; . •
...
• • ■ • ■
I ■
■
•
■
'•
'
■
-
i
i
' ' '
■
■
■ -
■
• ■ .
|
' |
||
|
. |
||
|
• |
||
|
- |
■
|
• |
||
Ill
if 4
THEOLOGICAL SEMINARY, Princeton, N. J.
| Case, jj
| Shelf, SC<
V I'"1"'- I o
TwervVv three sermons ' J
Mpo-n +he
chief end arvr\a\r\ .
The divine authority ot the Sacred Scrip+ures, "tine beinqfcvrid attributes oF Grcd^ and the doctrine, or fhetriVu+y.
X «*M * *.
TYecvch'd a+Pk'ilcxctelphia
A.D.1^3.
by
Griloert lennent.
Philadelphia Printed by W. Brcxdrord , 1744.
P R E F A C E
Candid Reader,
EEING that Corrupt Principles tend to infect the Heart and Practice, it is therefore highly neceflary to beware of them j we read of damnable Herefies, as well as damnable Practices, ( zPet. ii. i.) Seeing that the main Doctrines of Religion, have, in a Meafure, the fame Relation to Piety in Practice, ■ as a Foundation to a Super- structure, it is therefore like building a Fabrick in the Air to inculcate the one without having regard to the other. It is doubtlefs a commanded and Important Duty to be Valiant for the Truth upon the Earth, and to contend for the Faith once deliver'd to the Saints : But how mall we be able to comply with this divine Precept, unlefs we know the Truths we are to be Zealous for ? And how can we expect to know them without the Ufe of proper Means to that End, fuch as Reading, Meditation, Prayer ?
We>are commanded to hold faji the Form of found Wordst 2 Tim. i. 1 3.. The original Word Hypotopofs^ fignifies a Scheme or Skeleton. This plainly intends not only the Re- lation and Harmony of the great Truths of Religion to and among each other, but theNecemty we lie under of ad- hering to them j but how mall we do this without Know- ledge ? To fuppofe that we need not know but a few Prin- ciples, and that the Knowledge of many hinders our reli- gion? Progrefs, is to reflect upon the Wifdomand Goodneis
§ of
The Preface of God in revealing fo many in the Scriptures : And to fay in other Words that the chief Part of the Scriptures is Vain, or rather Prejudicial to our Souls benefit, which is an aw- ful Pofition ! If the Doctrines of the Scriptures need not be known, why have they been reveal'd ? Can they be of Service to us without our Knowledge of them ; but poflibly fome may Object that Paul affcrted, he defit'd to know nothing among the Corinthians but Jesus Christ and him crucify'd. I anfwerthat Place of Scripture is to be taken comparitively, viz. That he defir'd to know nothing fo much among them as Chrift and him crucify'd, he defir'd to make Chrift in his Perfon, Natures, Offices, Relations, and Sufferings, together with the Benefits thereby purchas'd, the principal Subject and main Scope of his minifteral Labours. He defir'd to make all his Sermons on every Subject tend to promote the Knowledge of Christ, Love to him and Faith in him. Neither is it unufual in Scripture to take abfolute Expreflions in a comparative Senfe. Thus the Almighty fayeth, That he will have Mercy and not Sacrifice^ i. e. rather than Sacrifice. Now if we take the aforefaid Scripture in another Senfe, viz. That Paid defir'd to know nothing more than the Doctrine of Christ's Crucifixion: This tends to caft contempt upon the chief Part of the Scriptures and render them vain and ufelefs. And it is like- wife contrary to the Apoftles Practice, for he preach 'd and wrote by divine Infpiration many other Truths j and furely he may be reafonably fuppos'd to know his own Litention beft.
It is indeed cur Wifdom and our Duty to proportion the Degree of our Zeal, for the feveral Truths of Religion to their refpective Weight and Place in the Chriftian Syftem, but without Knowledge and Judgment this is Impracticable, We are enjoyn'd to continue in the Faith, grounded and
fettled
The Preface, fettled. Col. i. 23. But how can this be expected without the Knowledge of the Doctrines of Faith, can we continue in that which we know not ? Surely Ignorance is the Caufe of Unfteadinefs in the Principles of Religion -, be- caufe of this, fome are like Children tojjed to and fro, and carried about with every Wind of Dodlrine, by the Slight of Men and cunning Craftinefs, whereby they lie in wait to de- ceive, (Ephef. iv. 14.) It is no new Thing for falfe Teachers by good Words and fair Speaches to deceive the Hearts of the Simple, [Rom. xvi. 18.) The falfe Apoftles enfnar'd the Galatians by great Shews of Piety and Affection to them, as well as by unjuft Reflections againfr. faithful Minifters. Gal. iv. 17. They zealoujly a feci you, but not well, yea they would exclude us that you might affec~l them.
Surely our Eftablimment in the great Principles of Re- ligion, tends to the Glory of God and our own growth in Goodnefs. This is our Excellency, and indeed it is one great End of theGolpel Miniftry. (Ephef. iv. 1 1,- — ij.) Where-* as the Contrary tends to the Dishonour of God and our felves, and much Mars our Growth in Holinefs : For how can a Plant thrive that is often mov'd ? Is it likely that thofe will glorify God by fuffering for Truth who know knot? Let us therefore abhor thefe Popi/h Principle's, viz. That Ignorance is the Mother of Devotion, and that it is our Duty to believe implicitely or limply. Surely without Know- ledge the Mind cannot be good. Acquaintance with the firft Principles of the Oracles of God enriches the Mind and is a Lamp to the Feet. The Knowledge of divine Truths in their due Series and Connection, much confirms our belief of them, and thereby inflames our Love, and Influences our Practice. To help forward that good Deflgn I have been induc'd to offer the following Difcourfes to publick View ;: and would entreat the Reader to perufe the whole before he
condemns
The Preface, condemns a Part, that fo he may have an Oppertunity of judging for himfelf whether the Truths therein contain'd do not harmonize among themfelves, and tend to promote the Glory of God as well as the Creatures felf Abafement and eternal Happinefs. And if they be found attended with thefe Characters, are they riot worthy of Credit and Accep- tance ? Surely the Doclrin.es of Religion mould not " be judged of according to the prejudices of our Education or corrupt ByarTes of PafTion, but calmly and impartially weighed in the Scales of Scripture and Realon. For Truth will not vary according to our Humour ; It is therefore un- doubtedly our Inter eft to know it, whether we like it or not. In the mean time we mould beware of retting fatisfy'd with the Doctrinal Knowledge of Truth, without feeling the ef- ficacious Influence thereof upon Heart and Life, for fuch as know their Mafters Will and do it not^ mufl expeft to be beaten with double flripes. Now that, the following Sermons may be blefTed of the mofl high God, to the equal promo- ting of Truth and Kolinefs, is the earned Defire and Prayer of thy Servant for Christ's Sake*
Philadelphia, G. TENNENT.
June 23. 1744.
Introduction, 29.
SERMON II
I. Corinthians x. 31. Whether therefore ye eat or Drink, or whatsoever ye do, do all to the Glory of God.
THE Heart is certainly the main Spring of practical Religion ^ when that is fet right in its aims, then all the Wheels of Motion keep their proper Distances and Spheres, and anfwer a valuable End : But when this main Spring is wrong fett, all is wrong ; the Motion of the Souls Powers is irregular and vain, becaufe it tends to a wrong Mark.
It is therefore of the laft necemty that we be careful in yhufing of and fixing upon a right Mark in our Actions : /And what can this be but God and bis Glory ? Let us there- fore give him our Hearts, and make his Honour the chief fcope of all we do : It will be but of little Service to us to cleanfe the outiide of the Cup and Platter, if the infide be neglected, and our aims be wrong.
Do not therefore think it flrange my Hearers, that I dwell fo long upon this Subject, for indeed it is the very turning Point and Foundation of all practical Godlineis. We our- felves are furely fuch as 9>ur governing aims be.
You may remember that in the preceeding Sermon, I obferv'd the following Point of Truth, viz. That the great Mark at which wejlwuld aim chiefly, in &ll our Actions, whe- ther
3© The Labouring Point illujlr cited.
ther Natural^ Civil or Religious ', is the Glory of the mojl high God. And that the Method I propos'd to purfue in the Pro- iecution of it, was as follows, viz. ift. I was to fhew the Kijids and Nature of God's Glory.
II. What is fuppos'd by and imply d in our aiming at God's Glory.
III. I purpofed to fhew how we Jhould glorify God.
IV. Why we f/jould aim at his Glory, as our chief Mark in all our Acdiom.
V. I was to Anfwer fome Objcclions to the contrary, and then proceed to fome practical Improvement of the Whole.
The firft four general Heads I have difcourfed upon, that which yet remains to be treated of, as the Subject of the pre- fent Sermon, is the 5th general Head, namely to anfwer Objections.
But before I proceed to treat directly upon the 5th Pro- pos'd, Ifliall beg Leave to cite fome Sentences, extracted from the writings of divers worthy Divine?, tending to con- firm and illuflrate what has been already offer 'd. And here I fhall firft mention, the GlofTes of fome Annotators upon the Text I am difcourfing from. Mr. Pool in his Annota- tions upon it, after having cited Prov. xvi. 4. The Lord hath made all Things for himfelf obferves, " That it is impofiible " itfhould be otherwise, for whereas every reafonable Agent, " both propounds to himfelf fome Reafon of his Actions, " and the beft End he can imagine ; it is impoffible, but " that God alfo in creating Man mould propound to him- " felf fome End, and there being no better End than his " own Glory, he could propound no other to himfelf : The " Glory of God being the End wfaieh he propounded to " himfelf in creating Man, it muft needs follow that that " muft be the chief and greateft End which any Man can " propound to himfelf in his Actions. To confirm this
Glofs
By the Teltimony of divers Dhir.es.. 3 1 .
Glofs, he in his Criticks cites Menocbiusy Efiius, Gr otitis y Meed> and Rabi Jonah, in his Book upon Fear, who fays, " That we ought to belive in one God, and direct all our " Actions to his Name, and that he who does not fo, is not " like to receive a Reward.''
Mr. Matthew Heneryy upon the Words of our Text fays, " That in all we do,, we' mould aim at the Glory of God, " at pleafing and honouring him ; this is the fundamental " Principle of all practical Godlineis j the great End of all " practical Religion.- — -And upon Prov. xvL 4. he fays,. " That God is the firft Caufe,. and laft End of all,, M all is of him and from him, and therefore all is to him " and for him. He defigns tofervehis own Purpofe bv all " his Creatures, and he will not fail of his Deiign, the Wicked " he is not glorify'd by, but will, be glorifi'd' upon.
Mr. Burkit upon the Words of our Text fayeth thus, u The Apoftle directs usr to refer all our Actions in genc- " ral, both natural, civil and religious to the Glory of God - " to make that our fepream Aim, our ultimate End in all " we do, in all we deiign, in all we defire. AChriftian iC is to perform his natural Actions to lpiritual Purpofe;, and " whilft he is feeding his Body at his own Table, muff, have " an Eye at his ferving God, both with Soul and Body, •* But efpecially and above all in our religious Duties, we " mult propound the Glory of God as our principal Aim, our *c chief Scope, Our fupream End.
Doctor Bates in his Harmony of the Divine Attributes, p. 175,6. fays,. " That Godlinefs contains three Things, " j ft. That our Obedience proceeds from love to God, as " its vital Principle; this muft warm and animate the ex- <c ternal Action, this, alone makes Obedience as delightful " to us, fo pleafing to God. 2dly. That all our Converfa- " tion be regulated by his Will as the Rule, jdly, That
the
j2v The Labouring Point lilujirated
™ the glory of God be the fupream End of all our Actions,. " this Qualification muft. adhere not only to necelTary Du- " ties, but to our natural and civil Actions, Our Light tnujl " fififa* before Men, that they may fee: our good Works &c„ " Matt. v. 1.6. i Cor., xh 31. A general Defignation of this " isabfolutely necelTary. (1 Pet, iv. 1 1.) And the renewing " our Intention in matters of Moment. For he being the " fole Author of our Lives and Happinefs,. we cannot with- " Out extream Ingratitude and Difobedience neglect to glori- ** iy him in our Bodies,, and Spirits which are his. (1 Cor. " vi.. 19.20.) This, religious Tendency of the Soul' to God, " as the Supream Lord,., and our utmoft End ; fanctihes our " Actions, and gives an excellency to them, above what is in- " herent in their own Nature."
Dr. Manton'm his fecond Volumn of Sermons/*. 91 fay— eth 1 " The Glory of God muft be regarded in the firft Place ** 1 Cor. 10.3 1 . whether in eating or drinking Off. If in eating " and drinking fayeth he, and the ufc of our ordinary Cbm- " forts, much more in the Supream and' important Actions " of our lives, fuch as we would make a Bufinefs of, God <c muft be fpecially eyed therein ; God only is independent " and felf fufficient of himfelf and from himfelf; but felf u ieeking is monftrous and unnatural in the Creature! They " are of him and by him, and for him. [Rom. xi. 36.) the w Motion of the Creatures is circular, they end where they ** began. 2 The faving of our own Souls, that muft be re- " garded next to the Glory of God, for next to the Love ** of God, Man is to. love himfelf and in himfelf. r Thebet- " terPart; the great Errors of the World, come from mif- <{ taking felf, and mifplacmg Self,. they mifplace Self, when " they feat it aboveGod and prefer their Interefts before the " ConfcienceoftheirDuty to him. Then they miftake Self, " thinking felf is more concern'd as a Body than a Soul.
And
By the Te/fimouy of divers Divines: $y
u And prefer the Satisfactions of the carnal Life, before the " Happinefs of the Spiritual, and pag. 55. he adds, that the w End ■ennobleth a Man, andftill the Man is according to his " End, low fpirits have low Deflgns, Mat. vi. 22. The Light " of the Body is the Eye, if therefore thine Eye be /ingle, thy " -whole Body ft all be jull of Light y but if thine Eye be evil, " thy whole Body flail be full of 'Darknefs.'
Dr. Thomas faylor in his Catechetical Excrcifes, approved by twelve of the moil eminent London Minifters pag. 1 40 propoies this Queftion, viz. " What are we to learn that " God created us, for his Glory in a fpecial Manner, a- " bove other Creatures ? gives this Anfwer, to refer our felves- " and all Things belonging to us, to his Glory as our chief " End ; in Imitation of God, whole Glory isfo dear to himfelf, " that he propoundeth it to himfelf, as the chief and prin- " cipal End, of all his Decrees and Actions ; fo dear it " mould be to us, as to propound it in our firft Intentions, " as the Scope of all the Actions and Occurrences of our " Lives.'
Dr. Ridgely in his Body of Divinity, pag. 1 fpeaking up- on the Aniwer, to the firft. Queftion, in the JVeJlminJhr Catechifm, viz.. that to glorify God and enjoy him, is the chief and higheft. End, fays. ct If it be enquir'd with what " propriety thefe may be cali'd chief and highejl, the An- " fwer is eafy, viz. that the former is abfolutely fo, beyond " which nothing more excellent, or delireable can be con- " ceived, the latter is the higheft. and beft in its kind ; " which notwithstanding is referr'd, as a Means leading to " the other. And pag. 5 thus having confider'd, that it is " our ■ indiipenfable Duty, to make the Glory of God, our " higheft End in all our Actions, we denying him that Tri- " bute of Praife, abufe our fuperior Faculties and live in " vaiiv'
E^ E%.
34 The labouring Point iJIuJf rated. .
Efq; Leigh in his Body of Divinity, pag, 244 fays " we *' mould do all to him, and for him, etren to ftiew forth '** our Apprehenfion of his Name, doing whatfoever Good ■*e we do, and leaving whatfoever Evil we leave that we may
* declare our high Eiteem of him, and make it appear, " that we judge him mofl wife -good, excellent.-- And what- Ci foever is not thus done, with reference to the Name of " God, wants fo much of Goodnefs, as it does of this Re- " ference ! If we aim at only or chiefly, and be mov'd only " or chiefly, by Temporal Benefits and Refpects of this " Kind j looking to our felves ■; our Deeds are hollow and c< feemingly £ood alone, not real; if we look .to ourfelves a- " lone in refpect of eternal Benefits; and not above our " felves to him and his Name, that alio is but Hypo- " crily ; but this is Truth, to make our Ends and Motives " the fame with God's, and to have an Eye frill above " and beyond our felves even to God's Name.
Mr. JVatfon'm his Body of Divinity, pag. 3. hath thefe Words " It is a glorifying God when we aim purely at his " Glory : It is one Thing to advance God's Glory, another " Thing to aim at it .; God mufl be the terminus ad quemy " the ultimate End of all our Actions, thus Christ (John c< viii. 50.') Its the Note of aHypocrite, he hath a Squint Eye, " he looks more to his own Glory, than God's Glory; he " cites this faying of Cyprian, quern nongula Philautiafuper- u avit (i. e. Self-Love has vanquifhed even thole that have " efcaped gluttenous Excefles) let us take heed of this tiu-
* tolatreia felf-worfhip, and aim purely at God's Glory.' Mr. Dolittle in his Body of DHnity, approv'-d by 20 of
the mofl: famous of the London Miniflcrs, pag. 2 ^ueft. 7 lays, " Am I not fuch as my chief End is ? If the World be my " chief End, am I not a Worldly-Man ? If Pleasure be my " chief End, am not I a voluptuous Man ? If Honours, am
<c not
By the Te/fimony. of divers Divine?.. 55;
n not I an ambitious Man? If felf-intereft, am not I a ear- " nal felfim Man I If God be my chief End, am not I a " Godly Man? And pag.. 3. where there is a Subordination " of Ends, wherein, that which is an End in refpect offome " Means,, is it ieif a Means to fome farther End. Do not I " ftop in any End till I come to. the chief and higher! End ? " is not my reading the Scripture,, and hearng the Word " preach' d,. a Means to my knowing God's Will as my ** End ? Is not Communion, with him a Means to my En- " joyment of him in Heaven, as my End ? Is not my En- " joyment of God in Heaven, a Means to my glorifying " him in Heaven, as my lafl and higheft End, beyond " which. I cannot go ?.
Mr. Gurnal in his Chrifiian Armour , pag. 363. 4. fays, <c look, thou propounded: right Ends, in thy defire of Re- " conciliation with God; — It is lawful for thee to look to thy c< own Safety ; God will give thee leave to look to thy felf} * this thou mayft do, and yet not neglect him ; but- neves ct was any Peace true or fure, where only Self-Love. made " it; whether it be with God, or between Man and Man, " thou feeft thou art undone, if thou keeper* thy old Side, tc and therefore thou feekeft Peace with God, as the Kings <f that ferved Hadarezer, 2 Sam. 10. 19, well this may be {C all allow'd thee to come over to -God,, becaufe. his is the " furer Side ) never any made Peace with God, but this " Argument weighed much with them ; but take heed this " be not all, thouaimeit at; or the Chief thou aimeft at, this " thou. mayeit do and hate God as much as ever. Like thofe <f who arefaid to yield feignedly to David's, victorious Arms, " becaufe no help for it.. A Man taken in a Storm, may be ** fere'd under the Pent-Houfe of his greatest Enemy for 5 Shelter j without any change of his Heart- or better Tho'ts
E »:-?■': •,*'. of
~The labouring Point illiiftrated.
" of him, than before he was wont." And then proceeds ts ebferve, " that we mu ft fir ft eye the Honour of God PL lxxix.9. " And adds, Certainly if God could not be more glorified, " in our Peace and Reconciliation, than in our Death and " Damnation, it were a wicked Thing to defire it.'
Mr. Flavel in his firft Vol. pag. 676 fayeth, " There is " two Ends in Duties, one fupream and ultimate, viz. the " glorifying of God, which muft and ought to take the firfc " Place of all other Ends. Another fecondary and fubor- " dinate, viz. The Good and Benefit of our felves, to invert " thefe, and place our own Good in the Room of God's " Glory, is finful and unjufHfiable, and he that aims at " himfelfonlv in Religion, is juftly cenfur'd as, a mercena- '" ry Servant.'
Mr. Baxter in his Saints-Reft, pag. 18 9 fayeth, ?j He " that maketh not God, his chief Good and ultimate End, " is in his Heart a Pagan, and vile Idolater, and doth not " take the Lord for his God.'
Mr. How in his whole Works, pag. 154. 5. fays, " That " to pray to him, (meaning God) that he would do this or " that, finally and ultimately for any thing elfe, than his " own Name, is humbly to liipplioate him, that he would ■* refign the Godhead, and quit his Throne to this or that " Creature. 2. — That primitive Nature, was no doubt " pointed upon God, as the laft End. Otherwife a Crea- <£ ture had been made with an Averfion to him, and in the < higheft pitch of Enmity and Rebellion j fince there can " be no higher Controverfy than about the laft End. And " adds, that the Defign of renewing Grace, is to reftore " us to our original State, and fix us in that ablblute Subor- " dination to God which was original and natural to us ; " then he obferves, the Controverfy is taken up, which was " about no lower Thing than the Deity ; who mould be
M God
By the Tefti monies of divers Divines. 37
u God he or we ? Whether we fliould live and be For our " felves, or him ? — The only proper genuine Breath of the " New-Creature, — is to thee O Lord be all Things , may eft " thou ever be All in All, let the Creation, and all Things be il Nothing, other wife than in thee and for thee'
Mr. V/illard in his Body of Divinty, pag. 6. 7. fayetb, *' That Man can have no other lafl End, but God and his <i Glory, for then itmuft be either the Creature orhimfelf, a >" third cannot be thought of; but it can be neither of " thefe, as will appear.— 1. Becaufe the Creature is infe- " rior to him, a Man's End is to be look'd for, above him- " felf, and not beneath him ; but Man is iuperior to thefe. " 2. Becaufe that Man is theCreatures next End, that t^ere- " fore cannot be his lafl End, that that fhould be made " for Man's Service, and yet that Man mould be to ferve " that, implyeth a Contradiction. 3. Becaufe the Creatures' •" cannot fatisiy him, Man's lafl End and objective Happi- <{ nefs is the fame, {Eclef. i. 8.) 2. Neither can he be his " own lafc End : For, u The End mufl be foinething " better than the Means, that ferve to it. 2. There is a " better being, than Man, and therefore he cannot be his *' own chief End : The lafl End, and chief Good, are one *< and the fame ; there is therefore no refling, until we " come there. 3, A Man cannot be his own Happinefs, '" and therefore not his own chief End. An End that can- '■" not happify him, is not worthy of that Name ! Again " he aiTerts, that Man's next chief End, to the glorifying " of God is to enjoy him forever !'
Mr. Vincent alio in his Expofition of the Aflembly's Ca- techiim, approv'd of by 40 Divines, is alfo of the fame Sen- timent with the reft I have mentioned j as appears from the Reafons he gives, why Men fliould chiefly defign the glorifying of God in all their Adions; which are thefe, viz.
" becaufe
y$ The labouring Point illuff rated..
*' becaufe God has made them, preferves them, has re- "" deem' d them, and given his Word and Spirit to direct 4< and affih?, and promiied his Kingdom to encourage them, - to glorify him.' See pag,^. From the aforeiaid Words it appears that Mr. Vincent look'd upon the Glory of God, to be the End and Happinefe but as a Motive, exciting to feek after it. I now proceed to the
5. General Head, which wastoanfwer Objections.. 03/Vr»- 1. " That which God promifes on his Part in his covenant Dealings, with Man is Man's chief 'Good, or which is the fame, Man's chief End-, but the Thing God promifes is Salvation, ergo. Had God p-omis'd any Thing lefs, it would not he call d the exceeding Riches of his Grace, and that Salvation ispro- mifed by God in his Covenant Dealings with Man; is evident from'Mark xvi.. 16. He that believeth, fhall be laved.
Anf If that which God only or chierly promiied, in. the New-Covenant was Salvation, confider'd ftri&ly. and fubjectively, or feparated from his Glory, then the Confe- quence would avail,, otherwife not,, but God has no where promifed, a Salvation feparated from his Glory, as appears from what has been before obferved, to which I wiil add one Place of Scripture, Pf. 1. 15. Call upon me in the Day of Trouble y I wiil deliver thee, and thou Jhalt glorify me.
Object. 2. It is our frfl and mo/l deeply Fundamental Dir- ty, to take the Lord for our God ; which mo/l ejj'entially in- cludes our taking him, [the Enjoyment of him, and ?iot oicr glorifying him, or his Glory) for our fupr earn Good, which is acknowleag 'd by all to be our chief End.
Anf. The Notion of enjoying God, feparate from glo- rifying him, or his Glory j is an antifcriptural ridiculous Whim ! If it be a fundamental Duty, to take the Lord for our God^ then it mull be a fundamental Error (in practical Religion) to take our ielves for our God ; by prefering what
refpeexs
Objections anfwered. ,g
refpects u"9, to his Honour, 'viz. our enjoying him, to his Glory .: For here God is not regarded for himfelf, but only as he refpects .us, it is true the Word-GOD is mentioned, in enjoying him, hut that is only a Flam, a Blind : For its ftill in Subordination to the fordid god-Self I
Does not that Faith which is included, in taking the Lord for our God, draw »us out of ourfelves to Christ, and u- nite us to his Perfon, before it gives us Communion in his Benefits ? {Gal. ii. 20. Phil. iii. 8, 9.,) And does it not excite us to- admire the Former more than the Latter ? [Cant, ^v. 1 o.) Surely to thofe that believe, CHRIST is precious ! And is it not the Sign of an Harlot, to do the contrary, viz. to regard in Marriage, the Portion more than the Perfon ?
ObjecT:. 3. Is praifing God for BJefings, a greater Gcod than ■the Bief lings for 'which they praife him? If Jo, the Saints havs a hard Bargain, in giving a greater Good for a lejs, if not, than the Enjoyment of God is a greater Good, than praifing cf him, and Jo is our chief Good and laft End\
Anf. I will be bold toaffert, that the Saints praifing God, is (terminatively) .more noble, than the Benefits they offer Praifes for, coniidered ftriclly ; becaufe of its near Relation to the beft of Beings ; neither is the Confequence reafon- ablc, that thus the Saints would have a hard Bargain, in giving a greater Good for a Ids. The Force of this Conie- quence, is built upon a fuppos'd Analogy, between civil Bargains among Men and the Saints praifing God for Benefits they receive from him, in the following Particu- lars. 1 . In civil Bargains, the Commodity a Perfon gives in exchange, for Good he deferves, he no ways owes be- fore to the Perfon he deals with. 2. The Good he gives is in his own Power, it is Jiis proper Right by Inheritance or Purchafe, which he can difpofe of as he fees bell, to ad- vance his worldly Intereft. 3. The Good exchang'd, is
profitable
&o-< Objections anfweredT.
profitable, to tHe Receiver. 4. Tn this kind of Thick, whea there is not fome Proportion in the Value of the Things exchang'd, it's laid to be a. hard Bargain. If the Cafe was. fo in God's Dealings with his People, there would be fome Reafon for the aforefaid Confequence, otherwife none at all ! Are not Mens Praifes a Debt they owe to God upon many- Accounts, a Debt which they cannot pay, 'til Power be given them of God, and that brought into exercife by his gracious. Operations, a Power which they have no heredi- tary Right to, nor are they able to purchafe it by their Do- ings ; a Debt whicli when paid, profits not the Receiver, for our Goodnefs extends not to God. Tho' Praile be the Creatures Act, yet it is^God who works all our Works in us !. And thus the Sophifm evanifhes.
Obj. 4. The End mid Scope of our Faith, is our chief 'End,., for Faith is the greatefi Duty, we Give to God, and the Foun- dation oj all the Re/?, yea it is the Gift cf God, and the great eft Gift we can receive in this World ; it hence follows, that the End of the greatefi Gift, and the great eft Duty, is Man's chief End y but the End oj Faith, is Salvation 1 Pet. i. 19.. Erg.
Anf That which is the final or fupream Scope of Faith- is our chief End, no doubt, but what is only its interme- diate or fubordinate Scope, is not ; neither does the Place of Scripture aduc'd prove any more !
Obj. 5. Man 's greatefi Motive to Duty, is his chief End, but his greatefi Motive to Duty is his Saivatkn • Erg. the- Acti- ons of a rationaiCreature, niufl have a Motive or incitement \ for whoever aSh without a Motive , af'ts without Reafon: It is the di/iingufiug Charofft r cf a rational Creature, to propo/h to kimjdf an End, and then to pur f he \ din pre ,
tUds j hehi » Logicians tell us, the End is fir/l in the Inten- tisnvand laji in the Execution j which makes it evident, that
the
Objections anfwered. 4 r
the Motive and the End arefynonimous, confequently the great- ejl or chief * Motive, is the chief End. Now that Man's great- eft Motive to Duty is his Salvation, appears from the follow- ing Places of Scripture-, are we commanded to be faithful to Death, what is the Motive Z Why thou malt receive a Crown of Life, Rev. ii. to. are we commanded to walk uprightly, and what is the Motive I Why the Lord will give Grace and Glory ; andlafily are we commanded to Love the Lord our God, with all our Heart and Soul, &c. And what is the Motive T Why this do, and thou flialt live, Luke x. 28.
Anf. The Places of Scripture brought to confirm the a- fcrefaid Objection, do only prove, that the Expectation of obtaining Happinefs in the Way ofDuty, is a great Encou- ragement to the Performance of it ; and that it is fo pro- pos'd by God himfeif in his Word, but what is this to pur - pofe ? The Thing to be prov'd is, that Salvation ftric~tly and iubje&ively conndered, is the greatefl Motive to Duty : of this there is not a Word in the preceeding Proofs. The contrary thereto appears m the following Scriptures. (Mat,. v. 16. John xv. 8.) And let me farther add, that the afore- faid logical Maxim, ferves to prove the Glory of God, to be the chief End, thus, if that which islaft in Execution, is or ought to be the nrft: in Intention, then by confequence God's Glory ought to be nrft intended by us, becaufe it is laft in Execution, (Ephef. i. 6.)
Obj. 6. That which the Saints, of both the Old and New- Teflament -made their great Motive to do and fuffer for God, we ought to make our great Motive,, &c. And that this is as aforefaid, our chief End, but the Saitits, Sec. made their Sal- vation their great Motive, Sec. Erg. Its hard if we cannot find one Saint in the Old or New-Te/rament that will direct us, what we ought to make our chief End, and they all made their Salvation their chief Motive ; For this Moles rcfyfid
F t>y
42 Objections anfwered.
to be called the Son of Pharaoh 's Daughter, and chofe to fuf- fer AffliSliom 'with the People of God3 it is applicable to ali thefe Heroes, mentioned in the xi. of the Hebrews, as appears by the firft Verfe of the Chapter. Now Faith is the Sub- jlance of Things hoped for ; what was it that animated Paul, to j)refs towards the Mark, through all the Difficulties he met with ? why the Prize of the high calling in Christ Je- sus, Phil. iii. 14. What was the Motive, that enabled the Hebrews to take joyfully the Jpoi ling of their Goods ? why be- caufe they knew they had in Heaven a better and an enduring Subftance, Heb. x. 3, 4. What enabled the Apo files to bear with Patience, the AjfliSlions they fuff'erd but this ? that they work'd out for them, a far more exceeding, and eternal weight of Glory, 2 Cor. 4. 17.
Anf. The Scriptures adduc'd in the Objection, do not prove the labouring Point, namely, that Salvation consi- dered ftrictly, was the higheft Motive of thofe good Men mentioned, and therefore the Argument does not conclude. The Objeclors Opinion concerning all God's People, is much what, with Satans concerning fob, as I humbly conceive j which appears thus, after God himielf had given an ho- nourable Character of fob, namely, that he was a fmcere Man, one that feared God and efchewed Evil, which imply an unfeigned Love to God's Majefty, and tranfcendent Re- gard to his Glory. But Satan in Oppofition to the jufl Encomium, that God himfelf had given of Job, fuggefts, that fob was not fuch an upright Man, that his religious Ser- vice did not fpring principally from Love to God, or Regard to his Glory ; but was directed to, by, and felfim Ends ; and therefore tliat he was but a Mercenary and a Hypocrite. Does he fear God for Nought, fa id Satan, touch all that he hath, & he will curje thee to thy Face. The Devil here insinuates, that Job had no noble internal Principles of Love arid Holineis, no
fupream
Objections cmfiverecf.. 43
fupream and endear'd Regard to the Divine Honour, but that he was mov'd chiefly or only, by outward felfifh Ref- pects j and that if thefe were taken away, he would quit his Religion entirely, and curfe his Maker ; this is in Subftance the lame with the Representation given by our ObjeBor, of all the Saints of the Old and New Teftament, in the Objection which I am now considering ; all the DifTeren- ees between the Objector's and Satan's Opinion, are thefe„ The Objector he holds, that the Saints eyed chiefly in all their Actions, the Happinefs of the higher Part of felf, the Soul ; but Satan the Happinefs of the lower Part of felf, the Body, the Objectors Opinion, concerns the whole Army of the Saints in all Ages, which is very uncharitable, but Satan's only a particular Perfon, namely, job. I know not that we have any Account in Scripture, that Satan has been fo bold as to impeach all the Saints at once, with the aforelaid Charge ! Again the Objector offers his Opinion as a Com- mendation of the Saints, which is not fo fenfibie as could have been wifh'd ; but Satan as an Accufation againit Job ! Once more the Objector offers his Opinion, with a deal of Confidence, and Airs of AfTurance j but Satan begins mo- deflly, and holds it till juft the Clofe of his Speech -, but the Objectors and Satans Opinion are the very fame in this fubflantial Point, namely, in excluding that tranfcendent Love to God for himfelf, and fupream Regard to his Glo- ry, which are eflential to true Godlinefs, and conftituting felfifh Confiderations in the Room tliereof. It is true the Objector has the Advantage of Satan in this particular, name- ly, in believing that the Saints had a chief Regard, to the Interefts of the higher Part of felf the Soul, whereas Satan was of Opinion, that Job eyed chiefly the Interelt of the lower Part of Se/f the. body. But again it mufl be own'd, that. Satan had the Advantage of the Objector, in other Par-
F 2 ticulars
Jje Objections anfwered.
ticulars, viz. i In that he offer'd his Opinion as an Ac- cufation and fo the God of infinite Wifdom took it. 2. In that he did not accufe the whole Body of the Saints, by the Lump, but a particular Perfon. 3. That he manag'd his Argument with Modefty, for the moft Part, for he propos'd and iniifted on his Allegation, .(moftly) by way of Query does Job, faid he, fear God for nought ? Thus it is evident that the Objector and Satan harmonize in Judgment fubftantially, and differ only in the Cafe aforefaid, in fome Circumftances ; which if compar'd and weigh'd it would be hard to deter- mine, which had the better of it. But leaving the Decifi- on of this to Perfons of greater Capacities, I proceed to ob- ferve, that the Devils Accufation being offer'd, and the great God himfelf having another Opinion of Job's Integrity, puts the Matter to Iffue, and lets Satan try him with all his Darts ; (only to fpare his Life) the Devil being full of Rage, and Defire to make his Accuiation good, left he mould be potted for aLyar or falfe Accufer, as indeed he well deferv'd ; environ'd him with all his Terrors, and mot the mod: en- venom'd Darts at him that he had in all his Hellifh Qui- ver, he foon difrob'd him of all his Ornaments, and cruelly bereav'd him of his maffy Wealth, dear Relations, Health and Eafe, in a Hidden and tremenduous Manner ! And left him nothing but a fcolding Wife, who was almoft as great a Tormentor as himfelf, and fain would allure him to make the Enemy's Impeachment good, by curfing his God, whofe Language Sr. Richard Blackmore fets in jurt and flaming Colours, in the following Lines.
Dofi thou not fee that thy Devotion's vain ? What have thy Prayers procur'd but Woe and Pain ! Haft thou not yet thine Inter eft underftood? Pcrverfely righteous, and abfurdly good I
Thefi
Objedtions anfwered 4;
7'heje painful Sores, and all thy Lo/fesjhow, How Heaven regards the fooliflo Saint below 1 Incorrigibly pious can't thy God, Reform thy fiupid Vertue with his Rod !
But even when poor Job, was under a horrible Com- plication of all manner of Mifery, that the fubtilty and Malice of his formidable Enemy, could invent and inflidt upon liis Mind and Body ; while in the mean Time, the God he loved withdrew his beamy Smiles, and on the contrary mot Arrows dipt in burning Vengeance, into his perplexed Soul, and compafs'd him with the moft affrighting Terrors ! I fay while Heaven it felf frown' d, and Earth and Hell confpir'd to difrrefs and make that gallant noble Soul, yet he remain'd, like a Rock impregnable amidfl all the boifterous Billows, with which he was environ 'd round : For notwithstanding fome humane Weakneiles, that drop't from his troubled Soul, in the Height of his Anguim ; yet he would never fpeak diihonourably of his God, or reproach- fully of his Religion ! He kept firm to the divine Majefty, in the midfl: of the terrible Tempeft ! And thus the Objec- tor and Satan (refpecting the Opinion aforefaid) are folidly confuted by the Book of Job. The Cafe now in contro- verfy, has been fairly try'd and God himfelf the Judge of Heaven and Earth, has brought in the Verdict in yob's Fa- vour, Job. i. 21. in all this Job finned net, nor charged God fool- lifily, and Chapt. xlii. y. Te have not fpoken of me the Thing that is Right as my Servant Job hath !
Obj. j. All the Works of God, were not made for one and
the fame End: For if they were, there had been Need of but one
fort of Beings only, if the Wicked are made for the Day of
Evil, ought that to be always in their Eye ? ought all their
Actions to tend to that, as their chief Go&d and loft End?
Ought.
j^6> Objections anfwered'..
Ought that to fire their AffecJions, raife their Defires,. and actuate their Wilis ? Secret Things belong to God,. Things reveal' d to us ! If there be a Covenant between God and Man, the Principal aim cf both cannot be the fame I In all Covenants there are two. contrasting Parties at leajt, a Mediator is not a Mediator of one, there is alfo the Thing covenanted fir, and the Confederation, or what each par- ty expeBs of the ether, what God expefis from us, is that we glorify him, and what he promifes-, is that he will be our God, er fuprcam Good, which certainly can be nothing kfs than the Enjoyment of him !
Anf. The Different forts of Creatures, ferve indeed differ- ent fubordinate or lower Endf, but what then ; can't they in the mean Time ferve one and the lame higheft. End ? Do not the brute Creation, while they ferve the Good of Mankind, at the fame Time objectively declare the Glory of God's Wif- dom, Power and Goodnefs in their Formation, Order and Ufefulnefs ? The End which the Almighty had in View in the Formation of all, viz. His Glory, is anfwered by all, tho' in a different Manner : Rational Creatures do or ought to glorify God ablively ; and for this they had a Capacity gi- ven them and a command laid upon them, and if they do it not aSlively, as it is their Duty, they^hall -pajjruely ; as the Pialmift juffly obferves, The very Heavens declare the Glory of God, and the Earth- Jkeweth his Handy Works-, the inani- mate Creation offer Occafion to thinking Beings topraife God : Now tho' the Glory cf God be differently cxpreis'd according to their feveral Ranks of Exifcence, yet it is the fame prin- cipal Defign that God lrath in all, namely his declarative Glory; and it is the fame thing that is manifeffed by all, tho' in a different Manner, viz. The Honour of the di- vine Attributes, and indeed herein the unfearchable Riches,
and
Objections mfwcred* 47
.and magnificence of divine Wifdom and Power are illuftriou£- \y difplay'd, in conducting the various Orders of Beings within the vail Circle of the fpacious Univerfe to one fu- pream uniform End, worthy of his Councils !
Now if Gods declarative Glory be his higheft End, in the Creation of all, as both Scripture and Reafon demon- ftate, then it muft be the Creatures laft End too, otherwife thefe Abfurdities will inevitably follow, viz. ift. That God will mifs his End, which would deftroy the divine Felicity, and fo is Blafphemous ! And 2d. It wou'd be the Creatures Duty <to contradict their Creator, which is monftrous Blaf- phemy likewife ! Conformity to our Creator is equally our Honour and Duty ! It is moil evident, that God requires a great Part of our Submiiiion to his Sovereignity., and Obe- dience to his Law in this very Thing, that we harmonioufly concur with himfelf, in carrying on the fame great defign with him, of his Glory, in that Way which beft fuits the order of cur Being : And indeed when we- do otherwife, we walk contrary to God, and may expect therefore, that, fo continuing, he will walk contrary to us. Had Man ftill continued in his original Integrity, he had ftill made it his higheft defign to Glorify and Honour the Author of his Being ! It is true we are now to confider Man in his fallen Slate, wherein he is expoied to defer ved Punifhment for his Tran fgremon, and therefore has juft Reafon to be anxioufly concern'd about his efcaping the Wrath to come ; but the TranfgrefTion of the Creature, does not cannot difolve his Creators claim of right to his Love and Homage. And when a Sinner is truly ianctified, he is again reftor'd to much of that primitive rectitude which was loft by Sin, (Epbef. iv. 24) and consequently makes that again his higheft aim and defign, to which he was engag'd and inclin'd bv the Law of his Creation.
Neither
481 Objections anfivered..
Neither fs it any Part of God's fecret Council, that he hath made all Things for his Glory ; this Truth is as plainly reveal' d as any in the Scriptures : Neither is it any part of God's fecret Council, that it is our indifpenfable Duty to do all to the Glory of God : To aim and defign chiefly that God in all Things may be glorify'd, confider the following Places of Scripture, Ifa. xliii. y. I have created him for my Glory,. Pfal. 1. 15. Call upon me in the Day of 'Trouble ; I will deliver thee and thou Jhalt glorify me. God's Secret Council concerns fubordininate Ends or the Means which compais the aforefaid great Ends, namely, Gods declarative Glorw either actively or pafjively by the whole Creation.
The Que/Hon in the Objection is Sophiftical, viz. If the Wicked are made for the Day of Evil,, ought that to be all- ivays in their Eyes, &c.
AnfwePy No ! Here it is iniinuated, that thofe who hold <God's Glory to be the chief End of Man imagine, or main- tain, that what is God's fubordinate End, mould be Man's principal End, which is falfe and unreaionable j they on- ly hold that what God has made his chief End, mould be ours j and we mould purine this, in that Way which is ac- commodated to our reafonable Nature, and to which we are under an Obligation by precept. The Damnation of any Creature, was never God's chief End in making it ; to imagine fo, is to reflect upon the Wifdom and Goodnefs of the divine Nature, namely, in aiming at fomething below himfelf, as his higheit End, and in delighting in the Mifery of his Creatures as fuch ! Befides the method by which we ought to purfue or profecute our chief End, (God's Glory) is prefcribed to us, by the divine Precept, and that is by Faith and Obedience, thereby feeking our own Happinefty and that, principally, becauie God will be thereby more Glorify'd, ti:an in our Damnation !
But
OBjetJions anfwered. 49.
But it is farther added in the Objection, That if there be a Covenant between God and Alan, the principal aim of both cannot be the fame.
Anfwer, The contrary is evident. God's aim m the Cove- nant of his Grace, is both his own Glory, and his Peoples Happinefs. (Ephef 1. 17.) And the aim of God's People is the very fame, but the Glory of God is the principal Scope of both: The feeming Strength of the aforefaid Argument, flows from a falfe Foundation, viz. A ftric~t refembling of the Covenant of Grace with human Covenants, which gives Room to fufpedt thole that form or ufe it, to be tainted with Ar mini an Errors.
Obj. 8. Mofes and Paul ceu'dnot aim chiefly at the Glo- ry of Gody or glorifying of him in thofe Expref lions, of being blotted out of the Book that God had written ; and of defrring to be accur fed from Chrift, &c. becaufe by their fuffering this, they could not glorify God, neither could the Almighty glorify himfelf in punijhing the Innocent, and f paring the guilty -, the truth is, the Words are only hyperbolical Exprefjions of their abundant Love to their Brethren, and Kinfmen according to the Fief j,
Anfwer, The Inftanceas to Mofes, mention'd Ex, 32. I2> is plainly this, That fuch was his Regard to the Glory of God, that he would choofe Death rather than the Heathen Nations mould infnlt the Almighty, and behave themfelves proudly againft him, upon the Qccafion of his deftroying the People in the Wildernefs y which he forefaw they would be apt to do,., and therefore plead that Ifrael might be fpared, (See Num* xiv. 13 to the iy) much after the fame manner God him- felf expreffes his own Regard to his Glory. [Dent, xxxii. 26, 27.) As to the Inftance of Paul, I mall crave leave to cite the Words of Mr. Matthew Hejiery upon it j which arc thefe, " I could wifiy lie doth not fay I do wijh} for it was
G no
^c. Objections anfivered,
<c no proper means appointed for fuch an End -> but if it were, " I could wifh that 1 my f elf were accurfedfrom ChrifiT for " my Brethren -, a very high pang of Zeal and Affection for *c his Countrymen, he would be willing to undergo the grea- <c teff. mifery to do them good : Love ufes to be thus bold " and venterous, and felf denying,, became the Glory of tf God's Grace in the Salvation of many, is to be prefer'd' " before the Wellfare and Happinefs of a. fingle Peribm. " Paul, if they were put in Competition, would be content " to forego all his own Happinefs to purchafe theirs." thus far he. Whither we underiland by the Word accnrfed, Ex- communication, or temporal Death, with Chrijoflome and Pool, or the lofs of eternal Happinefs, with EJlius, Toletus>, Ludovicus dediufiaivin, Menochius -, yet it fhews a greatLove -r what a rlefhly Love ? No, the Chapter will inform us, that it was Love to their Souls, and a defire after their Happinefs,, and confequently he had an Eye to God's Glory, which is thereby manifested ! The Reafon orYer'd to confirm the Objection, viz. That by fuffering thofe Things God could not be Glorify d, &c, is anfwered by eonfidering,. that the deiires of thofe holy Men were not abfolute and peremtory, but. Hypothetical or Conditional, viz> that rather than God's Glory iLcuid be eclips'd, they were willing to endure thofe Things, if they were appointed Means to obtain fuch art. End. To fuppofe that their Love was wholly Carnal, is to confront the Context of the Places whence the aforelaid In- fiances are borrow'd, and pafs an uncharitable Cenfure upon. thofe Worthy's, as tho' they were Perlons of the moil fordid. Difpofition and Character I
Obj 9. Afaph aclcd chiefly from filffh Principles, in
Religion, as appears from Pjal ixxiii. 12. 13. 14. Behold thefe are the ungoldly who profper in the World. Verily I have cleanied niyHeait in vain, and waihed my Hands in
Lmocency
Objections anfwered. $u
Innocency, for all the Day long have I been plaug'd and chaflned every morning.
