is discover'd by the injury it doth to the incomparable God because our Estates our Names our Families our Neighbours our Nations our Bodies our Souls are all nothing infinitely less then Nothing to the great God the incomparable This this is the only Glass that discovers the horrid ugly features the monstrous frightful deformities of sins face that it is a wrong to the blessed God to him who is the high lofty one Isa 57.15 1. In that sin is a breach of this incomparable God's Law a violation of his Command a contradiction of his Will Whosoever sinneth transgresseth the Law for sin is a transgression of the Law 1 John 3.4 Neither the greatness nor smallness of our obedience or disobedience is to be valued according to the greatness or smallness of the thing commanded or forbidden nor according to the greatness or smallness of the good or hurt done to man by it but according to the greatness of the Person who commandeth or forbiddeth 2. In that it is a contempt of this incomparable God's Authority a slighting his Dominion a denying his Sovereignty Who is the Lord that I should obey his Voice Exod. 5.2 is the Voice of every Sinner We are our own say they Who is Lord over us Psal 12.4 They know no Maker and therefore own no Master For this cause the Sinner is said to cast the incomparable God behind his back as not worth minding or regarding 1 Kings 14.9 And to despise him as some mean inconsiderable Being 1 Sam. 2.30 2 Sam. 12.9 10. 3. In that it is a dishonouring this incomparable God whose name alone is excellent It layeth him low who is the most high Psal 92.1 Through breaking the Law dishonourest thou God Rom. 2.23 24. It is ill to reproach a common man worse to reproach a Noble man or a Prince but O how bad is it to reproach the great God! to blaspheme that worthy Name Sin layeth the honour of this incomparable God which is more worth then millions of Worlds in the dust and trampleth on it The Romans when they would mark one with ignominy and brand him with reproach would put him out of their Senate or any place of Credit in which he was and pull down his Statue or Monument if any were erected to his Honour Sin degrades and dethrones God it will not allow him to be the Lord and Supreme of the World and it defaceth his Image where-ever it finds it as one contrary expels another It disgraceth his Justice thence is called Vnrighteousness 1 John 1.6 His Wisdom thence is called Folly Prov. 5.23 His Patience thence is called Murmuring Jude 16. His Power thence is called Weakness Rom. 5.8 His Mercy thence is called Vnthankfulness Luke 6.35 His Knowledge thence is called Ignorance and a work of Darkness 1 Pet. 1.14 Eph. 5.8 His Truth thence is called a Lye and lying Vanity Psal 58.2 Jonah 2.8 In all these and every way it disgraceth his Holiness which is his Glory and the glory of all his Attributes Exod. 15.11 thence is called Filthiness 2 Cor. 7.1 Vncleanness Rom. 1.24 4. In that it is a fighting with and to its power a destroying this incomparable God The murther of any man is hainous it is horrid 't is against nature and 't is the extremest mischief that one Creature can do to another Gen. 4.10 Math. 10.28 The murther of a Father or a Sovereign is far more hainous as being more against Nature and against more ingagements to the contrary He is cursed that mocketh his Father and his Heart smote him who did but cut off the skirt of his Kings Garment thought his Enemy what a Monster then is he that kills either but O what a Monster what a Devil is that which destroyeth as far as it is able the good the gracious the great the glorious the incomparable God Truly sin is such a Monster such a Devil that were its power equal to its spite and its strength answerable to its malice the living God should not live a moment Omne peccatum est Dei-cidium All sin is God-murder The Sinner hates God Rom. 1.30 and hatred ever wisheth and as 't is able worketh the destruction of its object The Fool hath said in his heart There is no God Psal 14.1 i. e. It is a pleasing thought to him to suppose there were no God as to guilty Prisoners to imagine there were no Judge to arraign and condemn them whom we fear as hurtful to us we hate and wish he were taken out of the way In order hereunto the Sinner strives with God and contendeth with him Job 34.7 fighteth against him Acts 5.39 He stretcheth out his hand against God and strengtheneth himself against the Almighty He puts forth all his force and venteth all his strength He runneth upon him even on his neck upon the thick bosses of his Bucklers Runs upon him as one Enemy upon another furiously without fear and as he is able gets him down sets his Feet on his Neck trampleth on him and crusheth him Job 15.25 26. O how odious how loathsome how abominable is sin that breaks the Law slights the Authority dishonors the Name and to its utmost dethrones and destroys the Being of this incomparable God this self-sufficient independent absolutely perfect eternal incomprehensible infinite Being which alone deserves the name of Being and to which all other Beings are no Beings Reader should this God of Glory appear to thee as once to Abraham and shew thee a glimpse of his excellent glory that is above the Heavens should he discover to thee but a little of that greatness which the Heavens and Heaven of Heavens cannot contain of that duration which had no beginning hath no succession knoweth no ending of those perfections that admit of no bounds no limits that are uncapable of the least addition or accession to them and then should say unto thee as when he appeared to Saul Saul Saul why persecutest thou me Man man why despisest thou my Commands why despisest thou my Authority Sinner how darest thou dishonour my Name and seek my destruction What wouldst thou then think of Sin O what wouldst thou then think of thy self for thy sins Shouldst thou not have other thoughts of sin and of thy self for sin then ever yet thou hast had Wouldst thou not even loath thy self for being so base so vile so unworthy yea so mad as to offend affront and fight against such a God wouldst thou not cry out as Job I have sinned against thee and what shall I do unto thee O thou Preserver of men Job 7.20 I have sinned against thee an incomparable infinite unconceivable Being I have wronged thee the most high most holy most blessed God and what shall I do unto thee what amends shall I make thee what reparation shall I give thee It is impossible for me should I weep wail and lament and grieve millions of Ages to make the least satisfaction for the injury I have
