his own beginning who never had a beginning nor shall ever have an end Revel 1.8 As all God doth is for himself Revel 4.11 Thou hast created all things and for thy pleasure they are and were created So all God is is for himself He is infinite wise almighty everlasting unchangeable holy righteous faithful Being is for himself It is the prophaneness of some Men to be somewhat for God more for the World and most of all for their carnal selves But it is the perfection of God to be somewhat for the World in general more for his Elect in special and most of all for Himself Nay in all that he is for the World or his Elect he is still most for himself It is the excellency and purity of Saints and Angels to be what they are and to do what they do for God to make him who is the efficient the final Cause of their Beings and Actions But 't is the excellency and purity of God to be what he is and to do what he doth for himself He who is his own happiness must be his own end 3. His Being is an independent Being He is by himself as well as from and for himself None ever in Heaven or Earth contributed the least towards the maintenance or continuance of his Being Neither the Creatures goodness nor their Goods do him the least good Not their goodness Men may be advantaged by the goodness of Men but God cannot My goodness extendeth not to thee but to the Saints that are on Earth Psal 16.3 Not their Goods He is the Lord Proprietor of the whole world and if he wanted any thing he would not ask the leave of any for all is his own but he is above all want If I were hungry I would not tell thee for the World is mine and the fulness thereof Psal 50.12 i. e. I declare to the World That I am uncapable of the least want or if I needed a Meals-Meat I would scorn to go to the Creatures Door to beg it I could supply my self out of my own Store if there were need but there is no need at all He challengeth all the World to produce any Being that ever obliged or ingaged him in the least Who hath prevented me that I may repay him Job 41.11 Where is the Man where is the Angel where is the Creature that can say He ever did me the least kindness that hath been before-hand with me in courtesie to whom I am the least in debt for my subsistance I am here ready to make him amends Who hath prevented me that I may repay him But all other Beings are dependent the highest the strongest of them are not able to bear their own weight but like the Hop or Ivy must have somewhat to lean upon By him all things subsist Coloss 1.17 He preserveth them in their Beings and in their Motions In him we live and move and have our Beings Acts 17.28 As the Beams depend on the Sun and the Streams on the Fountain so do the Creatures for their beings and actions depend on God He upholdeth all things as the Foundation the Building by the word of his Power Hebr. 1.3 He is the Atlas that bears up the whole World without whom it would fall to nothing Thou preservest Man and Beast Psal 36.6 Dependentia est de essentia Creaturae God is to the World as the Soul to the Body He animates and actuates every thing in it and enableth his several Creatures to all their motions Men are apt to think that Fire can burn of it self it being so natural to the Fire to burn yet if God do but suspend his influence actum secundum as they speak a Furnace heated seven times hotter then usual burns no more then Water Dan. 3.27 We are ready to conceive that it 's easie for a Man to see when the Organ is rightly disposed there is a fit medium and a due distance of the Organ from the Object But yet if God deny his concurrence though there are these three Requisites to sight a man can see no more then if he were stark blind Gen. 19.11 2 Kings 6.18 Angels themselves must have their Maker for their mover or as active Spirits as they are they must stand still CHAP. IV. God incomparable in his Being as he is absolutely perfect universal unchangeable HE is an absolutely perfect Being There is a two-fold perfection competible to Beings Some are perfect in their kind that is have all things requisite to that Species of which they are So we say the World is perfect because it hath all things needful to a World A man is a perfect man that hath a body with all its parts and members and a Soul with all its powers and faculties But secondly A Being is absolutely perfect when nothing can be added to it or taken from it when it is uncapable of the least Accession or Diminution Now such a Being is God and none but God As the Sun gets nothing by the shining of the Moon and the Stars neither loseth any thing by their Eclipses or withdrawing So the self sufficient God gains nothing by all the Suits and Services Prayers and Praises of his Creatures neither looseth any thing by their neglect of their Duties He is above the influence of all our performances our holiness addeth not the least to his Happiness Can a Man be profitable to God as he that is wise may be profitable to himself Is it any pleasure to the Almighty that thou art righteous or is it gain to him that thou makest thy wayes perfect Job 22.2 3. He is beyond the malice of Sin As Holiness doth not help him so the Sin of his Creatures doth not hurt him All those Darts of Sin which the Wicked shoot up against Heaven fall short and fall down upon their own Heads If thou sinnest what dost thou against him or if thy Transgressions be multiplyed what dost thou unto him If thou be righteous what givest thou him or what receiveth he of thine hand Thy Wickedness may hurt a Man as thou art and thy Righteousness may profit the Sons of Men Job 35.6 7 8. Flesh and Blood may be injured and pierced by the Weapons of unrighteousness but not the Rock of Ages that is impenetrable They who are of the same make and mold with our selves may be advantaged by our Blessings and Praises but not he who is above all Blessing and Praises What doth the great Light of the World get by the Persians admiration and adoration of it What is a Fountain the better if Men drink of its water and commend it or the worse if Men pass by and despise it What would God get if he should make millions of Worlds to land and magnifie him or what would God loose if there were no World no Creature at all Who hath given to him and it shall be recompenced again Rom. 11 35. He hath given to all what-ever they are or have but none
done to such a Majesty Or wouldst thou not say as he in another place Lord I have heard of thee by the hearing of the Ear but now mine Eyes see thee wherefore I abhor my self and repent in dust and ashes Job 42.5 6. Lord I have heard of thee somewhat by thy word and by thy works they have told me somewhat of thy beauty and glory and excellency howbeit I believed them not but now mine Eyes have seen thy Majesty and Royalty and Sovereignty wherefore I abhor my self that ever I should transgress thy godly Will that ever I should blaspheme thy great Name that ever I should despise thy Supremacy and fight against thy Majesty Ah I Reprobate turn away mine eyes from my self cannot endure to behold my self my stomach is turn'd against my self I loath my self that ever I should presume and dare to contest and contend with to wrong and injure thine Excellency I recant all that I have been all that I have done against thee and repent am unfeignedly grieved for it heartily wish I had never been so never done so but since what is past cannot be recalled I will as far as I can be revenged on my self for my impudency and distraction I will lie in the dust lick the dust own my self to be much baser and viler then the dust I will abhor my self in dust and ashes This this is the venome the malignity of sin that it is opposite and contrary offensive and injurious to the incomparable God This is the consideration which should humble us most for our sins This was the weight that pressed David down most and laid him so low in the day of his Repentance Against thee Psal 51.4 thee only have I sinned and done evil in thy sight Though he had sinned against the Enemies of God in occasioning their blasphemies against the friends of God in grieving their Spirits against his whole Kingdom in provoking God to plague them though he had sinned against Bathsheba in defiling her Body and Soul against Vriah both in the matter of his Wife and Life and against his own Body and Soul yet he looks upon these though great in themselves yet little nothing comparatively the Head of the Arrow that pierced his heart was this I have sinned against the Lord 2 Sam. 12.13 Against thee thee only have I sinned The injury which he did to himself and others was so inconsiderable in comparison of the injury he did to God that he passeth it quite by in his penitential Psalm sticks wholly upon this Against thee thee only have I sinned This is the strongest the weightiest Argument to drive and disswade from sin none is like it When Moses would couch all Arguments in one he useth this instead of all Num. 32.23 But