MOses the man of God and fa­vourite of heaven, being ad­vanced above others in clear, frequent and familiar mani­festations of God to him; the more he enjoys the more his desire is enlarged to press after a more full frui­tion of him. Gusta [...]ite & esurio retigisti me & exarsiin concupiscentiam tuam. Aug. The taste of God increasing thirst, and the touch of his goodness setting his heart on fire to press on towards perfection, Eradiatio huius vitae excitare non satiare no­vit. Greg. for such is the nature of Gods manifestation hac vita lumen est per modum passionis transe­nutis at futura vita per modum formae perma­mentis. &c. Aq 22. q. 171. art 2 in tra­nsient gleams while we are in this valley of tears, that it excites but satisfies not our Soules, till we come to the Beatifical Vision of himself in glory. Divinam natu ram ut videret orovi: Theo loret This is holy Moses his case which makes him thus pathetically verse, 12. 13, 14 muster up so many arguments to attain this happiness; Qui in nube hactenus ama [...] ­ter colloquentem deum cognove­rat jam fretus illa fa [...]ilia [...]ita­te intima clarius deum submeta nabe cognoscere capit Borr [...]i. Like an affectionate Lover, making: use of this time of Love and present enjoy­ment: [Page] Thou saist (saies Moses verse 12.) Thou hast found grace in my sight, and I know thee by name. Then shew me the way that I may know thee; ver. 13 & when he obtained his suit in the behalf of the People, and gained for himself a repeated discovery of his interest in the most high, verse 17. How doth Moses Cernens uno su­perat [...] grada su­peressae alium, ad perfectionem scandit &c. Pro­cop. grow upon him after this discovery and poure out his whole heart in point of objective determinati­on, verse 18. And he said I beseech thee shew me now thy glory, to which there is.

First, Gods concession of what he is ca­pable to enjoy, verse 19. I will make all my goodness Transitus sig­nificat visionem exigui temporis non sic ut in illud figi posset intui­tus videntis. Calu Caieta. pass before thee, and proclaime the name of the Lord before thee &c.

Secondly, Gods denial of something he was not capable at the present to enjoy, viz. The sight of his face; as if he should say, Moses thou shalt see so much of my goodness as is propor­tionable to that condition thou art at the pre­sent in, Non videbis me in essentia mea sed per ef­fecta & opera ita Aloysus Lippom catena in loc. [...]. Nozanz orat. 34. thou shalt see my back parts, verse 23. Know me by my effects and manifestations, and I will measure out so much of this discovery as may be for thy best advantage, but as for my face, 1. E. The clear manifestation of my Essence without vailes, I must at present deny it to thee.

First Becaus it cannot be in respect of thy in­capacity, tis not from want of Love in me but a­bility in thy self, thou canst not see my face.

Second. Think not what I deny to thee ile grant to another; No. Thou standest on the same levell in this respect not onely with the meanest [Page] but most eminentest of my favourites, for no man shall see me and live.

So that these words of this Text are a re­striction or limitation of Gods former con­cession to Moses; my goodness thou shalt see, but not my face.

Secondly, A reason from Moses inability; thou canst not see it.

3. A double argument by way of satisfaction to any misconstruction that Moses might make of this restriction, tis the common Lot of all the Sa­ints; and it cannot be otherwise, for no man can see me and live.

First, Ile begin with the explication, restricti­on, or limitation of Gods former grant to Moses; not my face. The face of God is a similitudinary expression; intending onely a cleerer enjoy­ment of the object as present then ordinary; of which there be several degrees; as verse, 11. Tis said that Moses spake with God face to face, &c. God communicated himself to him after a familiar manner as a King to some Persons that are neer about him, and herein Moses Claritate & stabilitate visionis vide, R. Maym more Neroch. outstript other People and Prophets too, for there was none arose like Moses to whom God was mani­fesled face to face as to himself, yet this is but spoken in a larger sense, and comparatively in relation to the clouded vision of others

Alas as Hoc si non petiisset Moyse suctunq. ferendi essent stulti qui putant per ea quae supra dicta sunt vel gesta sunt sub­stantiam dei oculis ejus fuifle censpicuam, &c. Aug. lib. 2. de Trinitate. c. 16. for Face, taken properly for the high­est manifestation and apprehention of God without any vailes in his naked essence, this Text stands firme, thou canst not; For no man can see my face and live; tis reserved for a bet­ter [Page] place, and another life, now we see darkely as in a glass; then face to face, 1 Corinth. 13. saies the blessed Apostle.