A TREATISE OF THE Incomparableness of God In his BEING ATTRIBUTES WORKS and WORD opened and applyed By Geo. Swinnocke M. A. Sometime Preacher of the Gospel at great Kimbell in the County of Bucks Vera cognitio Dei est virtus pâ—r quam non modo concipimus esse aliquem Deum sed etiam tenemus quod de eo scire nostra interest ut eum recte colamus Polan Syntag. Theolog. lib. 9. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 17.3 LONDON Printed for Tho. Parkhurst and are to be sold at his Shop at the Bible and Three Crowns at the lower end of Cheap-side near Mercers Chappel 1672. TO THE WORSHIPFVL Henry Ashhurst Junior Esq And to the HONOVRABLE LADY Diana Ashhurst HIS Religious CONSORT SVch is the excellency of the Soul of Man that the very Heathen whose Souls were almost wholly immerst in grease and sensuality and serv'd but as Salt to preserve their Bodies for a time from putrefaction according to the Opinion of one of the most ingenious among them have acknowledged it a Divine Plant a drop of the Ocean of Beings a Ray of a Deity and the Body but the Case or Cabinet of this Jewel The dim Rush-light of Nature hath enabled some of them to discern the spirituality quick comprehensive self-reflective motions and immortality of their specifical forms as they called their Souls and thence to conclude their worth and nobleness But the clear Sun-light of Scripture advantageth unto a fuller discovery of its excellency It shews us its Original that it is of Celestial extraction created immediately by the Father of Spirits a beam of the Sun of Righteousness a bubble of the Fountain of Life of a much higher descent then the House of Clay and earthly Tabernacle the Body Gen. 2.7 Heb. 12.9 Zach. 12.1 It acquaints us with its duration that it runs parallel with the line of eternity and swallows up Years and Ages and Generations and thousands of thousands and millions of millions as small drops and minutes and nothings in the bottomless Ocean and endlesness of its abode and continuance When the Body like the Sacrifice falleth to the Earth and is turned into ashes the Soul like the Flame aspireth and ascendeth to God Eccles 12.7 Philip. 1.23 Math. 10.28 Math. 22.31 32. It manifesteth the Souls capacity how no Being is excepted from its consideration all are within its compass and horizon It can view every with its intellectual Eye It is not bounded with corporeal Beings nor limited with material Objects nor circumscribed with created Essences but is capable of apprehending the first Cause the Being of Beings the Original of all things It is able not only to retrospect upon its own motions and to survey the several parts and ranks and orders and rarities and delicacies and excellencies of the Earth and this sublunary World but also to ascend to the highest Heavens and behold the beautiful Face of the blessed God till it hath lookt it self into the very likeness and thereby rendred it self fit and meet for his dearest Love and eternal Embraces The excellency of our Souls doth eminently appear in its receptiveness of the Divine Image Great Princes do not stamp their Image on mean things as Brass and Pewter but on the most excellent metals as Silver and Gold Eph. 4.23 24. Coloss 3.10 Gen. 1.26 And its capableness of enjoying immediately the blessed God To stand before Kings doth both speak and make a person honourable and worthy Prov. 22.29 Isa 43.5 God alone is the Fountain of Honour and the Standard of Excellency Every Being is his Coin and he stampeth on it the rate it shall go at The Holiness and Happiness of the rational Creature consisteth in these two His Holiness in conformity to God his Happiness in communion with him And these two have a dependance on each other They onely who are like him can enjoy him If we say we have fellowship with him and walk in darkness we lie and the Truth is not in us 1 John 1.5 Holiness or the Image of God is not onely an indispensable condition without which no man shall enjoy God Heb. 12.14 John 3.3 But withall an absolutely necessary disposition without which no man can enjoy God Coloss 1.12 2 Cor. 5. And as Conformity disposeth for Communion so Communion increaseth Conformity Vision causeth assimulation in Nature Gen. 31.38 39. Grace 2 Cor. 3.18 And glory 1 John 3.2 Though the motions of the Vnderstanding and Will are in some respect circular yet the Vnderstanding is the first mover and the leading faculty and so the knowledge of the blessed God is both antecedent to and productive of this Image Though the knowledge of Creatures puffeth up polluteth and so debaseth and destroyeth the Soul sinking it the deeper into Hell as a Vessel laden with Silver and Gold and the most precious Commodities when it miscarrieth sinketh the deeper for its weight and burden 1 Cor. 8.1 Luke 12.47 48. Yet the Knowledge of God is humbling advancing purifying and saving Job 42. 2 Peter 3.18 John 17.3 The incomparable excellency of the boundless blessed God is the Subject of this Treatise which I present to you both as a Testimony of the Honour and Service I owe to you and of my desire to be instrumental for your spiritual and eternal good The Subject is the highest imaginable and though the manner of handling it be plain and ordinary and infinitely below and unbecoming the Divine Majesty For who can express his noble Acts or display all his Praise Psal 108.2 yet the matter of it doth deserve and may prevail for your acceptance of it If Knowledge be the excellency of a Man and differenceth him from a Beast surely then Divine Knowledge or the Knowledge of God in Christ is the excellency of a Christian and differenceth him from other Men. Our awe of love to and trust in the Divine Majesty are founded in the right knowledge of him Creatures the more they are known the less they are esteemed but the more the blessed God is known the more he is prized desired and obeyed Psal 73.25 Psal 76.7 Psal 90.11 Psal 9.10 Our hatred of Sin and contempt of the World proceed from our acquaintance with God He onely hath hateful thoughts of Sin and self-loathing apprehensions because of it who hath seen the great and glorious the good and gracious God whose Authority is contemned whose Law is violated whose Name is dishonoured whose Image is defaced and whose Love is abused by it Job 42.6 Isa 6.5 He onely lives above this present evil World and all the Riches and Honours and Pleasures thereof who can look beyond it to the infinite God and those unsearchable Riches and Weights of Glory and Rivers of Pleasures that are in and with him That which was rich and glorious and pleasant to a Soul before hath now no worth no glory no pleasure by reason of that wealth and glory and pleasure which doth so infinitely exceed When the