if ye will not do so i.e. perform your promise to assist your Brethren till they have conquer'd their Enemies and are setled in their Possessions what then what great harm if they do not Is it not that they sin against their Brethren wrong their own Souls No but Behold mark it it is worthy your attention and most serious consideration ye have sinned against the Lord the great the mighty the almighty the incomparable God CHAP. XIX If God be incomparable how great is the madness and misery of impenitent Sinners SEcondly if God be such an incompararable God it informeth us of the madness and misery of Sinners 1. Of their madness in daring to offend him and to contend with him 2. In wilfully losing this incomparable God 1. How great is their madness in daring to offend him yea in daring him to his face Reader if thou shouldst see a man without any cause striving with an whole Army hacking and hewing and provoking them to kill him you would think surely the man is mad otherwise he would never thus wilfully run himself into a certain ruine I tell thee every time thou wilfully breakest his Laws thou actest more like a distracted man for thou fightest against that God who is stronger than millions of Armies who is Almighty and thou provokest him to destroy thee who can wink thee into the other world and look thee into the eternal Lake and hiss thee into Hell flames Man art thou Gods match that thou offerest to enter the List with him Do ye saith the Apostle provoke the Lord to anger Are ye stronger than he 1 Cor. 10.22 It 's one thing to provoke men to anger and another thing to provoke the Lord to anger Man hath but a little heart and a small hand his anger and power cannot at utmost exceed finite but Gods heart and hand his anger and power are both infinite If the wrath of a King be a Messenger of Death what thinkest thou is the wrath of immensity and the stroak of Omnipotency What then is the wrath of a God Sinner dost thou know what thou dost when thou breakest his Laws slightest his Love dishonourest his Name grievest his Spirit I tell thee thou provokest a God who is incomparable in holiness and hath threatned thy destruction who is incomparable in power and can accomplish what he hath threatned and who is incomparable in truth and cannot but make good with his arm what he hath spoken with his mouth Wo be to him that striveth with his Maker let the Potsherds strive with the Potsherds of the earth Isa 45.1 God is a God of Peace he hates strife but if men will be striving he wisheth them rather to meddle with those that are their matches poor silly worms like themselves and not to strive with their Maker who is infinitely their Superiour in authority and power and every perfection Here is sawciness indeed for a pitiful nothing to challenge Almightiness to Battel Who in his wits in his senses that were not quite distracted would set Briars and Thorns against me in Battel I would go through them I would burn them up all together Isa 27.4 Briars and Thorns are not match to a fire how easily how speedily how certainly doth the fire consume them as soon as it layeth hold of them how much less is weak man a match for God who is a consuming fire When the Roman Poet was desired to make Verses against his Emperour he answered Nolo in eum scribere qui potest proscribere I 'le not jeer and jest with him that can kill me in earnest Our Saviour tells us What King going to war against another sitteth not down first and consulteth whether he be able with 10000 to meet him that cometh against him with 20000 or else while the other is a great way off sendeth to his Ambassadours and desireth conditions of Peace Luk. 14.31 32. O that when the Devil and flesh entice the Sinner to sport with and make a mock of Sin Prov. 10.23 he would but consider it 's ill jesting with edged tools it 's ill jesting with unquenchable Burnings for how can his heart endure or his hands be strong in the day
and bless God for preserving his People and performing his Promises to them and 't is apparent by the Apostle that Angels are present in the Congregation of the Saints 1 Cor. 11.11 And so this Text addeth another Ground for their admiration of the great God viz. his incomparable excellency His high and matchless Perfections call for high and matchless Praises Others take the Text as a ground for the confirmation of the Psalmists Faith in the Covenant God had made with him mentioned Verse 3 4. namely God's Superiority over Angels in Heaven and Men on Earth therefore they cannot hinder him in the accomplishment of his Word being infinitely inferior to him Who in the Heavens Who in the Skie Ainsworth reads it In the Clouds in Nubibus aequabitur is to be equal'd saith Calvin to Jehovah Quis enim in superiore nube par aestimetur Jehova Who in the higher Clouds is equal to Jehovah so Tremell reads it Who in the Heavens i. e. say some in the Starry-Heavens among the Coelestial Bodies Sun Moon or Stars which were adored as gods not onely by the Persians but also by some Idolatrous Jews because of their brightness and beauty their lustre and glory Which of all those famous Lamps and heavenly Luminaries is to be compared to the Father of Lights and Sun of Righteousness They may glister like Glowormes in the Night of Paganisme among them who are covered with the Mantle of Darkness but when this Sun ariseth and day appeareth they all vanish and disappear Who in the Heavens i. e. say others in the Heaven of Heavens the highest the third Heavens among the Coelestial Spirits Cherubims and Seraphims Angels and arch-Arch-Angels Principalities and Powers Thrones and Dominions Who among the innumerable company of Angels who among those pure those perfect Spirits who are the ancientest the honourablest House of the Creation is to be compared to the Father of Spirits Though Angels are glorious Creatures considered simply and in themselves in respect of their Power Wisdome Purity and Beauty yet if they be considered comparatively with the blessed God I may say of them as the Apostle doth of the Jewish Worship which was glorious by reason of its Divine Institution in comparison with the Christian Worship 2 Cor. 3.10 Even that which was glorious had no glory in this respect by reason of the Glory that excelleth Is to be compared to Jehovah Is to be likened to Jehovah Is to be equal'd to Jehovah Is to be put in the Scales and worthy to be weighed with Jehovah that Being of Beings that God of Gods To Jehovah This name Jehovah is the chief and most proper name of God It is derived from Haiah fuit and signifieth that Being which was is and is to come which is alwayes the same and the cause of all other Beings Rev. 1.4 6. Psal 102.28 Acts 17.28 and which gives a being to his Word and Promises In Heaven there is among glorious Angels no such Being Who amongst the Sons of the Mighty Inter filios fortium Who among the Sons of the strong Jun. reads it Among the Sons of the Gods saith Calvin so the Seventy read it and understand with the Chaldee Paraphrase Angels who are called Sons of God Job 1.6 and Job 38.7 But we having understood Angels the best and highest in Heaven by the first interrogation Who in the Heavens is to be compared to the Lord It may be most convenient to understand in this place by Sons of the Mighty the best and highest on Earth the greatest and most gracious Princes and Potentates who are higher by head and shoulders then others These are called Gods and Sons of the most High or Almighty Psal 82.6 And hereby the Prophet challengeth both Worlds Heaven and Earth to bring forth any that may equal or compare with Jehovah Can be likened to the Lord Is such a Being as he is can speak or act as he doth is in any respect worthy to be named with him CHAP. II. God is incomparable 1. In his Being THe Doctrine which I shall raise out of the words is this That God is incomparable Or there is none among the highest the holiest in Heaven or Earth like unto Jehovah Take the greatest the most excellent of Beings in this or the other World yet they come infinitely short of this Being of Beings Psal 86.8 Among the gods there is none like unto thee O Lord Mark the Psalmist doth not choose a weak Adversary for God to contend with and conquer but the strongest He doth not compare God with the meanest and lowest but even with the highest and prefers God before them Among the gods there is none like unto thee O Lord. 1. Among those that are Gods by unjust usurpation as evil Angels are who are called The Princes of the Powers of the Air Eph. 2.2 And the gods of this World 2 Cor. 4.4 Or as Antichrist who exalteth himself above all that is called God or is worshipped So that he as God sitteth in the Temple of God shewing himself that he is God 2 Thess 2.4 Among these there is none like unto thee O Lord. These unclean Beasts are unworthy to be mentioned with the High the holy God 2. Among those that are gods by mens erroneous Perswasions and Opinions as