the word.  
Secondly, God manifesteth himself to man by the checks of conscience after sin committed; and thus both to the godly, and to the wicked.  
First, to the godly: What was it that made Adam hid himself from the presence of God, but the 
Gen. 3. 8.  check of his conscience for the guilt of his sin in eating the forbidden fruit? The check of conscience is called the smiting of the heart; so we read, that when David had cut off the skirt of saul's garment, 
1 Sam. 24. 5.  his heart smote him; that is, his conscience checked him: The like smiting David had after his 
2 Sam. 24. 10.  numbering of the people. And to this end doth God reprove man by the check of his own conscience, even to awaken him from sin, lest he sleep the sleep unto death. The Prophet complains, that there was no rest in his bones by reason of his sins: until 
Psal. 32. 3.  his heart was purged from sin, he could feel no rest within his soul; for conscience is a part of the understanding, determining all actions either with or against; 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: For there is none so notoriously wicked in committing any villainy, but he hath sometimes a sting wounding his conscience, and telling him of a supreme and just revenger; sometimes his heart smites him, and humbles him, though but for a time; and though not for effectual conversion, yet some gripe there are, such as Cain, Ahab, Belshazzar, and Herod had: these (I say) lasted but for a time; for the Preacher observeth, that because sentence against an evil work 
Eccles. 8. 11.  is not executed speedily, therefore the hearts of the sons of men is fully set in them to do evil: Yet in all, both in good and bad, Conscience will do her duty; for she is like the poise of a clock, which, being wound up, sets all the wheels a going: 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. And now (Beloved) judge, when the conscience of a man finds that she hath to deal with an angry God, 
Job 13. 26.  one that writes (as Job complains) bitter things against 
Psal. 139. 7.  her, and that she knows not where to betake herself (for to flee from his presence she cannot) how she is perplexed: especially, if she cannot feel God reconciled unto her, and herself unto God. No marvel that David mourned through the disquietness of his heart, saying to God, Thou 
Psal. 30. 7.  hiddest thy face, and I was troubled. To a deep sense 
Matth. 26. 75.  of misery was Peter brought after he had denied his Lord, and forswore his Christ, till his Master, looking back upon him, brought to his remembrance his bypast sin; then went he out, and wept bitterly. And to such a sense of restlessness was Judas 
Matt. 27. 3, 4, 5.  brought after he had betrayed his Master, though he found not the like comfort as the others did: On some, the horror of conscience works repentance unto salvation; whereas it drives others to the gulf of despair.  
Certes, it was not without divine providence, that the very heathen termed the terrors of a wicked conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the searcher out, and punisher of sin; sometimes called Furiae, the furies of hell, or worm of conscience; sometimes also called Intemperiae, the tortures of the mind; and sometimes (per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Eumenides, the daughter of Acheron and Nox, that is, Hell and Darkness; hereby 
Q●●d minimè sin● benignae.  insinuating the woeful bitterness, and extreme horror wherewith the wicked are perplexed: And if the heathen styled them by such horrid terms, how should we dread to harbour in us such snakes?  
And our Saviour tells us of an unquenchable fire, so also of a neverdying worm: such a worm there is of conscience; and it is so called, because, as a worm lieth eating and gnawing that wood in which she abideth: so the worm of conscience, lying within us, gripeth and tormenteth us, by bringing to our memories all the causes of present and future calamities; as our wilful negligences whereby we lost our first enjoyed felicities, at every of which considerations she giveth us a deadly griping; as also all our occasions offered to escape those miseries in which we are now plunged; add to these all those opportunities for redeeming that glory which we have now hazarded; as also how ungraciously we have quenched the good motions of God's holy Spirit, by which we might have been reclaimed: add further, how vain those worldly trifles are, which we have too eagerly followed; and lastly, how we ourselves are become worldly fools, and others spiritually wise, whereas we dreamed otherwise.  
From whence we may observe, that A secure sinner is an enemy unto himself; 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.  
Thus you see that an accusing conscience manifesteth a Deity, and that the law of God is written 
Rom. 2. 15.  in the hearts of men. You see also that both good and bad have sometimes these checks of conscience, which, like that voice mentioned by the Prophet Isaiah, calleth to them, saying, This is the way, 
Isa. 3. 21.  walk in it, when they turn to the right hand, or when they turn to the left; pointing out another way then what they formerly trod awry in: to which voice of conscience, if men will listen and obey, then shall it go well with them; for they shall not only know that there is a God, but they shall in some measure see him, and be acquainted with him: but if they shall harden their hearts, and labour to quench the good spirit of God, which at that time 
1 Thess. 5. 19 Revel. 3. 20.  knocks at the door of their hearts, and seeks admission for their salvation, then are they guilty of their own damnation.  
wouldst thou, O man, then know whether thou art a child of God, or not? know then that there is a conscience,  
First, Good, yet not quiet; and this is in the godly, when they are restless in themselves for sins as yet unrepented of: Thus was it with that kingly Prophet David after his committing of murder and adultery; how doth he, in perplexity of his soul, being awakened by the Prophet Nathan, cry out, that God would, according to the multitude 
Psal. 51. 1.  of his tender mercies, blot out his transgressions, etc. So also when God had laid his hand heavy upon him, how doth he mourn? There is no soundness 
Psal. 38. 3, 4.  in my flesh because of thine anger, neither is there any peace in my bones by reason of my sin: For mine iniquities are gone over mine head; as an heavy burden, they are too heavy for me. The sickness of his body put him in mind of the sin of his soul; 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.  