infinite being should much affect our hearts Praise ye the Lord Praise him O ye servants of the Lord Praise the name of the Lord Blessed from this time forth and for ever From the rising of the Sun to the going down of the same the Lords name is to be praised why the Lord is high above all Nations and his glory above the Heavens who is like to the Lord our God who dwelleth on high Psal 113.1 to 6. Praise him for his incomparableness in his attributes for the incomparableness of his power O Lord God of Host who is a strong Lord like unto thee Psal 89.8 For the incomparableness of his holiness Who is a God like unto thee glorious in holiness Exod. 15.11 For the incomparableness of his mercy Who is a God like unto thee pardoning iniquity and passing by the transgressions of the remnant of his heritage because he delighteth in mercy Praise him for the incomparableness of his Words O that men would praise the Lord for his goodness and for his wonderful works to the children of men Psal 107.8.15 21 31. Psal 72.18 Psal 136.4 Praise him for the work of Creation Psal 114.1 2 3 4 5. Job 38.4 5 6. Praise him for his works of Providence Psal 97.8 9. Psal 136. throughout Psal 107. Praise him especially for the work of Redemption Blessed be the Lord God of Israel who hath visited and redeemed his people Luk. 1.68 Psal 9.1 Rev. 15.3 Praise him for the incomparableness of his Word Wonderful are thy Testimonies Psal 119.129 How often doth the sweet Singer of Israel praise God for them as a singular kindness Psal 147. two last verses He gave his Statutes to Moses his Laws and Commandments to Jacob He hath not dealt so with every Nation Praise ye the Lord. Praise him by admiring him Wonder at his being As they of Christ What manner of man is this that the winds and seas obey him Math. 8.27 What manner of God is this who knoweth no bounds no beginning no succession no addition An amazing admiration of him is an high commendation of him And indeed our silent wondering at his perfections is almost all the worship we can give him Psal 65.1 Praise waiteth for thee O God in Sion Heb. Praise is silent for thee O God in Sion not that praise was dumb or tongue-tyed in Sion for praise in no part of the world speaks higher or louder than in Sion but to shew that when the people of God set themselves to praise him they are struck with amazement and wonder at his matchless being and beauty at his infinite excellencies and perfections and wanting words to express them they sit down in a silent admiration of them Thou wouldst wonder at Adam if he were now alive for his age O wonder at him that is from everlasting to everlasting that is the cause and original of all things that is what he is that is and nothing else is that is all he is in one indivisible point of eternity Wonder at his attributes admire his holiness Behold he putteth no trust in his Servants he chargeth the Angels with folly Job 4.18 Behold wonder at it Again Behold he putteth no trust in his Saints the Heavens are not clean in his sight Job 15.15 Admire his wisdom cry out with the Apostle O the depth of the wisdom and knowledg of God Rom. 11.33 Admire his love Behold what manner of love hath the Father loved us with 1 Joh. 3.1 Admire his power that he can do what he will do Who is a strong Lord like unto thee Psal 89.8 Wonder at his Works Thou art ready to wonder at the rare works of some curious Artist alass all their works are toyes to the works of the mighty Creator and Possessor of Heaven and Earth O Lord how marvellous are thy works Psal 104.24 His work is honourable and glorious Psal 111.3 and worthy thy greatest wonder What a piece is the Creation how marveilous how mysterious Psal 8.1 2 3 4 5. The Heavens declare his glory Psal 19.1 and the earth is full of his goodness Psal 104.24 What a work is Providence read Psal 104. and 107. How many rarities curiosities mysteries are wrapt up in it which are only seen in the other world Psal 77.19 What man is this say they for he commandeth with authority and the unclean Spirits come out of men Mark 1.27 What a Master-piece what rare workmanship indeed is Redemption a work that the Angels are alwayes prying into and wondering at Eph. 3.8 1 Pet. 1.10 Wonder at his Word When thou hearest it dost thou not perceive a Majesty and Authority awing thy Conscience accompanying it And they were all amazed and astonished at his Doctrine Luk. 4.32 The very Officers who were sent to apprehend Christ could not but wonder at his words and returned to them who set them a work Never man spake as he spake Joh. 7.47 There are great things in the Law of God Hosea 8.12 things that are wonderful Psal 119.18 which may well be wondered at And all saith the Evangelist bare him witness and wondred at the gracious words which proceeded out of his mouth Luk. 4.22 Praise him by speaking alwayes highly and honourably of him If his name alone be excellent take heed that thou dost not take his excellent name in vain Thy apprehensions of him must be ever high and thy expressions of him honourable Thy Tongue is therefore call'd thy glory because therewith thou mayest glorifie thy God Psal 57.8 Never speak of God rashly or at random without a serious consideration of whom thou speakest and let thy expressions of him and to him be becoming his vast perfections Ascribe greatness to our God Deut. 32.3 Speak honourably of his being So Moses Exod. 15.11 Who is a God like unto thee glorious in holiness fearful in praises So Solomon 1 Kings 8.23 Lord God of Israel there is no God like unto thee in Heaven above or in the Earth beneath So David 1 Chron. 29.11 Speak honourably of his attributes Psal 68.34 of his power mercy truth justice wisdom and holiness Holy Holy Holy Lord God of Hosts Isa 6.3 Speak honourably of his words Psal 86.8 Among all the Gods there is none like unto thee neither are there any works like unto thy works Psal 145.10 Speak honourably of his Word The Commandments of the Lord are pure Psal 19.7 Thy word is very pure The Statutes of the Lord are right Psal 19.10 The Law is holy just and good Rom. 7.12 Though Paul's corruption took occasion by the Laws prohibitions to become the more unruly as the water at a Bridge roars the more for the stop yet he dares not lay the least fault upon the Law but layeth all upon himself was the Law Sin God forbid v. 7. Far be it from me to have the least such thought No the Law is holy but I am carnal sold under sin v. 14. So when he speaketh of the Gospel how honourably doth he speak of it
