knowledge far exceeding both the former. A knowledge of God not proceeding from the light of nature alone, as the first doth; nor of Scripture alone, as the second; but from effectual irradiations of the "Spirit of wisdom and revelation,*" accompanied with purging and cheering influences from the same spirit. Look as the literal maketh an addition of further discoveries to the natural, (which hath been sufficiently proved) so this spiritual knowledge of God superadds even to the literal sundry particulars, not unworthy of our serious consideration, viz.

First, Clearness of light. Since the canon of Scripture was perfected, the things which the Holy Ghost discovereth are no other for substance, but those very things which are contained in the written word: only he affords regenerate persons clearer light to discern them by, than any they had before their conversion. Take a man that is now become a learned critic, turn him to the same Author which he perused when he was a young student; he will find the self-same matter, but see a great deal further into it, because he hath now got further light. So is it here.

Secondly, Sweetness of taste. "I sat down under his shadow with great delight, and his fruit was sweet to my taste." So the Spouse. "O

* Ephes. i. 17.

+ Cantic. ii. 3.

taste and see that the Lord is good."* So the Psalmist. Upon which place the School-men have founded their distinction of knowledge of sight and a knowledge of taste. Spiritual science is steeped in affection; taking delight in the things known, and not barely apprehending, but relishing and savouring what it apprehendeth with abundance of love and complacency. Whence those expressions in Solomon's song, "Because of the savour of thy good ointments, thy name is as an ointment poured forth, therefore do the Virgins love thee." He doth not know the things of God (saith a late writer well) who doth not desire and love them.§

§ 6. Thirdly, Sense of interest. Of the Zidonians God said, "They shall know that I am the Lord:"§ but of his own people Israel, "They shall know that I am the Lord their God." Paul of the believing Ephesians concerning Christ," In whom ye trusted, after that “In ye had heard the word of truth, the gospel of your salvation."|| Others may consider the gospel as a word of truth, and a doctrine holding forth salvation; but such as are savingly enlightened and sanctified by the Spirit, view the salvation it holdeth forth as theirs, and are ready

* Psalm. xxxiv. 8.

+ Scientia visus & gustus. Cantic. 1. 3. Nescit divina, qui non optat, qui non amat. Jo. Euseb. Nicomb. Theopolit. pag. 91.

§ Ezek. xxviii. 22, compared with verse 26.
| Ephes. i. 13.

i

to say of every truth therein contained, This is good, and good for me. Happy man, whosoever thou art, that canst look by an eye of faith, at the gospel, as the charter of thy liberties, at the condemning law as cancelled by thy surety, at the earth as the footstool of thy Father's throne, at heaven as the portal of thy Father's house, at all the creatures in heaven and earth as an heir is wont to look at his father's servants, which are therefore his, so far as he shall have need of them, according to that, "All are yours, and ye are Christ's and Christ is God's.*

Fourthly, Sincerity of obedience. No doubt but Eli's two sons, being priests, had a literal knowledge of God; yet being profane, they are said expressly not to have known him. "They were sons of Belial; they knew not the Lord."+ When Lucius a bloody persecutor offered to confess his faith, in hope thereby to beget in the auditors a good opinion of his orthodoxy, Moses the religious monk refused to hear him, saying, "The eye might sometimes judge of one's faith as well as the ear: and that whosoever lived as Lucius did, could not believe as a Christian ought." Fully consonant hereunto is that of James, "I will shew thee my faith by my

* 1 Cor. iii, 22, 23.

+ 1 Sam. ii. 12. Ruffin. histor. Eccles. lib. 2. cap. 6.

P

works."

That of John, "He that saith.

God, and keepeth not his command ool-men liar, and the truth is not in him." tedge of Job, "Behold the fear of the Led, that is wisdom, and to depart from evil is understanding.' +

* James ii. 18.

† 1 John ii. 4.

Goodness and greatness are attributes so comprehensive, as to include a multitude of divine perfections.

EXERCITATION I.

God described from goodness and greatness both without and within the church. A lively portraiture of his goodness in the several branches thereof. Exod. xxxiv. 6, 7. Bowels of mercy implying inwardness and tenderness. Our bowels of love to God, of compassion to brethren. Mercy not to be refused by unbelief, nor abused by presumption.

§ 1. THE most learned among the hea then made account that they had sufficiently characterized their Jupiter, * when they styled him good and great, yea, the best and greatest of beings. Neither can it be denied that these two attributes, if we take them in their latitude, comprehend very many of those perfections, which commonly go under other

* Εΰς τε μέγας τε. Optimus Maximus.