PAUL that was of a piercing eie, and had as cleare 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 find him here granting the imperfection of his knowledge, those weak and shadowy apprehensi­ons which he had of the Divine Majestie, while the saw through a glasse darkly; and encouraging himself with the consideration of the full and cleare vision, which we shall have of him hereafter, when we shall see God face to face in glory. Without any further preamble wee'l open the words of the text, that we may see this glasse clearely, 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 [Page 2]tongues shall be silenced, and knowledge shall passe away: for 'tis weak and imperfect here, in its minority, yea, in its infancy; When I was a child I spake as a child. 'Tis cloudie 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 powerfull and glorious ray. It was likely that at the first peeping out of heavenly light, at the E­vangelicall day-break, before the shadows were fully scattered, that then there would be some obscuritie: I but 't has shin'd out brighter and brighter till perfect day, and yet still we see thus darkly.

Secondly, (which is the true and genuine meaning) Now whil'st we are in this house of our earthly tabernacle, whilest the understanding of a man, which the wise man calls The candle of the Lord, while 'tis hid in the dark lan­tern of the bodie. Till this partition-wal be beaten down, we cannot see God face to face. There's no reaching of per­fection here, 'tis treasur'd up for a better life. He that will shoot high may aim at a starre, but he must not think to hit it. Nihil est ab omni parte beatum. Beatum & perfectum are both one. Alas! now when the soul do's but [...], try the wing, and flutter towards heaven, 'tis presently pull'd down with an earthy bodie we carry about with us; 'tis so deprest here, as it can hardly look up to heaven: how then shall it see God face to face?

Now WE see through a glasse &c. Wee that have an holy [...] that teaches us all things; we that have many secret [...], the whisperings and breathings of the holy Spirit, that leads us into all truth; we that are acquainted with the mind of God, that have had many a gracious aspect from him, yet WE see but darkly. No wonder that [Page 3]the sunne's too bright for owls, when eagles are dazled with it, and become dimme-sighted; tis like that such as are aliens from the Commonwealth of Israel will be wholly ignorant of these Magnalia, when they that are à secretioribus know them but in part: if [...] the sonnes of the morning, the [...], children of light; if these see so darkly, then surely a child of darknesse will see nothing at all: If Paul now a glorious Apostle see no more, what could he see when he was a furious persecutour, before the scales fell from his eyes?

Secondly, We that are no novices in Christianitie, but have made much progresse in the wayes of religion, yet we see but darkly. 'T was likely at the first opening of the souls eie, at the first cast of it upon heavenly things, that then 't would not see so clearely. It but it hath been long fixt upon God, eying of his goodnesse, gazing up­on the riches of his free grace, viewing all his wayes, looking at and prying into his severall dealings; and yet still it sees thus darkly. And if a tall and eminent Christi­an see so little, what shall a babe see, a new born babe? If a vigorous and sparkling eie see no clearer, what shall a weak distempered eie, a blear-eied soul, what shall that see? If an experienc'd Apostle, a Paul see no more, what shall a new disciple see, a Nicodemus that comes by night? he must needs see but darkly.

Now we see through a glasse, [...]. Some that would be more criticall then they need, would fain shew us a difference between [...] and [...] indeed with them is a looking-glasse: but [...] is some other glasse: either such an one as is for the help of weak an aged eyes, and then 'tis, we see through spectacles; or else such as presents the object though a farre off, and so [Page 4]'tis, we see through a perspective. The Vulgar Latine, that will have it per transennam, through a lattice: as the Spouse in the Canticles is said to flourish through the lattices. And all these urge the force of the Preposition, [...], we see through a glasse, or through a lattice. But they might easily know, if they pleased, that [...] here, is the same with [...]: and though it be true that [...] is the more usuall word for a looking-glasse; yet 'tis as true that [...] signifies the same. Hesychius makes them synonyma: and the word is but once more used in the New Testament, 1. James 23. and there can be no doubt but there 'tis taken for a looking-glasse. Well then, our dark imperfect knowledge of God here is thus set forth by seeing in a glasse;

1. Because 'tis no immediate vision: the object is not primarily and immediately presented to the eie, but by way of resultancie, and mediante specule, by the convey­ance of the looking-glasse, which is a silent interpreter of the object. And such is our knowledge of God here, and such our communion with him; onely some broken beams of glory, some glimpses of his presence scattered here and there, in this ordinance, and in that, glasses of his own making, means of his proper institution.