Idols and those Deities which the Heathen worship There is none like to thee O Lord. Their Idols are Silver and Gold the Work of mens hands They have Mouths but they speak not Eyes have they but they see not They have Ears but they hear not Noses have they but they smell not They have Hands but they handle not Feet have they but they walk not neither speak they through their Throat Psal 115.4 5 6 7. Idols are the work of the Creatures and their Makers are infinitely below the Creator therefore they themselves are much more We know that an Idol is nothing in the World and that there is none other God but one 1 Cor. 8.4 Though an Idol be somewhat materially yet it 's nothing formally as to the intent or purpose for which it is worshipped 3. Minuisti illum paululum à deo Calvin Among those that are gods by Divine Ordination as Angels Psal 8.5 Magistrates Psal 82.66 who have the Image of a Deity stamped on them in their Authority and Dominion over others none is to be compared to Jehovah These are gods by derivation by deputation as subordinate Magistrates are commissionated by the Supreme and have a Beam of his Power communicated to them but still remain weak Creatures limited by his Precepts and liable to his Judgment So Angels and Kings have some impressions of a Deity on them but their Power is derivative from God and limited by his will yea their Essence is from him their Subsistence is by him and their Dependance is every moment upon him Hence he is called the most high Psal 92.1 O thou most high Kings and Princes are high Angels and Arch-angels are higher
without Banks or Bounds Hence we read of the Arms of the Sea Dan. 11.22 because of its breadth And David calls it Psal 104.25 A great and wide Sea So is this great and wide Sea wherein are things innumerable both small and great But the knowledge of the great God is far greater and wider How are the Dimensions of height depth length and breadth in their greatest extent and dimensions obvious to humane Understandings The Heavens are high yet their height is finite Hell is deep yet its depth is determined the Earth is long yet its length is limited the Sea is broad yet its breadth is bounded But God is infinite boundless and beyond all these CHAP. VII God incomparable in his Attributes in his Holiness and Wisdom II. GOd is incomparable as in his Being so in his Attributes The Attributes of God are those perfections in the Divine Nature which are ascribed to him that we might the better understand him They are so called i. e. Attributes because they are attributed to him for our sakes though they are not in him as they are in Men or Angels Vocantur Attributa quia ea sibi attribuit Deus nostra causa Zanch. de Attribut lib. 2. cap. 12. Attributa Dei dicuntur quae Deo adscribuntur in Scripturis sacris non tam ad essentiam naturamque Dei explicandam quam ad declarandum nobis aliquo modo pro nostro captu illud quod de ipso a nobis cognosci potest Polan Syntag. lib. 2. cap. 6. There are some Attributes of God which the School-men call Incommunicable which I have spoken of under the former Head because the Creature as a Creature is uncapable of them and therefore they cannot be attributed to Man or Angels It 's impossible for a Creature to be independent self-sufficient eternal in a strict sense infinite c. so that all will acknowledge God incomparable in those excellencies There are other Attributes of God which are called Communicable viz. His Power Holiness Wisdome Faithfulness c. because they are communicated by him to his rational Creatures and there is some shew or shadow of them in Men and Angels For though it was the horrible Pride and monstrous presumption of evil Angels and Adam at first to rival God in his Properties that were incommunicable to aspire to be like him in his Independency and Soveraignty for their Sin was that they would have cut off the Entail and have held all of themselves as their own Lords and Masters And the Prince of Tyre Ezek. 28.6 is indicted by God of inexpiable arrogancy That he durst set his heart as the heart of God Yet it is the only godliness of the Creatures to be like God in those Attributes of his which are communicable The new man is after God Ephes 1.24 The re-impression of his Image on the Creature David is therefore called a man after Gods own heart because he was a man after Gods own Holiness yea 't is the perfection and felicity of the intellectual World Psal 17. ult 1 John 3.3 4. in Heaven But even in these Properties wherein Man resembleth his Maker he is exceedingly unlike him and falls infinitely short of him That God is incomparable in his communicable Attributes I shall discover 1. More generally 2. More specially 1. More generally and here I shall enumerate some of those Attributes wherein Men and Angels are conformable to God and in each of them shew that in those in which they come nearest him they come far behind him 1. He is incomparable in his Holiness Holiness in general is the moral goodness of a thing or its conveniency or agreement with its rule Holiness in the Creatures is their conformity to the will of their Creator in the principle rule and end of their actions and motions Holiness in God is that excellency of the Divine Nature by which he acteth from himself for himself and according to his own will God is the holy One Hos 11.9 by way of eminency and excellency because he surpasseth all others in holiness He is the holy One of Jacob Isa 49.23 The holy One of Israel Isa 43.14 because of their special interest and propriety in the excellent Being He is holy holy holy Isa 6.3 Rev. 4.8 His Nature is the onely pattern of Holiness therefore he commands us to look on him as our Example Be ye holy as I am holy 1 Pet. 1.15 16. Man was made holy Eccles 7.29 i. e. According to the Image of God Gen. 1.26 Ephes 4.24 His will is the onely rule of Holiness Hence our holiness is called a proving his good and perfect and acceptable will Rom. 12.2 and our fulfilling the will of God Acts 13. And a walking according to his Word which is his reveal'd will as our Rule Gal. 6.16 He is universally holy in his Name Luke 1.49 In his Nature Psal 5.5 6. Hab. 1.13 In his Works Psal 145.17 In his Word Rom. 7.12 Psal 119.140 He is the Original of all holiness in Men or Angels they are beholden to him that they are not as unholy as the Damned as the Devils James 1.17 Ezek. 37.28 Ezek. 38.26 27. 1 Thess 5.23 Now what Man or Angel is comparable to him in holiness May I not with Moses make a Challenge Who is a God like unto thee glorious in holiness Exod. 15.11 Are Men holy as he is holy nay are the spirits of just Men made perfect and Angels equal to him in holiness Behold he putteth no trust in his Saints the best on Earth the Heavens the holiest there are unclean in his sight Job 15.15 16. As for man he is a Sink of Sin a Stye of Filth over-spread from Head to Foot with the Leprosie of Sin Gen. 6.5 And therefore instead of comparing with God for holiness is bound to abhor himself for his unholiness yea Angels who have nothing amiss in their Natures who never took one step awry in their lives who have ever continued Gods Loyal Subjects and faithful Servants observant of all his Calls and obedient to all his Commands whose obedience to him and observance of him is made the Copy for us to write after Math. 6.10 are yet unholy in comparison of God The Heavens are unclean in his sight The Heavens not onely the place which hath a relative holiness in regard of Gods special presence but even the persons in Heaven perfect Spirits who have no blemish in their Beings or disorder in their motions are unholy to him and unclean in his sight The holiness of Angels is but the holiness of obeying a Law Psal 103.20 21. the holiness of God is the holiness of being a Law 1 Thess 4.3 The holiness of Angels is but a conformity to the pattern set them the holiness of God is the holiness of setting them a pattern and of being their pattern The holiness of Angels is but a derivative Gods is an Original holiness God is so incomparable in holiness that it 's said He onely or