Nor are we to restrain the tearm, see in this text to the eyes of the body, which are onely capable of perceiving Etiam in vita futura nos oculis corporis tantum corpora vide bimuss Simler grosser material ob­jects, but not spiritual at all, further then they are cloathed with elemental Garments borrow­ed In caelo suo mo­do visionis illi­us erit particeps corpus &c. oculi corporis vide­cunt deum ho­minem factum & gloriam dei in creatura ful­gentem Aq. in Job, 19. lect. 2. to render them visible to bodily sight. Thus when God is pleased to make use of created Ima­ges to manifest his extraordinary presence to any particular Person or in any peculiar place, Aliquid de ip­so vides non ip­sum Bera serm 31. Symb [...]licae similitudo gloriae divinae Cyril. in John. that created Image may be visible to eyes of flesh, but not that God whose presence is testified and perhaps the kind of that presence hieroglyphically discovered by it, as sitting on a high thron Es 6. &c. drawn in a glorious Chariot, &c. Ezek. 1. Standing on an admirable pavement, Exodus, 24.10, &c.

Neither ought we to restrain this terme, see to the sight of our mind, which is the subject onely capable of receiving in divine light the in­tellectual manifestation of God in it.

But as Aq. Sum. p. 1. q 67. 1. c. Aquinas well observes tis taken in the largest latitude extending it self to all man­ner of perception, by what sence or way so­ever.

And in this Text by seeing God is meant cer­tain and full perception and injoyment of him.

First as an Infinitely glorious Ps. 16.11. object perfect­ing our understanding.

Secondly. As an internall Es. 26.12. Cor. 15.28. principle advancing to the highest pitch we are capable of our will.

Thirdly. By way of friendship and inutterable familiarity and love expressions Reu. 3.20. Luke 12.37. Psal. 16. satisfying our affections and desires thereby filling us with ful­nesse of joy and pleasure for ever more.

Thirdly. As for the other expression in the Text. Oblitus Carnis suae moyses, pos­tulat in vita ista quod post illam speramus in fu­tura Hieron. in marc vlt And live we understand not with some Sensu Mystico Jntelligunt Procop. Hersent. Rusbr. &c. contemplative men the fleshly life in sin to be intended for although indeed we graunt that while we are alive in the body and in this world except through the Cant. 5.4. rifts of mortification we cannot receive nor pertake of any light of life: yet on the other side we conceive, the intention of the holy Ghost here is that no man can see God and live Fulgor ille tantae matestatis nos in nihilum redigeret Quia exitiale foret &c. Calvin. a bodily life; 2 Cor. 5.6. but while we are in the body we are absent from the Lord in respect of this full injoyment; and therefore saies the blessed 2 vers 8. Apostle, we are willing rather to be ab­sent from the body, and to be present with the Lord for both cannot stand together, as this text eivdently affirmes NO MAN can see me and live. And it is no mervaile: for consider

First; How vast a disproportion there is between the unexpressible glory, lustre, of this object, and our debility, frailty weaknes to bear up un­der it. He dwels saies the blessed 1 Tim. 6.16. Proprium su [...]m vt omnem cogn it onem excedat Greg; Nyssen. [...] apostle in that light that no man can approach unto; whom no man hath seen, nor can see him. This Sun is too full of glory, and the eye of our minds too weak while we are in the flesh to Quamuis excel­lens intelligibile non corumpat intellectum sed co [...]fortet illum est tamenilli in proportiona tum et excedit ca­pacitatem illius et hoc est oppri­mere i [...]m Ca [...]etan gaze upon it.

Therefore we see, that when some manifesta­tion more cleare then ordinary of God hath bin made to some of his eminentest servants of the first magnitude, though exceedingly inferiour to this [Page] vision of his face spoken of in the text. They have not bin able to indure it without great dis­advantage to their bodies, and have almost there by bin sunck and reduced to dust and confusion. Witnesse Dan. 10.8. Daniel. I saw saith he this great vi­sion, and there remained no strength in me, for my comelines was turned in me into corruption, and I retayned no strength.

and Hab. 3.16. Habakucks belly quivered, & rotenness en­tered into his bones. If you put too strong liquor into a weake glass it flies in peeces; and this was the case of holy Moses, who (if we beleive the exposition of the R Rast Cum Jewes upon those words. In the last of aliis Deut. 34.5. [...] Deuteronomy and the fifth vers con­clude) That Moses died by a kiss of Gods mouth, that is by too cleare a manifestation of his good­nesse and glory elevating this good man Soul to cleave close and unseparably to him.

