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of Humiliation and Condescention, as the cal, but wherher he will or not, he mall Sun in the Rainbow, in bis Word and feel at sometimes that which he loves not Works, which are Mirrours of his Divine to know or conuder of ; so that what reft Power and Goodness, and do reflect upon secure Consciences have from the Fear the Hearts and Eyes of all Men the Beams and Terrour of God, it is like the Sleep of that increated Light : If this be not the of a drunken Man, who even when he Speech; that Day uttereth unto Day, Neeps does not reft quietly. and Night unto Nigbt, One-self Being Now, although this inward Stamp of gave me a Being; and if thou hear not a Deity be engraven on the Minds of ail, that Language that is gone out into all the and every Creature without have some Earth, and be not, as it were, noised and Marks of his Glory Atamped on them ; so possessed with all the Sounds of every that all things a Man can behold above him, Thing about thee, above thee, beneath thee, or about him, or beneath him, the most yes, and within thee, all singing a melodi- mean and inconsiderable Creatures are ous Song to that excellent Name which Pearls and Transparent-stones that carts is above all Names, and conspiring to abroad the Rays of chat glorious Brightness give Testimony to the Fountain of their which shines on them ; as if a Man were Being ; If this, I say, be not fo senlible inclosed into a City builded all of precious unto thee, as if a Tongue and a Voice Stones, that in the Sun-shine ail and every were given to every Creature to express Parcel of it, the Streets, the Houses, the it, then, indeed, we need not reason the Roofs, the Windows, all of it, reflected Business with thee who haft loft thy Sen. into his Eyes those Sun-beams in such a les ; do but, I say, retire inwardly, and Manner, as if all had been one Mirrour : ask, in Sobriety and Sadnels, 'What thy Though, I say, this belo, yet luch is the Conscience thinks of it? And, undoubt Blockifhness and Stupidity of Men, that they edly, it shall confess a Divine Majesty, at do not for all this, conlider of the glori

. leaft, tremble at the Apprehension of what ous Creator; so that all these Lamps seem it either will not confess, or slenderly be to be lighted in vain, to shew forth his lieves : The very Evidence of Truth Glory : which though they do every Way Dhall escort an Acknowledgment from it. display their Beams upon us, that we can If any Man denied the Divine Majefty. I turn our Eye no where, but such a Ray would seek no other Argument to perswade | Thall penetrate it, yet we either do not tim, than what was used to convince an consider it, or the Consideration of it takes old Philosopher, who denied the Fire ; not such deep Root as to lead Home (o They put his Hand in it till he found it; God; therefore the Scripture calls all nafo, I say, return within to thy own Con- eural Men Acheifts, I bey bave said in science, and thou shal find the scorching their Heart, Tbere is no God, Plal. xiy. Heas of that Divine Majesty, burning it up. 1. All Men almol confess a God with whom thou would not confess. There their Mouth, and think they beliove in is an inward feeling and Sense of God that him ; but alas! Behold their : Actions, is imprinted in every Soul by Nature, that and Hearts, what Testimony they give leaves no Man without fuch a Teftimony for a Man's Walking and Conversation is of God that makes him without Excuse : like an Eye-witness, that one of them de. There is no Man fo impious, so atheisti: ferves more Credit than ten Ear-wițnelles


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of Professions, Plus valet oculatus teftis , thou are but even like the Vanities of the unus, quam auriti decem. Now, I Nations ; they cannot know their own may ask of you, What wou. ye do, how Portion from other Nations vain Idols; would ye walk, if ye believed there were which they have given the fame Name no God? Would ye be more diffolute unto, and call Gods as well as thou are and prophane, and more vid of Religion ? called: Now therefore, says he, when Would not humane Laws bind you as they askine What thy proper Naine is "much in that cafe as they now do ? For by which thou art distinguished from all that is almost all the Restraint that is upon Idols, and all the works of thine own many, the Fear of temporal Punithment, Hands, and of Men's Hands, what or Shame among Men ; let your walking thall I say unto them? Here is the Quefbeside a Heathen's Conversation, and, fave tion. But why asks thou my Name, faich that you say ye believe in the true God, the Lord to Jacob? Gen. xxxii