consult who instructed him in the Paths of Judgment taught him what was just what was unjust what to do what to forbear how to govern and order the Affairs of the World in what manner and measure to cut out and carve every ones portion Who taught him knowledge and shewed him the way of understanding Where is the Creature that can say He obliged God by giving him directions in any case Where is the Man the Angel that can speak it that he ever taught God one Lesson or told him one Letter If any such be God will pay him well for his Learning Rom. 11.34 35. Who hath known the mind of the Lord or who hath been his Counsellor Who hath given to him and it shall be recompenced to him again We may know the mind of God for our instruction but we can never know the mind of God for his instruction 1 Cor. 2. ult 3. God is incomparable in his Power Power is that ability or force by which we act Power in God is that Attribute by which he effecteth whatsoever he pleaseth In this he hath no equal Who is a strong God like unto thee Psal 89.8 Where is the Being that is like him in strength God is not onely strong but mighty in strength Job 9.4 Not onely powerful but excellent in Power Job 37.23 Job hath a notable expression Job 9.19 If I speak of strength loe he is strong i. e. As 't is ordinary with us when we would lift a man up to the height of praise for any quality in him to say If you speak of Wealth there 's a rich man If you speak of Learning there is a Schollar for you So here saith Job If I speak of Strength loe he is strong If I speak of strength and ability to contend and fight loe behold wonder here is one that is strong indeed that never contendeth but he prevaileth who never Combats but he Conquers He is strong indeed He is strong to purpose with effect He can offend and there is no standing before him Dan. 4.35 He doth whatsoever he will and none can stay his Hand He can stop the motion of the strongest Creature in its fullest swiftest career but none can stop or stay him in his Actions Many have presumption enough to oppose him but none have Power enough to overcome him He can defend and there is no striving with him Isa 43.2 When thou passest through the Waters be they never so boistrous so tempestuous so deep so dangerous I will be with thee and they shall not overflow thee The Floods of the ungodly may be very fierce and violent but they shall never over-flow or over-come those whom God is pleased to protect It must be a strange and strong Arrow that can pierce such a Sheild Gen. 15.1 of defence David tells us God hath spoken once yea twice have I heard thee Psal 62.11 It was some special extraordinary thing certainly that David ushers in with such a Preface that God spake so solemnly and he heard so attentively But what was it That Power belongeth to God as his proper peculiar Excellency as his Crown and Scepter God is not onely Mighty but Almighty Not only the Mighty God Isa 9.6 but the Almighty God 2 Cor. 6.18 He is a God that never met with a Difficulty much less with an Impossibility Nothing is too hard for God Gen. 18.14 All things are hard to Men and many things too hard for Men or Angels but nothing is too hard for God I know that thou canst do all things Job 42.2 Men are strong they may have a natural strength as Men a civil strength as Magistrates they may be too strong in themselves for other persons and too strong in their Armies and Militia's for other Kingdoms and Countries but are they strong enough for God surely No 1 Cor. 1.25 The weakness of God is stronger then Man Vbi Deus virtutem suam occultando infirmiter agere videtur robustior tamen illa quae putatur imbecillitas quares hominum virtute Calv. in Corinth Not that there is any weakness in God for should any think so he ungods him but in those Actions wherein God is pleased to conceal his Power and seemeth to act infirmly even that seeming infirmity excells all Humane power and strength Hence it is that God throweth down the Gantlet to Job Job 40.9 Hast thou an Arm like God By Arm is meant Power and Strength because the Arm is that member of Man by which he exerteth and exerciseth that power and strength which he hath so Job 35.9 i. e. Job though thou hast had a strong natural Arm and a strong civil Arm as the greatest man in the East and a King in the Army Job 1.3 Job 29.25 Yet hast thou an Arm like God Canst thou make and unmake kill and make alive cast down and lift up at thy pleasure as I do Is thine Arm as long to reach all thine Enemies and as strong to break and bruise them in pieces with a blow Hast thou an Arm like God Canst thou brandish and wield a Sword with thine Arm to the terror and horror to the confusion and destruction of all that oppose thee God hath a mighty Arm strong is his Hand high is his right Hand Psal 89.13 Angels are stronger then Men The evil Angel is call'd The strong man Luke 11.21 They are stiled Principalities and Powers Ephes 6.12 Roaring Lyons 1 Pet. 5.8 Red Dragons Rev. 12.9 which denote their Power to be far superiour to Mans. The Devil is the Prince of the Powers of the Air Ephes 2.2 Can command Storms and Tempests and with a puff of his mouth blow down Houses and Cities Good Angels probably are stronger one of them in a night destroyeth 184000 men They are so strong that they are said to excel in strength Psal 103.20 And indeed the spirituality and purity of their natures speaks their Power Man's weakness is partly from his Flesh which is a phrase whereby the Prophet describes the impotency of the Creature They are Men and their Horses are Flesh and not Spirit Isa 31.3 And when the Holy Ghost would describe the strength of a thing he opposeth it to Flesh 2 Cor. 10.4 Our Weapons are not fleshly or carnal but mighty partly from his moral filthiness his sin which being a real Disease doth debilitate and weaken the powers of man Hence to be a Sinner and to be without strength is all one Rom. 5.6 8. and Holiness is called The strength of man Rev. 3.8 But Angels are Spirits not Flesh He maketh his Angels Spirits Psal 104.4 And good Angels are free from sin therefore called holy Angels Mark 8.38 Yet notwithstanding all their Power as Spirits as sinless Spirits they are weakness to God As 't is said of Leviathan Job 41.27 He esteemeth Iron as Straw and Brass as rotten Wood. So I may say of God He esteemeth the strength of evil Angels as Straw and of good Angels as rotten
but such is the Creators Power and Perfection that he cannot possibly wander because he is his own way Dan. 4.35 I Nebuchadnezzar blessed the most High who doth according to his Will in the Army of Heaven and among the Inhabitants of the Earth Observe who doth according to his Will that is his essential eternal Rule God doth so much surpass Men and Angels in Justice that he is said to be the Habitation of Justice Jer. 50.7 They have sinned against the Lord the Habitation of Justice as if Justice dwelt no where had no abode but in him and with him CHAP. VIII God incomparable in his Attributes in his Knowledge and Faithfulness 5. GOd is incomparable in his Knowledge Knowledge is that Attribute of God whereby he understandeth all things in and of himself He is stiled in the Scriptures 1 Sam. 2.3 A God of Knowledge The Lord is a God of Knowledge and by him Actions are weighed As Christ is called a Man of Sorrows Isa 53.3 To express the greatness of his Griefs to denote him one made up of Sorrow little else then Sorrow So God is called a God of Knowledge to express the greatness of his Knowledge as if he were wholly and onely Knowledge Hence he hath Eyes and Ears attributed to him because he knoweth all that is done as an Eye-witness and whatsoever is spoken as an Ear-witness 2 Chron. 16.9 Psal 11.7 The Understanding of God is like himself infinite without bounds or limits Psal 147.5 His Vnderstanding is infinite He is said Job 37.16 To be perfect in Knowledge not onely comparatively as one man may be in respect of another or as an Angel may be in respect of Man but absolutely to his Knowledge nothing can be given or added from his Knowledge nothing can be taken His Knowledge is so perfect that it admits not of an increase or decrease Men are knowing Solomon was famous for Knowledge 1 Chron. 1.12 He could speak of the nature of all Plants from the Cedar to the Hysop 1 Kings 4.33 The Romans are said to be filled with all Knowledge Rom. 15.14 Angels are more knowing then Men Flesh is dull-sighted and of dim understanding Spirits have sharper Wits and quicker Apprehensions The Devil though a fallen Angel hath one of his names Daemon from his Knowledge Elect Angels surely know much more then Devils for they alwayes Behold the Face of their Father and in that Face as in a Glass behold more then humane Eyes can discern or evil Angels conceive The Spirits of just Men in Heaven see Face to Face and know as they are known understand very much more then they could here below but Angels as their Understandings are of larger capacity and their Natures more excellent must needs know more then Men But do Men or Angels know as God Can it be said of any Man of any Angel He is perfect in Knowledge His Knowledge is uncapable of addition or diminution Can it be said of any Man any Angel his Knowledge is infinite Man's knowledge in this World is little in comparison of what it shall be yea nothing We are but of Yesterday and know nothing Job 8.3 He is but of small continuance here and hath but little experience and therefore must have but little knowledge yea so little that it 's call'd nothing yea the knowledge of Men and Angels in the other World will be so little though enough for their perfection and satisfaction that it will be nothing in comparison of the knowledge of God finite knowledge is nothing compared with that knowledge which is infinite Whether you consider the matter or object of God's Knowledge or the manner or way of it he is incomparable in it 1. If you consider the matter or object of his Knowledge God knoweth all things John 21 17. Lord thou knowest all things 1 John 3.20 God is greater then our Hearts for he knoweth all things He knoweth whatsoever hath been whatsoever is whatsoever shall be whatsoever can be whatsoever cannot be He knoweth all substances accidents necessary contingent things He makes all upholds all governs all and discerneth all The Eyes of the Lord are in every place 2 Chron. 