Second. That's not all; but we are impedited also from this blessed Vision of Gods face by reason of those vnde Aegip [...]iis mos positus in celebritatibus suis exelamare cum de deo age­re [...]t [...] Demasc. Philc. darke shadowes that phantasie casts upon our most pure intellectual appre­hensions and conceptions, which a man whilest he is in the flesh can no more be Deum si ali­quando concipere volumus, nobis vti opus est vel Symbolis exter­nis ejus naturam quoquo modo ex­primentibus, aut vccibvs quae eum declarent, vel certe specie­bvs vel simili­tudinibus quibus dam intelectu­alibus quae eun­dem nobis pro­facultate sua pro ponant sed haec omnia verae & perfectae Dei cognitionis inpedimenta sunt Hers ent y myst Theolog free from then he can out run the shaddow of his body. And this is a vaile wherewith in this val­ley of teares he is covered from our minds so that we may truly take up the i expression of Job, concerning this vision of God in himselfe he goeth by me and I see him not, he passeth on also, and I perceive him not.

Thirdly; Indeed how can it be otherwaies [Page] whilest we are in this body, seeing we can know no more of God then he reveales of himselfe.

The sun is onely visible to us in his own light, and 'tis onely in Psal. 36. Gods light that we can see this father of lights. Job. 9 11.

But the medium whereby he manifests him­selfe to his people, Multa de deo dicimus quia non in venimus me lius quod [...]. camus &c, Aug is proportionable to our pre­sent state and weaknesse, rather then to his glory and greatnesse.

In the scriptures being to speak to men he speaks after the manner of men, and that he may raise us up by degrees unto himselfe, he condes­cends in his expressions beneath himselfe rather discovering to us his cloathing, then his essence, Judaei Esaiam trucidabanu ob exprobrationem corum principum 2. ob. affirmation nem se vidisse deum Es. 6 1. Hieron in Es ex Rabinis Judaies So that though his word be a light that brings our view something concerning him which we knew not, that we may live; yet is it also a clou­ding medium, covering his naked essence, and proportioning the obiect to our ability, for else we could not see and live, as the text affirmes So that where ever we read that God appeared to, and was seen by any Saint, we are not to under­stand it of himself, but the chariot wherin he rod, Si Ju corpor­alispecio Esai 6. Exod 24 &c. Tum Est id quod voluntas elegit non quod natura formanit &c. Aug. not of his essence as it is in it selfe, but rather clothing, whereby he modifies his glory to our weak capacity.

And indeed we have great cause highly to prize those irradiations of light, & lesser inferior discoveries he gives us of himselfe in this darke place; being no lesse usefull and necessary to us in the way to bliss, then the sun in the firmament is in the greater world there fore he manifests himselfe to us.

First In his Rom. 1.20. Psal. 19.1 works, of wisdom, power & good­nesse, As a learned man in his books, or an ex­cellent artist in his products.

Secondly. In his word, as a mans image is, seen in a cleare and unspotted 2 Cor. 3. 1 Cor. 3. mirrour.

Thirdly. In his blessings as a Act. 1 [...].17. Benefactor in his gifts.

Foruhly. In his Philip. 2 13. Esay 60.1.2. Saints, as the sun in his beames.

Fifthly. In his Christ, as a Heb. 1.3. Joh. 1.18 14 9 father in his son.

10 Esa 54.5.62 Sixtly. In his internal operations in our soules as a 2 Cor. 6.16 Master in his family, or a Deus est nobis Bridegrome in his bed of love.

And by such partiall discoveries of himselfe to us he is in our way to happiness [...]umine vultus ejus dux, in praelio; rupes et Manna in deser­to &c. Bern. a fountaine of consolation Setting us above all Psal. 27.12. Tranquillus Deus tranquillat omnia et quie­tum aspicere est quiescere Bern. fears, & fill­ing us with transcendent Psal. 63.5. joyes above the Psal. 4.6.7. men of the world when ther corne oyle and wine in­creases.