If he will take away nothing shall stand in his way The four great strong Monarchies of the World that successively were the dread and terrour of the Earth were taken away by him and who hindered him All their Policy and Power could not prevent him or hinder their Ruine Dan. 2.44 God hath a Negative Voice upon the motions of all the Creatures Who is he that saith and it cometh to pass if the Lord commandeth it not Lament 3.27 They who reckon without him must reckon again They must ask his leave as well as have his assistance or sit still and do nothing Their Wheels though never so well oyl'd stand still or go backward if he say Nay to their motion forward He speaketh to the Sun and it riseth not and sealeth up the Stars Job 9.7 No day not the least light in the Heavens at night without his leave but no Creature hath a Negative Voice upon the least of his Actions What he will do he doth and never asketh Men or Angels leave Nay challengeth them to hinder him if they can Isa 43.13 I will Work who shall let it Observe his Resolution I will Work He speaks like one in Authority that is above all Checks and Controls that can make good what he purposeth in spight of all opposition I will Work Observe also his Challenge who shall let it Would I could see the Man the Angel that durst stand in the way of my motions The Jews might think Babylon will let I saith God have sent to Babylon and destroyed all their Princes I have broken in pieces those Iron Bars There is no fear that they should hinder my entrance into their City He can give a Supersedeas to the highest Attempts and strongest Designs of Creatures He can blow on them and they are soon blasted all their politick Conceptions prove abortive Take Counsel together and it shall come to nought Isa 8.10 Their most powerful Engins prove ineffectual Verse 9. Gird your selves and ye shall be broken in pieces Some of them talked at a great at a high rate We will go up against Judas and destroy it and set a King in the midst thereof even the Son of Tabeal But they speak beyond their strength and reckon as we say without their Host Thus saith the Lord God It shall not stand neither shall it come to pass Isa 7.6 7. But none can give a Supersedeas to the least of his Attempts Behold he breaketh down and it cannot be built up again he shutteth up a Man and there can be no opening Job 12.14 2. He worketh arbitrarily according to his own will He doth what he will and he alone may do what he will It is argued by many that some Princes are not accountable for what they do to any Men but all hold they are accountable to God They are his Stewards and Deputies and must give an account to him of their Stewardships They are his Creatures and are or ought to be limited by his Laws and so must be responsible to him for their Carriages and Government No King is absolute or arbitrary in his Governments because all Kings are his Subjects and owe Allegiance to His Majesty and Obedience to his Commands But God is absolute and arbitrary and may do what he will do every thing that he doth is just because he doth it He doth what he will in Heaven and Earth and none can say unto him what dost thou Dan. 4.35 He is responsible to none for any of his Actions none may question him much less quarrel with him for what he doth Angels are far from being arbitrary His will not their own is their Rule Psal 103.20 Ye Ministers of his that do his Pleasure He onely that is above all Law is above all Transgression 1 John 4.3 And he whose will is the onely Rule of Rectitude and Righteousness may well do what he will Rom. 12.2 He hath an absolute illimited Propriety in all the Works of his Hands He is the great Proprietor of all the World and therefore may dispose of all at his pleasure Psal 24.1 Matth. 20.13 15. May I not do what I will with mine own Friend I do thee no wrong Though men may have a civil Right to their Estates and a natural Right to themselves and their Children yet the Original in all is still God's He divests himself of nothing by lending any thing to us or trusting us with it and therefore he may use what is his own at his own liberty and pleasure and none may question or quarrel With him for it Again He is Supreme and so above all answering or accounting for any thing he doth He is the most high Psal 92.1 It 's no disparagement to Men or Angels to be under a Law nay 't is essential to them as they are Creatures But he that is Supreme and giveth all Laws to others is under no Law himself Indeed if he had a Superior he might be called to account by him But why strivest thou against him he giveth no account of any of his matters Job 33.13 Why strivest thou against him Not by open force but secret murmurings and logical arguings against his providential Dispensations It 's vain for he giveth no account of any of his matters He is not bound to tell thee what he doth or why he doth it He hath received nothing from thee and so not bound to account to thee Rom. 11.35 Thou hast no Authority to call him to account what Man or Angel hath Power to call him to account In the next Chapter the Holy Ghost doth fully speak for our purpose Job 34.10 12 13. Far be it from God that he should do wickedly and from the Almighty that he should pervert Judgment Who hath given him a Charge of the Earth Whose Deputy is he in the Government of the World If he be a Deputy or Vice-Roy to any Superior Power then he must keep close to the Instructions and act according to the Commission he receiveth from them or be accountable for his wandrings and deviations But who hath given him a Charge over the Earth What Man what Angel where is he what or who is he that hath given him a charge If there were one higher then God to give him a Rule then if he swerved from it he was faulty but because he is higher then the higest of Beings and his own Law therefore he may do what he will without blame Who hath enjoyned him his way or can say unto God Thou hast wrought Iniquity Job 36.23 God's way is his method of Working his manner of governing the World Now saith the Holy Ghost Who hath any authority over him to injoyn him his way of working the Path in which he should walk that in case he stept aside he might say unto him Thou hast wrought Iniquity No not any and therefore its desperate presumption for any to complain of him what ever he doth Who art thou that replyest against God Rom.