. 29. Imand he denies hiin, there is no Difference; porting, that it is a high Presumption, your Tranfgreflions speak louder than your and bold Curiofity, to search fuch a WonProfessions, ibat ibere is no Fear of God der ; Ask not my Name, saith the Angel before your Eyes, Psal. xxxvi. 1. Your to Manoah, for it is secret or wonderful, Practice belies your Profession, you pro- Judges xiii. 18. Its a Mystery, a hidden fefs that you know God, but in Works Mystery, not for Want of Light, but for you deny bim, "faith Paul, Tit. i. 16. too much Lights It's a Secret, it's wonOre quod dicitis, opere, negatis. In derful; out of the Reach of all created these Words read in your Audience, you capacity, Thou shalt call bis Name lrave a strange Question, and a strange Wonderful, Isa. ix. 6. What Name can Answer ; a Question of Moses, and an express that incomprehellible Majesty? Answer of God: The Occasion of it was The Mind is more comprehensive than the Lord's giving to Mofes a Arange and Words, but the Mind and soul is too nat. uncouth Message ; he was giving him row to cồnceive him ; Othen! How shore Commission to go and speak to a King to a Garment must all Words; the most sigdismiss and let go 6c0ooo of his Subjects ; nificant, and comprehensive, and superlaand to speak to a numerous Nation, to tive Words be? So'omon's Soul and depart from their own Dwellings, and Heart was enlarged as the Sand of the Sea, come out whither the Lord should lead but O! It's not large enough for the them ; Might not Moses then say within Creator of it. Wbar is bis Name, or, himself, Who am I, to speak fuch a Thing Wbat-is bis Son's Name, if tbou can cöa King? Who am I, to lead out such tell, Prov. xxx. 4. The Lord himself exa mighty People? Who will believe that press it to our Capacity, because we are chou haft sent me? Will not all Men not capable of what he can express, much call me a Deceiver,, an Enthusiastical less of what he is; If he fhould speak to Fellow, that takes upon me such a ús of himself as he is, O! It should be thing? Well then, faith Moses to the dark Sayings, hid from the UnderstandLord; Lord, when I shall say, that the ings of all living ; we could reach no God of their Fathers sent me urto them, more of it, but that it is a: Wonder, a they will not believe me ; they have now Secret : Here is the higheft Atrainment of forgotten thy Majesty, and think that I our' Knowledge, to know there is some


like, it's but borrowed Speech from God, His Question was curious, and behold an

Wise, Ştrong, Beautiful, True, or such quence could instruct him by speaking:

Mystery in it, but not, what that Mystery, whose Image they have ; and yet poor is; Cbrift hath a Name above all Names, vain Man would be wise, thought wife How then can we know that Name? It really, intrinsecally in himlelf

, and proper was well said by fome of old, Deus ly, and calls himself lo; which is as great . est meduwor@, and yet ararup mul an Abuse of Language, as if the Pi&ure forum nominum,tamen nullius nominis, Thould call it self a true and living Man. he bath all Names, and yet he hath no But then, as you may call him all Things. Name : Quia eft omnia, & tamen nibil because he'is eminently and gloriously all omnium, because he is all in all, and yet that is in all, the Fountain and End of all, done of all; Deus eft quod vides, & yet we must again deny that he is any of quod non vides; you may call him by all these Things, unus omnia, & nibil onthe Works of his Hands, for these are nium ;'we can' find no Name to hiin ; Beams of his increated Light, and Streams or what can you call him, when you have of his inexhaustible Sea of Goodness; lo said, He is Light? You can form no that whatever Perfection is in them, all other Notion of him but from the Res that is eminently, yea, infinitely in him ; semblance of this created Light ; but alas ! Therefsre faith Chrift, There is one that he is not; he so infinitely transcends Good, even God; and he calls himself the that, and is distant from it, as if he had Light, and Life, and therefore you have fo never made it according to his Likeness : many Names of God in Scripture; chere His Name is above all these Names ; but is no Quality, no Property, or Vertue, what it is himself knows, and knows only: that hath the leaft Shadow of Goodnels, If ye ask what he is, we may. glance at but he is that effentially, really, eternally, some Notions, and Expressions, to hold and principally ; so that the Creature de him out : In relation to the Creatures, we ferves not such Names, but as they parti- may call him Creator, Redeemer, Light, cipate of his Fullness; he is the true Light, Life, Omnipotent, Good, Mercitul, Juft, the true Life; the Sun is not that crue and such like : But if you ask,- what is his Light, though it give Light to the Moon, proper Name in Relation to Himself, iple and to Men, for it borrows its Light and novit, Himself knows that, we must be shining from him ; all Creatures are, and liļent, and Silence in such a Subject is the Shine but by Reflection; therefore these rareft Eloquense. Names do agreë to them but by a Meta But let us hear what the Lord himself phor