2. 'Tis a weak and imperfect vision: for, First, ac­cording to some, not res ipsa but imago rei, onely the shape and resemblance of the thing is seen; the effigies of the object drawn with the pencill of a beam is presented to the eie. And Secondly, as the Opticks tell us, radius re­flexus languet, the beam begins to be weary, and is readie to faint, it gives a weak and languishing representation, 'tis an imperfect vision. And O how dark is our know­ledge of God here! what poore manifestations have we [Page 5]of his presence, in comparison of that sight which we look for hereafter! when his essence shall be display'd with a most glorious Emphasis.

3. Seeing through a glasse is a vanishing and transient vision, as S. James expresses it; A man having seen his naturall face in a glasse, goes his way, and presently forgets what manner of man he was. A dying species could not make any strong impression. One direct view of an ob­ject is more full and satisfactorie, then the often seeing it through a glasse.

Our Apostle hath applied it to our purpose; Know­ledge passes away, in respect of that weak and imperfect way of knowledge which we have here; for thus S. Paul glosses upon his own text; When that which is perfect is come, then that which is imperfect shall be abolisht.

But besides all this, Beza and some others think that our Apostle hath allusion to that way of knowledge which the Philosophers shew us, and so often speak of; That the understanding doth [...], in­tellectus speculatur phantasmata, and thus sees [...]. No light springs into the mind but through the window of sense: the sense, that's the first recepta­cle of the species, which flowing from a materiall ob­ject somewhat thick and muddy, they must be clarified and throughly refined by the Intellectus agens, (for that they suppose) poured out from vessel to vessel, and taken off from the lees before the soul drink them in as her proper nectar. This remote and far-fetcht way of knowledge Saint Paul opposes to the quick and pre­sent view which we shall have of things [...], when we behold them in speculo divino; we shall see in that glasse clearely. But there is a place in 2. Cor. 3.18. [Page 6]where Saint Paul seemeth to oppose his own expres­sion; for there to see through a glasse may seem to im­port a cleare and open vision; Heare 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 Hebr. [...] includes both, for it signifies both vultus and spe­culum. So that to see [...] may either be to see [...], or else, [...]. I know such as I formerly mentioned would have re­course to their difference of [...] & [...]. but if we look more accurately into the words, I think we shall find that even there to see through a 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 vail 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, [...], verse 6. Under the Law it was mare aereum, but now in the Gospel mare vitreum, clearer re­presentations, as that renowned interpreter of the Re­velation observes. Well then, in reference to them un­der the Law we behold with open face, but yet in re­spect to that cleare 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 [Page 7]severall 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 cleare 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 apprehensions, that's a riddle: and our knowledge of God here is thus cloudy and enigmaticall, and that if you take it in those three severall 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 Scripture 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 sonne 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 [Page 8]way, in a way of eminency and transcendency: and thus the forenamed authour (if he be the authour) speaking of his being, saith that 't is [...]. Many divine perfections are scattered and broken amongst the creatures, as the same face may be represented in seveall glasses; and all the excellencies of the creatures are col­lected and meet eminently in God, as severall faces may bee 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 excellencie of the creation must be brought to shadow out the Spouses beauty; and yet that this knowledge is weak and imperfect will easily appeare. 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 time. And when heavenly perfections are set out by the creatures excellencies, it is but a stooping low to humane capacity: the soul would be 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 heare 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 kind of know­ledge. 3. This rather sets the soul a longing then gives it any true satisfaction. For when we heare there is so choice a thing, we long to know what it is: which was a figne we knew it not before, or but very weakly. For [Page 9]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 ight, as he is causa fontana, a fountain essence continually bubling forth, from whence the se­verall drops of inferiour beings have their originall: 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 shadowie, [...], we now see through a glasse darkly.