called presently to the Austerities or Severities of Religion least they poor Souls should be discouraged in their Work and faint under it I must proportion their Burden to their Backs and lead them their own pace as they are able to go at present Hereafter indeed they shall be called to suffer great things for my Names sake they shall be hated and persecuted of all men but then they shall be fitted for those Severities and undergoe them with courage but yet such deep Points and obscure Notions must not be offered to Novices In the way of his teaching he is very tender and condescending He accommodates his Discourse to their Apprehension Mark 4.33 He spake as they were able to bear it Not as he was able to speak he was able to read Lectures above the capacities of Angels but as they were able to bear it Therefore he spake so much to them in Parables because they might the better understand him For though a Parable would make Truth more obscure and so Parables and Dark-Sayings are conjoyn'd Psal 7.78 and to speak in Parables is oppos'd to speaking plainly John 16.26 John 16.29 yet a Parable reveal'd unvail'd as Christ did usually to his Disciples Matth. 13.17 37. makes Truth more clear It gives us the advantage of viewing heavenly Truth in earthly Glasses the Species and Reflections of which we are most able to conceive Therefore our Saviour saith If I have told you earthly things and ye believe not or cannot understand how shall ye believe if I tell you of heavenly John 3.12 The Instructions of Christ were like Water Deut. 32.2 which he powred into those narrow-mouth'd Vessels by little and little as they were able to receive it or as Rain which he distil'd on his Hearers as Rain on the mown Grass by drops and drop after drop to refresh them not by Floods to drown them Jacob consider'd the Children were young and the Cattel were with young therefore drove gently least by over-driving he should wrong them Gen. 33.13 So our Lord Jesus considereth what Men are how impotent and infirm and will not over-drive over-do least he should undo them Isa 28.9 10. He gives Precept upon Precept Line upon Line Here a little there a little Will Men or Angels teach with such compassion with such condescension It is a Rule of one of the Ancients That he who will teach Children must himself be a Child He must frame and fashion himself to them and be as one of them or else he will never teach them How soon would the dulness and untowardness of Man tire out the patience of Men and Angels and provoke them to give over teaching them God's incomparableness herein is fully proved in the incomparableness of God in his Patience in Chap. 10. 3. He speakes effectually As he hath Power to command us so he hath Power to enable us to obey his Commands Men and Angels may tell Men their Duty but they cannot teach Men their Duty they cannot strengthen them or impower them to obey He speaketh so as Men hear and believe and live He that hath heard and learned of the Father cometh unto me John 6.45 We have a saying Ex quovis ligno non fit Mercurius Every man will not make a Mercury Some so dull and blockish that none can improve them or do good upon them i. e. no Creature can Isa 32.4 but God can make the dull the blind the most ignorant to conceive and consider and apprehend and understand the darkest and most difficult Points by speaking to them Isa 48.17 He teacheth to profit There is a Power that accompanieth his teaching that doth the Work When he saith Let there be Light in a dark Mind there is Light it is so He is a God that commandeth Light to shine out of Darkness 2 Cor. 4.6 When he saith Let there be life in that dead Soul there is life it is so John 5.24 Men and Angels may call long enough to the Blind to see and the Dead to live and all in vain But if a God say to a Sinner that lyeth rotting in the Grave almost eaten up of the Vermine of Lusts unsavory and stinking in the eyes of all men Lazarus Sinner come forth of thy cursed carnal condition The man that was bound Hand and Foot manacled and fetter'd by the Devil his Jaylor comes forth is loosed of his Bonds and lives for ever As the Mariners said of Christ He speaketh with Authority and commandeth the Winds and Seas and they obey him What manner of Man is this Math. 8.27 So I may say O what manner of God is this for he speaks with Authority and the high winds of violent Passions and the fierce Waters of boisterous Corruptions and they obey him they fly they fall before him Can Men or Angels speak at this rate will Sin die at their word will the Soul live at their command How long may they call to Sinners to arise from the Dead before they will before they can answer their call But if God speaks the most obstinate hardened Sinner obeyeth his Voice submitteth to his Will and yieldeth himself up to his Word nay the very Devils are forced to leave their beloved Mansions the Souls of Men and to seek and setttle their Habitations elsewhere He commandeth and the unclean Spirits come out of Men Matth. 8.32 If he please but to say Get thee behind me Satan that Prince of the Powers of the Air that god of the World who crows so much on his own Dunghill the Hearts of the Unregenerate sneakes away like a Coward and must in spight of his Teeth obey his Command Math. 4.10 11. Yea God ejecteth him with a word speaking out of his strongest Holds the Souls of old sensless seared Sinners and leads Captivity captive and makes this Jaylor who laid so many in Irons his Prisoner and Captive CHAP. XV. God is incomparable in his Word In its Purity Mysteries Prophesies 2. GOd is incomparable in the matter of his speech as well as in his manner of speaking If you consider the Purity Mysteries or Predictions thereof 1. The Purity of its Precepts His Word is the most pure perfect exact Rule of Righteousness that is imaginable It commandeth good nothing but good and all good at all times It forbiddeth evil all evil and nothing but evil and alwayes The Commandment is holy and the Law is holy just and good Rom. 7.12 Holy as it is a Copy of the Divine Will Just as it is correspondent to the highest reason Good as it is most beneficial to the rational Creature It is holy as it relates our Duty to God Just as it respects our Duty to our Neighbours Good as it concerns our Duty towards our Selves It is Holy as consecrated to the Service of God Just as a transcript of the pure Law of Nature Good as it is the measure and standard of all goodness in the Creatures It is Holy in what it enjoyns us to do