16.3 He knoweth those things that are most hidden most secret the Hearts the Thoughts the most close retired motions of the Spirit of Man 1 Cor. 2.11 What man knoweth the things of a man but the spirit of a man that is in him Yea what Angel knoweth the things of a man but God doth Hell and Destruction are before the Lord how much more the hearts of the Children of Men Prov. 15.11 Hell seems to be far from his sight and very remote from Heaven his Seat The hearts of the Children of men seem to be unsearchable so deep that none can fathom them but he hath a Line that will sound these depths He knoweth the spirit of man better then man knoweth himself The heart is deceitful and desperately wicked who knoweth it No Man no Angel knoweth it I the Lord search the Heart Jer. 17.9 10. And none knoweth it but he therefore he is incomparable herein For thou thou only knowest the Hearts of the Children of Men 1 Kings 8.39 It 's his sole Prerogative Men and Angels may see the Skins and Colours and Lineaments and Proportions and Faces and Garments or out-sides of things but God seeth the in-sides he pryeth into the very bowels of things 1 Sam. 16.7 All things are naked and dissected and anatomized before him Heb. 4.13 1 Chron. 28.9 Psal 7.10 Jer. 11.20 He knoweth what is future as well as what is past and present Thou knowest my Thoughts afar off Psal 139.2 Long before I think them They are in thy Thoughts before they are in my Heart Man knoweth not what a day is big with or may bring forth Prov. 27.1 nor Angels neither but God knoweth what is in the Womb of eternity what all Ages and Generations shall produce He declares the end from the beginning and from ancient time the things that are not yet done Isa 46.10 And tells us this is proper to himself Let them declare the things that shall come to pass that we may know that they are gods Isa 41.23 Let them fore-tell what is future and we will believe their Deity Predictions are Arcana Imperii those secret things that belong onely to God Deut. 29.29 Isa 41.22 23 26. 2. He is incomparable in the manner of his Knowledge God knoweth all things fully and perfectly Men and Angels know what they do know but imperfectly and by halves They know but part of what is knowable and they know this but in part God beholds every thing throughly as if like a well-drawn Picture he beheld that alone and none but that 2 Chron. 16.9 His Eye-lids try the Children of Men Psal 11.5 i. e. He hath a distinct certain critical through knowledge of them God knoweth all things immediately by immediate intuition not by species Men know things either by the Senses the
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
thee from all thine Adversaries And is not this condescention worthy of all admiration O what grace is it that the incomparable God who hath millions of glorious Angels waiting on him and ten thousand times ten thousand always ministring to him should thus wait on and watch over poor crawling worms night and day for good Act. 7.2 Job 7.20 Psal 4. ult Hosea 2.8 Gen. 32.9 10 11. Psal 34.3 4 5. Heb. 1.3 Psal 145.5 7. Job wonders that God should condescend to correct man for his faults What is man that thou dost magnifie him that thou settest thine heart upon him that thou visitest him every morning c. Job 7.17 18. How much then doth God condescend to be his constant guide and guard to keep him night and day least any hurt him O the grace of this God! This incomparable God doth much more magnifie his grace and condescention in the care he is pleas'd to take of mens precious souls Herein he sheweth the riches of his mercy the exceeding abundant riches of his grace Eph. 2.5 and 7. Reader is it not condescending grace in the highest degree nay beyond all degrees for this self-sufficient absolutely perfect incomparable God when the soul of man lay naked starving restless encompass'd with enemies unpittied of all creatures weltring in its blood gasping for breath ready every moment to fetch its last and to be siezed on by Divels drag'd to their Dungeon of darkness there to fry in untollerable flames for ever for him to look on man in this loathsom condition with an eye of favour and love to cloath it with the righteousness of a God to feed it with that flesh which is meat indeed and with that blood which is drink indeed to give it rest in his own bowels and bosome to bind up its wounds and raise it from the dead and make it free from the slavery of Satan and his bondage to sin and death and hell and to adopt it for his own child accept it as perfectly righteous marry it to his onely begotten the heir of all things dwell in it by his own blessed Spirit and carry it on eagles wings and conduct it safe through the wilderness of the world and in spight of all the Lyons and wolves and serpents and adders and Giants and Anachims and Canaanites that opposed it to bring it to an heavenly Canaan to fulness of joy and rivers of pleasures and crowns of life and weights of glory there to reign in and with his own incomparable Majesty for ages generations millions of ages yea unto all eternity Friend friend what is condescending grace if this be not Alas the incomparable God had no obligation to man he stood in no way need of man he is uncapable of the least good by man he would have been as happy as he is at present if the Race of mankind had been ruin'd and had perished Besides he was infinitely disobliged by man and had all the reason in the world to destroy him and yet he is pleased to be as studious of mans welfare and as solicitous about it as if it had been his own Abigail wondred that David anoynted to a Kingdom should take her to be his wife she scarce judged her self worthy to wash the feet of his servants 1 Sam. 25.41 Mayst not thou wonder more that the incomparable God should marry thee to himself who art unworthy to be his servant David admired that God should do so much for him hast thou not cause to say as he did Lord what am I and what is my Fathers house that thou hast brought me up hitherto pardoned instructed renewed me taken me into thy own Family and yet as if this were a small thing in thy sight thou speakest of thy servants house for a great while to come thou art pleased to speak of thy servant for an everlasting kingdom of honour and pleasure 2 Sam. 7.18 And this condescending grace or gracious condescention is much the more admirable if we consider the means by which this great work of mans recovery was effected The incomparable God that is so great so high without all bounds beyond all understanding becomes a weak weary hungry contemptible man Reader here is amazing condescension The Lord of all becomes a servant the Lord of glory becomes of no reputation the bread of Life is hungry and the only rest is weary and the Prince of life is put to death This is that which Angels pry into with such astonishing pleasure that God should become man the Lawgiver be made under the Law he that tempteth no man to evil neither can be tempted to evil should be violently tempted many days together by all the powers of darkness the only blessing should be made a curse that Liberty should be in bonds and truth itself belied and justice condemned and heaven be layd in the belly of the earth This is marvelous grace indeed such as passeth all knowledge Eph. 3.18 19. If all the glorious Cherubims and Seraphims Angels and Arch-angels had condescended to have been turned into Toads and Serpents it had not been by the thousandth part so great a condescention as for the incomparable God to become man for those Heavenly Spirits and Toads and Serpents do convenire in aliquo tertio meet in the Genus of Creatures there is but a finite difference between the former and the latter But God and Man meet in no Third in no Genus between them there is an infinite distance There never was there never shall be there never can be the like condescension CHAP. XXIII Labour for acquaintance with the Incomparable God Motives to it The knowledge of God is sanctifying satisfying saving SEcondly This Doctrine may be useful by way of Counsel 1. Study the knowledge of this God who is so incomparable We are all ambitious to be acquainted with persons that are eminent and excellent in place or power or parts or piety and judge it our interest and an honour to us so to be If we could hear of one as strong as Sampson whom no cords could hold who could slay hundreds with a Jaw-bone or of one as old as Methuselah who could tell us what was done in many Centuries of years or of one as wise as Solomon who could speak to the nature of all creatures and answer the hardest Questions we could put to him or of one as Holy as Adam in innocency or the elect Angels who never broke the law of their Maker but were as pure and perfect as when they came immediately out of his hands How should we throng and thrust and crowd to such men what pains should we take what cost should we be at to obtain the favour and honour of their acquaintance Surely we should think we could never view them enough or value them enough or know enough of them or discourse enough with them But alas what are such men if we could find them in the world to the blessed God what motes what drops