But then] Then when a believing soul returns to God that gave it, it sees him face to face, and fixes its eie upon him to all eternity. As soon as ever the soul is unsheath'd from the bodie, 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 soul may be admitted into the presence of God.

Secondly, Then, at that generall day of refreshment, [Page 10]when God shall sit upon his throne in beauty and excel­lencie 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 cleare and perfect vision: 3. as a permanent and eternall 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, & that which is here [...] & [...] is in other places [...] and in Esay [...] and is translated by S. John [...], by our Apostle elsewhere [...], and here [...].

And yet we must not think that by vertue of this promise Moses had so full and beatificall a vision of God, as we expect hereafter in glory. No, it is spoken onely 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 Jeremie in the riddle of an almond tree, of a seething pot, and so to the rest of the Prophets; I but he conversed familiarly with Moses, as a man talks to his friend face to face. And as for Moses his petition in the 33 of Exod. 18. I beseech thee shew me thy glory, it was onely a desire that God would shew himself in some corporeall resemblance, so as to assure him of his presence, that that would accompanie him. And this [Page 11]is Gods answere, I will make all my goodnesse passe before thee. Besides, there is a plain deniall; 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 intellectuall 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 eies I shall see my Redeemer: for thus the wicked also shall see him with terrour and amazement, when the mountains shall be esteemed an easier 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 be meant of an Intellectuall beholding the very essence of God, according to that, 1. John 3.2. When he shall appeare we shall be like unto him, and see him as he is, [...]. and yet it can by no means be a comprehensive vision: for that's a mere repugnancy, that a finite creature should grasp an infinite essence. Or by the face of God may be meant his glory and perfections; for the face is the throne of beauty.

In the following words S. Paul gives a plainer ex­pression of that which before he had spoke more darkly.

Now I see through a glasse darkly, now I know in part; but then face to face, but then I shall know even as also I am known. As when two see one another face to face, the one knows the other by sight, as he is known by him.

Now I know in part] S. Paul on set purpose changes the person, that he may acknowledge his own imperfe­ction. He had included himself before, Now WE see through a 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-sufficiencie.

2. Now I KNOW in part] Here is a reason of our imper­fection here: If the light that is 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 Majestie, 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 conjecturall 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 clearely. Our knowledge here was but scintilla futurae lucis. When the soul shall say as the Queen of Sheba did to Solomon in the 1. Kings 10. It was a true report that I heard in mine own land of thine acts and of thy wisdome; howbeit I scarce believed the words untill I came, and mine eyes had seen it; and behold the half was not told me. Happy are thy men, O happy are these thy servants that stand continually before thee!

Even as also I am known. [...]. The words if they be put to it will endure a double Hebraisme. I shall know as I am known.

1. I shall know as I am approved, sicut & agnitus sum; nay Chrysostome makes [...] Causall; I shall know be­cause I am approved.

2. I shall know as I am made to know. [...], that is, [...], saith Beza; and (which is a wonder) Heinsius agrees with him. [...] saith he; and indeed [...] is the same with the He­brew [...] and he tells us if we would render the words Hellenistically, they would run thus, [...]. I shall so know as God is pleased to be known by me, to manifest himself unto me. And yet Pis­cator rejects both these senses; the words themselves be­ing sufficiently tempered with the particle [...], which is not a note of equality, but of similitude, as in many other places.

And thus much may serve for explication of the text for clearing the glasse, for opening the Aenigma. If you now look into the words, you'l find them full of spiritu­al Opticks. Here is Visio reflexa; for now we see through a glasse darkly: and here is visio recta; but then face to face. We will begin with the Catoptrica: Now we see through a Glasse darkly; and here I shall present many glas­ses to your view.

First, In the glasse of the Creature, in speculo mundi. This is a common and obvious glasse presented to eve­ry ones view, and there are some glimmerings of com­mon light, a lumen naturae diffused among all, by which they may see into it.

