both are imply'd in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there then comes a messenger of Satan to buffet him he must be put in minde of himself by a thorne in the flesh and that lest he should be exalted above measure with abundance of Revelations A creature can't 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little thing will puffe up a bubble a small happinesse will swell up the sons of men Pride as it twines about the choicest graces so it devoures the sweetest comforts But yet there is nothing tends more to soule-abasement and self-examination then the beholding of Gods face then the seeing of his glory this will make the soul abhorre it self in dust and ashes The more God reveals himself unto the soul the more will the soul see that huge disproportion that is between it self and a Deity There 's none here below that ever saw more of Gods face then Moses and Paul had done and there were none that ever had lower apprehensions of themselves They knew well enough what the Sun-shine of his presence was what a glorious sight it was to behold his face and yet they had rather part with this then he should part with his glory They are like men amaz'd with the vastnesse and spaciousnesse of the Ocean and make nothing of a little inconsiderable drop of Being They that know not these treasures of love and sweetnesse those heaps of excellencies that are stor'd up in God these are the grand admirers of themselves But when the soul comes to have a prospect of heaven and fixes its eye upon an object of the first magnitude the creature disappears self vanishes and loses it self in the fulnesse of God And if God do assure thee of this his love thou canst not but wonder at the greatnesse of his goodnesse especially when thou shalt recollect thy self and think upon thine own unworthinesse Thou that didst not deserve a beam of his face what does he give thee a full Sun-shine Thou that could'st not look for the least taste of his love what does he give thee a whole cluster of Canaan Thou that didst not deserve the least crumb of the hidden Mannah does he fill thee an Omer full of it Nay yet higher Thou that didst deserve a brand from his Justice does he give thee a seal of his love he might have given thee gall and vineger to drink and does he flow in upon thee with milk and honey he might have given thee the first flashes of hell and does he give thee the first-fruits of heaven what could'st thou have look't for but an eternal frown and dost thou meet with so gracious a smile O then fall down and adore his goodnesse and let all that is within thee blesse his holy name Tell me now is there any ground for pride in such a soul Does not Assurance bespeak humility and speak a meet dependance 2. Times of Assurance they should be times of trampling upon the creature and scorning of things below Dost thou now take care for corne and wine and oile when God lifts up the light of his countenance upon thee is this same Angels food this same hidden Mannah is it too light meat for thee Now thou art within the land of Promise feeding upon the grapes and pomegranates of the land dost thou now long for the garlick and onions of Egypt Now thou art within thy fathers house and the fatted Calfe is slaine wilt thou now still feed upon husks Art thou cloth'd with the Sun and canst not thou trample the Moon under thy feet O let them scramble for the world that have nothing else to live on Pray give room to the green Bay-trees to spread themselves abroad but don't thou lose thy fatnesse and sweetnesse to rule over these Art thou sure of heaven and would'st thou fix thy Tabernacle upon earth Is it good for thee to be here or would'st have any more then the light of Gods countenance is it not enough that thou art sure of happinesse is not a fountain enough for thee why wilt thou drink in muddy streames and thou that art fill'd with the love of a Saviour canst thou tell how to spend a thought upon the world is not there more beauty in a Christ then in the Creature is not he the fairest of ten thousand Away then with adulterous glances for why should'st thou embrace the bosome of a stranger 3. Times of Assurance they should be times of watchfulnesse and more accurate walking with God To sin against revealed love is a deep and killing aggravation To sin against light is too too much but to sin against love is a great deal more this height'ned Solomons idolatry 1 Kings 11. 9. that he turn'd from the God of Israel which had appeared to him twice What wilt thou with Jeshurun wax fat and kick and kick against bowels too To provoke God in a wildernesse is not so much as to provoke him in a Paradise What could he have done more for thee then he has done and what couldst thou have done more against him then thou hast done and wilt thou still requite him thus wilt thou provoke him with Mannah in thy mouth Does he give thee the sweet clusters of the land and dost thou return him wilde grapes that which is the strongest engagement to obedience dost thou make it an encouragement to sin art thou so willing to dash thy joy to lose thy peace And O how will it please the powers of darknesse to see thee abuse a beam The devil has several designes against the welfare of a soul First if it were possible he would keep thee from having any grace at all But secondly if he can't do that he would keep thee from strength of grace from growth in grace he would break the bruised reed and he would quench the smoaking flax But then if he can't prevaile here neither then in the third place he would keep thee from sense of grace in a sad and cloudy condition he envies thee one beam one smile one glance of his eye But then if the riches of Gods goodnesse do so run over as that he will give thee a sense of his love then fourthly in the last place he would have thee abuse his grace and turn it into wantonnesse But when God has planted thee in so happy a Paradise don't thou listen to the whisperings of the Serpent Thou that art seal'd by the Holy Spirit don't attend to a lying spirit The devil that great plunderer of soules would faine rob thee of thy Jewels of thy joy and peace and happinesse but do thou hide them in a Christ in the wounds of a Saviour and take heed of blotting thine Evidences thou that art a Childe of light be not rul'd by a Prince of darknesse If God give thee a sense of his love walk more stedfastly walk more accurately with thy God 4. Times of Assurance they should be times of inviting and encouraging others in the wayes of grace Thus the Psalmist when his
in 2 Cor. 3. 18. where Saint Paul seemeth to oppose his own expression for there to see through a glasse may seem to import a clear and open Vision Hear what the words say We all with open face beholding as in a glasse the glory of God are changed into the same image from glory to glory as by the Spirit of our God A learned Critick hath well observed that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes both for it signifies both vultus and speculum So that to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either be to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know such as I formerly mentioned would have recourse to their difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if we look more accurately into the words I think we shall finde that even there to see through a glasse implies a dark and imperfect vision For the Apostle compares those present advantages which we in the Gospel have over them which were under the Law they were all under a cloud and Moses had a vaile upon his face but we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with open face behold the glory of God and yet it is but beholding it through a glasse for thus the state of the Church under the Gospel is described Rev. 4. There 's a throne compassed with a sea of glasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. Under the Law it was mare aereum but now in the Gospel mare vitreum clearer representations as that renowned Interpreter of the Revelation observes Well then in reference to them under the Law we behold with open face but yet in respect to that clear sight which we shall have hereafter it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it follows we are changed into the same image from glory to glory which though it may be thus understood from his glory we become glorious yet I doubt not but it is meant of the several degrees of glory and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from grace to glory For grace is Aurora gloriae the dawning of the beatificall vision Grace is glory in the bud and glory is grace at the full Surely glory is nothing else but a bright constellation of graces happinesse nothing but the quintessence of holinesse And yet if any shall much contend that there to see through a glasse expresses a clear and unobscure vision it is nothing prejudiciall to our present purpose for here Saint Paul doubles his expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we see through a glasse darkly in a riddle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AEnigma is properly obscura allegoria an allegory with a mask on it is a borrowed speech and a cloudy speech A knotty intricate speech sealed up and lockt from vulgar appehensions that 's a riddle and our knowledge of God here is thus cloudy and enigmatical and that if you take it in those three several wayes which are usually given of it First by way of removall or negation when we take away all such things as are inconsistent with a Deity And thus the Sripture riddles him forth with him is no beginning of dayes nor end of life He is not a man that he should lie or the son of man that he should repent With him is no variablenesse nor shadow of turning c. And in this sense Dionysius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he there admires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transcendent beams of Divine darknesse for so that Areopagite is pleased to speak Now you will easily grant that this is a dark and cloudy knowledge when we cannot tell you what a thing is but what it is not for ex puris negativis nihil concluditur Secondly when we conceive of him in a superlative way in a way of eminency and transcendency and thus the forenamed Authour if he be the Authour speaking of his Being saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many divine perfections are scattered and broken amongst the creatures as the same face may be represented in several Glasses and all the excellencies of the creatures are collected and meet eminently in God as severall faces may be seen in one Glasse The creatures must be winnowed from all imperfections and the finest and choicest of them must be taken to give some weak resemblance of a Deity the ruddinesse of the Rose and the purity of the Lily nay the top and excellency of the Creation must be brought to shadow out the Spouses beauty and yet that this knowledge is weak and imperfect will easily appear 1. Because these inferiour Beings are so grosse and materiall as that the purest of them the very quintessence and flos creaturae is meer dregs if compared with so pure an Essence its gold becomes drosse its silver tinne And when heavenly perfections are set out by the creatures excellencies it is but a stooping low to humane capacity The soul would be dazeled at so bright a Majesty unlesse he were clouded with such expressions 2. This way of beholding him breeds rather admiration then begets knowledge for when we hear of so goodly an Essence that hath all excellencies bound up in one vast volume we wonder what that should be and admiration is at the best but semen scientiae or abrupta scientia as the learned Verulam calls it a stupified kinde of know'edge 3. This rather sets the soul a longing then gives it any true satisfaction For when we hear there is so choise a thing we long to know what it is which was signe we knew it not before or but very weakly For true knowledge satiates the soul there is a complacency and acquiescence in it especially when it is conversant about so high an object so that this way is but dark and full of riddles Thirdly when we consider of God by way of causality in that vast influence which he hath upon all things as with him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the supposed Areopagite Springing beams of goodnesse and overflowing effusions of light as he is causa fontana a fountain-essence continually bubling forth from whence the several drops of inferiour beings have their original and as he is the main spring that sets the wheels of those petty entities on working for in him we live move and have our being Now this rather shews us that there is a God then what he is that there is indeed such a prime being a self-being an all-being a giver of being à quo omnia per quem omnia propter quem omnia but still we are to seek what this being is so that these apprehensions of him are very weak and shadowy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we now see through a glasse darkly But then Then when a believing soul returnes to God that gave it it sees him face to face and fixes its eye upon him to all eternity As soon as ever the soule is unsheath'd from the body it glisters most gloriously as soon as