Just in what it forbids us to do and good in both What Laws in the World are in any degree comparable to the Laws of God The Mahometan Laws which have gained so much credit in the greatest part almost of the known World are impure Laws allowing Revenge Poligamy and commanding Slaughters Oppressions c. for the Propagation of their Religion The Laws of the severest Heathen Lycurgus c. contained but the Carcass and Body of Purity had nothing of the Soul and Life thereof How many Sins against the very Law of Nature did that Lacedemonian Law-Giver allow of and where he or any of the rest did forbid Sin it was in the outward actions not in the inward affections Their Laws did rather Command the covering of Sin that it might not appear abroad then the killing of Sin that it might not be at all Their Laws were defective as to persons some Men were usually priviledged and not bound to them as to the parts of men they gave the inward man liberty though they restrained the outward as to Punishments the greatest Penalty they could think of or impose was a Temporal Death They never dreamed of an Hell in another World But O how pure how perfect is the Law of God! Thy Word is very pure saith David Psal 119. So pure that there is not the least mixture falshood or error in it It commands all and nothing but conformity to the mind of the great Soveraign and Lord of all things The Law of the Lord is perfect Psal 19.7 So perfect that it is not deficient in any thing It commandeth purity in the whole man in every faculty of the Soul in every member of the Body It commandeth purity in this whole man at all times in all companies in all conditions in all relations in all manner of conversation 1 Pet. 1.15 16. Psal 119.1 2. It 's apparent to common sense that fallen man could never dream of such strict exact Precepts no he is so far from it that he is wholly contrary thereunto Rom. 8.7 And Angels could not imagine them unless God had signified his mind to them For all holiness being a conformity to the Will of the most high God they could not discern what was holy what was unholy any farther then they could discover the Will of this incomparable God 2. The mystery of its Doctrines It containeth such Depths such bottomless Profundities that could not possibly have been imagin'd by Men or Angels had not God reveal'd them It acquainteth us with things far above the reach of created Reason though not contrary yet being told us are so correspondent that there is no ground left for the questioning them What the great Apostle saith upon occasion of one mystery we may say upon the whole O the Depth O the Depth of the Wisdom and Knowledge of God! Rom. 11.33 O the Depth of the holy Scriptures There is a Depth in them that none can fathome because a Depth in them that hath no bottom Great is the mystery of the Bible Who could think of a Womans coming into the World without a Woman as Eve of a mans coming into the World without a man as the Son of man nay without man or woman as Adam who could think that the same Woman should be a Mother a Virgin But these are small mysteries who could think that many thousands millions living many Miles and Ages distant should be fellow members and be truly one Body sympathising with serviceable to rejoycing in the welfare of each other all be united unto receive influence from and live wholly by one Head as far from them as Heaven is from the Earth Eph. 5.27 28 29 30. Coloss 2.19 Who could have thought that three really and personally distinct should be equal and one in nature and essence 1 John 5.7 Who could have imagin'd that God should become Man infinite become finite the Creator a Creature the Father of Spirits become Flesh and the Lord of Life be put to Death Who could conceive that he who made all things of nothing should be made himself of a Woman made by him That he whom the Heavens and Heaven of Heavens cannot contain should be contained in the narrow Womb of a Woman That the onely Bread of Life should be hungry the onely Water of Life be thirsty the onely Rest be weary the onely Ease be pained and the onely Joy and Consolation be sorrowful exceeding sorrowful unto Death Who could have imagin'd that one yea millions should be rich by anothers poverty filled by anothers emptiness be exalted by anothers disgrace healed by anothers wounds eased by anothers Pains be absolved by anothers Condemnation and live eternally by anothers temporal Death Who could have imagin'd that infinite Justice and infinite Mercy should be made fast Friends and fully satisfied by one and the same action that the greatest fury and the greatest favor the greatest hatred and the greatest love should concur in and be manifested by one and the same thing Could Men or Angels speak such Mysterles surely No. Several Mysteries in the Scriptures were hid from whole Ages and Generations of Men Which in former Ages was not made known to the Children of Men Eph. 3.5 No nor to Angels neither Verse 10. To the intent that now unto Principalities and Powers might be made by the Church the manifold Wisdom of God 3. The Prophesies and Predictions of the Word Neither Men nor Angels can fore-tell those things which depend not on natural Causes or which may not be deduced from moral or political Grounds and even in such things as these are they may be and have been deceived Therefore it was the subtilty of the old Serpent to deliver his Oracles often in ambiguous words and in deceitful Speeches that whatsoever happened his Credit might be salved as his Aio te Aeacida Romanos vincere posse Ibis redibis nunquam per bellae peribis c. But God fore-tels what hath no print of any footing in Nature what neither moral nor political Principles can direct unto and never fails in his Predictions He fore-tells the Birth of Cyrus 100 years before he was born Isa 48.28 The Birth of Josiah 200 years 1 Kings 13.2 The Conversion of the Gentiles and falling off of the Jews above 2000 years before it came to pass Gen. 9.27 Isa 49.6 Isa 54.9 10. He fore-tells the Birth of Chirst near 4000 years before he came into the World Gen. 3.15 And it is very observable how punctual and particular he is herein as knowing how much the well-fare of the World did depend upon the Knowledge of the true Messiah he tells you long before-hand of what Tribe he should come of Judah of what Family Davids of what Person a Virgin where he should be born in Bethlehem whence he must be called out of Egypt what his condition should be in general full of Sorrows and Griefs in particular that he should be disgraced and reviled tempted betrayed
