conversations we must walk with God therefore we are commanded to be in the fear of the Lord all the day long Prov. 23.17 But because in Ordinances we have more immediately and specially to do with him then we are said to appear before him Psal 42.2 therefore we are bound therein to be most aweful and reverential Subjects shew most reverence in the presence Chamber of their Soveraign O with what awe and dread should mortals appear in the presence of him who inhabiteth eternity should dust and ashes draw nigh to the mighty Possessor of heaven and earth Eccl. 5.1 2. Keep thy foot when thou goest to the house of God and be more ready to hear than to give the Sacrifice of Fools be not rash with thy mouth let not thine heart be hasty to utter any thing before God but why all this care and caution for God is in Heaven and thou art on Earth His incomparable Majesty calleth for incomparable reverence Majesty is dreadful He is cloathed with Majesty Ps 39.1 All over Majesty therefore let all the earth stand in awe of him He is adorned surrounded with Majesty therefore we must be filled with the awe of him Isa 2.10 19 20. Fear and Majesty are three times conjoyned His incomparable power calls for incomparable reverence Power is aweful and the greater the power is the greater awe is required Math. 10.28 Fear not them that can kill the Body and can do no more but fear him who is able to cast Soul and Body into Hell As if Christ had said I know you are of timerous spirits and men of fearful tempers ye are apt to tremble and to be frighted at every thing well I will direct you how you may make this passion advantagious to you viz. by turning the stream into its proper channel by placing your fear on its proper object I will tell you of one worthy of your fear who deserveth to be feared So Luke 12.4 5. I will forewarn you whom ye shall fear I will offer you an object meet for your fear Fear him who after he hath killed hath power to cast into hell yea I say unto you fear him You are apt like Children to be frighted with Bug-bears and to dread them that can onely raze the Skin and pinch the Flesh and at the most can but take from you a life that will fall of it self within a few dayes well I 'le advise you whom to stand in awe of fear him that can kill you and damn you that can send your bodies to the grave and your souls to unquenchable flames yea I say unto you fear him 2. This incomparable God calls for incomparable humility and lowliness of Spirit from us The height of God must lay man low and the matchless excellency of God make him base in his own eyes When we behold our selves in the Glass of those that have little or nothing that is good or praise-worthy or that have less than our selves then we spread out our plumes and are puft up with pride and judge our selves comely creatures but if we would behold our selves in the glass of the Incomparable God in whose sight the Heavens are unclean in whose presence Angels vail their faces to whom ten thousand Suns are perfect darkness and all the world less than nothing how should we pluck in our plumes and abhor our selves for our pride Man never comes to a right knowledge of himself what a pitiful abominable wretch he is till he comes to a right knowledge of God what an excellent incomparable Majesty he is As when men stand high and look downward on those below them that are meaner and viler than themselves their heads are giddy and swim with conceitedness they then are some body in their own opinions but when they look upwards to the Great God the Sun the Soul the substance of all worth and excellency that Meagrum or high-mindedness is prevented The best men upon a sight of God the incomparable God though the more excellent he is the more cause they have of joy in having so rich a portion yet instead of loving have loathed themselves and instead of admiring have abhor'd themselves When Isaiah saw the God of glory sitting on his Throne in his brightness and beauty encircled with Millions of coelestial Courtiers covering their faces as ashamed of their drops in the presence of the Ocean and crying Holy Holy Holy as apprehending his purity beyond all their expressions and his perfections exceeding all their apprehensions what thoughts had he of himself O what a poor pitiful contemptible creature did he think himself yea what an uncomely loathsome abominable creature was he in his own eye Woe to me saith he I am undone I am a man of unclean lips for mine eyes have seen the Lord of Hosts Isa 6.4 5. 3. This incomparable God calls for incomparable love the top the cream of our affections Good is the object of Love Amor est complacentia boni according to the Moralists the greater therefore the good is the greater love it requireth and God being the greatest good must have the greatest love This is the great and first command Math. 22.37 this is as I may say the only command Deut. 10.12 this is all the commands in one Rom. 13.10 Love is the Decalogue contracted and the Decalogue is love opened and explained Thou shalt love the Lord thy God with all thy heart with all thy soul with all thy strength with all thy mind Math. 22.37 God being the greatest perfection must have the greatest affection The greatest love for God is Love 1 Joh. 4.8 calls for the greatest love He deserves the greatest extensively the heart soul mind strength the greatest intensively all the heart all the soul all the mind all the strength Reader thy love to him must be so great that thy love to thy father mother wife child house land and life must be hatred in comparison of it and in competition with it Luk. 14.26 The truth is there is nothing worthy of our love like God nay there is nothing worthy of our love beside God All our Friends and Relations and Estates and worldly Blessings are nothing lovely but as they are his creatures his comforts instruments for his glory and as they have relation to him Nay Sabbaths Sacraments seasons of grace are no more lovely than as they are his institutes and means of communion with his Majesty I love the habitation of thy house why because it is the place where thine honour dwelleth Psal 28.8 Once more grace it self is not lovely but as it 's the image and conformity unto the pleasure and delight of that which fitteth and maketh meet for the love embraces and fruition of this incomparable God Desire and Delight are the two acts of love distinguished only by the absence or presence of the object When the object beloved is absent the soul acts towards it in desire When the object is present the soul acteth towards
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
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
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
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