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, cauterised, senseless: they sleep so sound in sin, that they never feel the sting of conscience wounding them; they are so delighted in sin, that they never regard when they sin, nor how they sin, nor against whom they sin, nor before whom they sin: The show of their countenance doth 
Isa. 3. 9  testify against them, they declare their sin as Sodom, they hid it not; therefore woe to their souls, for they have rewarded evil unto themselves. S. Paul excellently decyphereth them; They have their understanding 
Eph. 4. 18, 19  darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Who being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness.  
Thirdly, There is a conscience both good, and quiet; and this is proper only to the elect: namely, when God speaks peace to their souls, by assuring them of the free pardon of all their sins, and the Spirit of God testifies to their spirits, that they are the sons of God, and shall be made partakers of life everlasting in the heavenly Canaan.  
Fourthly, There is a conscience neither good, nor quiet; and this accompanieth only the reprobate: namely, when through sense of sin, horror of conscience, and Gods wrathful, yet just indignation, such a dreadful trembling seizeth on them, that they know not where to betake themselves. From this perplexity no incorrigible sinner can exempt himself; neither Kings, nor great 
Rev. 6. 15. ad finem.  men, nor rich men, nor mighty men, nor bond, nor free men.  
According to these observations examine thou thyself, and thou shalt easily find whether thou belongest to God or not: And if thy conscience hath wounded thee, so that thou canst without any flattery assure thyself that thou hast throughly repent thee of all those sins, which, like Zecharia's talon of lead on the mouth of the ephah, 
Zech. 5. 7, 8.  pressed thee even to the pit of hell, and that thou findest God to be a reconciled God to thee in the face of his Son; then is thy condition happy, and the brightness of God's countenance hath shined upon thee: otherwise, if thou wert never sensible of thy sins, nor hast yielded to the checks of conscience; then is it an evident sign, that if ever thou didst confess thy sins, yet it was but a mere oral confession, hypocritically performed, and so thy condition is most miserable.  
And now (Beloved) conceive within yourselves what an horror it is to have an accusing and tormenting conscience always pursuing a sinner; nay, not only pursuing him, but always harbouring in his breast, like an Erynnis, quae indagatrix est gravissimorum flagitiorum, which is the Inquisitor, and hunter out of the grossest crimes, to be his bosom companion, and yet always pleading guilty, so that the sinner shall not know where to repose himself for fear; the very shaking of a leaf shall make him to tremble, and be at his wit's end: Such a comrade had that fratricide Cain, after he had spilt his brother's blood, when he said, Behold, thou hast driven me out this day from the face 
Gen. 4. 14.  of the earth, and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth: and it shall come to pass, that every one that findeth me shall slay me.  
The sting of death is sin, saith Saint Paul; yea, and the sting of conscience is sin also, which so overwhelms some with an horrible dread, that they flee when none pursueth. It is the nature of sin to 
Pro. 28. 1.  pursue the sinner, and a wounded conscience who can 
Prov. 18. 4.  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, 
Numb. 32. 23▪ Pro. 13. 21.  saith Solomon.  
Now, although God speaketh thus to the conscience of the wicked; yea, although the sting of conscience doth (as it were) make their ears to tingle, 
1 Sam. 3. 11. 2 King. 21. 12.  as the Lord speaks: although it awakens them by sounding an alarm of God's judgements in their ears, yet veternum excutere nolunt: they will not be roused from their sottishness, but, with Solomon's fool, A little more sleep, a little more slumber, 
Pro. 6. 10.  a little longer basking in sin, till at last that grim sergeant Death arrests them, and lays them in the prison of the grave, there to remain till the great and general Assizes.  
This evidently appears, in that they labour to quiet and appease the gnawings of this worm of conscience, than whose by't nothing smarts more, than whose sting nothing galls more, and then whose torment nothing frets more; and yet they fain would hush and still it, that it may not affright and appall them. But conscience will not be corrupted; but as she keeps a true register of all sins, so she gives in a true evidence against all sins. Do the wicked what they can, God hath said that their worm shall never die, and that no peace shall 
Mark 9 44. Isa. 57 20.  be to the wicked, but they shall be like the raging sea, whose waters cast up mire and dirt.  