Anjwer, Ajaph only tells us of a paft Temptation, what a poling Difficulty it had been to him, to confider how that the Godly had generally the hardeft Lot, as to worldly Com- forts : This [arcanum or) fecret of divine Providence, had io exercis'd him, that he, thro' the Corruptions of his Na- ture and Temptations of the Devil, was like to have enter- tain'd hard and unbecoming Tho'ts of Religion ; nay it ap- pears that he had been guilty of this in fome degree, for his Feet were almojl gone ! But in his more compofed frame, he reflected upon the corrupt influences of thofe Temptations with abhorrence ! He calls himielf a Fool and a Beajl on that Account (as well he might) ver. 22. So joolijh was land ignorant \ I was as a Beajl before thee. In a time of vi- olent Temptation, he was drove to be pretty much of the felnfh Opinion I am oppofing, viz. to think it was a poor Thing only to ferve and glorify God, except it was attended with other Advantages ; but afterwards when he grew more calm, and got out of the violence of Temptation, he calls himielf a Fool, an Ignoramus, and a Beajl ( or as the Word is interpreted a great Bea ft) for it ; and acknowledges, that fuch Speeches, would be an Offence againjl the Generation of God's Children. See ver. 15.
Object. 1 o. It was PauPs Sentiment, that the chief if not the only Motive to Obedie?ice, was the hope of eternal Life ', for if the Dead arife not to receive their Reward, let us eat and drink, walk in the Way of our own Heart, and in the Sight of our own Eyes, and give a loofe to all our Defires ! If in this Life only we have hope, we are of all Men moil; mhe- 1 able; what advantageth it me, that I have fought with Beafts at Ephefus, if the Dead arife not,
G 2 A?ifwer
5 2, Objections anfwered.
Anfwer^ The aforefaidPaffage of the Apoftle Paul's Wri- tings (i Cor. xv.) are foreign to the labouring Argument; for what he fays in them, is upon the Suppofition of no fu- ture State at all after this Life ; and upon the Suppofition of the confequent Falfehood of the Doctrines of the Golpel, (ver. 14. 1 cr & feq.) Upon this Hypothecs he obferves, that the Chriftians of that age were indeed the moft mifer- able of Mankind, to expofe themlelves to fuch heavy Perfecution for nothing, for an imporlure. Whereas in this Argument, we com'ider a future State as moft certain and the Doctrines of the Gofpel as moil: true and worthy of all Acceptation ; and that there is an infeparable connection be- tween believing Obedience in this Life, and complcat Hap- pinefs in the Life to come : And fo the Qiieftion is, which ought to be the chief and laft End of our Obedience, the Glory of God, or the obtaining our own Happinefs meerly conlider'd as fuch, without any reflect to the Glory of God, or eternal glorifying of him in Heaven ?
Now if the aforeflud Expreffions of the Apoftle Paul, be fuppofed to favour the latter of thefe Opinions, they muff, be taken in the following Senfe, viz. That were his Obedience to God nothing concern'd, with his future Happinefs -, but that he could be fav'd without Holinefs, as well as with it, that then he would be at no pains, or care to ferve God at all ; but on the contrary give a loofe to all his vitious Incli- nations.
But by this Senfe of the Words, theObjeetor makes (in his Opinion) the Apoftle Paul, to be a Hypocrite, and an Epi- cure ; for hereby it's neceffarily fuppos'd, that he had no Su- pernatural Principles ot Action, fuch as divine Life, Love, Holinefs ; but that on the contrary he had a iuperior Incli- nation to live after the Flefh, but wasreftrain'd from acting
accord in
Objections anfwered, 53
according thereto, meerly by the external Confideration of Advantages, to be had by it in the next State J
Befides the bleffed Apoflle is condemned, as an "Epicure by the Objector ; what has been already fa id gives Weight to this, to which I may add, that of afcribing the Epicuresr proverb to him as his fix'd Judgment, only that he was divert- ed from acting accordingly by feliim Coufiderations. The Proverb that was veryFamiliar among thcEpicurians, was this.
" Lude, hibas, come das, poft mortem nulla voluptas. i. e. play, V eat, drink, for after Death there is no Pleafurej" and that of Martial.
" Vita nimis [era eft, craft ina vive Ho die. Life to-morrow is too late, live to day.
Now the Apoflle Paul ufed the aforefaid Epicurian Pro- verb, namely, let us eat and drink, &a with a defign to confute it, as appears from the 33 and 34 verfes of the Chapter. PoiTibiy the Force of his Reafonings may be car- ried thus far, viz. that fuppofing the Dead rife not, the E- picuria?i Notion would be then more tolerable : But to fup- pofe that he fpoke abfolutely here, is, in other Words, to fay, that he believed there was no intrinfick Excellency in Hc- lineis, or Comforts attending the fincere Practice of it in this Life, but that it was only eligible, becaufe of the Advan- tages enkiing upon it, in a future State. And is not this the Sentiment of a felfifh fordid Soul ? But the Apoflle ap- pears to be a Perfon of a very different Character by his Wri- tings. See Rom. 6. 2. Howjhallwe (i.e. ho w can we) who we dead to Sin, live any longer therein ? Thofe that are Re- generated have an inward fix'd Principle, termed in Scrip- ture, the Seed of God, which creates a habitual Averfion a- gainfl Sin, and propeniity to Hoiinefs I
Obj, 1 1 . Self Love is the Foundation of all the Love, we ©we or pay to God, what God is in hi mf elf we know not : The
onh
54* Objections anfwered.
only thing to determhie our defre, love, and fear of God, is his Attributes, as manifefted to us in Creation, Protection and Redemption; its nothing to the Purpofe to tell how lovely a?id ex- cellent God is in himfelf, abfolutely conjidered ; for thoy we con- Jider him as cloth 'd with all pofjible Perfections, without hav- ing to do with us, it will only raife our Admiration ; if we con- fider him as able and willing to make us happy, this will raife De/ire; if we confider him as jufl and powerful, and are un- der Apprehenfons that he will punijh us, this raifes Fear ; if realy punifhed by him, without hopes of releafe, this rai- fes Averfion, &c. if we confider him as good and merciful, and we are realy pojfefs'd oj it, this raifes Love, i "Joh. iv. 1 q. We love him becaufe he firfl loved us.
Anfwer, The falfehood of the Poiition, contain'd in thea- tove Objection, will appear by the following Considerations, viz. 1 ft, Then we owe no love to God becaufe of his erlen- tial Excellency, which is abfurd j for what is infinitely a- miable is a proper Object of Love, and becaufe it deferves it, it therefore demands in Reafon and Juftice our fupream Affection. 2dly, The aforeiaid Poiition, deftroys entirely the neceflity of fupernatural Principles of Action, infus'd by Regeneration ; for if we muft love only for Benefits receiv'd, and not for the fake of the Giver confidcred abstractly, than there is no need of any thing but Nature, to excite to this. The Pagans who had nothing but natures Light to direct them, taught and practifed this. Lycurgus the Lacedemonian Law-giver, would make no law againft Ingratitude, becaufe -as he obferv'd, It was a prodigious Impiety, ?jot to repay a Benefit : And Seneca, in his Book de Benifciis, fays, Not to return one good Office for another, is inhuman ; but to return evil for Good, is diabolical, p. 104. and in p. 54. 5. 6. he lays, all benefits muft be gratuitous, a Merchant, fays he, fells me Corn, that keeps me and my Family from farving, hut he
fold
Objections anfwered* ^„
fold it for his Interefl^ as well as I bought it for mine, and
fo I owe him nothing for it. This r fays he, is more properly the
driving of a Trade, then the cultivating of a generous Com- merce j thus far he. Now tho' I believe that we may eye our own Happinefs, in our religious. Service, yet when we do this, above the divine Glory, it comes under Seneca's lam, and is folidly confuted by him in the preceeding Lines.
3dly. The aforefaid Pofition, juftifies the Devils, and damned's hating God, for they are pun ifhed by God, with- out Hopes of releafe, and therefore may have an Averfion to him, according to the preceeding Objection. And farther if we are to love him only becaufe of the Love he expreffes to us, then when he punifhes us, tho' moll juftly for our Often- ees, and therewith deprives us of all hopes of Mercy, wc may hate him Law-fully, (for there is no Medium between love and hatred) that is, we may hate infinite Holinefs, Juflice and Excellency, which is abfurd L
4. If we are bound to love God only, becaufe of the Be- nefits we receive or hope for from him, then we are not bound to love him at all j for the Refpecl we offer to him is not for himfelf, but for the Benefits we receive, and thus true Love to God, which is the Fulfilment of the Law, and Scope of theGofpel, is deftroy'd entirely by this Notion. For accord- ing to it, our Love ought to be wholly center'd upon the Benefits we receive for our own fake, and fo upon ourfelves : Even Seneca, the Pagan Stoick, could fay3 this for that, is rather a truck than a Benefit.
5. The aforefaid Pofition deftroy's the Creators Right to the Creatures Love and Obedience,, when he does not per- ceive them to be profitable to himfelf and therefore if a Per- fcn in defpair, mould hate God, even in this Life, he is jufti- £ed by the aforefaid Pofition in fo doing. But,
&,. The
§6. Objections anfhvered"..
6. The aforcfaid Objection is inconfiftent with itfelf* for while it allows, that a view of the divine Perfections, with- out any Relation to our Benefit, may caufe Admiration, this Oppofes the other Part of it, for what is Admiration, but a high degree of Efleem, and is not this the Foundation of all rational Love ?
y. The aforefaid Pofition contradicts the Experience of true Believers, who even in the dark Hours of Deflertion, when they think they are forlaken of and hated by God, yet thro' that inward Principle of divine Life which is in- fus'd into them by Converfion ; feel workings of Defire in them after God, and Love to him : Jonah was an Inftance of this, Jon. 2. A^.Then Ifaid, law cajloffout of thy Sight, yet will I look again towards thy holy Temple. When AJaph fear'd that God had forgotten him, and that hisMercy was clean gone from him, yet he wou'd acknowledge his infirmity, remember God, meditate upon his Works, and talk of his wondrous Doings j and yob in his Diftrefs profefs'd,. that thd" God Jhould Jlay him, yet he would truft in him,
8. The aforefaid Pofition denxoys the Reafonablenefs of" loveing our Enemies of ' blejjing them that cnrfe us and doing good to thofe that defpitefuily life us\ For if Self-Love, be the Foundation of all the Love we owe or pay to God, then it follows unavoidably that it is more fo of ail the Love we owe or pay to Man, than the hating thofe that hate us, and curling thofe that curfe us, &c. is in itfelf Rcafonablej for there is no felfifh Motive if we confider thofe Things fimply to ex- cite us to do otherwife. But does not this Notion exprefly contradict the Gofpel ofCmusT as well as the true Inter- efts of Society, and juftify the dreadful Pagan Principle of batin? car Enemies !
^ T ••11
And as for the Text cited in the Objection, it will not bear the weight that is laid upon it, for it fays not, that the
Saints
Objections anfwered. §j
Saints of old, lov'd God either only or chiefly, for his love to them, and yet this is the thing in Queftion ; the Tenden- cy of the aforefaid Objection is to fap the Foundations of the ■whole Go/pel, and to put natural Religion or Deifm in the Room of it.
Obj. 12. The Difference between Hypocrify and Sincerity may be known according to the Scheme of making Man's Jub- fecJive Happi fiefs his lafi End thus, i . From their Works ; Hypocrites do all to be fecn of Men, and confequcntly have nothing, but outward Performances, but the fine ere Chriflian, Glorifies God in Thought as well as in Word -and ABion.
Anf. This Proportion is indefinite and fo equivalent to a univerfal, it is as much as to fay: every Hypocrite does as aforefaid. And this is not true in fact j we have no Rea- fon to believe thatPtf^/beforeConverfion did all to be fecn of Men I Beiides if the Proportion were true, it would then follow by the Law of contraries, that every one that had, or hath good Thoughts and Refolutions, which are Acts of the Mind and Will, or any Defires after his own Salvation, muff be a fincere Chriftian : By this rule, Abi- meleck the Pagan, Balam the Wizard, Saul the Tyrant, Simon the Sorceror, and fudas the Traytor are dub'd for good Men ! But a 2. Sign of Sincerity that is offer'd is this, 4' The Hypocrite doth it to obtain a corruptible Crown, "" but the Sincere an incorruptible."
Anf. Both the aforefaid Signs are the fame, for both reipeet the End of Action, & both refpect a temporal Reward ; tho' there be iome Difference in Specie, yet the Genus or Kind is the fame : What view to Honour or worldly In- tereit, had the foolim Virgins or thole gracelefs Jews, whom the Apoftle Paul fpeaks of {Rom. x. ) who had a Zeal, but not according to Knohvedge ? But pray obferve and fee if the Objector, does not prove himfelf to be a Hy-
II pocrite
58 Practical Inferences.
pocrite by his own Signs ! Thus ; If he be a Hypocrite, who makes the Intereft of the lower part of Self , the Body, in this World his chief End ; will it not follow, that he is alfo a Hypocrite, who makes the Interefts of the higher Part of felf, viz. the Soul, (without regard to God's Glory) in the next World his chief End ? Are they not both built on the fame Foundation of immoderate Self-Love} all theDifference between them is this, that the nrft refpec~f s the lower Part of Self, and fo is more grofs ; and the Latter the higher Part of Self, and fo is more fubtil and plaufible ; but is there any more Love to God for himfelf, in the one than in the other ?
But I proceed to the Improvement of this Subject. And
1 . Methinks what has been faid, ferves to inform us of the Difficulty of Religion 3 and of the great Danger we are in of being deceiv'd, as to our State and Condition to- wards God . Surely Jlr ait is the Gate, and narrow is the Way, that leads to Life and few there be that find it, there is a Generation that are pure in their own Eyes and yet are not cleanfed from their Filthinefs !
2. From what has been faid we may learn, the abfolute Neceflity of the New Birth, in order to ferve God accept- ably here, and enjoy him hereafter ! For without a Princi- ple above nature, we cannot aim at Goi above our felves. A Fountain may fend out Water upon a Level with it felf, but not above the Level ; and thus all that is done by us, while in a State of Nature, being done chiefly upon our own Account j it is but (infomeSenfe) a ferving ofourfelves, and therefore cannot be acceptable to God ; and hence the Apoftle afferts that he that is in the Fief cannot pleafe God. The Church of England in their Articles of Faith, juflly fry, <f That Works done before the Grace of Christ, are not " pleafihgto God, but have in them the Nature of Sin." However tho' they be finful in reipect of their Manner of
Performance,
Practical Inferences. 59
Performance, yet when v/e conform to the Command even in Externals, the Matter thereof is good, becaufe command- ed j and it is in thisConformity that unconverted Sinners can only with Reafon expect fupernatnral Grace ; for "Jehovah will be enquir' d of by the Houfe oflfrael to do it for them. And
3. We may therefore learn, the Neceflity of examining ourielves ; whether indeed we do aim at the Glory of God, in what we do ? Now we may know this by the following Marks, viz.. 1. When v/e arc content to be cutmin'd by o- thers in Gifts and Efleem if fo be God's Glory may be thereby advanced. (Phil. i. 15.) 2. When we habitually prefer God's Glory, to all other Things, that ccme at any Time in Competition with it, fuch as Credit, Efrate, Relati- ons. 3. "When in the General, we can be content, that God's Will mould take Place, tho' it crois ours, (Mat. xxvi. 33. John x'n. 28)4. When the Reproaches that come upon God's Name, by die Falls of Profeffors, & declining State of Religion, dinrefs us more for the General than all our worldly Concerns ! 5. When we find at Times hard grapling, to come at this Difpofition, becaufe of the Oppofition of felfim Corruptions. And can after experiencing the Work of Con- verfion feel fometimes the witneillng of our Confcience that in Simplicity and Godly Sincerity, we have had cur Converfa- ticn in the World. 2 Cor. i. 12. ' 6. When we feel the Love of Christ, fometimes fweetly conftraining us to Duty. 7 when we bewail over the Remains of Hypocriiy in us I
4. If we find the aforefaid Characters in us there is ground of Hope and Comfort for us ; and tho' we have many WeakneiTes to lament, yet we are compleat in Christ, and he who hath begun a good Work in us, will carry it on to the Day of the Lord Jesus, He that feeth infecret, will by and by reward us openly, and make our Righteovf- nefs Jline as the Light, and our Judgment as the Noon Bay.
Hz But
00 Practical Inferences.
But alas how doleful and dangerous is the Cafe of all that want the aforefaid Signs ! Their felfifh Services are rejected, that God, who is a Spirit '; calls them back as Dung upon their Faces, he will at laft tear off their Hypocritical Masks, and condemn their Perfons to eternal Burnings, except they re- pent ! O confider, with trembling thofe dreadful Words of Christ, Mat xxv. Go ye accurfed into everla/ling Burnings, prepared for the Devil and his A?igels ! What ihall become of thofe who bring no Glory to God ? But are as Bernard fpeaks (aut Peccaium ant Sterilitas ) either Sinfulnefs or Barrenefs, an unprofitable Burden to the Earth, and Poifon to the Air ! O let fuch think on thefe folemn Words of" our Lord, Mat. xxv. 30. Cafl ye the unprofitable Servant in- to utter Darknefs ! And how diimal is the Cafe of all fuch, who by open Impieties bid Defiance to Heaven who declare their Sin as Sodom and refiife to biufli ! Surely Indignation #nd Wrath fl:dll be upon every Soul that doth Evil, upon the ]ewfirfi and alfo upon the Gentile ! But what mall I fay of thofe Monfters of impiety, who cafl inglorious Reflections upon the very Work of God's holy Spirit, in convincing and converting Sinners, and comforting Saints } And call ft Hypocrify^ Mechanifm, Enthufafm and Dif order ! Woe to thefe proud Potjlierds that thus contend with their Maker, that like brute Beafts fpeak Evil of what they under fl and not I O let fuch think on the Words of our Saviour to perfect- ing Saul, Saul, why perfecutefi thou me, it is hard for thee to kick againft the Pricks /This Oppofition is a dreadful Step, 'to the unpardonable Sin.
Li fine let us be all exhorted to aim at God's Glory and to glorify him. For this is of abfolute necefiity, to obtain true Comfort, in Life, at Death and throughout Eternity !
The manifold life of the Scriptures dejcrib\i 6 r.
2. TIMOTHY, iir. 16, 17.
All Scripture is given by In [pi ration of God, and is pro- fitable for Doctrine, for Reproof for Correction, for
Inf ruction in Right eoufne(s. That the Man of God may be perfect,, throughly fumified
unto all rrood Works*.
>-|r-^HE Apoftle having In the proceeding Verfes informed
1 Timothy of the Apoftacy of many from the Truth,, -M- and exhorted him to conflancy in cleaving thereto, in the Face of all Oppofition ; does in the Words be- fore us, as a Mean and Motive, propofe an ample Comme?ida- tion of the. Holy Scriptures, in which we may obferve^ thefe Particulars,
1 ft. The Subject commended, all Scripture, (pa fa graph e) i. e. all the Holy Scripture, not only the Old but the New Teftanient, in all their Parts.. The Word Scripture figni- fies Writing. And
2d. We have the Commendation, which rcprefents three Things, viz, the original, ufe, and defgn, of the Scriptures,
And 1 ft. The Original, ifs given by Infpiration (tkeo fncuflos) i. e. by the immediate and infallible guidance of . the Holy Spirit, 2. Pet. i. 20, 21. Knowing this fir jly that 710 Prophefy of Scripture is of any private Interpretation^ for -
62. The manifold life of the Scriptures defer itid.
the Prophefy came not in old Time fry the Will of Man, but Holy Men oj old, fpake as they were moved to it by the Hc/y Ghvft.
2d. The life of the Koly Scriptures, they are profit able y (ophilemos) which does not only fignify, a certain Conveni- ency, as fome imagine, but their Neceffity, Sufficiency and PerjecTion I Here a fourfold profitablenefs of the Scriptures is mention'd, viz. iff. For Doctrine, (pros didafcalian) i. e. as Mr. Pool obferves in his Synopfis, jor Infru&ion in the fund Truths of the Chriftian Religion. The Original Word is derived from a Verb, that iignin* es to teach ; this Senie of the Word is conhrm'dRom. xv. 4. F.r whatfocver "Things were written aforetime, were written for cur Learning, that we thro' Patience and Comfort of the Scriptures might have Hope ! Here obferve, that the firft Ufe of the facred Scriptures, is to infrruct : And the firft Duty of thofe who Minifter in Holy Things, is to Teach, and afterwards to Exhort.
And thus we may fee, that every Religion that Is not grounded upon Knowledge, is a falfe Religion ! And that, all fuch who would work upon Men's Paflions, and exhort them before they inftrnct their Minds, act contrary to the holy Scriptures, and to right Reafon ! Such do but delude Mankind, and build a Babel of Confufion, but God is a God of Order, and not of Confufion ! But 2dly, the Scriptures are proffi table for reproof, (pros elenchon) i.e. to convince and confute Hereticks, and refel their Errors. This Word rcfpecTs the polemical U'e of the Scriptures, to convince gain-layers and flop their Mouths, Tit. i. 9, 1 1. Helling ff the faithful Word as lc hath been taught, that he may be able by found Doc- trine both to exhort and convince the Gain- fivers, whofe mouths mujl be jlcp'd.— Here the Word Convince it, the fame in the Ori- ginal, with that in the Text which is tranfkted Reproof, add hereto, that a Principal ufe of the Scriptures, is to convince
The manifold Ufe of the Scriptures defer ib'd. 63.
of Shi, of ' Right eonfnefi and 'of Judgment, Joh.'xvi. 8. 9. The original Word translated Reprove, is the very fame with that in our Text, and fignifies to convince demonstratively : Now altho' the holy Spirit is the efficient Caufe of this, with- out whofe energy the Word has no Influence upon Mens Minds, yet the Scriptures are the Instrumental Caufe, for by the j^aw is the Knowledge of Sin. Now that the Reproof in the xvi. of John's Gofpel, before mention'd, refpects not only evil Actions, but a State of Sin, appears from thefe Words of our Lord in the 9th ver. of ^ Sin, be caufe ye have not believe don
me.
3dly, For Correction, (profs epanorthofm) Correction pre- fuppofes Evil, and feeing that this is Two-fold, viz. either of Sin or Puni foment, therefore Correction is alio two-fold : By the one we are freed from the Evil of Sin, which is call'd Rcprehenjion ; and by the other from the Evil of Sorrow, which is call'd Conflation, Both thefe the original Word (epanor- thofs) includes.
4thly, For Infruclion in Right eoufnefs, (profs paidei an eli- te dicaiofune) the Word (paideia) fignifies both Instruction and Diredion. The word Righteoufnefs, every moral Good. This Phrafefeems to import the exhortatory Ufe of the holy Scriptures, thole who have begun Well, the holy Scriptures both direct and exhort to perfift in their pious Courfe ; and therefore in thefe four Ufes all the Bufmefs of the Scriptures is defcrib'd.
But 3dly, we have in thefe Words the End and Scope of the Scriptures, and that is, that the Man of God may be perjeSf, and thoroughly f unified. Who are we to under- Hand by the Man of God}
Anfwer, In general all pious People ; but efpecially Mini- sters, of the Gofpel. The Word perfect (Artios) is explain'd by the following Sentence, the holy Scriptures give Efficient
Direction
64« Arguments to prove the Divine
Direction for all .Goodnefs of every kind, that may be call'd Perfecl, which has all its Parts. It is the manner of the Hebrews to ufe many Words in exprefiing that which they have a mind to imprefs on their Readers !
In difcourfing upon this Text of Scripture, I mall accord- ing to the Order of it,
I. Labour to prove the divine Original of the hoh Scrip- tures. And,
II. Speak of their Ufe. The
i ft. General Head ofDifcourfe, is the divine Original of the Scriptures, or to prove that they have been given port h by divine Infpiration, and are therefore infallibly true, and of divine Authority. To this End let it be confidered,
i ft. That a divine Revelation is neceftary, feeing that na- ture teaches that there is a God, or feme firft Being, from whom are all things as their firft Principle, and to whom all things tend, as their laft End, and who is therefore above all. It is but reafonable that this fupream Being, mould be worfhiped if he is above all, more excellent than all, and we have received our All from him, (as it is incon- teftibly evident j) then thefe Things mould be acknowledged with due Reverence, and what is this but the Worfhip of God ? Surely he from whom our Beings and all our Benefits do proceed, has a juft Right to our Homage and Service. And feeing he has made rational Creatures, to fome fort, capable of it, is it not reafonable to conclude, that the fu- pream Being, who always ads with the wifeft Defign, does and will require that moral Service for which he has given a Capacity ? the Cafe muft be fo, otherwife the Almighty has given a Capacity to no Purpofe, which is unworthy of his infinite Wifdom !
Well, feeing the Almighty does require fome Worfhip and Service of his reafonable Creature o ; may we not infer
from
Autljorily of the Scriptures, 65
from his Infinite Goodnefs, that he has given them fome certain and infallible rule, to direct them therein -y efpecial- ly confidering, that there are fome things in Religion, which cannot be known by the Light of Nature, viz. all thofe In- stitutions which Spring from the meer Wilier good Fleafurc of God, cannot be found out by the force of human Reafon- ing, without fome fpecial Revelation from God. As Jeho- vah makes Lis unatainted Purity manifeft in moral Laws, fo the Glory of his Sovereignty appears in hispofitive Injuncti- ons, relpecring which his Pleafure ccu'd not be known with- out fome divine Revelation. And thus all that tribute of Ho- nour, which redounds to his Sovereignity thereby, would be entirely loft ; from all which Confiderations, the necefhty of fome Supernatural Revelation, fome divine Law to direct Mankind in the Affairs of Religion, is of the laft Neceflity.
Neither, 2diy. Is it impoflible that the Almighty mould communicate his Mind and Will to his Creatures by imme- diate Revelation : If a Creature can impart his Mind to a- nother, much more the Creator ; for furely there is no excel- lency in Creatures, but what is eminently in him. If it is not inconfiflent with the Glory and Majefly of God to be- hold ami be prcfent with all Things^ then furely it cannot be injurious to his Honour to communicate his Mind to reason- able Creatures : Nay, on the contrary, it is an Indication of his Goodnefs and Wifdom, to favour intelligent Creatures with fiich intimations of his Will, as are fuitable to tire Ca- pacity he has given them, and fubfervient to promote their Hap pine is.
Neither is it in any refpecl abiiird or impoflible for the Almighty to communicate his Mind to Mankind by imme- diate Revelation. Surely he that made the Soul can find eafie accefs to the Work of his own Hands, and form what Impref- fion-s on it he pleafes ! If a finite Spirit can communicate its
I Idea?
66. Arguments to prove the droihe-
Ideas to the Soul of Man, as all confefs, except Sadduces,. how much more can the Father of Spirits ? To deny the reality of Inspiration, is not only to reject the credibility of Scripture Hiftory, but to confront the avoved Sentiments of the Pagan World, who all declar'd it to be agreeable to Reafon !
Having premis'd thefe few particulars, I mall proceed to mention thole Characters of Divinity which are imprefs'd on the Scriptures. And
i ft. Methinks the Antiquity of the Scriptures, is an Ar- gument of their divine Authority : The Books of Mofes (next to the Decalogue) are the moll ancient Writings in the World.. This Jufiin Martyr, who liv'd in the fecond Centuary, and Eufebius after him, make fully evident. But the Words of Tertulian, in his Apology, are very memorable ! " Our Reli- " gion, fays he, jar out does all that you can boajl of in that " Kind 5 fir the Books of one of our Prophets only, viz. Mofes, c: (wherein it feems God hath incks'd, as in a Treafury, all ** the Chrifian Religion preceeding fo many Ages together) " reach beyond the anticntejl you have ; even all your public k Mo- '" numents, the Antiquity of your Originals, the efiablijhment of •v vour E/iates, the Foundations of your Cities, all that are ad- u vanced by. you in all Ages of Hi/lory and Memory of Times. — <l I think I may fay more, they are older than your very Gods, ■'" your Temples, Oracles, and Sacrifices ! Have you not heard '" mention made of that great Prophet Mofes, he was cotem- •" porary with Inachus, and preceeded Damus (the anticntejl of ** all that have a Name in your Hi/lories) 393 Tears : lie lived 11 fome hundred Tears before the ruin of Troy ; and Homer the 4< oldefl Writer among the Greeks ; lived, as Pliny fayeth, * 250 7 ears after the Jubverfiion of that City. Every of the ** other Prophets, fuccccded Mofes, and yet the lafi of them was
* of
Authority of the Scriptures, 67
** of the fame Age with your prime wife Men, Law-givers -and M Hijlorians ! thus far he."
It is certain, that neither the Writings o£ Homer, Trifmegifus, Pythagoras, Berofus, Plutarch, Cicero, Seneca, or any other can vie with the Books of Mofes for Antiquity ! Nov/ is it not Reafonable to believe, that to be the beft Religion which was firit ? Is not Truth always the firft born ? Is it not ab- furd to imagine that the moil early Notices of Religion mould be counterfeit ? How can k confiii with the divine Goodnefs to furTer Mankind to be thus impos'd upon, un- der pretence of his Authority, in a Matter mat concerns their everlafiing Intereft, without any Thing from him, ei- ther before or lince, to detect the Fraud ? Certainly this is unworthy of God, and contrary to the Reafon of Men ; .and therefore the Scriptures, being the moit Antient, mufl needs proceed from the God of Truth. But
2 . The Majejlick Stile oj the Holy Scriptures [peaks them to be of a Divine Original. The Stile of the Scripture is ve- ry different from all human "Writings, in it we find a flate- ly plainefs, a majeltick Simplicity, commanding Reverence from all intelligent Beings, who do without Prejudice at- tend thereto. God is reprefented as fpeaking with a So- vereignty, Grandeur, and Majefly, becoming the Dignity of his Being and extent of his Government, e. g. Ifa. i. 2. Hear 0 Heavens ! And give ear O Earth ! For the Lord hath fpoken. Iia. Ixvi 1. Thusfayeth the Lord, the Heaven is my Throne, and the Earth my Foot-Stool! Ifa. x!. 12. 15. Who ■hath meafured the Waters in the Hallow of his Hand, and meeted cut the Heavens with a Span; and comprehended the Lid of the Earth in a Meajure ; and weighed the Moun- tains in Scales, and the Hills in a Ballance ; Behold the Na- tions are as a Drop of a Bucket, and are counted as the fniall Pujl cf the Ballance ! Behold he taketh up the IJles as a very
I 2 little
68 Arguments to prove the divine*
little Thing, PL lxxvi. 12. He jhall cut of the Spirit of the Princes, He is terrible to the Kings of the Earth, Pf. xcviL 1, 5. The Lord reign: th let the Earth re Joyce, let the Multi- tude of I/les be glad thereof. Clouds and Darkncfs are round- about him, Righteoufnefs and Judgment, are the Habitaih / cf bis Throne,, a Fire goeth before him, and burneth up his E- nemies round about y His Lightnings enHghtned the World, the Earth faro and trembled, the Hills melt, alike Wax, at the pre- sence of the Lord, at the prejence of the Lord of the while Earth ! Here are no Apologies, begging Pardon of the Reader, or any Arts us'd to insinuate into his good Opi- nion as is common in human Writings. Aguftine fays, " That the Holy Scriptures feem'd rude and unpolirli'd to " him, becaufe he did not understand its inward Beauty ; u but when converted to Chriilianity, he declar'd, that when M he underftood them,, no writing appear'd more wile and M eloquent." Gregory Nazianzen, a Man of great Learning, when he became acquainted with the iacred Scriptures, judged, " All the Ornaments of Literature among the Greek " Philofophers, to be vaftly inferior to them." Illirieus ob- ferves, " That altho' we find not in the Holy Scriptures, " that delicate Itch of Words, that numeroiity of Sounds or " thofe pleafing Trifles with which- the vain glorious O^ " rators of Greece and Rome beautify'd their fim'd Ha- w rangues, yet we find there a grave and maiculine Elo- ** quence exceeding all others." Thus far he : 'Tis true a great Part of the Scripture is deftitue of the Sweetnefs of Sound, and Pomp of Diclion. But yet there is more Beau* ty in that plainefs, than in all the Flowers of Ciceronian Rhe- t'orick. Neither would it become the Majefty of Heaven, to ufe the Philosophical Subtilties of Plato and Ari/lotle ! A Pearl needs no painting — A Prince need not play the O- rator ! Plajfleis weU becomes Royal Power and iMajefty in
the.
Authority of the Scriptures. 6g-,
the Publicaion of Laws. In thefacred Scriptures, Commands are iffu'd forth with Sovereign Majefty, and Obedience perem- torily requir'd, and no other Reafon affign'd but the Legif- lators Will. Here are Promifes to the Obedient, of all needful Blerlings here,. & immortal Glory hereafter. Here are Threats denounced againft the Diiobedient of every Order, from the Prince on the Throne to the Beggar on the Dunghii ; and that of no lefs than- eternal Miferies ! Here Injunctions are introdue'd, with a thus faith the Lord! He that hath Ears to hear let him hear. Where do we find any Thing like to, this, in any human Writings ?
3. The Matters therein treated of ttzfojublime and tranf cendenty that they could never be devis'd by a human Mind, Here the eflential and pergonal Glory of the great Three One, is renrefented in a furpriling Light. Here a rational and confident Account is given of the Original Scarce of that Depravity and Miiery, which taints and infeffs the whole human Race ! viz. That both were cecafion'd by the Apoftacy oi: Adam, the federal Head and Reprefentative oi his whole Offspring. This the Pagans groan' d under, but afcrib'd it to a Fabulous Caufe ! Here a Method of Cure is open'd, every Way worthy of God, and every Way fuited to all the Maladies under which our fallen Nature labours ! namely, that the Son of God mould aiTume the human Nature under its ruinous Circumftances, into an infeparable Union with his Deity,, and therein mediate and fatisfy for the Sins of Men, by his Suffering and Obedience ! What finite Mind could invent a Scheme in which the Divine At- tributes mine forth with fuch humble Beauty and harmo- nizing Glory ? A Scene which gives Room for the dijpiays of Sovereign Mercy, without infringing upon the unaliena- ble Rights of Juftice ! Befides the facred Scriptures give us a rational Account of the Origin and End of the World..
The
TO
Arguments to prove the divine
The infinite Grandeur of the Almighty is mofc nobly re- prefented, in the Manner of the Worlds Formation ; he did but fpeak and behold it exifted, his fingle fovereign Beck caufed it to ipring in a Moment, from the Womb of empty Nothing into Being ; and how awful and affecting is the Representation which the Divine Oracles give us of the Re- furrection of the Dead and the general Judgment ! And where elfe can we find thefe folemn Scenes open'd, which are ib terrible to the impenitent, and comforting to ail that truly fear God ?
4. That Holinefs the Scripture inculcates, is an Argu- ment of its divine Original The divine Oracles do not on- ly recommend Holineis in Speech and Practice, but in the inward Sentiments and Thoughts of the Soul: and that not only by its Precepts, which are juft and equal, but by Threatnings of the mod: dreadful kind, and Promifes of the mofl important Good ; as well as by examples of moil un- blemim'd Vertue and ftricteft Piety, The Words of Holy Scripture are pure as Silver try'd in a Furnace and purify'd feven Times. The moil fubiime univerfai and perpetual Purity, is the golden Center to which ail th; Lines in the Circumference of Scripture bend and terminate. And it ought to be obferved, that the facred Scripture urges a He- linefs, which fpringsfrom the nobleft Principle,*:'/^. LOVE; and aims at the higheflEnd, viz. The Glory of God-, where- as divers of the Pagans have held a multiplicity oigods which is impcfiible in the Nature of Tilings, and obferv'd impure Rites in their religious Wodhip, and allow'd of Revenge and Self Murder ! Arid all their Motives to the Vertues they recommend, are of a felfiih Nature. But the Scripture al- lures 1:5 to tli c Love and Practice of Vertue and Goodnefs, from the fubiime end endearing Coniideration of redeeming Love ! I may add, that the Pagan Moralifts, viz. Socrates^
Plato
Authority of the Scriptures,- yj
Plato, Plutarch, Seneca, Tulfyy Arijlotle, are filent about Heart Purity, fo far as I know, without which, a regular Life has but a Shew of Goodnefs. As to the Mahometan Religion it may be obferv'd, that is was propagated among a barborous, rude and uncultivated People, and ipread no farther than the Force of the Sword carried it. It is evident that Mahomet ^the Author of the Aicoran, did nothing to prove himfelfto be a Prophet: What Myileries did he reveal? What Proprieties did he exprefs ? What Miracles did he perform ? How many Things in the Alcoran, are contradict- ory and ridiculous ? Beiides its Precepts indulge Mens fen- fual Inclinations with Polygamy here, and its Prornifes flat- ter Men's vain Hopes with the Propofal of a carnal Paradife hereafter ; a Paradife more lit for Swine, than reafonable and immortal Souls ! Well if the Scripture? be abfolutely and com- paratively Holy, and tend to make us fo above all other Writ- ings, is it not an Argument of their divine Original ? Surely Satan, who is an impure Spirit, would not invent what is fo prejudicial to his Kingdom, nor the Wicked who are un- der his Influence : It can't be reafonably fuppos'd, that they would, if they could, devife a Syftem of Doctrines and Laws which directly controls their corrupt Inclinations, and dooms them to perpetual Mifery for them ! Nor can Angels or good Men be the Authors of the Scriptures, becaufe they would be guilty Oi frequent lying, in afcribing to themfelves and their Sayings a Divinity, which the Scriptures frequently at- tribute to itfelf, therefore it muft derive its Original from none elfe but God !
The Necemty of fome Divine Revelation has been be- fore obferved. And indeed he that denies this, does not on- ly deny the Chrifrian and Jewim, but all Religion in gene- ral, for all have alledged this as their Foundation ; and be- fides he muil acknowledge, that the Almighty has left Man
in
72 Arguments to prove the divine
in a worfe Condition than the meaneft Creature, to whom he has given Efficient Mean?, to attain the higheft End of their Beings : But fare this is incompatible with infinite Wif- dom and Goodnefs i If any fhould fay, thatReafon may fuf- fice, I anfwer no ! It is corrupt, and therefore cannot be the Rule of Right, without a Revelation. The abfurd Opinions of many who have the Help of a Revelation, fliows the in- fufficiency of Reafon without it, to be our Guide in religi- ous Matters; but if it be granted, that there is fome Reve- lation, then furely it is the Christian, for this alone bears the Character of Divinity • all the Reft carry the manifeft To- kens of Impofture upon them, as has been before ob- ferv'd. But
r. That Harmony and Agreement which fubfifts feetwen all the Parts of the facred Scriptures, is another Proof of their divine Authority. This blefled Book, was Sixteen Hundred Years a writing ; it was written by a great num- ber of Perfons of various Conditions, in different Tongues, in different Ages, in diftant Places, and yet ell the Parts whether Hiftorical, Prophetical, Perceptive, Promiibry, Minatory, Typical, Doctrinal, fweetly harmonize and tend to the fame noble End ! This could never be the lifue of human Contrivance ; it muff needs be the Refult of infinite Preference, and divine Guidance ! How often do uninfpir'd Men contradict themfclves in their Writings, and how much more would they contradict one another ? If many Perfons of inferior Attainments, did at various Times and Places write uponreligious Subjects, con fidering their natural nefs in fuch Matters, and their lyablenefs to blunder, even in reporting Matters of Feel; end indeed ii; the Penmen of the Scriptures had been left to themfclves, in the Cor fure, the Bible won ve been but a I of Confu i-
on and Contradiction, But 6. Another
Authority of the Scriptures. 73
6. Another Argument for the divine Original of the Scrip- tures, may be taken from the Penmen thereof > and here it may be alTerted, that they were Men of fuch blamelefs Lives, that their Enemies could not fix fuch Charges upon them as might juftly weaken the Credit of their Writings, It is likewife evident, that they were Men of greatCandor and Integrity, and that from their difcovering their own Faults, Mofes Records his Backwardnefs to comply with the divine" Call ofgoing to Egypt, his Infidelity, his Murmurings, [Num. xi. 11, 15.) and Jeremy informs us, of his curling the Day of bis Birth, Jer. xx. David makes mention of his Crime in the Matter of Uriah, (PfaL li.) nay they do not only mention their own Crimes, but thofe of their deareft. Relations ; which carnal Policy would have inclin'd them to conceal ; thus Mofes mentions his Brother Aaron's making the Golden-Calf (Exod* xxxii 25.) They alio acquaint us, with the mean- efs of their Extraction, thus Amos tells us that he was a- mong the Herdfmen of Tekoah 5 the Evangelifts inform us- that they were Seafaring Men, when call'dto be Difciples.
Neither were the Penmen of the Scriptures, defigning Men, they fought not their own Honour, as appears from what has been faid , neither did they feek their own Intereft. Altho' Mofes had the Burden of Government, yet he did not affect the pomp of a King, neither did he advance his Family to that Wealth and Honour which was in the Power of his Hand to confer ! No, the Laws he made, depriv'd his own Tribe of kingly Government, and the higheft Honour of the Priefthood he conferred on hisBrothersChildrenr not his own! Its certain that Inftead of Honour and Profit, many of the Penmen of the Scriptures, expofed themfelves by their writ- ing and preaching to great Contempt and Hardships !
Befides many of the Penmen of the Scriptures, were of fuel* Inferior Abilities that they were not able to form an
K Impofture.,
74 Arguments to prove the divine
Impoiturc and palm it on the World. And Tome of them werje Kings, and fb above the fneaking MeanefTes of Lying and Forgery ! And to conclude this Argument, I may far- ther obferve that the very Writers of the Scriptures appear to be under a Subjection to the Doctrines they delivered, which argues them to be of a divine Original ! But
j. The exaB accomplijimient of Prophefies, proves the Di- vinity of the Scriptures; to foretel Events that depend up- on arbitrary Caufes, exceeds the reach of a human Mind, and is the Prerogative of that God only, who is panophthal- mos, all eye and has no Succeffion in Duration; but there are many Inftances of this kind in Scripture, e. g. MofeS and yof/.ua foretold the Idolatrous Apoflacy of Ifrael, {Dent. xxxi. 29. jfcf. xxiii 15.) which the Book of Judges fhews was accompliihed. Ifaiah and Jeremiah foretold the Babel- lonijh Captivity, with the Time of its Continuance, and the Deliverance from it by Cyrus, which accordingly came to pais, as other Parts of the Old-Teflament do witnefs. The Pro- phecy of a Reformation by Jofiah, and his burning the Bones of the Idolatrous Priefts at Bethel, did exactly come ; to pais three Hundred Years after. (1 Kin^sxm. 2. 2 Kings xxiii, 15, 16.) And many Propheiies reipecting the Time and Manner of our Saviour's coming, his Birth, Life, Mira- cles, and Death, are punctually fulfilled. It was near two Thouiand Years, before that famous Prophiiy, {Gen. xlix. 10.) had its Accomplimment, Hircanus was the laft of the Tribe of jtidah, who fway'd the Scepter of Government over the People of Ifrael, and this Man Herod a Stranger, an Idumean ilew ; and lb cut off the Line of Judah, and ufurp'd the Government, as Jofephus tcftifies ; and then did the Messias come. An ingenious Writer glolleth excellent- ly upon the aforefaid Prophecy, in the following Manner. The Jewifn Rabbins fayeth he, " do ?iot deny that by Shi-
loh
Authority nf the Scriptures, yr
tc loh is meant the Messiah ; now at the "Time r/" Jacob's tc uttering the/e Words, there was little Probability that a- *' m of his PoJJerity Jlxuld have a Sceptre, — being poor, jew ^ cc and in a f range Land y or if they fhould thrive Jo as to be- ** come a Kingdom, why Jl.ould Judah have the Government^ " Seeing there were three elder Brothers, viz. Reuben, Si- ec meon, and Levi j nor was there any likelihood of this Pro- " pheefs being accompli Oj 'd when Moles fet it down in Writ-. " mg,r for t'jcn h's himfelfwho was of the Tribe of Levi was ff in the actual PofeJJion of the Government, and put into it tc by God himfclf, who appointed for hisfuccefor Joibua, not of " the Tribe of Judah, but i^/'Ephraim, whence we have a no- " table Evidence,, of the Truth and Sincerity of this Pre- " diSlion : Tor had not Jacob really uttered it, we cannot " imagine that Mofes would have put it in Writing, to the " Dijparagement of his own Tribe T Thus far he.
We fee with our Eyes the ingathering of the Gentiles, andDifperiion of the Jews ! But the Time would Tail to relate the accomplishment of thofe numerous Propheiies that re_ ipeei. our Saviour: I mult, therefore proceed to obferve.
8. That God himfelf has attefted the Divinity of the Scriptures by Miraculous Works, and Rirely if we receive the Witnefs of Men, theWitnefs of God is greater.. A Mira- cle is an extraordinary divine Work, whereby fomething is produe'd contrary to the common Courfe and fixed Laws of Nature S Now that many fuch have been wrought by the Prophets, by Christ, and the Apoflles, for the Confirma- tion of the Divinity of their Miffion and Doctrine, we have all the Evidence that fuch pail Fads will admit of, and more cannot be reafonably defir'd. Elijah cxprcfly appcal'd to God for the Determination of the Controversy be- tween him and the Priefts of Baal, by a miraculous Work,and our Lord appeai'd to the Miraculous Works
K 2. lie
76 Argunientsfa prime the diving
he performed in Confirmation of his Million and Doctrine^ as particularly in the Cafe of John Baptifl's Difciples, go and tell him, fa id he, that the Blind receive their Sight, and the Lame walk, &c. We have Information by many credi- ble and difintereiled Witneflefs, that the Miracles which our Lord wrought, were many in Number, beneficent in Kind, that they were wrought before Multitudes of Enemies, who, had there been any fraud, would furely have detected it. They were wrought frequently in open Day, and of this the Relators were Eye and Ear Witneffes. A Miracle is certainly the broad Seal of Heaven, which could never be given to a forgery ! And therefore, as Dr. Owen obferves, " When am Do ft vine which is in itfelf Juch as be comet h Holi- *' fiefs and Right eoujhefs\ is confirm d by a Miracle, there can " no greater Affurance be given even by God him/elf of its <c veracity! " Could the infernal Spirits imitate the miracu- lous Works which our Saviour wrought ? Is it not utterly in- confident with the divine Goodnefs to fuffer them to ufe the Seal of Heaven in feducing Mankind, without giving fome evident Notices of the Impofture, but this has never been done in this Cafe : The Turks do acknowledge the Miracles of our Lord, and the Jews alio ; but the latter afcribc them, thro' Malice, to the Power of Magick ! But then, as our Saviour juflly obferves, Satan would be divided again/I Satan, and fo his Kingdom could not /land ! Satan would do that which is contrary to His Intcrefl, which is nbfurd ! Irenius, who lived fo the fecond Century, afhrmcth, " That the <c the Dead were raffed to Life, and other Miracles wrought *' in his time, by laving on of Hands." And Terhdian, in his Apology, hath tlrefe Words, " Let v.ny cue be brought be- u fore your Tribunal who is apparently fojfeffd With a Devil, il that Spirit being commanded by any Chrijiian, Jlall confefs lC himfelf to be a Devi I:' But to proceed,
Another
Authority of the Scriptures fy
Another Argument of the Divinity of the Scripture?, is their almofl miraculous Preservation for fo long a trad: of Time, notwithstanding the rage of numerous, powerful and politick Oppofers, while many other efleemed Compofures, which never met with fuch Oppolition, have long fince perifhed. Antiochus Epiphanes, in the Days of the Mac- cubes, made diligent fearch for the Book of the Law, and where ever he found it, burnt it, and threatned thofe that conceal'd it with Death and Torture, And about the Year of Christ 300, the Emperor Diockjian being determined to root Chriftianity out of the World, us'd the fame Barba- rities to deftroy the Scriptures. But the gracious God has preferv'd them to this Day, maugre the combin'd rage of Hell, and Earth ! yea to preferve them whole and entire, fo that thole to whom they were committed, have not been fuffered to corrupt them, altho' they fell into Opinions in- confiftent with them, they have therefore fled to unwritten traditions as the Patron of their erronious Opinions. The Jews to their Talmud and Cabala, which, they lay, Mofes delivered by Word of Mouth. And the Papifts to oral Traditions, which they fay were delivered by St. Peter, But I proceed to obferve.