Soul cannot be perfectly happy and till it find that which can make it perfectly happy it will be restless If it meet with an object that is suitable to its nature yet if it be not answerable to all its wants it will still be complaining wherein it is unsupplyed and so unquiet If it meet with an object that is suitable to its nature and answerable to all its wants yet if it be not eternal it must needs be full of fears and troubles in the fore-thoughts of its amission of so great a good which would imbitter the present possession of it For the soul being incorruptible and immortal it self cannot but desire that good which will run parallel with its own life and if it desire it nothing will fully satisfie it till it obtain such a good Now nothing in this world is suitable to the Souls nature the Soul is spiritual the things of this world are carnal nor answerable to the various indigencies of the Soul the Souls wants are many and in a manner infinite besides they are spiritual as pardon of Sin peace with God peace of Conscience c. when the good things of this life are particular finite and bodily nor equal to the Souls duration the Soul will abide and continue after millions of ages and generations for ever and ever but this world passeth away and all the good things thereof But this God whom I am perswading thee Reader to know and acquaint thy self with is in all these respects perfect and so will satisfie thy soul God is a spiritual good a Spirit Joh. 4.23 the Father of Spirits and so suitable to the nature of thy soul He is an universal good all good and so answerable to the many wants of thy Soul He is an eternal good a good that never dieth never fadeth a good that only hath immortality and so is equal to thy souls duration therefore the Disciple cryeth out to Christ shew us the Father and it sufficeth Joh. 10.8 and David tells us that he is fully pleased in having God for his portion Psal 14.5 6. Give any man both that which he would have and that which he should have and he is contented If indeed you give a man what he would have supposing it be that which he should not have his desires being depraved and vitiated he cannot be contented when he hath what he desired because lusts are unsatiable and sinful desires never satisfied thence the Heathen Emperours had their Inventors of new pleasures and possibly that may be the meaning of that place Rom. 1.28 The Heathen wearied with common invented unnatural delights But give a man what he would have suppose it be what he should have his desires being rectified and he is then at ease and rest He who knoweth God aright is fully satisfied in him when he once drinketh of the Fountain of living waters he thirsteth no more after other objects Joh. 4.14 Though the Soul stil desireth to know more of God till it come to that place where it shall know as it is known as David though satisfied with his portion Psal 16.4 5. yet thirsted after more of it Psal 63.1 2. yet it is quiet and contented in God And indeed the sweetness which it tasteth in acquaintance with the incomparable God makes it long after nearer and fuller acquaintance with him When Moses was once acquainted with God he begs that he might see and know more of his glory and the reason is because while God is the object there can be no satiety he being the God of all joy and consolation neither can there be such a full acquaintance as to cease desires after farther acquaintance he being an object still too great for the faculties to comprehend The desires of the glorified are without anxiety because they are satisfied in the object of their desires and their satisfaction or enjoyment is without satiety or loathing because they see still infinite cause to desire him When the Soul once comes to know God as the needle touch'd with the Loadstone when it turns to the North it is then quiet though before like the Dove it hover'd up and down over the waters of this world and could find no rest This knowledge if right diffuseth into the Soul a sweet tranquillity silent peace secret setled calmness besides a ravishing praevision and blessed fore-fruition of its fuller acquaintance in the other life 3. The knowledge of God is a saving knowledge Many perish for all their great knowledge of Creatures their knowledge may light them to the more dismal Chambers of death of blackness of darkness for ever Joh. 15.24 And indeed their knowledge like many Pigs of Silver in a Vessel sinking presseth them the deeper into Hell but the knowledge of God is saving God will know him in the other world who knows him in this He will be so far from knowing them hereafter who are ignorant of him here that he will come in flaming fire to render vengeance on them that know not God 2 Thess 1.7 8. But he will own them and take acquaintance with them then that own him and are acquainted with him now Psal 91.14 I will set him on high because he hath known my name God will set him as high as Heaven who knoweth his name on earth Reader it 's as much worth as Heaven to thee to know this incomparable God This is life eternal to know thee the onely true God and Jesus Christ whom thou hast sent Joh. 17.3 It is the morning though not the Meridian of Heaven it is the Bud though not the ripe fruit of glory it is the seed though not the harvest of the Inheritance above to know the true God and Jesus Christ This knowledge is of the same nature though not of the same measure with that in the other world Eph. 4.13 Now the Christian knoweth as a Child then he shall know as a man now he seeth God as it were at a distance through the prospective glass of faith but then he shall see God face to face Now we see through a glass darkly but then face to face now we know in part but then we shall know as we are known 1 Cor. 13.12 CHAP. XXIV The Means of acquaintance with God A sense of our Ignorance Attendance on the word Fervent Prayer THe means which I shall offer as helpful to the attainment of his knowledge of God are these 1. Be sensible of thine ignorance of him A conceited Scholar is no good learner He that thinks he knoweth enough already will never be beholden to a Master to teach him more Seest thou a man wife in his own conceit there is more hope of a fool than of him Prov. 26.12 This was that which lock'd up the Pharisees in the dark dungeon of Ignorance they were blind Truth it self called them blind Mat. 23.16 17. But they conceited their eyes were good and so neglected the means of curing them Ye say ye see I do not say
somtimes he calls it the glorious Gospel 2 Cor. 4.4 the mysteries of the Gospel Eph. 6.19 the word of Truth 1 Coloss 5. Praise him by walking circumspectly and closely with him Live alwayes as one that believeth he hath at all times to do with this incomparable God and is created and preserved and redeemed to shew forth the praise of this God When the Psalmist had admired the incomparableness of this God in his being and doings Psal 86.8 he presently subjoyns v. 9. All Nations whom thou hast made shall come and glorifie thy name and worship before thee For thou art great and dost wondrous things thou art God alone O Friend this incomparable God must have incomparable obedience Be still and know that I am God Psal 46.10 Be still be quiet O sinner cease forbear any farther to offend me and know that I am God incomparable in knowledge acquainted with all thy wayes and works inward outward secret private publick incomparable in holiness and perfectly hate all thy wickedness incomparable in power able to revenge my self on thee every moment to turn thee body and soul into hell incomparable in justice and will by no means clear the guilty yet incomparable in mercy and will accept and receive Prodigals that sensible of their folly and filthiness return home to me their Father in the Son of my love Be still sinner Know this that I am God and obey my Laws But I have spoken more fully of this in the informations only remember that the praise of thy life is the life of thy praise because hereby thou dost in some measure represent the excellencies of this incomparable God visible to the world 1 Pet. 2.9 Math. 5.18 