ever it is unclouded from corruption it shall beam forth most oriently as soon as it is let loose from this cage of clay it sings most melodiously nothing hinders a Christian from a sight of God face to face but the interposition of a grosse earthy body it is deaths office to break down this wall of separation that the soule may be admitted into the presence of God Secondly Then at that general day of refreshment when God shall sit upon his Throne in beauty and excellency as a centre of light streaming forth to the glorious circumference of the foure and twenty Elders that sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the 4. of the Revelation Face to face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is opposed to seeing in a glasse 1. As a more immediate vision 2. A clear and perfect vision 3. As a permanent and eternal vision 4. As the learned Piscator because those things which we see in a glasse are à tergo exceptâ facie corpore proprio In the words there is a plain allusion to that place in the 12. of Numbers the 8. where God promises to manifest himself to his servant Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint render it very agreeable to our purpose and that which is heâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Esay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is translated by St. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our Apostle elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet we must not think that by vertue of this Promise Moses had so full and beatifical a vision of God as we expect hereafter in glory No it is spoken only of Gods communicating himself to him in a clearer way then he would to any of the Prophets he would speak to them in riddles to Jeremy in the riddle of an Almond-tree of a Seething pot and so to the rest of the Prophets I but he conversed familiarly with Moses as a man talks to his friend face to face And as for Moses his Petition in the 33. of Exod. the 18. I beseech thee shew me thy glory it was only a desire that God would shew himself in some corporeal resemblance so as to assure him of his presence that that would accompany him And this is Gods answer I will make all my goodnesse passe before thee Besides there is a plain denial God tells him he cannot see his face Moses saw no more of God then we do here the back-parts of his glory he saw them in a corporeal resemblance and we in an intellectual vision You see the allusion this place hath to that in Numbers Now as for the meaning of the words but then face to face 1. It is not meant of seeing Christ in his humane nature face to face as Job speaks With these very eyes I shall see my Redeemer for thus the wicked also shall see him with terrour and amazement when the mountains shall be esteemed an easler burthen if they could but cover them from the face of an angry Saviour that will frown them into hell 2. As for the errour of the Anthropomorphites it is so grosse as it neither deserves to be repeated nor needs to be confuted 3. I take it to be meant of an Intellectual beholding the very essence of God according to that 1 John 3. 2. When he shall appear we shall be like unto him and see him as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet it can by no means be a comprehensive vision for that 's a meer repugnancy that a finite ereature should grasp an infinite essence Or by the face of God may be meant his glory and perfections for the face is the throne of beauty In the following words St. Paul gives a plainer expression of that which before he had spoke more darkly Now I see through a glâ—sse darkly now I know in part but then face to face but then I shall know even as also I am known As when two see one another face to face the one knows the other by sight as he is known by him Now I know in part St. Paul on set purpose changes the person that he may acknowledge his own impersection He had included himself before Now WE see through a glasse darkly I but he will do it more apparently now I know in part and when so great an Apostle inculcates his own defects me thinks none should boast of their self-sufficiency 2. Now I KNOW in part Here is a reason of our imperfection here If the light that 's in thee be darknesse how great is that darknesse Knowledge is a leading principle and all graces follow it in a just measure and proportion if we knew God more we should obey him more if we knew more of his goodnesse we should love him more if we knew more of his Majesty we should fear him more if more of his faithfulnesse we should trust him more nay if we knew him perfectly all these would be perfect when knowledge is compleat obedience will be exact 3. Now I know IN PART according to the Syriack parum de multo 1. Little of that I should know 2. Little of that I might know 3. Little of that others know 4. Little of that I desire to know 5. Little of that I shall know hereafter in glory 4. Now I KNOW in part 1. Religion is no fansie opinion or conjectural thing no we have a certain knowledge of God and his wayes here we see through a glasse though it be but darkly there is truth in a riddle though it be obscure 2. A Christian begins his acquaintance with God here he that knows him not in part here shall never see him face to face in glory We have here the first glimpses of heaven a prospect of Canaan the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of happinesse the initials of Glory But then I shall know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is bringing me better acquainted with a thing that I knew before a more exact viewing of an object that I saw before afarre off That little portion of knowledge which we had here shall be much improved our eye shall be raised to see the same things more strongly and clearly Our knowledge here was but scintilla futurae lucis When the soul shall say as the Queen of Sheba did to Solomon in 1 Kings 10. It was a true report that I heard in mine own land of thine acts and of thy wisdome howbeit I scarce believed the words until I came and mine eyes had seen it and behold the half was not tole me Happy are thy men O happy are these thy servants that stand continually before thee Even as also I am known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words if they be put to it will endure a double Hebraisme I shall know as I am known 1. I shall know as I am approved
it may appear by this work so they were fully known and the losse of them sufficiently bewailed by those among whom he lived and conversed and yet I must say of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as it is hard for men to be under affliction but they are liable to censures Luke 13. 2 4. so it fared with him who was looked upon by some as one whose eyes were lofty and whose eye-lids lifted up who bare himself too high upon a conceit of his parts although they that knew him intimately are most willing to be his compurgatours in this particular Thus prone are we to think the staffe under the water crooked though we know it to be straight However turne thine eyes inward and censure not thine own fault so severely in others Cast not the first stone except thou finde thy self without this fault dare not to search too curiously into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God But rather learn that lesson of the Apostles in that elegant Paranomasy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. v. 3. Thus not willing longer to detain thee from the perusall of this Discourse I commend both thee and it to the blessing of God and rest Thine to serve thee in any spirituall work or labour of love RICH. CULVERWEL From my study at Grundisburgh in the County of Suffolk August 18. 1652. A DISCOURSE Of the LIGHT of NATURE PROVERES 20. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mens hominis lucerna Domini The understanding of a man is the Candle of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aqu. Symm Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic alii CHAP. I. The Porch or Introduction T Is a work that requires our choycest thoughts the exactest discussion that can be a thing very material and desirable to give unto Reason the things that are Reasons and unto Faith the things that are Faiths to give Faith her full scope and latitude and to give Reason also her just bounds and limits this is the first-born but the other has the blessing And yet there is not such a vast hiatus neither such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between them as some would imagine there is no such implacable antipathy no such irreconcileable jarring between them as some do fancy to themselves they may very well salute one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osculo Pacis Reason and Faith may kisse each other There is a twin-light springing from both and they both spring from the same fountain of light and they both sweetly conspire in the same end the glory of that being from which they shine the welfare happines of that being upon which they shine So that to blaspheme Reason 't is to reproach heaven it self and to dishonour the God of Reason to question the beauty of his Image and by a strange ingratitude to slight this great and Royal gift of our Creator For 't is he that set up these two great Luminaries in every heavenly soul the Sun to rule the day and the Moon to rule the night and though there be some kinde of creatures that will bark at this lesser light and others so severely critical as that they make mountains of those spots and freckles which they see in her face yet others know how to be thankful for her weaker beams and will follow the least light of Gods setting up though it be but the Candle of the Lord. But some are so strangely prejudic'd against Reason and that upon sufficient reason too as they think which yet involves a flat contradiction as that they look upon it not as the Candle of the Lord but as on some blazing Comet that portends present ruine to the Church and to the soul and carries a fatal and venemous influence along with it And because the unruly head of Socinus and his followers by their meer pretences to Reason have made shipwrack of Faith and have been very injurious to the Gospel therefore these weak and staggering apprehensions are afraid of understanding any thing and think that the very name of Reason especially in a Pulpit in matters of Religion must needs have at least a thousand heresies coucht in it If you do but offer to make a Syllogisme they 'l strait way cry it down for carnal reasoning What would these men have Would they be banisht from their own essences Would they forfeit and renounce their understandings Or have they any to forfeit or disclaime would they put out this Candle of the Lord intellectuals of his own lighting or have they any to put out would they creep into some lower species and go a grazing with Nebuchadnezar among the beasts of the field or are they not there already Or if they themselves can be willing to be so shamefully degraded do they think that all others too are bound to follow their example Oh what hard thoughts have these of Religion do they look upon it only as on a bird of prey that comes to peck out the eyes of men Is this all the nobility that it gives that men by vertue of it must be beheaded presently do's it chop off the intellectuals at one blow Le ts hear awhile what are the offences of Reason are they so hainous and capital what has it done what lawes has it violated whose commands has it broken what did it ever do against the crown and dignity of heaven or against the peace and tranquillity of men Why are a weak and perverse generation so angry and displeased with it Is it because this daughter of the morning is fallen from her primitive glory from her original vigour and perfection Far be it from me to extenuate that great and fatal overthrow which the sons of men had in their first and original apostasie from their God that under which the whole Creation sigh's and groanes but this we are sure it did not annihilate the soul it did not destroy the essence the powers and faculties nor the operations of the soul though it did defile them and disorder them and every way indispose them Well then because the eye of Reason is weakened and vitiated will they therefore pluck it out immediately and must Leah be hated upon no other account but because she is blear-ey'd The whole head is wounded and akes and is there no other way but to cut it off The Candle of the Lord do's not shine so clearly as it was wont must it therfore be extinguisht presently is it not better to enjoy the faint and languishing light of this Candle of the Lord rather then to be in palpable and disconsolate darknesse There are indeed but a few seminal sparks left in the ashes and must there be whole floods of water cast on them to quench them 'T is but an old imperfect Manuscript with some broken periods some letters worn out must they therefore with an unmerciful indignation rend it and tear it asunder 'T is granted that the picture has lost its glosse and