That the early Succefs of the Go/pel notwithstanding of all the Oppolition and Contempt which was made againh: it, and caft upon it, gives aditional Force to what has been before ofter'd. What lefs then Omnipotence cou'd make fiich felf denying Doctrines, preach'd 'by illiterate Men, be- come victorious over the Pride and Prejudice of multitudes ofdivers Nations, and that without the Arts of Perfuafion or Influence of civil Power .?
And indeed that divine Energy that does frequently attend the Holy Scriptures, is a pregnant Argument of their divine Authority. By thefe the Minds of Men are enlightned, their Confidences alarm 'd, their Hearts comforted and renew'd,
having
7 8 Arguments toprmre the divine*.
having their general Byafs turn'd towards God, and Heavenly Obje&s, and their Lives reform'd! Thefe Effects which have^ appear'd in Millions of Men, do furpafs the Force of Na- ture, and muft therefore be aicrib'd to- an omnipotent Caufe.. And is it confiftent with the Wifdom and Holinels of God to ufe a forgery to produce fuch noble Effects, and thereby to confirm an impofture ? no furely ! moil certainly the Almighty ufes Inftruments adapted to the Effects pro- duced. Tuly juftly complains, " That the Pagan Mora- " lifts, wanted Authority to enforce their Sentiments and Pre— Ci cepts, and that they were rather for Oft entation then Practice..
And indeed the general Tendency and Scope of the fii- cred Scripture, being to exalt God and abaje the Creature,. is no inconnderable Argument of its divine Original.. Had Men been the Contrivers, they would have fram'd a Scheme more agreeable to their corrupt Inclinations ! They would have reprefented it as an eafy Matter to be faved, and that the Creature is not fo beholden to the. Almighty for his Hap- pinefs as the Scriptures fignify,.
Like wife the conftant Te/Iimony bnth of the JewiJJj and Chrijlian Church, to theTruth of the Scriptures, ferves to con- firm and illuftrate our prefent Argument. Here let it be confi- dered, that the Truth of Chriftianity depends much upon certain Facts, fuch as the Miracles which Christ wrought, and his Refurrection from the Dead. Thefe the ApofHes were eye Witnelles of, and had there been any fallacy in them, could have eafily difcover'd it ; for the Connexion we ob- ferve in their Writings, proves that they had the regular ex- ercife of their Rcafon. Now how can it be fuppos'd, that Men in their Senfes would conftantly afTert what they knew to be falfe, and that in the face of Danger, when they had no Profpcct of Honour or Interefl by fo doing ? But on the Contrary, of Reproach, Poverty and Pain, and at lafl Seal
k
Authority of the Scriptures jg
it with their Blood ! To which let me add, the constant Tcftimony of Millions of Men ever fince, many of whom fuffer'd great Hardfhips, yea and Death itfelf, rather than they would deny the Truth of the Scriptures !
Befides ibme learned Men obferve, That divers Matters of Fa £t recorded in Scripture, are alfo acknowledged by Hea- then Hiftorians, e. g. " The Creation of the Worlds by Ovid <c in his Metamorphofis. The long Lives of the Patriarchs, <l by Manetho. The Floods by Berofus. Noah, by Herodo- " tus, under the Name of Janus. The DedruSlion 0/~Sodom, " by Pliny and Juflin. Circumcifon, by Herodotus, Strabo, <c Diodorus, Siculus, and Tacitus. Ifraels departure out of <c Egypt, by the antient Record of /^Egyptians, Phenicians, " Qaideans, and Grecians. Mention is made of Solomon, <e by Dionifius Cafius. Of the Slaughter of Senacherib, by <c Herodotus. The famous Roman Hifiorian Tacitus, in his " Annals, /peaking of Nero's Perfecuting the Chrifiians, un- " der pretence of their burning the City of Rome, fays ex- " prefiy, That the Author of that Name or Seel, was " CHRIST, who when Tiberius was Emperor, was put to " Death by Pontius Pilate, the then Procurator of Judea. " The Appearance of the Star is mention' d by Calcidius. " Herod' j Slaughter of the Children, by Marcrobius. The " Eclipfe of the Sun at our Lords Crucifixion, by Dionifius " the Areopagite' Tcrtulian, in his Apology, appeals to the Roman Records for the certainty of it. And Jofephus in his Hiftory, gives Teilimony to the Miracles of our Sa- viour.
Once more, if the Scriptures were not of divine Autho- rity, wherefore do wicked Men rage fo much againft them? and why are we affayled with fo many Temptations from Satan to doubt and object when we apply ourfelves to the fcrious Study of them ? Would Satan fo much oppofe them
above
So. Arguments to prove the divine
above all other Books, did they not come from God and tend to deftroy his Kingdom ? No furely !
But notwithstanding of all that hath been faid in order to give us full Satisfaction, there is a neceffity of the internal Testimony of the holy Spirit, whereby Perfons are made to feel the Power of the Scriptures, forming holy Difpofitions and fweet Senfations in them, anfwerabk thereunto, and thereby enabling them to believe its divine Authority, and hence it is laid, that thofe who believe have the Witnefs in themfclves.
But I proceed to ipeak, and that but briefly, of the 2d. General Head, which was to diicourfe upon the Ufe of the Scripture*
And here I may fummarily observe, that the faered Scrip- tures are the perfect and only Rule of our Faith and Practice, Hence in our Text they are faid to make the Man of God perfefi and thoroughly furnijh'd to every good Work; and hence they are call 'd a Light to our Feet and a La?tipto our Paths y and expreflly, a Rule, Gal. 6. 16. And as many as walk according to this RuleT Peace be upon themr and Mercy y and upon the IfraelofGod. From this we muft not fwerve to the right or left Hand. Ifa. viiu 2 a. To the Law and to the Te/limony, if they /peak not according t§ this Word^ it is becaufe there is no Light in them.
And indeed the holy Scriptures, have o?ily the Nature and Property's of a Rule, which are thefe following, ifh a Rule ought to be pre/crib' d by God alone.. Mat. xv. 9. A Religious Rule cannot be prefcrib'd by another than him to whom the Perfons ruled belong. And indeed the Su- blimity of the matter which fuch Rules concern, fufficiently xnanifeft, that they cannot be well made by Creatures.
2dly, A Rule ought to be received and Publicky other- wife how flail it determine Controveriies ? And thus it is in
refpect
Authority of the Scriptures, Bi
re'fpect of the Scriptures, they have been prefcrib'd by the publick Authority of God himfelf, and receiv'd by the common Confent of the Chriftian Church, as has b-en before prov'd j and hence the Church is call'd the Pillar and Ground of Truth, i.Tim. hi. 15.
3 dly, A Rule ought to be clear and plain, otherwife how can we know what we have to believe and do ? And fo are the Scriptures, efpecially in the Explication of fuch Things, as are of abfolute neceflity to Salvation, And hence they are call'd a Li%h{, and laid not to be hid from us, Dut. xxx. 11. Where wre meet with Obfcurity, this arifes from the Sublimity of the Things treated of, or the Weaknefs of our understanding rather than from the Scriptures themselves.
4thly, A Rule ought to be perfecl and adequate, or equal to the Thing ruled, fo that it need never to be augmented or diminifh'd in the leaft, otherwife it will be unfit to meafure its Object. Such is the Holy Scripture, there is nothing to be believ'd or done, but what it contains and prefcribes. Now the Perfection of the Scriptures is two-fold, viz. in- tegral or Syjlematical, and EJ/ential, the firft confifts in its full Number of Books, which is now compleat and the Can- nonSeaPd, (Rev.xxil 18. 19.) the latter refpects the Doctrine contain'd in thofe Books .; and this moil certainly is com- pleat, as our Text afferts, and many other Places. And hence we are bound to the Scripture alone as our Guide, by the ftri&eft Injunctions. (DcuU xvii, 18. Ifa. viii. 20.) And forbid to add to it or detract from it, under the fevereft Penalty's! [Dent. iv. 2. Rev. xxii. 18. 19.) And inform'd that we /hall be at laft judg'd by it. John xii. 42. And Reafon will inform n% that it mud be perfect, feeing that it is the nth: Principle, and lafl Explication of our Faith. 2 Pet. i. 20, 21. If it were not fo, true and perfect Con- ■clufions cou'd not be drawn from it, for the Erlect cannot be
X, • better
82 Arguments to prove the Divine
better then its Caufe. The facred Scripture has all itseffen- tiai Parts, viz. Matter and Form, and all its integral, viz. Law and Gofpel, and is therefore Perfect.
^thly. A Rule ought to be conftant and imoveable, ever- more and everywhere like to itfeif, otherwife how can any certain Mealure be rul'd by it, and fuch is the Holy Scrip- ture, 2 Pet, l. 19. We have a more Jure Wordoj Prophefy, {hebaioteron prophet icon logon.)
Now the aforefaid Characters cannot be iuftly afcrb'd to any thing elfe, that is obtruded for a Rule either by Jews, Papijls, Turks, Pagans, Dei/is, Quakers, Antino?nians : The . Jewifh 'Talmud and Cabula are private Things, defritute of divine Authority, full of Abfurdities, Falfehoods and Impi- eties againir. God and Man, as Gallatinus and Sextus Seuenjis have made evident. The oral Tradition of the Papijls is of the fame Stamp, they are extreamly uncertain, for while fome of the Fathers affert a particular Tradition to be Apoftolical, others of them deny it. They are alfo contrary to the Writ- ten Word, and many of them changed according to the Circumftances of Times, Places, andPerfons. The Turk jh Alcoran is alfo utterly deftitute of the aforefaid Characters ; the Author of it was a Monfter of Lull:, having eleven Wives at one Time, befides Concubines, a bafe Adulterer and a cruel Robber, as Andreas Maurus in his Treatife agajnft them, makes evident ; and he was alfo an encourager of Robbery in his followers, as appears from the 1 9 and 7 1 Swat of the Alcoran, and in many Things it contradicts the Scrip- tures. The Pagan Moralifls are likewife abfurd and contra- dict Oiy in many Things, as I have obferved before. Nei- ther can Rea/bn be our Rule, as the Dei ft s and Sc aniens dream; becaufe it is obfeure and imperfect, (1 Cor. ii. 14.) And the abfurd and contrary Sentiments ofthofe who had uo Other Guide, is a furlicient Confirmation of this. Befides,
fome
Authority of the Scriptures. 8 3
fome Things in Religion are Sublime and Myfterious, and fo tranfcend the reach of Reafon j yet they are not contrary to it : But tho' on the one Hand, we difclaim the Socinian Opinion, in making Reafon the fupream Rule of Faith and Practice ; yet on the other we equally deteft the Foolry of Enthufiajhy who reject it altogether in the Affairs of Religion. Surely Pveligion is a reasonable Service ; Reafon may and ought to be humbly us'd, in order to underfbnd the meaning of the Rule God has given us. The fakers notion, of the Spirit without the Word to be be our Rule, is a dangerous ignis fatuous, which may lead Men any where. Neither is the pretended new Nature and. Love of the Antincn-ians and Moravians , while they reject the Blefied Law of God and flight the Old Teflament, a whit fafer Guide then will ivith the Wifp ! Chrift has net come to dejlroy the Law as thefe Men pretend j neither does Faith make void the Law !
If it be enquired, whether the Old Teftament be abroga- ted, or lefs neceffary to be read, and lefs ufeful than the New ? It may be obferv'd, that the Manichean Hereticks, and fome Anc-Raptifis rejected it altogether, the Former as proceeding from a bad Principle and the latter becaufe we are laid net to he under the Law, but under Grace j con- founding the Law, considered as a Covenant of Works, and the old Teftament top-ether, tho' Believers are not under the Curie of the Law, yet by the Law is the Knowledge of Stn> and the Law is Holy, Jujl and Good. The Heretical Soci- jiians imagine alio, that the Religion of the New-Teflament, differs efTentially from that of the Old, and therefore that the Old is not necerTiry to be read. The enthuiiailical Mora- •■;■.'. mi do alio flight the Old-Tcitament, and do endeavour to invalidate all Arguments drawn from thence. On the Contrary the reform' d Churches, believe that the divine
L 2 Authority
S4 Arguments to prove the divine
Authority of both Telfaments is the lame and that there- fore the Old is neceflary and profitable to be read as well as the New : Their Reafons are thefe, ill. * The Books of the
* Old as well as the New are divinely inspired, this our Text ' confirms ; and therefore both are of infallible Truth and Au- 1 thority..
' 2dly, Becaufe the Old as well as the New was given for a
* Rule of Faith and Practice to theChurch, Pfa. cxlvii 19. 20,
' 3dly. We no where read in the New-Teftamcnt, that c theOId was aboliilfd. But
1 4thly, On the Contrary it is confirm'd by the Precept and 1 Practice of Christ. {Job. 5. 39. Luk, 24. 17.) He directs
* us to the Old-Tellament, (Luk. xvi. 29.) and confuted his ■ Adversaries by it. [Mat. iv. 7.) And the fame was done by 6 the Apoftles Peter and Paul. (A:h iii. 20. Acts xviii. 28.)
' 5tb.lv, The whole Doctrine of the New, is contain'd in 6 the Old. The Apolfle Paul profefs'd, that he preach'd no- : thing befides what the Prophets and Mofes did lay mould
* come. {Acts xxvi. 22.) The Beream were commended for
* examining the Doctrine of the New by the Old, {Acfs
* xvii. 11.) Ail the Prophets are laid to give Witnefs to Cliriit, 1 Luk. xxiv. 27.
* 6thly, The Old Testament is faid to be the Foundation
* of Faith, and of the Christian Church, {Epbef. ii. 20. 1 A#s xxiy. 14.) So that fuch as flight the Old-Tefbment,
* endeavour to overthrow, the Foundation of the Chriliian 4 Religion : For the New is confirm'd by the Old, and is a
* Fulfilment of the prophetical and typical Part of it.'
I proceed to a Word of Improvement. If the Scriptures be of divine Authority, then let us love them with- a fincere JLove from the Heart, with a fuferlaUve Love above any Thing elfe, they mould be fweeter to our Tafle than Honey from the Comb, and more precious than Gold, with a con-
jlant
Authority of the Scriptures. 85
Rant Love, as it happens in Hunger and Thirfl. (Pfa. i. 2.) with a univerfal Love extending it felf to the Law and its Threats, as well as to the Gofpel and its Promifes, the Pfal- mi/l glory'd in this, O bow love I thy Law, it is my Me- ditation all the Ddy» Our Love, mould be effectual exciting us to gratitude to God for fo excellent a benefit, which we mould expreis with Words and Actions. Let us fear the threatnings,- and if Gracious, depend upon the Promifes, and whatever our State be, let us conform to the Precepts of the divine Word ; if we have no Grace, this is the Way to obtain it, and if we have, to increafe it. Let us read the Scriptures with Care, and meditate frequently on them. We may be excited to, the aforefaid Love, by considering the Perfections of their Author, the Excellency of the Doctrines contain'd in. them, with their Tendency and manifold Ufe, They are the Wifdom and Power of God to Salvation. All Scripture is given by hfpiration of God, and is profit- able for DoBrine, for Reproof, for Correclion, for InfirucJion in Righteoujhefs, that the Man of God may be perfeel, tho- roughly fur nijhed unto all good Works.
SERMON
86 The divine Exigence
SERMON IIIL
PSALM xiv. i.
The Fool hath /aid in his Heart there is no God.
HE Knowledge of the divine Exigence is the Foun- dation of all Religion, without this we cannot come to God,~tind fir c-rely feek his Favour ; where- fore it appears by the Law of Contraries, that the denial of a Supream Being muft needs be the fatal Source of all Impiety and Perfidy. And this die Pfalmift confirms Pfalm 10. 4. The Wicked through the Pride of his Coun- tenance will not feek after God : God is not in all his Thoughts. The Evidences of a fupream Being, are fo many and ma- nifest, that it muft needs be an Inflance of the greateft fol- ly and impiety to call it in Queftion : And yet this our Text informs us is the Practice of fome, whofe Character and Courfe we have therein a Defcription of, the Fool. This ignominious Epithet or Character is frequently and juftly ai- figned to wicked Men in Scripture ; for the Contraries of true Wifdom realy belong to them, as appears thus, Wif- dom directs to an End in the full Enjoyment of which we are compleatly Happy, as well as to Means that directly 1 2nd thereto, and excites to the Improvement of the afbre- faid Means in their proper Seafon j whereas ungodly Perfons either propofe to themfelves an End which cannot yield complcat Satisfaction, namely fome earthly Entertainment;
or
Prov'd and improv'd. 8?
or if they propofe the Enjoyment of God in a future World as their End; they purfue contrary Meafures to attain it, 'viz. Sin and Impiety, and poftpone the earned Ufe of pro- per Means to fecure an Inteteft in the divine favour, until the golden Seafons of divine Grace are el ajp feJ, It is cer- tainly a property of true Wiidom, to exert principal Care and Labour to fecure the moft valuable and enduring Good, and to avert the greateft Evil : Whereas impenitent TranfgrerTors on the Contrary, bend their principal Labour and Solicitude in quell: of Trifles, which are of no Importance and Dura- . tion ; while in the mean Time they are fiipinely and pro- fufely Negligent of immence and immortal Good, and there- by expofe themfelves to interminable ft Tilery, and intolerable Vengeance ! But this methinks is one of the moft aftonifhing Inftances of the folly of Impenitents, which our Text records, namely, their qucftioning the Exiftenceofa fupream Being, the Fool hath jaid in his Heart : • This Exprefiion Teems to denote rather a Delire that there was no God, than a Be- lief that there is none. When Perfons go on in a courfe of crimfon Impiety, as it is laid of the Fool in our Text, they are corrupt ^ they have done abominable Mrorks. Then they are difpofed to Queftion the Exiftence of an aveng- ing Judge, that fo they may Sin without Controul or Re- luctance : Doubtlefs fome refactory TranfgrerTors incerTanily labour entirely to extinguifh the native Notices of a fupream Being in their Minds, that fo they may give a lawlefs un- bounded loofe to their fenfitlve Appetites, without the un- eafy allay of a future Judgment.
In diicourfing on this Text I purpofe ill. To prove the Being of a God by fome Arguments. And
II. To expofe the Atheifts folly in ^uejlioning it.
And i ft. Methinks the Subordination of Caufes which we behold, and their Succeilion, manifeftly point to a firft
Cau/e
88 The Divine Ext ' [fence
j
Caufe; there hath been for fome franding of Time, and there yet is, a fucceflion of Creatures in the World : Now thefe Creatures trannot make themfelves., for that which is not, cannot act : Nothing cannot be the Caufe of fomething. To fuppofe a Cre^ure could produce itfelf, involves a mani- fell Abiurdity in it, viz. That it is, and is not at the fame Time, and that it acts before it exifts, which is impomble : As it produces it mult be, for nothing cannot act ; and as it is produe'd, it mult, not be, and as thefe Creatures cannot make themfelves, fo neither can they make each other, for this Reafon, becaufe to create Something out of Nothing, is a Work that requires infinite Strength, (the diftance be- tween nothing and fomething being infinite) Now no Crea- ture hath this Property of Almightynefs, therefore it cannot act contrary to the fixed Laws of Nature in Creating : All that a Creature can do is only, in a natural Way, to give particular Forms to fit Materials, but the Matter itfelf he cannot produce. If the Creature could make himfelf, then it would follow, by a parity of Reafon, that he could preferve himfelf, for the latter is no greater than the former. But manifold Experience proves the latter to be falfe, and there- fore the former is fo from which this proceeds.
But farther, upon the fuppofition of the Creatures making himfelf snd- others, it may be enquir'd, why he has made himfelf and thofe of the fame Species, lb Indigent and De- pendant on other Creatures for Support ? Likewife how it comes to pafs that he knows fo little of himlelf and others? Surely he that makes Things mufr needs Understand them : From all which it appears, that Man could not make him- lelf and other Creatures.
But to bring tin's Argument reipecling the Succefiion of Creatures, to a Crifis, it may be obferv'd, that one or other
of
Proved and improved. 8(j.
of the k four Particulars refpecting it will hold good viz. Either that the Succeflion is Infinite, or that the fame Thing produces it felf, or that there is a Circulation of Caufes, viz. That A fhould be the Caufe of B, B of C, C of A and D of A again, or fome firft Being who proceeds from none, whom we call GOD, there is not a fifth. Now the Three firft Particulars cannot be admitted without Contradiction, as for Example, an infinite Subordination or Succeflion of Caufes, i ft. infers that while that continues nothing can ex- iff, than which nothing can be more falfe: Now the Juftnefs of the aforelaid Confequence appears thus, viz. nothing can exift except by its next • Caufe, which produces the Effect ; But if an infinite Number of Caufes mull preceed the next Caufe, that next Caufe would never exift, for there is no end to Infinity, and then it would follow, that there- fore nothing now exifts, which is abfurd, and then 2dly That which is infinite would be rendered more, inafmuch as to the fuppofed infinity of Caufes we fee daily new ones added, and thus there would be an infinite which was not Infinite, which is abfurd; and further 3<ily That order of prior and pofte- rior which is in fuccefhon would be deftitute of a firft, from which all Flux or Motion in its own Nature exifts ; where there is not a firft there cannot be a fecond or third, nei- ther can there be a fecond or third, where there is not a firft ; and hence there would be a Succeflion, which is not a Succeflion ; which is abfurd : Therefore an infinite Suc- ceflion can by no Means be allow'd ; neither can it be ad- mitted without the greateft Abfurdity, that a Creature can produce it felf for the Reafons aforefaid. If an Atheift fhould object and fay, that according to our Opinion God is of himfelf, we anfwer, it is true, He is of himfelf, yet he has not produced himfelf, He is of himfelf negatively, in- afmuch as he is produced by no other j but he is not of
M himfelf
qq Ibe divine Rxiftence?
"himfelf pofitiveh\ fo as to produce himfelf; and if the afore- faid Circulation of Caufes were admitted, then the fame: Creature would indirectly and mediately produce himfelf, inafmuch as^byB, C,and D> would be the Caufe of him- felf If the Atheift againft the aforefaid Reafonings objects, that we do not fee the Sun, Moon, and Stars to be produ- ced by others,, to this it may be reply'd, that altho' we per- ceive not by our Senfes that thofe have been produced, ne- verthelefs by reafon we may certainly infer this, and that from the following Topick, viz.. We obferve all thefe Things to be finite, and feeing that nothing can limit itfdf and its own Perfection, it is neceffary that it fhould derive its Being and Limitations therein from another, But more- j)articularly, A
2d. Argument to prove the Being of God is this, vizv The World is created, therefore God exifts : Here we fup- pofe what no Atheift will deny, viz. That the World ex- ifts, well then this World that now exifts has either pro- duced itfelf, or has been from Eternity, not produced or is* produced by another, and that either of fomewhat pre-ex~ ifting, or of Nothing : If the latter holds,, it is created,, for Creation is but a Production of Something out of No- thing. Now to enforce this Argument let us briefly confider its Parts, and 1. that theWorld did not produce it felf appears from what has been before obferved : For then it would be and not be at the fame Time, which is impofiible from the Nature of Things. And 2dly that it did not exift from E- temity, the following Particulars demonftrate
1 ft. Eternity is an Infinity, which a finite World is unca- pable of: If the Atheift affirms theWorld to be infinite, he may be eafily confuted from the Parts of the World, which are either infinite or finite ; if they be laid to be infinite,
then
PrcrSd mid improved, 9 r \
then there are many Infinites and by Confequece none, which is abfurd j each Part would have all the Perfection, of the Parts joyned with it, or not: If yea, then they would not be different, but one and the fame, which our Eyes be- holding the Parts of the World prove to be falfe, if nay, then it would not be infinite, but finite, and if the Parts of the World, be finite how can it felf be infinite, can finite Caufes produce an infinite Effect ? No furely ! that is contrary to- the Nature and Reafon of Things.
2. If the World exifted from Eternity, then an infinite- Number of Years, which Eternity implies, muff neceffarily have preceeded this Day, and feeing that Number could ne- ver have been compleat, by confequence this Day could ne- ver fucceed, but we fee it does fiicceed ; And
3. From the Supposition of the Worlds Eternity it would fol- low, that Jomething can be added to what is infinite, & there- fore that there is an infinite which is not infinite, which is Ridiculous] For is not Eternity an infinite Duration, and yet according to the aforefaid Hypothefis, Years, Months and Days are added to it ; from which it follows, that infi- nite can be more than infinite, inafmuch as the World which was before one Thoufand Years agone infinite in Duration, is now older, therefore it cannot be that the World mould exifr. from Eternity.
4. The Corruptibility of the Parts of the World, proves that it is not eternal, for what exifts externally exifts of it felf, and fo exifts neceffarily, and thus is not liable to Corrup- tion. That which borrows its Being of no other needs not & fo depends not upon any other for the Continuation of its ex- iftence, for that no other can deftroy. But we fee the Cafe is contrarywife with the Parts of the World , and therefore it is not eternal. It mujl neceffarily be acknowledged fays
M'2 " Lucretius.
^2 The divine Exiftence,
" Lucretius, that the World had a Beginning, other wife thofe " Things which are in their own Nature corruptible, had nc~ " ver been able from all Eternit)\ to have held out againjl " thofe forcible and violent Afaults, which in an ijifinitc Du- " ration mujl have happened." I add, without the fuperintend- ance of an Almighty Being.
5. If the World was eternal, cc How comes it to pafs, fays " Lucretius, that the Poets fpeak of nothing before the Tro- " jan and Theban Wars?" Was there nothing memorable done in infinite Ages worthy to communicated to Poft.erity3: or could they find no Ways in that vaft Space, to effecl: this till of late ? How improbable are thefe Things ? It is certain that divers profitable Inventions have been of late Years found out, iuch as Printing, the Gun, the Ver- tue of the Load/lone, and divers other Particulars; what mould be the Reafbn that no Genius in infinite Ages mould luckily hit upon thefe before, if the World was Eternal I Had not Men the fame Incitements to feek after fiich In- ventions before as now ? And to lay that Men of late Ages have more Wit than a fuppos'd infinite Number of Pre- deceffors, is too great and groundlels a Compliment upon the prefent Generation, and fome few that have preceed- ed it. But a
3d. Argument is this, The Wforld is prefcrved to this Day, therefore God exifts : For what is the Confervation of the World, but a continued Creation ? with this Difference only, that the one includes a newnefs of exiffing, which the other excludes. If the Atheifl fhould deny that the World is preferved, and fay, that it endures only, as we fay our God endures, without anothers Support : In anfwer to which we fay, that it endures indeed but by Prefervation, and that becaufe it was produced by another, as has been before proved ; And therefore the Difference between the Duration
of
PrarSd and improved. 95
of God and theWorld is very vail 5 God is limply of himfelf, and therefore the Firft, and fo an independant Being, who needs not, and cannot reeeive Support from any other : Whereas the World is from another, and therefore muft be preferved by him to whom it owes its Original. The World muft be either preferved by it felf or by another ; not by it felf, that which could not give to it felf a Being, cannot preferve the Being it has received from another ; and there- fore it muft be preferved by another, and who can this o- ther be, but he who gave it its Exiftence? But if it was any other Thing that without doubt would be a Fart of the World, and thus a Part would preferve the whole which is abfurd!
Surely that which preferves a Fart muft needs preferve the whole ; moreover feeing there are in the World divers Parts which are not only of a different kind, but contrary to each other, fuch as Fire and Water, &c. which do con- tend againft one another with all their Strength, what could keep them from deftroying each other, but the Power of their Almighty Former r 1 A
4th. Argument for the Exiftence of a God may be drawn from the Government of the World. Here we prefuppofe what no Atheift will deny, viz. that the World confifts of various Parts, not only different but contrary, and many of them irrational, which neverthelefs harmonioufly concur to promote their own particular Perfection,, and the general Good of the whole Univerfe, and that without their De- lign, and contrary to their Nature, of Neceliity therefore they muft needs be governed, cither by thcmlelves or another, not by thcmlelves, for many of them want Rea- fon and cannot be their own Guides, thc-efore it muft be by another, and who is he that is fit for fuch a fpacious and important Province, but an omnipreient, omnicient, omni- potent
f/4- ¥hc divine Exigence,
potent and infinitely wife Being r When we behold the various Wheels of a Watch mutually helping on one Defign, by their contrary Motions which they know not, we preient- ly conclude, that fome Workman has been there, and has formed the Wheels and adjufted them to their proper Dii- tances, and by a Spring has put the Whole in Motion. If an Atheift mould lay, that the former Order refults from the peculiar Nature of the Parts, we mayeaiily reply and fay, but from whence is that Nature, Wifdom and Order ? When we behold the Harmony and Subferviency of the feveral Parts of the Creation to each other, we may juftly ufe the Pfaimi/i's Exclamation, and fay, How manifold are thy Work* O God, in Wifdom haft thou made them all 7 The Sun enlight- ens and warms the Earth, which elfe would be but a me- lancholy and barren Place. The pregnant Clouds ihed their balmy Dews and gentle Drops, which prepare the Earth to produce its Fruits, which would be mar'd if the Water defcended from the Clouds in Torrents, which it naturally tends to ! And what lefs than Omnipotence, can liipport thofe vail Cifterns of Water, I mean the Clouds, without a- ny Stronger Prop than the thin Air? Surely if they were left to their natural Gravity only, they would foon innundate the World with a fecond Deluge ! Dr. Bates obferves refpccling the Situation of the Sun, " 'That if it was nearer the Earth u it would fcorch its Surface by too near an Approach, and " if farther off] it would be opprefed by fitch a multiplicity of <c cold moid Vapours as would obflrucl its Fruitfufoefs" Its alfo obfervable, that the Sun by its exhaling Vertue, fupplies from the Sea and moifl: Places of the Earth the empty Bot- tles of the viiible Heavens, that thus by this conftant Cir- culation, the Earth being refreshed, the Meads may laugh, the Fields be adorn'd with a grateful Verdure ; and indeed the Winds are no lefs remarkable for their manifold Ufe-
fulnefs,
Prov'd and improved. g^
fulnefs, in carrying the ponderous Clouds to their Places, Vef- fels to their Ports, and in refreihing the Earth and the various Animals that live on its Surface, this ferves as a Fan to ai~ fwage the fumrners fultry Heat I
And does not the natural Inftincl of acting in a different Manner, which we behold in various Animals, give further Light and Force to this Argument? e.g. The more fierce and formidable, fuch as the Lyon, Bear, &c. who could eafily devour Men, fly from them, and inhabit Defart Places of their own accord, while the more ufefal Animals fuch as tl>; Horie, die Ox, &c. being ignorant of their Strength to refill:, are tame and eafily fubmit themfelves to the Rule of weaker Men. With what furprifing Sagacity does the Bird build her Neft, the Spider frame its Web, the Bee form its numerous Repertories to receive and pre- ferve the Sweets which with much Diligence he extracts from the opening Flowers ? With what prudent careful Pro- vidence, does the Ant lav up her Winter-Store before its approach ? And likewife the Squirrels, and yet thefe Crea- tures act without ReafoK or Defign, muft it not then necei- farily follow, that there is a divine Government.
But methinks it It-ill illuftrates thisArgumenf, when we con- fider that the Wants of all Creatures are fuppiy'd: Creatures can no more provide for themfelves than they could make themfelves, and who is equal to this Task, but an all fuf- ficient infinite Being? If there was no Providence, how could this be effected ? And can there be aProvidence without a God ? Is it not owing to this all governing Providence, that the weaken: Schemes are fometimes crowned with Succefs, and the beft concerted prove abortive ? Is not the Wifdom of the Wife fometimes deJiroyedy and the Under/landing of the Prudent brought to nought t Surely the Race is not to the Swift r nor the Battle to the Strong ! Surely Promotion comes neither
from
96 ¥7jc divine Exiftence,
from the Haft, nor from the Weft, nor from the South ; hut God is t]>e Judge, he putteth dov:n one and fetteth up another !
How amazing is the Conduct of Providence, in implant- ing in all Animals, rational and irrational, a ' natural Care for the Proviiion of their Young Ones, which even the mod Savage fort do fiirpriilnglv manifefl ? and do they not ge- nerally bring forth their Young in the Spring ? A Seafon when they are mod likely to be provided with Food for their Support ! To what elfe than a divine Providence can we afcribe the Provision of the Bread, the Udder with its Milk for their Stidcnation ? with their natural Indincr. with- out Indrnciion, to feek Nourishment that Way? And it mould not be pafled over with Silence and Negligence, that thole Things which are abfoutely necefTary for the Support of Man's Life are common, and may be attained by the poorer Sort by Labour and Indudry, while curious Dainties, fit for the Support of Luxury, are codly and be- yond their Reach.
Is it the Effect of Chance that fome of the Beads of the Field have Weapons for their Defence ? And that others have a natural Swiftnefs to Ay from Danger, and that there be Caverns provided for their Security ? Is it meer Chance that the Earth is feor'd with a variety of Medicines and Man endued with a Capacity to ufe them for his Cure ?
If the Sea, as fome fay, be higher than the Earth, what is it that puts Boundaries to its proud Surges and prevents a fecond Inundation, but divine Providence ? And what but this keeps the Elements about us, and Humours within us in a due Temperature ? What but this that redrains the Wrath of our Enemies and preferves us from Ruin ? If Hurtful Infects were not deftoy'd by each other, or by the Cold Seafon of the Year, would not they by their Num- bers devour the Fruits of the Earth and deftroy us ? Now
what
Proifd and improved. 97
what can we afcribe this Prevention to, but a fuper- mtendant Providence ?
5. Another Argument for the divine Exigence may be drawn from the vifible Heavens, which do declare the Glory of God. With what inimitable Pomp and (lately Magnifi- cence does the azure Canopy fparkle forth its various and a- mazing Glories ! The Motion of the Heavenly Luminaries- is fo regular and fteady,. that an Aftronomer may tell for a Hundred Years to come their Eclipfes to a Minute ! But from whence does this Order this Law-proceed, but from- fome infinitely Wife and Almighty Legiflator ?
6. Another Argument may be deriv'd from both the Parts of the Compound Man. And
1 ft. From the Body. How curious and beautiful is its Structure ? Infinitely exceeding all Works of Art ! Sure!} we an fearfully and wonderfully made ! While the Brutal Herds have a prone and. grovelling Afpect, the Countenance of Man • is- ■ erect, to contemplate the Heavens, where his Creator has his chief Seat of .Residence ! To fignify as it were, where his chief delight fhould be fixt, and that he mould as much exceed the lower Creation in the noblencfs of his Sentiments and Affections,, as he does in the natural form of his Afpect ! This the Poet expreiles elegantly,
Os homini Sublime dedit, cclumq tuerl^
fufit et ereclos, ad Sydera toller e vidtus. The furprifing variety of Features in the fmall compafs of the Face, where all the Parts are the fame,, maniiefls the in- finite Wifdom of the Architect! Without- this we cannot know each other : And thus all the fociai Offices on which human Happinefs depends, muft forever expire and termi- nate ! The rudeft Barbarities and Impieties muft eniue, and Men degenerate into a Herd of Beafts !
N. How
o8 The Divine Exigence
How excellent are all the Parts of the human Body fitted, by their Form and Situation for Beauty, and all the Ui'cs de- fign'd by an intelligent Mind ? The miiplacing of any Part, would make it as Monflrous as Ufeles! Ga/rnjuiWy obierved, cc That if a Per foil ftudied an hundred Yean to place any Part " of the human Body in a different Situation, that it could " fist be done without marring its Beauty ana Service" But there are fbme Parts of this Structure, which efpecialy chal- lenge our Admiration ! The Brain in its mazy Labyrinths, which is the Scat of the Nerves and ipping of Motion, can enough admire or fufficiently explain ! The Eye' with its various Coats, Humours and optick Nerve, by wh^ch our Sight is form'd. The Ear, with its Tymponum or Daiai, on which the diilurbed Particles of Air vibrate and Cauie a diveriity of Sounds. The cuick and conihnt Circulation of the Blood by the Diaftole and Syiloie of the. Heart, through certain large Veins or openings and fhuttings of it, Caufes Pulfation and preferves the statural Heat ! When this grand Wheel is broken at the Ciftern, the Stomack ccaies to digeft its Food, the whole Body grows cpld and livid, and all the Offices of Nature fail. Jfow different is that natural Heat which the Circulation or the B{o > I promotes from all others? Firev/ill gradually confume jttfelt, and all others which only have acquired Heat, v. grow Cold j whereas the former is preierved rri; . / V without Wafting the Parts of the Body ; and leaft the Heart mould be over heated by its continual Motion, which would be prejudicial to the whole frame, to preferve a due Tempe- rature, does not the Lungs ferve as a Fan to cool and re- frigerate it ?
Arid do not the Union of the Body with the Soul, ; Being of a different Nature, def.rve our V> manifeftiv j>oint to an infinitely Wife and Almig
it-
Frov'd and improv'd. go
its Author ? And thus I am led to fpeak of the other Particular before mentioned, or the other Part of the compound Man, and indeed the moll noble, viz. the Soul, whole excellent Powers and Capacities, if we do attentively furvey, we fhall be obliged to conclude, that it is God that has formed the Spirit oj Man within him. How railed and noble a Faculty is the Human Mind, which can form Ideas of Things a- bove its own Nature ? It reflects on Thirds pall, and this incites either our Pleafure or Regret. It aims at the Prof- peel; of Things to come, and thus it alarms our Fears or iwells our Hopes ! It beholds the Connection between Caufes and their Effects, Premifes and their Concluiion : It di'fcerns the moral Beauty and excellency of Virtue and Religion !
The Will, through the Aids of divine Grace, can chooie what is Good and refufe what is Evil. The Soul by it^ Reafonings evidently appears to be an Immaterial, and therefore an immortal Subflance ; for it is impoiTibie from the nature of Things, that meer Matter, however modified and put in Motion, can produce rational Reflections : And if fo, then it mull be formed by an All-wile and Almighty Being who is God.
The Soul, by Reafon of its fpiritual and rational Nature*, is capable of moral Government and Religion, it deiires after God and indeed can be only Happy in the Enjoyment of him. And the immenfe and boundlefs deiires of the Soul evidently argue the reality of a Supream Being : All the En- joyments of Senfe, in their greatell Affluence and Varictv, ' do not fatwfy the cravings of our vail Deiires ! We ilil! reach after a more immenfe and adequate Good ! Then either there mull be an infinite Being, in whofe Embraces we may attain the compleat Happinefs we in vain feek elfewherc, or elic Nature has done fomething in vain, contrary to Arifiotle's juft Maxim: And thus the moil noble Creature of this
N 2 lower
io© The Divine Exiflence
lower World would be made in its primitive ConftitutioR more miierable than the Brute-Creation, which is very ab- lurd.
y. Another Argument to prove the Being of a God, may be the exact Accomplishment of .certain Prophefies concern- ing future contingent Events : This the Mind of Man can- not perceive without the AiTiilance of Divine Revelation : It's true we may judge that neceflary Caaifes will produce Effects according to their Nature, but reipe.cting Arbitrary, we cannot determine. Now that feveral fuch Prophe- fies have come to pafs, the Scriptures aiTert, which ought to pals for a credible Hiftory, till the Atheift proves the Contrary.
8. The Miraculous Works that have been wrought, ^ prove the Being of a God; for who but he can give .check to the courfe of Nature, and controul it's fixed , Laws and Or- der ? And that fuch have been wrought is not only evi- dent from the Scriptures, but Prophane Writings. So that he mull needs be a Scc-ptick, and deny all human Tefti- mony that denies this Fact! But to proceed,
9. The Teftimony of Confcience proves the .Being of a God. Are not Men iometimes terrified with the Dread of Puniihment, becaufe of thole Evils which no human Eye has feen them Commit, and which no human Law takes
-cognizance of? and thefe uneafmefles they are not able totally to extinguish by all the Arts of Diveriion they can invent ! Neither can any worldly Grandeur exempt there- from, witnefs Nero and Caligula. And on the Contrary what a fweet Calm poiTefles pious Bofooms in the Way of Du- ty ? which make them fearlefs of evil Tidings ! add -to this, that the univerfal Conient of all ages gives Teftimony to the divine Exiflence. Tully and divers others afTert, cc That ;' tki-rc is no Nation fo barbarous but what has acknowledged :a
■" SSat
Proved and improved. 101
f ' Deity. Some indeed were verygrofs in their Idolatry, warjhip~ " ing Leeks and Onions, as fuvenal m his Satyrs obferves. Now altho' thofe unhappy Nations were miferably mif- taken as to the Object of Worfhip, yet their unanimous concurrence in paying divine Adoration to fomething, mews their acknowledgment of a Deity.
Jf it be Objected, That Hiftory informs us of fome fpecu- lative Athei/is that have been, and of fome Countries in Africa and America that have no religious Worfiip.
Anfw. The Number of fuch who have been recond speculative Atheifts has been very frnall, befides by the fear they have fometimes difcovered, they have plainly inti* mated, that they rather wifhed there was no God, than be- lieved there was none ; and fuppofing they did, it will not -weaken the Argument : Becaufe fome are born Fools will it follow that Reafon is not natural to Man ? As to -"the o- ther Particulars, the Facts are not fufheiently attefted, thofe that have aiferted them have not had familiarity enough with the Indians to know their Notions of a Deity : But fuppofing fome fhould fo far degenerate into .Brutes, as t« lay alide the Ufe of their Reafon in this Point, it cannot conclude againft the Majority who act rationally, and ar- gue from the Principles of Reafon they are endowed with, the Exiftence of a Deity 1
If it be objected, that God is not becaufe he is not feen.
Anfw. This is fordid : Then the Soul is not, becaufe it is not feen, and thus thefe Men are Brutes in their own Account.
If it be again objected, That the Wicked are projperous -And the Righteous affliSled.
Anfiv. What then, is not God a Sovereign, may not "he* do what he will with his own ? But if it be further con-
fidered ,
103
The divine Exijtence proved
fidered, that outward Profperity does not prevent inward Terror, and that good Men are made better by Af Hictions,. that divine Joy is confiftent with them, and that there will be a future judgment,, the Objection evanimes.
But fome do further Object, That the Notion of a God- is apiece of State Policy, invented j or the Benefit of Civil Go- vernment, propagated by Tradition, and fvpported by Fear.
Anf. But who was the Man, crfetof Men, that invented this, and when and where did they live ? Or when was the World without all Belief of a Deity ? Here the' Atheiil is nonpluft ! If the great Men of the Earth had invented the Notion of a God, is it reafon able to fuppofe that they themfelves would be fubject to the Terrors of it, as others have been ? And if the Belief of a God was a human In- vention, how comes it to be fo univerfally received, and that without the Methods of Force ? And why was the impofhjre never difcovercd in to long a Tract of Time ?
It is likewife unreafonable to fuppofe that the Belief of a Deity has been propagated only by Tradition, for it is bot- tomed on the higheft Reafon, has univerially obtained,, and. continued in all the Changes of Time and" Revolutions of Nations ; whereas Notions received with implicit Faith by Tradition, are not grounded on Reafon ; are not uni- verially received, but liable to change and mnnuicn!
It's likewife equally abiurd to fuppofe, that the Fear of Puniihment mould give rife to the Belief of a Deity ; For why mould Men be afraid of Punifliment for fecret- Crimes, if there was no God to punifh ? Surely their Fear iuppofes a God, and is the Effect of this Perfwaiion. And how. then. can the ErTec"); produce its Caufe ? Not to add that the primary Notion we have of God is, that be is a good tind lovely Being. The fearful Apprehenfions of his Ven- geance are but fecondary and the Fruit of Guilt, 6 What
The Atheift 's folly exposed. 103
What has been obferved /hews us the folly of Atheifim, both Speculative and Practical ! But this appears more par- ticularly in the inftanccs following ; how ridiculous is the Epicurian Account of the Original of the World, viz, 'That this beautiful Structure flxuld fpring from the fortuitous Concourfe of Atoms in an immenfe Space ! It is as likely, as Tally obferves, " That all the Materials of a magnificent " Edifice Jhozdd of their own accord meet and unite together" " How long (lays a learned Man) might a Perfion jumble a u fct of Letters together , or filing them on the Ground, be- <c fire they would fall into an exac~l Poem ; yea or fib much as cc make a good Dijcourfe inProfieV Thcfipeculative Atheift nkewhe fhews his folly in requiring upon the one fide, ni >re evidence for Things than they are capable of! He alks mathematical Demonstration in moral and religious Matters, which can only be proved bv moral Arguments and credible Teflimony j their Nature admiting no other kind of Proof : But on the other fide he labours to believe by im- plicit Faith, again!! Reafon and Argument, that the Be- iioi of a God has been only propogated by Tradition, but cannot Account for his Notion.
Again the AtheihVs folly appears in this, " That he pre- " tends to know certainly what no Man can be certain of, viz. " that there is ?io God. If he is not certain, howfoolifij is it " to deny and defpife finch a Being as God is I But how from ' v the nature of Things can a Man be certain tf a meer Ne- " gative, unlefs it implies a Contradiction, which the Being of <c a God does not. To profiefis certainty here, is in other Words, l' to pretend to the Knowledge of all Things that are or can be-, " which is joolijhly arrogant with a JVitnefis.
" Further, there is this great Contradiction in the denial "l of a God, viz. II: after ts that to be impofijible which yet he !t mu ft grant to be pqjjibk. For if there is no God already,
its
i©4 The Atheiffs folly expos' d'
" us impoffible now there Jhould be One, becanfe Eternity is . " effential to the Idea of a God. And yet the Atheift. mujl " grant it pq/fible that there Jhauld be jach a Being, who " hath all pojjible Perfection, whom we call GOD."