Offering praise and ordering the conversation aright are joyned together by God himself and let not us part them asunder Psal 50. last verse but one To help thee a little that thou mayst give God the praise of his incomparable perfections Consider 1. This God is excellency it self he is not only excellent Psal 8.1 and alone excellent Psal 148.13 but excellency Job 13.11 Should not his excellency make thee affraid nay he is greatness of excellency Exod. 15.7 nothing but excellency 1 Joh. 1.6 Now think with thy self what honour is due to one that is excellent alone excellent excellency it self and nothing but excellency Can thy highest honour be high enough or thy most excellent praises be excellent enough for such an excellency 2. This God is the standard of all excellency Nothing is excellent but because of its relation or likeness to him Every thing is more or less excellent as it is more or less related or conformable to him Saints are the excellent of the earth Psal 16.3 more excellent than their neighbours Prov. 12.26 but it is because of his affection to them Since thou art precious in my sight thou art honourable The excellency of Jacob whom he loved Isa 43.4 and because of their relation and likeness to him Deut. 33.29 1 Pet. 2.9 Psal 48.2 3. The Scriptures are the most excellent of books none like them I have written unto thee excellent things Prov. 22.20 But what 's the reason Surely because they are the word of God Eph. 3.16 his mind 2 Cor. 2. ult All Scripture is given by inspiration of God 2 Tim. 3.18 The Sabbath is the most excellent of days the queen of days the golden spot of the week because it is his day set apart by him and devoted to him My holy day the holy of the Lord honourable Isa 58.13 Grace is excellent the beauty and glory of the creature Prov. 4.7 2 Cor. 3.18 more excellent than gold or fine gold than rubies or pearls Prov. 3.14 15. but why because it 's his Image it 's a conformity to his nature 2 Pet. 1.4 2 Cor. 3.18 When the Holy Ghost would render any thing excellent he mentions it with relation to God The Cedars of God the City of God the Trees of God the Mountains of God c. that is the most excellent Cedars Cities Trees and Mountains 3. He is so excellent that even Angels vail their faces in his presence The excellent Cherubims Seraphims who are spotless in their natures and faultless in their lives who are the highest and honourablest and ancientest House of the Creation who as his special friends and favourites are allowed to wait on him continually to behold him face to face and to enjoy him fully and perfectly yet these Angels vail their faces before him as it were ashamed of their Star-light in the Presence of the Sun and their drops in the presence of the Ocean Isa 6.1 2 3. I saw the Lord sitting on a Throne high and lifted up about it stood the Seraphims each had six wings with twain he did fly with twain he cover'd his feet with twain he cover'd his face To cover the face is a sign or fruit of bashfulness as in Rebekah Gen. 24.65 The face of an Angel is void of all spots and wrinkles it is full of beauty and brightness a most excellent face And all the Councel looking stedfastly on him beheld his face as if it had been the face of an Angel Acts 6. ult yet this face as excellent as it is they cover as it were ashamed of it before that God who alone is excellent 4. He is so incomparably excellent that he humbleth himself to take notice of his perfect Spirits his heavenly host and their perfect Service in Heaven It is not only great and infinite condescention with him to observe the highest persons on earth as Kings and Princes and the holiest persons on earth as the most eminent Saints and the highest and holiest performances of these Saints but it is boundless humiliation in him to look upon with the least respect the perfect Spirits of just men the Principalities and Powers that are in Heaven and their pure perfect Worship and Service Psal 113.5 6. Who is like unto the Lord our God who dwelleth on high who humbleth himself to behold the things that are in Heaven 5. He is so incomparably excellent that he is above the highest adoration and worship of his Creatures Worship is the most high and honourable of all our works Blessing and Praising God is the most high and honourable act of worship therefore this is that part of worship which suits the highest and honourablest state of the Creature in Heaven and must continue for ever As all our graces of faith and hope and patience c. shall e're long be melted into love and joy and delight so all our duties of Confession Petition Hearing and Reading the Word receiving the Sacraments shall all be melted into Praise and Thanksgiving Rev. 7.11 12. And the Angels and Elders that stood about the throne fell on their faces before the throne and worshipped saying Amen Blessing and honour and thanksgiving be unto our God for ever and therefore David calls upon Angels and the Heavenly Host to praise God Psal
ye see but ye conceit so therefore your sin remaineth Joh. 9.40 41. therefore your ignorance continueth When Ignorance and Confidence which are often Twins go together the condition of a man is helpless partly because such a person will not take that pains in reading and praying and conference and meditation without which the knowledge of God cannot be had Dan. 12.4 Many shall run to and fro and knowledge shall be encreased It 's an allusion to Merchants that run to this and that Port to sell out and take in commodities or to a Tradesman that runs to this and that Mart or place to buy and sell whereby their stocks are increased But a conceited man will never labour thus for that which he thinks he hath already If thou diggest as for silver and searchest as for hid treasure then thou shalt understand the fear of the Lord and attain the knowledg of God Prov. 2.4 5. Men count digging hard work and will sweat at it when they dig for silver such diligence must they use who will get the knowledge of God But though poor men who are sensible of their want of the knowledge of God and of their woful condition thereby will work to preserve themselves from perishing yet rich men who think they can do well enough without it will spare their pains partly because all knowledge must be obtained from God by fervent prayer and a conceited man will neither be instant with God for it nor will God give it to him God is the God of knowledg 1 Sam. 2.2 And from him all true saving knowledg cometh Prov. 2.6 The Lord giveth wisdom out of his mouth cometh knowledge and understanding As none can see the Sun by candle light but by its own light so none can know God savingly by the light of nature but by light derived from himself Now a conceited person will not go to God for knowledge What need I thinks he I have enough already Poverty is a friend to prayer the poor useth intreaties Prov. 18.23 But pride or conceitedness is an enemy to prayer The wicked through the Pride of his countenance will not seek after God Psal 10.4 Who will beg that of his neighbour which he is confident he hath at home Neither will God undertake the instruction of proud Scholars The humble he will teach the meek he will guide in judgment Psal 25.9 Such as are willing to be taught will be thankful for their learning and are fitted for guidance and direction but conceited persons are quite contrary Therefore Reader beware of this mist in which many miscarry He that thinketh he knoweth any thing knoweth nothing as he ought to know 1 Cor. 8.2 But labour to get thine heart affected with thine ignorance and the woful consequents of it Psal 95.10 11. This will be a good step to knowledg The Apostle gives thee the same direction 1 Cor. 3.18 If any man seem to be wise let him become a fool that he may be wise If thou seemest to be knowing be ignorant in thy own sense and feeling and apprehension that thou mayst be knowing Our Lord Jesus gives the same counsel to the sick and dying Lacdiceans Rev. 3.17 18. and acquaints her that her ignorance of her ignorance and conceitedness of her knowledge was the great hinderance of her recovery 2. Study much the works and especially the word of God The works of God are a Book wherein you may read of him and by which you may hear of him The heavens declare his glory Psal 19.1 The earth is full of his goodness Psal 33.5 As the shadow hath some proportion to the body to which it relates so the works of God are some representation of the wise powerful gracious God to whom they belong Rom. 1.19 21. The invisible things of God are seen by the things that are made even his eternal power and Godhead Therefore consider the works of the Lord and the operations of his hands The word of God is a glass wherein thou mayest see his beauty and grace and glory and so see him as to be transformed into his likeness 2 Cor. 3.18 In the works of God you may see his steps the prints of his feet they are therefore called his paths and his goings