By the discoveries of himselfe attracting us from all things else after which we are scattered (like Exodus 5.12. Jsrael in Egypt gathering trash and stubble for our owne soules) unto himselfe drawing us by the Jer. 3.3. Claritas in intel­lectu paritardo­rem in affectu. cords of a man even mercy and loving kindnesse. Hereby transforming us from glory to glory by beholding of him into his 2 Cor. 3.18 [...] own imag: which light of life, is the priviledge onely of Saints here and a pawne of their future glory, but not the hight of glory that we expect for we shall see him 1 Cor, 13.12. Math. 5.8. face to face; & know as we are known. Which being his promise so frequently made to to his people that they should see his face, and having taught them to look at this as thrir per­fection [Page] and Ps. 16.11.17.15. compleat happiness, Rev. 22 3. 2 Cor. 13.12 there are here­by earnest gaspings and desires excited in them, whereby like Moses in this Chapter, they Psal. 24.6. seek the face of the God of Jacob, and Quid Moses vo­tum designat ni­si perfectionem electorum qui jam speculum illi svmmae lucīsus ruentur, sed ta­meu ad ipsam lucis veritatem pertingere ve­hementer cupi­ant, Ista quidem cognitio lucis desideria electo­rum satiare non novit, sed exci­tare; illa veto & satiare & exci­tare, &c. Greg. in lib, 1. Reg. like bub­bles ascending by degrees from the bottom of some Christall streame, they never cease ascen­ding till breaking their thin filme of mortality, they defuse themselves into the open ayre, this full and free fruition of their blessed end, from which Psal. 17.15. enjoyment of him arises to them fulness of satisfaction Rev. 7.17, 21, 4. absence of sorrowes, Psal. 16.11. fulness of joy, Rev. Es. 65.14. perpetual Halelujahs, Rev. 14.4. firmness of Adhaesion, Rev. 22.3. fervency of devotion. Exod. 34.29. 2 Thes. 1.10. the bodies glorification in part; as a light in a Lanthorn fils it with brightness & glory Math. 17.2. Ibi carnem ejus oculis Apostoloram exhibebat [...] Naz: [...]. Cyrill. or as the Diety of Christ dwelling in the humanity when he pleasd shewd it self through his flesh in lustre, and resplen­dency; so when this shall be wee shall saith the Apostle Saint John be like him, for we shall see him as he is. But that is not while we live sayes this Text, for no man can see God and live.

And this the very heathens confest, as the Egyptians in their pourtraiture of Jsis, with that inscription at the entrance of their Temples, [...]. Pluta [...] side. [...]ch. lib. de I am Jsis, and my vaile hath no man ere lifted up.

Therefore when we hear vain men profess they see Gods face, and like the Epiphan. Gnosticks of old that they know God with the same know­ledg [Page] wherewith he knows himself; Seeing them live, we are sure there is no Anima canris hujus maculis et colluvionibus obumbrata faci­em Dei syncere videre non pos­sunt &c. Am­bros in Ps. 118. truth in the asser­tion: Because this Text teaches us, that none can see God and live, and finding them like there predecessors to live a brutish life, what ever they boast of light, [...]. concludit Hiero­cles. we are certain the Esay 8.20. morning is not to them.

And as for our selves; though we cannot gaze on the Suns orbe, because of its over glori­ous brightness, yet may we look one its Jmage in the water without offence. And in that the fish behold the stars; so while we are Videre illum iam in hoc mun­do illumimatus potest, tanquam iam inaliqno Sim ilis, ficuti est, non omnino potest, quia non dum perfect similis Berne Serm. 31. in this earth­ly Tabernacle let us content our selves to se him in his works, words, benifits, Saints, Christ, Internall operations; but he that will pry so much into Gods Majesty shall be swallowed up of his glory; his face being like Tantum recedit quantum capitur Aristorl San­cti ad de um res­ [...]ctum habent put perfectiò ile ad suum prefe­ctiuum Caietan. Polichritus lake incomprehensible.

Yet because this sight is the end g assigned, and Ingaged to us. And because our compleat per­fection consists in the attaining of it; let us get as Magnis spritibus Magnus oc­currit sponsus &c. Bern. nigh it as mortality will permit: And be­cause that death is the common road whereby all Gods people are brought unto it, let us (yet with holy submission) wait and pray for it, and groane in our earthly Tabernacle to be uncloa­thed, that we may be cloathed upon with our house that is from Heaven; and brought to the sight of that face which is the admiration, 2 Corinth. 5. Quoniam tui plenns non sum oneri mihi sum, Aug. vt currat vita wea in amplexus tuos nec avertatur donec abscondit me in absconde to nultus tui, Aug. Moriar ut te videam &c. Aug. adoration of the holy Angels, and the in exhausti­ble ore flowing fountaine of all real good in full perfection to the Saints, to all eternity.