apprehended deserted by his Father and Brethren that he should die be pierced not have a Bone broken be buried make his Grave with the Rich and the Wicked and rise again from the Dead and reap the fruit of all his Passion to his full satisfaction He hath fore-told the state of the World and the Church in the Revelations from the Primitive times to the dissolution of the World though it 's written in short-hand and in dark Characters And can any Men or Angels fore-tell such things God challengeth all the gods to do this Shew the things that are to come hereafter that we may know that ye are gods Isa 41.21 22 23. The certain Prediction of future Contingents is such an inseparable Prerogative of the Deity and such a special Priviledge of the Original of all things that he ingageth to own their Supremacy and acknowledge their Sovereignty who can do it It 's such a Jewel in his Crown that none ever shared in it I have declared the former things from the beginning I did them suddenly and they came to pass I have even from the beginning declared it to thee before it came to pass I shewed it to thee Isa 48.3 5. It 's peculiar to him who worketh all in all to fore-know and fore-tell whatsoever shall come to pass Acts 15.18 Known to God are all his Works from the beginning of the World yea from all eternity For he stood on the high Mountain of eternity and thence had a full view of all that his will would produce and whatsoever should come to pass CHAP. XVI God incomparable in his Word as it is converting affrighting and comforting 3. GOD is incomparable in the effects of his Word His Words are Works they are operative as well as declarative of his Pleasure What he speaketh hath Power and Vertue in it as well as Weight and Value 1. It is efficacious in converting the Soul The word of God can stop the tide of nature when it runneth with the greatest violence yea it can turn it the quite contrary way Let a man be in the height of his Strength in the heat of his Youth ruffling and bussling among the Sparks of the times taking a large draught of carnal Pleasures and having a full gust of sensual Delights making his whole life but a diversion from one Pleasure to another as if he were sent into the Earth as Leviathan into the waters only to play and sport there when this man is in his best estate in the Zenith of Health and Strength in the Meridian of his Age promising himself a long day of life and putting the day of death far from him and thereby giving himself the more liberty to the service of his Lusts yet if the word of God come to this man who sucketh in Wind as the wild Asses Colt it makes him pluck in his Plumes bid adieu to his foolish Pleasures leave his most beloved Lusts loath himself for ever loving them it alters the man's Palat that is bitter now which was sweet before and he cannot savour what formerly was his heaven and happiness it changeth the bent and frame of his heart that now he forsaketh with detestation what formerly he followed after as his onely felicity and chiefest good The wild man is tame the obstinate man is pliable and the distracted man is recover'd to his wits Psal 119.9 Men and Angels may perswade but God only can prevail The words of Creatures may work for an outward reformation but the word of God alone for an inward renovation He only that made the Heart can mend it Humane Counsels may do somewhat towards the hiding of the corruptions of Nature but Divine instructions are only effectual for the healing of corrupted Nature The Law of the Lord is perfect converting the Soul Psal 19.7 Converting the Soul The Law of man may bind the Body to its good behaviour but the Law of God alone can bring the Soul to its good behaviour To turn a Lion into a Lamb Darkness into Light a Stone into Flesh Death into Life all which is done in conversion can be effected by the Word of none but a God Isa 11.8 9 10. Eph. 5.8 Ezek. 26. Eph. 2.1 5. No word but his can take a Cions off from its own natural stock and ingraft it into a new stock Rom. 11.17 James 1.21 2 Cor. 10.4 Acts 2.41 Acts 4.4 2. It is efficacious in affrighting the Sinner He speaks not as Men or Angels to the Ears only but to the hidden-man of the Heart and shatters it in pieces he plants his Batteries of Threatnings and Terrors and Curses against the inward man of the Conscience and puts it into an Ague of trembling and shaking Fits as we see in Herod Acts 24.27 and levels it to the ground This word in the mouth of a poor Prisoner at the Bar frights the proud sturdy Judge on the Bench. When God speaks he makes the best people afraid and cry out Let not God speak to us least we die and the best of that people exceedingly to quake and fear Exod. 19.19 Heb. 12.21 The Voice of the Lord is terrible it shaketh the Cedars of Lebanon it shattereth the Oakes of Bashan Psal 29. Those that were Monsters of Mankind for Cruelty and Barbarousness for Stupidity and Searedness by his Word have been terrified in their Spirits wounded in their Consciences cut to the Heart and forced to call out Sirs What shall we do to be saved Acts 2.37 The most stubborn sensless Sinner whom neither Mercies nor Miseries could move or melt who mocked at the Curses of the Law and the Wrath of the Lord and as Leviathan laughed at the shaking of those Spears whom as the man possessed with the Devil no Cords could hold no Chains could fasten but he burst all asunder when the Word of the Lord hath been spoken to him instead of flying in his face as formerly when men have spoken to him he hath fallen down at his feet been filled with fears and frights felt the very Fire of Hell flaming in his conscience and become a very Magor Missabib fear or terror to himself round about The Word of God hath stuck in his Heart as the Arrow in the side of the Buck allowing no ease whithersoever he hath gone in the night scaring him with Dreams and terrifying him with Visions in the day admitting no rest in his Flesh nor quietness in his Bones forcing him in all Places and in all Companies still to carry his Jaylour his Tormentor his Executioner along with him and at last that he might escape a partial and temporal to leap into a total an eternal Hell Ah who knoweth the Power of his Anger of his angry word or is able to fear him according to his wrath Psal 90.11 I may challenge every Man every Angel as God himself doth Job Hast thou an Arm like God Canst thou thunder with thy Voice like him Job 40.9 If he utter his word of