Add to these inward torments of the conscience, those outward plagues by which God shall 
Psal. 2. 5.  vex them in his sore displeasure, and by which at last they shall be enforced to confess him just, whom willingly they would not acknowledge to be at all. Wherefore, Beloved, labour to gain a quiet, yet a tender conscience, which, as it is a continual feast; so it is a most delightsome garden to solace a man's soul in; it is the Exchequer of the King of kings, in which he keepeth the audit of all his accounts; it is the high Court of the great God, and the habitation of the holy Ghost: and think not to beguile conscience, or to delude Gods allseeing eye; for the one will be an upright witness, the other a severe Judge. I conclude this point with that observation of Tilenus: In calamitates magnas incident, qui vel subdoli ingenii strophis, Magistratûs cognitionem eluserant; vel virium fiduciâ, perruptis legum clathris, Judicum subsellia contempserant: ad ineluctabile enim tribunal summi Judicis pertrahentur, qui nec fraude eludetur, nec vi superari poterit.  
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, and also by the checks of the same. In a word, take as a Corrolary the sum of all; 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: Thus we hear him in his word preached: Thus we taste him in the fruits of the earth carnally; but spiritually in the blessed Sacrament: Thus we smell him in the fragrancy of his graces: And thus we feel him in the checks of our consciences; our outward senses being the grates or windows of our souls, nothing being conveyed into the one, but by the other: We understand nothing, we know nothing, but either the ear, or the eye, or some other sense must first present it to the soul. As then many windows yield more light into a room; so the more senses there are that present a matter to the soul, the more clearly doth the soul understand it, and conceive it. These (Beloved) are the windows, grates, and lattesses thorough which Christ looketh upon his Spouse, the Church: Yet, as followeth in my third General,  
It is but hieroglyphically, enigmatically, obscurely.  
The Egyptians used to express themselves by mystical cyphers; and when Almighty God appeared to Moses, it was either in fire, or else in a 
Exod. 3. 6.  cloud, in both which, to the eye of Moses, it was 
Cap. 40. 34.  obscurely: So when the Lord appeared to Elijah, it was by a voice, which is audible, not visible: 
1 King. 19  When Christ was transfigured upon the Mount, it 
Mark 9 3.  was in such a brightness, that the Apostles could not endure to behold the glory of his Majesty. So that although God is  about us, yet such is our dimness, we cannot perceive him: like the servant of Elisha, we are blind, and see 
2 Kin. 6. 16, 17.  not God near us, unless God in mercy open our eyes, as he did his. The book of the Creatures, the book of the Scriptures, and the book of Conscience may serve us in some stead; yet are but as dark shadows, glimeringly setting forth him who is light invisible: They may serve as a candle in the night; but as when the light of the Sun appeareth, the light of the candle is darkened: so when our veil of mortality is put away, we shall see God more perfectly.  
In the Scriptures we read of a  light.  
First, Light is taken properly, as of the Sun, Moon, and Stars, which give light to all creatures 
Gen. 1. 14, etc.  upon the earth: to this end they were created.  
Secondly, Light is taken figuratively; sometimes for God himself, God is light: sometimes 
1 John 1. 5.  for God's countenance; so David prayeth God to lift up the light of his countenance upon him: sometimes 
Psal. 4. 6.  it is taken for Christ, for his Apostles, for true 
Luk. 2. 32. Matth. 5. 14.  believers; or it may be taken for the light of God's Spirit, with which some were endued in the days 
Ephes. 5. 8.  of the Apostles, for the discerning of those who spoke by the Spirit of God, from those who spoke by a false spirit; therefore it was called the gift of 
1 Cor. 12. 10.  discerning of spirits.  
Thirdly, Light is taken for the light of the Scriptures, leading us to God; Thy word is a lantern 
Psal. 119. 105.  to my feet, and a light unto my paths: for naturally our understandings are dark, only God in mercy revealeth himself unto us by the light of the Scriptures: Hence is it, that we are advised both by that Evangelicall Prophet Isaiah, as also that beloved Apostle John, to walk in the light of the 
Isa. 2. 5. 1 John 1. 7.  Lord.  
Fourthly, Light is taken for comfort after the troublesome storms of affliction: so the Prophet Micah, Rejoice not against me, O mine enemy: When 
Micah 7. 8.  I fall, I shall rise; when I sit in darkness, the Lord shall be a light unto me. When haman's plot was defeated, The Jews had light and gladness, joy and honour; 
Esth. 8. 16.  and saith David, Light is sown for the righteous, 
Psal. 97. 11.  and joyful gladness to them that are true of heart. Hence is it that the Prophet Isaich comforteth the Church in the uberity of her children, by the promulgation of the Gospel; Arise, be enlightened, 
Isa. 60. 1.  for thy light cometh, and the glory of the Lord is risen upon thee.  