Our Apostle shews us this glasse in 1. Rom. 20. [...], The invisible things of God from the cre­ation of the world are clearly seen. The words in the fountain run thus, [...], and deserve to be cleared from an unjust interpretation: for some would have [...] to be à creatura mundi: others à creatione mundi, ex creatione mundi: so Beza. But all these are farre enough from the meaning of the place: for their sense is, That the invisible things of God are seen by the creatures, or by the creation. It is true, our Apostle saith so much in this verse, but not in these very words; for then it should be [...], when as I doubt not but [...] is the same with [...], à mundo condito. Piscator and Drusius both meet in this, and the Syriack translation is cleare for it [...] à jactis mundi fundamentis. And then the words speak thus much, From the first infancy of the world, ever since it was created, the eternall power and [...], which are the [...] mentioned in the [Page 15]former verse, and the [...] in the beginning of this verse, the eternal power and Godhead have mani­fested themselves, and the Prime cause hath been very apparent in those effects of his, which are here styled [...], and could not possibly be produced by any in­seriour being. And as for that which we render is clearly seen, in the Originall it is no more then [...]. I know not how it comes to denote so cleare a vision; sure it may well consist with [...], and yet withall they are so clearely seen [...], which though some would have the same with [...], yet here I shall easily yield to the learned interpreter, and grant that it includes somewhat more.

This vast volume of the creatures set out by God him­self without any errata in it, was printed in so fair a cha­racter, as he that ran might read it: and the least letter in it made shew of a most Divine impression. But alas! sinne, besides weakening of the souls eye, hath soyled and defaced the book; and hence we come to see in it so dark­ly. And yet still the letters are visible, and carry with them the print of a Deity. The world is, as one calls it, Aenigma Dei. And it is full of looking-glasses: for God hath communicated severall resemblances of himself to the creature, as the face sheds that image or species up­on the glasse whereby it self is represented. I need not speak of the blessed Angels, those pure and crystall mir­rours, what glorious representations they give of their Creatour: look but into your selves, and you will find immortall souls shewing forth that image according to which they were made: or if you will look up to that vast and polished looking-glasse, you will see The heavens de­claring the glory of God, and the firmament shewing his [Page 16]handy work. Or cast but an eye upon the poorest and most abject being, and even there you will find some faint resemblances of a Deity. For as in the most glorious creature, as a creature, there is aliquid nihili; so in the most contemptible creature, as a creature, there is aliquid Dei. I, but the Atheist he shuts his eyes, & quid caeco cum spe­culo? what should a blind man do with a looking-glasse? And yet sometimes there are lightening flashes of ter­rour darted into him, and he begins with the Devils to believe and tremble. The Papists, as if there were not glasses enough of Gods making, they must have images of their own to put them in mind of God; their painted glasses: but surely they see through these very darkly. The Heathens they shall be judged for not ordering their lives and dressing themselves according to this glasse; for resisting those reliques of primitive light that shined out so strongly upon them. Well, here are glasses, but we see in them very darkly, and that by reason of a double de­fect.

1. Ex parte speculi.

Tis true, some of Gods attributes here clearly shew themselves: his power and sovereigntie, I, and his wis­dome, and goodnesse too; but those sweetest manifestati­ons of his love, the treasures of free grace and infinite mercy, the whole plot of the Gospel, not the least sha­dow of these to be found. Now for this very cause, the Gentiles in 2. Eph. 12. are called [...], because they were without the knowledge of God in Christ. You know they had a goodly company of gods, an whole troop of deities: I, but they were without God in Christ, and hence they are styled [...], without God in the world.

2. Ex parte oculi.

1. Adam in innocencie had a glorious soul full of light, bright and sparkling eyes, [...]. He could read the smallest print, the least jot and tittle in the book of nature. See how quickly he tumbles o're the vast volume, and in a name gives a brief glosse upon eve­ry creature, a concise epitome of their naturall histories. He had a fair portion of knowledge, if he could have been contented with it. I, but he would fain have more, he must needs be tasting of the tree of knowledge: and hence springs our ignorance; we have ever since had an unhap­py [...], the soul hath been darkened and dim-sighted. Perhaps it can see some goodly capitall letters, some fair flourisht character: I, but there are multitudes of beings in a smaller print that it takes no notice of.