fury the Rocks are rent in pieces the most stony hearts are melted the Mountains are moved the highest and firmliest seated Sinners are shaken out of their places and senses the foundations of the World tremble and quake the strongest Pillars are troubled the whole frame and body of Nature is affected with a Palsie Psal 18.13 The Lord thundred in the Heavens the highest gave forth his Voice what followeth Hail-stones and coals of fire 3. It is efficacious in healing the wounded Spirit When God takes the Sword of the Spirit into his own Hand and wields it with his own Arm it makes work it makes wounds to purpose in the consciences of men the sleepy Soul is now awakened the secure Soul is now affrighted the sensless Soul is now affected with his sins and misery Acts 2.37 the man tasteth the bitterness of his original and actual corruptions feeleth the weight of Divine fury and indignation findeth the Poyson to work in his Bowels and wracking him with extremity of pain Psal 38.4 Job 6.10 There is no rest in his Flesh because of God's anger nor quiet in his Bones because of his sins The arrows of the Almighty are within him and his terrors set themselves in array against him The unquenchable fire flasheth in his face and destruction in his thoughts is ready to lay hold of him in this condition he knoweth not what to do Prov. 18.14 for a wounded Spirit who can bear He tryeth Creatures but they can afford him no ease Miserable Comforters are they all to him and Pyhsicians of no value It 's the same hand that wounded that alone can cure him it 's the same word that bruised him that must bind him up let God but speak to this Soul that is thus sunk down into Hell and it will be lifted up to Heaven Fools because of their Iniquities and Transgressions are afflicted their Soul abhoreth all manner of meat they are so sick that they can relish take down nothing and they draw near to the gates of Death they are almost in they are on the brink of Hell what course must be used for their cure truly this He sent his word and healed them and delivered them from their Destruction Psal 107.17 18 19 20. No Herb in the Garden of the whole World can do these distress'd Creatures the least good Friends may speak Ministers may speak yea Angels may speak and yet all in vain the wounds are incurable for all their words But if God please to speak the dying Soul reviveth His word is the onely Balm that can cure the wounded conscience he sendeth his Word and healeth them Conscience is God's Prisoner he claps it in hold he layeth it in fetters that the iron enters the very Soul this he doth by his word and truly he onely who shuts up can let out all the World cannot open the iron Gate knock off the shackles and set the poor Prisoner at liberty till God speak the word David professed he had quite fainted had it not been for this Aqua vitae this Cordial water I had perished in my affliction but thy word comforted me Psal 119.92 The boistrous Billows went over my Soul and I had sunk in those deep Waters had not thy Word bore me up CHAP. XVII If God be incomparable 1. How great is the malignity of Sin which contemneth dishonoureth and opposeth this God I Come now to make some application of this great and weighty Truth It may be useful by way of Information Counsel and Comfort First By way of Information If God be so incomparable that there is none on Earth none in Heaven comparable to him It may inform us 1. Of the great venome and malignity of Sin because it is an injury to so great so glorious so incomparable a Being The higher and better any Object is the baser and the worse is that action which is injurious to it To throw dirt on Sack-cloth is not so bad as to throw dirt on Scarlet or fine Linnen To make a flaw in a pebble or common stone is nothing to the making a flaw in a Diamond or precious stone Those opprobrious Speeches or injurious Actions against an ordinary person which are but a breach of the good behaviour and bear but a common Action at Law if against a Prince may be high Treason because of the execellency of his Place and Majesty of his Person The worth and dignity of the Object doth exceedingly heighten and aggravate the Offence How horrid then is Sin and of how hainous a nature when it offendeth and opposeth not Kings the highest of men not Angels the highest of Creatures But God the highest of Beings the incomparable God to whom Kings and Angels yea the whole Creation is less then nothing We take the size of Sin too low and short and wrong when we measure it by the wrong it doth to our selves or our Families or our Neighbours or the Nation wherein we live indeed herein somewhat of its evil and mischief doth appear but to take its full length and proportion we must consider the wrong it doth to this great this glorious this incomparable God Sin is incomparably malignant because the God principally injur'd by it is incomparably excellent It 's one thing to displease and offend man a poor slimy worm a mean shallow Creature of the same make and mold with our selves and another thing to displease and offend God that unconceivable immense Being If one man sin against another the Judge shall judge him an humane Judge may undertake to determine and comprise Offences between them that stand upon the same level but if a man sin against the Lord who shall intreat for him 1 Sam. 2.25 Here the case is alter'd here is a pitiful finite Creature offending an infinite Creator what man dares arbitrate this difference nay who can intercede and interpose between these too Hence hence it is that there is no less then an infinite demerit in sin because its an injury to an infinite Majesty Nothing discovers sin to be so great an evil as its opposition to so vast so matchless so great a good so incomparable a God The evil of sin appeareth somewhat in the injury it doth to our Estates Prov. 23.21 The Drunkard and Glutton shall come to poverty and idleness shall cloath a man with rags To our Names The name of the Wicked shall rot Prov. 11.7 To our Families A wicked man troubleth his own House Prov. 15.27 Prov. 3.33 To our Neighbours One sinner destroyeth much good Eccl. 3.18 To our Nation Jer. 18.7 8. Psal 107.34 He turneth a fruitful Land into barrenness for the wickedness of them that dwell therein To our Bodies Who hath woe who hath sorrow who hath wound without cause They that tarry long at the Wine Prov. 23.29 30. Prov. 5.11 To our Souls He that sinneth against me wrongeth his own soul Prov. 8. ult But all this discovers nothing of sins evil to that which