Again,. as Atheifm deprives a Man of Happinefs in the next World, fo it robs him of Comfort in this. For as it is inconteftably evident, " that Mail cannot be his own Happi- " nefs, he cannot fatisfy his own Dejires or ward off /he E~ " vils he is invirotid with -, Jo his principal Support amidjl the il numerous Difquictudes of Life, is Hopes of Protec7.ion and " Uappinefs from this Supream Being, This Atheifm cuts. " entirely off, and fo futs up the chief efl Spring of Support ■c and Sweet nefs. . .
-■ Once more9 the Atheift fiews his folly in contendmg a- * gainfi the devout Man in this Jn fiance, upon unequal " grounds, for he ventures his ever la/ling Inter efls ; whereas " the religious Man ventures only the lofs of his Lufl and fome 11 Jl.wrt liv'd incojiveniencies. He is better in all Refpects " without his, Lijls, they are but a difeafe which mar the " the true Comfort oj Life \ and as for other i?iconve?iiences, . ** the Peace of his Mind and Expectation of future Happi- 4C nefs will enable him to comport with them comfortably, fo xi that he is at leafl upon. a par with the Atheiii as to the com- " forts of this Life : And after Death he is as well of as the " Atheift. if there be no God, but ij there be a God he is 1 infinitely better of. If the Arguments for and 'againfl the 41 Being of a God were equal, yet the Danger is Jo unequal <c that Prudence would incline us to chooje the Affirmative, " and make that the Meafure of Life.
I need not Mention how deftruclive atheiflical Princi- ples are to all the Interefts of Society. They open the Flood-gates of Injuftice and- Prophanenefs and incite Men to fin without Controle ! As there are many Evils preju- dicial
The divine Exiftenee Improved. rb$
dicial to Society, which no human Laws can fuffirierifly provide againft. If the Restraints of Religion 'be r^riioveH, we lie open to a thoufand Wrongs and Infults, efpeciaiiy where the TranfgreiTor has hopes of fecrefy • and ; therefore while the Atheifr. iuggefts that the Belief of a God is a TYid-: of the State, he implicitly acknowledges, to the Honour, of Religion, that it is neceflary to the <>ovefhn<ierii of Mail- kind. And without Government, Reafon Will inform us7 thatth'e wildeft Barbarities would be committed, arid Scene* of Blood and Etefolation opened '!
But is not the prd&ical Atheijl ftill a greater Fbol t:han the Speculative, if poilible, who pretends to believe a "God avfrt? yet Iwes as if there was none ] Such Perfdns bid defiance to Re*ibn and Confcience in Matters of the greatefl Confe- quence. By their Lives they labour to confute their Faithv and rum into Damnation with their Eyes open !
Let us therefore Brethren be intreated to labour to get a more full Perfualion and deep Senfe of the Exiftence of a God upon our Minds, and of the Account which we muft quickly render to him of our prefent Stewardship. To this End let us think on the Arguments that have been offered. Let us oppofe the Temptations of Satan to the contrary. Let us behold thefe three great Leaves of the Volumn of Crea- tion, viz, the Heavens, Earth and Sea with their Contents, and coniider, their immenfity and admirable Structure!
Let us look into the facred Oracles, every Page of which proclaims a God, by reading of which Junius was convinced of his Atheifm. Let us look up to God by Prayer. Let us carefully avoid whatfoevcr tends to Atheifm. Among others, 1-t us avoid thefe evil Principles, ift. That a Man maybe faved in his Religion be it what it will : This the Apoftle ipeaks againfl: Eph. iv. 14, 15. That we be not henceforth toffed about with every Wind of Doclrine, and the Prophet
O Micab
i o 6 The Divine Exi/ience Improved.
Micah iv. 5. And 2dly. That the divine Providence does not watch over every Thing, yea even the moil minute, and efpecially all the Actions of Men, punifhing the Evil and rewarding the Good. And 3dly. That the Soul is not im- mortal.
And as we mould avoid corrupt Principles, fo likewife evil Practices, which tend to blind the Mind and harden the Heart and provoke the Almighty to give up Perfons to be deluded by the Devil : The Law of Sin, which is ftrengthned by the Practice of it, inclines Perfons to hate the Law of God, and by Confequence the Law-giver , and hence they are inclined to quertion, difpute and deny his Being, from all which may the good Lord deliver us all. Amen.
SERMON
The Text explain' d. 2 07
SERMON V.
EXODUS, iii. 13, 14.
And Mofes faid unto God, behold, when I come unto the Children of Ifrael, and fhall fay unto them, the God of your Fathers hath fent me unto you-, and they f jail fay to me, what is his Name? What fhall I fay unto them ?. And God faid unto Mofes, I AM THAT I AM : And he J aid, thus f alt thou fay unto the Children of Ifrael, I AM bath fent me unto you. ■
IN thcfe Words, we have an Account of three Things, 1 . Mofes 's undertaking an Embafry to Egypt : Behold when I come unto the Children of Ifrael, and pall Jay unto them, the God of Your Fathers hath fent me unto sou. c< Tho' Mofes was fenfible, of his unworthmefs of the Ho- " nouroffuch an EmbafTy, and of his inequality to the " Task : He was well aware that he was not, Par negotio, " yet being call'd of God, he ventures, and well he might, " modefr. Beginnings are good Prefages."
2dly. We have an Account of a Difficulty that Mofes ftarts, namely this, and they pall fay to me what is his N:;ne ? They will enquire, either from Unbelief to pofe me, they will be fcrupulous, and apt to cavil, and bid me produce my Com- miTion ; or they will enquire out of carnal Curioflty, refpecting the Divine Effence, for a Name that may reprefent it, or they will enquire for Information, doubtlefs they are grown ig*-
0 z noraa*
raft The Name \ AM explain d\
norant by their hardBondage, want of Teachers, and Iofs of Sa- baoths, and need to be told the firft Principles of Religion. Now Mofes was anxious to know what he mould anfwer. All that undertake any important Task, mould confider the Difficulties before Hand, and endeavour to get fuitable In- ftruclion to manage in them. Thus did Mofes. But _x- 3d* We have an Account in our Text, of the Removal 1 of this Difficulty; and God /aid unto Moles, I AM THAT 1 AM; and he laid, thus- fait thou fay unto the Children of lirael, I AM1 hath fent me unto you. This explains his Name Jehovah, and fignifies 1 . That God is incomprehenjible. Here- by bold and curious Enquiry's after God's Being and ef- fential Name, are cenfur'd. And in effecT: God fayeth, ask nbt "after my- Name, feeing it is 'W&nderfnl, jud. xiii.. Do we ask what is God ? Let it fuffice us to know, that he is what he is, what he ever was, and ever will be, That he is faith- ful and true to all his* Promifes, and not a Man that he Jhoud lye, But 2. The aforefaid Name lignines, that God is Self- txifting and independant, he has his Being of himfelf, and- has no Dependence upon any other.. This the belt of Crea- tures; cannot afcribe to itfelf, for it is by Grace that it is, what it is. 34. God's Eternity is alfo. hereby figninedy for the Words may be thus tranflated / fall be ivhat I AM, and indeed Godrs Eternity follows neceflarily- from his Self- txifence. He that has borrow'd his Being from no other' can never qeaie to be; for what is able to deflroy hh' Ex- iff em? r And 4. The Immutability of God, is alfo n°;nined by the aforefaid Words, I AM, THAT I AM. 1 flmll - be what I am; I mail be, what I mail be, or I am what I mail be. God is the Jatne Veflerday to Das and fir ever. In difcourfing upon this Subject, I mall firit fpeak of the Names of God, And,.
II
General Confideratiom refpe cling the Names of God. 169
II. Of the particular Attributes, which are fignified by that Name aflumedby the Almighty in our Text. And,
1 . I am to confider the Names of God. It is by the Names and Attributes of God, that we come to an imper- feci: Knowledge of his EfTence or Being,, indeed the Delign of Namesr is to give us ibme Idea of the Things they are impos'd upon, they declare their Natures and peculiar Pro- perty's, whereby they differ from others, which may be more juftly apply'd to the Names of God than to any o- ther, becaufe they have been devis'd not by ignorant Crea- tures, but by an infinitely wife God, who only knows himfelf perfectly.
It is true, the Ejjhice of God being incomprehenfble, can- not be fully repreiented by any Name, and hence is Solo- mons Query, Prov. xxx. 4. What is his Name, and ivhat is his Sons Name if thou canji tell £
And inafmuch as God is a moft lingular Being, by his Nature moil diflincl; from all others ; therefore he needs not an appelative Name, whereby Species in the fame Kind are difringuifhed ; or a Proper Name, by which individuals of the fame Species are diff inguifhed. Neverthelefs in Love and Condefcention to our Weaknefs, he is pleas'd to afcribe Names to himielf, that io we may be the better enabled to diftinguim him from Creatures and falfe Gods, and, attain clearer Notions of his Being and Perfections-
Now the Name of God in Scripture, Sometimes fTgttifirs i.. Himfelf, (Pf v. 1 1.) 2. fometimes all that refpects Godv e. g. his Attributes, (Ex. xv. 3.) his Commands, (JDeut. xviiL 19.) his JVorf]jip,(AtJ.xxi. 13.) f yea CHRIST himfelf, who- does not only carry the Name of God in himr but brings us to the Knowledge of God the Father, (Ex. xxiii. 19. John v, 24.) but 3. It more properly denotes thofe Words,, by which the EfTence of God, orfomething like it is reprefented.,
Farther
1 1 o Different Acceptations & Diftin&ions of God's Names.
Farther the Names of God, are either EJfential or PerfonaL The EfTential are fuch as thefe, JehovaL\ Theos : The per- gonal Elohim, Father, Son, Spirit.. Again the eflential Names of God are either proper or figurative j, the latter are afcrib'd to God, either metonimically, thus he is faid to be our Help, Light, Strength, or metaphorically, when he is call'd our Sun and Shields
The only proper and incommunicable Name of God is, Jehovah, by this he will be known to all Generations, and the Glory of this, he will not give to any Creature, the Mean- ing of which has been before explain'd, in fpeaking upon the Words I AM.
The Name Elohim is plural, from which fome argue a Trinity of Perionsin the Godhead. " Seme think it is compomid- " ed of Words, that fignify Strong, and has /wore becaufe God " havingmade Men by his Strength, binds them to bi&Wbrjhif> " as it were by an Oath"
The moft ufual Name of God, in the New Teftament is Theos, which is (aid to. refer to Elohim " in the Oldy and to ex- " prefs its Meaning" This Word is deriv'd of Verbs, which fignify to behold and difpofe, becaufe God beholds and difpofes of all Things according to his own good Pleafure.
Here it may be obferv'd, that all the Names of God, befides Jehovah, tho' in ftridt propriety^ they belong to- the Almighty only, yet improperly, and by way of Analogy or Refemblance, they are afcrib'd ta Creatures.
What has been faid upon this Head may excite us to be- ware of prophaning the Names of God either in our Hearts by Ignorance, or E'.rgetfulnefs, or by our Lips by a rafh and irreverent ufe of them, or by our Lives thro' impiety. The great God, has faid, that he will not hold them guilt lefs that take his Name in vain ! Thofe that name the Name of God, ought to depart from all Iniquity,.
On,
'The general Nature and Kinds of Gods Attributes. tit
On the contrary, we fhould declare and profefs God's
Name call upon it, fear and reverence it, and confide in it.
Acls ix. 14. 2 Tim. ii. 19. Joel ii. 32. Pro. xviii. 10. The
Name of the Lord is a Jlrong Tower, the Righteous run to it
.and are fafe !
But I proceed to the 2d, general Head, which was to diA courfe, upon thofe particular Attributes of God, which are fignify'd by the Name I AM or Jehovah. Here more general- ly it may be obferv'd, that the Attributes of God are fo call'd, becaufe we afcribe them to him ! They are the efjen- tial Property's of God, by which we attain fo me Knowledge of his Being : or in other Words, they are that one infinite Perfection of God, which thro' the Weaknefs and Finitenefs of our Under/landings , we conceive by various Acls, as %it were by Parts, juft as when we would fee the whole Ho- rizon, which is but one, we ufe various Acts of feeing, looking to the Eaft, Weft, North, South, until we fee the whole ! All the divine Attributes are in God, but one pure and fitnple Act. It is impofiible that that Being, who is ab- folutely the firft, mould be compos'd of different Things for this would fuppofe a Compofer prior to the Firft, which is impoftible ! Neither can an infinite Being confift of different Things : For thefe Things muft be either infinite or finite. Many infinites imply a Contradiction, neither can many finite Caufes produce an infinite Effect : Neither can an im- mutable and incorruptible Being confift of different Things, for where one Thing is compounded with another it may be feparated from it, and thus Change and Corruption would enfue !
Some Divines do diftinguifh the Attributes of God, into thofe that are communicable & incommunicable, the communica- ble Attributes of 'God are fuch as we find fome Shadow of in intelligent Beings -, of this Kind, are his Holinefs, fufiice^
Goodnejs9
112
Explanatory Confideratkm
Goodnefs, Truth. We find fomething like thefe in Creatures, tho' with vaft Difproportion ! in God they are infinitely, but in Creatures in a limited and finite Manner.
But the incommunicable Attributes of God, are fuch -as we find no Shadow of in Creatures. Of this Kind are his hide- pendency, Eternity, Immutability and Jncomprehenfibility. Thefe fhew how infinitely diftant God is from all Crea- tures in refpect of Dignity and Excellency, and how he is oppos'd to every Imperfection in them.
Now to afiiil our Conception of the divine Attributes, thefe Things following may be obferv'd.
i. That feeing all the Attributes of God conftitute but one fimple Act, as has been before obferv'd, therefore no Degrees of Inequality are to be admitted among them in- wardly, and on God's Part, all and lingular ot them import infinite Perfection, which admits not of more or lets, not- withflanding it may be, that outwardly one Attribute may extend itfelf to more Objects than another, in which Senfe the Underftanding may be faid to be greater than the Will. Or it may act with more Intenfenefs upon one Object than another, in which Senfe God loves the Elect more than the Reprobate. And,
2. Much lefs can any Contrariety be admitted among them, if any fuch Thing feems to appear between Mercy and vindicative Juftice, this is altogether in the Object, about which the uniform Perfection of God, becaufe of its own Infinity, is occupied various Ways, or it is to be afcrib'd to our different Ways of conceiving of the divine Perfecti- on. And,
*. When we think upon the Divine Attributes we muil remove far from them, all that Imperfection, which cleave^ to fuch like Properties in Creatures, and conceive that the remaining Perfection is attended with the higheft Eminence ip ( iod. 4.
The general Theory of the Divine Attributes improved. 113
4. All the divine Attributes do truly belong to God, he is not only in refpect of our Thought, but in Regard of the Condition of his own Nature, wife, good, juft. And they belong to him not in the concrete only as they do to Creatures, but in the AbftrafH. He is not only wi(ey jiift, good, but Wifdom, Jiifticey Goodnejs. In Creatures they are fecondarily, by way of Quality iuperaded to their Being, but in him they are primarily without De- rivation, and therefore his very Being it fclf. But here, before I proceed to a more particular Coniideration of the divine Attributes, I fhall offer a Word of Improvement, from what has been laid.
Methinks the general Theory of divine Perfections ferves to ft-rengthen our Faith exceedingly, in refped of the Trinity : Seeing that the incommunicable Attributes of God which coinceede with the divine Effence, are not only afcrib'd to the Father, but to the Son and Holy Spirit.
And with what Firmnefs and Freedom may we truft in God, and approach to his Throne of Grace ieeing there is- iuch a Concourfe of Perfections in him,, viz. of Wifdom, Power, Goodnefs, &c. of which every one is infinite, eternal, and immutable!
What powerful Incitements do the -divine Attributes Minifter to ourPraife, Reverence, and Obedience, of and to the Sacred Trinity ? And how happy is that People who have fuch a great and glorious God for their Portion and Inheritance ? Well might the Pfalmiji hyyBle/fed is that Peo- ple wl hofe God is the Lord, PJal. xxxiii. 12. When God is curs then all his Attributes are ours, and engaged to pro- mote our Benefit (Rom. viii. 31.) And his immutability ai- furesus, that he will remain Ours to all Eternity, {Mai. iii. 6.) His Truth is inviolable, and therefore we may with uefhak- en Confidence, reft on his Promifes, which cannot f i I
P HI;
j 1 4. God's Inccmprehenfibility prov'd.
His Love and Goodnei's may calm us in all Adverfity, be- caufe they will caufe it to iffue in our Benefit. His Wifdom and Power enable him to do for us all that we need: and his Mercy inclines him to forgive our Sins, and to exert the other Attributes of his Nature in our Behalf.
But I proceed to a more particular Connderation, ofthefe Attribute? of God which are fignified by the Name I AM, the rlrii of which is his Incomprehenfibilify.
The Erlcnce of God as it is in itfelf, is inaccefiible to our Understandings. The Israelites enquire of Mofes% and Mo* fes of God, Concerning aName which might reprelent his Eft fence, and while the Almighty anfwers, I AM THAT I AM, reproving the Folly of the Qiieflion, what does it fig- nify, but that his EiTcnce is incomprehenfible, and therefore inexprefiible ! The fame Thing which Zopbar teaches his Friend, in plainer Terms. Job. xi. 7, 8, 9. Cdnfl then by fc arching find out Gcd? Canji then find cut the Almighty unto Perfection f It is as high as Heaven, what canji thou do ? Deeper than Hell, what canji then know f The Mcafure there- of is longer than the Earth, and broader than the Seal And hence he is faid to dwell in Light inaccefjiile, which no Mortal Eye hath feen nor can fee. 1 lim. vi. 16. neither with the Eyes of the Body, or of the Mind ; and hence he is cali'd the invifible Gcd, 1 Tim. i. 17. Therefore the Almighty deny'd to Mofes a Sight of his Face, while in the mean Time he fhew'd him his back Parts. By all our Contemplations - we rather know what the Effence of God is not than what it is. Now the Reafons of the Point under our prefent Con- fideration, arethefe following, viz. 1. The Being of God is infinite and therefore cannot be comprehended by a finite Mind. 2. The Divine Effence is a moft pure and Ample Acl, void of all Compofition, and therefore cannot be po- sitively conceiv'd of; and hence the Apoftie calls Jehnvah,
not
God's Incomprchoifibility prcv'd. 115
not a SubAance Aiming in the Concrete, but Light in the AbAract ; and therefore he is not, nor cannot be ihcn. 3. The Being of God is moft Amply one, by which it is fo different from all Creatures, that it agrees with them in no- thing : and therefore no Idea of the divine Effence can be borrow'd from them. And how then can a proper Defini- tion thereof be formed by us.
But it may be objected againA what has been faid under this Head, that the Scriptures informs us, that God has been feen by many of the Saints, particularly by Abraham, Ifaac, and Jacob, Mofes, Ifqiah, and others, Job was perfuaded that with the fame Eyes he Jhouldfee God, and the ApoAle Paul informs us, 1 Cor. xiii. 12. that here we fee darkly, but then, meaning in Heaven, wejhallfee Face to Face. The a- forefaid Places are to be underAood either of a fymbolical Vilion, not of the Effence, but of the Operations of God, under certain Signs, or of the more 'perfect Knowledge or God, which will be attain'd in the Paradife of God ; which in its Perfection Aiall imitate Sight or Knowledge by it, yea exceed it ; but they do not infer the Yifion of his EfTence.
But that the Meaning of what has been offer'd, may be the better underAood ; it is to be obferved that our Difcourfe is not concerning God, but the ErTence of God as it is con- ceiv'd dilfinct from his Attributes, or as it is conceived, as fomething iubAracted or as the ArA Being, which the At- tributes perfect. And 2. our Difcourfe is not concerning the Effence of God that it is, for that is many Ways evident ; but what it is in itfelf, and not in the Attributes. This our Minds can have no apprehenAve or comprehenAve Know- ledge of, for the Reafons before mentioned. And indeed in this Refpedt we cannot know the Effence of Angels, or of our own Souls I
P a Is
1 1.6 God's Incomprehcnfibility improved.
Is the Divine EfTsnce incomprehensible, then i. this mould reprefs carnal Curiofity which appears in Enquiries about Things too high for us, and inaccefUble to us, and a- bout Things we need not to know for Orientations lake, or fome other mean End, or in bold Sayings about what we underfland not j as for Example, when Perlbns fay that the Divine Eflen'ce is but a Thought as the Cartefians, fuch Arc wife above what is written, i. This vain Curiofity is for- bidden by God himfelf, Ex. iii. 4, 5. God caWd unto Mo- fes andfaid, draw not nigh hither. Ex. xix. 21. And the Lord Jaid unto Moles go down charge the People, left they break thro* unto the Lord to gaze, and many of them per if. 2. It is a Piece of foolifh Pride to pretend to grafp Infinity. 3. For looking into the Ark, Fifty Thoufand and Three/core and Ten Men of the Bethfliemites were fain 1 Sam. vi. 19.
2. We mould be excited to labour to be mode ft, while we think or fpeak about the Being or Ertentials of God, this Modefly mould be expreffed in the following Particulars, 1. Before we meditate on thofe Things, we fhould implore the divine Direction and Illumination, according to David's Example, Pf. cxix. 18. Open thou mine Eyes, that I may behold wondrous Things out of thy Law. 2. We mould be poflefs'd with pious Fear and Solicitude while we are oc- cupy'd about fuch Things, in Imitation otAbram, who fpoke to God with the deepefl Pveverence, (Gen. xxxi. 3.) Neither mould we fpeak, without confulting the divine Oracles, in Imitation of Mofcs in our Text, they fall fay unto me, \ is his Name, and what fall I fay unto them? In Imitation of Agure (Prov. xxx. 2, ^.) We mould confefs, that wc are more brutifh than any Men, and have not attain'd the Knowledge of the Ploly ! After the Example of the Angels we mould as it were cover our Faces j this Modefly God himfelf requires, Levit. x. 7. I will be fancTifed in them,
that
God's Inco??jprehenfbility improved. ny
that come nigh me. And indeed the Nature of the Thing de- mands it, that a poor Worm while he is occupy'd about God and divine Things, mould fludy Modefty. If Mofes out of Reverence to the Place whereon he Hood, becaufe it was holy mull pull off his Shoes ! How much more than mould we expreis Reverence for God himfelf with whom we have to do. And indeed the Judgments of God that have been inflicled upon thole who have treated divine Things with Irreverence, mould excite us to Modefty. But who were thefe ? I anfwer, Korah, Dathan and Abiram were fwallow- ed up by the Earth alive, Num. xvi. 31, 32. Uzzah wasjlruck dead, for touching the Ark 2 Sam. vi. 7. many of the Beth- fhemites were fain for looking into it. 1 Sam. vi. 19. And King Uzziah was J mitten with Leprofe,jor medling with the Pr lefts Office, in offering Sacrifice. 2 Chron. xxvi. 16. 20. It may be fome help to our exercifing the aforelaid divine Vertue, if we compare the Majefly of God with our Vile- nefs, and ferioufly confider the Infinite difrance of God and divine Things, from Our weak Underitandings ! As alfo how eafy and dangerous it is for us to miftake in Matters of lb great Moment ? fob xlii. 7. And it was fo that after the Lord had fpokcn thefe Words unto Job, the Lord jaid unto E- liphaz the Temanite, my Wrath is kindled againft thee, and a- gainft thy two Friends, for ye have not fpoken of me the Hhing that is right, as my Servant Job hath.
But I proceed to confider the 2. Attribute of God, which is fignified by the Words I AM, viz. his Self-Exiftence or Independancy. The Almighty by thole Words, informs Mofes that he was abfolutely in and of himfelf, not poftive- ly, as tho' he had produced himfelf, but negatively, be- caufe his Being and Perfections were deriv'd of no other ; or in other Words, the Almighty by the aforefaid ExprefTion declares himfelf, to be abfolutely the firil Being, and intire-
lv
ii8 The Self-Exijlence of God proved.
Jy independent of any other prior Caufe, either Efficient by whom he mould be ; or material of whom he mould be, or for?nal by whom he mould be, what he is ; or final to whom as an End he mould be directed. All Creatures live and move, and have their Beings in and from God, but it is his peculiar Glory, to derive his Being from none.
From the Firftnefs, Afeity, Self-Exigence, and Independ- ance of the Divine EiTence or Being, naturally and necef- ilarily follows, the Independance of ail his Attributes e.g.
1 . His Goodnefs is independent, he vouchsafes Benefits up- on whom, and when he pleafes, his nicer Sovereignty alone determines not only the Objects and Time of conferring his Kindneffes, but alio the KindxMeafure & Duration of them. He hath Mercy upon whom he will have Mercy, nothing with- out himfelf can influence, fir lefs con (train him: For this would argue Imperfection and Dependance.
2. His Holinefs is independent, he hates Sin, not for any Reafons without himfelf, but becaufe of the eternal Con- trariety of his Nature thereto.
3. His Power is likewife independent, as he has derived it from none, io he depends upon none in the Exerciie there- of. And therefore cannot be control'd by Creatures in Ins providential Proceedings. lie does what he plcafcs in the Ar- mies of Heaven, and among the Inhabitants of the Earth, and who can flay his Hand, or fay to him what doe/i then ?
4. The Wifdom of God is independent, his Wifdom is not in him, as a Quality added to his Being, as it is in Creatines, but it is himfelf, he receives not his Ideas from Objects without himfelf, as Creatures do, in which refpect. they are dependant on them; but the Knowledge of God was infinite , before any Creature had a Being. Hence the Royal Prophet enquires with Beauty and Emphafis? Who hath directed tie Spirit cj the Lord, with whom took he Ccun-
tily
TheSelf-ExifienceofGodprcv'd. H9
cil, and iph& injlr acted him in the Path of Judgment? Ifa. xl. 13, 14.
The Scriptures give Teftimony to the Self-Exiftence and Independency of God, Rev, i. 8. lam the Alpha & Omega, the Beginning and the Ending faith the Lord, which is, and which was, and which is to ccme, the Almighty. The fame is re- peated in the Book of the Revelations frequently. And Reafon alfo confirms the aforefaid Truth. Seeing it is abfurd to fuppofe, that any Thing mould be the Cauie of itfelf, for then it mull be and not be at the fame Time ; and fee- ing that an infinite SuccefTion of Caufes is impomble, for then the next Caufe which produceth tHe Effect, would not fubfift, becaule there is no End to Infinity : There mud of necefhty be fome firft felf-exifting Being, which we call God. Now from this Firftnefs or Self-Exiftence of God ; proceed his Unity, Immutability, Infinity and Simplicity. And 1. his Unity. What is abfoiutely the firft Being, muft needs be one j for if more fuch be imagin'd, neither will be abfoiutely the firft, becaufeit does not preceed the other. 2. Immuta- bility ; If he is changed, he is changed by another, and that other muft be before him, but what can be before him that is abfoiutely the Firft ? 3 . His Infinity \ Whatfoever is limitted, is limitted by another, for nothing can limit itfelf, and its own Perfection, & that other muft be before it, but what can be be- fore him who is abfoiutely the firft ? 4. His Simplicity. What- foever is compos'd, is compos'd by one prior to itfelf; but what can be before the Firft ? Again the Independance of God, appears evidently from his producing all Things by his Pow- er. Such Things as he has made muft needs depend upon his Fewer and Pleafure for their Being and Support, now if they depend on him, how can it be that he mould de- pend on them ? To fuppofe the Gaufe and Effect to be mutually dependant on each other, is to fuppofe they are mutually deriv'd from each other, which is impoffible !
Once
I 20
The Sclf-Exiftence of God improvd.
Once more, if God be infinitely above the nobleft Crea- tures, then he cannot depend on them, for dcpendance argues inferiority. Now that God is above all created Beings, is mod manifeft. The Nations are but as the Drop of a Bucket, as the j ma II Dufl of the Balance, yea as no- thing and lefi then nothing and Vanity, as- the Royal Pro- phet obferves, with noble Pomp of Diction-. Is God in- dependent, then 1 ft. Hence we may learn the Sin and Folly of aicribing this divine Attribute to dependant Crea-
tures ! On the Contrary let us conclude that all our $r>nn are in God, from him all our Bleffings flow ; he is tl
the
only Source of our Happinefs, the Foundation of our Hope, the Author and finifher of our Faith. And
2dly. Our inability to lay the Almighty under any Obli- gation by our Services, feeing he is independent, and fo: compleatly Happy in himfelf, who hathfirft pven to lim, fayeth the Apoftle Paul and it fall be recompenfed to hint again ! for of him and thro' him and to him are all Tilings. Our Goodnefs extends not to him, fays the Pfalmij}, can a Man be profitable unto God, faith Eliphaz, as he that is Wife may be profitable to himfelf, or is it any gain to him that thou makeft thy Ways perfect ? J'cbxxu. 23.
3dly, We may hence learn the Sinfullnefs and Dan r of oppofing God's Sovereignty, cither ift. Openly by wifl - i'ng itaboliih'd, (Pfal 14. r, arid 10, 4.)' Or 2% inter- pretatively, when Men in the Bufinefs of Prccleftination, believe that the Grace of Gad is fufpended upon forefeen Faith and Good Works. Such Peribns do deprive God of his abfolute Sovereignty, and afcribe an Independance to the Creatures Will ; and thus they jumble Heaven and Earth together. Or 3UIV practically in the following Inftan- ces, ift. When Peribns limit God, Pja, lxxviii 41. Pre- ferring to him the Time, Manner, and Means, of Delive- rance
The divine Independency improved. 121
ranee, or in a greater or lerTer Degree diflrufc his Word and Power. Numb. xi. 21, 23. And 2dly, When Perfons by Diiobedience difpute the divine Dominion, and ftruggie with him for Independency, after the example of Pha- roh, (Exo. v. 2.) and other ungodly Perfons. {Job. xxi. 14.)' And 3-dly, when Men will not acquiefs in the Decrees and Providences of God, . but murmur againil him, {Rom. ix. 20.) All thofe Sorts of Perfons, I have now mention'd do endeavour tho' in different Degrees and Modes, to dc- i'lroy the Eifence of God, which coniifes in abfolute Inde- pendance, and therefore are Atheifls, or at leaft partake in an awful degree of Atheifm. All Mich mail find God to be fuch, as they would not have him to be, except they re- pent he mall be to them a fevere Judge, a conlurning Fire, as a Bear bereav'd of her Whelps, They mall "find him to- be fuch as Pharoh, the Ameiftof old, found him. Jer. 16... ult. Therefore, bebo/d, I will this once caufe them to knew, I will caufe them to know mine Hand and my might, and they jl: all know that my Name is the Lord, But,
Athly, From hence we may learn the comfortable State of thofe who have a covenant Jntereft in God. Amidftali the Difficulties of this Prefent Lifer do they want the Goods of Fortune, Honour, Wealth, Relations ? Are they co- ver'd with Reproach, and counted the oifcourings of the World? Do they want the neceflary liipports of Life, and are their dear Relations Dead ? Do they want the Goods of the Body, Health, Peace, Liberty ? Are are plaug'd with E- nemies, Perfecutors, and tafk Mailers ? Do they want the Goods of the Mind, viz. neceflary Wifdom, fpiritual Light, and Comfort ? And do their Enemies fometimes lead them Captive ? What can in fuch Cafes and in ail others of the like Nature, more effeciiially fupport and comfort us, then to think, ill, That God is. By winch Argument the
Q J Almightjf
122 The divine Independence improved '
Almighty comforted the Ifraelites in our Text. And Afaph himfelf^ Pja. lxxiii. 25. 26. TVho?n have I in Heaven but hce ? a?id there is none upon Earth that I dejire befidcs thee. My FIcfi and my Heart faiieth : But God is the Strength of my Heart and my Portion for ever.
And adly, That God is eminently all being, he is omni- cient and perfectly knows our wants, he is omnipotent, and can eafily fupply them, in his Hand is Power and Might. He is infinitely Gracious and Merciful, and fo will not finally forfake his poor People, but is inclined to relieve them. He is Ali-futficient, porTefiing every Thing that lerves to fupply his Peoples Necefiitys, and remove their Miferies ! He is a Su?z and Shield, a hiding Place from the Windy &c.
And 3 clly. That God is not only to himfelf, but to us All in All, the Author of our Beings and Fountain of every of our Blefiings !
4thly. That he is a SeJf-Exi fling, and by confequence an Independent and Eternal God ! whole Help does not depend on Creatures or Inftraments, and whole Love will never change in any vicifitude of Circumftance, or SuccefTion of Duration. I AM THAT I AM, I (hall be THAT I AM. From the afore faid Confiderations fpring fweet Sup- port and Solace in every immergent, in cafe we do but clofe heartily with God in Covenant, by which he may be- come ou r G o d . "jcr. xxx i . 33.
But in the lafb Place. By what has been before obferv'd, we mould be exhorted to perform the following Duties lit, We mould put our Truft in God, and him alone, feeing that he is that one I AM, by his Efience, who by his fovereign and almighty Beck, can command Light to fpring out of Darknefs, Order out of Confufion, and call the Things that are not as tho' they were ! Curfed is the Man that trujleth in Man or makeih Flejh his Arm, whofi
Breath
The divine Independency improved* I 2 j
Breath is in his Nofrils, who is crufhed before the Moth, who changcth with the Wind, and is lighter than Vanity I The great I AM is only worthy of our entire Confidence,, his Immenfity and Almightinejs are only equal to our valt Defires : His Independent Excellency is only worthy of our Jupream Love -, and his Eternity is only parallel to our inter- minable Duration. He, he, will never fail the believing Expectation of his People ! 2dly. Let us deny our Wifdom, Will and Power, and lay with our dear Lord, thy Will be done and not mine : Being always mindful that God only is- independent and 'the fir ft mover ofsH. jdly. Let its humble cur- fives before the great I AM, whofe Prerogative it is alone to be abfolutely ; in Companion of whom we poor de- pendent Worms are not, are nothing, and lefs than nothing, as a drop of the Bucket compared with the vaji Ocean, and as a little Duft in the Balance compared with the whole Globe of the Earth ! 4. We mould receive the Word of God, and Minifters of it, with due Pveverence and Re/peel. For this End MofeSy in our Text, was furnimed with Credentials, go to the People of Ifrael and tell them, that I AM hath fent me unto you. Thole that defpife thefaithful Minifters of Christ, defpife thro' them their Mailer, and mult; ex- pec! to meet with their Reward in this or the next Life, except they Repent ! No Employment on Earth is attended with more Difficulty, and yet more poorly Rewarded in this Life, than the Minilterial Office ! Many think their Tongues- are their own, and that they may fcourge them with falfe Inveclives as they lilt j and many, who leem to make Con- fcience of their other Debts, think they are at Liberty t® wrong them and rob them of their promis'd Maintahrace, and act accordingly. But
5thly, and finally. Let us be excited to glorify God on Account of his Independency, in Heart, Lip and Life. Let
Q^ 2 us
124 Tbe divine Independency iinprcnSd.
us bow before the Sovereign God, and fubmit ourfelves to his equitable Government and unerring Difpofals, with the greater!: Readinefs and humbleft Reverence ! Let us extol Jeho-vah the abfolute Lord of the whole Univerfe, witn chearful Acclamations, inceffant and harmonious Hofanna's on the Account of this very venerable Jewel of his Crown I In this Way we may expecl to be owned by the Independent Sovereign of Heaven and Earth here, and accepted by him hereafter at the grand and important Advent of the Son of God, when univeriai Nature difTolving in Agony and Con- fufion, ihall open the moil amazing and tremendous Scene ]
SERMON
Divers Acceptations of the Word Eternity. 125
. EXODUS, iii. 14. And God find unto Mofes, I AM THAT I AM : And he /'aid, thus ft alt thou fay unto the Children of Ifrael, I AM hath fent me unto you,
IN Difcourfing on this Text you may remember, that in the preceeding Sermon alter an Explication of it and more general Obfervations upon the divine Attributes, I proceeded to ipeak upon two particulars, namely, the Incomprehcnfibility and Independency of God, which I appre- hended were included in it. And moreover made mention of two others, which I am now to difcourfe upon, viz. the Eternity and Immutability of God. In fpeaking upon the 'Eternity of God, I mall endeavour to explain, confirm and Improve this great Truth. And
1 ft. The Word Eternity fometi'mes fignifo, a long fpace of Time that hath both a Beginning and End. Thus he that ferv'd to the Year of Jubilee, is faid to ferve for ever, Ex. xxi. 6. And fo the Ceremonial Laws are faid to be forever^ Num. x. 8. 2dly. Sometimes it fignihes a Dura* ■tion, which has a Beginning but no End. Thus it is with the Angels and our own Souls. And ^dly. Sometimes it iignifles a Duration without Beginning or End, which is ap- plicable to God only, and diftinguifhcd from the other Sig- nifications
126 God's Eternity defer lb' d.
hifications by redoubling of the Words time, forever and ever, from everlafling to everlajling.
Various Delcriptions are given by different Divines of Eternity. " That is properly Eternal (hys.Petavius) which " never had a Beginning nor never can ceafe to be" " Eter- 11 nity (fay Drexilius, Barlow, and Prideaux) is an ever " preJent Duration, it is one perpetual Day, which pajj'cs not M into what is pafl or future" ct That is Eternal (fays M Zanchy) which wanting Beginning and Ending is flill the "fame." Eternity (fzy$ Boetius) is a full and perfect Poffef- " fion of interminable or everlafling Life together and at once"
But the moil eaiy and intelligible Deicription thereof is this, viz. that it is an imcommuni cable Perfection or Property- of the Deity, whereby his Duration is without Beginning, Succejjicn and End.
And i ft. That the Duration of the Almighty was with- out Beginning, is evident both from Scripture and Reafon, Deut. xxxiii. 27. The eternal God is thy Refuge, and under- neath are the ever la fling Arms ! Pfal. xciii. 2. Thy Throne is eflabl/Jhed of Old, thou art from Everla/fing. And hence the People of God are laid to be chofen before the Foundation of the V/orld. And Reafon alio confirms the fame Truth,. as follows, ift. If God created all Things in the Beginning of Time, than he himfelf was before it, and ib by coniequence from Eternitv. Time being in its Nature a fuccemve Dura- tion, taking its rife from a certain Point or Moment, which is termed a Beginning : The Duration which was before it muft be Eternal, unlefs we fuppofe Time to begirt before it did begin, which is a Contradiction . But God did create all Things in the Beginning, as both Scripture and Re- ion aflure us, Ergo.
2dly. The Eternity of God may be inferr'dfrom the Per- fection of his Nature. His Duration is Perfect, and there- fore
God's Eternity pronfd tzy
fore Infinite ; for to begin to exift is an Imperfection, on which Account Creatures are faid to be but of Tefterdayt which is a diminutive Character. If God was not from E- ternity, what he is, he would not be God, becaufe God is a moft perfect Being, u e. who has all Perfection which is or can be : Now that which is deftitute of Exigence, is deftitute of all that Perfection which is in Exiftence j yea he would be diftitute of Eflence alfo, for Eflence and Ex- iftence are in God one and the fame.
^diy. If God was not from Eternity then Nothing would exift. For if the Firft does not exift, a Second or a Third cannot, as appears from the Subordination of Caufes.
4thly, If God was not from Eternity, there was a Time when he was not, and than he would not be now. For either he muft produce himfelf before he was, and fo be and not be at the fame Time, or be produe'd by another, who by Confequence muft be before the Firft ; both which are equally abiiird : For it is efTential to God to be abfolutely the firft Being and Self-exiftent.
5thiy. Seeing that the Almighty gave Being to all Crea- tures, witch is imply'd in their being fuch, it will necenarily follow, that he could not receive his Being from them, and fo muft needs be from Eternity. And
2 dry. As the Duration of God is from Eternity, fo it is without Succeffton. Years and Days cannot properly be afcrib'd to him, no Times have paffed over him, he enjoys himfelf in an everlafting now ! It cannot be properly laid, he was, but that he is, and hence is his Name I AM. One Day is therefore with him as a Thoufand Tears, and a Thou- [and Tears as one Day. There can be no Sitcceinon in the Duration of the Almighty, for the following Reafons,
i ft. Becauie it is Infinite. Now what is Infinite cannot
be
X28 God's Eternity provd.
be meaiured by fucceffive Parts and Periods, for it Has none.
2dly. The Duration of God is unchangeable, and there- fore it hath no Succefiion. This the Pfaimijl confirm" Pfal. cii. 27. Thou art the fame and thy Years fall have no find. Now that which hath Succeiiion, is not the lame, for every Moment adds fomething to it which it had not be- fore.
But 3diy, As the Almighty has no beginning or Succejjion in Duration, thus he is likewiie without End. Hence it is faid, that he liveth for ever and ever, and that his Tears fhall have 1:0 End, Rev. iv. 9, 10. Pfi. cii. 27. The fol- lowing Arguments tend to eftablifh this Truth, viz.
ill. God is a moffc flmple Being, void of all Compofi- tion, and therefore can never have an End from anynecei- fity of Nature, there being no Tendency therein, to a Di- folution. It is true, compounded Beings becaufe of their va- rious Parts, are liable to a Diiblution, which ariies from the contrariety of thofe Parts of which they are conftitutsd, which tends to deffroy each other, and fo to difiblve the Compound 3 but the Almighty hath, no Parts.
2dly. The Self-Exi/ience of Gody which has been before prov'd, (hews that as he could not begin to be, io neither can he ceaib to be. For as Johcvah has deriv'd his Being from none, fo he depends upon none for its continuance*. And feeing all Creatures owe their ordinal to him, he has no equal, much lefs iliperior, who can deprive him of his Exiffence !
3dly. Neither can the Almighty Defirc or Will his own Deftruc~t.ion, for that is contrary to the Nature and Reafon of Things. No wife Being penciled of compleat Plappinefs, can Will the lofs thereof, becaufe Plappinefs is the proper Objecft of deiire ! Now a Diflrudion of the Being, would ne-
cciiariiy
The Nature of Time defcrifrd. 1 2 of
eerTarily deftroy the Happinefs poffefs'd by it ; and therefore it cannot be defired by God. Well then, it' the Almighty cannot ceafe to be from any neceflity of Nature, or by the Will of another, or by any Act of his own, he mult needs exiff. to Eternity. And ,
4thly. Eternity is peculiar to God : Tho' fome Creatures be Everlafling, as Angels and the Souls of Men, yet they had a Beginning, have Succeffion in their Duration, and: depend for its Continuance upon the Power and Will of God ! and therefore their Duration is not neceifarv and
J
independant. Whereas on the Contrary the Duration of God, as has been obferv'd had no Beginning, has no Suc- ceilion, and neither mail have, nor can have an End.
But becaufe Contraries ferve to illurlrate each other, let me obierve fome what concerning the Nature of Time : This is as fome obierve, the meafure of the Creatures Du- ration. It has no diftmct Being of its own, but is an Adjunct or Quality that belongs to Creatures, which hastheie three ingredients in it, namely, iff. A Beginning; that which once was not, muft needs begin to be, if it ex ills at all : Thus at the Creation of the World, we read of the Begin- fng of Time, which mews that Creatures are the Gff- fpring of it, and meafured by it. Time gives date to their Exiftence.
2dly. Time hath Succeffion, it is not all at once, but flows by- Degrees, it ffands not, but is flill in Motion, it coniifts of divers Parts or Moments, which are in a continual Flux, fucceeding each other conflantly, by thefe we calculate the Space or Term of a Creatures Exiflence.
3dly. Time hath alio an End or Period, and this is rcfpect- ing the Creature, when it ceafes to be. The aforefaid Par- ticulars give Room for our dhtinguifhing Time into that which is paft, prefent, and to come. Ti?nepaft is all the Space
R, or
130 ^ more particular Defcription of God's Eternity.
or Duration, which the Creature has run thro' from its firfl Exiftence to the prefent Point Gr Minute. Time prefent is the Moment of Exiftence, which is now in being. Time to come, is that which remains of the Creatures appointed Du- ration, until it expires. Now it's impoflible to make thole different Periods of Time to fubfift at Once. Whereas on the contrary Eternity, as has been obfcrv'd, is aper- petual Now, having no Beginning, Succeffhn or End.
That we may have fome Idea of the Eternity of God, it will not be improper to reprefent to ourfelves, certain temporal Spaces, and by thofe to compafs the divine Dura- tion, as we cannot conceive of the divine Immenfity or Omniprefence, without the Spaces of Place, fo neither can we conceive of his Eternity without the Spaces of Time, but wre mould be cautious in the mean Time, that we do not conceive thefe different Spaces to be real Beings, otherwifewe mail conceive of many Eternals, And 2dly. That as in the Spaces of Place, we admit not of Extention, or of the Di- menfic-ns of Length and Breadth, fo in the Spaces of Time, we admit not of Succeffton, or a Flux of Moments.
The Schoolmen truly defcribe Eternity, " to be an inter- '" minable, indivi/ible, and independent Duration." It is in- ter?ninable, becaufe it wants Beginning and End. Indivijible, becaufe it has no Succeffton of Moments. Independent , be- caufe it has no Imperfection or Change, nor any Poffibili- ty thereof.
It is certain that the Almighty exifts with all the Periods of Time, viz. part, prefent and future, immoveable and un- mov'd, which the Antients did in fome fort fhadow forth by a Circle, whofe Center remain'd unmov'd, notwithstand- ing of various Agitations in the Circumference. And the following Similitude may be ufed to the fame End, viz. Of a Man fitting by the Bank of a River, he fees only the
Water
A' more particular Defcription of God's Eternity, i 3 f
Water that is prefent, not that which is pair, or that which is to come, but when he is lifted up on high, he lees the whole River in its Spring, and Courie, and Outlet, &nd it is^ prefent with him.. Hence it appears, that in God there- is nothing pari, prefent, or to come, for thefe are but the Afpe&s of Time, upon Creatures. Eternity admits of no Divifions, all Things are prefent before God at once.^ Things move in refpedt of themfelves, but not in refpedt of God : He fees them all at once, both pair, prefent and to come.. And tho' he is before, and in, and after all Time, for he has made it, yet it caufes no Alteration in him, be- caufe he is no Subject of Time, and has no Dependance upon it. And for this Reafon God cannot wax old, Time has no Relation to him, it cannot be the Meafure of his Ex- iftence, becaufe it is Eternal. And therefore when in Scrip- ture, he is. called the Antient of 'Days, it is only after the Manner of Men, to fuit the Weaknefs of our Conception, which cannot form an Idea of Eternity, but under the Notion of an Infinite Space of Time.