so neere the fountain of light and continually drink in the beams of glory that are exactly conformable to their Creatour in all his motions for the same end he furnished and beautified this lower part of the world with intellectual lamps that should shine forth to the praise and honour of his name which totally have their dependance upon him both for their being and for their perpetual continuation of them in their being 'T was he that lighted up these lamps at first 't is he that drops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the golden oile into them Look then a while but upon the parentage and original of the soul of Reason you 'll presently perceive that it was the Candle of the Lord. And if you have a minde to believe Plato he 'll tell you such a feigned story as this That there were a goodly company of Lamps a multitude of Candles a set number of souls lighted up altogether and afterwards sent into bodies as into so many dark Lanthorns This stock and treasure of souls was reserved and cabinetted in I know not what Starres perhaps that they might the better calculate their own incarnation the time when they were to descend into bodies and when they came there they presently sunk into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they slipt into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he tearms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting off of knowledge for a while the clouding and burying of many sparkling and twinkling notions till by a waking reminiscence as by a joyful resurrection they rise out of their graves again Plato it seems lookt upon the body as the blot of nature invented for the defacing of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or at the best as an impertinent tedious parenthesis that checkt and interrupted the soul in her former notions that eclipsed and obscured her ancient glory which sprung from his ignorance of the resurrection for had he but known what a glory the body was capable of he would have entertained more honourable thoughts of it Yet Origen was much taken with this Platonical notion it being indeed a pretty piece of Philosophy for him to pick allegories out of And though he do a little vary from Plato in a circumstance or two yet in recompence of that he gives you this addition and enlargment that according to the carriage behavior of these naked spirits before they were embodied there were prepared answerable mansions for them That such a soul as had walkt with God acceptably was put into a fairer prison was clothed with an amiable and elegant body But that soul which had displeased and provoked its Creator was put into a darker dungeon into a more obscure and uncomely body That Candle which had shined clearly was honoured with a golden Candlestick that which had soiled its light was condemned to a dark Lanthorne one would think by this that Origen had scarce read Genesis he doth in this so contradict the Sacred History of the Creation Nor is this the just product of Plato's opinion but 't is pregnant with much more folly he returns him his own with usury gives him this as the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and improvement of it Aquinas doth clash in pieces all these Platonical fictions in his two books Contra Gentiles yet upon this sinking and putrid foundation was built the tottering superstructure of connate Species For when Plato had laid down this Error for a maxime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the souls of men were long extant before they were born then that other phansie did presently step in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the soul was very speculative and contemplative before it was immerst in the body which made way for the next conceit that the soul brought many of its old notions along with it into the body many faithful attendants that would bear the soul company in her most withering condition when other more volatile and fugitive notions took wing to themselves and flew away many a precious pearl sunk to the bottome of Lethe but some reliques of notions floated upon the top of the waters and in the general Deluge of notions there was an Ark prepared for some select principles some precâ—pta Nouchidarum which were to increase and multiply and supply the wants of an intellectual world This makes the Platonists look upon the spirit of man as the Candle of the Lord for illuminating and irradiating of objects and darting more light upon them then it receives from them But Plato as he failed in corporeal vision whilest he thought that it was per extramissâ—onem radiorum So he did not ab errore suo recedere in his intellectual optioâ—â—but in the very same manner tells us that spiritual vision also is per emissionem radiorum And truly he might as well phansie such implanted Ideas such seeds of light in his external eye as such seminal principles in the eye of the minde Therefore Aristotle who did better clarifie both these kindes of visions pluckt these motes out of the sensitive eye and those beames out of the intellectual He did not antedate his own knowledge nor remember the several postures of his soul and the famous exploits of his minde before he was born but plainly profest that his understanding came naked into the world He shews you an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an abrasa tabula a virgin-soul espousing it self to the body in a most entire affectionate and conjugal union and by the blessing of heaven upon this loving paire he did not doubt of a Notional off-spring posterity this makes him set open the windows of sense to welcome and entertain the first dawnings the early glimmerings of morning-light Clarum mane fenestras intrat Angustas extendit lumine rimas Many sparks and appearances fly from variety of objects to the understanding The minde that catches them all and cherishes them and blows them and thus the Candle of knowledge is lighted As he could perceive no connate colours no pictures or portraictures in his external eye so neither could he finde any signatures in his minde till some outward objects had made some impression upon his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soft and plyable understanding impartially prepared for every seal That this is the true method of knowledge he doth appeal to their own eyes to their own understandings do but analyse your own thoughts do but consult with your own breasts tell us whence it was that the light first sprang in upon you Had you such notions as these when you first peept into being at the first opening of the souls eye in the first exordium of infancy had you these connate Species in the cradle and were they rockt asleep with you or did you then meditate upon these principles Totum est majus parte Nihil potest esse non esse simul Ne're tell us that you wanted origanical dispositioÌ„s for you plainly have recourse to the sensitive powers and must needs subscribe to
Candle of the Lord when it was first lighted up before there was any thief in it even then it had but a limited and restrained light God said unto it Thus farre shall thy Light go Hither shalt thou shine and no farther Adam in innocency was not to crown himself with his own sparks God never intended that a creature should rest satisfied with its own candle-light but that it should run to the fountain of light and sunne it self in the presence of its God What a poor happinesse had it been for a man only to have enjoyed his own Lamp Could this ever have been a beatifical vision Could this light ever have made a heaven fit for a soul to dwell in The sparkling Seraphims and glittering Cherubims if it were possible that the face of God should be eclipsed from them that they should have no light but that which shines from their own essences Blacknesse and darknesse and gloominesse a totall and fatal Eclipse a present and perpetual night would rush in upon them if the heaven were fuller of Stars then it is and if this lower part of the world were adorned and illuminated with as many Lamps as 't is capable of yet would they never be able to supply the absence of one Sun Their united light would not amount to so much as to make up one day or one moment of a day Let Angels and men contribute as much light as they can let them knit and concentricate their beams yet neither Angelical Star-light nor the sons of men with their Lamps and Torches could ever make up the least shadow of glory the least appearance of heaven the least fringe of happinesse Lucifer that needs would be an Independent light that would shine with his own beams you know that he presently sunk and fell into perpetual darknesse And Adams Candle aspiring to be a Sun has burnt the dimmer ever since God taking notice of it and spying him in the dust Lo saies he here lies the spark that would needs become a God There lies the glow-worm that would needs become a Sun Man is become like one of us yet notwithstanding Adams light at first was a pure light till he had soild it 't was a Virgin-light till he had deflower'd it The breath that God breath'd into him was very precious and fragrant till he had corrupted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of Adam if we should render the words so 't was in a special manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucerna Domini when God raised this goodly structure of man out of nothing he built it most compleatly and proportionably he left it in statu integro perfecto for you cannot imagine that any obliquity or irregularity should come from so accurate an hand as his was when God printed the whole creation there were no errata to be found no blots at all Every letter was faire and lovely though some first and capital letters were flourisht more artificially then others Other inferiour creatures would serve like so many consonants but men were the vowels or rather the diphthongs to praise him both in soul and body When God first tun'd the whole creation every string every creature praised him but man was the sweetest and loudest of the rest so that when that string apostatized and fell from its first tuning it set the whole creation a jarring When God first planted the soul of man it was the garden of God himself his spiritual Eden he lov'd to walk in it 't was full of the fairest and choicest flowers of the most precious and delicious fruits 't was water'd with all the fresh springs of heavenly influence No weeds nor briers nor thornes to be found there The understanding that tree of knowledge was very tall and stately and reaching up to heaven There was in man a cognitio plena lucida as the Schoolmen speak clara fixa contemplatio intelligibilium The eye of the soul 't was quick and clear 't was strong and fixt God tried it by himself by a Sun-beam and found it genuine How presently did Adam by this spy out the stamps and signatures that were upon the several creatures when by an extemporary facility he gave them such names as should interpret and comment upon their essences nay according to the Schoolmens determinations man in this his primitive condition habuit scientiam omnium natur aliter scibilium As God framed him an elegant body at its full height and stature though not with his head reaching up to heaven as some did ridiculously phancy so he gave him also a comely and amiable soul at its just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endowed with all natural accomplishments and perfections his Dove-like spirit dwelt in a spotlesse and beautiful temple This makes the Protestant Divines very well determine that pronitas ad malum non fluit ex principiis naturae integrae for it would be a thought too injurious to the God of Nature to imagine he should frame evill Yet some of the Papists and some others do constantly affirm that such a rational being as man is considered in pur is natur alibus will have an unavoydable propensity unto evil ex necessaria materiae conditione and they bring forth such bold words as these Deum non posse creare hominem ex anima rationali materiali sensibili compositum quin praeter divinam intentionem homo it à constitutus habeat praecipitem inclinationem ad sensibilia their meaning is this by reason of that intimate and essential conjunction of the sensitive powers with the intellectual there must needs arise some ataxy and confusion in the being of man and too great a favouring of sensitive objects unlesse that inferiour part of the soul be restrained supernaturali quodam fraeno as they speak and say they it was thus chain'd up in a state of innocency but now being let loose 't is extreamly wilde and unruly How derogatory is this from the goodnesse and power of Gods creation and from that accurate harmony and immaculate beauty that were to be found in such a noble being as man was in his native and original condition nec fraenum nec calcar desiderabatur for there was a just and regular tendency without the least swerving or deviation There was no such tardity in the sensitive part as should need a spurre nor yet any such impetuousnesse and violence as should require a bridle This indeed must be granted that upon the knitting and uniting of such a soul to such a body of sensitives to intellectuals there will naturally follow respectus inclinatio ad sensibilia and this is not praeter sed secundùm intentionem divinam but that this should be praeceps rebellis inordinata inclinatio is so farre from being necessary as that 't is plainly contra-natural For this sensitive appetite of man is born sub regno rationis and so is to be govern'd sceptro rationis By this golden Scepter it was