Psal 77.19 But in his word we may see his face the comliness of his countenance how lovely and amiable he is therefore it is called a glass 2 Cor. 3.18 So that as the sight of a mans face helpeth and conduceth more to our knowledge of him than the sight of his steps so the word of God is a far greater means of our acquaintance with him than the Works of Creation and Providence Therefore I say study especially the word of God The Scripture is the key of knowledg Luk. 11.52 and unlocks the mysteries which were kept hid from Ages and Generations and opens the secrets of heaven to thy soul It 's therefore called light Psal 119.105 and a Lamp Prov. 6.23 Because it discovers hidden things helps thee to see what thou canst not without it and directs thee in thy motions and actions David had more knowledge than his enemies and they were subtil than his Teachers and they were no dwarfes in knowledge such as Gad and Nathan than the Ancient and with the ancient is wisdom and in length of days is understanding Job 12.12 13. and what was the means of it For thy testimonies are my meditation Psal 119.97 98 99. The Gospel is the eye-salve by which the blind come to see Psal 19.7 The fragrancy and attractiveness of the incomparable God increaseth up and down in the world as the Gospel is propagated Thanks be to God who maketh manifest the Savour of his knowledge The knowledge of God like a rich perfume causeth and leaveth a fragrant odoriferous scent where-ever it comes by us the ministers of the Gospel as the instruments hereof in every place 2 Cor. 2.14 The ministry of the word is the Chariot of the Sun of Righteousness whereby he conveyeth the light of the knowledge of God to the world Therefore attend on Preaching and give diligence to reading Search the Scriptures for they are they that testifie of me Joh. 5.39 3. Be frequent and fervent with God to give thee the knowledge of himself There is a twofold light requisite to bodily vision a light in the eye A blind man cannot see at noon day and a light in the air the best eye cannot see in the dark So there is a twofold light requisite to the effectual sight of God viz. The light of the word and the light of the Spirit the word cannot do it without the Spirit and the Spirit will not do it without the word where the word is afforded both are needful There is a spirit in man a passive receptiveness as a capable subject But the inspiration of the Almighty giveth understanding Job 32.8 All natural abilities all acquired endowments all the reading and learning all the Teachers and
Tutors in the world cannot help one poor soul to the saving knowledge of God It is God that teacheth man knowledge Psal 94.10 He who made light in the first Creation only can cause light in the new Creation 2 Cor. 4.6 But God who caused light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ He that at first said Let there be light when darkness cover'd the face of the world and there was light a corporeal light can command spiritual light and the knowledge of his glory in the face of Christ who is the express Image of his person Therefore the Apostle betakes himself to God for the gift Praying that the God of our Lord Jesus Christ would give unto you the Spirit of wisdom and revelation in the knowledge of him c. 1 Eph. 17 18. So David often Psal 119.18 34 35 125 143 144. Rev. 3.18 Reader art thou blind take the Counsel of thy Saviour Go to him for eye salve that thou mayest see and be confident he that bids thee come to him for that will bid thee welcome when thou comest Rev. 3.18 None knoweth the Father but the Son and he to whom the Son will reveal him Math. 11.27 Therefore whoever thou art that sittest in darkness and in the shadow of death go to the Sun for light go to the Sun of Righteousness in whom are all the treasures of wisdom and knowledge Col. 2.9 for the light of the knowledge of God Dost thou not know the sinfulness and misery of a blind dark state that vengeance is the fruit of this ignorance Psal 79.6 that God will pour out his wrath upon them that know him not Go therefore as the blind man to the Lord Jesus Christ Cry sigh mourn pray Jesus thou Son of David have mercy on me though he hear not presently hold on continue instant in Prayer though the Devil and flesh rebuke thee as the multitude him yet hold on call louder Jesus thou Son of David Mat. 32. to 37. Have mercy on me Lord that I might receive my sight And doubt not but he will have pity on thee as he had on him and touch thine eye and give thee to see the things of thy peace for thine encouragement thou hast his promise Jer. 24.7 I will give them an heart to know me that I am the Lord Jer. 31.34 They shall all know me from the least to the greatest So James 1.6 Hoseah 2.20 Heb. 8.8 9. O with what hope may'st thou sue these Bonds and plead these promises when he that made them is a God that cannot lye 1 Tit. 2. and therefore cannot but perform them Again observe how kindly he took it of Solomon when he bid Solomon ask what he would that he asked wisdom 2 Chron. 1.10 Give me wisdom and knowledge saith Solomon And the thing which Solomon asked pleased the Lord 1 Kings 3.10 And the Lord said unto Solomon Because this was in thine heart because thou hast not asked riches nor honour nor the life of thine enemies nor long life Wisdom and knowledge is granted to thee and I will give thee wealth and honour v. 11. When a poor creature sensible of its blindness and darkness lyeth at the feet of God begging spiritual light and sight the heart of the Redeemer is taken with such a request and subscribes the petition with Wisdom and Knowledge is granted to thee Be but diligent Reader in the use of these means and thou mayest be confident of success If thou cryest after knowledge and liftest up thy voice for understanding if thou seekest her as Silver and searchest for her as for hidden treasure then shalt thou understand the fear of the Lord and find the knowledge of God For the Lord giveth wisdome out of his mouth cometh knowledge and understanding Prov. 2.3 4 5 6. CHAP. XXV 2. Ex. To choose this incomparable God for our portion with some Motives thereunto 2. IF this God be such an incomparable God then choose this God for thy portion and take him for thy happiness Is it possible for thee to read so much of the incomparableness of God in his Being Attributes Works and Word and not desire him Thou canst hardly see an excellent person but thou art wishing him for thy Friend thy Companion nor an excellent Estate but thou art wishing it were thine Inheritance thy portion and canst thou hear of him who is excellency it self originally Job 13.11 the spring and standard of all excellency in others whose name alone is excellent Psal 14.13 and not wish O that this incomparable God were my Friend my Father my Head my Husband my Lot my Portion Who will give me to drink of the water of the Well of Bethlehem O who will help me to drink of the well of Salvation of the fountain of living waters of the pure River that floweth from the throne of God and the Lamb Canst thou hear so much of his worth though infinitely short and not desire him Is it possible for a rational creature to read of such a bottomless treasure of such boundless pleasure of such an infinite unconceivable good and not covet the enjoyment of it O man where are thy wits whither art thou fallen art thou a man or a beast Ah didst thou know the gift of God and what it is that is offered thee thou wouldst scorn the highest honours sweetest carnal delights greatest riches yea trample upon all the Crowns and Kingdoms of this world for it It 's an ineffable priviledge that thou art a creature capable of so vast an happiness it 's a special favour that thou hast leave to aspire after such an immense inheritance and when it s tender'd to thee wilt thou refuse it wilt thou neglect it O wilt thou not give it all acceptation Having spoken in another Treatise to this particular I shall here only offer two or three things to thy serious thoughts and proceed to a third exhortation 1. Consider what is offer'd thee when the incomparable God is offered thee for thy portion And truly to explain this head fully would require the Pen yea exceed the skil of an Angel None can tell what God is but God himself All the sheets in the explication of the Doctrine speak somwhat of him but not the thousand thousandth part of that excellency that is in him Reader I may tell thee when God is offered thee the greatest good that ever was that ever will be that ever can be is offered thee there never was or can be the like offer'd thee more than Heaven and Earth than both Worlds than Millions of Worlds is offered thee This God who is offered thee is the King of Kings the Lord of Lords the God of Gods the blessed and glorious Potentate the first Cause the original Being Self-sufficient All-sufficient absolutely perfect uncapable of any addition or diminution This God who is offer'd thee