2. The soul might see more, if it would imploy it self more, and look oftner into this glasse of the creatures. Meditation would raise the creature higher, and distill sweetnesse out of every object. Tis [...], as the elegant Moralist. The soul is busie with every thing it sees, as busie as a Bee: it goes from flower to flower, and extracts most precious sweetnesse.

3. Some eyes have been dazled too much with the glitterings of the creatures, so as to take the servant for the Master: and have been so much in admiring the glasse, as they forgot the glorious beauty that it represented. What worship and adoration hath the sunne had? even almost as much as the great Creatour of heaven and earth himself: strange that they should see so darkly, as not to discern the face from the vail that covers it. For the sunne is at best but umbra Dei, and nubecula citò transi­tura; a mere spot, a cloud, if compared with so bright an [Page 18]essence: and as he saith notably, The sunnes worshippers must needs be [...], Atheists in the night time. You have seen the glasse of the Creatures, and how in it we see very darkly.

Secondly, in learnings glasse, in speculo scientiarum. Learning brightens the intellectuall eie, and clarifies the soul: the Hebrews wise men are [...] aperti, men with eyes open: and it sets a man on higher ground, and gives him a fairer prospect of beings, and many advantages over others. [...], when as [...], they have eyes and see not: I, but these see, and yet very darkly. What need I tell you how invincible doubts blemish their brightest no­tions? how the Naturalists head is non-plust with an oc­cult qualitie, and he knows not how to take it off: how the choicest Moralists are pos'd with the riddle of Sum­mum bonum, and cannot tell how to extricate themselves. Look up higher to Metaphysicks, which some style fim­bria Theologiae: I, but you may touch the hemme of its garment long enough before you find any vertue coming from it. Converse but with the Schoolmens Works, and there you shall meet with anigmata in folio, voluminous riddles. Tis their grand imployment to tie a knot, and then see if they can undo it; to frame an enemie, and then triumph over him; to make an objection, and then an­swer it if they can: there are speculations enough, but if you see through them, it will be very darkly.

But if you could see very clearely in all these, yet how weak and insufficient are they to acquaint you with the Arcana of Religion, & the great mysteries of Godlinesse?

1. Some such as have been most eminent in them, and as he speaks, have had wits of elevation situated as [Page 19]upon a cliffe, but how little have they seen of heaven and heavenly things! Aristotle with the rest of the heathen, what uncertain and fluctuating notions had they of a Dei­tie? we are beholden to their dying speeches for most of their Divinity.

2. Many under the light of the Gospel, and furnisht with helps of humane learning, how strangely unac­quainted are they with the knowledge of Christ crucified! A plain experienced Christian (notwithstanding all their auxiliary forces) onely by the help of a Bible, will put an whole army of them to flight: Surgunt indocti & ra­piunt coelum, when they in the mean time do but, as he speaks, ornare Diabolum; they become learned spoyles, Sa­pienter descendunt in infernum, they go cunningly to hell. And yet me thinks none should be so silly and malicious as to put the fault in learning, whereas there is no greater vicinitie then between truth and goodnesse; and heaven is full of knowledge, as it is of holinesse: and it is brimfull of both.

3. Sciences themselves are weak and imperfect things, and therefore [...], as our Apostle tells us, Knowledge shall be abolisht, and Tongues which are vehicula scientiarum, they shall passe away. So then in this Glasse we see but darkly.

Thirdly, in the Glasse of the Scriptures, in speculo ver­bi. This is a pure and spotlesse glasse, representing the will of God unto us, an eternall glasse that shall never be broken, more durable then heaven it self: David was looking in this glasse day and night.

There are many false flattering glasses in the world: I, but here the soul may see its face in a most exact resem­blance: it will shew the least spot and deformity; the sin­fulnesse [Page 20]of an idle word, of a vain thought, of a first motion though without consent, the least tendencies to sinne, the first bublings up of corruption. It deals so plainly as many are offended with it, and swell the more against it: and thus sinne takes occasion by the command­ment, as Rom. 7. Fond Lais breaks her looking-glasse, because it shews the wrinkles in her face: and gives the reason, Me cernere talem qualis sum nolo, qualis eram nequeo. Well, the Law that's a glasse to shew us our spots, but it cannot wipe them off: I, but the Gospel is a pure well of salvation, there one may see them and wash them too.

