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
is still the same If a man walk on one side of a Church the Pillars are on his left hand if on the other side on his right hand The Pillars remain where they were the motion or change is in the Man But Creatures are all mutable the Heavens seem constant but it is in inconstancy their perpetual motion speaks their perpetual alteration Psal 102.26 27. They shall perish but thou shalt endure they shall wax old as a Garment that is wearing out and wasting every day as a Vesture shalt thou change them and they shall be changed but thou Lord art the same for ever The old Heavens will pass away and new ones succeed in their room at the general Conflagration but the God of Heaven will never pass away Man is ever in motion from one condition to another His Body changeth in its age constitution temper at last into rottennesse dust and corruption I have said to Corruption thou art my Father and to the Wormes ye are my Brother and Sister Job 17.14 His Soul changeth in its passions affections love hatred delights desires His whole man changeth in its place company carriage conversation He hath no consistency while he is he continueth not what he was Job 14.2 3. Angels are changeable even the good Angels though not as Men yet as Creatures as perfect as they are they have this imperfection 1. They are who once were not and in regard of themselves have a possibility not to be 2. Angels may loose what they have and attain what they have not 3. Angels are mutable in regard of place sometimes in Heaven sometimes on Earth What little unchangableness is in Angels is derivative God is the original of it their immutability at most is but from their Creation I suppose some time since for the good Angels as well as bad were created mutable but Gods immutability is from eternity The whole World indeed is a Sea of Glass Rev. 4.6 alwayes ebbing and flowing never at a stay but the Maker of the World may well say I the Lord change not Mal. 3.6 CHAP. V. God incomparable in his Being as it is eternal and without composition GOd is an eternal Being and none is eternal but he Time which hath a beginning and end is competible to Men and other visible Creatures in this World Aeriternity which hath a beginning and no end is competible to good and evil Angels and to the Souls of Men but Eternity which hath no beginning succession or end belongs onely to God 1. God hath no beginning He who in the beginning created the Heavens and the Earth could have no beginning himself Gen. 1.1 Before the Mountains were brought forth or ever thou hadst formed the Earth and the World from everlasting to everlasting thou art God Psal 90.2 God is eternal a parte ante and puzleth the most enlarged Understanding to conceive his duration Behold he is great and we know him not neither can the number of his years be searched out Job 36.26 Psal 93.2 2. God hath no succession in his Duration He dwelleth in one indivisible point of eternity He is what he is in one infinite moment of being His duration knoweth nothing of former or latter past or to come His Essence is not bounded by those Hedges but he enjoyeth his whole eternity every moment Hence he is said to inhabit eternity to be fixt alwayes in eternity Isa 57.15 Time is nunc fluens but eternity is nunc stans One day with him is as a thousand years and a thousand years as one day 2 Pet. 3.8 He inhabits a million of years in a moment and each moment to him is as a million of years He hath not the least added to his duration since the World was though it hath been near 6000 years It 's not proper to say of him He was for none of his duration is ever past with him or he shall be for none of his duration is ever to come but he is his full eternity is alwayes present Hence his Name is I am Exod. 3.14 Not I was or shall be and Christ tells the Jews Before Abraham was I am John 8.58 It seems false Grammar but it 's the most proper true Divinity Indeed had Adam been then alive it had been proper for him to have said Before Abraham was I was or if an Angel had spoken it had been proper for him to have said Before Abraham was I was because Men and Angels enjoy their Being by piece-meals now a little and then a little somewhat of their duration is gone and somewhat to come but it was most proper for him that was God to say Before Abraham was I am because his duration is without all succession the whole of it is ever present The Psalmist further cleares this Thou art my Son this day have I begotten thee Psal 2.7 Which words are interpreted of the eternal Generation of the Son of God before all Worlds and also of his Resurrection in time which was to be some hundreds of years after as the Apostle either expounds it or alludes to it Acts 13.33 But it 's all one for both are to day that which was from eternity and that which was to be many hundred of years after are both with him present this day Past or future is all present this day that was not past to God which never had beginning his Sons eternal Generation nor was that to come to God which was alwayes before him his Sons Temporal Resurrection 'T is still this day have I begotten thee millions of years yea of Ages add not the least moment to his duration 3. God hath no ending As he is from so he is to everlasting Psal 90.2 Without beginning or end of days Psal 102.27 But thou art the same and thy years never end O what an excellent Being is this eternal Being He onely hath immortality 1 Tim. 6.16 And he is eternity it self 1 Sam. 15.29 Aeternitas Israelis Jun. The eternity of Israel cannot lye But are Men or Angels comparable to God in this Surely no As for Man he is a Bird of Time here to day and gone to morrow Job 14.1 Of few days As for Man his days are as Grass Psal 103.15 Now flourishing but quickly perishing Man hath a beginning succession and ending There was a Time when Man was not Man enjoyeth his time by parts and parcels and Man ere long shall be no more All men in this are alike high or low good or bad There is a vast difference between God and all Men in their duration Are thy dayes as the dayes of Man are thy years as Mans years Job 10.5 No in no respect Man's days begin succeed and end not so God's dayes Well might David say though he had lived as long as Methuselah Mine age is nothing unto thee Psal 39.5 And truly as Men are far from being comparable to God so are Angels Angels had a beginning Coloss 1.16 Angels have a succession in their
the matter but man's work cannot make the matter exceed it self But God can not onely make the matter to exceed it self as in man who is formed of the Dust of the Earth he hath such curious Parts Veins Sinews Arteries c. such Members Eyes Cheeks Ears c. Such Characters of Beauty in the whole that he looks nothing like his Parent Earth the matter of which he was made but also make matter He hath brought something nay all things out of nothing All the Angels and Men cannot create one grain of Corn one pile of Grass one mote of Dust but the great God hath erected the stately Fabrick of Heaven and the Earth with the curious steps and stories thereof and the various Creatures and Furniture therein of nothing Hereby he proves himself the true God The living God that made Heaven and Earth all things therein Act. 14.15 He proves his Deity hereby Jer. 10.10 11 12. The gods that have not made the Heavens and the Earth shall perish from the Earth and from under the Heavens He hath made the Earth by his Power He hath established the World by his Wisdom and stretched out the Heavens by his discretion i. e. Can you be so foolish and sottish as to imagine that blind dumb deaf dead Idols can compare with him who created you and all things beside When God would proclaim his Soveraignty and incomparable Excellency he challengeth Job Where wast thou when I laid the Foundations of the Earth declare if thou hast understanding Who hath laid the measures thereof or stretched the line upon it Whereupon are the Foundations thereof set or who laid the corner-stone thereof Job 38.4 5. God would here denote the exactness and acurateness of his Works and so he alludes to men who when they would set up a strong stately neat compact Dwelling lay the Foundations and corner Stones and all the rest by line and measure But that which God would principally intimate here is his own Omnipotency and mans Impotency Where wast thou when I laid the Foundations of the Earth c. Didst thou then lend me an helping-Head how to do it or an helping-Hand in the doing of it Surely No I did all my self Those innumerable Beings which are on Earth and in the Ocean yea that are included within the vast Circumference of the highest Heavens are all made by him out of nothing Through Faith we believe that the Worlds were made by the Word of God so that things which are seen were not made of things that do appear Heb. 11.3 The great God had no materials to make the great House with he did not frame it of his own Essence or any pre-existent matter Isa 45.12 Yet such admirable qualities are every where intermixt matter and form subject and and accidents power and goodness wisdom and order a rare symmetry exact proportion and beauty in the whole a dependent subordination and useful subserviency in every part so equally poiz'd that it 's hard to determine which bears the greatest weight in the mighty work and gives abundant cause to cry out with the Psalmist O Lord how marvellous are thy Works in Wisdom hast thou made them all Psal 104.24 2. He is incomparable in regard of Providence 1. For Preservation none is like him nay none beside him doth this O thou Preserver of Men Job 7.20 Thy Visitation preserveth my Spirit Job 10.12 God is unlike to Men The Carpenters or Masons build Houses and then leave them to the care and charge of others but God keeps up what he sets up His Providence succeedeth Creation and is indeed a continual Creation Thou preservest Man and Beast Psal 36.6 Not Food or Air or Sleep but Thou preservest Man and Beast And not onely Men and Beasts but all things subsist by him Colos 1.17 That Hand alone which made all can maintain all and that Power onely which produced out of nothing must preserve from nothing Acts 17.28 In him we live and move and have our beings That Being which gave us our Beings must uphold us in our Beings Heb. 1.3 He upholdeth all things by the Word of his Power 1. Sustinendo As a Pillar or sure Foundation upon which they stand The Air which surrounds the Earth and Ocean cannot bear a Feather yet in it hangeth the massy weight of Earth and Sea Job 26.7 He hangeth the Earth i. e. Earth and Sea the terrestrial Globe upon nothing His Power is the only Pillar that bears them up 2. Influendo As a Fountain from which they derive all their virtue and operations The beings and motions of all his Creatures depend wholly upon his concurrence If he suspend his Influence Coctum secundum according to the School-men the Fire will not burn Dan. 3.27 Neither can the best Eyes see though the faculty be well disposed and the object be coloured and at a good distance Gen. 19.7 as hath been hinted before It 's natural to the Sun to run his Race strongly and swiftly yet if he doth not concur as swift as the Sun is he cannot creep a Snails pace he standeth still in Giboah Joshua 10.13 Job 9.7.3 Constringendo As a Soveraign Bond and Ligature by which the parts of all things hold together and are kept as water in a Vessel from flowing abroad to their dissolution No Man no Angel can bear its own weight much less the weight of another Creature Every Creature is like a Glass without a bottom which cannot stand alone but must alwayes be in hand It 's impossible for the Creation or any part of it to bear up a moment if God should forget it and deny his actual concurrence to it It doth constantly depend on God as the Figure of the Seal imprinted on the Water which being with-drawn the impression is instantly defaced God is to the World as the Soul to the Body which alone can actuate and move it without which it cannot stir at all but is as a dead Corps 2. For Gubernation He governeth all and neither Men nor Angels can govern themselves The great Family of the World would soon lose its beauty yea its being if he did not maintain its harmony and concord by guiding them in their motions keeping them in their several stations and directing them to their ends The Lord hath established his Throne in the Heavens and his Kingdom ruleth over all Psal 103.19 One Creature would most cruelly devour another Beasts would prey on Men All Creatures would become their own Enemies and Executioners The whole Earth would be turn'd into an Acheldama and a Golgatha a Field of Bloud and Place of Skulls yea into an Hell if he did not order and guide and govern all Treasons Incest Slaughters Parricides would over-whelm the whole World pervert the order of Nature turn all into Confusion and Destruction if he did not keep the Reins in his own Hands and govern all things in every of their actions every moment He governeth the highest even the