Head of a creature invent them could the arme of a creature uphold them have they not a Divine super-scription upon them have they not an heavenly original or can you imagine that Providence would have so blest and prosper'd a contradiction as alwayes to pluck it out of the pawes of devouring adversaries when the whole Christian world was ready to be swallowed up with Arrianisme dare any to say that God then prepar'd an Arke only for the preserving of a contradiction Providence does not use to countenance contradictions so as to let them ride in triumph over Truth The most that any opposer can say if he will speak truth is no more then this that they seeme to him to imply a contradiction which may very easily be so if he want an higher principle of faith suitable and answerable to these matters of faith both of them the principle and object I mean being supernatural neither of them contranatural for there is a double modesty in Reason very remarkable As it does not multa asserere so it does not multa negare as it takes very few things for certain so it concludes very few for impossible Nay Reason though she will not put out her eye for that 's unnatural yet she will close her eye sometimes that faith may aime the better and that 's commendable And Faith makes Reason abundant compensation for this for as a learned Author of our own and a great Patron both of Faith and Reason does notably expresse it Faith is a supply of Reason in things intelligible as the imagination is of light in things visible The imagination with her witty and laborious pensil drawes and represents the shapes proportions and distances of persons and places taking them only by the help of some imperfect description and 't is faine to stay here till it be better satisfied with the very sight of the things themselves Thus Faith takes things upon an heavenly representation and description upon a word upon a promise it sees a heavenly Canaan in the Map before an intellectual eye can behold it in a way of cleere and open vision for men are not here capable of a present Heaven and happinesse of a compleat aud beatifical vision and therefore they are not capable of such mysteries in their full splendor and brightnesse for they would make it if they were thus unfolded but they now flourish only in the latices as Christ himself the Head of these Mysteries they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they put a veile upon their face out of pure favour and indulgence to an intellectual eye lest it should be too much overcome with their glory the veiles of the Law were veiles of obscurity but the veiles of the Gospel are only to allay the brightnesse of it 'T is honour enough for a Christian if he can but touch the hem of Evangelical Mysteries for he will never see a full Commentary upon the Gospel till he can behold the naked face of his God Yet the knowledge which he hath of him here imperfecta cognitio rerum nobilissimarum 't is most pleasant and delicious 'T is better to know a little of God and Christ then to see all the creatures in their full beauty and perfection The gleanings of spirituals is better then the vintage of naturals and morals The least spangle of happinesse is better then a globe of temporals This sets a glosse and lustre upon Christian Religion and highly commends the purity and perfection of it above all other whatsoever in that it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ tries all his followers by his own Sun-beams Whereas the dull and creeping religion of Mahomet has nothing at all above Nature and Reason though it may have many things against both no need of Faith there there are no Mysteries in his Alcoran unlesse of deceit and iniquity Nothing at all nisi quod de facili à quolibet mediocriter sapiente naturali ingenio cognosci potest as that solid Author very well observes And therefore that stupid imposter did not seale his words with any miracles for there was not one supernatural truth to be sealed nor could he have sealed it if it had been there but only he prosecutes it with a sword Mahomets Loadstone does not draw men but his sword that conquers them he draws his sword he bids them deliver up their souls and tells them that upon this condition he will spare their lives Signa illa quae tyrannis latronibus non desunt as he speaks notably But the very principles of Christian Religion are attractive and magnetical they enamour and command they overpower the understanding and make it glad to look upon such mysterious truths as are reflected in a glasse because it is unable to behold them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This speaks the great preeminence of Mount Sion above Mount Sina In the Law you have the Candle of the Lord shining in the Gospel you have the day-spring from on high the Sun arising Nature and Reason triumph in the Law Grace and Faith flower out in the Gospel By vertue of this wise and free dispensation weak ones chiefly receive the Gospel for they are as well able to believe as any other nay they are apter to believe then others If it had gone only by the advancement of intellectuals by the heightenings and clarifyings of Reason who then would have been saved but the grandees of the world the Scribes the Pharisees the Philosophers the Disputers but God has fram'd a way that confounds those heads of the world and drops happinesse into the mouths of babes There are some understandings that neither spin nor toile and yet Solomon in all his wisdome and glory was not clothed like one of these for this way of Faith 't is a more brief compendious way Longum iter per Rationem breve per Fidem Very few understandings much lesse all can demonstrate all that is demonstrable but if men have a power of believing they may presently assent to all that 's true and certain That which Reason would have been sweating for this many a yeer Faith sups up the quintessence of in a moment All men in the world have not equal abilities opportunities advantages of improving their Reason even in things natural and moral so that Reason it self tels us that these are in some measure necessitated to believ others How many are there that can't measure the just magnitude of a Star yet if they will believe an Astronomer they may know it presently and if they be sure that this Mathematician hath skill enough and will speak nothing but truth they cannot then have the least shadow of Reason to dis-believe him 'T is thus in spirituals such is the weaknesse of humane understanding pro hoc statu as that they are necessitated to believing here yet such is its happinesse that it hath one to instruct it who can neither deceive nor be deceived God hath chosen this way of Faith
a compos'd and Sabbatical rest So that as the forementioned Philosopher has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that are took up with intellectual joy trample upon all other inferiour objects See this in Angelical pleasure those Courtiers of heaven much different from those on earth neither eat nor drink nor come neere nor desire to come neere any carnal pleasures The painted and feigned heaven of a Mahomet would prove a real hell to an Angel or glorified Saint He plants a fooles paradise of his own there are trees of his own setting and watering the fat and juicey Olive the wanton and sequacious Ivy and though he would not allow them Vines on earth such was his great love of sobriety yet he reserves them for heaven what meanes that sensual and sottish impostor to give notice of heaven by an Ivy-bush Does he think that Goats and Swine that Mahomets must enter into the new Jerusalem This is just such a pleasure and happinesse as the Poets that loose and licentious generation fancied and carved out as most agreeable to their Deities They poure them out Nectar they spread them a table they dish out Ambrosia for them they allow them an Hebe or a Ganymede to wait upon them and do plainly transforme them to worse then sensitive beings such is the froth of some vain imaginations such is the scum of some obscene fancies that dare go about to create an Epicurean Deity conformable to their own lust and vile affections Judge in your selves are these pleasures fit for a supreme being is there not a softer joy is there not a more downy happinesse for a spiritual being to lay its head upon That conqueror of the world had far wiser and more sober thoughts when he distinguisht himself from a Deity by his sleep and lust And I begin to admire the just indignation of Plato who though neither he himself unlesse he be mis-reported could content himself with intellectual pleasure no nor yet with natural yet he would banish from the Idea of his Common-wealth all such scandalous and abominable Poetry as durst cast such unworthy and dishonourable aspersions upon a Deity and make their god as bad as themselves as if they were to draw a picture of him by their own faces and complexions Yet as all other perfections so the perfection of all true and real pleasure is enjoyed by God himself in a most spiritual and transcendent manner That which is honour with men is glory with him that which we call riches is in him his own excellency His creatures which are very properly as the Philosopher stiled riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all serviceable and instrumental to him and so that which amongst men is accounted pleasure is with him that infinite satisfaction which he takes in his own Essence and in his own operations His glorious decrees and contrivances they are all richly pregnant with joy and sweetnesse Every providential dispensation is an act of choicest pleasure the making of all beings nay of all irregularities contribute to his own glory must needs be an act of supreme and sovereigne delight The laughing his enemies to scorne 't is a pleasure fit for infinte justice the smiling upon his Church the favouring and countenancing of his people 't is a pleasure fit for mercy and goodnesse Miracles are the pleasure of his omnipotency varieties are the delight of his wisdome Creation was an act of pleasure and it must needs delight him to behold so much of his own workmanship so many pictures of his own drawing Redemption was an expression of that singular delight and pleasure which he took in the sons of men Such heaps of pleasures as these are never enter'd into the minde of an Epicurus nor any of his grunting Sect who very neer border upon Atheisme and will upon no other termes and condition grant a Deity unlesse they may have one of their own modelling and contriving that is such a being as is wholly immerst in pleasure and that such a pleasure as they must be judges of a being that did neither make the world nor takes any care of it for that they think would be too much trouble to him too great a burden for a Deity 't would hinder his pleasure too much May they not a great deale better tell the Sun that it 's too much trouble for it to enlighten the world may they not better tell a Fountaine that it 's too much pains for it to spend it self in such liberal eruptions in such fluent communications Or shall naturall agents act with delight ad extremum virium and shall not an infinite and a free and a rational agent choose such operations as are most delightful to him would not Epicurus himself choose his own pleasure and will he not allow a Deity the same priviledge will he offer to set limits to a being which he himself acknowledges to be above him must he stint and prescribe the pleasures of a God and measure out the delights of the first being who should think that an Athenian that a Philosopher could thus farre dimme the Candle of the Lord and could entertain such a prodigious thought as this that the Sun it self is maintain'd with the same Oile as his decayed and corrupted Lampis That gallant Moralist Plutarch does most notably lay the axe to the root of this abominable Error for saith he If Epicurus should grant a God in his full perfections he must change his life presently he must be a swine no longer he must uncrown his rosy head and must give that practical obedience to the dictates of a God which other Philosophers are wont to do whereas he looks upon this as his fairest Rose-bud as the most beautiful flower in his garden of pleasure that there 's no providence to check him or bridle him that he is not so subject or subordinate as to stand in awe of a Deity But that brave Author whom I commended before shews the inconsistency of this tenent with true and solid pleasure For grant O Epicure that thou dost not care for a Deity in a calme yet what wilt thou do in a storme when the North-winde blows upon thy garden and when the frost nips thy tender Grapes Thou dost not care for him in the spring but wouldst thou be glad of him in the winter will it be a pleasure then that thou hast none to help thee none to guide thee none to protect thee Suppose a Ship ready to be split upon a rock or to be soop't up of a wave would this then be a comfort and encouragement to it or would it take pleasure in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it has no Pilot to direct it it has no tutelar Deities to minde the welfare of it but it must rush on as well as it can thou blinde and fond Epicure thou knowest not the sweetnesse of pleasure that might be extracted out of providence which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is not a