, (fo to speak) the Propriety and Truth speaks, in Answer to this Question, if any of them is in Him. As it is but a borrowed can tell, fure He himself knows his own kind of Speech, to call a Picture, or Name beft; l'am (faith He ) what I am, Imagė

, a Man, only because of the Re Tum qui sum; go tell them that I am hath presentation and Likeness to him, it com- sent thee : A frange Answer, but an Anmunicates in one Name with him : Even fwer only pertinent for such a Questions 10. (in fome Manner) the Creatures are whaç should Meles make of this? What but Some Shadows, Pictures, or Refem is he the wiser of his asking? Indeed he blances

, and equivocal Shapes of God; might be the wiser, it might teach him and whatever Name they have, of Good, more by Silence, then all huinane . Elo

Answer short and dark, to confound vain he is not like any other thing that we know, and presumptuous Mortality. I am what but not to know what he is : And the I am, an Answer that does not satisfie Cu- different Degrees of Knowledge is but in riolity, for it leaves Room for the first more Admiration or le’s, at his Unconceive Question, and whai art thou? But a- ableness, and in more or less Affection erbundant to filence Faith and Sobriety, pressed in such pathetick Interrogations, O that it shall ask no more, but fit down and who is like ibe Lord? How excellent is wonder..

his Name? Here is the greatest Degree There are three Things I conceive im- of Saints Knowledge here-away, to ask ported in this Name, God's Unsearchable with Admiration and Affection such a nels, God's Uncbangeableness, and God's Question, that no Answer can be given to, Absoluteness. His Ineffability, His E or none that we can conceive or under. ternity, and His Sovereignty and indepeno ftand, so as to satisfie wondring, but such dent Subsistence, upon whom all other as Atill more increaseth it. There is no Things depend.

ocher Subject, but you may exceed it in His Unsearchableness : You Apprehentions, and in Expressions : 0 how know it is our Manner of Speech when we otten are Mens Songs, and Thoughts, and we would cover any thing from any, and Discourses above the Matter? Bur here is not answer any thing diftinetly to them, a Subject that there is no Excess into, nay, we say, it is what it is. I have said what there is no Accels unto ir, jer be Excels I have said, I will not make you wise of ir. in ir : Imagination that can transcend Here then is the fittest Notion you can the created Heavens and Earth, and fantake up God into, to find him unsearchable cy to it self Millions of new Worlds, every beyond all Understanding, beyond all one exceeding another, and all of them speaking; the more ye speak or think, to exceeding this in Perfection, yet it can do find him always beyond what ye speak or nothing here ; that which at ore Inftani can think ; what ever you discover of him, to pass from the one ' End of Heaven to the conceive, thar Infiniteness is byond that, ad other, walk about the Circumference of finem cujus pertranfiri non poteft, the the Heavens, and travel over the Breadth End of which you cannot reach, that he is of the Sea, yet it can do nothing here, an unmeasurable Depth, a boundless Ocean Canft thou by searcbing find out God? of Perfection, that you can neither found Job xi. Imagination cannot travel in these the Bottom of it, nor find the Breadth of Bounds, for his Center is every where, it? Can a Child wade the Sea, or take it and his Circumference no wbere, as an up in the Hollow of its Hand? Whenold Philosopher speaks of God, Deus eh. ever any thing of God is seen, he is seen a cujus Centrum eft ubique, Circumferentia Wonder, Wonderful is the Name he is nufquam, how shall it then find him out? known by : All our Knowledge reachech There is nothing sure here but to lose our no farther than Admiracion, who is like selves in a Mystery, and to follow his unto thee, Exod. xv. 11. Psal. lxxxix. Majesty till we be swallowed up with an 6, 7. and Admiration speaks Ignorance. Oh altitudo! O the Depth, and Height, The greatest Atrainment of Knowledge and Length, and Breadth of God! Othe reacheth but fuch a Question as this, Depth of his Wisdom! O the Heighth Wbo is like to bec? To know only that I of his Power! O the Breadth of his Love!