The first of these lights makes not for our purpose, the three later may help us very much. If therefore the Spirit of God shineth upon our souls, it will clear our understandings to discern God in the light of the Scriptures; and if we can see God in the light of the Scriptures, we shall be sure to attain to the light of saving comfort, because the latter dependeth on the former: Thus the Eunuch, although his devotion led him to 
Act. 8. 30, etc.  read the Scriptures, yet did he not understand all that he did read, till the Spirit sent Philip to expound it unto him, than went he away rejoicing. Nor was it (saith Calvin) unprofitable for him to 
Calvin.  exercise his mind in places of Scripture more obscure, because by searching and studying therein, the sense of them, through the assistance of God's Spirit, is to be attained unto. And by the way, Note the blind condition of the Romish 
Note.  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, and being content to go without examining them by that touchstone.  
But, to proceed, Our knowledge of God in this life is in part, that is, is imperfect, as the beholding of a man suddenly passing by, whose backparts only we can look upon: our more fuller knowing God is reserved until that time, in which we shall be made like unto him: When we all, with open 
2 Cor. 3. 18.  face, beholding as in a glass the glory of the Lord, shall be transformed into the same image, from glory to glory, even as by the Spirit of the Lord. The brightness of this knowledge breaks forth in this life, when of sinners we are made righteous by 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; and from the glory of being the sons of God, to the glory of being like unto God. Alluding hereunto is that of S. John, Beloved, we are 
1 John 3. 2.  now the sons of God, yet it doth not appear what we shall be: but we know, that when he shall appear, we shall be like him; for we shall see him as he is. In this life we cannot, in the life to come we shall receive the endowments of perfect beatitude, both in soul and body. Here we may only conceive him with the eyes of our minds, but then we shall perceive him with the eyes of our bodies; Even with these same eyes (saith Job:) only we must 
Job 19 26, 27.  grant, that corruption must first put on incorruption, for Flesh and blood cannot inherit the kingdom 
1 Cor. 15. 50.  of God. Our bodies shall not then be earthy, animated only by a soul, and separable from them, as now they are; but spiritual, all danger and cause of separation being done away by the Spirit of Christ quickening us. Nor yet may we, with Origen, suppose that our bodies shall be aerial, and not consist of flesh and bones; this repugneth Jobs confession: and our Saviour's body after his resurrection was not a spirit, for that hath not flesh and bones, as his body had, which is 
Luk. 24. 39  an assurance that our very bodies shall rise again, though not frail, as now they are; but, as Augustine 
Aug. epist. 145. ad Consent.  showeth, they shall be spiritual; not that the flesh shall be abolished, but spiritual, because fully guided by the spirit, and vivified to a life, being without all sustenance, never to have end. And reason there is, why this our corruption should put on incorruption; for how else can we enjoy the incorruptible crown of glory? 
1 Pet. 5. 4.   
By consequence therefore it must follow, that whilst we are clothed with corruptible clay, Ex parte tantùm cognoscimus, modicum ex multo; We know but in part, and alas, less than we ought; we are not able to discern the pure and perfect vision of the Deity. 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; for children have not sapientiam ad sensum, knowledge according to discretion. The perfectest light that we have of God in this life may well be compared to a kingdom descried by a small landscape, here a city, there a castle; here a village, there a mountain; here a forest, there a river; here beasts, there men; all which are done with very little touches, to represent greater bodies: Even so our best knowledge of God is clouded and imperfect, and our brightest speculation admits of much weakness and imperfection, of many fogs and mists; yea, our knowledge in Theology, and Divine mysteries is obscure, and in part, quia fide nititur, because it is built upon faith: now that which reason cannot apprehend, faith doth believe; ideoque ex parte tantùm est scientia, our knowledge therefore must needs be in part, faith being the evidence of things not seen: We see (saith the Apostle) sed per speculum, as through a 
1 Cor. 13. 12.  glass, darkly; our knowledge at the best being like dim-sighted eyes, which see somewhat indeed of God through the glass of the creatures, and Scriptures; or at the most, by similitudes and figures, by which God exhibiteth himself to such as are most in favour with him, as to the Apostle Paul, 
2 Cor. 12. 2.  when he was taken up into the third heaven; and to S. John, in Patmos in the Spirit.  
Object. But some may object, and say, If we see God thorough a glass, than we see him clearly: Speculum enim non rei imaginem, sed rem ipsam oculis exhibet; A glass doth not set forth to us the image of the thing, but the thing itself.  
Sol. True, a glass doth demonstrate the thing itself to the eye; yet so, that still it is per radium non directum, sed reflexum, by a ray or beam not direct, but reflexed; and therefore not properly, clearly, and distinctly; but at a distance, obscurely and confusedly: and such is our knowledge of God and divine mysteries in this mortal life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as through a glass darkly, per speculare, as through spectacles, which, you know, make things legible and visible which before were not, and that, per medium obscurum, & similitudinem umbrosam; or, as the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a riddle; or, as in my Text, per cancellos, per transennam, as thorough grates or lattesses, which is a Metaphorical speech borrowed from merchants, or tradesmen, qui per cancellos vimineos expandunt mercaturas, who thorough grates or lattesses expose their wares for sale, and to be viewed by such as pass along, non propè, sed procul; non distinctè, sed confuso modo: not nigh at hand, but at a distance; not distinctly, but confusedly. And thus Almighty God manifesteth himself to us in this life, not really and fully apparent, 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, but that a true Christian, by the eye of unblemished faith, may be assured that there he stands; for, saith his Spouse, Behold, he standeth behind our wall: which is the fourth General of the Text.  Behold, he standeth behind our wall, he looketh forth, etc. 