Apollo and these fishers of men they came not with their silken line and their golden hooke with the inticing words of mans wisdome as they do that go about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no they lay down the naked simplicity of the Gospel Paul doth but plant and Apollos doth but water and God is pleased by so weak means in so plain a way to bring about his own glorious ends Ipsum coelum stultitiâ pâ—timus in a better sense then e're the Poet meant it even by this foolishnesse of Preaching Why then do you gaze on Paul and glory in Apollos as if 't were Pauls great parts that raised the Gospel and Apollos eloquence that set it off What 's this but to oppose the Almighty and to counterplot wisdome it self God took this as a main way for the advancing of his glory and you make 't as much as in you lyes wholly derogatory from it and judge you whether this be to be carnal or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not unto us O Lord not unto us but unto thy Name be given the glory 2. It is carnal as it takes from the word of God from its innate strength and excellency from its divine Majesty and Royalty 1. From its strength and excellency The Gospel shines with its own beams and need not borrow light from Paul nor lustre from Apollo When God hath once writ with his own finger upon the Tables of stone they need then no humane polishing and the Gospel is very gloriously cloathed with such ornaments as Christ hath put upon it The Image of God stamp'd upon the word and this superscription is that which hath made it so currant and all other writings to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in comparison of it And in the plain preaching of the word what a force and energy goes along with it This is the voice of the Lord so powerful that brings down the loftiest Cedars in Lebanon and crusheth the strongest Oakes in Bashan Mans eloquence doth but weaken and soften the voice and whilest 't would make it more pleasant makes it lesse powerful That which Plutarch tells us of the Spartans who for brevity were wont to speak as 't were in characters and sentences in puncto and for the weightinesse of speech they spake in the lumpe and massy sentences he sayes of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t is true here Verbum Dei est sine cortice 't is all pith and strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he there goes on it is edg'd into efficacy God himself hath been pleased to whet his sword and as the Lacedemonian when he was asked whether his sword was sharp or no replyed that 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharper then a calumny 'T is like his sword was not so sharp as his expression but to be sure this two-edged sword as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it can pierce through all oppositions cut asunder the contradictions of men the most Gordian knots the most nodosum ingenium as he calls Tiberius but then the quickening power of the Spirit must go along with it as that famous Captain when he had lost his sword he told his enemies 't was not so much the sword as the arme unlesse the arme of the Lord be reveal'd there 's none will beleeve our report unlesse this formative vertue go along with it instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it becomes but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Apostle in the second Chapter of this Epistle tells us of a demonstration of the Spirit Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he hath it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the native glosse of truth which clearly shewes it and presently convinceth a man there 's no disputing against a domonstration The word that evidences it self and the Ministers they may strongly perswade but unlesse the Spirit demonstrate the soul hath never compleat satisfaction and the Spirit that may save extraordinarily without the Word but the Word can't possibly save without the Spirit But if this accompany it O then there is a glorious Twinlight springing from them both and irradiating the soul with powerfull and enlivening beams arising with healing under its wings O then the sword of the Lord and of Gideon conquer most victoriously and then there 's none able to withstand it though like Mars himself he be tunicâ tectus adamantinâ and though this be in the hand of the weakest messenger he that will resist it must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such a one hath no great hope of victory but he must fall down with Saint Pauls Idiot and cry out Surely God is in you of a truth Why then do ye attribute all to Paul and ascribe the glory to Apollo as if the word were a dead letter till quicken'd by Paul and an empty breath unlesse animated by Apollo as if Paul did not only plant but blesse and Apollo not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et Deus interim nihil faceret He stood as a spectator all the while when as indeed Paul is but at the best Echo Domini he reflects the sound of the Gospel the Echo that never speaks till it be spoken to What I have received from the Lord that deliver I unto you and not as that doth dimidiata verba no he acquaints you with the whole will and counsel of God And Apollo is but as Aristole calls a servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is Cythara Dei strung and tun'd by him touch't by his Spirit and then making a most sweet and gracefull melody Paul may spend his strength in vaine and Apollo may stretch out his hand all the day long to a gainsaying and disobedient people Peter himself may toyle all night and catch nothing Men of most rare accomplishments and of indefatigable industry may spend all their dayes and not save a soul and others of far weaker abilities may adde daily to the Church such as shall be saved God by his secret judgement may blast the labours of the one because men glory too much in them and by his goodnesse he may give increase to the other because he hath more glory by them This we are sure 't is the same word preach't by Paul and by other his fellow-labourers and the Spirit breatheth when it pleases and blowes where it lists And though these here had some more plausible excuse for their siding with Paul and glorying in Apollo as men furnisht with extraordinary gifts and the blessing of the Spirit in those primitive times accompanying their labours in a more thankful manner yet you hear the Apostles sharp reproof of them even for this are ye not carnal But then 2. As it takes from the Majesty of the Word Is it fit that the word of God should stoop to mans fancy Why here 's Paul and Apollo men of admirable endowments and of most exact holinesse preaching the same Gospel and yet 't is
There are many that sell their hearts unto God You know in the Gospel there were some that followed Christ for the Loaves and not for the Miracles There are some that love the Additionals in Religion more then the Principals Successe and Victories are the only Arguments to convince some of the rightnesse of a Cause Esteeme of men worldly advantages and accommodations these make many men take a little tincture of Religion who otherwise would not have so much as a shew of it Whereas Religion should be loved for her beauty and not for her dowry God should be loved for those excellencies and transcendencies that are in himself for those treasures of goodnesse and wisdome that are stored up in his own glorious Essence Thou should'st love him though he did not love thee again Why should'st not thou love a thing truly amiable though thou hast no benefit by it For thy happinesse is but an inferiour and secondary thing and is not to have so much of thine heart as he is to have Thou art only to love thy self as thou art somewhat of him thou art to love Heaven as the enjoyment of him thou art to love the Gospel as the great expression of his love and all the promises of the right hand and the left as the various manifestations of his goodnesse Thou art first to give thine heart unto thy God and then to other things in such measure and proportion as they are subordinate to him 5. Give thine heart do not keep it to thy self Would'st thou be trusted with thine own heart Would'st thou be left to thine own deceitfull spirit The best upon earth may very well put up that prayer Domine libera me á malo homine mâ—ipso Lay up thine heart in the hand of a Saviour Leave it there as a sacred depositum Can'st thou lay up thy Jewel in a safer Cabinet Let him keep thine heart by his mighty power through faith unto falvation 6. Give it God is pleased to call that a Gift which is indeed a Debt All thy Esse and thy Posse and thy Possidere is due to him yet that thy heart may come in a way of freenesse and that he may shew thee how it is accepted by him he calls it a Gift such a gift as do's enrich the Giver not the Receiver It is an honour to thee 't is no benefit to him His glory doth not shine with borrowed beams 'T is neither in the power of a Creature to eclipse the brightnesse of his Crown nor to adde one sparke to it If thou doest ill what hurt hath he by it or if thou dost well what good flowes unto him any otherwise then as he hath joyned his own glory and the welfare of his People together Thy goodnesse may profit thy self and it may extend to men like thy self but it can make no additions to that which is already perfect Thy heart is due to him and 't is thine honour that thou mayst give it him III. To whom the heart must be given 1. Not to any created being No creature can be a centre for the heart to fix in The heart was not made for any creature nor proportioned to it Wilt thou set thine heart upon that which is not Wilt thou give thine heart to vanity and vexation Wilt thou set thine heart upon that which hath wings and can flye away when it listeth Riches have wings honours and pleasures have wings all creature-comforts have wings and can flye away when they please And therefore 2. Give not thine heart to the world Give it not to the smiles and blandishments of the world Let it not be broken with the frownes and injuries of the world Let not your hearts be troubled saith Christ for I have overcome the world And be not over-careful for the things of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pythagorean would render it Cor ne edite 3. Give it not to Satan The Devil that old Serpent would faine be winding and insinuating into hearts he seeks them and desires and would faine by any means obtain them and we see how many give their hearts unto him But what wilt thou give thy Darling to the Lion Wilt thou give thy Turtle as a prey to the Devourer wilt thou give thine heart to the Destroyer 4. Give it not to Sin to Lust Give it not to a Dalilah To give it to sin is to give it to a Privation to a Non-entity Give not thine heart to that which will weaken it to that that will defile it to that that will wound it to that that will sting and disquiet it O! keep it calme and serene keep it pure and unspotted keep it in its proper freedome and enlargement IV. We come to consider the gift it self what it is that is to be given unto God The heart 1. Not thine outward man only not thy body only God dwells not so much in these Temples made with hands as in broken and contrite Spirits For he himself is a Spirit and the Father of Spirits and he will be served in Spirit and Truth He do's not ask for a shell but for a kernel He do's not ask for a Casket but for a Jewel Give him the kernel give him the Jewel give him thine heart No question but the body also is to be presented to him but it is no otherwise accepted of him then as it is animated and enlivened by an obedient heart For how else can it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle there calls it Give me thine heart 1. Not thine eare onely Though it be very commendable to encline an eare unto Wisdome and to receive the gracious words that flow from its mouth yet the eare is only to be a gate and entrance to let it into the heart and to hear in Scripture-Language is to obey The word of God must not hang like a Jewel only in the eare but it must be cabinetted and lockt up in the heart as its safest repository 2 Not thy tongue only Religion is not only to warme thy mouth but 't is to melt the heart it do's indeed season the discourse so as savoury words come out of such a mouth It do's set a watch before the lips and bridle that same unruly evil but can you think that it reacheth no farther then thus Can you think that Religion dwells here Is it only a Lip-labour only a matter of discourse Nay are there not many that draw near unto God with their lips and yet their hearts are far from him 3. Not thine head only Religion 't is not a meere notion it doth not consist only in speculatives You see many times that men of the vastest Intellectuals are most defective in Practicals Who of the heads of the world beleeved in Christ Who of the Scribes and Pharisees beleeved in him There may be precious pearly truth 's in a venomous head And indeed the head can never be given unto God till the heart be given