And now to speake a few words of the occasion of our assembling together at this time. We are met to bring to the grave the body of a most eminent person, an auncient inhabitant hereto­fore of this parish & now brought in respect of his sheath to rest here with his Mother, his first Lady and five of his children who are all interred in this place; to name the name of Sir Theodore de Maierne is enough if I should say no more; he was so well known and of so cleer a fame amongst all degrees and with al persons who had any esteem for wor­th, if either by uningenuous and false calumnyes not praepossest & poysoned; Or by envy and regret at his eminency and deserved esteeme corrupted. He was a stranger in point of birth, but not of affe­ction to this nation; having a like esteem for worth in both, as very many are able to bear him witness; And my selfe after a speciall manner.

The place of his Birth was Geneva, which City he hath not forgot in his will; Nor, the two con­gregations of his owne nation, Nor the English Congregation where he inhabited, but hath li­berally remembred them.

He descended, of protestant Parents, who hardly escaped the Butchery of the Parisian mas­sacre; His Father a man of eminent Learning, famous for his large history of Spaine.

In this Religon he was educated Lived and Dyed.

He was of an excellent sweet and amicable nature notmorose nor superciliously proud and maccessible a person so eminently learned that nigh sixty yeares since Both learned Quercitan, [Page] and many famous men both of France, Germany, and other places make honourable mention of him; And as a testimoney hereof about fifty-three yeares since he was admitted Phisitian to the King of France,

And about forty three yeares Since Jnvited, with the promise of an honourable pension, and an unusual Title and immunity to be chief physi­tion to Learned King James, his Queene and Issue; in which condition he remained till the death of King Charles.

He was a person of rare accomplishiments; A quick fancy and yet a solid profound judgement, and strong memory. For learning a living library so replenisht with variety; that we may truely say he had a large Soule and wisedome as the Sand upon the sea shore. I confesse I know not any subject which might be either for necessi­ty or delight whereof he was, ignorant, nay in which he was not a great proficient, and expert Master; And which is more admirable; this variety was not attended with the least discern­able confusion, But so methodised and digested, That he readily at his pleasure Commaunded it when occasion required, and brought it forth cloathed with such language as spoke him no lesse an orator then artist.

In his owne art, his great abilityes and long experience made him an oracle; envyed by some few; But admired by very many both at home and abroad: witnesse those many addresses by Letters and visits from all parts continually made to him by persons of highest quality and ability.

Nor did he deceive their expectation like the Arabian brookes; But through Gods blessing was his instrument in so many rare and uncouth Cures, as will make him live in the gratefull me­moryes of many familyes both in England and Elsewhere for time to come.

Thus he honourably lived, and Now is dead in a good old age full of riches and honour. Nor was he blessed be God unfit for this great change of which he gave large testimony both in life and death; wiping of That censure by somes mis­carriage occasioned, A physition and an atheist as if they were unseparable.

He knew and owned the God of nature in word and deed, conversing daily with his word and was so much taken with serious discourses of the things of his Kingdome, that I am his witness we scarce ever discoursed thereof (which was not seldome) wherein the teares in his eyes did not aboundantly speake the inward apprehension, sence, and Devotion of his soule.

He was very compassionat to those who were not able to retribute ought to him, refusing none that sought for help, though their condi­tion were never so loathsome and deplorable, in which his care, tenderness, & liberality were tran­scendant, In his last sickness wherof he died, being a complication of many sad afflicting diseases, he be haved himselfe so patiently, and devoutly, preparing for his end with so much resignation to the will of God, as I hope will never will be forgot by those about him. Drawing nigh his end when his speach began to faile him he made a [Page] Savoury, sound, solid confession of his faith, giving wholsome councell and savoury advice to all about him; which having finish and done his worke, both in relation to others, and to himself, he desired to be laid in his bed, there to receive deaths last assault (still retaining the cleerenesse of his understanding and reason, being able to give directions for himselfe and to prescribe as well as in health) where after a few howers I pray­ing by him for Gods Reception of him to behold his face in glory he closed the prayer with his re­duplicated, Amen, Amen; The Last words I he ard him speake, and shortly after his life. Thus is this honourable person gon into this blessed vision in the text making good Solomons assertion Eccl. 7.1. The day of death is better then the day of on esbirth.