Creation he erected this curious large Fabrick without any Tool or Instrument Isa 44.24 I am the Lord that made all things that stretcheth forth the Heavens alone that spreadeth abroad the Earth by my self Mark he made the Heavens alone had none with him to assist him and he made the Earth by himself call'd none from Heaven to his Aid As he said to Job Where wast thou when I laid the Foundations of the Earth declare if thou hast understanding Job 38.4 Thou wast far enough off from giving any help so he may say to Angels Where were ye when I stretched out the Heavens declare if ye have understanding Some give that reason why they are not mentioned in the Creation of the World in the first of Genesis to assure us that God did not use their help in his Work The Heavens are compared to a Curtain Psal 104. and â—o a Tent Isa 40.22 Now we know that when Curtains or Tents that are very large are to be stretcht out as the phrase is in that Isa 44.24 there needs many Hands to it one hand will not do it many pair of hands must be put to it but God spreadeth out those wide large Curtains of Heaven alone Job 9.8 He borrowed not one hand to it Hast thou with him spread out the Skie which is strong as a molten Looking-Glass Job 37.18 Was God beholden to thee for affording him thine Arms in the unfolding and spreading that broad vast piece In works of Providence He doth some great things alone by himself Job 26.7 He hangeth the Earth on nothing without an Atlas to bear it up and he preserves Moses forty days without Food Exod. â—2 And he doth all things without the help of his Creatures even there and then when he makes the most use of his Creatures He useth Angels and Men in the Government of the World he useth many means as Food and Rayment and Physick and Sleep for the preservation of our Health and Lives but he doth all as much and as surely as if he made not use of any means at all He is the Soul of the World that actuates every thing in it Hence we read That Instruments are called his Sword Psal 17.14 His Rod Isa 10.5 What can the Sword or the Rod do without an Hand to cut or scourge with them therefore when his Rod boasteth as if it could scourge of it self Isa 10.12 13. and as if it were the Hand too By the strength of my hand have I done it I have removed the Bounds of the People and robbed their Treasure God quickly contradicts such vain babling and confutes such vain glorious boasting verse 15. Shall the Axe boast it self against him that heweth therewith or the Saw magnifie it self against him that shaketh it Thou poor proud vain-glorious Wretch Thou art a meer Axe a Saw and canst no more move or cut of thy self then a Saw or an Axe that lyeth on the ground which no man medleth with Thou talketh arrogantly and saucily as if thou didst all when thou didst nothing I did all thou wast all the while but the Axe and Saw in my Hand which I made use of 1. Whether God have little or great means means or no means it 's all one to him there is not a pinn to choose as we say for he doth as much when he hath means as when he hath none 2 Chron. 14.7 It 's all one with thee to help with many or with them that have no Power It 's not the least difference to him 't is not so much as the smallest dust in the Ballance to turn the Scale of Victory whether God have many or few any or none of his side God never made use of any Creatures because he had the least need of them or the least help by them but partly because it is his pleasure he useth them because he will use them It 's his pleasure by the foolishness of Preaching to save them that believe 1 Cor. 1 21. Not that he hath the least aid from Preachers so it 's his pleasure by Food and Sleep to preserve mans life not that he hath any help from them Thy Visitation preserveth my Spirit Job 10.12 Partly from his own Honour Hereby he magnifieth his Sovereignty and sheweth his Dominion over all his Creatures that they are all at his beck and he can with a stamp of his Foot or a glance of his Eye or an hiss of his Mouth call them from the uttermost parts of the World to execute his Command My Hand hath laid the Foundations of the Earth my right Hand hath span'd the Heavens when I call they stand up together Isa 48.13 The Flies Caterpillars Locusts Stars in their courses c. all come at his call Hereby he magnifieth his Power that can do such great things by weak means He got himself glory on Pharaoh when he made pitiful contemptible Creatures as Lice and Flies such Plagues to him And by opening the Eyes of the blind and quickening the Dead by such weak poor Instruments as Men are his strength is exceedingly exalted We have this Treasure in earthen Vessels that the excellency of the Power might be of God 2 Cor. 4.7 Hereby he magnifieth his Wisdom viz. in discovering the fitness and aptitude of his Creature to those ends and purposes for which they were created The use of a Tool discovers its worth by discovering its serviceableness to that for which it was made Partly to endear Creatures one to another their mutual serviceableness each to other causeth the greater amity and unity between them 1 Cor. 12.21 22 23. In spiritual things also God worketh alone even when he hath many Ordinances and Ministers to serve him Thou workest all our Works in us and for us Isa 26.12 Not any Visions or Prophets or industry of our own but thou workest all What is Paul what is Apollos Paul planteth Apollo watereth but God giveth the increase So then Observe He that planteth is a great Apostle No nothing and he that watereth is an eloquent excellent person No nothing but God that giveth the increase 1 Cor. 3.5 6 7. God doth not use Preachers because they help him in the conversion of Souls but as I said before because it is his pleasure 1 Cor. 1.21 And he turneth it to his honour 2 Cor. 4.7 Therefore it is often seen that Ministers of the largest Gifts of the greatest Grace are not often the most successful in their Labours because God would have us know that it 's not the Parts or Piety of the Preacher but his Grace and Spirit that doth the Work They are nothing he is all in all He made light the first day of the Creation and not the Sun or Stars till the Fourth to tell the World that he can enlighten it without the Sun It is a great Honour to God that he hath so many millions of Creatures at his will and pleasure that he hath so many Eyes to see for him
and so many Ears to hear for him and so many Hands to work for him but it is a greater Honour to him that he needeth none of them He can do all without them that though they are serviceable to him yet they are not necessary to him For God and all his Creatures do no more can do no more then God without any of his Creatures CHAP. XIV God is incomparable in his Word He speaketh with incomparable Authority Condescension and Efficacy Fourthly GOD is incomparable in his Word He speaketh after an unspeakable manner Never man spake like him no nor Angel his Enemies themselves being Judges John 7.46 Men may speak high and speak holily Angels may speak higher and holier but neither speak like God Behold he exalteth by his Power who teacheth like him Job 36.22 Behold I wonder at it he exalteth by his Power is good at acting who teacheth like him Is good at instructing and best at both and beyond all that ever were Who teacheth like him The words are a Challenge to the whole World Bring forth the Man let me see the Angel that can speak or teach like God He doth not not say Who teacheth beside God There are many Teachers beside God the inanimate Creatures are Teachers the Heavens by their constant regular motion the Earth by its fecundity and fruitfulness according to the law of their Creation teach Man Obedience and Proficiency Isa 48.13 The irrational Creatures are Teachers Man is sent to School to the Ant and Swallow and Oxe and Ass to the Beasts of the Field and the Fowles of the Air to learn Providence and Prudence to learn Wisdom to discern and improve his Opportunities and gratitude to his Father and Benefactor Prov. 6.6 Jer. 7.7 8. Isa 1.5 Job 12.8 9. Men are Teachers one to another Parents and Ministers do or should teach those that are committed to their Charge or Trust Prov. 22.6 Ephes 4.6 Angels are Teachers The Angel taught Daniel and helpt him to understand Dan. 10.14 And surely of all finite they are the most learned and able Masters But he saith Who teacheth like him Though many teach beside God yet none teacheth like God none speaketh like him whether you consider the manner the matter or the effect of his Speech 1. He is incomparable in the manner of his speaking 1. He speaketh authoritatively and in his own Name Good Men and good Angels may command but it must be as subordinate Magistrates in the Name and Authority of their Prince and Soveraign but God commandeth in his own Name and Authority God gives Authentity to what-ever he speaks and he speaks with Authority when he speaks God speaks as one that hath Right and Power to Command and as one that upon his own account expecteth to be obeyed I am the Lord is enough to warrant Obedience to the whole Decalogue Thou shalt have no other God Thou shalt not make to thy self any graven Image c. For I am the Lord thy God His Authority is the highest the greatest reason of any Precept and the strongest warrant for Obedience Therefore Thou shalt not swear by my Name falsly why I am the Lord Thou shalt not curse the Deaf nor lay a stumbling block before the Blind why not the Deaf cannot hear if I do curse them nor the Blind see if I do lay a stumbling-block before them I am the Lord c. Levit. 19.12 c. It 's said of Christ He taught as one having Authority and not as the Scribes Matth. 7. ult He did not beg attention but enjoyn it nor beseech Obedience but command it As when Princes Enact Laws they do not intreat but require Obedience at the peril of their Subjects This is the Word of the Lord and Thus saith the Lord and the Mouth of the Lord hath spoken it is sufficient to awe and require Subjection from all that hear it God is his own Authority not so Men or Angels They speak from God but he from none but himself His Word is a Light Psal 119.104 105. that discovers it self And therefore it is called The Testimony of the Lord Psal 19.7 Because it beareth witness to it self and needeth not testimony from Men or Angels What the essential Word speaketh may be spoken of the declarative Word It receiveth not Testimony from Man John 5.34 Men need Grounds and Reasons and Witnesses too to prove and vouch what they say to be true and to be so as they speak but the Word of God is a sufficient authentick Testimony to it self It 's his own Proof because what Truth it self speaks must of necessity be true 2. He speaketh condescendingly to the condition and understanding of those to whom he speaketh He considereth the Natures and Tempers and Capacities of his Hearers and accordingly speaks to them He doth not as some Ministers speak in an unknown Tongue or soar into the Clouds exceed the Capacities of his Hearers that he might be wondred at not understood but he observeth their Weakness and Infirmities yea their dulness and incapacity and teacheth them as they are able to hear him There are Depths in his Word for Elephants to swim in to tell the World what and how he could speak to exercise our industry and prevent our contempt of it for its plainness and there are Shallows for Lambs to wade through that none might be discouraged Christ is our Priest and the Priests Lips teach knowledge and he is a merciful Priest Heb. 2.16 Condescending in what he teacheth and in the way of his teaching to the capacities of his Hearers In what he teacheth How chary was Christ of charging his Disciples with any thing that they could not brook John 16.12 I have many things to say unto unto you but ye cannot bear them now I have some harder Lessons to teach you but ye are young Schollars and not able yet to learn them till ye have been longer in my School and have attained more ripeness of understanding therefore I will not trouble you now with them but leave them to my Spirit who shall prepare you for them and enable you to learn them Your Stomachs are weak and yet must have that onely which is of light Digestion Milk not strong meat 1 Cor. 3.2 Your Backs are not strong and therefore I will lay on you none but light burdens But ye cannot bear them now and therefore ye shall not hear them now least ye should be offended and discouraged at them When the Jews enquired of Christ why his Disciples did not fast often as well as the Disciples of John and the Pharisees Observe the reason our tender-hearted Lord gives Math. 9.15 16 17. No man saith he puts new Wine into old Bottles least the Wine burst the Bottles or soweth an old Garment to new Cloth least the rent be worse Alas saith he my Disciples are young Beginners Babes in me at best but little Children not strong Men or Fathers and therefore they must not be