In that Evangelicall mirrour you may see the face of a Saviour, coming in an amiable way with smiles of love, with offers of grace and saving mercie. Nay, the Go­spel is called the face of Jesus Christ, 2. Cor. 4.6. [...]. As suppose a glasse when a man had once lookt into it, should keep a permanent and unvanishing species of his face, though he himself afterwards were absent; we might well say, There was the face of such a man: the Gospel is such a glasse, Christ hath lookt into it, and shed his image upon it, and ever since it hath given most glori­ous representations of him: it is [...], that I may borrow that expression in the Hebrews: so that when we shall come to see him [...] in heaven, we shall be able to say, Surely this the very Saviour that was described to me in the Gospel; —sic ille manus, sic ora ferebat. And till we come to heaven it self, we cannot meet with more full manifestations of God and Christ, and all the mysteries of salvation, then in the word of God; and yet here we see but darkly.

For if we consider them under the old Testament, [Page 21]how long was there comfort lockt up in that Aenigma, that primitive promise, which was Aurora Evangelii the first dawning of the Gospel, The seed of the woman shall break the serpents head; and when truth began to shew it self in some fuller discoveries, yet still it was mixt with much obscurity.

They had a twofold glasse. 1. Speculum ceremon. arum. 2. Speculum prophetiarum.

1. In the glasse of the Ceremonies they saw very darkly. We could not look for much light where there were so many shadows; where there were so many vails they could not see face to face. That the Jews worshiped a cloud for their God, was a meer calumny: but that they worshiped their God in a cloud we will easily grant, for all our fathers were under the cloud, 1. Cor. 10.1. the Ce­remoniall law was nothing else but an heap and miscella­ny of riddles: who amongst them could tell the mean­ing of them? nay it is well if we that have the type and antitype meeting together can give a just explanation of some of them. Well, this glasse is now broken: for Ce­remonies like false looking-plasses represent the object with too much shadow: and yet still the scarlet whore will be dressing her self by them, because like flattering glasses they make her seem fairer and more beautifull. Majorésque cadunt altis de montibus umbrae.

2. In speculo prophetiarum. Prophetia est speculum in quo videntur futura. Here they might see the presence of a de­fer'd deliverance, they might see the face of a promised Messias. Buxtorf, in his Synagoga Judaica, tells us that he is perswaded this is one main reason why the Jews are so ignorant of the Messias, because they are so little vers't in the Prophets: they spend their whole time upon the Law, [Page 22]but will not cast an eye upon them: he speaks of the mo­dern Jews. God in much mercy hath given them glasses, and they will not vouchsafe to look in them: they were alwayes an obdurate and stiff-necked people, rebelling a­gainst the Prophets, and they go on to fill up the sinnes of their fathers. Well, but yet the Seers themselves saw but [...], and they saw in them very darkly.

For 1. Prophesies (as the learned Verulam) have gradus & scalas complementi, climbing accomplishments, springing and germinant accomplishments. A prophesie in the bud is not so easily seen as when it shoots out fur­ther and spreads it self in larger growth: such passages in Esay as seem to us cleare as the day, were to them dark and Enigmaticall: and we see how obscure Saint Johns prophesie seems to us. And the Devil, who was alwaies Gods Ape, he over-imitated here; for his oracles were wrapt up in so many clouds, and withall so full of falla­cies, as none ever could tell their meaning till event had given the interpretation. The Prince of Darknesse would make all his sayings wear his livery: Divine prophesies are as cleare as crystall, if compared with his cloudy oracles.

2. Prophesies at best are but weak and impefect things, and therefore they also shall be abolished, no need of them in heaven: they were very beneficiall to the Church militant, to acquaint her with approaching judgements, and prepare her for intended mercies; but when happinesse is present and compleat, no need of them then, in the Church triumphant.

Thus you have seen how they under the Law saw but darkly: and if Gods peculiar people had so little know­ledge of him, in what grosse and palpaple ignorance did [Page 23]they live that had none of this his light shining upon them; for in Judah was God known, and his name was fa­mous in Israel. He hath not dealt so with every nation, nei­ther had the heathen knowledge of his law.