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God's Unsearchableness and absolute Perfection.

49 And O the Length of his Eternity! 'Tis jections of carnal Reason, against all those Dot Reason and Disputation, faith Ber. Mysteries and Riddles of the Deity; I nard, will comprehend these, but Holi- profefs, I know nothing can satisfy ReaDels ; and that by ftretching out the Arms son in this Business, but to lead it captive of Fear, and Love, Reverence and Afto the Obedience of Faith, and to silence feftion. What more dreadful, than Power it with the Faith of a Mystery which we that cannot be relifted, and Wisdom that know not. Paul's Answer is one for all, none can be hid from; and what more and better than all the Syllogisms of such lovely than the Love wherewith he hath fo Men, What art thou, O Man, who difloved us; and his Unchangeableness which puteft? Dispute thou: I will believe. admits of Suspicion? O fear him who Ut intelligatur, tacendum eft, Silence hath a Hand that doth all, and an Eye only can get some Account of God ; quiet that beholds all Things, and love him who and humble Ignorance in the Admiration hath fu loved us, and cannot change. of such a Majetty, is the profoundest God hath been the Subject of the Dil Knowledge. Non eft mirum fi ignoretur, courses and Debates of Men in all Ages, majoris eflet admirationis fi fciatur. It is but Oh, Quam longe.cft in rebus qui eft no Wonder that God is not known, all the tari' communis in vocibus ? How little Wonder were to know and comprehend a Portion hath Men understood of him? such a Wonder, such à Mystery?' It is a How hath he been hid from the Eyes of a Wonder indeed, that he is not more all living. Every Age must give this known, but when I say fo, I mean that he Testimony of him, we have heard of is not more wondred at, because he is bis Fame, but be is bid from the Eyes of passing Knowledge. If our Eyes of Flesh all living. I think, that Philosopher that cannot see any thing almost when they took it to his Advisement, faid more inlook strait and stedfastly upon the Sun, Silence than all Men have done in speaking: 0 what can the Eye of the Soul behold, Simonides being asked by Hiero a King, when it is fixed upon the Consideration of what God was? Asked a Day to deliberate that shining and glorious Majeity? Will in, and think upon it ; when the King fought not that very Light be as Darkness to it, an Account of his Meditation about it, he that it shall be as it were darkned, and desired yet two Days more, and so as oft as dazled with a thick Mift of Light, in suas the King asked him, he still doubled the t'perlucente caligine, confounded with that Number of the Days in which he might resplendent Darkness. "Tis said that the

upon it. The King Wondring at Lord covers Himself with Light as witis this, asked what he meast by those Delays: a Garment, and yet Clouds and Dark Saith be, Quanto magis confidero, tanto ness are about him, and be makes Dark. magis obfcurior mibi videtur, the more I nefs bis Covering, Pfalm. xviii. 9, 10, think on him, he is the more dark and un

12. His inaccessible Light is this glorious known to me? This was more reall Darkness, that strikes the Eyes of Men Knowledge than the many subtile Disputa- blind : as in the Darkness, the Sun's Light tions of those Men, who by their poor is the Night-owle's Night and Darkness, Shell of finite Capacity, and Realon, pre when a Soul

can find no better way to fume to empty the Ocean

of God's Infinite know him by, then by these Names and gelin by finding out Anfwers to all the Ob- Notions by which we deny

our own know.



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