A TREATISE OF THE Incomparableness of God In his BEING ATTRIBUTES WORKS and WORD opened and applyed By Geo. Swinnocke M. A. Sometime Preacher of the Gospel at great Kimbell in the County of Bucks Vera cognitio Dei est virtus pâ—r quam non modo concipimus esse aliquem Deum sed etiam tenemus quod de eo scire nostra interest ut eum recte colamus Polan Syntag. Theolog. lib. 9. cap. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 17.3 LONDON Printed for Tho. Parkhurst and are to be sold at his Shop at the Bible and Three Crowns at the lower end of Cheap-side near Mercers Chappel 1672. TO THE WORSHIPFVL Henry Ashhurst Junior Esq And to the HONOVRABLE LADY Diana Ashhurst HIS Religious CONSORT SVch is the excellency of the Soul of Man that the very Heathen whose Souls were almost wholly immerst in grease and sensuality and serv'd but as Salt to preserve their Bodies for a time from putrefaction according to the Opinion of one of the most ingenious among them have acknowledged it a Divine Plant a drop of the Ocean of Beings a Ray of a Deity and the Body but the Case or Cabinet of this Jewel The dim Rush-light of Nature hath enabled some of them to discern the spirituality quick comprehensive self-reflective motions and immortality of their specifical forms as they called their Souls and thence to conclude their worth and nobleness But the clear Sun-light of Scripture advantageth unto a fuller discovery of its excellency It shews us its Original that it is of Celestial extraction created immediately by the Father of Spirits a beam of the Sun of Righteousness a bubble of the Fountain of Life of a much higher descent then the House of Clay and earthly Tabernacle the Body Gen. 2.7 Heb. 12.9 Zach. 12.1 It acquaints us with its duration that it runs parallel with the line of eternity and swallows up Years and Ages and Generations and thousands of thousands and millions of millions as small drops and minutes and nothings in the bottomless Ocean and endlesness of its abode and continuance When the Body like the Sacrifice falleth to the Earth and is turned into ashes the Soul like the Flame aspireth and ascendeth to God Eccles 12.7 Philip. 1.23 Math. 10.28 Math. 22.31 32. It manifesteth the Souls capacity how no Being is excepted from its consideration all are within its compass and horizon It can view every with its intellectual Eye It is not bounded with corporeal Beings nor limited with material Objects nor circumscribed with created Essences but is capable of apprehending the first Cause the Being of Beings the Original of all things It is able not only to retrospect upon its own motions and to survey the several parts and ranks and orders and rarities and delicacies and excellencies of the Earth and this sublunary World but also to ascend to the highest Heavens and behold the beautiful Face of the blessed God till it hath lookt it self into the very likeness and thereby rendred it self fit and meet for his dearest Love and eternal Embraces The excellency of our Souls doth eminently appear in its receptiveness of the Divine Image Great Princes do not stamp their Image on mean things as Brass and Pewter but on the most excellent metals as Silver and Gold Eph. 4.23 24. Coloss 3.10 Gen. 1.26 And its capableness of enjoying immediately the blessed God To stand before Kings doth both speak and make a person honourable and worthy Prov. 22.29 Isa 43.5 God alone is the Fountain of Honour and the Standard of Excellency Every Being is his Coin and he stampeth on it the rate it shall go at The Holiness and Happiness of the rational Creature consisteth in these two His Holiness in conformity to God his Happiness in communion with him And these two have a dependance on each other They onely who are like him can enjoy him If we say we have fellowship with him and walk in darkness we lie and the Truth is not in us 1 John 1.5 Holiness or the Image of God is not onely an indispensable condition without which no man shall enjoy God Heb. 12.14 John 3.3 But withall an absolutely necessary disposition without which no man can enjoy God Coloss 1.12 2 Cor. 5. And as Conformity disposeth for Communion so Communion increaseth Conformity Vision causeth assimulation in Nature Gen. 31.38 39. Grace 2 Cor. 3.18 And glory 1 John 3.2 Though the motions of the Vnderstanding and Will are in some respect circular yet the Vnderstanding is the first mover and the leading faculty and so the knowledge of the blessed God is both antecedent to and productive of this Image Though the knowledge of Creatures puffeth up polluteth and so debaseth and destroyeth the Soul sinking it the deeper into Hell as a Vessel laden with Silver and Gold and the most precious Commodities when it miscarrieth sinketh the deeper for its weight and burden 1 Cor. 8.1 Luke 12.47 48. Yet the Knowledge of God is humbling advancing purifying and saving Job 42. 2 Peter 3.18 John 17.3 The incomparable excellency of the boundless blessed God is the Subject of this Treatise which I present to you both as a Testimony of the Honour and Service I owe to you and of my desire to be instrumental for your spiritual and eternal good The Subject is the highest imaginable and though the manner of handling it be plain and ordinary and infinitely below and unbecoming the Divine Majesty For who can express his noble Acts or display all his Praise Psal 108.2 yet the matter of it doth deserve and may prevail for your acceptance of it If Knowledge be the excellency of a Man and differenceth him from a Beast surely then Divine Knowledge or the Knowledge of God in Christ is the excellency of a Christian and differenceth him from other Men. Our awe of love to and trust in the Divine Majesty are founded in the right knowledge of him Creatures the more they are known the less they are esteemed but the more the blessed God is known the more he is prized desired and obeyed Psal 73.25 Psal 76.7 Psal 90.11 Psal 9.10 Our hatred of Sin and contempt of the World proceed from our acquaintance with God He onely hath hateful thoughts of Sin and self-loathing apprehensions because of it who hath seen the great and glorious the good and gracious God whose Authority is contemned whose Law is violated whose Name is dishonoured whose Image is defaced and whose Love is abused by it Job 42.6 Isa 6.5 He onely lives above this present evil World and all the Riches and Honours and Pleasures thereof who can look beyond it to the infinite God and those unsearchable Riches and Weights of Glory and Rivers of Pleasures that are in and with him That which was rich and glorious and pleasant to a Soul before hath now no worth no glory no pleasure by reason of that wealth and glory and pleasure which doth so infinitely exceed When the
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-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
ever gave to him They who give to him their Love and Fear and Trust and Names and Estates give nothing to him We can give nothing to him to whom we owe all Besides all we have and are and do and suffer for him addeth nothing to him His declarative glory may but his essential glory or glorious essence admits not in the least of any increase or decrease But no other Being is absolutely perfect Men are exceeding imperfect since their Falls They are so far from being above all additions that they stand in continual need of Additions They need the Air to breath in the Earth to bear them Food to strengthen them Rayment to cover them Fire to warm them Sleep to refresh them They want Righteousness to justifie them the Holy Ghost to sanctifie them Love to comfort them and Mercy to save them Man is an heap of Infirmities an Hospital of Diseases and a bundle of Imperfections He is so far from being absolutely perfect that in a moral consideration since his Apostacy he is not perfect in his kind And though Angels are more perfect then Men yet they are imperfect to God Angels 't is true are perfect in their kind but not perfect in all kinds something may be added to them something may be taken from them The highest Angel may be higher and the holiest Angel may be holier and the best of them may be better Though the Stars differ from each other in brightness and glory yet none of them is a Sun Though Angels differ from Men and each from others in honour and excellency yet none of them is a god none of them is absolutely perfect 5. God is an universal Being he hath all good eminently and virtually in himself Whatsoever excellencies are scattered and dispersed among the Creatures in Heaven or in Earth they are all united in and centered after an infinite manner in the Creator It 's a true Rule in Phylosophy Quod efficit tale est magis tale Whatsoever good is in the effect is more abundantly in the cause Now God being the principle and cause of all the good and excellency that is in every Creature it must of necessity be more abundantly in him As some Potions have the quintessence of many Herbs many Drugs in them so God hath the quintessence of all Creatures and infinitely more in him For this cause he is called by and compared to whatsoever is good and answerable either to necessity conveniency or delight Sometimes to that good which is necessary as to life John 1.4 To the Fountain of life Psal 36.9 To Light John 1.9 To the Father of Lights James 1.17 To Food as to Bread yea living Bread John 6.51 To water yea living water John 4.10 To Rest Return to thy Rest O my Soul for the Lord hath dealt bountifully with thee Psal 116.7 He is the onely Ark wherein alone the Dove wearied about the waters of this World can find rest Sometimes he is compared to that good which is convenient as to an Habitation Psal 90.9 10. O Lord thou hast been our dwelling-place from all Generations To Health Psal 42. ult To Peace 2 Cor. 13.11 To Protection or Defence as a Shield which defends the Body from the shot or thrusts of men Gen. 15.1 To a Wall of Fire which defends the Traveller from the fury of Beasts Zechar. 2.5 To a Refuge which secures the Army when 't is foy'ld by the Enemy Psal 57.1 To a Rock a Fortress an high Tower Psal 18.2 Sometimes he is compared to that good which is delightful As to Riches Job 22.24 25. To unsearchable Riches Eph. 3.8 Durable Riches Prov. 8.18 To Honour and Glory as a Royal Diadem He is called a glorious Lord Isa 33.21 Said to be the Glory in the midst of his People Zach. 2.5 To joy and pleasure Psal 43.4 To Relations he is a Father 2 Cor. 6.18 An Husband Hos 2.19 To a Feast of fat things of Marrow and Fatness of Wine of Wine on the Lees well refined Isa 25.6 Which are the delight of the Pallat To Beauty which is the delight of the Eyes Cantic 5.10 ult To sweet Smells which are the delight of the Nostrils Cantic 4.10 Cantic 1.3 To the most harmonious Musick which is the delight of the Ears His mouth is most sweet or sweetnesses Cantic 5.16 My Soul failed when he spake so ravishing was his Voyce Cantic 5.6 To Truth which is the delight of the Understanding Psal 31.5 John 14.6 To Good which is the delight of the Will Math. 19.17 Thus God is not one good but all good The truth is all the good all the excellencies that are in Men or Angels are not worthy to be a shadow or foyl to set off those excellencies that are in God All good is in one God Mark 10.29 30. But Creatures are but particular Beings Man is but a particular Being a low limited Being What is Man that is a Worm or the Son of Man that is a Worm Job 25.6 There is some good in one man and some good in another man but not all good in any man no not in all men Angels are but particular Beings little Beings One Angel is one drop another Angel another drop a third Angel a third drop every one is but a drop None of them is an Ocean as God is which containeth all those drops and infinitely more 6. God is an unchangeable Being not only without but uncapable of the least alteration He is the same Yesterday to Day and for Ever Heb. 13.8 He is what he was and what he will be eternally He is the same since the World was made that he was before the World and that he will be when this World shall be no more With him is not the least variation or shadow of turning James 1.17 No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or variableness It is an Astronomical word taken from the heavenly Bodies which suffer many Declensions and Revolutions which they call Parallaxes Though those heavenly Lights are variable have their increases and decreases their times of rising and setting yet our Father of Lights is not variable He knoweth no rising or setting no increasing or decreasing but shineth alwayes with the same light and lustre with the same beauty and brightnesse Nor shadow of Turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lesser Luminaries or Stars according to their different Postures have divers shadowings or obumbrations according to their nearness to or distance from the Sun their shadows are greater or lesser but our Sun is still the same knoweth no clouding no shadowing no eclipsing When God hates those Angels as Apostates whom first he loved as created pure and holy he is still the same the change is not in God but in them Bring Clay to the Sun it hardens it bring Wax to the Sun with the same influence it softens it without any alteration in the Sun When God punisheth a Man that is wicked and prospereth the same Man becoming a Penitent he