wont to be sung at those solemn times when Baptisme was publickly celebrated 3. As for the Sacrament of the Lords Supper why there are mellita flumina streaming brooks of butter and honey as Job speaks and O how welcome is the panting soule hither God ha's sent a messenger to invite him O! every one that thirsteth let him come and drink freely Drink yea drink abundantly O beloved 'T is most true here that which Trismegistus feign'd God sets a great Cup full of Celestial liquor with this Proclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Up soul and drench thy self in this Cup of the Spirit Calix ebrius est as the force of the Original is in Psal 23. we render it The Cup overflows Here if ever the soule is comforted with flagons and Christs love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweeter then wine 4. What should I tell you nay how can I tell you the strong pantings of the soule in Prayer The Apostle calls them Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groanes unutterable when the soul becomes as the Syriack Idiom calls the thuribulum domus aromatum breathing up sweet odours unto the Throne of grace and Heaven it self is thus perfum'd Domus orationis is Domus aromatum In all these you see how the soule breathes after Communion with its God mediate Communion with him here But 2dly it pants after immediate Communion with him in glory and the following words will well bear this sense though not so properly and genuine O when shall I appear before the face of God in glory Thus Paul pants I desire to be dissolv'd and to be with Christ Thus the soules pant in the Revelation Come Lord Jesus come quickly Hîc pitissamus illic deglutiemur Here we sip of the water of life but there we shall drink it up though there be eternity to the bottome Here we are sons of hope and that 's a panting grace Spes indeed is aurora gaudii matutina laetitia early joy but when grace shall be ripen'd into glory then hope shall be swallowed up in fruition And thus we as 't is in 2 Cor. 3. 18. with open face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here denotes a clear vision whereas quite contrary in 1 Cor. 13. to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we see in a glasse darkly A learned Critick hath well observed that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes both for it signifies vision and speculation we clearly beholding the glory of God are chang'd into the same image from glory to glory that 's either from his glory we become glorious or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's from grace to glory for grace is glory in the bud as glory is grace at the full Surely glory is nothing else but a bright Constellation of graces and happinesse nothing but the Quintessence of holinesse And now the soule by an holy gradation ascends higher from those first-fruits and earnest-penies of joy here to the consideration of the fulnesse of glory which it expects hereafter ð„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ð„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ð„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ð„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ð„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lyrick straines sweetly when the soule shall be unsheath'd from the body that I mayallude to the Chaldee Idiom how gloriously shall it then glister or to speak in Plutarchs expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the soule shall be unclouded from the body in what brightnesse shall it then appear what did Davids soule his panting soule here leap for joy when he remembred thee O Sioâ— O how triumphantly then does his glorified soule now sing in the new Jerusalem Did his soule sing so sweetly in a cage of clay what melody think you does it now make being let loose to all eternity Is there such deliciousnesse in a Cluster of grapes cut down in the brook Eâ—hcol what look you for in the Vintage of Canaan the Land of Promise Is but a Prospect of that holy land upon the top of Mount Pisgah so pleasant and delightful surely then their lot is fallen to them in a fair ground and they have a goodly heritage that enjoy the sweetnesse of that land that flowes with milk and honey Ha's but a glimpse of Gods favourable countenance such a powerful such a satisfying influence upon the soul O think if you can how it shall be ravish'd with the fulnesse of the Beatifical Vision when the clarifi'd soul shall drink in the beames of glory and be fill'd with joy to the very brim When the panting soule shall rest it self in the bosome of a Saviour and fix his eye upon the brightnesse of his Majesty to all eternity nay when eternity shall seem too short for the beholding and admiring of such transcendent excellencies and for the solemnizing of those heavenly Nuptials between Christ and his most beloved Spouse where all the powers of heaven shall dance for joy while a Consort of Seraphims sing an Epithalamium Beloved sayes the Apostle now are ye the sons of God but it appears not as yet what ye shall be This choice Prerogative of adoption does but shadow out your future glory for it appeares not as yet what ye shall be Now ye are sons but in your minority sons but yet insulted over by servants Now ye are sons but then ye shall be heires heires of glory and co-heires with Christ Now you see in a glasse darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a riddle and that book which is call'd the Revelation is most vail'd with obscurity but then you shall see face to face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God promises to manifest to Moses And some think that this place of the Apostle alludes to those very words taken out of Numb 12. 6. The riddle of summum bonum that hath pos'd so many shall then be explicated happinesse shall be unmask'd the book shall be unseal'd the white stone shall sparkle most oriently you shall behold with open face the glory of God you shall know as you are known not as if a finite creature could comprehend an infinite essence as some of the Schoolmen seem fondly to imagine but the words will easily bear a double Hebraisme You shall know as you are known that is either you shall know as you are approved or else you shall know as you are known that is you shall know as you are made to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Heinsius for indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if it be rendered Hellenistically he tells us the words will run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall know so as God is pleased to be known by me to manifest himself unto me O let every pious Panting Soul with its apprehensions rais'd and its affections advanc'â— wait and long
love immortall Did not his Spirit seale up thy soul and is not the print of that seale indelible Speak did not he once shew thee thy name written with his own had in the Book of Life and do's he use to blot out what he has written Do'st not thou remember did not he smile upon thee in such and such an Ordinance and are his smiles deceitful O no! rest satisfy'd O Christian soul and quiet thy self in those rich expressions of his Love which he has formerly bestow'd upon thee O quesion not his goodnesse but prepare thy self for receiving of it The streams are dry'd up but yet the fountaine's full thou hast had some tastes of it though now thou art dry and thirsty and thou shalt have in time fresh bubblings up of his grace towards thee in the interim take this for a cordial Those former drops which thou hast tasted of it will cherish thy soul to all eternity The least drop of grace shall never be exhausted the least spark of true joy shall never be extinguisht all the floods that the Dragon can vomit out of his mouth shall never be able to quench it But then 4. Put the case thus that there be no Sun-light nor Starre-light nor reliques of former light neither the testimony of Gods Spirit nor of our own spirits nor any recalling of former assurance what must the soul do now Now look to the dawning of the day to the first Crepusculum look now to the initials of grace to the preface of Sanctification Thou canst not it may be shew any faire and lively pourtraâ—cture I but hast thou the first draughts and rudiments of holinesse Thou hast not any goodly and delicious clusters of Canaan O but see if the tender grape do bud There are not any ripe fruits of the Spirit but yet are there some blossomings of holinesse They graces don't flow out in fo full and faire a stream but canst thou see any bubblings up of goodnesse in thee Thou hast not yet the strength of a well grown Christian well but is there the vagitus of an Infant Look now to the souls prizing of a Christ to the whimperings after the breast to the breathings and longings after its Beloved thoughts upon him desires for him endeavours after him there 's much comfort and sweetnesse in these I and some kinde of Assurance For 1. Be sure that God that has begun this great work in thee will never give over till it be full and compleat he do's not use to leave his work imperfest The least tendency to goodness is cherished by him The very first motion 't is of his own planting and it shall lack for no watering and he himself will give it an increase 2. The least seed of grace as 't is choice and precious so 't is very vigorous and operative it will never leave working till Christ be formed in thee Who hath dâ—spised the day of small things Thy spark may spread it self into a flame and thy tender bud may flourish and bring forth much fruit He that is richest in grace began with as little a stock He that is now a tall Cedar was once a tender plant Improve but present strength and God will send thee in fresh supplies Auxiliary forces and thou shalt walk from strength to strength till thou appearest before God in glory Thy light shall shine out brighter and brighter till perfect day Donec stabiliatur dies according to the Syriac till thou com'st to a firme and well establisht Assurance The least peeping out of light the least dawning of the day is pleasant and comfortable 5. If thou canst not spy out any grace in they self borrow light of another Lay open thy soul to an Interpreter one of a thousand he may explain they condition and paraphraze upon thy soul better then thou thy self canst This Interpreter one of a thousand may more exactly analyse thy condition and shew the context and coherence of it 'T is the speech of Elihu Job 33. 23. There meets him a messenger an Interpreter one among a thousand to shew unto him his uprightnesse Hee 'l shew thee here 's grace and there 's grace here 's a true pearle and there 's a spark though in ashes and there 's an evidence A discerning and experienc'd Christian may shew thee cause of joy when thou canst finde none thy self 'T is no shame to borrow light especially spiritual light 6. One step further What if after all this there be not the least glimmering of light nothing of a spark nothing of a beam a totall eclipâ—e all clouds and blacknesse and darknesse and the very valley of the shadow of death yet even here will we fear none ill 1. When reflex acts are wanting be sure to multiply direct acts when there is no certainty of Evidence yet even then have a certainty of Adherence and Recumbency Now grasp a Promise take fast hold of that precious offer rolle thy self upon the free grace of a God in Christ lay all the stresse of thy salvation upon it with a gallant and heroical resolution If I perish I perish Thus Job Though he kill me yet will I trust in him Thus our Saviour My God my god why hast thou forsaken me And this must needs be a strong act of faith even then to rely upon God when he seems thine enemy to trust in an angry and displeased God and when he frowns on thee yet then to lean upon him Like men ready to be drown'd be sure to take fast hold cast Anchor though in the dark 2. Study self-denyal and though thou long and breath after Assurance yet resigne up thy self wholly to his will and be content to want Assurance if he see it best for thee Take heed of murmuring in the wildernesse in the saddest and most deserted condition Throw thy self at his feet with this resolution O my God I 'le blesse thee for those eternal treasures of sweetnesse that are in thy self though I should never taste of them I 'le blesse thee for those smiles of thy face which thou bestowest upon others though thou wilt not cast one gracious look upon my soule I 'le blesse thee for those rich offers of grace thou makest unto me though I have not a heart to lay hold of them 3. Put thy soul into a waiting posture and stay till he please to display some of himself unto thee and make some of his goodnesse passe before thee One beam of his countenance one gracious smile one propitious glance of his eye the least crumb of the hidden Manna 't is worth waiting for all thy life-time And when I speak of waiting I mean not that the soul should stand still and do nothing no this were against the Text Give diligence c. improve all present strength waite upon him in prayer beg one glimpse of him be earnest for a taste for a relish of the hidden Manna and wait upon him in his Ordinances here the Spirit