But the nobleft Creatures, even the Angels, had a Begin- ning, once they were not, They have likewife a Succejfion, being finite, they cannot poflibly poflefs an Eternal now : And therefore their Duration muff be progrefTive. And tho' they have no Tendency to Mortality in their Natures, yet are they dependant on their Creators Pleafure, who can fpeak them to nothing by the Word of his Power in a Moment. But an Objection may be offer'd againft what has been be- fore afTerted, namely this, is not the Creation of the World paft, with God, when he made it in Six Days, Anf. God's Acts are Two-Fold, ift, Immanent terminated in himfelf. (Ephef, L .9.) Thofe have no Succeffion, the Almighty did not devife one Thing after another. 2dly Tran/ient, in and upon tlie. Creature, fuch as Creation, Providence,
R 2> Vocation,
1^2 The Creatures Vanity expos' 'J.
Vocation, 6cc. And here we miaft diftinguifh between the Act it felf, and the Work produced by it. Gods Act in creating is the Act of his Will, that luch a Creature mould exift in Time, but if we confider the Work itfelf produe'd, fo the .Creatures have a Being one after another.
Is God Eternal? Then thisj/faeyvs, ift. The Vanity and Frailty of all Creatures, who are different from God, they are the Offfpring of Time, but he is the Father of Eterni- ty. They are of Yefterday and may foon ceaie to be, but He, and He only, is from Everlafting to Everlafting ! What if they mould fubfift a Thoufand Years, this Space compar'd with Eternity is but as a Day, nay not fo much, for between a Thoufand Years and a Day, there is fome Proportion, but between a Thoufand Years and Eternity there is none ! Yea if we confider the Duration of Creatures abfolutely, without refpect to Eternity, feeing it confifts of a continual Succefiion, they fubfift but for a Moment : For the Time paft ceafes to be, and the Time to come has not begun to be, and what then remains, but the prefent Moment ? How foolifh is it therefore, for fuch as we are to be Proud, or to promife our felves any thing ftable, any durable Satis- faction, from any fleeting Creature Enjoyment, whether of of Honour, Profit or Pleafure ? And how vain to let our Hearts upon that which is not ? And on the Contrary how prudent is it for us to fix our fupream Love upon an Eter- nal God, and him alone, that he may be our Habitation in all Generations ? And,
adly. This Subjecl affords great Comfort to all that are tru- ly Religious, amidft all the Sorrows that ipring from the fluc- tuating and uncertain State of Creature Enjoyments. Do our dear Friends and Relations die, and are our Goods fnatch'd from us by Force or Fraud, or otherwife remov'd ? Weil this is our Comfort, that God live?, that he will remain
ever
The Eternity of God improved. 1 3 3
forever and will never fail. Does Sin terrify us with its A- gravations, Behold the Mercy of God endures for every Pfal. ciii. \j. Are we in fpiritual Defertion, behold God is Eter- nal, and his Love is like himfelf ! Whom he loves, he loves to the End I For ajmall Moment helve Iforfahen thee,, but with great Mercy will I gather thee ! In a little Wrath I hid my Eacefrom thee ; but with ever la/ling Kindnefs will I have Mercy 011 thee ', faith the Lord thy Redeemer ■-, Ila. liv. 7, 8. If under the Terrors of Death, how fweet is it to meditate on the Eternity of God, who makes Death the Way to his Peoples enjoying eternal Life ! And whatever other Diffi- culty we are under, how fweet is it to think, that thefe light Afflictions, which are but for a Moment, do work for us an exceeding and eternal Weight of Glory. In the Lord "Jehovah is evcrlafti?ig Strength, and from him we mall re- ceive everlafiing Love and Salvation ! And furely this is an over Bal lance for all the Miferies of Life ! But
3dly This Subject opens a Scene of Terror to unbelieving impenitent Sinners ! God's Being is eternal, and fo he will ever live to punim you. He is the living God, the everlafling King, at his Wrath the Earth Jl:all 'tremble ', and the Nations /hall not be able to abide his Indig?7ation ! Pfal. xc. 11. His Power is eternal; and thus he will be always able to make you inexpreffibly miferable, his Juftice, Holinefs, Truth and Wrath, which incline him to exercile his Power againft you, are eternal \ Who knows the Power of thine Anger, lays the Pfalmijl, According to thy Fearfo is thy Wrath, xc. 11. It is a fear fid Thing to fall into the Hands of the living or eternal God I Heb. :;. 31. Befides Sin, without a Pardon thro' a Mediator, is Eternal ! The Sinner is likewife Eter- nal \ The Prifon of Hell Eternal I The Fire of Hell kind- led by the Breath of God like a River of Brimftone Eternal ] The Puni/hment of Lois, viz. the Privation of an infinite
Good
ry i The Eternity oj God improved.
Good Eternal ! The Punishment of Senfe, viz. the Worm, of Confcience Eternal ! And all this for the momentary Enjoyment of Sin. Should not all thefe Things incline us to avoid and deteft Sin, and likewifeto bewail it, and ieek a. Remedy. in him who has brought in everlafting Righteouf- nefs ?
In fine, the Eternity of God fweetly invites to glorify God on account of this divine Perfection, by high Thoughts of God, and humble Acknowledgments of this adorable Ex- cellency, as well as by earned feeking of God, and placing our Happinefs in him alone, .and' not in the fleeting Enter- tainments of Time. O let us believe, imdy, and live to Eternity! 2 Cor. Ly.^1.8'.. While we look not at the Things which are feen, but at the Things which are not feen : For the 'Things which are feen are Temporal, but the Things which are not feen are Eternal ! Let us molt firmly believe the Eternity of the, divine Being and Attributes,, as well as of a future State of Rewards and Puniihments, which will much influence our whole Life to Vcrtue and Goodnefs ! Let ui daily fpend a little Time in meditating on Eternity, that we may apprehend fomewhat of its awful Nature, and in- expreriible Moment to us, either in our Salvation or Damna- tion, and finally let us live to Eternity, let us think of it, , fpeak of it, intend it, and labour for it, above any Thing elfe. Let us work, and furTer, and pray for a happy Eter- nity. This, this is only worthy of our fupream Affections and vigorous Purfuits. If we are rifen with CHRIST, let us fet our Aff'ccliofis on the Things above.
But I proceed to difcourfe upon the 4th divine Attri- bute, which I obferv'd was included, in the Words I AM, viz. The Immutability of God. In treating upon which, I fliall
I. prove this Truth, that God is immutable,
IL . Explain it.
tit;
The Immutability of God prov'd, 1 3 5
III. Anfwer fome Objections
IV. Improve the Whole. And
1 ft. The Scripture proves this many Ways, ift. By re- moving all Shadow of Change from God. Jam. i. 17. with whom there is ?io Change or Shadow of turning. The Origi- nal Words (parallage & tropes apofciafma) here us'd, are a Metaphor borrow'd from the Sun, which as Aftronomers fay, has its Paralaxes or various Afpects. It appears other- ways at its riling in the Eaft, from what it does at its fetting in the Weft, it likewife appears differently at Mid Day, it hath alfo various Changes, fometimes it mines, and fome times its clouded with an Eclipfe. It likewife change? its Place moving from Eaft to Weft, from one Tropick to another, fometimes it draws nearer to us, and fome Times goes farther from us, cauiing a longer Shadow, but theApoftle allures us, that the uncreated Father of Light has none -of thefe Alterations. And
idly. Sometimes the Scriptures remove from God thofe Things that imply a Change, e. g. Repe?itance Num. xxiiL 19. God is not a Man that he Jhould lie, meither the Son of Man that he JJjould repent. 1 Sam. xv. 29. And alfo the Strength of Ijrael will not lie, nor repent, for he is not a Man that he jhould repent.
3<dly. Sometimes it afjerts his immutability exprelly, PfaL cii. 27. But thou art the fame,, and thy Tears fl:all have no End. Some of the antient Fathers have fpoken well upon this Head, particularly thefe following viz. Proclus in a Sermon concerning Faith fayeth, *c That the Deity remains " Superior to all Mutability. Change is a Faffwn of a fluent " Nature, but Immutability is proper to an Eternal Nature cc that is always the fame." Hi liar ie in his Book concern- ing the Trinity fays " I think not thatGod is changeable. Nei- c ther Vice, Amendment, Progrefs, or Lojs, happens to theEter-
nal.
} 3 6 'The Immutability of God prov'd.
" nalybut what he is he always is." Augaftine in the Preface- of his fourth Book concerning the Trinity fayeth, cc that " the dhi?ieEJ[ence, hath nothing mutable, either in his Eter- " nity, Verity or Will."
And right Reafon likewife gives its fufFrage to the im- mutability of God, as appears by the following Confiderati- ons, viz.
i ft. God is a moft fimple Being, and therefore cannot be chang'd : For Change, being an altering Viciffitude, would deftroy his Being intirely, when that which is moft fimple is changed, nothing remains of what it was before, and thus it is deftrov'd entirely. Thus you fee, it is Atheifm to afcribe Change to t\\Q Almighty.
2dly. God is a moft perfect, yea infinitely perfect Being, and therefore cannot be chang'd, becaufe to that which is perfect, no Good can be added. If God be chang'd, itmuft be either into a worfe or better State, or into a Condition equal to what he was before. But he can't be chang'd in- to a worfe State, for then he would be imperfect' after the Change, and fo no God. Nor into a better, tor then he would be imperfect before the Change & fo no God. Nor can he pafs into an equal State to what he was before, for this implies an equal Proportion of Lofs and Gain, and thus there would be more infinitely perfect Beings than one, and fo more Gods, which is impomble, and blafphemous to imagine.
gtllyi Seeing the Almighty is abfolutely the firft Being, he cannot be changed, for whatfoever is chang'd, is chang'd by one prior to itfelf, but this in refpectofGod is impomble, for none can be before the Firft.
4thly. Seeing the Almighty is incorruptible, he cannot be chang'd : For what is a Change of the beft Being, elfe but a Corruption of it ?
cthly. God is infinite and therefore cannot be changed by adding any Thing to him or diminifhing any Thing from
him,
The Immutability of God explained. \ 37
Mm ; for if he were capable of Addition, he muft be finite before the Change ; and if of Diminution, he muft be finite after it, and fo neither Ways the true God. For a? Infinity is an eiTential Character of God, fothis is incapa- ble of more or lefs : For then there wou'd be an Infinite which was more than Infinite, and fo an Infinite which is not Infinite ; which is ridiculous ! But I proceed to the
2d. Propofed, which was to explain the Nature of God's Immutability. And here it may be obferv'd, that God's im~ mutability may be thus defcrib'd, viz. That it is an efential Perfection of the divine Nature, whereby the Almighty is without nil po/Jibility of any Kind of Change. In order to explain this Difcription, let the following particulars be eonfiderecL
1 ft. That when we call God's immutability a Perfection, we fuppofe his Goodnefs and Excellency, otherwife it would be no Perfection ; but the Contrary to be immutable in Sin and Miiery is the higheft pitch of both, which is the dole- ful Caie of damned Angels and damned Souls !
2dly. Immutability, in ftrict propriety, belongs only to "God. Hence it is faid, that he only hath Immortality, 1. Tim. vi. 16. His immutability is underiv'd and independent, whereas the immutability of all Creatures is dependent be- •caufe deriv'd. It is borrowed from the Power and meer Pleafure of God, and therefore its Duration is entirely and perpetually Subject thereto ! The vifible Heavens of all in- animate Beings feem to be the moft free from Corruption, and even thefe are lyable to it. Pfal cii. 25- 26. Of Old thou thou hajl laid the Foundations of the Earth and the Heavens are the Work of thy Hands, they fiall per if j, but thou fhalt endure, yea all of them Jhall wax old as a Garment. Yea the moft noble Creatures in Heaven it felf are fubject to change j the Angels are capable of new Additions to their
S Happinefs
138 The Immutability of God explained.
PJappinefs, for new Object 'nay be offer'd to incite their Praife, and this tends to increafe their Felicity. The Angels doubtlefs know more now concerning the Myfteries of the GofDe), than before the Incarnation of our Saviour: hence
X...'. ...
they are faid to know, by the Church, the manifold Wifdom of God, Eph. iii. 10. and to defire to look into thefc Things, 1 Pet. i. 11, 12. The Happinefs of all Creatures admits of Degrees, and fo of Change, becaufe they are finite : But God is Infinite and fo peculiarly immutable f
3dly. Creatures may be chang'd two Ways, either ift. Outwardly, in refpect of Time and Place : Things that are the Off-fpring of Time, are febject to it and changed by it outwardly, they grow older : They are like wife chang'd outwardly when they move from Place to Place. 2cliy. Crea- tures are likewife liable to change in refoedt of their Being •and Faculties ; but the Almighty is capable of neither of thele nor any other Change, as will appear by the following Induction of particulars. And ift. The Almighty is not chang'd in refpecl: of Place, becaufe he is Immenfe and In- finite, and cannot be meafured by Space. Nor 2.dly. In re- ipect of Time, becaufe he is Eternal, and 'fo no 'ihhjeet of Time, as has been before obferv'd. Nor 3dly. Can the Al- mighty be chang'd in refpecl: of Accidents, beCaufe they are not applicable to him, on account of the Simplicity of his Being. Hence every Thing that is in God is himfelf, lie is true, juft, wife, Sec. by his Effence. ' Neither
4thly. Can the Almighty be chang'd in refpecl: of his Effence. For this fuppos'd Change mufl be either effected by himfelf or another : not by himfelf, becaufe there is no tendency in his Nature to a Change, it being void of all Composition ! Neither can it be reafonably fuppos'd that an infinitely Wife and perfectly Happy Being would Will a Change in his own Happinefs, feeing there is no NccefTity
for
The Immutability of God explain' d. 139
for fuch a change, were it poffible. Neither can another change the divine EJJ'ence, feeing that all are inferior to God ; for he that changes another inuft be fupe- rior to him whom he changes. Nor 5thly. Is the Almighty ehang'd in his Perfections or Faculties which are indeed in him the fame with his Ejjhice, altho' in our manner of con- ceiving of them they are diftinguifh'd, to which God is pleafed to accommodate himieif in his Word, by afTuming to himfelf an Underjianding, Will, Affections, all which be- ing himfelf are by confeqaence immutable. And
lit. God is Immutable in his Underjianding. A Change of Sentiments implies Weaknefs ; to increafe in Knowledge fuppofes Ignorance, and to decline in Knowledge is to re- turn to a ftate of Ignorance, both which are equally incon- iiftent with the Perfection of the divine Mind !
The Knowledge of God is not deriv'd from outward Ob- jects, as that of Creatures is, and io is not dependent on them, and by confequence not altered by their Changes.
Again, the Knowledge of Creatures is fomething dhlinct, from the Faculty receiving, and fo may be increas'd or di- miniih'd : But in God it is himieif or his Being, it is no o- ther than God knowing : And therefore if this were changed, the Being of God muft be ehang'd alfo, which is im- pofiihle.
The facred Scriptures afiiire us,: that Gods Under/landing- is Infinite, Pfal. cxlvii. 5. And if fo, it mufh be unchang- able, for what is Infinite admits of no degrees. More it cannot be, for Nothing can be greater than Infinite ; nor lets, for than it would not be Infinite. God knows all Things in Eternity in himfelf with one glance. Hence lie is call'd the only wife God, 1 Tim. i. 17. and that all his Works are known to him from the beginning of the V/orld, Aft. xv. 18.
S 2' where'
T4{& The Creators Immutability confirm* J.
2cily. God is unchangeable in his Will, altho' his Will is- free, it is neverthelefs Constant and Eternal.. He is in one Mind and who can turn him, iayeth j^-Chap. 23 , 13. and elfe- where, tho' there be many devifes i?i Man's Heart, yet the Council of the Lord that jhall Jland.~ Now the Truth of this will farther appear, if we conlider the following Particu- lars, viz.
1 ft. If the Will and Purpoje of God were chang- able, than the State of the beft Men would be render'd' ex- ceeding precarious and miferable ; for then the fpeeial Gifts of God vouchsafed at one Time, might be remov'd at a- nother, and then the Condition of the moft Devout would be as perilous as tha* of Rope-Dancers, who are every Mo- ment in danger of breaking their Necks. But the iacred Scriptures allure us, that the Gifts and Calling of God are without Repentance, Rom. xi. 29. And
2dlv. If the Will of God were not unchangabley than he would neither be the Object of Truft or Fear j, for then, from the mutability of his Nature,, both his Promifes and Threats might be revers'd^ and lb the former would not merit our Confidence, nor the latter our Dread ! And thus Hope and Fear, the great Springs of Religion, would be de— ftroy'd.
3dly. Inafmuch as the Will of God is really himfelf, and: is diftinguifhed from his Effence only in our Conception,, (modaly) then if his Will was changed, it would follow neceffarily, that himfelf was chang'd, which cannot be, for the R eafons before mention ' d . An ( \ ,
4thly. Seeing that the Almighty Wills and Purpofs with, infinite Wifdom and Council, upon a lure and unalterable Foundation, whatfcever (hall come to pals, it cannot be that his Will mould Change. But to make this more Plain and Evident, let me offer thefbllowing indu&ion of Particulars
to.
The Creatures mitt ability expos d 141
to prove that none of thofe Things that induce Men to change their Purpofes, can be apply'd to God. And,
1 ft. Sometimes Men are compel!' d to change their Purpo-* fes by the Threats of Superiors, or by fome other mea- fure of coertion s But none is God's equal, much leis his fuperior, and therefore no conftraint can be laid upon him ! Ifa. xiv. 27, For the Lord of Ho jls hath purpofed and who (hall difanul it ?. And his Hand is Ji ] retched out :, and who jl; all turn it back f. Pfal. cxv. 3 , But our God is in the Heavens, he hath do?te whatfoever he pleafed.
2dly, Sometimes Men change their Purpofes for want of Power to compais them, this has rendered many well con- certed Schemes abortive ! But the Defigns of God cannot be mar'd thro' Impotency, becaufe he is infinite in Strength.
3cily, Men fometimes alter' their Purpofes, becaufe ibme- thing unforefeen and unexpected happens, which givres fuch a turn to the Scene of Affairs, as makes an Alteration ne- ceflary. But to afcribe this to God, is to deftroy his Hap- pinefs and the infinity of his Knowledge -y and fo by Con— fequence to deny him to be God.
4thly,. Men change their Purpofes fometimes through a' natural Ficklenefs and Inftability, which makes them in a little fpace of Time for and againfh a Thing, and proceeds partly from Ignorance, and partly from the moveablenefs of their Affections 5 none of which can cle afcrib'd to God, he being; immutable in his Nature, muii be fo alio in his Purpofe or Will.
5thly. Men change their Purpofes in promiiing, and not fulfilling what they promife, from the Corruption of their Nature :- But God is invioably Holy, and therefore cannot Change in this refpect.
6thly. Men fometimes change their Purpofes becaufe they wererafhly made, without a thorough Knowledge of Things
and.
142 Objections anfwered.
and due Confideration upon them : But neither of theie can be afcrib'd to God, for as he is Infinite in Knowledge, fo he Works all 'Things after the Council of his Will, as the Apoftle obferves, Eph. i. 11. But I proceed to the
3. Propos'd, which was to anfwer fame Objetlions. And 1 ft. The Pelagians, Sermpelagians, Jefuits, Arminians and Remon/irants, object, That by the aforejaid Immutability cur Free- Will would be dejlrofd.
Anfw. No ! By no Means, becaufe the freedom of our Will conlifts in a freedom from Force or Co-action, and fa- culty of acting by Council or with rational Complacency, and not in any independent indifferency to contraries, which is not: hurt by the Immutability of God, but rather cftabiifhed. For God has purpofed that every Agent mail act according. to his Kind. Natural Agents neceflarily (aclidtimum fui pofije) to the extent of their Power ; thus Fire burns, and Water wets as much as they can. And rational Agents, voluntarily or freely. If Liberty confuted in indifferency to contraries,, then God himfelf, Angels and glorified Saints, would be depriv'd of it, for they have an eternal contrariety to Sin, and an eternal propensity to Hoiinels ! And to iiippoie Creatures independent in Willing or Acting, is to fiippofe them to be Gods, becaufe then they would not be under the Government of the Almighty. A Creature may as well exift of itfelf as act of itfelf. Second Caufes muft needs depend on the firft in Being and Acting, for in him we (he, move and have our Being. And as Divines juitly obferve, [operari Sequitur effe) Action follows the Kind of the Being it proceeds from. Independent Action follows an indepen- dent Being; and dependent Action, a dependent one, other- wife the Effect would exceed the Vertue of the. producing. Caufe, which is ablurd ! A
2d. Objection.
QbjeSiions anfwered. 143
2d. Objection is this, That by the aforefaid Immutability, God himfelf would not have a free Will, becaufe according to it, he could not alter a conceived Re/olve.
Anf. God Almighty Wills, what he Wills, of rational Complacency, and therefore Wills it freely. He acts accord- ing to his Nature, and therefore freely. To fuppofe that God can't Act freely without crofting his Nature, is to deftroy the Happinefs and Simplicity of God, and fo by confequence his very Being, and to afTert, that Liberty confifts in con- ftxaint, which is a Contradiction. A
3d. Objection is, God threatens [owe Things which come not to pafs, as in the Cafes of Hezekiah and Nineveh, (2. Kings xx. i. Jonah m. 4.)
Af God difpenfeth his abfolute Purpofes to his Creature* by conditional Promifes and Threatnings ; and tho' the Con- ditions of Faith and Repentance be not always exprefTed, yet they are imply'd.. Jer. xviii. 7, 8. If I [peak concerning a Nation to deftroy it, if that Nation againjl whom I have pronounced, turnfro?n their Evil, I will Repent oj the Evil Itho't to do unto them.
Objection 4. God is (aid to repent,
Anf It's elfe where faid, that he is not a Man that he fhould repent, i. e. He can't repent as Men do by chang- ing his Purpofe, and in being forry for what he has done. All that looks like Repentance in God, is an Alteration of the Courfe of his Providence towards his Creatures, and this is a change of the Work, not of the Workman, and its only on this Account that Repentance is afcrib'd to God.
Objection 5. God Wills and makes mutable Thi?igs.
Anf He does fo, but after an immutable Manner, even as by his Eternity, which is deftitute of all Succeftion, he directs fucceftlve and mutual Things. Its true the Revela- tion
j 44 Objections anfwered
tion of God's Will may be changed, whereby that may be rendered a Duty at one Time which is not at another, as appears from the Ceremonial Law : But thefe Changes be- ing before determined by God, make no Alteration in his Will, as Aquinas obferves, " Its one Thing to cc change the Will a?id another to Will a Change" As St. Augujline fayeth, " The Cloange is in us, not in God, as " Hcufes and Trees feem to move to thofe that are in a Ship, " but the Ship moves and they ft and firm.
Objection 6. The fecond Perfon of the Trinity was made Man in Time, which he was not before \ and fo was changed.
I anfwer with Wciideline, " He ajfumed the human " Nature, but was not changed 'into it, and this was but ac- M xording to an Ail; of his Will from Eternity, and therefore " he was wot changed, for all pofitive chajige is by fujfer'mg.
Objection 7. God isjaid to fufj'er Death. Act. xx. 28.
Anf. 'He did fufTer it, but not in himfelf, but in the af- fumed human Nature, and fo is not chang'd.
Objection 8. God created the World in Time, which he did ?iotfrom Eternity,
Anf. He did fo, but by that Power which is Eternal and Immutable. Creation is nothing elfe but an Act of God's Will from Eternity that the World iliould exift in Time. Here the Creature is altered, but not the Will of God. Neither dees any Thing accrue to God by the Crea- tion but a meer Relation, which infers 110 change in him !
Object. 9. What God Wills is not always done.
Anf. Yes, what he Wills is done, but in the Manner he Wills. If he Wills only by commanding that the Thing Commanded be our Duty, then that is done : If he Wills by decreeing that any Thing mould exift., then it does exifr.
Object. 10. God loves feme Men whom he before hated, viz. the EkB that are called, and therefore he is changed.
Anf
Qbje&iom anfwered. y*r
Anf. Rational Affections are but Acts of the Will 'or its Pcfturesto an Object, and thele are ever the fame in God. Love or Hatred, as they are PaiTions, can't be properly afcrib'd to God, for fuch would deftroy his Happinefs, Sim- plicity and Perfection, and therefore they intend no more but his Purpofe to confer Benefits upon his Creatures in Time, or to punifh them together with the Execution thereof, which is no more than an Act of his Will from Eternity,, together with his Providence purfuant thereto in Time : Or they intend that Perfons who were before expofed to the Curfe of the Law, are now according to God's eternal Purpofe delivered therefrom, which makes a Change in the Creatures State but not in God,
Object. 1 1 . The Scriptures reprefent the Almighty as hav- ing Complacency in his People.
Anf. Its true ; but this (hews only the Creatures confor- mity to God's Nature, and therefore fignifles a Change in it, but not in him. The Sun which was troublefome to fore Eyes, is pleafant to them, being heal'd : Here the Sun is not chang'd. but the Eyes.
Object. 1 2. If God be immutable, then what fgni fie s Prayer, or the Life of any other Means ?
A?ifiz\ The Defign of Prayer, is not to move God, but our felves, to exprefs our Allegiance to him, and get Pre- paration for the Mercies he offers. A4oreover it may be obferved, that Prayer is a mean in the Ufe of which God is wont to confer Mercy. Now he immutably Wills the Mean, as well as the End. But I proceed to the Improve- ment. Now from what has been faid, we may learn, iff. The Vanity and Emptinefs of all Creatures. God alone is immutable, every thing under the Sun befides him, is frail and fleeting, and hath no abiding ! The World is a roling Wheel, and every thing in it, is fubject to change and mu-
T tation
146 God's Immutability improved.
tation 5 yea even thofe Things, that feem moil Specious and Stable, are in a continual Whirle-pool of Change, viz. Nobles, Princes, Kings common Wealths, Kingdoms and Empires : Both Scripture and Hiftory inform us, of the Catairrophes, or Defolations, every of thofe is Subject to ! Riches make to themfelves Wings oftentimes and fly away -, Honour is but an instable blaft, often times conferr'd with as little Judgment as it is remov'd j and Pleafure has no liability : As for the Love of Friends, it often changes with the Wind : How foolifh is it therefore to over love or con- fide in fuch changeing Shadows of Good ? God is the only Object worthy of our Love and Confidence ! Let us there- fore life thefe things as tho' we ufed them not, with due Weanednefs and Moderation, and acquiefs in the immutable God only. And
2dly. Hence we learn the great ground of the Saints Perfeve- rance. Is it any Thing in them, or any Thing refolved or done by them? No, they are but Creatures, their Grace might fail, as appears from the fall of the Angels, andof our firfr. Parents, and their Refolutions might alter ; but the immutability of God cannot. And this is the Ground of the Saints Perieverance. Mai 3. 6. I am the Lord I change not, therefore the Sons of Jacob are not confumed. God has fix 'd his everlafling Love upon them, he has made an everlafting Covenant with them, and given his unchangeable Promife to them, that he will never leave them, and will he, can he go back, and fuffer his Faithfulnefs to fail ? No, its impofiible.
odly, Hence we may learn, the awful Cafe of the fi- nally impenitent. That God is unchangable, who hath threatned to curie and deftroy them, and this they mull everlaftingiy endure. After the Day of his Mercy expires, he will be inexorable to all the Cries and Importunities of the Wicked ; their dreadful Doom (hall never be reverfed ; th-ir intolerable and inexprelTible Plagues, mail be immuta- ble
God's Immutability improv'd +aj
ble and eternal ! God is in every refpect Immutable, viz, in his Effence, in his Attributes otju/lice, Wrath, and Ha- tred againrl: Sin and Sinners ; in his Threatmngs as well as in the Execution of them, which mall have no Remiffion in Degree, and know no End ! O, mould not thefe iblemn Considerations frighten Impenitents from Sin and Security, to God and Goodnefs !
4thly, Hence we learn alfo the great Ground Believers have to trull and rejoyce in God in every Immergent. God is the only Obj eel worthy of our Trull;, for he always remains the fame, and will never fail them. He is the im- moveable Rock, the unmaken Foundation upon which his Church is Built ; againft which the Gates of Hell mall ne- ver prevail. When we are perplex'd with a Sight and Senfe of our own Treachery and Weaknefs, compar'd with the Strength and Policy of our Enemies, or with a view of the many Viciffitudes, Wars, Confufions, Calamities, Dif- ceafes, and Deaths, which ma nkind are involv'd in and expos'd to. What is a fvveeter Support than to think God is a Rock, whofe Foundation {lands lure -y the Lord knows who are his : That his faving Gifts are without Repentance, and that Jehovah in the midft of thofe Changes, will be unmov'd to his own, and prefent with them by his Strengh, that they may not be mov'd, that he will remain Immuta- ble in his Love and Grace, in his Purpofe and Promiies, which are fo many and fo great ! And why then may we not with the pious Prophet triumphing fay, yllthd' the Fig Tree fhall not Blofom, neither jhall fruit be in the Viiies, the Labour of the Olive Jhall fail, A?2d the Field f:all yield no Meat, the Flock fall be cut off from the Fold, and there fall be no Herd in the Stalls ; yet I will rejoice in the Lord and joy in the Gcd of my Salvation I What tho' all beneath the Sun, were in a tumultuous Uproar: Our Rock Jehovah is unmov'd^ and therefore let us trufl: and joy in him !
T 2 Bu.:
j 4 8 Goifs Immutability improved.
But in the laft Place, let us be exhorted to glorify the in- corruptible and immutable God by our Thoughts, Speech and Practice. Let us think highly, andfpeak reverently of this venerable Attribute of God, lean: with the GentilePhilofophers,. while we profefs our felves to be wife, we become Fools, and change the Glory of the incorruptible God 1 But efpe- cially let us glorify God in life by avoiding all inconstan- cy in our pious Purpofes and Promifes made in the Co- venant entred into at our Baptiim, and renew'd at the Lords Supper : And O let us not be unliable in our PrcferTion of Christ 'sTruth ! Or in love to him, or in the Practice of Piety ! For by Levity and Inconftancy we contradict the Example of the immutable God, in imitation ofwhom our Perfection con- iifls. Let us therefore be Stedfaft in all the Duties we owe to God and Man: And particularly let us be immoveable in our adhering to the Truths of Go J, which are the Ground of all- rational Religion* Without this, nothing remains but Confu- fion, Enthuiiafm and Nonfenfe ! O Let us not be as Chil- dren to fed about with every Wind of Doctrine, thro'' the Craft and fugling of thofs thai he in wait to deceive ! O let us beware of Wolves in Shceps clothing! This is a Time of great Danger, the Moravian Foxes are trying with all fub- tilty to defray the tender Grapes : Let us be as impregnable Rocks againit thole Deceivers : It's Perfeverance Crowns all,, if we be afhamed of Christ's Truths in this adulterous Generation, of us will he beaihamcd at lair, when he comes in his own and his Fathers Glory to judge the World : Flow will daitardly Fugitives from the Camp of Christ Tremble &C be Confounded, when they behold the incarnate God, the Sovereign Lord andfuprcam Judge of Quick and Dead, feated on his Saphire Throne, environ'u with Miriads of Angels aray'd m all the Pomp of God, bearing all the Enfigns of the moft fpapMhg and alloniming Majefty, the moil; blazing;; and awful Glory!.
The Spirituality of God, 149
SERMON VII.
JOHN, iv. 24.
God is a Spirit, and they that worjhip him, mujl worjhip him in Spirit and in Truth.
HE SE Words are Part of our Lord's Anfwer to the Woman of Samaria, concerning what fhe had iaid refpecling worshipping God upon a particular Mountain, by which our Saviour informs her, and us by her, that the Ceremonial and Typical Sanctity or Ho- liness of Places, which obtain' d under the Jewim Difpen- fation, is now under the New-Teftament remov'd ; and that fincere Service or Wormip, is accepted of by God every where, without any refpect. had to the Place where it is per- form'd.
Now the Text we are confidering contains three Things,, 1 ft. A general Defcription of God, viz. that he is a Spirit '; God is call'd a Spirit, ift. negatively, becaufe he is not a Body, 2<%. Analogically, " becaufe there are many Excel- " lency's in fpi 'ritual Subjlances, which do more fiadow forth " the Divine Nature, than any Bodily Thing can." As Dr„ Ames obferves in his Medulla. 3dly. God is call'd a Spi- rit properly and eminently,, inafmuch as he is moil remote from all manner of Composition.. And altho' Angels and the Souls of Men, have a kind of Simplicity, yet the Al- mighty infinitely exceeds them therein 1 For whatsoever is
arfirm'd
jfo The Spirituality of God.
afHrm'cI of God, which is communicable to Creatures, the fame muft be underflood to be in him, in a more ex- cellent and lingular Manner, and in an infinitely greater De- gree. The third Perfon of the Trinity is not only calPd a Spirit, hypofeahcallyy and by Way of Appropriation, becaufe of his Proceffion from the Father and the Son by a cer- tain ineffable Breathing, but alfo every- Perfon of the facred Trinity, is cail'd Spirit, cffentialfyy becaufe they all have the fame immaterial Effence.
But 2dly. We have in the Text before us, a Defer ip- tion of that JVorfeiip which is only acceptable to God, and this confifts of two Parts, Spirit and Truth, ijjt. We mufl worfepip Gcd in Spirit, i. e. Our Worfhip mufl proceed from our Spirit, or inward Parts. Pfeal. 11. 6. Behold thou defer -eft Truth in the Inward Parts Row. i. 9. For Gcd is my Wit- nefs whom I fee rue with my Spirit, in the Gofepel of his Son. That Worfhip which confifts only in Profemon and Exter- nals, is far from being fpiritual. And zdly. We mufl wor- feip God in Truth, not feeignedly by Hypocrify, but in the Sincerity of our Heart, with the unleavened Bread of Sinceri- ty and Truth. 1 Cor. v. 8. Not typically by Shadows and Ceremonies, being in Bondage to Places and Times : For the Lawy the ceremonial Law, was given by Mofes, but Graced Truth came by Jesus Christ. Johni. 17. Ana jdly. we have in our Text the Necejvty of he aforefaid JVcr reprefented, mufl worfl.ip him, &c. Bec.uifc God is a Spirit, therefore he is delighted with the Spirit and fpiritual Tilings. thefe are agreeable to his Nature : As alio becaufe God re- jects the ceremonial Shadows under the New Te (lament, and now efpeeialiy requires that fpiritual Worfhip, which was prefigured by them.
In difcourfing upon this Text, I mall in the I. Place offer fomewhat to confirm this Truth, viz.. That God is a Spirit,. IL
Explained and improved. x * 2
IL Shew the Analogy or Refemblance, between the Al- mighty and created Spirits.
III. The unliknefs between them,
IV. Open the Nature of that fpiritual Wor/hip, which we ought to perform to God. And
V. Proceed to ibme Improvement. And
ift. That God is a Spirit, appears from both the Old and New Teftament, Judg. hi. 10. And the Spirit of the Lord came upon Mm, Ezek. xi. 24. 2 Cor. iii, iy. Now the Lord is that Spirit, and where the Spirit of the Lord is there is Liberty. And Reafon afTures us like wife, that God is a Spi- rit.
1 ft. Becaufe a Spirit is the beft, higheft and pureft Nature, it many Ways exceeds a Body, now God being the moft perfect and excellent Exiftence, muft needs be a Spirit.
2dly. That God is a Spirit, may be juftly mferf'd from his Infinity, which cannot confift of finite Parts as Bodies do. Befides,
3dly. Bodies are dependant upon their Members, and corruptible becaufe compounded ; but theie Things cannot confift with the independancy , Jimplicity and incorruptibility ©f the Supream Being. But the
2d. General Head of Difcourfe, was to mew the Ana- logy or Refemblance, between the Almighty God and c?~eated Spirits And
ift. Spirits are impalpable, they cannot be felt, they are inaccemble to our Senfes, which require a Bodily Ob- ject. The Reaion is this, that which is felt, muft be more grofs than our Animal Spirits, which feel it. But Angelical Subftances are much finer than our lenfi- tive Spirits, which are made of the Coarfe Elements, and therefore cannot be felt by them. Here our Lord con- vinced
i ^2 The fpirititality of God prov'd.
vinced his Difciples by this Argument of Senfe, that he was no Spirit. Luke xxiv. 39. Behold my Hands and my Feef, that it is I my Self, ha?idle me and fee, for a Spirit hath not Flefh and Bones as ye fee me have. And God himfelf is much more impalpable. And hence the Apoftle Paul ob- ferves in his Epiftle to Timothy, vi. 16. That the Lord of Lords only hath Immortality, dwelling in the Light, which no Man can approach imto. Tho' we live and move in God, and have cur Being from him, yet we are infenflble of his ejjenti- al Prejcnce.
2dly Spirits are invifible Sub fiances, ift. They are Sub- fiances net Accidents, for Accidents are but Qualities clea- ving to a Sub/lance, which are therefore variable and Depend- ant, as for Example, Whitnefs in the Wall : Whereas Spi- rits are Exigences by themfelves, and God who is the Fa- ther of Spirits, Exifts of himfelf abfolutely, 2dly. Spirits are invifible, as well as intangible, and the Reafon is, becaufe what is feen, muft be groifer than the Medium of Air, thro' which we fee, and groffer than the Animal Spirits by which v/e fee ; but Angelical Subfances are finer than both, and therefore invifible to us. Neither does their affuming in Antient Times human Bodies, or fome grofs Matter in the Form of them, and appearing to Abram and others, in the leafc contradict this : For it was the Body aflum'd that was feen, and not they. And how much more is G^d himfelf invifible, who infinitely exceeds all created Spirits, in fub- lime Excellency. Hence he is call'd the King, Immortal, Eternal, Invifible. 1 Tim. i. 17. And that he dwells in the Light, which no Man can approach unto, which no Man hath feen cr can fee. 1 Tim. vi. 16. And hence it is, that the Almighty is faid to dwell in Jeer et. Mat. vi. 6.
3dly. Spirits are in their Nature Immortal, having nothing in their Confutation tending to change or Corruption, be- caufe
The Spirituality of God explain d. \ 53
caule they confift not of various Parts, as Bodies do, which may be difunited y and thus have their Form alter'd. Nei- ther are Spirits, becaufe of the Subtilty and rlnenefs of their Nature, fo lyable to Imprerlions by inferior Beings, as Bodies are, but ftill they are fubject to the Controle of him, who- gave them Being. But God himfelf is absolutely incorrup- tible. Mai. in. 6. I am the Lord, I change not.
4thly. Spirits are the moft perfecl and ^excellent Beings. The Souls of Men and Angels, are much more noble than Bodies, and all Beings purely Material, and how infinitely does the blehed God exceed the fublimeft Seraphims, in Excellency and Perfection ?
5thly. Spirits are the firongejl of created Beings, hence they are cali'd Principalities and Powers 'and faid to ex- eel in Strength. Pfa. ciii. 20. Blefs ye the Lord his Angels, that excel in Strength. And hence the Weaknefs of Flem is oppos'd to Spirit. I/a. xxxi. 3 . And is net Jehovah wife in Heart, and mighty in Stre??gth ? Who has hardened him felf againjl God and'prefpered? The combin'd Strength of all the Angels, together with the whole Pofle of created Beings, is no more in Comparifon of the Power of God, than a Drop to the great Ocean, or a little Duft in the Bal- lance with the whole Earth. The Almighty takes up the Ijles as a very little Thing, and all Nations before him are as No- thing, and they are counted to him lefs than Nothing, and Va- nity Ifa. xl. 15, 17.
6thly. Spirits are the moft nimble in their Motions, and unwearied in their Actings, of all created Beings. One of them is faid fly from the third Heaven to the Earth in a few Hours (Dan. xxi. 22.) Now feeing God himfelf is a pure Act, muft he not of Confequence, be the moft agile and active of all Beings, hence he is figuratively reprefented by the Pfalmift, to ride upon a Cherubim, and fly upon the
U Wings
i j 4 *The Spirituality of God explain' d.
Wings of the Wind, Pf. xviii. 10. And hence Ifaiah obferves, that the Creator of the Ends of the Earth fai?iteth noty neither is weary. If a. xl. 28.
ythly. Spirits are endow' d with Vnderftandings and Wills, & are capable of putting forth Actions agreeable thereto, which Beings purely Material, have no Capacity for. e. g. The Sun tho' it be a Beautiful Creature, becaufe material, is not capable of Tho't or moral Action, both which Angels and die Souls of Men can exert. And hath not God himfelf an Underftanding that is Infinite, and a Will which no created Power can control ?
But tho' there be fome likenefs between Godand the Crea- tures in fome Things, yet it muft. be frill remembred, that he infinitely tranfcends their nobleft Excellency's and in ma- ny Things is unlike them Pfal. cxlviii. 1^. Let them Praije the Name of the Lord, for his Name alone is excellent, and his Glory is above the Earth and Heaven. This leads to the
3d. General Head which was to fhew the DifTimulitude or Unlikenefs been God and created Spirits, even of the higheft order, which appears in the following Instances, viz.
1 ft. The Excellencies of created Spirits are derivd from him to whom they owe their Beings, who is therefore ftil'd the Father of Spirits, and the God of the Spirits of all FleJJj, Heb. xii. 9. But as the Almighty had no Beginning of Exiftence, consequently his Perfections muft be undc- riv'd and Eternal.
2dly. The Excellencies of created Spirits, are but com- parative, viz. that they excell the beft of material Beings in their Nature and Properties, whereas the BlefTed God ex- cells both material and immaterial.
3dly. The Beings and Excellencies of created Spirits are limitted, their being Creatures proves them to be finite. He that made them muft needs give Bounds to their Beings,
The Spirituality of God explain' d. 155
ib that they cannot fill all Places at once. And Infinite Excellency's cannot be pofifefs'd by any Thing that is in its- Nature finite. But as the Being of God is felf-exiftent, and therefore unlimited, fo his Perfections are infinite.
4thly. The Excellencies of created Spirits are dependant & alterable, becaufe deriv'd from another, they muft depend on him who form'd them. Angels themfelves, who are the nobleft of created Spirits, inafmuch as they once were not, are capable of returning to their former Nonentity : They are alio capable of the Impreffions of Happineis and Mifery ; fome of them have fallen from their original State of Holinefs &Happineis -, but none of thefe Things are applica- ble to God, he is far from the Shadow of Change, an inde- pendant God. Who tho' he is happy, can neither be made happy or miierable. He only hath immortality.
£thiy. Angels are under the Dominion of God, they muft needs owe Subjection and Homage to him, who gave them their Exiftence. And this their very Name A?igel or Mef- fenger imports. But it is the unalienable and incommuni- cable Prerogative of Jehovah alone to be fupream and above all Control.
But I proceed to the 4th general Head which was to open the Nature of that fpiritual Worfhip, which we ought to perform to that God, who is a Spirit, &c.
ift. It imply's fpiritual Principles, viz. Experimental Knowledge of God and our Selves, fuch as affects and humbles us, and makes us judge our felves, with holy Paul, to be lejs than the Leaf of all Saints. , Without Knowledge, fays Solo- mon, the Mind cannot be good. And Indeed we cannot love rationally without fome Knowledge of the Object we love.
adly. Another Principle of fpiritual Wcrfiip, is Love, tranfeendent Love to God in Christ, becaufe of his un- parallePd and inexprefiible Excellency, whereby we choofe
U 2 God
J 5 6 Spiritual Worfhip explained.
God as the only Portion of our Souls, and his Worship a< our moft agreeable Entertainment. (Jof. xxiv. 15.)
3<ily. Another Principle of fpiritual Worjhip is Faith in the eternal God, Father, Son and Spirit, even fuch Faith as renews the Heart, and reforms the Practice : For he that comes to God muft believe that he is, and that he is a Re- warder of thoje that wif eigne dly Jeek him, But
2dly. Spiritual Worfiip implies a fpiritual End, notour own Credit or worldly Intereft, with the Pharifees of Old ; but God's Glory, and in Subordination thereto, our own and our Neighbours Spiritual Good and Edification. This is to ferve God with our Spirits, as the Apoftle Paul exprefles it [Rom. i. 9.) If we fhould refer all our natural and ci- cil Actions to the Glory of God, how much more our Reli- gious ? Whether in eating or drinking, or whatfoever we do we Jhoidd do it all to the Glory of God. See Col. iii. 22,23. Not with Eye Service, fuch as MenPleafers, but in finglenefs of Heart fearing God. And whatfoever ye do, do it heartily, as to the I,ord and ?iot unto Men.
3 dly. Spiritual Worflnp, implies a fpiritual Rule, not the Cuftoms of the Age we live in, or the Inventions or Tra- ditions of Men, but the written Word of God, tills is furM- cient to make the Man of GodPerfecf, and thoroughly furni (lied to every good Work. To thofe that walk according to this Rule, Peace be on the?n and on Ifrael of God. lo the Law and to the Teflimony, iftheyfpeak not according to this Word, it is becaufe there is no Light in them. Ifa. viii. 20. As God on- ly knows what Worfhip will be acceptable to him, fo he only has a Right to prefcribe Acts of Wnrfhin, being the Creator and Lord of all, and therefore when Men add to the divine Institutions, as they abridge their fellow Creatures of the Liberty God has gracioufly given them, lb they u- furp the divine Prerogative, and injurioufly reflect upon the
Wifdom
The Spirituality ofGodimprov'd. \ §j
WiiUom and Fidelity of the great Legiflator. Our Lord charged the Pharifees, with vain Worjhip becaufe they taught for Doctrines the Commandments of Men.
4thly. Spiritual Worship, implies a fpiritual Manner of Performance, And this is when the Heart joyns with the outward Man in God's Service, when we do it out of Choice. (Jofi.vxlv. 15.) When we long for anabfent God, Pf. xlii. 1. When we heartily lament his Abfence, with fob. O that I knew where I could find him ! When we rejoyce in his Prefence ! [Phil. iii. 3.) When under a Senfe of our Inability to perform Duty aright, without the Help of the Spi- rit thro' Christ, and our Unworthinefs of that Help, we rely upon the Lord Jesus for Strength. Thus the Spoufe is faid to come out of the Wildemefs, leaning on her Beloved* But I proceed to the Improvement of this Subject. And
^ift. From the fpirituality of God, or from his Being a Spirit, we may infer his Simplicity. A Spirit, as all acknow- ledge, is an immaterial Being, and therefore a fimple one. If it be objected, that Angels and the Souls of Men are called Spirits in Scripture, and yet they are not altogether fimple. Anf. They are fo only in a diminitive Senfe, by Way of analogy, becaufe they come neareft of all to the Spirituality of God. But God himfelf is moft properly & per- fectly a Spirit. The Holy Scriptures teach this Simplicity of God, fo often as it reprefents him not in compounded or in concrete Terms, but in fimple and abftract ones. e. g. When he is therein call'd Love. 1 John iv. 8. He that Loveth not, kncwcth not God, for God is Love. 2dly. God is call'd Life. 1 Joh. v. 20. This is the true God and eternal Life. 3dly He is faid to be Light in which there is noDarknefs at all, 1 John i. c. /. e. His Godhead has nothing of a different kind, which is not pure Godhead.