duration they enjoy part to day part to morrow part the next day every moment addeth to their duration what is past they do not enjoy nor what is to come but onely what is present and thus it is also with Souls of Saints in Heaven 8. God is a simple Being In this I take simplicity not as opposed to Wisdom for in him are all the Treasures of Wisdom and Knowledge Coloss 2.9 but as simplicity is opposed to mixture and compositon Thus there is a simplicity in the Gospel 2 Cor. 12.3 So any thing the more simple it is the more excellent it is God is a most pure simple unmixed indivisible Essence he is uncapable of the least composition and therefore of the least division He is one most pure one without all parts members accidents and qualities Whatsoever is in him is himself his very Being therefore that which is a quality in a Man or Angel is attributed to God in the abstract Men and Angels are wise but God is wisdom Prov. 9.1 Men and Angels are holy but God is Holiness Isa 63.15 God is all Essence all Being and nothing else But how unlike are Men or Angels to God in this Man is a grosly compounded being he is compounded of a Body and a Soul Gen. 2.7 His body is compounded of members and parts his members and parts are compounded of bones and bloud and flesh and skin and sinews Job 10.11 His Soul is compounded and so are the highest Angels of substance and accidents of essence and faculties the substance of Man's Soul and of Angels and their qualities are distinct things Their Wisdome is one thing their Power another thing their Holiness a third thing and all distinct from their Essence An Angel may be an Angel and a Man may be a true Man and yet be foolish weak and wicked Their Understanding differeth from their Wills their Wills differ from their Affections their Affections differ from both and all from their beings But in God all these are one indivisible Essence to will and to understand and to love and to hate and to be are all the same and one in God CHAP. VI. God incomparable in his Being as it is Infinite and Incomprehensible GOd is an infinite Being He is a Being that knoweth no bounds no limits His Being is without all measure all degrees and determinations His Vnderstanding i. e. Himself who is all Understanding is infinite Psal 147.5 God is a Sphear whose center is every where and whose circumference is no where Behold the Heavens and Heaven of Heavens cannot contain thee how much less this House which I have built 1 Kings 8.27 The starry Heavens or Firmament is large it compasseth the whole Earth and Ocean this terrestial World is but a point to it but the Heaven of Heavens or the emperial Heaven is larger it containeth the lower Heaven but cannot contain the God of Heaven No ubi no place can define or circumscribe him He is neither shut up in any place nor shut out of any place He is above place without place yet in all places Whither shall I go from thy Spirit or whither shall I flee from thy presence If I ascend up into Heaven thou art there If I make my Bed in Hell Heaven and Hell are most opposite places Behold thou art there If I take the wings of the Morning and dwell in the uttermost parts of the Sea Even there shall thy hand lead me and thy right hand shall hold me Psal 139.7 8 9 10. God is in Heaven Earth Sea Hell and infinitely more where there is neither Heaven nor Earth nor Sea nor Hell O what a Being is the blessed God who is boundless not onely in his duration of which we have spoken before and in all his Perfections and Attributes of which we shall speak hereafter but also in his Essence and Being No place can circumscribe him and no ubi can define him He is over all Creatures by his Power and Dominion in you all by his Essence and Influence and through all by his Providence Ephes 4.6 He is every where not onely virtually as the Sun by his beams nor authoritatively as a King by subordinate Officers not at all by multiplication as the Loaves filled that place which they did not before the Miracle or by extention as the rational Creature filleth that place when a Man which he did not when an Infant nor by local motion from one place to another as all bodily animate Creatures or by division as our Bodies are part in one place and part in another or by commixtion as the Air mingleth it self with the terrestrial World but essentially after an unspeakable manner As Philosophers say of the Soul It 's whole in the whole body and whole in every part of the body So I may say of God He is whole in the whole World and whole in every part of the World yea if he should please to make 10000 Worlds he would fill all and his whole Essence be in every part of each World and yet without the least extension or multiplication or motion Homo est in loco circumscriptive Angelus definitive Deus Repletive But are Men or Angels like to God in this Alas they are finite limited Beings less then drops to this Ocean Man is in a small place so as to fill it up by commensuration of parts and to exclude all other Bodies but himself is circumscribed in it Angels though they are not in a place so as to exclude Bodies yet they are in an ubi or space so as to conclude themselves therein they are in a finite compass beyond which their being extendeth not they are so here that they are not there so in Heaven that they are not on Earth at the same time But God is every where in his whole Essence every moment He filleth all in all Eph. 1. ult God is an incomprehensible Being such a Being as no Creature whether Man or Angel can comprehend or perfectly understand This floweth from the former if he be infinite he must of necessity be incomprehensible for a finite Being as all are beside himself can never comprehend what is infinite There is no proportion between a boundless Being and a bounded Understanding But there must be a proportion between the mind of the Creature and that object which is fully understood by it The Sun may be contained in a small chink and the Sea in a Nutshell sooner then God can be contained in the limited understanding of Men or Angels Job 26.14 Lo these are parts of his wayes viz. Hell is naked before him ver 6. He hangeth the Earth upon nothing ver 7. He bindeth up the Waters in his thick Clouds and the Cloud is not rent under them ver 8. He hath compassed the Waters with bounds ver 10. The Pillars of Heaven tremble at his Reproof ver 11. c. but how little a portion is heard of him The Vulgar read it How little
what poor pitiful Nothings what is a strong Sampson to the Almighty God but as straw as chaff as rotten wood as all weakness what is the Age of Methuselah to the duration of the eternal God to whose Age Millions of years add not a moment but as a minute as nothing Psal 39.5 What is the wisdom of Solomon to all the treasures of wisdom and knowledge which are in the only wise God but a curious web of folly Coloss 2.9 What is the holiness of an Angel to the holiness of God but as a candle to the Sun yea as perfect night and darkness to the Noon-day O therefore how shouldst thou labour to know this God how industrious shouldst thou be to be acquainted with him When the Queen of Sheba had heard of the extraordinary knowledge and abilities of Solomon she came from the utmost parts of the earth to see his person and to hear his wisdome But behold Reader a greater than Solomon is here Solomon was an Ideot an Innocent to this object which I request thee to know The understanding of God is infinite Psal 147.5 There is no searching of his understanding Isa 40.28 Indeed it is bottomless and therefore can never be found out His knowledge can never be known fully no not by Angels themselves Do men beat their brains and consume their bodies and waste their estates and deny themselves the pleasures of the flesh as many Heathen have done for the knowledge of nature of the heavenly bodies and their motions of the Sea and its ebbing and flowing of the earth and the creatures thereon when after all their search they were still at a loss and for all the knowledge they attained they proved but learned Dunces what wouldst thou then do for the knowledge of the God of nature of the mighty possessor of Heaven and Earth of him to whom all things are less than nothing of him the knowledge of whom will make thee wise to Salvation O Friend this is the only knowledge worth seeking worth getting worth prizing worth glorying in Jer. 9.23 24. Thus saith the Lord let not the wise man glory in his wisdom neither let the mighty man glory in his might nor the rich man glory in his riches Worldly knowledge strength wealth are not worth glorying in what then is The next verse tells you But let him that glorieth glory in this in what that he understandeth and knoweth me that I am the Lord c. This is a jewel that a man may boast of and glory in that he knoweth me that I am the Lord. There is an excellency in all knowledge Knowledge is the eye of the Soul to direct it in its motions it is the lamp the light of the Soul set up by God himself to guide it in its actions The understanding of man is the candle of the Lord Prov. 20.27 Without knowledge the Soul is but a Dungeon of darkness and blackness full of confusion and terror But there is an incomparable excellency in the knowledge of this incomparable God The object doth elevate and heighten the act There is a vast difference between the knowledg of earthly things and heavenly things between the knowledge of wise strong faithful merciful just holy men and the only wise omnipotent unchangeable righteous most holy God Only before I proceed to the urging this Use I would desire thee Reader to take notice what knowledge of God it is which I am pressing thee to labour for it is not a meer notional speculative knowledge though a knowledge of apprehension is a duty necessary Eph. 5.17 Psal 143.8 Heb. 8.9 10. but an experimental knowledge Thou hast made me to know wisdom in my secret parts Psal 51.6 The heart is called the secret part because known only to God 1 Kings 8.39 such a knowledge as affecteth the heart with love to him and fear of him and hatred of what is contrary to him true knowledge takes the heart as well as takes the head Psal 1.6 1 Kings 8.38 Phil. 3.10 and influenceth the life 1 Joh. 2.4 He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him Coloss 1.9 10. John 10.4 5. Right knowledge though it begin at the head doth not end there but falls down upon the heart to affect that and floweth out in the life to order and regulate that Coloss 1.10 We pray for you that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding for what end and to what purpose that ye might walk worthy of the Lord unto all pleasing being fruitful in every good work To enforce this Use I shall give thee two or three Motives and as many means To encourage thee to study the knowledge of this God consider these three properties of it 1. The true knowledge of this God will be a sanctifying knowledge If thou hast any thing of a man I mean of Reason in thee holiness which was thy primitive perfection which is the Image of the incomparable God and will fit thee for his special love and eternal embraces will be a strong and cogent argument with thee Now this knowledge of God will conform thee to God render thee like unto him who is the pattern and standard of all excellency As I said before knowledge is the eye by which we see God and the vision of God causeth an assimulation to him But we all with open face beholding as in a Glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of our God 2 Cor. 3.18 The Blackamore that often look'd on beautiful pictures brought forth a beautiful Son We are often changed into the postures and fashions yea and dispositions of those whom we much converse with on earth surely then acquaintance with the gracious and Holy God will make us in some measure to resemble him Other knowledge pollutes and defiles the soul Oftentimes the more men pick the lock of Natures Cabinet and look into her riches and treasury her secrets and mysteries the more Atheistical they are and forgetful of the God of Nature Hence Religio Medici is irreligion they see so much of the operations of nature that they ascribe the principal efficiency to the instrument And hence the wisdom of the Philosophers counted the wisest men in the world is folly 1 Cor. 3.19 And though they professed themselves to be wise yet they became fools and were guilty of all manner of wickedness Rom. 1.22 to the end And what was the reason but this they knew not God with all their knowledge 1 Cor. 1.21 Ignorant heads are ever accompanied with irreligious hearts and both are attended with Atheistical lives Eph. 4.18 The Apostle tells us of the Heathen that they were estranged from the life of God an holy life through the ignorance that was in them because of the blindness of their hearts So Hos 4.1 2 3 4.