By the way (I pray) observe, that this word [behold] is not to be understood in this place as a note of attention, but of demonstration, quasi Ecclesia digito monstravit, quem corde dilexit; as if his Spouse pointed him out with her finger, whom she loved in her heart: Behold, he standeth, etc.  
Quest. But how is his Spouse assured of his voice and presence?  
Resol. Per visibilia invisibilem: by things visible and audible, she is ascertained that it is only he; for she is assured, that it is his voice that 
Cant. 5. 2.  knocketh, and calleth to her to open unto him; she is assured that she seethe him in the variety and beauty of the creatures; she is assured that she heareth him in the book of the Scriptures; she is assured that she feeleth him in the checks of her conscience; she is assured that she smelleth him 
Cant. 5. 13.  in the fragrancy of his graces; and she is assured that she tasteth him in the sweetness of his word, which the Apostle Peter calleth sincere milk: and 
1 Pet. 2. 2, 3. Heb. 6. 4.  the Apostle Paul, the good word of God. These are the windows thorough which God shineth inwardly upon her soul: Haec quasi speculum Creatorem suum repraesentant; God through these manifesteth himself so fare unto her, as she is able to apprehend him in them and by them. Ex effectibus Dei demonstrari 
Aquin.  potest Deum esse, licèt per eos effectus non possimus eum perfectè cognoscere secundùm suam Essentiam; By the works of God it is evident that there is a God, although even by those works we cannot perfectly discern his Essence. Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what may be known of God by the light of nature, is manifested in the creature; 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; that he is most holy, most wise, and most just, the rewarder of the godly, and the punisher of the wicked: But yet this light of nature is not of itself sufficient, unless it be helped by a supernatural light: For, Non potuerint Gentiles per solum naturae lumen unum agnoscere solum esse Deum: the Heathen by the dim light of nature were not able to know that this God is but One.  
To those therefore, whom the holy Spirit maketh to discern God, the same Spirit conferreth the spirit of wisdom and sanctified knowledge, by means whereof they do see God: Hence that speech of Christ, He that seethe me, seethe my Father 
John 14. 9  also; scil. opere Spiritûs sancti, namely, by the work of the holy Ghost. 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.  
As than none is said to touch Christ, when the 
Mar. 5. 30, 31.  multitude thronged him, save only she who had the bloody issue; 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, for it is impossible without faith (which is the eye of the soul) either to see him, or know him; and according to each man's faith, so shall it be unto him.  
For we must know, that there is a twofold sight,  

1. Of the body.  
2. Of the mind.   
1. The eye of the body cannot see God, for he is invisible, his Essence is spiritual; and if a man cannot see his own spirit, much less can he see God, who is the Father of spirits. Now if it be objected, 
Heb. 12. 9 Exod. 33. 11. Gen. 17. 1.  that Moses and Abraham saw God. I answer, that they saw not his substance, he only appeared in similitudes, by which he testified his presence. But Job saith, In my flesh I shall see God, 
Job. 9 26.  and mine own eyes shall behold him. Answ. By God in that place is meant the second person of the Trinity, who being God, was incarnate, and so God may be seen in Christ. But Paul saith, that we shall see God face to face. Answ. God hath not members 
1 Cor. 13. 12.  as we have; but this is spoken per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to our humane capacity; 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. But shall our eyes serve us for no use in heaven? Ans. Yes: with them we shall behold the glorious Saints, and Christ our Judge and Redeemer, glorified in his humane nature, whom to 
Acts 3. 13.  behold yields unconceivable comfort.  
2. The second is the sight of the mind, which in this life is imperfect, and only seethe God in his works and word, etc. by which we may gather the great love of God towards us, in exhibiting himself so fare: but that perfect sight which the mind shall then have of God, is reserved till hereafter, when seeing him, we shall be transformed into his image.  
This sight of the mind which properly is called the soul, is twofold:  
First, Simple; as when a man sees a thing absolutely, and as it is in itself: thus God cannot be seen, by reason of his Immensity, filling all places.  
Secondly, Comprehensive; namely, when a man seethe God so fare forth as he is capable of the knowledge of him: and in this sense we shall see God perfectly in the world to come, and be filled with the fruition of his presence, as a vessel may be filled with the water of the sea, though it hold not all the water of the sea.  