And
I 58 The Divine Simplicity
And indeed the Simplicity of God, follows necefiarily from many other of God's Perfections, e. g. ift. From his Self- Exi/lence, by which he is abfolutely the firft Being, if by Com- pofition there were different Things in God, then there would be many firft Things, of which none would be abfolutely the firft, becaufe not before the Parts join'd with it : More- over if God were compounded, there muftbe one to com- pound him, who muft exift before the firft, which is im- portable. And zdfy, The Simplicity of God follows from his Independency: For on the contrary, what is compound- ed cannot be Independent, for then the whole depends upon the compofing Parts, and the Union of thole Parts depends upon the Compofer. 3dly, God is immutable and therefore a fimple Being, for whatsoever is compounded, is liable to be difolv'd into the Parts of which the Compofition is made, and thus it is changeable. /j.thly. The Eternity of God proves him to be a fimple Being, for whatibever has had a Beginning may have an End ! To this we may farther add, Wis Infinity and Perfections. And ift. If God be Infinite, as the Scriptures afTerts when it informs us, That he fills the Heaven and Earth, and that the Heaven of Heavens cannot contain him, than he is a fimple Being : For whatibever is compounded is finite, the Parts compofing muft needs be finite, becaufe they are lefs than the Whole. And it is im- pofiible for a Number of finite Parts to produce Infinity, adly. If God be a moft Perfect Bei?ig as the Scripture after ts Mat. v. 48. Be P erf eel as your Heavenly Father- is Per feel t then he is a fimple one. Becaufe not only all Men acknow- ledge that it is more Perfect to be Wifdom itfelf, than to be Wife, to be Goodnefs it felf, than to be Good : But alio the Notion of a Part involves a manifold Imperfection, inafmuch as it has not the Perfection of the Whole, and pre-requires a Compofer,
Now
Proved and Explain' d \ $ 9
Now the Simplicity of God is a divine Property whereby he is void of all Composition, Mixture and Divifon, being all Effence, Jo that whatfoever is in God, is God. The Almighty by his Simplicity is free from all Kinds of Compofition, by which different Things unite. As particularly,
1 ft. From a Compofition of quantitative or bulky Parts which belongs to Bodies ; but God is a Spirit, as has been al- ready made evident.
2dly, Of efj'ential Parts, fuch as Matter and Form, thefc belong only to Bodies-, but God is immaterial.
3 dly, Of Subjlance and Accident. Seeing that all Acci- dents are judg'd more imperfect than the Subftances to which they belong, and are liable to change, as Whitenefs in the Wall, they are therefore incOnfiftent with the divine Perfection.
4thly. Of Effence and Exifience, feeing that Exigence is but an Act of the Effence, and nothing different from it, which might infer a Compofition.
4thly. Of G etuis and Difference, which every Species contains : God is a Being above Being, in nothing he agrees with others, but in all Things he differs from all. But on the Contrary, every Creature is fubject to Compofition, and confequently to Divifion. All Things which are created* are made by joining together into one, more Things than one, and fo they confift of divers Things. Some have a more grofs Compofition of Parts, both Effential and Inte- gral. As a Man, of Soul and Body 5 and the Body of Flefh, Blood and Bones. Some have a finer Compofition, e. g. an Angel is compounded of Subjlance and Accidents that cleave thereto. His Subftance or Effence, his Faculties and Qualities are different Things. His Life is one Thing } his Will, Power, Wifdom, Agility, or Nimblenefs other Things. And the fame may be laid of his Goodnefs, which
the
t6o The Spirituality of God improved.
the Scriptures inform us, fome Angels have loft and yet retain their Beings. And thus the Soul of Man and all other Creatures are made up of many Things joined together.
But God is ablblutely Simple, without Parts or Accidents j his Eflence and Attributes are all one Thing in him, tho' differently conceiv'd of by us ! But here let it be carefully obferved, that Simplicity, as it is oppos'd to Wifdom, which is fometimes the Senfeof the Word in Scripture (Pro. i. 22.) cannot without the greateft Blafphemy be aicrib'd to God. It is therefore Simplicity only, as it is oppos'd to Mixture and Competition, that is to be afcrib'd to God. " That is pre- " perly called Simple (fays Zanchy) which is not compojed of " different Things. And by how much the lefs any Thing is " compounded, fo much the more Simple it is, and is u caWdr But
2dly. Is God a Spirit? Then we mould frame no refem- blance of him in our Thoughts as tho' he were a material Being or had a Body ! And far lefs mould we form Ficlures and Images of God, cither for Decency or Devotion. It is Folly with a Witnefs to pretend to draw the Lineaments or Form of an immaterial and invifible Beino;. And indeed it is an idolatrous Practice, which theAlmighty ftriclly caution'd the People of Ifrael againft, Dent. vi. 12, j 5, 1 6. .And the Lord [pake unto you out of the mid/l of the Fire, ye heard the Voice of the Words but faw 110 Jimilitude ; take therefore good Heed unto your/elves, for ye faw no manner of Similitude in Horeb, left ye corrupt your] elves and make you a graven Image, the Similitude of any Figure, the lihenejs of Male or Female. But
odly. Is God a Spirit? Then he is the moft fuitable Good to our Souls, which are Spirits. As he is a ipiritual" Being, he fuits their Nature and can communicate himfelf to them , And> as he is All-fumcicnt, lie can fully fat-iffy their moft
extenfivfc
Spiritual Worfhip apply 'd. i 6 i
sxteniive Defires. But on the Contrary, tho' earthly Enter* tainments may gratify our ienfhal Appeties, yet, becaufe of their grofs and elementary Nature, they cannot fatisfy, and do not fuit our Souls, neither in reipect of their Nature and Dignity, or their Defires -and Duration. It was there- fore exceeding fbolifh in the rich Man to lav to his Soul, in refpect of fuch Things, that it had much Goods laid up for many Tears. Such Entertainments can no more fatisfy the anxious Soul, than Hufks, Gravel-Stones, or the Eaft Wind can fatisfy the cravings of our Stomach ! And it is with great Juftice that the Scriptures afcribe fuch ignominious Epithets to all earthly Good, to fignify in the ftrongeft. Terms its infufficiency to content the Mind.
4thly. Is God a Spirit'? This fhews us then the ne- neceffity of Spiritual Wormip. This indeed is plainly ex- prefs'd in our Text. Such a Wormip is fuitable to the Na- ture of God, and will be only accepted by him. The jufmefs of this inference fome of the Pagans difcovered by the Dint of Natures Light. Cato Jtpeaka excellently about it in his Difticks, in the following Manner.
Sideus ejlanimus iiobis ut carmina dicunt. Hie tibi precipue fit pur a mente colendus, i. e.
If God is a Spirit, as the Poets inform us, then cur cheif Care, mould be to wormip him with a pure Mind.
And feeing this fpiritual Wormip is the Touch-Stone of true Chriftianity, we mould be hereby enduced to exa- mine ourfelves with all Speed and Serioufnefs, whether we perform it or not, and that by an impartial and deliberate Application of what has been faid concerning it, in the doctrinal Part of this Difconrfe. N'owifupon Tryal we find the aforeiaid Characters of fpiritual Worship in us, we may and ought to rejoyce in Chrift Jefus, notwithstanding our many defects, becaufe we are compleat in him; Sincere Intentions are accepted for Performance^, efpecially when an-
X opportunity
i 6 2 7&<? Spirituality of God Improved.
opportunity for Action does not prefent it felf. Thus it was in David's Cafe, altho' lie did not actually build the Tem- ple, yet becaufe he honeftly purpofed to do it, the Almigh- ty look'd upon it as done.
But fuch as are deftitute of the aforelaid Characters who worfhip God who is a Spirit, without Spirit ; who draw near to God with their Lips, while their Hearts are far from him j who reft in a dead Form of Devotion j who content themfelv'es with bodily Exercife, which profits little, and in the mean Time with their Minds ferve themfelves, all iiich are in a doleful Cafe, their fpecious Worfhip bein:2; deftitute of Spirit and Soul, is dead, and ftinks before God as a dead Corps that is putrify'd does in our Noftrils ! Such Services fehovah cajh as Dung upon their Faces, Mai. 23. Such in the Judgment of God are Hypocrits, and fuch he pronoun- ces a Woe upon, Mat. xxiii. 25, 26. Wo unto you Scribes and Pharifees, Hypocrits, for ye make clean the out fide of the Cup and Platter ■, but within they are Jul I of Extortion and Excefs.
5thly, Is God a Spirit ? Then let us purify our Spirits or Hearts more and more from all fpiritual Wickednds, and devote them to God. Now the Defires or luftsof the Mind, which War againft it, and ought to be pureed away, are thefe, viz. Ignorance, fpiritual Blindnefs, Pride, I;:fU-l:iy, Hypocrify. We mould be enduced to oppoie fpiritual Evils by the following Considerations, ift. Becaufe they make us molt like the Devils, who are fpiritual WickednefTes.
2dly. Becaufe Sin is ftrongeft in the Spirit, as its Foun- tain.
3dly, Becaufe God who is a Spirit, as he is pleafed with fpiritual Services, fo he is principally offended with ipirituai Abominations ! Befides, thofe Evils are especially contrary to the Perfection of the fpiritual Law of God. Now we mould
endeavour
The Spirituality of G W Improved. 163
endeavour to purge our Hearts from the aforefaid Evils, by Watchfulnefs in oppoling the firft evil Motions, by medita- ting on the divine Word, by repeated Ads of Faith upon Christ, and by earneft Prayer. And we mould be incited to give our Hearts and our Spirits to God by coniidering ift. That he requires it, my Son give me thine Heart.
2dly, He lias the beft Right to it, for he h&s made it, he is the Father of Spirits.
3<ily, He bell deferves it alio in Point of Gratitude, on Account of his preferving,. providing, and redeeming Love.
4thly, It ought to be given to him alfo in point of Inte- reft, for he can only fatisfy it with fuitable and enduring Good ! Let us there commit our Spirits into his Hands, that he may iujiijy them by the Blood and Obedience of his Son, and faiiSlify them by his Spirit, and at laft receive them into his Kingdom.
Is God a fimple Being? Then let us glorify him upon the Account of this Attribute, by which he is fo much exalted above all changeable and Compounded Beings ! and let us with iimplicity entirely depend upon him in all ad- verfity ! He is Light to dired: us, Power to fupport us, Love to refrefh us, yea he is our Life and Salvation ! His iimplicity makes him an Object worthy of Truft and Con- fidence, for he will not deceive the Expectations of the Poor. And fliould not we Endeavour to imitate the Sim- plicity of God in Heart and Converfation ? Let us ferve God, not with a double Heart, as Hypocrits, who look two con- trary Ways; but with Simplicity, which includes theie Things in it, viz. Purity, Sincerity, and Co?iJfancy. . ift. With Purity? of Heart, Hence our Saviour pronounces a bleiiing upon thole who are pure in Heart, i. e. Who love, lone for
A 2 and
164 &&* divine Simplicity Improved.
.and labour after Holinefs in Heart, and do not habitually indulge the Contrary.!
2dly, Sincerity, and that is when a Perfon by one direct Line, aims at God's glory in the general Courie of all their Actions, Natural, Civil, and efpecially Religious. Hence our Lord informs us, that if our Eye be Jingle our whole Body is full of Light, Mat. vi. 22. And
3<dly, That this pure and fincere Heart contends towards its Mark, with a Conjlant and as much as may be uniform Endeavour, the want of which makes Perfons injlable in all their Ways, Jam. i. 8. And we mould alio be iimple in Co?iverfation, after the Example of the Apoftles., avoiding all Deceit, Faljhood and Guile, 2 Cor. i. 12. This is our rejoycing even the Teftimony of our Conferences, that i?i fmplicity and godly fincerity, not with flefily JVifdom we have had our Con- versation in the World. We mould be excited hereto by the following Motives, ift. Becaufe hereby we imitate God in his primary Perfection, which is the greaten: Excellency of the reafonable Creature. 2dly. Such are BleiTed by our Lord (Mat. v. 8.) 3dly. Simplicity is the Foundation of Conftancy, as a double Mind is of Inconftancy. 4thly. The double Minded are abhor'd by God, and muff, (o continu- ing, expect perpetual ruin. (Pfa. xiij
SERMON
The divine Immenfity and Omniprefence proved. 1 65
SERMON VIII.
PSALMS cxlv. 3. Great 1 s the Lord, and greatly to be praifed\ and his Great- nefs. is imfearchable.
THIS Text represents to us the Infinity of God's Ef- ience or Being, and the Necefiity of Honouring him on this Account. And iff. we have a Re- prelentation of the Infinity of the divine Being, more generally in thefe Words, great is the Lord 'or Jehovah r Here God, denominated by his ErTence, is faid to be great : For the Name Jehovah intends his ErTence Or Being, that thus we might know his ErTence is Infinite. TheWord great muft either refer to Quantity or Quality, if to Quantity, then either to Number or Magnitude ; in refpect of Num- ber God is one, but fo one, as eminently to include yea ex- ceed all ! In -refpect of Magnitude, God is great withoutQuan- tity, as he is good without Quality, i. e. As his Good nefs is not any Thing added to his Being, as it is in Creatures ; but is the fame with it, fo his Greatnefs does not confift in the Bulk or Dimenfions of Bodys, fuch as Heigth, Depth, Breadth, &c-
But if the Word great, be apply'd to Quality, then it denotes the Excellency of a Thing or Perfon, together with an eminent Degree of that Excellency. And thus it is
with
1 6 6 The divine Immenjity,
with God, he exceeds all others in Excellency ; but we have in the Words of our Text, a more Particular Deli, r'p- tion of the Infinity of the divine Being, in theie Words. And his Greatnefs is nnfe arch able, or as the Words are in- terpreted by others, has no End, as that which is finite may be fearched, lb on the contrary that which is un- fearchable muft needs be Infinite, 'Job. 5'. 9. Which doth great Things and unfearchable, marvellous Things without Number. Rom. xi. 33. 0 the Depth of the Riches, both of the IVifdom and Knowledge of God, how unfearchable are his Judgments, and his Ways pa/f finding out I Which is empha- tically exprefs'd by comparative Terms, whereby God is laid to be greater than all other Gods. 2 Chron. ii. 5. And the Houfe which I build is great, for great is our God above all Gods. Pfal. exxxv. 5. For I know that the Lord is great , and that our Lord is above all Gods. i. e. Not only above Emperors, Kings, Princes and Magiftrates, who are call'd Gods, becauie they bear ibme Image of the divine Sove- reignty, by their Superiority and Power of Government ; but alfo above all faife Gods, who are great in the Opinion ot their Worfhippers. The Number of which in the Time of Hefiod, was above Thirty Thouiand, to every of which was afiign'd fome peculiar Perfection j without doubt then, he who is greater than all thofe mult needs be infinite, and ought to be praifed as iuch j which is the 2d. Particular our Text contains. Great is the Lord 'and greatly to be prais 7/. God fhould be greatly honour'd by cair Minds, and highly extol'd by our Lips and Lives. lie fhould be prais'd in the fuperlative Degree, more than any, more than all, becauie he is greater and more excellent than all, in his Being and Per- fections. In diicourfing upon this Text, I /hall
And Omniprefence opened i6j
I. Endeavour to prove that God is infinite in his Eflence.
II. Labour to explain the Nature thereof, And
III. Speak of his Immenfity or Omniprefence, which re- fults therefrom, andfo proceed to the Improvement. And
i ft. The Scriptures afTert the Infinity of God's Effence, not only in thofe Places already mentioned, but alfo in thefe following viz. Jobxxxvl. 26. Behold God is greats and wc know him not, neither can the Number oj his Tears be fear ch- ed out, Job. xi. 7, 8, 9. Can ft thou by fe arching find out God, canfi thou find out the Almighty unto Perfection, it is high as Heaven, what canfi thou do, deeper than Hell what canfi thou know? The Meafure thereof' is longer than the Earth, and broader than the Sea. AndReafon alfo confirms the fame Truth, as appears by the following Particulars, viz.
ift. If God's Being and Perfections are incom'prehenfi- ble, as has been proved in this, and in a preceeding Sermon, then certainly they are infinite. The great Reafon why Men and Angels cannot grafp the Knowledge of the di- vine Being is, becaufe it is too vail: an Object for their fi- nite Capacities to compafs.
2diy. There is nothing in Creatures that argues an End or Defect, either in their Being, Power, Prefence, or Dura- tion ; for which they are call'd finite, which is not very alien or remote from God, and therefore he is Infinite.
3dly. He created tat World out of nothing, which re- quir'd infinite Power, becaule of an infinite Diftance which was to be overcome, between nothing; and fomethino".
4thly. Seeing the higheft Perfection, is neceflarily includ- ed in the Notion of a God, and this the Scriptures confirm, by calling him the mo/i High, Pfal. xviii. 13. Then his Be- ing and Attributes are Infinite : For fomething higher and
more
i 6$ The divine Immenfty,
more excellent than finite may be conceiv'd, viz. lbme- thing that is Infinite. And
5thly. Seeing he is abfolutely the firft Being lie mrrft of Neceflity be Infinite, for thus there can be none before him, to limit his Being and Perfections. If his Being had any Bounds, it could not be abfolute. The Reafon why Crea- tures are finite is, becaufe they are made by another, who has circumfcrib'd their Beings within certain Limits. Now that God is abfolutely the firft Being, exifting of himfelf. has been already prov'd in a preceeding Sermon.
6thly. Forafmuch as all the various Perfections of Crea- tures, both Angelical and Human in Heaven and Earth, are borrow 'd from God. He who is the unexhauited Foun- tain, from which they all flow, mu(t be Immenfe and In- finite : For furely the Giver rnuft be greater than the Recei- ver. Hence is that' notable Scripture. Rem. xi. ^5, 36. Who hathfrjl given to him and itjjball be reaompenfed 'ttnta ■■* him again, for of him, and thro' him, and to him arc all Things. I proceed to cenfiderthe
2d, Propos'd which was to explain the Nature of God's Infinity, efpecially in hisEJfhicc j which may be thirs defcrib'd, viz. That it is an incommunicable Property of- Jehovah. whereby he is without all Bounds and Limitations in his- Be* ing and Perfections. The Infinity of God rriny be faid to reipecl, either his Attributes or his Being ; as it relpecls his Attributes, thus hisjuftice, Power, Wii'dom, Holinefs, Grace, Mercy, and Duration, are laid to be Infinite in Scripture. that is without Bounds, Limits; or End. As it refpects his Be- ing, it fignifics that it neither is, or can be bounded, neither outwardly by an cncompafTing Body, as material Things are, nor inwardly, by proper Limits, as created Spirits. All Creatures both Human and Angelical as well as others are
bounded
And Omniprefence opened.. 169
bounded by their Effences, the Form acting upon the Mat- ter limits it within its own Confines. But God is unlimited, and can't be fearched out to Perfection, yob. xi. 7. And in- deed this is applicable to all that can be laid of him I Hence fays the Pfalmift bis underftanding is infinite. And indeed infinity is the peculiar Glory of God, whereby he is diftinguifh'd from and far advanced above all fecondary Being?.
God is infinite not according to the Etimology of the Word, which refpects an End only, for he is without Be- ginning and End. Zanchy obferves, " That a Thing is caWd " privativly Infinite, which indeed hath not an End, but t: can have it. This is applicable to the noblejl Creatures s: even to Angels and the Souls of Men.
" And 2-dly. That that is negatively infinite, which neither- " has nor can have any End.''' In this Senfe God only is infinite, yet when we fay that God is negatively infinite,, a pofitive Perfection is thereby intended. " Infinity (faith " Gomarus) is an abfolute property of the EfTence of God, " which is not limitted or circumfcrib'd by any Terms, or K Bounds of Caufe or Meafure." To explain this, let it be obferv'd, that every Creature hath a fourfold Limitation, viz.. Gf the Kind of Being, Degrees of Being, of Ti/ne and Place.
And. iff. Creatures are limitted as to their Kinds of Being, fome are of one Kind, and fame of another fome are fimple, fome compounded, fome have Bodies, fome not, fome have Life, fome none, fome have Senfe fome none. The great Creator hath fix'd them in their fe- veral Kinds and Orders, that fo the whole Frame of Things may be beautify'd with variety. But God himfelf is not li- mited to any kind of Being. He hath in himfelf all Kinds, not fubjectively, but eminently.
2diy. Creatures are limited to Degrees of Being and Gocdncf, or Excellency, fome have higher and fome lower
Y Degrees,
i 7 o The divine Immenfty and
Degrees, but the Being of God is abfolute perfect and infinite and fo beyond ail Degrees and Meafures ; and thus are all his Attributes which fpring from his Being, and on- ly differ therefrom in our Manner of conceiving.
3cily Creatures are limited as to Time ovDuration_ they have a Beginning either with or in Time, and a Succeflion in Du- ration, and either have or may have an End. But God is Eternal an Everiafting Now, without Beginning;, Succeflion, or End.
4thly. Creatures are limitted as to Place, they are includ- ed in a Place, and cannot be every where at once, but God is Immenfe and Omniprefent. And thus I am led to fpeak upon the
3d, Propos'd, viz. the Immenfty and Omniprefcnce of God. Thefe Words reprefent the lame Thing after a diffe- rent Manner. Infinity, as it cannot be meafured by Place, or any other Dimenfions of Length, Breadth, Depth, Height, iscall'd Immenjity. As it exfifts with every Creature, it is calPd Omniprefcnce ; and as it co-ex ids every where, it is cali'd Ubiquity. This Attribute of God may be thus de- fcrib'd, viz. That it is the Infinity of the divine Efience, as that exijls with all Space. By Space, we are to underftand nothing more than where a Creature does or may exift, and therefore it is two Fold, viz. ift. either a vacuum or void, where a Creature can exift, or a Place where it actually does exifr. Therefore Space is properly no Being, much lefs a Body, for then when a Body is in a Place, one Body would be in another. Neither is it the fame with a Body which iscontain'd in a Place, for when a Body is remov'dthe Place containing- remain's. Nc idler are Breadth and Length, and other fuch like Dimenfions, properly in Space; but in the Bodies which are or may be contain'd therein. Now the Almighty is not extended together with Space, or diffus'd thro' it, for thefe Things only belong to Bodies. Jehovah
bein?
Ommiprefense operid. 171
being without Matter or Parts, muft be without Extenlion -, and having no Matter he can have no Form, which belongs to Mutter, and gives it the Dimensions of Weadth and Length, 5cc. The Almighty only exifts" together with all Space, not by Multiplication of himfelf, for he is one ; nor by Divifion by Parts, being partly in Heaven and partly on Earth, for he is molt Simple and cannot be divided : Nei- ther can the Almighty be circumfcrib'd or bounded bv Space, becaule he is a Spirit j or limitted to a certain Place, becaufe he is Infinite. God exifts with all Space by filling of it. Jer. xxiii. 24. Do not I fill Heaven and Earth, Jayeth the Lord. The Almighty indeed dees not fill Space as Bo- dies do, becaufe his Being there does not exclude the Crea- ture : Whereas two Bodies cannot occupy the fame Place in the lame Inftant of Time. But Jehovah fills all Places in the following refpects.
1 ft. So as not to be included in any Place or encompafied, for then he mult be finite : But the Heaven of Heavens can- not contain him. And
2dly, So as not to be excluded out of any Place -, and hence it is laid, Act. xvii. 27. That he is not far from every one of us. Even the Heathens, by the Light of Nature, could lay, " Jovis omnia plena • all Things are full of cc Jupiter."
3diy, So as to be without Motion from Place to Place : And therefore, when the Scriptures fpeak of his defending from Heaven to Edrth, his riding on a Cherub, and on the Wings of the Wind, it is only a form of Speech accom- modated to our weak Way of conceiving of God and di- vine Things, importing lome fpecial Manifestation of God in his Works of Providence. And
Y 2 4thly,
172 The divine Jmmenjky and
4thly, So as to be beyond all Place ; for what is Place but the Limit of created Beings? It muff therefore be finite how vaft fbever it be, and therefore cannot contain the infinite God.
The Holy Scriptures afTert in ffrong Terms, the Omnipre- fence of God, Pja. cxxxix. from the 7th to the 1 oth Verfes, Whether fl: all I go from thy Spirit, cr whither flail I Jlee from thy Prefence f If I ajfend up into Heaven, thou art there, If I make my Bed in Hell, behold thai art there. If I take the Wings of the MGrning and dwell in the uttermoji Parts of the Sea, even there fall thy Hand lead me, and thy right Handfiall hold me. Act. xvii. 28. For in him we live and wove and have our Being. And indeed the Qmniprefence ofGod ne- ceffarily follows from his Infinity, which we have before con- iidered : For what is Infinite in EfTence, cannot be reflricted to any Place. It is contradictory to fuppcfe that that which is boundlefs, mould be bounded j it is juft in other Words to fay, that that which hath no limits, nor pofTibly can have them, yet that it hath them ; which is abfurd !
Befides, to be retrained by any to a Place, is as incon- iiftent with the Independency of God, as Motion from Place to Place is with his immutability or unchangablenefs !
It likewife follows from the Almightynefs of God, that he can Work every where, which could not be if he were limited to any Place.
And how can we fuppofe, that a perfect Being, who is pofTefs'd with all Perfection, can want that of Omniprefence, without a manifeif. Contradiction ? And that the various Perfections of God admit of no Degrees or Meafures, fol- lows neceiTarily from his Simplicity. Compounded Beings admit of Degrees and Dimeniions, but fiich as are Simple, have none : Sweet Things have their Degrees, but Sweet- nefs itfelf is above all Degrees !
But
Omniprefence opeifdl x y \
But before I proceed to the Improvement of this Subject, I would have it obferv'd, that altho' the Immenfity and Om- niprefence of God, does in thefirft place, concern his Eflence, yet that it doth alfo reipect his Knowledge, his Operations, his Providence, by his Effence. Hence all Things are faid to be naked and open nnto the Eyes of him with whom we have to do, Heb. iv. 13. And hence God is faid to uphold all Things by the Word of his Power, Heb. i. 3 . Now in re- fpecl of God's Operations^ he is faid to be varioufly prefent with Creatures.
1 ft. In Heaven, he is prefent by his Glory : There he makes his divine Majefty and Glory, peculiarly manifeft to the equal Admiration and Delight of Saints and Angels ! Hence that blefTed Place is call' d the Throne of God, Ifa, lxvi. 1. And his dwelling Place, 2 Chron. vi. 21.
2d. On Earth, God is prefent by his Grace, enlight- ning, adopting, fanctifying and comforting his People ; hence the Spirit is promis'd for thefe Ends, yah. xvi. 8. 9. 3d. In Hell, God is prefent by lys Jujlice, Pfa. cxxxix. 8. If I make my Bed in Hell, lo thou art there: There in that awful Vault of Horror and Mifery, are dreadful difplay's of divine Vengeance upon damned Angels and damned Souls, without Intermilllon and without End ! I might alfo obferve that the Almighty is prefent after an inexprefhble Manner, with the human Nature of Christ, by the Hypoftatical Union, Col. ii. 9. For in ht 'm dwells all the fullnefs of the God- head bodily. God was alfo prefent with the Prophets after an extraordinary Manner, by Wifdom and Revelation 1 Pet. i. 11- And fo with the Anoftles, by whom he wrought di- vers Miracles 3 and the Almighty may be faid to be in a general Way prefent with all the Works of his Hands, fup- portingall Creatures by his Power, and Governing all their Motions by his Providence to his own Glory, and hie Peoples
Good-
i 74 Th* divine Immenfty and
Good. I proceed to the Improvement of this Subject. And, i ft. The ferious Conflderation of the Greatnefs and In- finity of God, compar'd with the Nothingness of Mankind, may juftly make us afham'd of cur Pride, and humble us before him ! With what becoming abafednefs did Abram of old fpeak to God upon this Account, Gen. xviii. 27. Be- hold now I have taken upon me to fpeak to the Lord, who am but Dufi and AJhes ! And do not the Angels, thofe No- bles of the Court of Heaven, for the very fame Reafon vail their Faces before him ', Ifa. vi. God is Infinite in his Being and all his Attributes; and what are we but Shad::, s, Worms, Loafs, drops in the Bucket^ a little Dufi in the Balance, yea as Nothing and lefi than Nothing. For what Proportion is there between what is finite and infinity ? How juftly may we therefore ufe the Pfalmifts Exclamation, Pfal. viii. 4. What is Man that thou art mindful of him ?
2dly, The Conflderation of the Infinity of God, mould incline us to Modefly in our Thoughts of divine Myfteries, iuch as the facred Trinity, the hypoftatical Union of two Natures in the Perfon of Chriit, and any other Difficulties we meet with in Scripture, to which our weak Underftandings are not equal. In this Cafe it would be of excellent Ufe, humbly to call to Mind the Words of our Text, Great is the Lord and greatly to be praifed, his Greatnefs is unfearcka- ble. As well as the faying of Zophar, Job xi. Canfi thou by fe arching find out God, canjl thou know the Almighty to J ■■(-;- feci 'ion, it's higher than Heaven, what canfi thou do f
In refpect of thele Things we mud ufe the Apoffle's ad- miring Exclamation, Horn. xi. 33. Of the Depth of the Riches, of the Wifdom and Knowledge of God, how unfear cha- fe his Judgments) and his Ways pi ngoutf
3cl]y, Is Jehovah infinite in his Being and Attributes. Then how worthy is he of our highefl Love, entireft
Confidence,
Qmniprefence apply d. 175
Confidence, and freefl Choice ? As Excellency is the pro- per Object of Love, fo by Confequence an Infinity of it muil needs demerit our deareft and moft fupream Refpects ! And how fafely may we repofe our whole Truft in a Be- ing, who is infinite and immutable in Wifdom, Power and Goodnefs ? Who would not then make choice of fo glo- rious a Being, for his Portion and Inheritance ? For furely as the Pialmift obfervcs, Happy is the People who are infuch a Cafe, yea Happy is that People whofe God is the Lord, Pja. cxllv. ult. The Excellency's of poor Creatures are variable and limitted, and while here, ftain'd with many Defects and Blemimes, they often deceive our Expectation ! Hence the Perfon is curs'd who truft eth in Man, or maketh FleJJj his Arm! Sometimes they cannot, and fometimes they will not help us in extremity. Let us therefore difclaim all Depen- dance on them, all immoderate Love to them, and make the infinite Jehovah the only Foundation of our Religious Trull, the only Object of our tranfcendent Refpect and Love ! But 4thiy. Is Jehovah great ? Then he is greatly to be prais'd, this is the Pfalmiffs inference in our Text. If it be proper to make Panegyricks or commendatory Orations in thePraife of temporal Princes, on the Account of their Greatnefs, how much more fo muft it be to praife the King of Kings and Lord of Lords ! Lie, and He only, is abfolutely great! Great of himfelf, independently Great, invariably Great: As his Greatnefs depends upon none, fo it is Subject to no Altera- tion : Likewife the Almighty is comparetivly and fuperla- tively Great : Great above all Gods, yea infinitely and inex- peffihly Great ; Great without Bounds, and beyond all Ex- preftion and Conception. Wh&reas the greatnefs of the moft puiiTant Monarchs on Earth, is derived, dependent, variable, and finite. Nov/ we mould Praife the great God. ift. In our Hearts, by thinking great Things of him, vea the great- eft
{ 7 6 The divine Immenjity and
eft, feeing "Jehovah tranfcends the higheft flight of an Angels Thought ; by a great Efleem of him above all others and of his Prefence,, Love^, Promifes, Worfhip. By a great and infatiable Defire after a Senfe of his Love, and conformity to his Nature, as well as after the Manifeftation of his Glory and the Promotion of his Kingdom, PiaL lxxxiv. 1,2. How amiable are thy Tabernacles O Lord of Ho/Is ! My Soul long- ethj yea even faint eth for the Courts of the Lord, and my Fie (J) cryeth out for the living God ! And farther we mould Praife God in our Hearts,, by Delight and Complacency in himr and in all his Ways of dealing towards us, as well as by ex- pecting to receive great Things from a great God ! How condefcending and amazing is that Place of Scripture men- tioned by the Royal Prophet Ha. xlv. 11. Thus faith the Lord the Holy one of Ifrael, afk me of things to come con- cerning my Sonsy a?id concerning the Work of my Hands y com- mand ye me. Jehovah delights to manifeft the dazling Glo- ry of his Greatnefs and Infinity, in comparing great Salva- tion for his People ! And therefore as we may freely afk s;reat Mercy's from God, fo we may iafely expect them !' For who can control Omnipotence, or {tt bounds to Infinity ? and therefore when in our thoughts, we Queftion hisAlmigh- tinefs, we turn back from God and tempt him, and limit the holy one of Ifrael, (Pfil 78. 41 .)
2dly, We fhould praiie God with our Lips, by decla- ring among others with a loud Voice, his infinite Great nets and Excellency, and' exciting others to do the fame, (Pfal. eiii. 8, 20, 21.) And,
odly, We fhould praiie the great God by our Lives } by a profound Reverence of his Majefty, and fear of offend- ing him, even in the fmallefl Things, byancarncfl: Endea- vour to obey and pleafe him, and by an infinite defire, and fteadv tare to enjoy him here and forever ! But,
Qmniprefence apply* d.- ijj
5thly, Is Jehovah Infinite ? Then we may hence learn the dangerous Cafe of thole who flight God ; but who are- they, and what is their Mifery ?
Anfw. 1 ft. All inch as lay in the Pride of their Hearts with Fharaeh, who is the Lord that I fioidd obey him ? Ex. ii. Or like thole whom Job fpeaks of, job xxi. 14. 'They fay un- to God \ depart from sri, for we dejire not the Knowledge of thy Ways ; what is the Al?nigh.ty that wejhuld ferve him &
2dly, All Inch as abuie the Kindnefs and Long-fufrering" of God. Rom. 11.4, 5. Or dejpife/t then the Riches of his Gocdnejs and Forbearance, not knowing thai the Goodncjs of God leadcih to repentance, &c.
3dly, Thole flight Jehovah, who flight Ins EmbafTadors,, (Lukex. it.) And
4thly, Thefe who prefer any Thing in this World be- fore him, 2 Tin:, in. 4. Lovers of ! n mere than Lovers cf God. How dreadful is the Cafe of ail flich, feeing; they have an innnite Godagainft them? How can they endure his infinite Wrath, and which Way can they efcane it ? Not by Craft, for he is infinite in Wifdorn and Knowledge ; not by Might, for he is infinite in Power. When he but touches the Mountains they fmoke^ yea the Hills tremble at his irrejence ! Not by Flight, for he is ever/ where Prefent. If they take I gs of the Morning and fly to the utmofl s of the Earth, if they afcendiheTop tif Carmel or defcend into the Deeps of the Ocean, yet they cannot efcapethe Cog- nizance of God:s Eye, or the reach of his Arm ! He is :'fhiy in Strength, who hath hardned him- felf age: and prcjfered?
6thly. We fhouid be excited by the confideration of God's infinite Greatnefs, to be bold and magnanimous in the Service of God, particularly in undertaking ours, for
God. and in encotwtering great Difficulties and Dangers in
Z the
178 Ihe divine Immenfity and
the Way of Duty, feeing that God will be to us at laft, as to Abram of old, an exceeding great reward. And far- ther we mould exprefs magnanimity m a generous Contempt of all worldly Gain and Grandeur, when compared with God and his Service. And in a frequent Meditation upon, and vigorous Profecution of divine and heavenly Objects ! We are the Sons of a great Prince, born to a great Inheri- tance, and we are redeemed by a great Price, no lefs than the Biood of the Son of God : Seeing that the great God is our Shield and Buckler, let us defpife the Threats of Worms, that are crum'd before the Moth ! But
7tlily. Is God Immenfe, and every where Prefent ? This opens a Scene of fweet Confolation to God's People in c- very Danger and Difficulty, becauie he is prefent with them, not only with his Ellen ce, but by his Grace. What then tho' they mould walk thro'' the Valley and jladow cf Death, yet they need fear no Evil,ycr God is with them, and his Rod and Staff* fiall comfort than ! Particularly if they are in Solitude, Banimment, in Prifon, under Perfecution, the Power of Deceafes, or any other Calamity. Plow fweet is it to think that God is at their right Hand, yea as a Wall of Fire about them ! And therefore it may be faid to them as Julius Co; far fpoke to the Ship-Mailer in the Time »rm,
" Truji to fortune, faid he, for Julius is in i . ." And
as Alexander to a Soldier, " While I am prefent, faid he, " fear the Arms of no Aduerfary, tho' you ymrfehes be un- " arm'd." And as Auguftine, " What Man fhouldefl thou " fear who art flac d in the Bofom of God," This is well exprefs'd in the following Stanza,
Sic uhi Chriftus adeft, nobis velaranea murus.
Sic ubi Chriftus abeft, vel mums aranea fiet.
i. e. When Christ is prefent, Cobwebs as Walls we fee.
But when he's abfent, Walls as Cobwebs be 1
O!
Omniprefence apply d. i J'f
O ! how refreshing is it to think that God is not only with his People, prefect by his E fence, but prefent by his Wifdom, Power and Providence I to conduct, fupport, protect and revive them in every Difficulty, and to fanctify them to them. How careful mould we be therefore, that this great omniprefent God, mould be ours in the Covenant of his Grace, by embracing the Mediator of the Covenant by a living Faith, and living to him that died for us. We may be feparated from our earthly Friends very far, but God is e- very where : He was with Daniel in the Den of Lyons ; with Jonah in the Water ; with the three Children in the Fire; with Paul andSikx in Prifon, and with John in the Retirements of Paimos I If we live humbly and watchfully, no human Art or Violence can feperate him from our Em- braces ! Well might the PialmifT fry of him, that he is a prejent Help in the Time oj Trouble.-
8thly, Is God Omniprefent ? Then his Eye is continually upon us, in our inch: retir'd RecefTes. This Confideration mould excite us to detc ft and avoid ail fecret Sins, becaufe a holy God, a jufr. Judge, and righteous Avenger of Sin continually beholds us ! and is ©relent with us in our rnoft obfeure Retreats ! The Darknefs hides not from him, but the Night mines as the Day. Hence the Lord himfeif commanded the IJraelites to remove every filthy Thing out of their Camp, becaufe he walk'd in the midfl thereof leafl he mould turn away from them, Dent, xxiii. 14. The atheiftical Imagination that God is far off, and takes no Cog- nizance of human Actions, is the fatal Source of Sin and Security ! Hence fome are indue d to commit thofe Evils in Secret, which they dar'ft not do, in the Prefence of the meaneft Witnefs, not eonfidering that Confcience is as a Thoufand Witneffes, and that God is infinitely greater tkan our Hearts, and knoweth all things, 1 Job. iii. 20,
Z 2 A.
i 80 ''The divine hxuntn/kf and
A Senfe of God's Omniprcfence and Qmnifc-ience, is a m oft excellent Defensive againft iecret Impiety, it was by this, that gallant and vir&ipus Jc/eph, warded off^he formida- ble Aifault of his lascivious Mii'treis, Gen. xxxis- 9. How can I do this great ' Inefi, and Sin agai .7 And
by this job repeli'd Temptations to Idolatry, job xxxi. 26, 27, 28. If I beheld the Sun when it jhind, or the Moon walking in Brightness.) and my Heart hath been jeer etly en- ticed, or l. y mouth hath kifsed my Hand, this a/jo were an Iniquity to bepunijhedby the judge j for I jhould have del the God that is above. The following Council of a F\ is worthy of Remark, '* Turpe quod aclurus te fine 1 i. e. If thou, art about to do any Thing Bene or Ignoble, be afraid of your felf, tho' there be no Witnejs. It • Iikewiiea noble Anfwer of a Chriftian to a heathen Philofb- pher, who being aili'd where his God was, reply -d, " Let '" me jirjl under jland from you where he is not" But,
Qthly, Is God Immenje and Qmn/pre/ent ? Then we mould be hereby excited to iecret Duty, and all manner of Since- rity. The Lord is every where Preterit with us, " For " God is all Eye, and continually beholds us-, he is all Ear " and incejfantly hears us," as Augujline obferves. He bottles all our Tears, and records all our iecret Sighs and Groans, none of our Wreft lings will be loft ! For that God who now fees in Secret, will by and by reward openly. Surely Solitarinefs mould neither embolden us to Sin, or hinder us from Duty. Mr. Leigh in his Body of Divinity, tells the following Story of two religious Men, who took two contrary Courfes with two leud Women in order tore- claim them, " The one came to one of the Women as defirous <c of her Company, fo it ,;, ght be with Jeer e/y, and when flee " had brought him to a cloje Room that none could pry into, " then he told her that all the - and Bars which were,
" could
Omniprefence apply' d. I 8 1
Si could hot keep God out. 'The other dcfired to accompany " with the other Woman openly in the Street , whisk when " fie rejected as a mad requeft, he told her it was better xc to do it before the Eyes of a multitude than of God.
In fine let us be exhorted to labour to walk fmcerely with God evermore, and every where as prefect with us ; in Imitation of Enoch, Gen. v. 24. And Enoch walked with God: Of Noah Gen. vi. 9. Noah was .ajufl Man and per- feci; in his Generations, and Noah walked with God : Of Abram, Gen. 17. 1. This the Holy Scriptures many V/ays require, when it urges us not only to walk with God, but to walk before him, after him in his Name, and by his Spirit. Let us therefore obandon all Hypocrhy, walk with Fear and Re- verence as under the Eye of God; on the one Hand abftaining- from every Evil, becaufe of a prefent God ; and on the o- ther Hand embracing every opportunity to do prefent Good, without delay and without difguife, not with Eye Service as Men pleafers, but in Jingle nefs of Heart fearing God, that we may have the Teftimony of our Confciences here, and be ac- cepted of by the great Omniprefent and Omnifcient God hereafter 3 which may God grant for Christ's fake.
SERMON
1 8 2 The Text explain' aX
I A.
ROMANS xi. 33, 54. 0 //><? Depth of the Riches both of the Wifdom and Knowledg e
of God ! How unfearchable are his 'Judgment 's} and his JVays
paft finding out. For who hath known- the Mind of the Lord, or who hath be< n
his Counfellor.
HIS Text contains an admiring Exclamation, re- flecting the tranfcendent Knowledge and Wifdom of God, more efpecially apparent in the Buiinefs of Redemption and Predeftination, in which we may obferve three Things viz. ifl. The Perfon exclaiming, Paul an Apoflle, yea one of the moil eminent cf that Order.. A Perfon of a piercing Genius, and polite Learning, bred at the Feet of Gamaliel, a Perfon of great Advances in Grace and divine Knowledge, a Perfon peculiarly famous for un- wearied and extent! ve Labours to promote the Good of Mankind, and moreover one whom the Almighty was plea- fed to infpire after an extraordinary Manner, to communicate the Knowledge of himfelf in his Son to aloft World! Yet here we may behold this excellent Perfon maz'd and non- plus'd, and that in a Matter belonging to bis own Pro- vince, a Matter which he made the fubject of his careful En- quiries ! Tins leads to a 2d. Particular in the Exclamation,
viz,.
The Text explain' A, i 8 ^
mz. The Particle Of which is the Manner of it. This reprefents the Strength and vehemence of the Apoftles pious Patfion, in this and in the two preceeding Chapters, he had Ipoken of many profound Myfteries, and aniwered many critical Queftions. But here he makes a Paufe, and falls into an Admiration of God, in refpecl: of his Wifdom and Knowledge ! He feems like a Man who wades in deep Waters, till he loofes Ground, and then cries out, O the Depth ! And fo proceeds no farther. Mr. Pool in his Sy- nopfis juftiy obferves, " That the Words of our Text are an
Epilogue or Conclufion of the whole preceeding Difputation, 1 by which he teaches that he had aduced fome Reajons of
Eleclion and Reprobation, but that he neither knew them " nor had taught them perfectly. As if he hadfaidlhave ex- " pounded thefe Things as I could ; but lam Jwallow'd up " in the ^byfsof the Councils of God, which cannot be fearched " to Perfection, but mujl be adored r Now the
3d. Particular in the Exclamation, or Outcry is the Mat- ter of it viz. The Depth and Unfearchablenefs of the Riches of God's Wifdom and Knowledge, in his Judgments and Ways. By the Judgments of God, the Context leads us to underftand, his Decrees and Purpofes ! And by his Ways, the Execution of them in General, and more eipecially that Inltance thereof which appear'd in the Rejection of the Jews, and calling in of the Gentiles to their Priviledges. The Apofile declares concerning both, that they are Unfearchable i. e. they cannot be fully underflood, and perfe&ly found out by any Creature, however intellieent he be, efpeciaiiy in this World " It's a Metaphor (fays JW
in his Annotations) taken from Hounds, who have no Scent of
the Game which they purfue. Nor can Men trace the lCi Lord, or find out the Re of on of his Providential Actings
" and
j 84 The Text explained.
" and therefore Jbould forbear cenfuring them." Tho' great Wifdom and Knowledge attend the divine Purpofes and Providences, yet it is fuch a Depth, as cannot be founded thoroughly by the Line of human Reafon. And this the Apoflle affures us of In the Text, which is under our prefent Confideration. O the Depth ! The Wifdom and Know- ledge of God exceed all Dimenjions, as Zophar elegantly ob- ferves, fob xi. 8, 9. It is higher than Heaven, deeper than Hell, longer than the Earth and broader than the Sea ! The Word Riches fignifies an excefs of Wealth, by which a Per- fon has more than he needs. And therefore here it intimates the exceeding Abundance, and transcendent Eminence and Affluence of the divine Wifdom and Knowledge, which we we can neither ipeak or think highly enough of! Al God's Wifdom and Knowledge be One and the lame in him- felf, yet in our Manner of conceiving of them they are dif- tinguifh'd : For Knowledge is meerly fpecmiative, and be- holds Things limply as they are ; but Wifdom difpoies them in a certain order to fome valuable End.
From the Text thus expiain'd, two Proportions c themfelves to our Confideration, viz; ift. That the
Proportion
ledge be put after Wtfdm in our Text, (perhaps by the Figure call'd hy/iercn j.rolcron) yet in the Order of Nature it feems to be before it : For we firft behold Things, be- fore we difpofe them in any Order to a certain End. Now in difcourfing upon this Subject, I mall labour to profecute the following Order.
I. Prove the Infinity of the divine Knowledge.
II. Shew the Kinds thereof.
iir
The divine Omnifcience pfsrf'di i 8 5
III. Speak of the Properties of God's Knowledge.
IV. Point to its various Objects, and iaftly improve the whole. And
1 ft. The facred Scriptures fully ailert this Truth, Pf.cxxxix. 0, 10. If I take the Wings of the Morning, and dvjell in the titer mofl Parts of the Seay even there Jl. all thy Right Hand lead me. 1 Sam iL 3. The Lord is a God of Knowledge, and by him Aft ions are weighed. Pro. v. 2 1 . The Ways of a Alan are before the Lord and he ponder eth all his Paths. Pro. xv. 3. The Eyes of the Lord are in every Place, beholding the Evil and the G&od. Job xxxiv. 21, 22. For lis Eyes are upon the Ways of Men, and he feeth all their Goings. There is no Darbiejs iur Shadow of Death, where the Workers of Iniquity may hide themfelves. Heb. iv. 1 g . Neither is there any Creature that is not mar&peft in his Sight, tut all Things are 'naked and opened unto the Eyes cj him,, with whom we have to do.