is the high and lofty one that inhabiteth eternity every moment to whom a thousand years yea millions of Ages are but as one day as one moment whose duration is uncapable of the least accession who is boundless in his being omnipotent in his power unsearchable in his wisdom unconceivable in his grace and infinite in all his perfections He dwelleth in that light that is inaccessible before him Angels the highest of creatures vail their faces to him the whole Creation is less than nothing and vanity This God who is offered thee made all things of nothing supports all things influenceth all things and is all things and infinitely more than all things He is so needful a good that thou art undone without him This was the misery of the Heathen on earth Eph. 2.12 and of the damned in Hell Math. 25.41 the very Hell of Hell He is so plentiful a good that thou art perfectly happy in him Psal 144. ult thou needest no more He is the Heaven of Heavens Psal 16. ult the safest refuge O Friend what dost thou think of having this God for thy portion Is it not worth the while to have this God for thy God wilt thou not say Forasmuch as there is none like unto thee O Lord thou art great and thy name is great Who would not fear thee O King of Nations Jer. 10.6 7. Again the God who is offered thee is the Well of Salvation the Lord of life the God of all consolation an Hive of sweetness a Paradice of pleasure an Heaven of joy He is the richest grace the dearest love the surest friend the highest honour the vastest treasure the exactest beauty the chiefest good and the fullest felicity He is one that can enlarge and sute all thy faculties relieve and answer all thy necessities fill up and satisfie all the capacities of thine Heaven-born soul God is a good which Christ died to purchase for thee Eph. 2.13 1 Pet. 3.18 And surely if Christ thought him worth his blood he is worthy thine acceptance God is a comprehensive universal good not one but all good Riches Honours Pleasures Friends Relations Health Life Earth Heaven this World the other World all the good of both Worlds and infinitely more and art thou not covetous of such wealth that is better worth than both worlds Philip. 4.19 Psal 23.1 Gen. 17.1 God is an everlasting good a good that will stand by thee and abide with thee when all other good things shall fail thee 1 Tim. 6.7 Psal 73.25 He is that good which thou wouldst have if thou art well in thy wits he is that good which thou shouldst have if thou answerest the end of thy Creation he is that good which thou must have if thou art not eternally miserable He is the only suitable satisfying good which hits the nature and fits the desire of the rational creature O Reader I say again what dost thou think of having this incomparable God for thy God Surely by this time thy heart may well melt into astonishment that he will allow thee to seek so matchless a portion Well what sayest thou to him Is it not worth the while to have him for thine to whom thou wilt call in the day of distress to whom thou wilt cry in a dying hour when thy Soul stands quivering on thy lips ready to take its flight into the unknown Regions of the other world when Devils will be waiting to seize it as soon as ever it leaves the body to hale it to the unquenchable flames of hell when thy Friends and Relations shall be weeping and wailing by thee but unable to afford thy dying body the least Cordial or thy departing soul the least Comfort Ah friend what wilt thou do in such an hour which is hastening on thee without the incomparable God Believe it though thou mayest live without him thou canst not dye without an infinite horror without him Is it not worth the while to have him for thine to whom thou must stand or fall for ever from whose mouth thy sentence of eternal absolution or condemnation must come and who shall judge thee to thine unchangeable state of life or death though thou mayest think thou canst do well enough at this day with the world for thy portion yet what wilt thou do at that day when the world shall be in a flame if God be not thy portion Art thou willing or not to have this God for thine What sayest thou Canst thou find in thine heart to deprive thy precious soul of such an inestimable treasure and to leave it naked in the other world to the cruelty of Devils and the dreadful curses of the Law Methinks though I have spoken little yet I have said enough to one that will but let his reason judge to draw out thy most earnest desires after this incomparable God 2. Consider upon what terms thou mayst have this God for thy God You may possibly think that so boundless a good must cost you very dear and the price must be vast of a pearl that is so matchless but lo to thy comfort all the condition which God requireth of thee is only to accept him heartily and thankfully in his Son Canst thou have any thing cheaper wouldst thou desire him in his terms to fall lower nay is it possible so to do and make thee happy Nor can he be thine unless thou receivest him for thine It 's a poor favour that is not worth acceptance Do but take him for your happiness and you shall have him for your happiness Thou givest more for thy bread thy cloaths thy house for the needful comforts that are for the support of thy frail body than thou needest give for the great glorious incomprehensible incomparable God Thou payest money for them but thou mayst have him without money and without price One would think that the equity of the condition should both amaze thee and allure thee Consider I say God doth not require of thee things impossible to thee he doth not say if thou wilt remove Mountains dry up Oceans stop the course of Nature create worlds I will then be thine as great as I am He doth not say if thou wilt satisfie my justice answer the demands of my law merit my love and favour then I will be thy God No he himself hath done all this for thee by the death of his Son All he desireth is that thou wouldst accept him in his Son for thy God Nay he doth not require of thee any thing that is barbarous or cruel as the heathen Deities did by the Devil of their worshipers He doth not say if you will lance and mangle your bodies as Baals Priests did if ye will go bare-foot in Sackcloth long and tedious pilgrimages as the Papists do if ye will offer your children in the fire and give the fruit of your bodies for the sins of your souls as some did then I will be your God Again he doth not require of thee
God of Glory appeared to Abraham he quickly and quietly left his Country and Kindred and followed God not knowing whither he went Gent 12.1 2. Acts 7.3 If the God of Glory appear to your Souls you will soon wink upon these withering Vanities broken Cisterns and gilded Nothings and count them all but Dung and Dross for the excellency of the Knowledge of him in Christ. You have begun well go on and persevere in well-doing I shall give you the same Counsel which the Holy Apostle giveth to those of whom he was perswaded that they had those things which accompanied Salvation Heb. 6.9 Take heed least there be in you an evil heart of unbelief whereby ye should depart away from the living God Heb. 3.12 Look diligently least ye should fail of the Grace of God Heb 12.15 When false Coin is common abroad we are the more careful what Money we take when much false Grace is up and down amongst us and so many please themselves with their Profession or spiritual Priviledges or sacred Performances or siding with this or that Party form of Worship or the respect and repute they have with others It concerns you to be the more suspicious of your Selves least you should fail of that Grace of God which conformeth the Heart to the nature and the life to the Will and Law of God SIR YOu are descended of a worthy ancient and religious Family Your Grand-Father as I have heard was eminent for Holiness Your Father is noted and honoured for one that feareth God above many you have hereby the more encouragement advantage and engagement to exercise your self to godliness Tamerlane made it his practice to read often the Heroick Deeds of his Progenitors not as proud of them or boasting in them but as glorious Patterns to inflame his Soul with a love of their Vertues Man is a Creature that is led more by the Eye then the Ear by Patterns then by Precepts and no Patterns are more prevalent then of those whom Nature and Grace oblige us to esteem and affect These examples above all others as flaming Beacons on an Hill call us to a stout defence of Vertue when it 's invaded by its Enemies Alexander finding one of his Name cowardly charged him to change his Name or to become valiant When one of the Scipio's descended of Scipio Affrican became dissolute The Roman Senate order'd him to put off that Ring which he wore as the Badge of his Noble Family because by his vicious Life he was a Reproach to it The truth is a wicked Son of a godly Father as Uriah carrieth Letters of his own condemnation about him causing the Patterns and Precepts of his Family to be Auxiliaries to his own reproach and infamy whilst the light and lustre of his Ancestors renders his works of darkness the more gross and palpable I mention not these things as suspecting your integrity but to provoke and quicken you to the greater care and circumspection in your carriage and conversation MADAM YOur Birth is ††Daughter to the Right Honourable the Lord Paget Honourable but such Honour without Holinesse extends not beyond the Meridian of this World Grace onely is eternal Glory That Honour which is woven in the finest Tapestry of earthly Priviledges will lose colour and fade away but the Knowledge of God is a possession for ever Nobility by Parents is but Nobility by Parchment and that is but skin-deep at most and will wast with time Godliness alone is that Nobility which no Age can consume and which will run paralell with the line of eternity The whole Earth hath not a pleasanter sight then Greatness joyn'd with Goodnesse Greatness it self is venerable but Goodness joyn'd with it addeth a new Splendour and lustre to it as a sparkling Diamond set in a Gold-Ring it attracteth the Eyes and challengeth a greater reverence and respect from all Evil Greatnesse is a swelling Dropsie a Disease of the Body Politick as intolerable a burden as the Earth groanes under but Grace and Vertue are the more excellent and amiable by the greatnesse of the Person in whom they dwell It will be your Crown and Credit to prefer God before the World to esteem Holinesse as the onely Beauty and a Title to the Covenant as the onely Riches of your immortal Soul Ye have both near and dear Relations whose Hearts will rejoyce in your perseverance and progress in the wayes of God's Commandements That you may be helps to each other in the best things provoke one another to love and to good Works live long together on Earth and for ever together in Heaven is the prayer Of your Servant in the Lord Geo. Swinnocke The several CHAPTERS IN THIS TREATISE CHapter 1. The Preface and Coherence of the Text Page 1. Chap. 2. God incomparable in his Being pag. 11. Chap. 3. God incomparable in his Being as from himself for himself and wholly independent on any other pag. 17. Chap. 4. God incomparable in his Being as it is absolutely perfect universal and unchangeable pag. 23. Chap. 5. God incomparable in his Being as it is eternal and without composition pag. 33. Chap. 6. God incomparable in his Being as it is infinite and incomprehensible pag. 40. Chap. 7. God incomparable in his Attributes his Holiness and Wisdom pag. 51. Chap. 8. God incomparable in his Attributes in his Knowledge and Faithfulness pag. 76. Chap. 9. God incomparable in his Mercy and Patience pag. 88. Chap. 10 God incomparable in his Attributes as they are from him as they are his Essence as they are all one in him as they are in him in an infinite manner pag. 99. Chap. 11. God incomparable in his Works Creation and Providence pag. 106. Chap. 12. God incomparable in the Work of Redemption He can do all things pag. 124. Chap. 12. God incomparable in the manner of his working He worketh irresistibly arbitrarily pag. 133. Chap. 13. God incomparable in his working He doth it with the greatest ease and without any help pag. 141. Chap. 14. God is incomparable in his Word in its Authority Condescension and Efficacy pag. 154. Chap. 15. God is incomparable in his Word Purity Mysteries Phophesies pag. 165. Chap. 16. God incomparable in his Word as it is converting affrighting and comforting pag. 174. Chap. 17. How great is the malignity of Sin which contemneth dishonoureth and opposeth this God pag. 182. Chap. 19. Shewing how great is the madness and misery of impenitent Sinners pag. 193. Chap. 21. How moustrous is their Pride who compare themselves with the incomparable God pag. 209. Chap. 22. Incomparable Worship and Service due to God pag. 217. Chap. 23. Motives to acquaintance with the incomparable God the knowledge of whom is sanctifying satisfying and saving pag. 237. Chap. 24. Means of acquaintance with God a sense of our ignorance attendance on the Word servent Prayer Chap. 25. Exhort to choose God for our Portion Chap. 26. Give God the glory of his incomparable
Eyes Ears or Tastes or by species taken in by the Sense and imprinted on the phantasie which are thence offered to the Understanding or else by Faith and the report of others or by discourse and ratiocination He knoweth one thing by another the Conclusion by Mediums and Premises the Causes by the Effects and the Consequents by the Antecedents Saints and Angels in Heaven know things in God not in themselves God knoweth all things in themselves and seeth all things in himself as in a Glass Man in this World must have a two-fold Light to see by A light in his Eye and a light in the Air But the Father of Lights needs no light to see by Darkness and Light are both alike to him Psal 139.12 His Eyes are as a Flame of Fire He seeth in the Dark Revel 1.14 God knoweth all things at once uno actu uno ictu as they say Creatures know one thing by another and one thing after another Their Understandings are unable to take in many Objects at once much less able to take in all Objects at once but God seeth all things at one View The Lord looketh down from Heaven he beholdeth all the Children of Men's From the place of his Habitation he beholdeth all the Inhabitants of the Earth Psal 33.13 14. The Eye of Man may see many things at once as an Hive of Bees but if it will see other things it must remove the sight though the Mind of Man can take in more then the Eye as a whole Country or World at once yet 't is onely the lumpe of gross if it would take the distinct knowledge of them it must remove from thought to thought but God takes all distinctly particularly at once God knoweth all things from everlasting before ever the World had a Being Men and Angels may know what is when it is but cannot know it as God doth before it was Acts 15.18 Known to God are all his Works from the beginning of the World Before he erected the curious frame of the World he knew all the Rooms and Furniture in it all the motions and actions of all the Inhabitants of it He doth by one pure simple undivided eternal act of his Understanding know all things perfectly immediately distinctly every moment 6. God is incomparable in his Truth and Faithfulness Truth is that Attribute in God whereby he is in himself as he reveals himself to be and in his sayings and doings as he speaketh and acteth God is Truth in himself and Truth towards his Creatures He is Truth in himself 1. As he truly is and really existeth Hence he is stiled the true God Jer 10.10 John 17.3 in opposition to Idols or false gods 1 Thess 1.9 So he is truly infinite truly all-sufficient truly eternal truly immutable c. 2. As he is the unchangeable Archetipe and Idaea of all true things without himself so all created things are true as they answer their patterns in his mind 3. In his immanent Actions as his Decrees and eternal Resolutions are all certain and attain a punctual accomplishment Psal 33.11 He is never deceived nor disappointed in his Purposes God is Truth towards his Creatures 1. In his Works as all his Actions of Creation Preservation Government Redemption are real and not chimera's or appearances Rev. 15.3 Psal 111.7 Deut. 32.4 Psal 25.10 2. In his Words all he saith is Truth His Precepts are true a perfect Rule of holiness without any defect Psal 119.86 All thy Commandements are Faithfulness verse 142. Thy Law is the Truth All his Promises are true and shall be performed Not one good thing faileth of all that the Lord our God hath promised Josh 23.14 Hence the Gospel the compendium of all the Promises is often called The Word of Truth James 1.18 And the Covenant of Grace is called Sure Mercies Isa 55.3 All his Praedictions are true and come to pass in their Season Hab. 2.3 Rev. 22.6 7. These are true and faithful Sayings Gen. 49.10 His Threatnings are true and fail not Rom. 2.2 of their accomplishment 2 Kings 9.26 36. He is Truth it self John 14.6 John 17.6 Abundant in Truth Exod. 34.6 Truth Truth The Lord God of Truth Psal 34.5 A God that cannot lie Titus 1.2 All lying ariseth either from forgetfulness Men break their word because their Memories are slippery but Oblivio non cadit in Deum He is ever mindful of his Word Luke 1.72 To remember his holy Covenant Psal 106.46 Psal 111. 