And now if we look upon our selves that live under the light of the Gospel, even we in this sun-shinne see but darkly.

1. There are many Evangelicall riddles, a God in­carnate, a crucified Saviour: which are such, 1. as the Angels themselves see but darkly, and therefore they are still prying to see more. 2. Reason that great patron of unbelief wrangles against them; and yet reason it self will dictate thus much, That the mysteries of religion should be above the reach of reason. 3. The greatest part of the world reject them: the Greeks esteem them foolishnesse: they think there is not so much in them as in a riddle; in that there is some hidden sense, but these are plain foolishnesse in their esteem; and Evangelium to the Jews is no more then [...], for so they blasphe­mously call it, volumen iniquitatis. They stumble at a crucified Saviour, and yet themselves were the crucifiers of him. The vail of the temple rent at his death; I, but the vail is still upon their hearts, and yet that e're long shall be rent too: and they shall see him whom they have pierced, and shall mourn, and be in much bitternesse, and confesse [...], We crucified our love, we cru­cified our Saviour.

2. There are many Practicall truths which are meer riddles to carnall spirits; as to forsake all for a persecuted Christ, to cut off right hands, pluck out right eyes, pray for enemies, not to do evil that good may come thereof; these principles they can hardly digest; and there are ma­ny [Page 24]Christian priviledges which they know not what to make of, Assurance of Gods favour, Communion with him, hidden Mannah, Joy in the Holy Ghost glorious and unspeakable. These and such like puzle their appre­hensions; for they never entered into the heart of a na­turall man to conceive, it is too narrow for them to enter.

3. There are many passages which to Christians them­selves are dark and enigmaticall, such as we cannot easi­ly understand. The book of the Revelation is all vail'd with obscurity, the first thing we meet with almost are seven seals: it is full of hidden secrets, and who is there that can unseal the book? Our adversaries the Pa­pists catch at this, and are ready with a double inference: The Scriptures are enigmaticall; therefore clear them with Traditions, therefore keep them from the people.

But 1. When we speak of the Scriptures darknesse, it is but comparatively in respect of those bright mani­festations we shall have of God hereafter. A pearl may be cleare and orient, and yet dark in respect of a starre: a starre may be bright, and yet obscure if compared with the sunne.

2. All truths belonging to the essence of a Christian are plain and perspicuous: and there is an assisting spirit, which though they perhaps may scoff at, and some others may unjustly pretend too, yet without doubt it shall lead Gods people into all truth.

3. Is their Cabala so pure? are their traditions so cleare and crystaline, as that we shall see in them better then in the word? if you cannot see in a pellucid stream, do you think to see in a muddy standing pool?

But Secondly, The Scriptures are enigmaticall, there­fore [Page 25]keep them from the people. Nay rather, therefore explain them to them: therefore set up a faithfull mini­stery, whose lips may preserve knowledge, and acquaint them with the mysteries of salvation, and open to them these hidden oracles. And let the people themselves search the Scriptures, dig for knowledge as for silver, and for wisdome as hid treasure. Again, they had better see in a glasse, though but darkly, then not to see at all: truth in a cloud, in a riddle is more amiable then a black and palpable ignorance. 3. They keep the Scriptures from them, not because they see in them so darkly, but lest they should see in them too clearely; and above all they lock up the Revelation, not as it is obscure, but because it threatens the seven hills so much. And thus we have look't upon the third particular, the glasse of the Scriptures.

Fourthly, In speculo Providentiae. Here Gods glori­ous attributes shine forth, his wisdome, justice, good­nesse, and the rest of that glorious constellation. And Providence sets before us examples, they are glasses in which we may see either the beauty of holinesse, or else sinnes deformitie. And it is no small felicity of this la­ter age that we have the use of these glasses, the bene­fit of so many former examples; and yet we see in them but darkly, they are a cloud of witnesses, as it is Hebr. 12.1. though in another sense. Providence is very mysterious, and there is no readier way to Atheisme then to question it when we cannot give a sufficient ac­count of it. The Indians have a custome, once a yeare to cast a golden bushel into the sea: and thus they think they set a measure and bound to its proud waves, so as it shall not invade their land. Their custome is ri­diculous [Page 26]enough, and yet they are farre more vain that go about Deum suo modulo metiri, to circumscribe an Immense being with the narrow compasse of their rea­son. Audacious men, that go about to set providence a platform, which if it shall transgresse, it presently passes the bounds of justice.