And right Reafon afTures us of the fame Truth. For
lit. Seeing to know and under&md is an Excellency involving no Imperfection in it, it cannot without a Con- tradiction, be deny'd to an infinitely perfect being. And
2diy. Plow can the iiiprearn Being be without Knowledge, feeing he is the Fountain and Original of all that Know- ledge, which intelligent Beings poflefs ? It is in his Light, that they fee Light. Shall net he that planted the Eye fee, and he that form 'd the Ear hear ? And without Knowledge what would the Almighty be but an Idol of whom it is faid, Pf. cxv. 6, 7.- That they have Eyes and fee not, Ears and hear not. But thus to imagine of God, is the bafeit Blafphemy ! Now the infinite Extent of the divine Know- ledge, is evident from the following Confederations, viz.
lit. Became it is the fame with his Being, which his Simplicity allures us of. Now the Being of God has been
A. a prov'd-
i 86 The divine Omnifcience prov'iL
prov'd to be infinite in a preceeding Ser-moa, and there- fore his Knowledge muft needs be Co, which coincides with it. And
2dly. Seeing -God bas given Being to all Things at Firft,, 'it cannot without a Contradiction be fupuos'd, that he ifliould be ignorant of the Effects of his own Power. Mufl not a Workman know has Work ? Befidcs
3clly. As jfehovah by his Almiahtinefs bas brought the whole Uniyerfe out of Nothing into Being, fo he conti- nually fupports the fame, otherwise it would immediatley return to its primitive Non-Entity or Nothin gnefs : For it is in.himrd>.e.lwe m&ve /ind have our Bihig. As we could not at firft begin to exile without God, fo neither can we fob- ml a Moment, or think, or (peak, or act without him, who is the great Source of Being and Spring of Mo- tion ! And
Athly. As God upholds every Thing by his Power, fb he governs. All by his fovtrcign wife and unerring Provi- dence in the bgit Manner, and to the nobleil End. •: His own Glory* Surely then the .End and Means conducing thereto, mint be known by him ; and indeed if the Kingdom of God did not rule over all, as the Scriptures aifert, all Nature would be in CoDiufion, the difcordant Elements would immediately break their prefent Harmony, and jum- ble into the wildeft Chaos, ■ and consequently dliibive in a tumultuous ail i c tenfive Ruin! The Innocenfe, the Lives, the Goods of intelligent Creatures would in itly be made an eafy Prey to n pacious Lnfts and refiirieis Violence ! The whole Globe would groan with a rain of
fuccemye Tragedi , and ioon be ting'd with a crimfon Eloocl !
hly. Seeing the Almighty hath fixed a Deputy in our Bo-
n , I mean C ce3 wh< - sit is to I and
\3
The Kinds of divine Knowledge. i 8 7
regilTer our whole Behaviour,, whole company we cannot fhun,, wliofe Cognizance we cannot efcape ! How much more then mufl the Almighty be acquainted with all our Ways? For he is greater than our Hearts, and knoweth all Things,, as the A- poftle John obferves. Again
6thly.- Methinks the Confideration of the general Judg- ment, gives additional Evidence to the afore faid. Truth, for how can Jehovah judge all, uniefs he knows all? The A- poftle anures us,. Rom.- ii. 16. That God will bring every J Fork into Judgment,, with every fecret Thing, whether it be Good, or whether it be Evil. Yea, Hifrory both facred and prophane inform us, ofGotTs briagingjfco publick Light crimlbn Evils, before vaii'd with the (Sustains of obfeureft Secrefy ! But I proceed to the 2d. propos'dy. which was to fpeak of the Kinds of divine Knowledge. And here I may obferve, that as it refpecls Creatures,, it is two Ibid, and: Either intuitive, or approbativc, or as ethers phrafe it, gene- ral or ipecial. Now God's general Knowledge, or his Know- ledge of Intuition is. that Property of the Almighty, where- by he only knows, or beholds all Things. In this Senfe it is faid Acts xv. 18. That known unto God. are all his Works from the Beginning of the World.- And
2aly. God's approbativc or fpecial Knowledge, is that divine Perfection, whereby Jehovah knows fo, as to ap- prove of, and delight in what lie knows ! Hence our Lord, ■'. vii. 22. commands the Wicked to depart from him, and tells them that he never knew them, that is fo as to approve of them. But I pais on to the
3d. Propos'd, which was to fpeak of the Properties of God's Knowledge- And
iff. The Knowledge of God is mod Simple, inafmuch as- he beholds at once all Things in himfeif, without the Uie o£ any of thole Methods, whereby human Knowledge is ac~
A a 2. quir'd,.
i 8 8 tfke Properties cf divine Knowledge.
quir'd, viz. The Compofition of Things of the fame Kind, the 'Separation of Things of a different Kind, the compa- ring oi one Thing with another, and the inferring of one Thing from cnothcr. Hereby the human Mind proceeds gra- dual!)- in a Way of reafoning, from the Knowledge of Things more known, to the Knowledge of Things le!s known, but it is the Weaknefs of cur Undeiftandings, that renders thofe Meaiures neceilary, and therefore they cannot conflil with the Perfecton of the ilipream Being. If a Suc- ceflion in Duration be an Imperfection, .as was prev'd in a preceeding Sermon concerning -the Eternity of God, a Suc- ceflion in Knowledge mud be io likewiie : For as it ne- ceflarily infers Increaie of Knowledge by Observation and Experience, lb it as evidently fappoies preceeding Ignorance, which to afcribe to the Almighty is deteflabie Biai- phemy. And
2d'iy. The Knowledge of God is 'Indepmdenft, becaufe it is not in him as an Accident, ^nalily., or Idea, different and feparable from his E iler.ee, as it is in Creatures : For then he would be compounded of different Things, as Creatures are, and ib might in Time ceafe to be. No, his Simplicity ai- fures us, as I cbferv'd before, that his Knowledge is the very fame with his E fie nee, it is no other than God knowing, and therefore muft needs be independent. That the Ef- fence oi : God is independent, has been already proved in a preceeding Sermon. But to proceed
3uly. The Knowledge of God is Eternal* inafmuch as he neiir r begins, or ceafes to know, as the Things known by him begin or coaie to be in themielves. The 1-lcafon of which is, becaufe lie knows all Things by his own Ei- iencc or eternal Purpofes, and not by receiving Species, or Images, or Ideas from Objects without himieii', as Creatures do. Here obferve that two Things are required to
conilitute
The Properties cf divine Knowledge* i % a
xonftitute the Knowledge of Creatures, viz. ift. The images or Ideas of Things. And idly, the Speculation of them, which implies the receiving of thole Ideas thro' the out- ward Senies by the Fancy and Contemplation cfthem be- ing receiv'd, which coniiirs partly in the Companion of 9L Compoiition, Diviiion, Affirmation, or Negation ; and part- ly in Deductions, or Reafonings, whereby we proceed front Things more known to Things lefs known. The Method of human Knowledge is by comparing, compounding, di- viding and ilibitraeting the Images of Things receiv'd } as alio by confidering their Connection and Dependance. and infering one Thing from another. But the Ideas of God are not borrow'd from outward Object s ? For if ib, Crea- tures mufl exiPc, before the divine Knowledge ; and then it would be temporary and finite, this cannot be without the Detraction of the divine Eifence. Two Things indeed are neceffary to the divine Knowledge in our Apprehenfion dis- tinct, viz. The Prelence of Ideas and the Perception of them, io that it may be thus defcnb'd to be a perfect Intuition of himielf or his own Ideas, but without any receiving of them from without, and without any Comparifon, Compoiition, Diviiion, or Inferences, as was obferv'd before, refpecting the Knowledge of Creatures, for all inch Things, do manifeilv involve Imperfection. Amefins in his Medulla faycth, " 'That u the Idea cf Gad, is no other than his very E fence, as " it is under food by him to be imi table, in the Creature, or fo " that the Image of that Perfection, may after fome fort be " twfrefs'd in Creatures." The Idea in a Man, is deriv'd from the Things themfelves, and therefore the Things mufl riric exiil in themfelves, then they approach our Senfes, and from thence to our Underiianding, where they confti- tute fome Idea to direct a following Operation; but the Idea of the Almighty is the Model or Pattern, which firft
exiil s3
i q o The Properties of divine Knowledge,
exifts, according to which, Things in Time are exactly form'd, which Idea as it is abfoloutelv considered in Rela- tion to God, is but one, becaufe it is his Eflence 3 but as it is confidered reflectively,, it is manifold, becaufe it denotes many refpecls to the Creatures, fo that the Idea of one Creature, is not the Idea of another, Tims it appears that* Things are known by God as they are, and that there is a Connexion and Dependance among the divine Ideas. Whence fprings the Order of Prior and Poflerior, which we- obferve in Predestination and Providence ? It is doubtlefs on the Account of the Man ifeldnefs of the divine Idea, in the former Senfe, that his Knowledge receives various- Names j. in refpedt of the Truth ofTihifagsy; 'tis call' & Know- ledge, m refpedt of its Extent, 'tis call'd Qmnifciencc, in ref- pecl: of Paji Things 'tis calld Remembrance. (PJaf. xxv. 6, y.) In refpedt of apEefent/ Things Sig&t. [Heb. iv. 13.) In rei- pect of future Things Fere-Knowledge. (Rc;n. viii. 29.) In refpeel of the divine ordering of Things to a good End] fk'i9 called Wifibm^ in refpedt. of the. Knowledge of the moil fit and proper Seaibns for all Things, it is cali'd Prud:nce. But
4thly. The Knowledge of God is mmtkahlejh& knows not- one Thing mere than another^ neither does he know Things more now than formerlv, or more formerly than now ; be- caufe he beholds ail Things in his immutable EiTcnce or Pur- pofes, and in his Eternity, by which he exifts without any Succefhon in Duration., altogether unmov'd in all the differ- ent Periods of Time.
$thly. The Knowledge of God' is Infinite perfect and' diftindf, he knows all Things without Sufpicion of Igno- rance or Error. His Knowledge is dtfti'nd: and particular, not confus'd and general. Hence it is laid, that when he had finished the Works of Creation, that he faw every Thing, and behold it was very good, that 'is, flii'ted to anfwer
the
The OhjeB of divine Knowledge. 191
the End intended for them, agreeable to the Idea or Plan refpediing them, which was from Ever! ailing in -his own Mind. Be/ides the Knowledge of God is certain and '.infallible^ without any Heiitation or Poflibility of Miftake : And therefore exceedingly differs from the Knowledge of Creatures, who can but guefs and conjecture at Things to come, according to the prefcnt Appearances, and probable Tendency of Things. This kit Property oftheJivine Know- ledge naturally leads to the 4th propos'd, which was to point to the various G.bjecls of the Knowledge of -God, the Con- lideratibn of which will be a farther Confirmation of it's in- finite Extent, by .an Induction of Particulars. And
iff. God knows himfelf and his own infinite Mind. viz. What he has done, can do, or will do. Rom. xi. 34. For who hath known the Mind of the Lord, and who hath been his 'Counjciior, or who hath fir ft given to him f Here it is fup- pos'd, that tho' Creatures know not the Mind of God, yet he does himfelf, and of himfelf, without AfTiftance from others. Seeing it is an Excellency in an intelligent Crea- ture to know himfelf, tho' but in an imperfect Degree, therefore felf Knowledge in tho hipdieft decree of Eminence, mull be afcrib'd to the Almighty, who is infinitely perfect, and if io, then the Almighty muft needs know all Things, be- caufe they are included in his Power and Purpofe.
2cl!y. God knows all Things pofible. As the Power of >d is unlimited, he certainly can do infinitely more than he does, or will do. This extent of his Power he muft needs know, becauie he knows himfelf, the Almighty can -do ail Things that do not involve a Contradiction, e. g* He could create, if he pleafed, Millions 01 Worlds, and Millions of more Orders of Creatures in them than there be in this ! We ourfelves, as tree Agents, can do more than we do, and as intelligent Agents we know the Inflanccs where- in.
G
192 ''The Obi eels of divine Knowledge:
in : And how much more muft this be afcrib'd to God, who is infinite in Power, and calls the Things that are not as tho' they were ? When David enquired of God i Sam. xxiii. 12. Will Saul come down, and will the Men c/'Keilah deliver me up f The Almighty anjwered they will. Which fignifies that t,he Almighty knew they would, except they had been prevented by his Providence. This Knowledge of Things poflible, is call'd by Zanchy and others " The *' Science of Jimp k Intelligence."
3dly. The Almighty knows all Things that have been,, are, or fhall be.. This is call'd the Science of Vifon, which refpects the Exigence of Things, And
ifi\ The Almighty knows all Things p aft , for they were once prefent, nay they may be faid, in propriety of Speech, to be now prefent to God, becaufe he has no Succefiion in Duration, one Day is with him as a Thoufand Years, and a Thoufand Years as one Day. To fuppofe that the Almighty forgets any Thing, is in other Words to fay that his Know- ledge is leis perfect than it was, which cannot confifi: with infinite Per fed ion. And
2d!y. God knows all Things prefent, which the Reafen? before offered to prove the Infinity of his Knowledge iurri- ciently confirm. Seeing all Things depend upon his Power and Providence, they mr.il be known by him, for his Know- ledge and Power cannot be fbparated.
3dly. God likewile knows all things future, or to come, whether they are produced by a necefLry Caufe, fuch as Fire or Water; or a voluntary Caufe, fuch as Men who act by rational Complacency, or a contingent Caufe, which by its Nature, or in it Self, is not determin'd to this or that Effect. The many Proprieties of the Prophets concerning Events, many Ages before they came to pals, fuflicienfiy confirm this Truth. It was well obferv'd by Tertullian
againft
The ObjecJs of divine Knowledge I 93
again ft Marc ion y " That the fore Knowledge of God, has as M manyWitnefes, as he has made Prophets." Was not Ju- das's betraying our Lord an Effect of a voluntary or free Caufe ? And yet this was prophefied of. (John vi. ult. Acts iv. 28.) Of the like nature was Ifraels Oppreflion in Egypt, and yet this was foretold Four Hundred Years before it came to pais. (Gem xv. it,.} Was not Jofcpb's Advancement a contingent and very improbable Event, and yet it was made known feveral Years before it came to pais by his Dream. (Gen. xxxvii. 5.) What could be more contingent than Abafrs Death by a Random-mot, and yet this was foretold before lie- entred the Field of Battle, r Kings xxii. ly, 34. Things are faid to be contingent and accidental, becaufe they happen or come to pafs unexpectedly to us,, without our Defign or Knowledge, and becaufe the Caufes that produce them, are not in themfelves neceilarily deter- min'd to produce iuch an Effect ; but nothing can come to pafs without fehovah's Cognizance, and Purpoie. And hence the Scriptures inform us, that the moil minute Events, fall within the Care and Compafs of his Providence, which ex- tends it felf to themoft inconfiderable Creatures, a Sparrow cannot jail to the Ground, without our Fathers Permimon.,, and the very Hair s of our tie ad are numbered. Mat. x. 2-9, 10. The Time would fail, if I mould relate all the Prophefies mentioned reipectingCiiRisT. I (hall therefore rather choofe to- obferve, in Addition to what has been faid, that Almighty God knows all that concerns intelligent Beings in particular,. as may appear by the following Instances, viz,.
ift. He knows all their Anions Pf. cxix. 168. For aUmf Ways are before thee. There is r.o Darknefs or Shadow of Death r where the Workers of Iniquity may hide themfelves..
B h 2dly;.
1 94 ^oe Ofyeffs °f divine Knowledge.
2dly. He knows all our Words, Plal. cxxxix. 4. For there is not a Word in my Tongue, but lo, O Lord, thou knoweji it altogether,
3dly. He knoweth our Hearts, this he claims as his pe- culiar Prerogative, ifau. iL 23. And all the Churches Jl: all know that I am he that fearcheth the Reig?zs and Hearts. He knows the Thoughts of the Heart : Hence he is faid to know them afar off, i. e. From Eternity ^ as Divines gene- rally interpret -, and hence he is likewife faid to tell unto Alan his Thoughts, Amos iv. 13. He knows the Imaginati- on of the Thoughts of the Heart. Gen. vi. 5. And God faw that the Wickednefs of Man was great on the Earth, and that every Imagination of the thoughts of his Heart was only Evil continually. By the Imagination of the Thoughts, we may underfland Thoughts in their Embryo not fully form'd. He knows the Intention of the Heart, Heb. iv. 12. And is a difierner of the Thoughts and Intents of the Heart. He knows the Bent of the Heart, Hof. 1 1 . j. And my People are bent to Back-fiiding from me, though they call'd them to the mojl higl\ none at all would exalt him. And the Knowledge God hath of what has been mention'd, and of every thing elfe, is certain and evident. Hence Zanchy pertinently obferves. " That Knowledge by " the Underflanding, is either Opinion, Faith or Science. " Opinion, faith he, is neither a certain or evident Knowledge \ " but Jo affents to the affirmative or negative Fart that it " Doubts concerning the other. Faith, lays he, is a certain, " but not evident Knowledge ! (Heb. xi. 1.) but Science is <l both a certain and evident Knowledge, this there] ore up- " on both Accounts is truly and properly afcrib'd to God."
But againft. what has been offer'd in Confirmation of the Infinite and univerfal Extent ofGods Knowledge, the Pelagians and Socinians objecf, ifl. That God is laid to
be
Objections againftthe Knowledge of God. ig.ir
hegriev'd, Gen. vL 6yy. That he expected good Grapes of his Vine* Iia. v.. 2. That he tryed the Faith and Obe- dience of Abraham, and in refpedl of it faid, now I know that thou fear eft God. Gen . xxiL 12. To this weanfwer, with. At han aft us,. et Thai thofe and fuch like Places of Scrip- " tare, are fpoken after the Maimer of Men,, but fiould be " imder flood fo as to confift with the divine Perfection." They are delign'd to repent the exceeding Contrariety of Evil to the Purity of the divine Nature, and the Agreeablenefs of what is Good thereto.
ObjecJ. 2.. It is faid concerning the inhuman Barbarities which the People of Judah committed in the Valley of Hi/mom,, that it came not into the Heart of God,, Jer. vii. 31.
Anfw. The whole Verfe confidered together explains it- felf: There we have thefe Words, which I commanded them not : So that the meaning of the Scripture appears to be no more than this, that it never came into the Almighty's Heart to command or approve of the Wickednefs of Ifrael, in facrihcing their Children to Moloch.,
ObjecJ. 3. Future Contingencies have no determm'd Cer- tainty.
Anfw. It's true they have not in themfelves, but they have in the Decree of God,, who does all Things after the Council of his own Willy Eph. i. 11, But I proceed to the Improvement. And
lft. The Consideration of God's Omnifcience mould def- ter us from fecret Sins. Impenitent Tranfgrefibrs are apt to fpeak in the Language of Eliphaz, How doth God know ? Can he judge thro* the thick Cloud I Thick Chuds are a co-- Bering to km, that he fieth not, and he walketh in the Cir- cuit of Heaven. But it is vain for Men to encourage themfelves thus in finning by hopes of Secrefy ; For there
:o6 'The Omnifcience
is no Darknefs or fiadow of Death where the Worker* of Iniquity may hide themjelves. The Darknefs is as the Light to God, and the Night mines as the Day. As Auguftine obferve?, " Jehovah is all Eye.," he not only beholds fecret Impieties with ju ft Indignation, but records them in order to the laft Judgment. Then will be made manifeft the hidden Councils of Sinners Hearts : Then fhall they be expos'd to all that Shame and Miiery, which their dilguifed Impieties deferve ! And
2dly. The Confederation of God's Omnifcience iliould powerfully incite us to fecret Duties, feeing our heavenly Father who feeth in fecret will reward openly, Mat. vi. 4. Hypocrites love much outward Show and Orientation, as the Pharifees of old, who made Broad their Philacleries.— But truly pious Souls incline to fcrene much of their De- votion from others Observance, by a Vail of Modefty. How comfortably does our Lord fpeak to his Church in her Retirements. Cant. ii. 14. O my Dove, that art in the Clifts of the Reck, in the jeer et Places of the Stairs, let me fee thy Countenance, let me hear thy Voice 5 for jweet is thy Voice, and thy Countenance is comely,
3 dry. This Subject alfo invites "us to be fincere both in our fecret and publick Duties, and in all manner of Conver- fation after David's Example, 1 Chron. xxv. 17. / know cdfo my God that thou tryeft the Heart, and haft Plea fare in Uprightnefs. Seeing that the molt retir'd Recefles of our Souls are open to the All-penetrating Eye of God, let us watch our Hearts diligently arid chiefly labour to ap- prove our felvestohim, who principally requires the Heart, without which all outward Service is but a ipecious Kind of Mockry. And
dthly. The Consideration of the divine Omnifcience mould make us amam'd of our Ignorance ; furelv we are but
of
of God improved Xgy
of Ycilerday, and know nothing comparatively. What Reafon have we to lament with Agur, that we are as brute BcaJIs bejore God, and have not attain 'd to the Knowledge of the Holy ? If we have a little Knowledge, let -us beware that we be not puff'd up with it ; for the highefr. acquired Attainments in Knowledge here, are as nothing compared with what we are Ignorant of 5 and lefs than nothing when compared with the infinite Mbyfs of divine Knowledge. If we have received any Thing from God, why mould we boafr. as tho' we had not received it, eipecially coniidering that by thole Talents we are more deeply indebted to God ,as Stewards under him, who mull give an Account. And, 5thly. Is God Omnijcient ? Then if we are fincere, we may hope and rejoice in him in every Difficulty, whether Perfonal or Publick ! Are we reproached by our fellow Crea- tures ? Whattbm ? Let us fpeakin the Apoitle's Language, 2 Cor. i. 1 2 . For our rejoycing is this, the Tejlimony of our Confcicnce, that iiz fmplicity and godly fmcerity, not with flejUy Wifdow, but by the Grace of God, we have had cur Ccnverfation in the Worlds and more abundantly to ycu-wards. Are we in Poverty and Want ? our heavenly Father know- ■eth that we need Support* (Mat. vi. 31.) Are we per] ecu- led f our Father beholds the Mi f chief and the Spite ', and will requite it with his Hand, as the Pfalmijl expreffes it. Are we in Defertion, and ready to jay that God hath for- gotten us F How iupporting is it in fuch a Cafe to think upon that fweet Paifage, Ifa. xiix. 15. Can a Woman for- get her fucking Child F And that of the Apoftle, 2 Tim. ii. 19. Ihe Lord knoweth who are his. What tho' we be environ 'd with Trouble, fo that we can't fee the fmall- cft Pailage open for an Efcape 5 yet God knows how to de- liver his People : He can with the Temptation, fend a Door of Deliverance ! And what tho' the poor Church be co- vered
io8 flfe Omnifcience of God. improved'..
vered with Clouds and Darknefs, and every way eneonr— pafs'd with Enemies. and. Diftrefles, fo that a human Un- derftanding is quite nonplus'd and cannot fee how Relief mould come ? Then it's comfortable to think that all Things are open to the Eye of God, and that he who fits in Heaveiv derides the Councils of his Enemies,. (Pfal. ii.) and will bring them to Nought in his own Time, and that no Weapon, form'd againfl Zion mall profper.. In fine let us glorify God on the Account of his Know- ledge,, and cry out with the Apoftle in our Text, O the Depth of the Knowledge of God ! And let us labour to imitate this divine Perfection* left we be as Brutes, in whom there is no Understanding, (Pfal. xxxii. 9) without divine Knowledge the Mind cannot be Good, as Solomon ob- ferves.. It was a pertinent Obfervation of Bifhop Be-vcridge, in his Thoughts on Religion, " That as God would not ac- :t cept. of blind Sacrifices under the Law \ jo wither will he u of blind Services under the GofpcW Religion is a Rea- ionable Service and therefore it muff be attended with. Knowledge (Rom. xii. 1.) The Almighty complains by the Prophet, that hisPecple were dejlroyd for lack of Knowledge. . Hof. iv. 6, Hence, the. Almighty promifes to fend Pajlors after his own Hearty which fhould feed the People with Know- ledge and Under/landing Jer. iii. 15. Hence the Friefts Lips are faid to preferve Knowledge. But on the contrary its laid of the Pharifees, that they took away the Key of Knowledge, Luk xi. 52. And that the Ignorant and Inftable wreft the Scriptures to their own Deftruction. Therefore let us earnehz- ly feek the Knowledge of God in the ufe of all proper Means,., for this is the Foundation of all reafonable Religion..
SERMON.
The Nature of divi?ie Wifdom opened* 199
SERMON X.
ROMANS xi. 33,
O the Depth oj the Riches both of the Wifdom and Knowledge of God ! How unfearchable are his Judgments, and his Ways pajl Jindifig out.
YOU may remember that in the preceeding Difcourfe, after an Explication of the Text, I obferv'd thefe two Proportions from it, viz. That the Kjiow/edge of God was Deep, Unfiarchable, and Infinite. And 2dly, That the Wifdom of God was fo alfo. The firft of which has been already difcours'd upon ; the 2d, therefore comes now to be confidered. In Relation to which it will be necelTary to fpeak upon thefe four Particulars following, viz.
I. The Nature of the divine Wifdom*
II. It's Kinds,
III. It's Properties or £>ualities*
IV. Its Difplays. And laitly improve the whole. And. 1 ft. The divine Wifdom may be thus defcrib'd, viz*
'That it is that pecular Virtue or Perfection of the divine Mind% whereby the Almighty knows by what Methods he can bejl compafs and illuftrate his own Glory in all his Works , whe- ther of Creation, Redemption, or Providence. There is a twofold A£t of Wifdom, and both eminent in God. The lirft is Knowledge in the Nature of Things, which is call'd
Science.
2O0~ The Nature of d'rcine Wifdom opened.
Science. The 2d. is Knowledge how to order and difpojr cf Things in the befl Manner, and to the befl End, which is eail'd Prudence. Tho' Wifdom neceiTarily fuppofes Knowledge, yet it contains mors than Knowledge ; for there may be but little Wifdom where there is much Knowledge, tho' there can be no Wifdom without Know- ledge ! " Knowledge ', as Dr,. Ridge/y well obferves, is as it " were the Eye of the Soul, whereby it apprehends or fees " Things in a true Light, and jo it is opposed to Ignorance ',; ** or not knowing Things ; but Wifdom is that whereby the " Soul is directed in the Jkilful Management of Thi/igs, or " in ordering them for the befl.. And this is opposed not Co " much to Ignorance or Error of fudgment, as to Folly, or ** Error in Conduct, which is a defect of Wifdom" In Wifdom therefore there are thefe four Ingredients, , viz. ifl. & fixing upon the noblefl End.
2dly, A. Choice of the ht&Means^ viz.. Suclr as diveCtly conduce to attain the End defign'd.
3dly, An alioting of the fttejl Seafon for the Uie of the aforefaid Means, together with the Obfervation thereof.
4thly, A Forefght of and Provifion again ft all fuch Occur- ences, as may mar cur Attainment of the End proposed, or offer Occafion for uneafy Senfations, on the Account of Mifmanagement \ Now every of the aforefaid Ingredients are truly applicable to fehovah : For ifl. he hath flx'd upon the belt End in all his Works, viz. His own Glory. Hence it is faid that he made all Things for him fc If Pro. xvi. 4. But here it maybe enquired, what is the Glory of God ? And how does it appear to be the befl End ?
Anfw. The Glory of God may be thus defcrib'd, viz. That is the Bright?iefs of his infinite Eminence known and wanifejled. But how does this appear to be the befl End ?
Anfw.
The Ingredients ofWifdom applfdtoGod. 201
Anfw. As God himfelf is the heft Being, the Manifefta- fion of himfelf, muft by Confequence be the moft excellent and noble End ! And what is this but his declarative Glo- ry ? Seeing that Creatures are deriv'd from him as their producing Caufe, it is but reafonable that they mould be referr'd to him, or his Glory as their End. Hence faith the Apoftle, for of him, and thro' him, and to him are all Things I But feeing that God is of himfelf, he can have no other final Caufe but himfelf. If he had any other Supream End but his own Glory,, he would aim ultimately at ibmething below himfelf, which is abfur'd, and depend on Ibmething beiides himfelf, which is impofiible. From what has been {aid it is evident, that the fir ft Character or Ingredient ofWifdom, viz. a fixings upon the nobleft End, is juftly applicable to Almighty God. I proceed to the
2d. Which was the Choice of the beft Means directly con- ducing to attain the End delign'd. Now that this is ap- plicable to God, will appear by the following Particulars. 1 ft. Jehovah hath made his Glory manifeft or viiible, by engraving large and legible Characters thereof in his Word and Works, in both which we may eafiy difcern many Foot- fteps or Signatures of his adorable Attributes I Now with- out this Manifestation, however Infinite and Tranfcendent, the eilential Emminence or Perfection of God might be,t yet it would not be perceived or celebrated by Creatures. And,
adly, God hath made intelligent Creatures capable thro' his Affiftance and Influence to perceive, acknowledge, and honour his Excellency and Glory, manifefted as aforefaicl. Tho' irrational and inanimate Creatures may object iveiy glori- fy God. In this refpect it is faid that the Heavens and Earth do fiew forth God's Glory, i. e. They oifer Occafion to in- teligent Beings to magnify God's Name, by ftiewing the
C c Powev*
20£ The Ingredients of Wifdom apply* d to God.
Power and other Perfections of God apparent in their Pro- duction. Rom. i. 20. For the invijible Things of him, from the Creation of the World are clearly Jeen, being under- food by the Things that are made-) even his eternal Power and Godhead -y fo that they are without Excufe. Yet none but intelligent Creatures can actively and with Defign, Glorify God. And
3 dl y, Becaufe fome are either fo Stupid or Negligent, that they cannot or will not, in a way of reasoning, infer his Perfections from his Works j therefore the Almighty has implanted a Monitor in Mens Boloms to inform them of their Duty, and reprefent the Danger of Neglect in the moft convincing Manner. Hence it is faid that the Heathens not having the Law, /". e. The moral Law written, were a Law unto themfelves : Their Confciences in the mean Time accufmg or excuiing one another. And
4thly, To add Light and Force to the Inftructions and Admonitions of Confcience, and to enlarge our views of his Attributes, more obfcurely repreiented by his Works ! Jehovah has added his Word, which he hath magnified above all his Name. But to proceed, the
3d, Ingredient ofWifdom is likewfe applicable to the Almighty, for he hath appointed to every thing its Time and Seafon, and made them beautiful therein : All his Ways are Judgment, calculated in every of their Circum- ftances with the deepeil Penetration ! (Deut.xxK.ii. 4.) And
4thly, He hath guarded againfl all adverle Occurrences, by his eternal and unalterable Purpofes ; his Almighty power and fovereign Providence, which prefide over all Events : So that the Wrath of Man fliall be confTrain'd to praifehim. He will in the Iffue get himfelf Glory from all his Creatures, either in an objeblive, Aclive, or pafive Way. His Mercy or Juftice will have a Tribute of Honour
from
The Kinds of divine Wijdom. 203
from all the intelligent Creation, either in their Salvation- or Damnation I But I proceed to the
2d. Propos'd, which was to fpeak of the Kinds of divine Wifdom : Now the Wijdom of God is twofold, viz. Effen- tial and Perfonal, the perfonal Wifdom of God is our Lord Jesus Christ, he is cail'd the Wifdom of God, by way of Appropriation, on Account of his mediatorial Office i Becaufe herein the divine Wifdom has been moil marve- loufly manifefted, In him, as Mediator for his Peoples Benefit, are hid all the Treafures of WifdGm and Knowledge^ Col. u\ 3. The efjhitial Wijdom of God is what is Common to all the Perfons of the facred Trinity, and is the Subject of our prefent Difcourfe. I pais on therefore to the
3d. Propos'd, which was to mention the Properties or Qualities of divine Wifdom. And
1 ft. It is Infinite as our Text aiferts, O the Depth of the Wifdom and Knowledge of God, hew unfearchable arc his "Judg- ments, and his Ways pajl finding out ! It muft of neceility be Infinite, bscauie it is him (elf
2dly. Or iginal Wifdom, of this the Royal Prophet fpeaks in bold and noble Strains, Ifa. xl. 12, 13. Who hath mea- fured the Waters in the Hollow of his Hand, and meted out the Heavens with a Span, and comprehended the Dufl of the Earth in a Meafure, and weighed the Mountains hi Scales, and the Hills in a Ballance ? Who hath directed the Spirit of the Lord, or being his Counfellor hath taught kirn f He is the great Fountain from which all created Beings derive their Streams ; yea he is wifdom it felf in the Abflract, which his Simplicity proves ! And
3dly. He is univerfal Wifdcm, John xxi. iy. Lord thou hzowefl all Things, thou hiowejl that I Love thee. And
C c 2 4th ly
204 ^oe Properties of divine Wifdom.
4thly. He is interring and infallible Wifdom j this then is the Meflage which we have heard of him, and declare unto you that God is Light, and in him is no Darknifs at all,
5thly. He is immutable Wifdom, and hence he is call'd the Father of Lights, with whom there is no Fariablenefs ncr Shadow of turning.
6thly. He is incommunicable or unparalle? d Wifdom, and hence he is call'd the only Wife God, Rom. xvi. 27. He is like wife {aid to be wonder full in Council, and excellent in Working, Ifa. xxviii. 29. There is indeed ibme faint Shadow of the divine Wifdom in Creatures, but the effential Wifdom of God cannot be communicated. The Wifdom of all Creatures put together, is but as a llngle Drop compar'd with the inimenfe Ocean, of Wifdom in God. But the
4th. Propos'd comes now to be confidered, which was to lpeak of the Difplays of God's Wifdom in his Works. And
ift. The Wifdom of 'God appears with much Beauty, in the Works of Creation : How noble is the Harmony that fublifls among the numerous Parts of this vaft Machine, notwith- standing of the difcordant Elements ot which they are form'd ? How amiable and amazing is the Order of Sub- ferviency among its Parts, together with their general Ten- dency to promote the Good of the whole Frame ? Hof. ii. 21, 22. I will hear, faith the Lord, I will hear the Heavens, and they fall hear the Earth. And the Earth jhall hear the Corn, and the Wine, and the Oil, and they fall hear Jczrecl. The regular and ffeady Motion of the heavenly Bodies-; together with their Situation and Influence upon trie Earth ; as well as the Support, Conveyance, and diilblving of the Clouds in Rain, and Dews fo neceffiirily to rerrefh and render Fruitful 1 the parch'd Surface of this lower World; manifeft the Depth of divine Wifdom, and juflly challange
our
The Displays of divine Wijdotfh 20£
our Admiration. Job. xxxviii. 31, 32, 33,44. Canft thou bind the fweet influences of Pleiades, or loofe the Bands of Orion ? Cdnjl thou bring forth Mazzaroth in his Seafon, or canft thou guide Ardturus with his Sons f Knowefi thou the Ordinances of Heaven ? Canft thou fee the Dominion thereof in the Earth ? Canft thou lift up thy Voice to the Clouds, that abundance of V/aters may cover thee ? How curious is the Structure of that little World the Body of Man, in refpect of the Form, Number, and Situation of its Parts, both for Beauty and Service ? Of this the Pfalmift admiring lays, 7" a?n fearfully and wonderfully made, marvelous are thy Works, and that my Soul knoweth right well. " The " Heathen Annatomiil (fays Mr. Willard) read a God in " it, and was, tranfported to fmg his Prazfe." Is it not ad- mirable that among that vaft Variety of Parts, which com- pofe the World, that not one is Defective, not one Su- perfluous, or Redundant, even the fmaileft Infect loudly proclaims the Wiidom of it's Former ? For what lefs than infinite Wiidom cou'd comprize all the Springs and Organs of Life, Senfe, and Motion in fo fmall a Compafs ? How jufcly may we Ufe the Prophet Jeremiah's, and the Pfal- mift s Language ? He hath made the Earth by his Power, he hath . ejiabliffd the World by his Wifdom, and ftrech'd out the Heavens by his Difcrction. Lord how manifold are thy Works, in Wiidom haft thou made them all. And
2dly. Is not the Wifdom of God difplafd in the Work of Redemption moft glorioufly, even to thejufl Aftonimment of Men and Angels ? Flence the Apoftle calls it the mani- fold Wifdom of God, Eph. iii. 1 o. (polupocilos Sophia) This the Angels defire to look into ! Divine Wifdom has found out a Way to fatisfy divine Juftice, which was wrong'd by the Creatures revolt from God, thro' the Sufferings of a Mediator in their Room; a Way to magnify the Law, and
make
i.o5 the Difplays of divine Wifdom.
make it honourable by the perfect Obedience of the Son of God in the TranfgrefTors Place : Hereby both the Precept and Penalty of the Law are fully anfwered, and a Door opened for the Manifestation of rich, pure and glorious Grace, in the Remiflion and Salvation of fallen Mankind, without infringing upon the Rights of Juftice,, Truth and Holinefs : Surely fuch a Devife as this, would have nonplus'd all the Creation. What Ids than infinite Wifdom could bring the greateft Glory to God, and tic greateft Good to Mankind out of the greater! Evil, viz. Sin ? Both which are directly contrary to the Nature of it \ And this indeed is the true State of the Cafe ; for as it is certain that Believers are now upon a more lure Founda- tion, refpecling their Happinefs, than our iirit Parents were before the Fail ; becauie their Stock is now in the Hands of the Mediator, which was before in their own, fo we cannot fee how the Grace and Mercy of God could have had fuch marvelous and bright Difplays, had not Sin been in the World ! Thus out of the Eater divine Wifdom hath brought forth Meat, and out of the Strong, Sweetnefs. It might be here iikewife obferved, that the deferring of the Meilias coming; in the Flefh for a Ions: Space of Time, is no inconfiderable Difcovery of divine Wifdom : For hereby Pvoom was given for the Tryal and Exercife of the Faith jind Patience of God's People, in depending on his Word, and waiting for the Accompliihment thereof ; for thus was Jehovah glorify 'd, Heb. xi. 13. Thefe all died in Faith, not having received the Promifes, but having feen them afar off] and n rre per/waded of them, ana ! embraced them, and con- fe fed that they were Strangers and Pilgrims on the Earth. And indeed the Time of our Lords coming was moll feafonable j for then the Darknefs of Impiety moil dread- hilly prcvail'd, and real Religion languiih'd, and had al_
mort-
The Dijplays of divine Wifdom, SO7
moft totally expir'd. It was proper therefore that then the Day fpring fro7ii on High (fjould vijit a benighted World \ and the Sim of Right eovfnefs arife upon them to tur?? 'away Un- godlinefs from Jacob !
3 dl y. The Wifdom of God is alfo wonderfully difplayd in his Works of Prividence ! in Relation to the World in general, and to his Church and People in particular.
The infenfible Parts of the Creation are conducted by divine Providence to an End which they know not. The Sun obferves his ftated Periods of rifmg and letting, and runs his wonted Round to enlighten and animate this low- er Globe, and the Stars with exact Order atten'd their feveral Motions, many irrational Animals act with a Dis- cretion, like that of intelligent Beings, Jer. viii. 7. ; The Stork in the Heaven knoweth her appointed Times, and the Tnrtk ', and the Crane, and the Swallow obferve the Time of their coming. The Ant by prudent indujiry, lays up her "Winter Store before ifs Approach !
What elfe than a wife and watchful Providence keeps the whole Syftem of Things in its proper Situation, fo that the Elements do not break Loofe and deftroy each other ? And what but this bounds the Wrath of favage Men, and makes it turn to the divine Praife ? But more particularly in Relation to the Church of God, how mar- veloufly has the Wifdom of God appear' d in his Provi- dence ?
In the Time of the Patriarchs, while Men liv'd a long Space, God was pleafed to inftruct his People by immediate Revelation and Tradition j but when the Lives of Men were much contracted, and there was Danger, on that Account of the Corruption of Tradition, it pleafed God to communicate his Mind and Will to his People by Writing ; wliich is a Method lefs liable to the aforefaid
Inconvenience ?
£0v>
*±he Difplays of divine Wifdomy
Inconvenience. Moreover in the written Word, the Almigh- ty inftructed his Church gradually in the Knowledge of the Gofpel, firft more obfeurely by Types and Shadows j and afterwards more plainly by a clearer Revelation : Thus the Almighty treated them like Children,, as they were able to bear it !
And doubtlefs the harder and more coftly Services re- quired, under the feivifj Oeconomyy tended to make Men long for, and more eagerly embrace an eafier Dilpenfation !
But the Wifdom of God in his Providence towards his Church, has appear'd in nothing more eminently than in baffling the Contrivances and Attempts of her Enemies, and in turning them to her Advantage ! A noble Inftance of this we read of in the Book of EJlery when Haman had cruelly devis'd the utter Ruin of the Jeiviflj Church and Nation, and had brought his malicious Plot almoft to the fatal Period of Execution ! How admirably was it fruftrated, and the Tables turn'd in his own overthrow ?.' While poor Mordecai, the Mark of his ambitious Rage, was honour'd and protected,, and the Church eftablinYd ! The Incident that led to thisfurprizing Revolution of Af- fairs, was truly aftonifhing, viz.. The King's Reftleisneis one Night, and reading in the Book ofthe Chronicles of Mordecai's Services to the Kingdom !
And indeed in all Ages it has plcas'd the all-wife God to make Perfecution of Service to his Church, fo that there is good Ground for that antient and common Proverb, that The Blood of the Martyrs, is the feed of the Church'. But in Particular the Perfecution at fcrufalcm is a memora- ble Inftance of this Kind, for the Chriftians being thereby difpers'd, were Means of fpreading the Gofpel fir and wide ! And did not Ifrael's Opprefilon in Egypt, prepare die Way for their happy Deliverance,, by making them
more
The Difplays of divine Wifdom 209
i more defirous after it, and more ready to embrace the Call of God, in abandoning their Captivity ?
And that I may fay many Things in one, was not Satan and his Instruments overfhot, in their own Bow, in re- fpect of the Cruciflction of Chrift ? What they defign'd for Evil, has not God's Wifdom turn'd to the gr-eateft Good? By Death, Life is brought to Believers, by the bittereft Fain, the fweeteft Fleafure, and by the bafefi Ignominy, the higkcji Honour]
An immemorial Inftance of the Wifdom of God, in his Providence in comparing a noble End, by contrary Means, we have reflecting fofeph his being; fo Id to the TflomaUtes, and imprifon'd in Egypt, were Occafions introductory to his exalted Dominion over that Nation -, and this the Occafion of his Father's Family coming and refiding there, and fd of the fulfilment of the Prophefies, relpecting Ifraels abode in Egypt, and Deliverance out of it, in after Time. The Wheels of Providence are full of Eyes, It may be truly laid of them, that-;(iVo« ceco impetu volvunterrote.) the Wheels of Providence are not govern'd by blind Chance. But the Time will not lerve to relate any more Inftances. I there- fore proceed to the Improvement of this Subject And
1 ft. The Confideration of the divine Wifdom mould ex- cite us to Modefty in our Meditations upon the Difficul- ties which we fometimes meet with in God's Word and Works ! Tho' the Myfteries of Faith do not contradict human Reafon, yet they in fome Inftances tranfcend its Reach ! And there be fometimes obfcure Texts in the Pro- vidence of God too difficult for us to folve. The Almigh- ty walks fometimes in the great Deep, and his Footfleps are not known,, he makes Darknefs his Pavilion, and hides the Face of his Throne I In this Cafe let us confider, that the Foolijlnefs of God is wifer -than Men, and cry out with the
D d Apoftlf
2, 1 o The Wijdom of God improved.
Apoftle in our Text, 0 the Depth of the Riches of the Wij- dom and Knowledge of God, how anfearchable arc his fudg- ments, and his Ways pajl finding out t Let us beware of call- ing the divine Wifdom to the Bar of our Reaibn, with the Socim'ans, i Cor. iii. 18. If any Man among yen feemeth to be wife in this World, let him become a Fool that he may be wife. Not a Fool really, with Fnthufiajls, who reject all ufe of Reafon in Religion, but a Fool in his own Eyes, i. e. Let him be humble under a Senfe of his Folly and Wcaknefs, and reject all Dependance upon his own Under- ftanding. And
2dly. This Subject learns us the Reafonablenefs of Con- tentment in every change of Circumftance, feeing the In- finitely wife God knows beff what is beft for us. If we were left to our own Choice, we fhould certainly min our- felvesr with what calm Confidence mould we then com- mit our Way to God, that he may bring it to pais. And
3dly„ The Wifdom of God offers Food for cur Faith, and Comfort to our Souls under the darkeft Appearances of divine Providence refpecting the Church. We are l'ure that he is the Ruler, and that he rules in Wifdom, nothing hap- pens befides his Purpofe, or without his Providence. He can make the moll contrary Things promote his Kingdoms Good, as was obferv'd before, and he has promis'd that he will do fo. (Rom. viii. 28.) And elfewhere he has faid, that no Weapon form 'a I again jl Zion, Jha 11 pro/per. Then let us refign our Wifdom and Wills to God, letusbelievingly com- mit the Affairs of God's Kingdom into the Mediators Hands, and expect the fulfilment of his Word.
4thly. Is God's Wifdom difplay'd in his Word and Works? Then let us meditate on them, with more fre- quency and Care, and aicribe to God the Glory of that
Wifdom
The Wifdom of God improved. 2 1 1
Wii'dom which appears in them, in the Sentiments of our Minds, by the Speeches of our Lips, and the Actions of our Lives. It is a juft Obfervation of the Pfalmift, That the Works of the Lord are great, fought out of all thofe that have Pleafure therein.
^thiy. Is God Infinite in Wifdom? Then ift. Let us mk Wifdom of him who giveth to all Men liberally and up- braideth not, and it fhall be given us. Jam. i. 5. And 2dly. Let us according to our Meafure imitate the divine Wifdom.
ill:. By fixing upon an End, in the Enjoyment of which we may be compleatly happy, viz. God's Glory and the Enjoyment of him. And
2diy. By the Choice of proper Mea?7s tending to that End, fiich as Faith, Repentance and Holinefs, as God is Holy; fo thofe that expect to enjoy him, muft be like him.
3 dly. By improving the prefent Seafons, in the ufe of the aforefaid Means. This is the Command of God, 2 Cor. vi. 1 , 2 . We then as Workers together with him, befeech you alfo that ye receive not the Grace of Go din vain. [For he faith, I have heard thee in a Tune accepted, and in the Day of Salvation have 1 fuccoured thee : Behold, now is the accepted Time; behold now is the Day of Salvation.)