5. He will ever be mindful of his Covenant Or from weakness some would but want power to make good their Promises though they were able when they promised yet they are by some Providence or other disabled before the day of performance comes but the strength of Israel cannot lie 1 Sam. 15.29 The Rock the eternity of Israel cannot lie Or from Wickedness some can but will not make good their words but God cannot be charged with any wickedness Psal 92. ult There is no unrighteousness in him 1 Kings 22.23 Ezek. 14.9 Men may be true Psal 15.4 Angels are true but neither Men nor Angels are true as God is let them be put in the Scales with God And Men of high degree are Vanity and Angels of the highest degree are a Lie to be laid in the Ballance they are altogether lighter then Vanity Psal 62.9 Read over God's Truth in himself and you will see how far Angels come short thereof Are they the Exemplar of all things are all things true as they agree with the Idaea's in their minds Consider his Truth towards his Creatures Can it be said of an Angel as of God The Angel that cannot lie hath promised Titus 1.2 Are they under an absolute impossibility of deceiving Surely if they be considered in themselves it was as possible for them to lie as for the Father of Lies It 's said of God It is impossible for him to lie Heb. 6.18 But this cannot be spoken of Elect Angels considered in themselves God is so true that he onely is true all to him are Lyars Rom. 3.4 Revel 3.7 14. CHAP. IX God incomparable in his Mercy and Patience 7. GOD is incomparable in his Mercy Mercy is an Attribute of God whereby he pittieth and relieveth his Creature in misery It 's an Attribute which relateth to the Creature onely God knoweth himself and loveth himself and glorifieth himself but he is not merciful to himself It is an Attribute that relateth to the Creature in misery Justice seeks a worthy Object Grace is exercised towards an unworthy Object but Mercy looks out for a needy an indigent Object God is bountiful and gracious to Elect Angels because they could not deserve that perfection and happiness which they enjoy but he is not merciful to them for they were never miserable Fallen Man is the proper Object of Mercy as being not only undeserving of the least good but as also having plunged himself into all evil Mercy is an Attribute whereby he pittieth his
Governors themselves on Earth that seem to be above all Government Kings and Princes seem to be absolute and wholly at their own disposal Who may say to a King What dost thou Many will tell us That their Hands are their own to do what they please but more will acknowledge that their Hearts are their own to think as they please But alas they cannot command their Hands to do what they will their Hands are ruled over-ruled by him Act. 4.28 Herod and Pontius Pilate were gathered together to do what thy Hand determined to be done In like manner their Hearts are not in their own Hands to think as they will but in God's Hand to think what he will The Heart of the King is in the Hand of the Lord and he turneth it as the Rivers of Water which way he pleaseth Prov. 21.1 As the Husbandman turneth the Sluces into his Ground this way or that way into this Channel or that Channel as he thinks best for his own advantage so God turneth the Hearts of Kings this way or that way which way he seeth most for his Glory Prov. 16.9 A mans heart deviseth his way but the Lord directeth his steps No man is Master of himself so much as of his Thoughts that Heart that deviseth its way is directed in those devices by God The Sun is higher then an earthly Prince and seems to be his own guide he acteth naturally and so necessarily But if he speak to the Sun it riseth not and he sealeth up the Stars Job 9.9 He hath a Negative Voice upon the motions of all Beings He governeth the lowest as well as the highest As none are so high as to be above his Precepts so none are so low as to be below his Providence The highest must remember him and he doth not forget the lowest Are not two Sparrows sold for a Farthing yet not one of them falls to the ground without your Fathers providence Math. 10.29 Sparrows seem to fly at liberty and to fall casually but even their flight is directed by God and their fall ordered by him They neither fly nor fall accidentally but providentially He governeth the most stubborn Creatures those which seem wholly ungovernable The Winds the high Winds Whirle-Winds seem to cast off and scorn all Rule and Government but these Winds are at his will Stormy-Winds fulfil his Word Psal 148.8 When they rush forth with such irresistable force that neither Men nor Trees nor Horses can stand before them He rideth on their Wings and hath them more at command then a skilful Rider hath an Horse to turn this way or that way at his pleasure Psal 104.3 Psal 18.10 They are all at his beck He causeth them to blow Psal 147.18 And ceaseth them Matth. 8.26 The wise man tells us He hath them in his fist Prov. 30.4 He can hold them fast or let them loose as a man what he hath in his fist The Waves seem rougher then the Winds The Waters are moist Bodies that are with much difficulty contained in their own bounds especially when the Winds cross them contend with them but he sitteth on the Floods Psal 29.11 As a Prince on his Throne enjoyning and forcing Obedience and Submission He bindeth the Waters in a Garment Prov. 30.4 As Women their sucking Infants in Mantles with swadling-Bands which they cannot get out of though the Sea be such a Giant such a Monster that it swalloweth up thousands and burieth them in its Belly that it maketh all to shake and tremble when it roareth and rageth yet to God it 's but a little Infant which he ordereth as he pleaseth and can lay to sleep or make quiet in an instant when it 's never so tempestuous When I made the Cloud the Garment thereof and thick Darkness its Swadling-Band Job 38.9 Some earthly Princes heated with Passion and drunk with Pride have cast Shackles into the Sea threatning it with bondage if he did not obey them Xerxes commanded so many strokes to be given the Sea as a Punishment of its Rebellion against his will but such actions are the highest folly and madness Many have had great Command at Sea but none ever had the Command of the Sea save God As tempestuous and outragious as it is it 's his quiet Prisoner and stirs not without his leave nor otherwise then he lengthens its Chain I set Bars and Doors and said Hitherto shalt thou come and no farther and here shall thy proud Waves be stay'd Job 38.10 11. It may easily be proved that the Sea is higher then the Earth and why then doth it not over-flow it and drown its Inhabitants surely no reason can be given but the Command the great God hath over it Psal 104.6 7 8 9. The Waters stood above the Mountains At thy rebuke they fled at the Voice of thy Thunder they hasted away They go up by the Mountains they go down by the Vallies unto the place which thou hast founded for them Thou hast set a bound that they may not pass over that they turn not again to cover the Earth The Waters did once cover the Earth till God broke up for them his decreed place Job 38.10 And commanded them into their appointed Channels They have a propensity and inclination still to cover the Earth again What doth their constant beating upon their Banks with rage and fury and now and then encroaching upon the Earth and getting ground of it signifie but their desire and longing to beat down all before them and turn the dry Land into a Sea The onely reason why they do not accomplish their ends is because the great Governor of the World hath set them their bounds which they cannot pass Some men are extream stubborn and refractory as immoveable as Rocks resolved and fixt for their own Wills and Wayes but even these God ordereth at his pleasure The King of Babylon seem'd an untameable Beast he had forraged many Countries and Kingdoms and trampled on many Idols and false gods and he cometh in a full career against the People of God like a Lion greedy of his prey no way doubting but to tear them in pieces and devour them as you may read in 37. and 38. Chapters of Isaiah But mark how God governs this wild Ass and hath this Monster at command Isa 38.29 I will put my Hook into thy Nose and my Bridle in thy Lips and I will turn thee back by the way by which thou camest I will put my Hook into thy Nose an allusion either to a Fisher when he hath the Fish fast on his Hook draweth it which way he will Job 41.1 Or to such Rings as men put into the Noses of Bears to keep them in and govern them with My Bridle into thy Lips Ezek. 19.4 9. my Bit in thy Mouth and my Curb about thy Jaws an allusion to them that ride Horses who with Bridle and Bit rein and restrain them and keep them within compass Psal 32.9 James
If he will take away nothing shall stand in his way The four great strong Monarchies of the World that successively were the dread and terrour of the Earth were taken away by him and who hindered him All their Policy and Power could not prevent him or hinder their Ruine Dan. 2.44 God hath a Negative Voice upon the motions of all the Creatures Who is he that saith and it cometh to pass if the Lord commandeth it not Lament 3.27 They who reckon without him must reckon again They must ask his leave as well as have his assistance or sit still and do nothing Their Wheels though never so well oyl'd stand still or go backward if he say Nay to their motion forward He speaketh to the Sun and it riseth not and sealeth up the Stars Job 9.7 No day not the least light in the Heavens at night without his leave but no Creature hath a Negative Voice upon the least of his Actions What he will do he doth and never asketh Men or Angels leave Nay challengeth them to hinder him if they can Isa 43.13 I will Work who shall let it Observe his Resolution I will Work He speaks like one in Authority that is above all Checks and Controls that can make good what he purposeth in spight of all opposition I will Work Observe also his Challenge who shall let it Would I could see the Man the Angel that durst stand in the way of my motions The Jews might think Babylon will let I saith God have sent to Babylon and destroyed all their Princes I have broken in pieces those Iron Bars There is no fear that they should hinder my entrance into their City He can give a Supersedeas to the highest Attempts and strongest Designs of Creatures He can blow on them and they are soon blasted all their politick Conceptions prove abortive Take Counsel together and it shall come to nought Isa 8.10 Their most powerful Engins prove ineffectual Verse 9. Gird your selves and ye shall be broken in pieces Some of them talked at a great at a high rate We will go up against Judas and destroy it and set a King in the midst thereof even the Son of Tabeal But they speak beyond their strength and reckon as we say without their Host Thus saith the Lord God It shall not stand neither shall it come to pass Isa 7.6 7. But none can give a Supersedeas to the least of his Attempts Behold he breaketh down and it cannot be built up again he shutteth up a Man and there can be no opening Job 12.14 2. He worketh arbitrarily according to his own will He doth what he will and he alone may do what he will It is argued by many that some Princes are not accountable for what they do to any Men but all hold they are accountable to God They are his Stewards and Deputies and must give an account to him of their Stewardships They are his Creatures and are or ought to be limited by his Laws and so must be responsible to him for their Carriages and Government No King is absolute or arbitrary in his Governments because all Kings are his Subjects and owe Allegiance to His Majesty and Obedience to his Commands But God is absolute and arbitrary and may do what he will do every thing that he doth is just because he doth it He doth what he will in Heaven and Earth and none can say unto him what dost thou Dan. 4.35 He is responsible to none for any of his Actions none may question him much less quarrel with him for what he doth Angels are far from being arbitrary His will not their own is their Rule Psal 103.20 Ye Ministers of his that do his Pleasure He onely that is above all Law is above all Transgression 1 John 4.3 And he whose will is the onely Rule of Rectitude and Righteousness may well do what he will Rom. 12.2 He hath an absolute illimited Propriety in all the Works of his Hands He is the great Proprietor of all the World and therefore may dispose of all at his pleasure Psal 24.1 Matth. 20.13 15. May I not do what I will with mine own Friend I do thee no wrong Though men may have a civil Right to their Estates and a natural Right to themselves and their Children yet the Original in all is still God's He divests himself of nothing by lending any thing to us or trusting us with it and therefore he may use what is his own at his own liberty and pleasure and none may question or quarrel With him for it Again He is Supreme and so above all answering or accounting for any thing he doth He is the most high Psal 92.1 It 's no disparagement to Men or Angels to be under a Law nay 't is essential to them as they are Creatures But he that is Supreme and giveth all Laws to others is under no Law himself Indeed if he had a Superior he might be called to account by him But why strivest thou against him he giveth no account of any of his matters Job 33.13 Why strivest thou against him Not by open force but secret murmurings and logical arguings against his providential Dispensations It 's vain for he giveth no account of any of his matters He is not bound to tell thee what he doth or why he doth it He hath received nothing from thee and so not bound to account to thee Rom. 11.35 Thou hast no Authority to call him to account what Man or Angel hath Power to call him to account In the next Chapter the Holy Ghost doth fully speak for our purpose Job 34.10 12 13. Far be it from God that he should do wickedly and from the Almighty that he should pervert Judgment Who hath given him a Charge of the Earth Whose Deputy is he in the Government of the World If he be a Deputy or Vice-Roy to any Superior Power then he must keep close to the Instructions and act according to the Commission he receiveth from them or be accountable for his wandrings and deviations But who hath given him a Charge over the Earth What Man what Angel where is he what or who is he that hath given him a charge If there were one higher then God to give him a Rule then if he swerved from it he was faulty but because he is higher then the higest of Beings and his own Law therefore he may do what he will without blame Who hath enjoyned him his way or can say unto God Thou hast wrought Iniquity Job 36.23 God's way is his method of Working his manner of governing the World Now saith the Holy Ghost Who hath any authority over him to injoyn him his way of working the Path in which he should walk that in case he stept aside he might say unto him Thou hast wrought Iniquity No not any and therefore its desperate presumption for any to complain of him what ever he doth Who art thou that replyest against God Rom.