Saint Paul that could have dived as deep as another and brought up many pretious pearly observations with him, yet dares not venture in, but standing aloof off upon the shore, admires the vast and boundlesse ocean, and as one amazed, and almost swallowed up with the very consideration of it he cries out, [...] O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements, and his wayes past finding out! [...], his wayes are in the deep; there is no [...] of them, not the least print or vestigium, no tracing of a Deity. That God from all eternity should smile on Jacob, and frown on Esau, and that before they had done either good or evil: that the one should become [...] vas desiderii [...], and the other [...]. that God should break open the heart of a rebellious sinner by his efficacious grace, and deny sufficient aid to one that hath improved his present strength farre better; that he should shine out onely upon some few spots of ground with the light of the Gospel, and shut up the rest in palpable darknesse; that he should suffer his dearest children to be wronged and insulted o're, when wickednesse in the mean while triumphs securely: these and many such like are aenigmata providentiae; we see in this glasse darkly.

Fifthly, In speculo fidei. Here we see [...], for [Page 27]faith is a sure perspective-glasse, by which Abrahams aged eye saw Christs day though afarre off; and the rest of the Saints [...], they saw them at a distance, and yet embraced them: a glasse by which Moses saw him that was invisible. It is speculum coloratum, and do's imbuere objectum colore suo: it can see a mercy in a judgement, and deliverance in a captivity, help in an exigency: and promises they are faiths glasses, and they speak as the looking-glasse in the Greek Epi­gram, [...], if you look on me I look upon you; if you apply me, I belong unto you.

And yet we see here but darkly: for faith it self (not to speak of those many doubtings and waverings, those rollings and inquietations of spirit that accompany it: for many cannot reach to assurance, few attain to a plero­phorie,) is opposed to vision, 2. Cor. 5.7. [...]: we walk by faith and not by sight, & non per aspectum. Faith as it lives in the mount, (for in the mount will the Lord be seen) so it dies in the mount too like Moses, it never enters into the land of promise; for it had its Canaan here, a land flowing with milk and honey.

Sixthly, In speculo Sacramentorum. Such great and transcendent mysteries as the apprehensions of Angels cannot reach unto, are here presented to the senses.

Baptisme, that's a looking-glasse where the first beam of Gods favourable countenance shews it self, the first expression of his love to a sinfull creature. The laver un­der the Law was made of looking-glasses; and the laver of regeneration under the Gospel is its self a looking-glasse, where you may see a God in covenant with you, and yet he does not shew himself with a spreading and immediate ray, but onely in a sacramentall reflex: and [Page 28]Baptisme, though it be styled [...], yet we see in it but darkly, in a riddle, much like that of coelum in tribus ul­nis. You may see heaven in this well of salvation. As it was used by way of immersion, there was a riddle of the Resurrection; as by way of sprinkling, there's a rid­dle of sanctification. You would say, It were no won­der if I should tell you the infant sees in it but darkly. I, but who is there of riper yeares that looks on this glasse, [...] makes any use of it? Who is there almost that spends a thought upon his Baptisme?

And as for the Sacrament of the Lords Supper, why here's a glasse that Christ left with his deare Spouse when he went away from her, in which she may still see his face, and be mindfull of him. [...], Do this in remembrance of me, and do it to put me in remem­brance of you for [...] includes both. There is mutuall aspect, and reciprocall glances between Christ and a believing soul in the Sacrament. Christ looks upon the soul with a gracious eie, and the soul looks upon him with an eie of faith. And here are aenigmatae convivalia, like that of Samsons, Out of the strong comes sweetnesse.

And thus we have shewn you the severall glasses though which we see but datary. There remains the visio recta, a sight of God face to face, to know as we are known. But this Hereafter.

READER,