Cup overflowes he calls others to taste of it O taste and see how gracious God is that ye may trust in him Thou mayest now bring a good report upon the land of Canaan thou mayest shew them the goodly fruits of the land that were cut down at the brook Eshcol Men look upon Religion as a rigid and austere thing that comes to rob them of their joy they must never have a smile more they must never have a Summers day after it but thou canst tell them of the sweetnesse and deliciousnesse that is in the wayes of grace thou canst assure them that all the wayes of wisdome are pleasantnesse thou canst satisfie them that grace does not mean to take away their joy but only to refine it that it does not mean to put out the light but only to snuffe it that it may burn brighter and clearer There 's no such joy to be found in the wayes of sin there 's no such joy to be extracted from the Creature no the sweetest and purest honey 't is suck'd from a flower of Paradise Spiritual joy 't is the most clarifi'd joy I and 't is solid and massy joy beaten joy like beaten gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and 't is lasting and durable joy All the Creatures make but a blaze but the least spark of this 't is immortal Can there be a sweeter Sabbatisme of Spirit can there be a happier composednesse of soul then to be provided for eternity to be sure of heaven of happinesse and glory to have the revealing of Gods love the displaying of himself the beamings out of his face is not the least appearance of his love more worth then a world are not the gleanings of spirituals better then the vintage of temporals Me thinks an assur'd Christian like a Caleb or a Joshua should be able and ready to confute all the false intelligence of the Spies and to answer the weak objections that they bring against the land of Promise Awake O sluggard and arise there is no Lion in the way or if it be it has honey in it There are no sons of Anak or if there be before Israel even these mountaines shall become a Plain 5. Times of Assurance they should be times of store 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now treasure up beames heap up light store up hidden Mannah To be sure this Mannah won't breed wormes Then thou mayest confidently applaud thy self Soul take thine ease thou hast goods laid up for many yeares Happy thou if this night thy soul be taken from thee Storing up of former evidences is a good provision against a cloudy day 6. Times of Assurance should be times of breathing after full possession The espoused soule should long for the Nuptials for the full consummation of its joy and by a heavenly gradation it should ascend in its thoughts Is there such sweetnesse in one cluster of Canaan what shall there be in the full vintage is there such pleasantnesse in a prospect of the land upon the top of Mount Pisgah what happinesse shall there be in enjoyment of the land is there such glory in a beam of Gods face what shall there be in an eternal Sun-shine is there such a sparkling lustre in the white Stone what then shall there be in all those pearles that garnish the soundations and make up the gates of the New Jerusalem is there so much in the preface of glory what shall there be in the inlargements and amplifications of it is there so much in the Aenigma what is there in the explication can you see so much beauty in happinesse when her Mask is on how glorious then will she appear when she is unveil'd does the soul sing so sweetly in a Cage of clay what melody think you shall it then make when 't is let loose to all Eternity We now come to winde up all in a word of Application Now the more pure and delicious a truth is the more do the men of the world disrelish it the more bright and shining it is the more offensive to their eyes The more orient the Pearle the more do they trample upon it Evangelical discoveries meet with the fiercest oppositions The Serpent will be sure to winde into Paradise and the seed of the Serpent ever knew how to still venemous and malignant consequences out of sweet and flowery truthes 'T is the devils work to imprison all truth but the nobler and more precious truthes must be sure to be put in the lowest and darkest dungeons As here now Assurance of salvation 't is the very Crown and joy of a Christian the Flos lactis the Cream of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to nourish soules 't is the budding and blossoming of happinesse the antedating of heaven the Prepossession of glory 't is the very Pinacle of the Temple the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how fain would he throw Christians from thence how would he blast glory in the bud how faine would he pull down the suburbs of the New Jerusalem how would he stop all the fresh springs that are in these how would he seal up the luscious influences of the Pleiades how fain would he Lycurgus-like cut up all the vines of Canaan that no Spy might ever bring one Cluster of the Land of Promise He himself must feed upon nothing but dust and how does he envy them their hidden Mannah That Son of the morning is now bound in chaines of darknesse and how does he envy them their light and liberty how faine would he cloud and eclipse their Sun and stop it in its race nay set it ten degrees backward How does he envy them one beam of Gods face a grape of Canaan one smile one glance of Gods eye Now he could finde out no fitter instrument to rob Christians of their joy then Antichrist that grand enemy of the Church that spiritual Nero that Tyrant of soules that vice Beelzebub that Prince of darknesse that rules in the children of disobedience He rules them and yet they are children of disobedience for all that This Bestian Empire for so 't is still'd in the Revelation delights only in sensuals and strikes at spirituals It strikes at the vitals of Religion at the power and essence of godlinesse Here are the men that must cry down Assurance under the names of presumption security an heap of Enthusiasmes as if this hidden Mannah would breed all these wormes If men do but dip in the honey-combe and take some of these voluntary drops that sweat from it freely of their own accord as Saul told Jonathan they must certainly die for it O this were a way to open their eyes as it did Jonathant They are loth to let men taste and see how gracious God is lest they might trust in him There are therefore two things which I shall here endeavour by way of Application First to give you a brief discovery of those grounds that necessitate the adversaries of this truth to deny Assurance
explicata Assurance does mightily enliven and animate Prayer and Prayer does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherish and maintain Assurance Go then unto thy God and be importunate with him beg a smile a glance a beame of his face desire him to take all worldly things again unlesse he will sweeten them with his love Tell him thou canst no longer feed upon huskes and desire him to give thee somewhat that 's fit for a soul to live on 3. Be diligent and frequent in communion with thy God Conversing with God puts a lustre and radiancy upon the soul descending to the creature puts a Veile upon that former brightnesse sweet and familiar entercourse with thy God puts thee into the number of his friends and friendship brings Assurance and Confidence along with it Would God do'st thou think admit thee into his most shining and beautiful presence would he thus display himself to thee and make known his most secret treasures of goodnesse and sweetnesse unto thy soul unlesse he lov'd thee would thy Saviour thus smile upon thee would he thus unbosome and unbowel himself to thee would he thus flourish in at the lattices unlesse he were thy Spouse would he thus kisse thee with the kisses of his mouth would he tell thee so much of his minde unlesse his heart were with thee would he accept of thy prayers and thy performances thy spiritual sacrifices if he meant to destroy thee did'st thou ever know him deale thus deceitfully with any would he give thy soul such frequent visits such gentle breathings would he so often whisper to thee that which the world must not hear if thou wert an enemy as well as they canst thou think thy self in darknesse when the Sunne looks upon thee Canst thou doubt of quenching thy thirst when the fountain bubbles out and flows upon thee Canst thou doubt of liberty in the yeere of Jubilee What is the Dove in the Arke and yet can it finde no rest to the soale of her feet Canst thou question thy safety under the wings of Christ No whatever it was that put out thy joy it did first estrange and alienate thee from thy God And couldst thou but recover thy former neernesse to him thou need'st not doubt of the same affectionate expressions from him Communion with God 't is that which gives an heavenly and eternal Plerophory 't is that which maintains the assurance of glorious Angels and glorifi'd Saints And that which takes away all hope from the damn'd is this that they are perpetually banisht irrecoverably excommunicated from the face of their God Depart from me I know you not there is more in that then in fire and brimstone But God has said unto thee Seek my face and let thy soul echo out its resolutâ—on Thy face Lord will I seek for all certainty flowes from God from that fixt and unshaken Entity from that Original immutability that is in him And when God sets his seal unto thee he prints somewhat of this upon thee And therefore the more God gives of himself to thee the more Assurance he gives thee Go then to the place where his honour dwells go to the place where his glory shines You know that the Apostle Thomas when he was absent from the Apostles meeting he fell into a strange distrust of that which the others were very well assur'd of Go then to those Ordinances that drop golden Oile upon the soul and make its countenance to shine Hide thy self in those clefts of the Rock that God may make his goodnesse passe before thee God will there beame out upon thy soul he will warme it with his love and will then seal it to the day of redemption Christian Assurance deserves diligence 'T is a miserable thing to toile for vanity and emptinesse to sowe the winde and to reap the whirlewinde But to take pains for happinesse who would not be willing to this An Israelite that would be loath to spend his time in gathering stubble would willingly spend it in gathering Grapes A wise Virgin will cheerfully put in so much Oile as will make the Lampe to shine The soul will never be weary of gathering hidden Manna Assurance is a very satisfactory thing men take a present and compleat acquiescence in it 1. Consider it in Temporals what won't worldlings do to secure their lands and goods and estates How do they seek for Bonds and Seals and Oaths and Sureties and yet think all this too little They have set up an Ensurers Office and will scarce venture a Ship at Sea unlesse it can have an unquestionable Plerophory unlesse one will secure it from warres and another from rocks and a third from windes and tempests And this is one of those stings and vexations which God has put into temporals that they are uncertain Many a worldling has pin'd away under this very notion that his riches had wings and could flie away when they list And this was the reason why the Epicures were all for enjoying the present moment because that was all they were certain of and therefore they would have devour'd and soopt up the quintessence of all happinesse in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they could Thus Anacreon sings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was that which made the Heathen so angry with Fortune a goddesse of their own framing because she put them alwayes upon blinde uncertainties This made the Stoicks to run into the other extreme to fix themselves in an unevitable certainty in a sullen necessity to anchor upon fate rather then to be left to a wavering contingency 2. Assurance in Intellectuals is very satisfactory There 's nothing that tortures the soule more then scruples and difficulties it makes it to dwell like a lily amongst thornes The Scepticks were a perpetual wrack to themselves Objections flie like dust into the soules eye and sometimes 't is faine to weep them out How does it vex the Naturalist that his head is so non-plust as that he must flie to the refuge of an occult quality How impatient was Aristotle what boylings and toslings in his breast more then in Euripus because he could not give a full account of the ebbing and flowing of that river He threw himself into it as if he thought to finde more rest there then in his own spirit discomposed only with this uncertainty Every question checks the understanding and makes it remove a little from certainty as the learned Verulam observes Every question 't is some grace to errour and some repulse to truth But how sweetly does the minde relish those first and common notions that carry a native light and convincing evidence and certainty in them and won't give the soule leave to doubt and how does it bathe it self in those crystalline streamings out those pure derivations of secondary notions that freely bubble out from these fountain-principles which for their certainty sometimes are honoured with the name of axioms And some give this rule for a trial and