In this comprehensive manner, as the Spouse of Christ is sure that she seethe him, so is she sure also that she heareth him; for, saith she, in the verse preceding the Text, Behold, the voice of my Beloved: she was a partaker of the first resurrection, and so heard his voice, which enlivened her 
John 4. 25.  soul; 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: As then the true Spouse of Christ can only rightly discern Christ's voice; so, whosoever hath not plighted his faith to him, knows it not from the voice of a stranger, and so may soon be deluded, as may appear by Ahab, giving credit to the lying spirit in the mouths of his false prophets. 
1 King. 22. 22.   
Object. But some may object that saying of Christ, No man knoweth the Son, but the Father: neither 
Matth. 11. 27.  knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.  
Sol. The words are to be understood comparatively; 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: 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. Excellently therefore saith chrysostom, None know the 
Chrysost.  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. Of this perfection of knowledge, which is solely in Christ, the best of God's children come short in this life: 'Tis true, they know him, and see him, but here it is weakly and imperfectly, as from behind a wall. Or thus: As by seeing a piece of coin, a man may know whose coin it is by the image and superscription engraven thereon; 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, and in the grates of Conscience. Or thus: As by seeing a picture, a man may know whom it represents, especially if there hath been any former acquaintance; so the Church (which is Christ's Spouse) seeing the face of God in the light of the Scriptures, and the beauty of the Creatures, exactly knows whose it is. 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, and who enlighteneth our souls by driving away the foggy mists of our natural blindness.  
And here, give me leave to make a little digression, and, I hope, not altogether impertinent. Behold, he standeth behind our wall: Some by wall 
Cornel. à Lap.  would understand man's incredulity, as having reference to that of the Prophet Isaiah, Your iniquities 
Isa. 59 2.  have separated twixt you and your God, and your sins have hid his face from you. Others understand that thick cloud which was between God and the Israelites 
Exod. 19 16.  at the giving of the Law, ex qua procedebant coruscationes, adeo ut Israelitici tremuêre, out of which went fearful lightnings, which made the Israelites to tremble. Others, the ceremonial Law, which was afterwards abrogated, when the partition 
Eph. 2. 14.  wall was broken down. Others, the Prophets, who mystically set forth Christ to come. Others, the humanity of Christ; so saith S. John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Word was made flesh; O blessed salve to 
John 1. 14.  clear our sight! Take we all, or either of these, 
August. in Joh. tract. 2.  and they set forth the love of him who is, or at least should be, the joy of our hearts, and the desire of our eyes. Nor may it be thought vainglorious presumption if I interpose mine opinion: 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', 
2 Sam. 17. Esth. 3. Amos 7. 10.  bloodthirsty haman's, and idolatrous Amaziahs. 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 
1 Sam. 25. 16.  by day: And because they have laboured to take 
Jer. 15. 19  forth the precious from the vile, therefore hath the Lord made them unto his Church as a fenced brazen 
Ver. 20.  wall. What although men fight against them, yet they shall not prevail: for God, by the mouth of his Prophet Jeremiah, hath promised, that he will be with them, to save them, and deliver them: 
Jer. 15. 19, 20, 21.  yea, he will deliver them out of the hand of the wicked, and redeem them out of the hand of the terrible. So that we may well sing that song of Isaiah, We 
Isa. 26. 1, 2.  have a strong city, salvation will the Lord appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in. Yea, we may justly say, that the Lord hath been both to them and us a wall of fire round about, and will be 
Zech. 2. 5.  the glory in the midst of his people.  
And now I come to the fifth or last General of my Text; namely, that the Spouse of Christ, being assured that thus she doth see him, may rejoice with comfort, and be ravished with desire of a greater union and communion with him.  
This doth consummate whatsoever tends to the perfection of happiness: In it we are to observe two things;  
1. That to see God yields comfort to the godly in this life.  
2. That to be made one with God crowns all with eternal felicity.  
First, That to see God yields comfort to the godly, not to the devils and reprobate; for their sight shall be their sorrow: they shall indeed see him, not as their Saviour, but as their Judge, to sentence them to eternal punishment: Every eye 
Rev. 1. 7.  shall see him, they also which pierced him; but yet, as it followeth, they shall wail because of him: their sight shall rather affright them, than any way minister the least crumb of comfort to them.  
1. That therefore we may see God with comfort, Mark we what Christ teacheth; we must be 
Matth. 5. 8.  pure in heart: Now he is said thus to be pure, whose heart mindeth not unchaste things; so chrysostom. 
Chrys. Hom. 15.  Or he is said to be pure, whose heart is always free from malice, and continually addicted to temperance; so the same Father. Calvin styleth 
Calvin.  that heart pure, which is not crafty or deceitful. Perkins calleth that heart pure, which is first truly 
Perkins.  humble in sense of sins past, resolving ever after to live more holily, and not to sin against God any longer wilfully: Secondly, which testifieth this humility, by labouring exact obedience to the will of God; for a pure heart, and a wicked conversation cannot stand together. A resolution therefore not to sin, is an evident mark of a sanctified soul, and of a pure heart, which shall see God.  