least conduce to thy comfort or happiness Now possibly thou canst be merry enough without God thou hadst rather have his room than his company preferrest a life without him before a life with him and sayest unto him Depart from me I desire not the knowledge of thy wayes Job 21.14 And the reason of this Atheism and Prophaneness is thine ignorance thou knowest not what a fountain of life what bowels of love what an hive of sweetness what an ocean of happiness the blessed incomparable God is neither believest what Scripture speaks hereof but when once thou enterest into the other world and hast lost this God irrecoverably thou shalt know what thou hast lost but then if ever that saying of the wise man will be verified He that encreaseth knowledge encreaseth sorrow Eccles 1.18 And then thou shalt believe the truth of the glass of Scripture in its representations of the beautiful face of God though thy faith will be the faith of a Devil to thy terror and torment Ah Sinner when thou shalt know and believe what a vast treasure what a River of pleasure what a perfect good what fulness of joy what solid comfort what real satisfaction what a weight of glory thou hast lost for ever without the least hopes and possibility of regaining and lost for base vile sordid lusts for a little foolish brutish momentany pleasure what thoughts thinkest thou will then seize thee what anguish and remorse surprize thee Ah how wilt thou loath and hate and curse thy self for thy folly and madness thou wilt gnash thy teeth for envy at them that sit at Heavens Table feasting with the fruit of the tree of life and drinking of the pure Rivers of water which flow from the throne of God and the Lamb and thou wilt weep and wail for thy own distraction that thou shouldst refuse the offers of all those dainties and delicates and delights when they were made to thee in the day of thy life that thou shouldst shut thy own mouth and wilfully refuse all those rich and costly Cordials and shut the door of heaven and happiness against thee with thine own hands Ah Sinner little little dost thou know at the present what it is to lose this God Other losses may be corrective but this is destructive God whips in others but he Executes in this Other losses may be the part of his Children but this is the Portion of Devils All joy all comfort is stab'd to the heart pierced through the heart blood of it is let out with this one word sharper than any two-edged Sword Depart Write this man comfortless as it was said of one Jer. 22. ult a man that shall not prosper all his dayes Write this poor Soul comfortless a Soul that shall not have a bit of bread a drop of water a glimpse of light a moments ease or crum of comfort all the long day of eternity Ah Friend think of it betimes Woe be to thee if God depart from thee Hos 9.12 2. Their misery consisteth in this also that they shall have this incomparable God for their enemy As there is no friend like God and therefore their privative misery must be great exceeding great unconceivably great so there is no enemy like God and therefore the positive misery of Sinners must be matchless and beyond all comparisons The greater any ones power and anger are the greater their misery is who fall under the stroak of that power and the force of that anger God is incomparable in power he worketh arbitrarily irresistably omnipotently he hath a mighty and an almighty arm God is incomparable in anger his anger roots up pulls down kills makes horrid slaughters removeth the mountains shaketh the foundations of the earth is a consuming fire burning and wasting all that comes near it Thou even thou art to be feared Psal 90. for none may stand when thou art angry Woe therefore to them that have this God for their Enemy it is a fearful thing to fall into the hands of the living God Heb. 12.23 David chose rather to fall into the hands of God than men 2 Sam. 24.14 because he was a child of God though afflicted sharply by him for love can consist with anger though not with hatred and therefore desired since he must be scourged to be whipt by a loving Father who would consider his strength what he could bear as well as his fault and offence and accordingly use his rod rather than by a cruel enemy who hated him and had not the least mercy or pity for him Beside this world is the Stage whereon the mercy of God acteth its part Justice must have its course and solemn triumph in the other world He is here good to all his Sun shineth and Rain falleth upon the just and unjust Ps 145.9 Math. 5.45 Therefore it 's better for any man upon earth to fall into the hands of God than the best Friend or nearest Relation in the world But the Sinner is the object only of Gods wrath of his hatred of his abhorrency after death God then puts off all pity all tenderness all bowels towards him and the other world is the place wherein his Justice that is now clouded and eclipsed shall shine forth in its full force and strength and appear in all its beauty and brightness And therefore it must of necessity be a fearful thing for a poor creature to fall into the hands of the living God to have nothing but his naked flesh his own weak Soul to bear the stroak of infinite power set on and urged to strike home by infinite anger and that for ever All the wrackings and torturings the extream pains and aches the violent Convulsions and consternations the dreadful horror and anguish the everlasting chains of darkness the never dying worm and the fire that never goeth out of the Devils and damned are but the expressions and fruits of the matchless power and anger of this incomparable God Therefore they are called Wrath Rom. 2.4 the wrath of God John 3. ult and wrath to come 1 Thess 1. ult Reader think of it if the wrath of a King a man like thy self though cloathed with more civil power and strength be as the roaring of a Lyon which makes all the Beasts of the Forrest to quake and tremble Amos 3.6 Prov. 10.12 what then is the wrath of an Almighty infinite God If he wound his friends the objects of his eternal choice the travail of his Beloved Sons Soul those on whom he intendeth to glorifie the riches of his love and grace for ever in the day of his anger for their disobedience with the wound of an enemy yea with the wounds of a cruel one Jer. 30.14 if he break their bones and cause the Arrow of his Quiver to enter into their Reins if he fill their Souls with bitterness and make them drunk with wormwood if he makes them water their Couches with Tears and go mourning all the day
But the knowledg of God purifieth the soul As the Sun conveyeth heat along with its light so grace is multiplied through the knowledge of God 2 Pet. 1.2 When Moses had convers'd with God in the Mount his feet shone that the Jews could not behold him When a Soul hath once acquainted himself with the blessed God his life will shine with holiness therefore David counselleth his Son Solomon to know the God of his Fathers and to serve him with a perfect heart and willing mind first to know him then to serve him 1 Chron. 28.9 This knowledge must needs be a sanctifying knowledge because it renders sin abominable the world contemptible God honourable and the soul the more humble The knowledge of God will render sin most abominable to the Soul it renders sin to be exceeding sinful The miseries that befall us in our estates names bodies souls nay all the curses of the Law and torments of the damned do not discover the ugly loathsome features and monstrous deformed nature of sin like the knowledge of this incomparable God Job confesseth his sin Job 42.2 I uttered things that I understood not nay he abhorreth himself for his sin v. 5. But whence came he who sometime justifyed himself too much now to abhor himself He gives us the reason or cause of it I have heard of thee by the hearing of the ear I had some knowledge of thee before but now mine eyes see thee I now have a clearer and fuller knowledge of thee wherefore I abhor my self and repent in dust and ashes The more we know the greatest good the more we shall hate the greatest evil The knowledge of God will render the world contemptible to a Christian None undervalue the Creature but those who have had a sight of the Creator neither can any trample on the riches honours and pleasures of this world but those who know him who is the riches and honours and pleasures of the other world They who never saw the Sun wonder at a Candle and they who never knew the blessed God wonder at and are fond of poor low things mean small pitiful things on earth But the whole world with all its Crowns and Scepters and Diadems and Delights is but a dunghill to him that hath seen the incomparable God Moses could refuse the honour of being the adopted Child of a Kings Heir reject the pleasures of Pharaoh's Court and prefer the reproaches of Christ before all the Treasures of Egypt when he had once got a sight of the Incomparable God Heb. 11.25 26 27. For he saw him that was invisible The knowledge of God will render God more honourable in our esteems The more we know of many things and persons the more we sleight and despise them The more we know sin the more we loath it the more we know our selves the more we abhor our selves but the more we know God the more we love him and the more we admire him The reason of all the contempt and affronts which we offer to God is our ignorance of him The whole world lyeth in wickedness as a beast in its dung or vermine in their slime 1 Joh. 5.19 but the reason is what Christ speaks Joh. 17.25 Father the world hath not known thee for the Apostle saith had they known they would never have Crucified the Lord of Glory 1 Cor. 2.8 They who know God cannot but see infinite reason why they should love and fear and honour and please him all their dayes Why do you think is God so much wondred at and worshipped in his Church more than in other parts of the world Why doth he inhabit their highest praises Psal 22.3 and greatest blessings and thanksgivings but because he is known more there than in other parts of the world In Judah is God known therefore his name is great his name alone is excellent in Israel Psal 76.1 The knowledge of God makes us humble We never are so low in our own eyes as when we see the most high God The more we know of men that are more vain and foolish and wicked than our selves the more we are exalted and puffed up but the more we know of God of the great God the incomparable God the most holy God to whom we are as nothing less than nothing worse than nothing the more we abase our selves When David is acquainted with the excellency of God O Lord my Lord how excellent is thy name in all the earth and thy glory is above the Heavens Psal 8.1 What low little diminutive thoughts hath he of himself and others v. 4. What is man or what is the Son of man What a poor pitiful contemptible thing is man What a vain empty insignificant nothing is the Son of man We are ashamed of our rush Candles or Glow-worms hide our heads in the presence of the Sun The holiest man abhors himself for his unholiness before the most Holy God So Job 25.2 Dominion and fear are with him v. 3. There is no number of his Armies v. 5. Behold even to the Moon and it shineth not and the Stars are not pure in his sight How much less man that is a worm and the Son of man that is a worm v. 6. A worm is the most despicable contemptible creature every beast trampleth on it such a creature is man in his own apprehensions when he once understandeth the incomparable God When Isaiah had seen the Lord of Hosts though he were an Holy man he cryeth out I am undone I am a man of unclean lips for mine eyes have seen the Lord of Hosts Isa 6.3 4. He never saw so much of his own uncleanness as when he saw him in whose presence the Heavens are unclean Other knowledge like wind in a bladder puffeth up 1 Cor. 8.2 but the knowledge of God as fire nigh the bladder shrinks and shrivels it up to nothing 2. The knowledge of God is a satisfying knowledge A man may know much of Creatures and the more he knoweth the more unquiet and restless he is his knowledge as wind to the stomack may fill and pain and trouble him but cannot satisfie him for Creatures are not that savory meat which the heaven-born spiritual immortal Soul of man would have and must have if ever it be contented The greatest Students who have wearied and tired out their brains and bodies in the search of Natures secrets have found by experience that they spent their strength for what is not bread and their labour for what will not satisfie and they have known the truth of the Wise mans saying He that increaseth knowledge increaseth sorrow Eccles 1.18 That knowledge which satisfieth must be of an object that is suitable in its spirituality to the nature of the Soul in its all-sufficiency to the manifold necessities of the Soul and in its immortality to the duration of the Soul if either of these be wanting in it the Soul cannot receive satisfaction by it because without all these the