of the soul For whatsoever is first in Being may first be known Entity being the root and just foundation of intelligibility And yet sometimes secondary and junior Entity is faine to prepare the way like a John Baptist for one that comes after it and yet was in worth and being before it Thus sometimes the causes of things lurke and lie coucht they hide their heads only a little flourish out at the Lattesses peeping out of an effect or two Thus the Text may be in Hebrew when the Commentary is in Latine many may understand the one that cannot read the other Election it is the Original Vocation 't is the interlineary glosse for the help of weak beginners If God should let thee see into Election before Vocation it were the only way to frustrate and disappoint his own decree For if God should shew thee thy name in the book of Life before thy heart were changed and renewed what would this but make thee sinne more securely and turne his grace into wantonnesse Whereas the wisdome of God never determines the end but it also determines the means and as the end is alwayes glorious so also are the means powerfull and efficacious Now thou canst not more clearly demonstrate that thou art in a good tendency and proximity to the end then by a thanfull use and seasonable application of the means And what do they do but lay a snare for their own soules that catch and entangle themselves with such a desperate fallacy as this is If we be elected we shall be unquestionably saved and if we be not elected we shall be unavoidably damned and therefore we may do what we list O what a bold and blasphemous inference is this What is this else but to distill the rankest poison out of the richest and most sovereigne cordial To kindle Hell out of a sparke of Heavenly truth which if it were blown up gently by the Spirit that breathed it and kept within its just bounds 't would only cheere quicken and enliven the soul Because thou dost not as yet know whether thou art a vessell of honour wilt thou therefore presently dash thy self in pieces because thou dost not for the present certainly know that thou shalt come safe to the Haven wilt thou therefore court the waves rush upon a Rock and make Shipwrack of faith and a good conscience would'st thou do thus in temporals Why thou dost not know how long thou shalt live the number of thy dayes is certainly fixt and thy time is an appointed and determined time wilt thou therefore refuse to leane upon the staffe of bread Wilt thou not repaire thine earthly and decaying tabernacle Wilt thou not maintaine the oile in the cruze that Balsamum radicâ—le with such fresh supplies as are afforded to thee Wilt thou break thy glasse in pieces because thou canst not tell how long it will run Is it not a mercy that God vouchsafes thee the means Why should'st thou distrust of obtaining the end more then any other There is not a curtaine that hides Election more from thee then from any other 't is equally hid to all till it shine forth upon some in the use of means till the curtaine be drawne and then it will equally shine out upon thee if thou usest the same meanes If all should argue as thou do'st there would none be saved if all men because Election is absolute and uncertaine should resolve to live as they list who would then set his face towards Canaan where would God have any glory in the world What would become of his great Name but he will root out such an unsavoury principle as this is out of the hearts of all that love him and that truth which is made a fat all stumbling block to some shall prove a solid foundation of joy and sweetnesse unto them The very possibility of Election should banish all such thoughts as these Who can tell but God may have been gracious unto thee and have fixt an eye of love upon thee Oh then breath after him pant and long for him desire him to expresse his minde to thee to communicate his love to thee Besides though thou dost not know Election will meere love do nothing Though thy God did not intend to glorifie thee yet thou should'st intend to glorifie him Though he do's not chuse thee for his servant yet thou should'st chuse him for thy Lord. There is worth in him though there be none in thee Resolve that into what condition soever he throw thee though into hell it self that there thou wilt love him and there thou wilt praise him and long for him that there thou wilt adore and honour him and wilt grieve only for this that thou canst honour him no more that thou wilt admire his goodnesse to others his justice to thee I and his goodnesse to thee too that layes lesse upon thee then thou deservest Such thoughts as these would make hell it self lightsome VI. As Election is secret and mysterious so Vocation may be easily known That Astrologer was deservedly laught at that was so intensely gazing upon the Starres so admiring their twinkling beauties as that unawares he tumbled into the water whereas before if he had but been pleased to look so low as the water he might have seen the starres there represented in that crystall glasse Such as will needs be prying into the starres that will ascend up into heaven and gaze upon Election they do but dazle their eyes and sometimes by this are overwhelmed in the depths of Satan whereas they might easily see the starres in the water they might see Election in Sanctification in Regeneration Now Vocation does plainly and easily appear by that great and eminent alteration which it brings along with it It is a powerful Call 't is an audible and quickening voice the voice of the first trumpet that awakens men out of the graves and makes them happy by having their part in the first Resurrection great and sudden alterations they are very discernable Now here 's a most notorious and signal change made Old things are past away and all things are become new here 's a change from death to life from darknesse to light and what more discernable then this A living man may know that he is alive and that without any further proofe or demonstration whatever the Scepticks old or new would perswade us to the contrary Will you not allow a man to be certaine that he lives till a jury of life and death hath past upon him Could not the blinde man in the Gospel think you perceive when his eyes were opened could he not easily tell that now he could see and discerne variety of Objects or must he only conjecture that he sees and guesse at a Sun-beame must he still at noon-day go groping in uncertainties And is there not an easie and sure difference between those thick veiles and shadows of the night between those dark and Ethiopick looks and the virgin
blushes of the morning those beautiful eye-lids of the day The smilings and flowerings out of light much more the advancement of light to its Zenith and Noon-day-glory And why then cannot an Intellectual eye discerne as well that now it sees that now it looks upon God with an eye of love with an eye of faith with an eye of confidence and that now God looks upon him with an eye of tendernesse and compassion with an eye of grace and favour with an eye of delight and approbation Who but an Anaxagoras will go about to perswade a man to disbelieve his eyes and if a corporal eye deserve such credit why may not a spiritual eye then expect as much Say not then in thine heart Who shall ascend into heaven to bring down Assurance from above who shall unclaspe the book of life that is sealed and turne thee to thy name or who shall bring thee a certificate that it is written there Behold it is nigh thee even in thine heart The work of grace there the Law written on the tables of thine heart by the finger of the Spirit is the exemplification and counterpane of that Decree the safest way the best way the only way to make sure of Election is first to make sure of thy Vocation Make your Calling and Election sure FINIS SPIRITUAL OPTICKS OR A GLASSE Discovering the weaknesse and imperfection of a Christians knowledge in this life BY NATHANAEL CULVERWELL Master of Arts and lately Fellow of EMMANVEL COLLEDGE in CAMRIDGE LONDON Printed by T. R. and E. M. and are to be sold by John Rothwel at the Sun and Fountaine in Pauls Church-yard 1652 To the READER Reader I Here present thee with a little Mirrour wherein thou mayest easily discerne thine own imperfections unlesse they stand in thy light and if thou wilt but use to reflect upon thy self aâ—a dwell at home thou â—ayest easily finde that thou hast little reason either to admire thy self or contemne others If thy knowledge puff thee ap thou hast so much the lesse He was counted a wise man who said that he knew but one thing and that was that he knew nothing though another durst not own so much and a wiser man then both tells us that he that is wise in his own eyes is of all fools the most uncurable and another that if any man think that he knows any thing he knowes nothing yet as as he ought to know So that it seems to be agreed on by those who are best able to judge that the first priece of wisdome is to be sensible of ignorance Then I hope this Discourse may prove not unprofitable truly nor unseasonable neither in this confident age when every ignorant one is so prone to lean unto his own understanding that he thinks himself too good to be taught whereas indeed he hath not yet wit enough to learne But it is the Devils subtilty to dazzle them with new light as Boyes do Geese that they may wink conceitedly while he pulls them naked and makes them become ridiculous It is sad to think how he puts out mens eyes and then makes himself cruel sport with them and the game of it is that still they think themselves seers and know not that they are blinde and naked and miserable Now if this Glasse prove but instrumental to reflect so much old light upon them as to discover to them their own blindnesse there will be some hope of cure But Reader I must intreat thee neither to condemne this piece because it is imperfect nor yet contemne it for being little It is imperfect I confesse but so is all our knowledge here which is the subject of it and if we know but in part no wonder if we prophesie also but in part besides if Saint Paul himself could not utter the words which he had heard then truly we may very well excuse this Author for not expressing that in words which neither ear hath heard nor eye seen nor the heart of man conceived But it may be what is here said may at first seem but little it may be the sooner read Do but peruse it and if it please thee it is enough if otherwise too much But indeed it was intended only for a tast and to bear the Mace into the world before that learned and elegant Treatise which this ingenious Authour hath left behinde him concerning The Light of Nature Which now waits only to see what entertainment this will meet withall Perhaps it may be expected that I should adde something in praise of the â—uthour but I am not ignorant that a friends testimony is prone to be suspected of partiality and although such an one have most reason to know the truth yet Cassandra-like he seldome hath the hap to be believed The best on 't is he needs it not his works will commend him most effectually which if I shall indeavour to bring into publick view I hope thou wilt finde them such that I shall not be thought either to have abused thy leâ—sure or to have wronged the memory of my deceased friend W. D. Emman Dec. 24. 1651 1 COR. 13. 12. For now we see through a glasse darkly but then face to face now I know in part but then shall I know even as also I am known PAUL that was of a piercing eye and had as clear an insight into the mysteries of Salvation as any other whose soul was alwayes mounting towards that third Heaven whither he had once been rapt and had there heard words that neither could nor might be uttered for so much is implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we finde him here granting the imperfection of his knowledge those weak and shadowy apprehensions which he had of the Divine Majesty while he saw through a glasse darkly and encouraging himself with the consideration of the full and clear Vision which we shall have of him hereafter when we shall see God face to face in glory Whithout any further preamble we 'l open the words of the Text that we may see this Glasse clearly and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Apostle here advances charity to the highest pitch of commendation as a triumphant grace a grace that had eternity stampt upon it It out-lives faith for that gives place to Vision it out-lasts Hope for that is swallowed up in fruition Prophecies they shall vanish and Tongues shall be silenced and Knowledge shall passe away for 't is weak and imperfect here it is in its minority yea in its infancy When I was a childe I spake as a childe 'T is cloudy and obscure here For now we see through a glasse darkly NOW we see c. Now that the Gospel beams out upon us with a powerful and glorious ray It was likely that at the first peeping out of Heavenly light at the Evangelical day-break before the shadowes were fully scattered that then there would be some obscurity I but 't has shin'd out brighter and brighter till perfect day