2. That we may see God with comfort, we must endeavour to draw near God now in this time of grace; 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 
Psal. 16. 8.  eyes; and remember, that whatsoever we think, speak, or do, or wheresoever we are, we always are in his sight; Walk we therefore before God, and 
Gen. 17. 1.  be we perfect was God's precept to Abraham. O that all called to eminent places would remember this!  
3. That we may see God with comfort, use we the means ordained by God; that is, frequent we his house; there God manifesteth his presence most gloriously. It was David's prayer to God, that he might not be debarred the beholding of the beauty of the Lord in his house, and enquiring in 
Psal. 27. 4.  his temple. The like respect have we to his word and sacraments; for in those he manifesteth his beauty as well as in his Sanctuary: 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.  
4. Remember we what an horror it is not to see God: now God is said to hid himself from the wicked. As then the sight of David's face was the light of Israel; so is the sight of God's face the 
2 Sam. 21. 17.  light of his chosen, In his presence is life, and in his 
Psal. 90. 17. Psal. 30. 5. Psal. 16. 11.  light we shall see light: yea, In his presence is fullness of joy, and at his right hand are pleasures for evermore. The Queen of Sheba reckoned Solomon's servants happy, because they did stand before him, and hear 
1 King. 10. 8.  his wisdom: so and much more happy are the children of God, who stand before him continually, and see his glory. If Moses was happy in that he saw God's backparts; or the disciples of Christ, who saw his glory in his transfiguration: O, what joy shall it be to the Spouse of Christ to see her beloved clothed with robes of Majesty! O! say we then, as sometimes Moses said to God in behalf of himself and the whole congregation, If thy presence go not with us, carry us not hence: For 
Exo. 33. 15, 16.  wherein shall it be known that we thy people have found grace in thy sight? Is it not in that thou goest with us in this vale of misery, and wilderness of woe? And pray we, with David, that the Lord would cause his face to shine upon us, and lift up 
Psal. 4. 7.  the light of his countenance; for his face is favourable, it rejoiceth the heart, it reviveth the soul, and 
Prov. 19 12.  is as the dew upon the tender grass.  
To conclude this point; This cannot but minister great comfort to the godly, in that, although after many reproaches in this life, God only looketh upon them as thorough a glass, yet hereafter they shall be sure to behold him face to face: Wherefore, Hear ye the word of the Lord, you that 
Isa. 66. 5.  tremble at his word: your brethren that hated you, and cast you out for my Names sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed.  
Our second point was, That to be made one with God by an holy union, crowns all with eternal felicity.  
The chiefest and most ardent desire of the faithful here, is to gain assurance of eternal happiness hereafter: 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. 'Tis true, this is the time of their wooing, in which the Spouse knows her Beloved but in part; but then she shall know him as he is, for she shall be made one with him, all glorious within. In this life he 
Psal. 4 5. 13.  gives her evident testimonies of his more ardent love, as the gift of regeneration, of obedience to his will and word, of faith to believe his promises, of confidence to rely on him for protection in times of danger, and of prayer to importune him fervently: Add to these the knowledge of reconciliation, the inward comforts of his Spirit in times of temptation, and strength to persevere in times of fiery trial. These graces he bestoweth, as pledges of his love, only on his Spouse, and she as highly prizeth them.  
Nor doth Christ bestow all his favours only on his chosen; but, as he that is a suitor to a woman giveth some gifts to household servants, yet keepeth his prime jewels of value only for her on whom his love is fixed: so Christ bestoweth common favours even on the wicked, thereby making known his riches; yet his choice and selected graces, and the enjoyment of his love, he solely reserveth for his beloved Spouse, who affectionately locks them up in the closet of her heart: so that she seemeth to speak in the words of Mephibosheth (when David returned safe from battle) concerning Ziba; Let him take all, forasmuch as my lord the king is returned again in peace unto his own house: 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, and let my soul be filled with the graces of his Spirit.  
And no marvel that the souls 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 soul and body shall then be dignified in the new Jerusalem, that heavenly Canaan:  
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; for that which is now cumbersome, and infested with many miseries, subject to mutation, vexed with diseases, defiled with corruption, and replenished with innumerable calamities, shall then be made most glorious, perfect, ever durable without mutation, it shall be freed from a decaying estate, and placed in an ever-flourishing condition; yea, the whole body shall be glorified, and being glorified, shall be filled with all fullness of contentment; eyes, ears, mouth, nose, hands, and heart with unutterable sweetness: They 
Psal. 36. 8.  shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures: besides, death shall have no dominion over it, for the just shall live for ever. Christ setting forth the felicity of the righteous, saith, that the righteous shall shine forth as the Sun in the kingdom 
Matt. 13. 43.  of their Father; which proves the glory of their bodies. Et quanta tunc erit gloria animarum, quando Solis habebit claritatem lux corporum? How gloriously shall their souls be invested, when their bodies shall shine like the Sun in the firmament? which is the second part of a Christians felicity.  