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
infinite being should much affect our hearts Praise ye the Lord Praise him O ye servants of the Lord Praise the name of the Lord Blessed from this time forth and for ever From the rising of the Sun to the going down of the same the Lords name is to be praised why the Lord is high above all Nations and his glory above the Heavens who is like to the Lord our God who dwelleth on high Psal 113.1 to 6. Praise him for his incomparableness in his attributes for the incomparableness of his power O Lord God of Host who is a strong Lord like unto thee Psal 89.8 For the incomparableness of his holiness Who is a God like unto thee glorious in holiness Exod. 15.11 For the incomparableness of his mercy Who is a God like unto thee pardoning iniquity and passing by the transgressions of the remnant of his heritage because he delighteth in mercy Praise him for the incomparableness of his Words O that men would praise the Lord for his goodness and for his wonderful works to the children of men Psal 107.8.15 21 31. Psal 72.18 Psal 136.4 Praise him for the work of Creation Psal 114.1 2 3 4 5. Job 38.4 5 6. Praise him for his works of Providence Psal 97.8 9. Psal 136. throughout Psal 107. Praise him especially for the work of Redemption Blessed be the Lord God of Israel who hath visited and redeemed his people Luk. 1.68 Psal 9.1 Rev. 15.3 Praise him for the incomparableness of his Word Wonderful are thy Testimonies Psal 119.129 How often doth the sweet Singer of Israel praise God for them as a singular kindness Psal 147. two last verses He gave his Statutes to Moses his Laws and Commandments to Jacob He hath not dealt so with every Nation Praise ye the Lord. Praise him by admiring him Wonder at his being As they of Christ What manner of man is this that the winds and seas obey him Math. 8.27 What manner of God is this who knoweth no bounds no beginning no succession no addition An amazing admiration of him is an high commendation of him And indeed our silent wondering at his perfections is almost all the worship we can give him Psal 65.1 Praise waiteth for thee O God in Sion Heb. Praise is silent for thee O God in Sion not that praise was dumb or tongue-tyed in Sion for praise in no part of the world speaks higher or louder than in Sion but to shew that when the people of God set themselves to praise him they are struck with amazement and wonder at his matchless being and beauty at his infinite excellencies and perfections and wanting words to express them they sit down in a silent admiration of them Thou wouldst wonder at Adam if he were now alive for his age O wonder at him that is from everlasting to everlasting that is the cause and original of all things that is what he is that is and nothing else is that is all he is in one indivisible point of eternity Wonder at his attributes admire his holiness Behold he putteth no trust in his Servants he chargeth the Angels with folly Job 4.18 Behold wonder at it Again Behold he putteth no trust in his Saints the Heavens are not clean in his sight Job 15.15 Admire his wisdom cry out with the Apostle O the depth of the wisdom and knowledg of God Rom. 11.33 Admire his love Behold what manner of love hath the Father loved us with 1 Joh. 3.1 Admire his power that he can do what he will do Who is a strong Lord like unto thee Psal 89.8 Wonder at his Works Thou art ready to wonder at the rare works of some curious Artist alass all their works are toyes to the works of the mighty Creator and Possessor of Heaven and Earth O Lord how marvellous are thy works Psal 104.24 His work is honourable and glorious Psal 111.3 and worthy thy greatest wonder What a piece is the Creation how marveilous how mysterious Psal 8.1 2 3 4 5. The Heavens declare his glory Psal 19.1 and the earth is full of his goodness Psal 104.24 What a work is Providence read Psal 104. and 107. How many rarities curiosities mysteries are wrapt up in it which are only seen in the other world Psal 77.19 What man is this say they for he commandeth with authority and the unclean Spirits come out of men Mark 1.27 What a Master-piece what rare workmanship indeed is Redemption a work that the Angels are alwayes prying into and wondering at Eph. 3.8 1 Pet. 1.10 Wonder at his Word When thou hearest it dost thou not perceive a Majesty and Authority awing thy Conscience accompanying it And they were all amazed and astonished at his Doctrine Luk. 4.32 The very Officers who were sent to apprehend Christ could not but wonder at his words and returned to them who set them a work Never man spake as he spake Joh. 7.47 There are great things in the Law of God Hosea 8.12 things that are wonderful Psal 119.18 which may well be wondered at And all saith the Evangelist bare him witness and wondred at the gracious words which proceeded out of his mouth Luk. 4.22 Praise him by speaking alwayes highly and honourably of him If his name alone be excellent take heed that thou dost not take his excellent name in vain Thy apprehensions of him must be ever high and thy expressions of him honourable Thy Tongue is therefore call'd thy glory because therewith thou mayest glorifie thy God Psal 57.8 Never speak of God rashly or at random without a serious consideration of whom thou speakest and let thy expressions of him and to him be becoming his vast perfections Ascribe greatness to our God Deut. 32.3 Speak honourably of his being So Moses Exod. 15.11 Who is a God like unto thee glorious in holiness fearful in praises So Solomon 1 Kings 8.23 Lord God of Israel there is no God like unto thee in Heaven above or in the Earth beneath So David 1 Chron. 29.11 Speak honourably of his attributes Psal 68.34 of his power mercy truth justice wisdom and holiness Holy Holy Holy Lord God of Hosts Isa 6.3 Speak honourably of his words Psal 86.8 Among all the Gods there is none like unto thee neither are there any works like unto thy works Psal 145.10 Speak honourably of his Word The Commandments of the Lord are pure Psal 19.7 Thy word is very pure The Statutes of the Lord are right Psal 19.10 The Law is holy just and good Rom. 7.12 Though Paul's corruption took occasion by the Laws prohibitions to become the more unruly as the water at a Bridge roars the more for the stop yet he dares not lay the least fault upon the Law but layeth all upon himself was the Law Sin God forbid v. 7. Far be it from me to have the least such thought No the Law is holy but I am carnal sold under sin v. 14. So when he speaketh of the Gospel how honourably doth he speak of it
9.20 He is a bold Man indeed that will contend with his Maker Who art thou what manner of Man what monster of Men Who art thou a clod of Clay a lump of Earth a sink of Sin a fire-brand of Hell that thou darest chop Logick with God For shame set still lay thy Hand on thy Mouth and be silent CHAP. XIII God incomparable in his Working He doth the greatest things with ease and without any Help 3. HE worketh at all times without weariness and doth the greatest things with ease As there is nothing too hard for God so there is nothing hard to God He doth the hardest things that are with the greatest ease Indeed the great God doth the greatest and hardest things with the same ease that he doth the least things It 's all one to him whether his Work be small or great easie or hard to others all is easie alike to him In the Creation though the building be large and vast yet with what ease did he set it up He did not blow or sweat no nor so much as stir at his Work The whole World consisteth of the caelestial and terrestial Globe and both were the product of his Word For the Heavens Psal 33.6 By the word of the Lord the Heavens were made and all the Host thereof by the breath of his Mouth It was but a word a breath that produced that vast circumference of the Heavens and all those great Luminaries there So for the Earth He spake and it was done he commanded and it stood fast verse 9. He onely spake the word and even non-entities obey'd and became Beings Therefore in the story of the Creation Gen. 1. we find in every Days-work God only commanding and and immediately all things concurring verse 3 9 12. In his Works of Providence he doth all things with unconceiveable ease If he destroy and pull down it is done with ease They are crushed as a Moth Job 4.19 How easily doth a Man crush a Moth between his Fingers with more ease doth God crush his stoutest Enemies He destroyeth the highest the greatest the strongest the Lions young Lions with a breath with a blast By the blast of God they perish by the breath of his Nostrils they are consumed Job 4.9 10. By a blast a breath it 's easie to breath to send forth a blast for a Man but much easier for God who breathed into Man the breath of Life This can put him to no pain no toil no trouble at all Zenacherib comes against Jerusalem with a great Army of Warriers and had as he saith Counsel and Strength for War God undertakes to deal with him on the behalf of his own People and to destroy him but see with what ease God doth it 2 Kings 19.17 I will send a blast upon him I will never trouble my self to use my Artillery or draw out my great Ordnance of Heaven my Thunders and Lightnings against so many thousand Souldiers I will onely blow upon them that shall be all He destroyeth with a word If he do but speak it 's done His saying is doing At what time I speak concerning a Nation to pull down and to destroy Jer. 18.7 8. When the Prophet would speak the certain ruine of the Philistins he doth it in this manner Woe to the Inhabitants of the Sea-coasts the Word of the Lord is against you Zeph. 2.5 i. e. The case is woeful your condition is desperate the whole World cannot save you for the Word of the Lord is against you Men may talk and boast and threaten what they will do when all the while their Words are but Wind and their threatned Folk live long but the Word of God like Lightning or Mildew blasteth where-ever it goes and burns up to the very root Julius Caesar told Metellus when he would have prevented his robbing the Roman Treasury Young Man be quiet or I 'le lay thee dead at my Feet And then to magnifie his own Power addeth It is harder for me to speak it then to do it But this is certain it 's as easie for God to do any thing as to speak of it yea he doth what he will with a Word Now how easie is it to speak He destroyeth with a Look with a glance of his Eye and surely that is easie to him that is all Eye that made the Eye In the Morning-Watch the Lord looked through the Pillar of Fire on the Host of the Egyptians and troubled them Exod. 14.24 He darts out beams of Death from his Eyes One look from God will take away the life of the greatest of his Adversaries He destroyeth with an hiss O how little how easie a thing is hissing Isa 7.18 I will hiss for the Flies of Egypt and the Bees of Assyria and they shall come c. He destroyeth with a turn of his Hand Psal 81.13 14. I would soon have subdued their Enemies and turned my Hand against them that hated them A turn of his Hand would have subdued the proudest Enemies of Israel and have stab'd them to the Heart He delivereth his People with the greatest ease Whatsoever their Straights be though various and difficult yet he helpeth them out with ease When they were in Captivity scatter'd up and down as Exiles out of their own Country he bringeth them Home but how truly He saith to the North Give up and to the South Keep not back c. Isa 43.6 And both hearken to his Word That his Sons come from far and his Daughters from the ends of the Earth When the Prophet would beg of him to help his afflicted People he only desires him to Command Deliverance for Jacob Psal 44.4 If he will it and command it the Work is done He succeedeth his Ordinances and maketh them effectual for enlightning the Blind and enlivening the Dead great Works with ease He saith Live and the dead Sinner liveth John 5.24 He commandeth success and Ordinances are effectual There the Lord commandeth his Blessing even life for evermore Psal 133.3 Yea the Ocean that is such a frightful Monster which makes such an horrible Noise and openeth its Mouth roaring and raging as if it would certainly devour us is quell'd and quieted with ease by him Job 38.8 9 10 11. When the Sea was tempestuous and frighted the Disciples that they awake the Lord Jesus with what ease doth he cause a Calm Peace be still Matth. 8.27 As a Mother would still a crying-Child Hush be quiet peace no more be still and immediately there was a Calm 4. He worketh wholly by his own Power without the least help from any other Creatures are all Instruments and act in the vertue of the principal Efficient Angels and Men act not in their own but in the strength of God they have not some help from God but all the Power by which they work from God But God acteth wholly in his own strength he never had nor desired an helping-hand from any of his Creatures In the Work of