Secondly, In regard of the felicity of the soul; and this consisteth chief in visione Dei beatifica, in the beatifical vision of God; Haec sola summum 
August. lib. de Trin. cap. 13.  est bonum, this is the chiefest good: This also St. Paul averreth, when he saith, that we shall see God face to face: The like also doth S. John, when he saith, that we shall see him (qualis est) as he is: and the reason is, because Ibi tota erit virtus, videre quod ames; 
Aug. de Civ. Dei.  & tota felicitas, amare quod videas: ibi beata vita in suo fonte bibitur, ubi veritatis visio clarissimè aperitur. All the contentations in the world are but as small sparkles sent forth from God, in whom they are most perfect and excellent: All the perfections of his creatures are more perfect in him then they are in themselves: whoso then enjoyeth the presence of God, hath full felicity presented to him at once, so that he cannot wish for any good, but there he findeth it in its full perfection; yea, whatsoever deserveth love or admiration: All the faculties of the soul, and all the senses of the body shall be satisfied with the fruition of the presence and glory of God. In a word, God shall be universal happiness to all his elect; for, by enjoying his presence, they shall also enjoy whatsoever is delightful: by enjoying his presence, they shall know the secret judgements of God, which are a great depth: by enjoying God's presence, they shall love God above all, and their fellow-saints equally as themselves, and for the same causes for which they are themselves beloved of God: by enjoying God's presence, they shall rejoice at their own happiness, for they shall enter into their Master's 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; but they shall enter into the joy of their Master. Lastly, by enjoying God's presence, they shall, with the holy Angels (whom Augustine calls Hymnidici chori) 
Aug. in Johan.  praise God without ceasing, with a perfect heart, freely; so the Psalmist, Blessed are they that dwell 
Psal. 84. 4.  in thy house, they will be still praising thee. To sum up all together; In this beholding of God's face, the saints shall know the power of God the Father, the wisdom of God the Son, 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, and that peace which passeth all understanding; by virtue whereof they shall praise God, and praising him love him, and loving him possess him, who is the inheritance of his people; witness his promise to Abraham, I will 
Gen. 15. 1.  be thine exceeding great reward. O! say we all then, O Lord, thou art in thyself exceeding great, and therefore thou must needs be an exceeding great reward: It is life everlasting to see thee, it is life 
Joh. 17. 3.  everlasting to know thee, and whom thou hast sent, Jesus Christ. 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 
Joh. 8. 56. Aug. Tract. 43. in Johan.  the day of Christ yet afar off (for he rejoiced through hope that he should see it by understanding it) and he saw it, than which, what greater joy could be expressed? for, if they rejoice who have their bodily eyes opened, what joy doth the unutterable light of the soul bring? If a bride rejoiceth, not only when she hears the voice of her bridegroom, but more affectionately when she enjoyeth his presence, because they twain shall be one flesh; Or, if a loving wife rejoiceth when her husband returneth safe after a long and tedious journey: So and much more doth the soul of a Christian rejoice, when she is united to Christ her head.  
Thus you see what inexpressible consolation this union of Christ yields to all the children of the first resurrection: First, in that they shall be so changed, as that they shall be made capable of eternal glory. Secondly, in that death shall no more be terrible, because their bodies shall be no more sinful.  
And herein the godly differ from the wicked in three respects:  
1. In the Causes: for the wicked shall indeed rise, but it is by reason of God's summons, when the trumpet shall blow, and all must of necessity appear; whereas the godly rise to be united to their head Christ Jesus.  
2. In the Manner: for the wicked rise with horror and grief; whereas the godly rise with joy and comfort.  
3. In the End: for the wicked rise to eternal confusion; whereas the godly rise to everlasting glorification: They that live in Christ shall sleep in Christ, and such as sleep in Christ, God will bring 
1 Thes. 4. 14, 17.  with him, and they shall be ever with him.  
Lastly, This union of the godly with Christ shall be glorious in regard of their cohabitation: for the wicked, after sentence pronounced by Christ (who then shall sit as Judge,) shall be hurled into hell, a place loathsome and grievous, because of that stink which never shall be abated, and because of that pain that never shall be ended: whereas the godly shall be enthronised in a kingdom prepared for them from the beginning of the world, which is a kingdom of bliss, in which they shall live eternally.  
So then, as the pains of the one place are universal, so are the pleasures of the other universal also: Pain and pleasure in this life are temporal, in the other they are eternal; and as the torture of the one (in regard of the loss of Christ's presence) is inexpressible, so the comfort of the other (in the fruition of his presence) is unconceivable. 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: 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 departed in peace, for mine eyes have seen the Prince of peace, thy salvation.  
FINIS.   

ERRATA.  
Pag. 7. lin. 22. for most, read more. p. 10. l. 27. for as, r. us, p. 26. l. 2. for unto r. to. p. 34. l. 21. for for, r. forth.