To this we mould be excited like wife, by confidering the Shortnefs and Uncertainty of our Time and its Op- portunities, together with the vaft Moment that depends upon the Improvement thereof. And
Athly. We mould guard againft every Appearance of Evil, that tends to obftruct us in the Purfuit of our chief End. The very contrary to the aforefaid Particulars, confKtutes the Folly of the ungodly World. They either fix upon fome Enjoyment here as their chief End, or if
D d 2 thev
2ia
The Wijdom of God improved.
they pretend a higher End, take contrary Meafures to at- tain it. They neglect the prefent Seafons of Mercy, with the Fool they have a Price in their Handr but no Heart to it. They likewtfe ru[h into Places of Tempt ationy and fo are eafily enjnared} and fell their Salvation for a Thing oj Nought.
SERMON:
The Text explained, 1 1
SERMON XL
GENESIS, xvii. r. A?id when Abram was Ninety Tears old and Nine, the Lord appeared to Abram, and J aid unto him, lam the Almighty God-, walk before me, and be thou perfect,
IN the Words of our Text, we have a Summary of the Gracious Covenant, God was pleas'd to make with Abram of old, containing thefe two Things following, which deferve our Notice, viz. i ft. What God's Covenant People may expect him to be to them, in thefe Words, / am the Almighty God. (Lljlmdai) " This is the Name of God, (fays Mr. Henery in his Annota- " tions) that is mofily us'd throughout the Book of Job, at " leaf thirty Times in the Difcourfes of that Book, in which " Jehovah is us'd but once." This Name (as Mr. Poole in his Synopfs, and other learned Men obferve) fignihes the Strengtli & Sufficiency of God, " It /peaks (fays Henery) the <c Almighty Power of God, either as an Avenger, or as a Bene- " factor, but it Jhouldbe especially taken in the Latter Senfe." as Drufus and others obferve. In which it fignifies God's SelfSufficiency, and All-Sufficiency. He is able to perform all' that he hath laid, refpecting his People, he hath enough in. himfelf, and of himfelf, for himfelf and for them ;. he hath all Things, and needeth nothing to compleat his own. Perfection and BlefTednefs, and is able to confer on us a Hap-
pinefs,
214 ^°e ^ex^ explain* d.
pinefs, as large as our Defires. and as lafting as our Souls. And therefore this Word, feems to be better rendred in the old Englifh Verjion, than in the prefent : For there it is thus cxprefs'd. I am God all fujjicient. But
2dly. The Words of our Text inform us, what God ex- pedis or requires his People to be to him. And this is ex- prefs'd in two Particulars, viz. Walking before him, and in being perfect. Walk before me. This Word by a Metaphor intends Men's Lives and Actions, (Pf. i. i.) Becaufe there is fome Analogy or Refcmblance between them, and a na- tural Way. Bejore me, i. e. Under a continual Senie of rny Prefence and Cognizance, as a Servant before his Lord. And be thou per j eel. Simmachus renders the Word perfecl, blamelefs, but according to the moll of Interpreter;-, it fignifies, Sincerity or Freedom from Deceit and Guile ; in this Senie it is afcrib'd to Abram, Noah, David and j'c- . (Gen. vi. 9. PJ. xviii. 23. Job i. 1.) That is perfect in the Apoftle Paul's Judgment, which hath all its Parts, tho' it be not perfect in Degrees. 2 Tim. iii. 17. That the Man of God, may be perfetl thoroughly furnijled to all goedf 'Arks. And fuch as are more advane'd in Knowledge and Holinefs than others, are call'd perfect comparatively. Phil. iii. 15. Let us therefore as many as be perfecJ, be thus minded, God Al- mighty therefore does not covenant with Abram, for an en- tire Perfection of Degrees, as the Papifts dream, who are herein follow'd by the whole Tribe of Enthiiiiafts ; but' he requires a Perfection of Parts, or Sincerity, viz. That he- mould endeavour to conform his Practice, to all Parts of the divine Law, without Guile or referve. " 1 ~'hirAv m Religi- " on (Jaid excellent Mr. Mathew ' Henery) btit Sincerity."
In difcourfmg upon this Text I fhai! iceak upon the three
following Heads, viz.
L
The Nature of God's Sufficiency. ti 5
I. The Sufficiency of God.
II. Walking before him^
III. Sincerity.
And then apply the whole. The
1 ft. General Head ofDifcourle is God's Sufficiency, or All Sufficiency, which may be thus defcrib'd, viz. That it is a Perfection of the divine Nature whereby fohovah hath enough in himfelf, for himfelf and for his People in every re- fpecl. Thisrefuits from his Infinity in particular, as well as from his other Attributes in general, becaufe he exifted not by the Will of another, therefore he is independent and in- finite in his Eflence and in all his Attributes and Being, fo he muft be confequently perfect and allfufficient. As his Simplicity allures us, that he can admit nothing of ano- ther Kind, to perfect his Being, fo his Eternity informs us, that he was happy in himfelf, when there was none befides him. And feeing all the Excellencies of Creatures arc deriv'd from him, he muft poiTefs the fame eminently in him- felf, otherwife he could not confer them upon others. Hence is that Beautiful Pafiage of the Pfalmift, Pf. xxxvi. 10. With thee is the Fountain of Life, and in thy Light (Imll we fee Light. TbeophilaB glofieth pertinently upon this Place of Scripture in the following Manner. " As the Sun (lays he) " is always beheld full, and never lefened as the Moon, fo :< God always cxifts perjeB, full of Wijdom, Power, Immor- " tallity and all other good Things." And the Scriptures ai- fert elfewhere, that God is perfecJ, Mat. v. 48. P erf eel in JVijdom, Power, Beneficence, and that he needs Coun- cil or Help of none. Job. xxii. 2, 3 Rom. xi. 34, 35.
But that the aforefaid Defcription of God's Sufficiency may be the better understood, let the following Particulars be confider'd,
A
2 1 6 The Properties of God's Sufficiency .
i ft. That the general Nature of this Attribute is Fullnefs y or enough of Excellency and Good. This is a Perfection oppos'd to Emptinefs and Defect, and is attended with the following Properties, viz.
i ft. It is an under iv'd Fullnefs Rom. xi. 35, 36. Who hath fir (I given to him, and it ftjall be recompcnfed to him again, for of him, and through him, and to him are all Things.
2dly. It is an independent Fullnefs : He hath no Depend- ance upon Creatures, neither can he receive any Good or Excellency from them, becaufe they have deriv'd their All from him. Now a Circulation of Caufes and Effects is in the nature of Things impomble. Our Gocd- nefs extends not to him, neither is it any Gain to the Almigh- ty that we are righteous, fayeth Job. Who hath made thee to differ from another, fayeth the Apoftle Paul ? And what haft thou that thou didjl not receive? It was a noble faying of the Pagan Lucretius, relpecting the divine Nature.
Ipfa fuis valens opibus ?ton indiga Noftri. Which may be thusEnglilhed.
Jehovah's Wealth, docs fully him furlice, Nor needs he, of his Creatures, a fupply. 3dly. It is a compleat and perfect Fullnefs, and that in three refpects, viz. In regard of the Kinds, Degrees and Duration of all poffible Excellency and Good. And ifh the Fulnefs of God is Perfect in refpect of the Kinds of Excellency, for the Almighty hath in him, not only all thofe Excellencies, the Shadow of which is in created Be- ings, fuch as Wifdom, Power, Holinefs, Juftice, Goodncfs, Truth. But he hath alio fuch Excellency's in his Nature as there are no Footfteps or refemblance of in Creature?, e. g. Simplicity, Immutability, Infinity, Incomprchcnftbility, and Self -exigence. Which are therefore term'd by lome Divines incommunicable Attributes ! And
2dly
The Properties of God's Sufficiency.
I *7
2dly. The Fullnefs of God is compleat and perfect in. Degree, becau/e Infinite. The Excellencies of the noblefl Creatures are limited, and finite ; but thofe of Jehovah are. without Bounds. The Almighty PorTeiTes all the Excel- lencies of created Beings in a more fublime and exalted Degree, than can poflibly be attain'd by them, becautb' of their finite Natures. But
3<dly. The Fullnefs of God is compleat and perfect in refpect of Duration, the Excellencies of Creatures are Qua- lities diffinct from, and added to their Beings, and may be therefore feperated and extinguiflied, while their Beings are preferved, as appears by the doleful Apoftacy of the Angels and our nrft Parents. If their Beings themfelves, becaufederiv'd and dependant, maybe deflroy'd, how much more the good Properties that cleave thereto ? But the Full- nefs of God is the very fame with his Being, and there- fore infeparable and eternal ! He and he only is, Wifdom3 , Jujlice, Goodnefi, and Truth. But to proceed
4thly. The Fullnefs of God is Itpvuriabfe^, equally unpa- pable of Addition or Diminution, he can receive nothing from without, becaufe he is already Infinite,, and to that nothing can be added. And from whom mould he re- ceive any Addition, it muft be from Creatures if at all;, but they can give him nothing but what is his own, no- thing but what they received from him, A<3s xvii. 25. Neither is he worfriped with Men's Hands, as tho' he needed any Thing, Jeeing he giveth to all Life, and Breath, and all Things ! And as the Fullnefs of God cannot be increafed, fo neither can it be impair'd by the fordid Violence of Creatures ! For as our Goodneis does not extend to God to benefit him, fo neither can cur Impieties do him a- ny real Injury, Job xxxv, 6, 7, 8, If thou fnneft, what doe ft thou cigciinjl him? Or if thy Tranfgrejjions be multiply' dr,
E e- whatz
2 i 8 The Extent of God's Sufficiency*
what dojl thou unto him ? If thou be Righteous what giveft thou hi tn ¥ Or what receiveth he of thine Hand $ Thy JVicked- nefs may hurt a Man, as thou ai't, and thy Right coufnefs may profit the Son of Man !
5thly. The Fulhiefs of God is Overflowing and Tmmenfe : He has more than enough for all created Beings, the Riches and Affluence thereof, not only exceeds all their Neceflities, but even their Thoughts and Defires ! Eph. iii. 20. New unto him who is able to do exceeding abundantly above all that we afk or think. Pial. xxxvi. 8. TheyfijalJ be abundantly fatisfyd with the Fatnefs of thy Houfe, and thou fait make them drink of the River of thy Pie a fur es.
6thiy. The Fulhiefs of God is Everflowing and Inexhaufla- ble : The Citterns of created Good may be drawn dry ; but God is a Fountain that cannot be exhaufted : He is the Alpha, and Omega, the Beginning and the Ending from Everlafting to Everlafting, God. When Millions have drank of this Fountain the Streams are never the Leis.
But the '/pedal Nature of Gods Sufficiency appears in thefe two Particulars following, viz. jit. In that Jehovah hath enough in himfelf for himfelf, or his own Happinefs ; In -this reipedl he is call'd Self-Sufficient. That God is Happy, appears from the Character of BlcJ'ed frequently afcrib'd to him in Scripture. What is Happinefs but the Enjoyment of a fufficient Degree of Good, fuited to the Nature of the Being that enjoys it ? Now it is certain the Almighty hath this, for he neither needeth, delireth, or can receive more than he has. Dependant Creatures need a foreign Support to fumiin their borrow'd Beings ; but he is independent and hath Life of himfelf, (Job. v. 26) And therefore needs them not, neither doth he deflre more Happinefs then he hath j for than he would be imperfeel: and fo no God. Before the Worlds Foundations were laid
he
The Extent of God's Sufficiency. 219
lie had Complaifance in his own Glory and Perfection ; neither did he make Creatures to increafe his own Hap- pinefs, but of meer good Pleafure : And as for Creatures acknowledging of his Excellency with Honour, it adds no more thereto than commending the Sun adds to its Lull-re, or praifing a Fountain would increafe its Streams, neither can the Almighty pofiibly receive any more Happinefs than he hathbecaufe of his Infinity. To confirm and il- luftrate what has been now obferv'd let the following Places of Scripture be confidered, Pf. 1. 9, 13. I will take no Bullock out of thy Houfe, nor He-Goats out of thy Fold : For every Be aft of the For eft is mine, and the Cattle upon a thou [and Hills. If I were Hungry J would not tell thee, for the World is mine and the Fullnefs thereof. And 2dly. The Almighty hath enough for all his Creatures to make them compleatly Happy : / am the Almighty God. Mr. Pool in his Synop/is obferves " The Original " Wcrd is deriv'd of a Root that fignifies a Breaft, becaufe " he nourifhes all, for the fame Reafon the Heathens re~ " prefented their Diana, IJis and Ceres after the fame " Manner." The Ability of God to make all his Crea- tures Happy, is juftly tcrm'd by Divines, his All-Surhci- ency, and this in. Relation to good People is fet forth by feveral fignificant Emblems or Similitudes. Hence he is call'd a Sun (Pfa. lxxxiv. 12.) As the Sun difiipates the Gloom of Night by his enlightning and warming Rays, and thereby fheds a Gladnefs over the Face or Things ; thus the Almighty refrefheth his Peoples Hearts. The Lord islikewife call'd his Peoples Shield, Pla. lxxxiv. They are expos'd in this tumultuous Scene to a thick ■ Suceeiiion of Dangers 'and Confli&s ; but the Almighty protects them as by a Shield, He covers their Head in the Dav of Battle. He that dwelleth in the fecret Place of the mo ft High, ft all
E e z ahidi.
22o The Extent of God's Sufficiency.
abide under the Shadow of the Almighty. The Almighty is call'd his Peonies Rock. Strength and Delherer. He bellows all Manner of fpiritual and temporal Good upon them, (Ephef. 1. 3.) He abundantly recompences all their Services and Sufferings for him.; and hence he is call'd tin exceeding gre&t Rei&ard3 Gen. xv. i. Phil. iv. 19. My God Jhall fupply all your Nefd* according to his Riches in Glory by Jesus Christ. Particularly- lit. There is enough in God to fupply his Peoples Wants here : Enough r ft for Protection, Zech. ii. 5. For I, faith the Lord, will be a Wall of Fire unto her, round ah: at, ■and will be the Glory in the midjl of her. Zech. i-x. 1 2. Turn ye to the fir on g Flold, ye Prijoners of Hope. Pia. Ixiii. y. Becaufe then haft been my Help therefore in the Shat of thy Wings will I rejoyce : Hence the Lord- bids his People, not to fear for I am with thee, be not difmafd for 1' am thy God: I will fir eng then thee, yea I will Ipeip fbee^ yea I will uphold thee with the right Hand of my Rightecuf
uefs, Fear not thou Worm Jacob, a?id ye Men of Ifrael,
/ will help thee fayeth the Lord, Ifa. xli. 10 1.±. And
does not fehovah promife, thatwa Evil jhall come nigh their -dwelling, Pia. xci. And was it not in Confidence of this Almighty Protection that the triumphant Pfalmijl fays, Pied. xlvi. and elfewhere, That tbtf Mountains were tofs\i into the rnidjl of the Sea^ and ten Thou/and rcfe up againft him, he would not be afraid. But
2diy. There is enough in God for Provi/ion, Pfa. xxiii. The Lord is my Shepherd I fall net want. Plence the Almighty gracioudy promifes to make his Peoples Bread and Water iure.
3d;}'. Enough for Honour, Pia. iii. 3. But thou 0 Lord art a fhieldfor me, my Glory and the lifter lip of mine Head. God is the Fountain and Original of ali true Honour.
4thly,
The Extent of God's Sufficie?icy.
4thly. Enough for Pleafures, for his loving Kindneis, isa<- Marrow and Fatnefs that yields a rational and fubftanthd 'Delight, yea be is far better than Life itfelf, Job xxii. 26. For then fait thou have thy Delight in the Almighty, and fialt lift up thy Face unto God.
5thly. Enough for Guidance, Pfa. xxxii. 8. / will in- frucl.thee and teach thee in the Way which thou jlmlt go, I will gui4e thee with mine Eye. Is not Jehovah Wifdom it- Jelf and wonderful in Council, as well as excellent in Work- ing? (lia. xxviii. 29.)
6th]y. Enough for SancTification, for with him is the Refidue of the Spirit. Enough for Society, 1 John i. 3. That which we have feen and heard, declare we imto you, that ye alfo may have Fellow fip with us : And truly our Fel- lowjhip is with the Father, and with his *&w Jesus Christ. Enough for Example, Ephe. v. 1 . Be ye therejore Followers of God as dear Children. Enough for Reward, Gen. xv. 3. Fear not Abram, I am thy Shield, and exceeding great Re-ward. But
2dly. There is enough in God to iatisfy the De/ires of his People here and hereafter, Jer. 31. 14. And I will Satiate the Soul of the Priefls with Fatncjs, and my People fall be fatisfied with my Goodnefs, fayeth the Lord. Pia. xvii. ult. As for me J will behold thy Face in Righteou(- nejs, I/hall be fatisfied when I awake with thy Likenejs. Je- hovah makes over himfelf in Covenant to his People as All- fufficient, thus he did to Abram in our Text. Hence it is laid, Pfal. xxxiv. That tho' the young Lyons may fiuffer Hunger, yet thefe that fear the Lord fall not lack any Good. Hof. xiv. 5, 6, y. I will be as the JDep unto Jfrael, he (l:all grow as the Lilly, and cajl forth his Root a$ Lebanon. His Branches jhall fpread, and his Beauty fall be as the Olive Tree, and his fmell as Lebanon. They that dwell
under
222 "the Extent of God's Sufficiency-..
under his Shadow, Jkall revive as the Corn, and grow as the Vine. Ihe Scent thereof f hall be as theWi?ie of Lebanon. The People of Ifrael in the Wildernefs had neither Bread nor Water, Proviiion nor Protection, yet having an all fufficient God they wanted none of thole Thing?, Deut..
xxxiii. 26, 28. There is ?ione like the God of Jemurun
who rideth upon the Heaven in thy Helpr and in his Ex- cellency on the Sky :■ The eternal God is thy Refuge and Un- derneath are the Everlafting Arms. Iirael then fall
dwell in fajety alo?ie,. the Fountain of Jacob fall be upon a Land of Corn and Wtne\ alfo his Heavens fall drop down Dew. Happy art thou O Iirael, who is like unto thee O Peo- ple faved by the Lordr the Shield of thy Help, and who is the Sword of thy Excellency. But I proceed to the
2d. General Head- which was to difecurf upon the Al- lure of walking before God, which may be thus defcrib'd, viz. That it is a friendly Converfation with God : Now this is exprefTed by different Phrafes in Scripture, ibmetimes it is call'd a walking before God , as in the Text, to iignify the Senfe that we mould always have of God's Prelence upon our Minds. Sometimes a walking after God to im- port our Need of imitating his Example, and of ac- commodating ourielves to his various Dealings with us,, whether Comfortable or Afflictive, (Deut. xiii. 4 J Some times it is call'd a walking with God, thus it is faid of Enoch, that he walked with God-, this Phrafe efpecial'y intends that fweet Familiarity which paries between God and holy Souls. Sometimes it is called a Walking in the Name of God, (Mica.. iv. 5.) to fignify that in all our religions Practice, we mould have the divine Prcfcription for our Ride, and the divine Glo- ry for our Mark. Sometimes a Walking in the Spirit, (Gal. v. 16.) importing the Senie we mould always have of our Need of the Guidance and Amfbnce of the Holy Gliofl to
the
The Nature of walking with God. zz\
■the Performance of acceptable Service, as well as our intire Dependance thereupon. But more particularly
Walking before or with God, fuppofes and implies thcfe Things following, viz,
i ft. Reconciliation to God by accepting the Mediator through Faith : For how fiall two walk together except they J?e agreed ?
2dly. It fuppofes fpiritual Life, infus'd by Regeneration, for a dead Man cannot walk.
^dly. It fuppofes the Exercife of Life or Grace, by the quickning Operations of the Holy Spirit. A Man cannot walk that is afleep. / will run the Ways of thy Command*- merits faid the PJalmift, when thou hafl enlarged my Heart.
4thly. It fuppofes a Way in which, and this is twofold viz. either of God's Commands, or of his Providence, we muft obey the Former and accommodate our felves to the Latter, /. e. When the Almighty frowns by Afflictions, we muft mourn, and when he fmiles by Comforts communicated we muft rejoyce. And
5thly. It fuppofes an End to which, and this ought to be ever the fame with what Jehovah intends, viz. The Mani- feftation of his Glory ; and in Subordination thereto our own and our Neighbours Happinefs. Whether in eating or drinking or whatfoever we do, we Jhould do it all to the Glory of God, But
2dly. Walking before or with God implies thefe follow- ing Particulars, viz.
i ft. Faith, he that Walks with God, as well as comes to him, muft believe that he is. In walking with God, Faith is neceffary in three Refpects. ift. As an Eye to behold the great Prophet of the Church, the Guide of our Way, without whofe Command we muft not move a Foot, ii imi- tation of the Israelites .in the Deiart who ftopp'd when the
Pilla
22-4' Tfo Nature of walking with God.'
pillar of a Cloud and of Fire did not %o before them. 2dly, As a Conduit to convey Proviiion and Refrelhment in our Jour-. ney, without which, we muft needs travel flow ly and heavily. 3dly. As a Hand to help us to lay hold ofj and. lean upon the dear Redeemer in our Walking. Hence it is with Admiration obferv'd concerning the Church, Cant.. viii. 5. IVIjo is this that cometk out of the Wilder nefs leaning upon the Beloved. .Except we rely upon the Strength of God, wercnnnot walk with him. But
2dly. Walking before God, implies Fear, our iMinds lhould be continually poffefTed with an awful Reverence of God's Majefty, as remembring the infinite Diftance between him and us, in point of Dignity. Likewife we mould be ever afraid of offending God, and humbly jea- lous of our own Hearts. Hence we are bid to ferve God acceptably with Reverence & Godly Fear. Heb. xii. 28, 29. . And hence is that divine Expoflulation. JSdah'i. 6. If I be a Ma/ler where is my Fear ? And
3dly. It implies Love to God, and Familiarity with Kim thereby. Such as behold by Faith the Amiablenefs of the divine Maiefl-y, and talte hie Love, love him again with a fupream and tranfeendent refpecl: ! As Fear ballances Love ib Love fweetens Fear. " Fear without Love would oe a "s painful Pajicnfss Dr. Bates Juftly obferves) and Love *' without Fear would. degenerate into an effeminate Fondnejs." Now that- Familiarity which fubhTrs between God and Be- lievers by Love, contains in it thele Things following, iff... /ratal Vffits, as God viiits his People by his Grace, \o they vifit him with Repentance, Prayers andTears. (ja?n. iv. 2.) Mutual Embraces, (Cant. i. 2, 3.) A mutual Communication cf Secrets. God opens fecret Things to them. Hence the Secret of the Lord is faid to be with thofe that fear him, (Pf. xxv. 14.) And the People of God on the other Hand^
come--
Wloat walking with God implies. 225
come to him, as a Father, and fob after him Abba Fa- ther^ and open to him all their Hearts. (Pf. xlii. 4.) A mutual Defire of Union and Cohabitation. Hence Christ ac- cofts his Bride in the following Strains. Come with me from Lebanon my Sifter my Spoufe, look from the Top of Amana, from the Top of Shcniv and Hermonfrom the Lyons Dens and from the Mountains of Leopards. And the Spouie on the o- ther Hand fays, Come Lord Jesus come quickly j I de- fire to he diffohfd and to be with Christ which is jar better. $thly. Ajriendly Confultation for Advice and Direction. Hence the dear Redeemer is call'd his Peoples Ccnnfellor, be- caufe he leads them by his Council, (I/d.ix.O.) But
4-thly. IFalking before or with God implies Pains and Labour, natural Walking, to which this alludes, is not with- out them, efpecially if it be for a coniiderable Space. And hence we are bid to ftrive to enter in at the ftrait Gate, and work out our Salvation with jear and trembling.
£thly. It implies Progrefs, thofe that walk in a natural Road make Progrefs, and thus thofe that walk with God grow more humble, more weaned from this World, and more refign'd to God's Will, .and it is doubtlefs in general their chief Defire, and endeavour to grow in Grace, and when they find not thus, it is their principal Grief.
6thly It implies Perjeverance, for walking is not a fin- gle Act, but aCourfe and Series of them, a continuance in our religious Diligence, untii we come to the End of our, Race, it is thole only who perjevere to the End, that jhall be faved. We fijould run fo as to obtain. But I proceed to the
3d. General Head of Difcourfe, viz. Sincerity, which may be thus defcrib'd, viz. That it is a dhitie Vertue, wherer by we really are, what we (eetn to be. Here an appearance
F f of
2 2 b i hv Mature of Sincerity explain' d.
of Goodnefs is fuppos'd, and thefe Things following are in- tended, which conftitute Sincerity, viz.
i ft. That a'Perfon labours to avoid all mixture of Cor- ruption and evil Intention ; this is by our Lord call'd a Jingle Eye, and when Perfons have this, then their whole Bodies are full oj Light, i. e. they are in a gracious and comfortable State.
2dly. When Perfons habitually labour not only outward- ly, but chiefly inwardly, to be Holy contrary to the Practice of the Pharifees, who cleanfed the cut/ide of theCup and V lat- ter while the Injide was negleBtd. And
3<ily. When Men endeavour to be Holy, not only before Men, but chiefly before God, -Co/of. iii. 22. Not with Eye Service as MenPleafers, but with jinglenefi cj Heart j earing G&d,
4thly. When Men do not habitually neglect known Duty, and expect not their Reward from Men, but from God, thus it is laid of Zachariah and Elizabeth, That they walk'd in all the Commandments of God blamelefs. It is like wife re- corded of Mofes, (Heb.xi. 27.) That by Faith he forfook Egypt, not fearing the Wrath of the King, for he endur'd* as feeing him who is invifible.
Now Sincerity is twofold, viz. Moral or Spiritual. 'Moral is that which Springs from Nature, poiifhed by a religious Education, together with reftraining Grace ; and principal- ly aims at our own Intcreft. Such an Integrity had the Pa- gan Abimelech, and altho' this be not laving, yet it is the Way to obtain Mercy, and is of great Ufe in civil Society. It were to be wifh'd that more meant as they fpoke than do : But fpiritual Sincerity follows after Converfion, & aims chiefly at the Glory of God, above all. And it is either Imperfect, or Perfect. The Former is when, for the moft Part Upright- nefs hath the Afcendant, tho' attended with Struggle and
Combat.
GodtJ fufftcitncy apply' d. 227
Combat. The Latter is when we are entirely free from all corrupt Intention, which is the Priviledge of the Coun- try^ and not of the Way, when that which, is Perfect i& come, then that which is in Part fhall be done away.
But it will not be improper to add to what hath been faid, the following Marks of Sincerity r, viz. 1 ft. If we do not cover and hide our Sins, v but confefs them and forfake them. 2dly. If we avoid all appearance of Evil, both as to Principle and Practice. 3<Jly. If in Profperity, as well as in Adverfity, we cleave inviolably to the Truths and Du- ties of Religion. 4thly. If in the Abfence as well as Prefence of Spectators, we endeavour to be Holy, 5thly. If we have the Light of God's Word, and are willing to have our States and Actions tried th r.jby. 6thly. If we are ifek* iible of, and bewail the Remains of Hypocrify that are in us, as the poor Man that cried Lord, I believe, help my Unbelief. But I proceed, to the. Application of this Di£- courfe. And
1 ft What has been faid concerning- God's Sufficiency, ferves to inform us, how great the Portion of every Belie- ver is. It exceeds in Worth and Dignity, Millions of Worlds. The Lord himfelf is the F'ortimv of their Inheritance and of their Cup ! Their Lines have fallen. to them in pleafant PlaT ces, they have a goodly Heritage /In having God they have more than all befides him, yea infinitely more. " If the " great ell Princes fiould. bring all their Treafures, (fays " Bimop Hopkins) the poor eft Chriflian can produce a For- " tion, that will beggar them ail." Juftly then may the Church glory in him, Lam. hi. 24. The Lord is my Por- tion fayeth my Soul, therefore will I hope in him I This is my Beloved, and this is my Friend I O Daughters of Jcru/alem.
2dly. The All-Sufficiency of God, may convince us of she In-fufficiency and Vanity of all Creatures, Eckf.i. f.
Ft 2 Vanit-:.
228 The divine Sufficiency applfd.
Vanity of Vanities faith the Preacher, Vanity of Inanities all is Vanity! If God only be abtblutely Perfect and All- Sufficient, then every Creature is of it Mf imperfect, and vain, becaufe of itielf it has no Perfection, by which it can fuffice itfelf or others, Jer. ii. 13. They are all broken Cif- t ems that can hold no Water I And if the Creature had any Sufficiency, it could be of no Service, unlefs apply'd and ex- cited by the firft mover : If the Cafe be fo, why fhould we doat upon them, or confide in them ? Or why fhould we fear them, or immoderately bewail the lofs of them ! And
gdly. We may hence learn the Folly of iiich, who for- fake God for the Creature. Jer. ii. 13. Mv People have committed two Evils, they have for faken the Fountain of li- ving Waters, and hewn out to then/ j 'elves Cifrns, broLen Cijlerns, that can hold no Water ! Surely iiich as purfue ly- ing Vanities, forfake their own Mercies! And this thev muil expect, as their Reward, to be difappointed in their Expectations, to be fnar'd in the Work ot their own Hands, and at laft to lye down in Sorrow \ But
4thly. The All-Sufficiency of God minifcers ftrong Con- folation, to all that are fincere, and walk with God. Now whether we be indeed fuch, we may know by comparing our felves diligently and impartially with what has been before obferv'd, on thefe Heads. What tho' we cannot fuf- fice ourielves, and what tho' all the World can't fuffice us, this is no great Wonder : For the Soul of Man is endowed with an infatiable Defire : Well, but there is an All-Suffici- ent God, who can fuffice both himfelf and us ! And this is, or fhould be, all our Salvation, and all our Defire. The Consideration of God's All-Sufficiency may be a iweet Supr port to us in all Manner of DiflreiTes, whether of Mind, Body or Eflate. Whether of Spiritual or Temporal Ene- mies, God is our Sun, our Shield and Buckler, who fuffices
himlelfj
"The divine Sufficiency apply 'd. 229
himfelf, and therefore can much more fatisfy us, who need not ib great Perfection. This Almighty God hath made many and gracious Promifes, that he will be every where and evermore pre lent with his People, and efpecially in the Mount of Difficulty ! Of whom then, or of what mould we be afraid ? What is the Want that All-Sufficiency cannot iupply, what is the Strait, that Jill-Sufficiency cannot fur- mount ? David took encouragement from this Attribute, when he was in fore Diftrefs at Ziglag, when the Town was fack'd, his Wives taken Captive, and himfelf like to be ftaned to Death (1 Sam. xxx. 6.) And it was this that en- couraged Abram againft all human Probability, to expect the Fulfilment of the divine Promife, concerning a nu- merous Poflerity. (Heb. xi. 19.) And
5thly. The aforefaid Subject, ferves to reprove all thole, who practically deny theAIl-Suffciency of God ; which is done ifl. Ey the Prophane, who having abandoned the Almigh- ty, ferve divers Luffs and Pleafures (Mai. 3. 14.) 2dly. Secret Hypocrites, who tho' they abound in outward Acts of Obedience, yet will not give to God their whole Hearts, and that for this Reafon, becaufe there be fome Things which they look upon as neceffary and profitable which thev don't expect from God, and them they are refolv'd to have from Creatures either Right or Wrong. (Hcf. ii. 4, 5.) And ^dly. Even the Regenerate themfelves are liable to this Evil, of denying practically, the All-Sufficiency of God. Now this is done in the following Inflances.
1 ft. When we ufe unlawful or deceitful Meafures to attain what we think we can't get from God by lawful ones. An Example of this Kind we have in "Jacob, refpect- ing the Birth-Right. And
2dly. When we ufe unlawful Methods to efcape immi- nent Dangers. Thus David feign'd himfelf mad before King
Achi/h
^yo Inftnnm of denying God'^s Sufficiency,
jfchijh, and Abram and Ifaac denied their Wives for fear tfoey mould b>e flain on their Account. And
3dly. When we inordinately love Creatures, and imagine fomething to be in them which is not in God, on this Ac- count Covetoufnefs is call'd Idolatry. (Eph.v. 9.)
4thly. When we vainly confide in Creatures, and pro-. jpife ourfelves fomething from them, which we fnppoie the Almighty either cannot or will not confer, fpf.h'ii. 9, jo-)
5thlyi When, we murmur at ourprefent Condition, and defire it to be otherwile than God has alotted it ! This Diicontent was the Qccafion both of the fall of the An- gejs and our fir ft Parents.
o.thly. When we diftruft God's Power, Promifes, or Pro- vidence, with Mofes, Num. xi. 13, 14. Whence Jlould I bav$,FJeflj to give wiio all this People? With £)avid 1 Sam xxvii. 1, Who laid in his Heart, that he fkculd one Day pe- rijh by- the Hand of Saul. With Sarajj, Gen. xviii. 12. Who when fhe was told that ihe mould have a Child in old Age, laughed through diftruft, which was difpleafing to God, be- caufe it reflected upon his. All-Sufficiency v. 13, 14. And the- Lord ' Jaid unto Abram, wherefore did Sarah laugh, is any Thing too hard for the Lord ? With Gideon, who tho' he had the exprefs Command of God to war with the Midia- niteSy and a promife of Victory over them, yet hefitating fays, jfudg. vi. 15. O Lord wherewith frail Jfave them, J or my Family is poor in ManaiTeh ; and therefore he asked a Sign And
7thly. When we decline great Services, being thereto call'd by God, on account of pretended Unfitnefs, — With Mofes ; Ex. iii. 1 j. And Moles /aid unto God, who am I that Ifl.ould go unto Pharaoh f — And: bring firth the Children of Ifrael out oj Egypt. And with "Jeremiah, who being call'd to publick Service, for God; excus'd himlelf thus, behold I cannot
fpeak
* The divine fufficiency 'further apply" d< 1 3 i
/peak for I am a Child. Now the aforefaid pra&ical Deni- al of Gods All-Sufficiency involves in it Idolatry, and forrie degree of " Apoftacy ; for thereby we turn from him to them, and expect from them, what we fuppofe is not in him ; li% this Evil obstructs the Courie of God's Favour to us, fo-it expofes us to the dreadful Judgments of God. Hence it is laid, that Jesus could do no mighty Works among a certain People, becauie of their Unbelief. And hence we read (2 Kings vii. 17.) of a Lord who would not believe Eli/ha's Prophefies of Pienty in Samaria, and was troden to -Death in the Preis'l And was not Mcfes and Aaron upon this Ac- count depriy'd of the PofTeffion of Canaan} (Num. xx. 12.)
Now from the Confideration of God's All- Sufficiency, we mould be exhorted to the following Duties, viz.
lift. To glorify God on this Account, with all our Souls, ieeing that this is the Foundation of all his GI02 y and Ma*- jefty. If we mould glorify God, becaufe of every of his Attri- butes, how much more on the Account, of this which com- prifes them all.- And
-sdly. To enter into Covenant with him, by accepting of Christ, the Angel of the Covenant by a living Faith, Who is the Way to his Father, in whom We have Boldnefs of accefs with Confidence by the Faith of him. Itl him all the Promifes are Tea and Amen. And thus the All-Sufficiency of God will be ours, and without this it will profit us nothing ; but on the contrary be engag'd againft «> us. This Duty of Covenanting with God, our Text and Context points to. / ant the Almighty God, walk before me and be thou per feci •> and I will make my Covenant between me and tfjee. And
^dly. We mould be exhorted to ton tentednefs with our Lot, and to Beneficence towards others^ in Imitation of the All-Sufficiency of God, in which oiir chief Excellency cdn- fifts. 4thly.
232 T.he divi?ie Sufficiency farther itnprcnfd. .
4th ly. We mould love the All- Sufficient God above all, purfue after him with the ftrongeft Defire, and reft in him with the fweeteft. Complacency ! feeing he is enough for us, and infinitely more than ib in all refpects ! Pf. xviii. j, 2, 3. I will love thee O Lord my Srength, my Rock, my Fori- rejs a?id my Deliverer ■, my Buckler and the Horn of my Sal- vation.
5thly. We mould put our entire Confidence in him, be- caufe he alone is All in All, Light to the Mi;: J, Goodnefs to the Will, Order to the Affections, Gladnefs to the Heart, and Joy to the whole Soul, and Beauty and Immortality to the Body.
6thly. We mould hope in this AU-Sufjicient God in all Adverfity, whether perlbnal or pubiick, what tho' Clouds and Darknefs hang over the Horizon of the viiible Church, and the Hand of Pride {batters her Afomb'.ics, fund ftajris her Glory, yet we muft not faint or fear, feeing fhe has an All- Sufficient Protector. Surely me is built upon a liable Rock, againfi which the Gates of Hell (hall net prevail. God tn his own Time will make Edom deiolate, and Yerufakm a praife in the Earth. And
7thly, While we compare our Emptinefs with the Al- mighty's Fullnefs we mould be humbled in the Duft, and lay with Eliphaz, Jcl> iv. 17, 19. Shall Mortal Man be more juji than God, fl:all a Man be more pure than his Maker, behold he put no Trujl in his Servants, and lis Angels he charg- ed with Folly, how much lefs on them^ who dwell in Houfes of Clay, whofe Foundation is in the Du/l, who are cruJJ:ed before the Moth ! It is a noble faying of Gregory " That cur Righ- " teoitfnefs brought to the Tryal of fu/lice, is Unrighteoufnefs% '* and that ffays lie) which fl.nne in the Opinion of the Worker, ** is loath/bme in the Sight of the Judge." And mould we not obey diligently and wormip reverently that All-Sufficient
Godr,
Divine Sufficiency farther improved. 233
God, who will be to us an exceeding great Reward Gen. xv. 1. and efpecially Let us be entreated to walk with God, or before him, as our Text directs ; to which we fhould be mov'd by confidering, 1 ft. The Dignity of I this Practice, what can be more Honourable than to be the Friend of the King of Kings, and daily toconverfe with him. If the Face of Mojes fo fhin'd with Beauty and Majefty after he had been fome Time on the Mount with God, that the Ifraelites could not behold him, how much more the Soul that walks continually with God? 2dly. As this is the molt Honourable, fo it is the moft Plea- fant Way of Walking : Hereby the Soul is fatisfied with a fuitable and All-fufficient Good, and pleafed with the noble profpect of enduring felicity ! Here the Good is a- greable to the Nature of the Soul, and equal to its vail Deiires and moft diftant Hopes ! 3 dly . This is the moft profitable Way of Walkings for hereby an eafy accefs is ob- tain'd to the King's Ear, which is the moft important Pri- viledge, for furely he will not deny his Friends requefts ! 4thly. This is likewife the moft/^/c Way. For he that dwells in the Secret of the moft High, Jhall abide under the Shaddow of the Almighty ! From God, who is the beft of Friends, we may expert not only Pity and Help in Adverfity, but a fure Defence ! For as he is Love itfelf, fo his All-fufficiency has all Creatures at it's Beck and Contrqle. And ^thly. It is a plain Way, Ifa. xxxv. 8. And an high Way fhall be there, — it Jhall be calf d the Way of Holinejs, the unclean (hall not pafs over it ; but it Jljall be jor thoj'e, the Way faring Men, tho' Fools Jhall not err therein ; but the Ways of Sin are Crooked and Intricate.
Finally, dear Brethren, let us be exhorted to be fincere in Heart, Speech and Practice, Walk before me and be thou perfecl. Sincerity is the QuintefTence the Life, the Soul of
G 2 all
2 71. Divine Sufficiency farther improved.
all Vertue and Goodnefs ! Without this neither our Per- fins or Services can find acceptance ! From this, under God, fprings our Peace, Joy and Security, and every other Blef- fing. Now may the All-fufficient God enable us to walk before him, and to be Sincere, that fo we may be approv'd of by him here, and admitted into his Kingdom hereafter, thro' the exceeding Riches of divine Grace in Jesus Christ onr Lord, to whom with the Father and BlefTed Spirit, be eternal Glory afcrib'd by Men and Angels. A- men, Amen.
SERMON
The Text explain' d> 235
SERMON XII
JEREMIAH xxx ii. 17. Ah Lord God, behold, thou haft mad? the Heavens and the Earth by thy great Power, and (ir etched out Arm, and there is ?iothing too hard for thee.
WE have in thefe Words, the beginning of the Pro- phet Jeremiah's Prayer, the Occafion of which was the Difcoveries which Jehovah had made to him of his Purpofe, to pull down the Nation, by putting it under the Jurifdiction of the Babyloni/lj King. The pious Prophet was imprifoned for declaring this Truth, a- greeable to the divine Direction, the City was in the mean Time befieged by Nebucadnezar's Army : A difmal Cloud cover'd the whole Face of Affairs ! The poor Prophet be- ing a faithful IntercerTor for that People, was exceedingly diftrefTed to behold the impending Stroak, the approach- ing Ruin of his beloved Nation, he therefore knowing God to be infinite in Power and Mercy, takes his Flight to him in the aforefaid gloomy and perplex'd State of Things, and puts up an intercerTory Supplication for them ; which begins with a Recognition of God's infinite Power, made manifeft in his Formation of the Heaven and Earth : Thefe vaft Bodies being produced by a Word, and in a Moment, are inconteflible Demonftrations of an Almighty Caufe or Efficient, God himfelf us'd this Initance, Chap, xxvii. 5.
G g.,2- to
236 The Text explain d.
to confirm his Peoples Faith in his Ability, to do what he pleafed. It is probable that the Prophet makes Mention of God's Omnipotence in the Inftances before related, and farther expounds upon it by faying, That nothing was too hard for him, (in the beginning of his Prayer) with a Three- fold Defign, iff. To affect his own Heart with an awful Senfe of the divine Majefty. And 2dly. To liipport his Faith in expecting the Mercies he prayed for. And 3dly. As an Argument to excite, as it were, Omnipotence to exert it felf in the Deliverance of Ifrael from the threatn'd De- ftruction. God isaprefefit Help in Trouble, yea and a pow- erful one, nothing is two hard for him, that does not im- ply fome Weakneis or Contradiction. It is therefore our wifeil Courfe, in Imitation of the Prophet Jeremiah's Ex- ample, to make fpeedy and affectionate Supplication to him in all dim'efiing Imergents, either refpecting our felves or the Church of God ! The Particle Ah ! in the beginning of our Text, denotes the Depth and Vehemence of the Prophets mournful Paffion ! And indeed our very Bow- els mould bleed for poor Zio?is Tragedies, and our Lips move in the Prophets Strains ; for ferufalems fake I will not hold my Peace, afidjor Zion's fake I will not be Silent, until the Right ecu fnefs thereof go forth as B right nefs, and the Salvation thereof as a Lamp that burneth. But to re- turn : The Text I have read, considered abftractly, prefents to our Meditations the Power of God. in difcourfing upon which I mail confider its Nature, Kinds, Properties and Effects, and then apply it. And
iff. God \y Power may be thus defcrib'd, viz. " That " it is his effential Property whereby he can do all Things." Thus excellent Mr. Vincent explains it. Or in other Words thus, That it is that divine Vertue, whereby Jehovah does what he Wills, and has ability to do what he IV ills not. And hence
it
The Nature and Kinds of divi?te Power. '237
it appears, that the Power of God is twofold, viz. Abfolute and Ordinate. The abfolute Power of God, is that whereby he can do all Things that are pofiible, even fuch Things as never came to pafs, of this mention is made, Matt, iii. 9. God is able of thefe Stones to raife up Children unto Abram : This, according to our Conception, preceeds the Will of God, and coinceeds with the All-furhciency of his Effence. Ephef. iii. 20. Rom. xi. 23. And they aljo if they bide not fill in unbelief , Jhall be graffed in, for God is able to gr off them in again.
2dly. The ordinate Power of God, is that whereby Je- hovah effects what he Pleafes j and therefore follows his Will, Pia. cxxxv. 6. Whatfoever the Lcrd plea fed that did he in Heaven and Earth, in the Seas and all deep Places. God's ordinate Power relates to his Efficiency, or to the Effects which he has, does or mail produce. It is not realy different from the former, but the former confi- der'd as limitted by the divine Decree, which certainly fixes the Boundaries between what is meerly poffible, and what is Future. Hence it is faid that our Lord could not do many Miracles, in his native Country, becaufe of their Unbelief, and that the Almighty could not deftroy Sodom till Lot was out of it. The Power of God was bounded or limitted by his Purpofe, which he could not counteract. Neither is it any Imperfection in the Almighty, that he can- not contradict his own Nature j but on the Contrary, it is the high eft Perfection !
Nor are we to fuppofe, that Power belongs to God as diftinguifhed from Act ; for then he would be at one Time idle, and at another employ'd in Labour, and fo ruffer a Change. No ! the Almighty is a moft pure Act. ' The aforefaid Diitinction is only afcrib'd to God on the Account of Creatures, becaufe they undergo an Operation of God in
Time
238 2%* Infinity of God's Power
Time, which before they did not undergo, e, g. when Men are warm'd by the Sun now, who were before cold, the Change is not in the Sun, but in them.
It mould likewife be confidered, that the aforefaid Dif- tinction of God's Power into abfolute and ordinate, is only in refpect of our Conception ; for in God himfelf.it is mod Simple, and therefore but one, becaufe it is his ErTence.
But I proceed to confider the Properties of' God's Power, which was the third general Head. And
1 ft. The Power of God is Infinite, -and. that in three refpects, viz. The Agent, Objects, Effects. The Agent God is Infinite in his Being, and with this his Power co- inceeds, or is the fame. The Objects are likewife innumera- ble, which can be produe'd by him, and therefore Infinite, in fome Senfe. And as Wendeline well obferves, " God " never produces an Effect Jo Excellent, but he can produce " a more Excellent.'" The facred Scriptures confirm the Infinity of God's Power, various Ways, ift. Symbolically and Figuratively, when it afcribes to him a flrong Hand, a fir etched out Arm, 1 Chro. xxix. 12. In thine Hand is Power- and Might. Our Text afcribes to God, a ftretched out Arm, and intimates, that thereby the Heaven and Earth were made, 2dly. Negatively, when it denies any Thing to be Difficult to him. Gen. xviii. 14. Is anv Thing too hard for the Lord. At the Time appointed will I return unto thee, according to the Time of Lije, and Sarah fiall have a Sou. Agreeable hereto are the Words of our Text, and there is Nothing too hard for thee. 3dly. Effectively, when it a- fcribes the greater! Effects to God's Power, fuch as the Pro- ductions of the Heavens and Earth, as the Text we are con- fidering doth, Ah Lord God! behold thou haft, made the Hea- vens and the Earth by thy great Power I And likewife when
it
'The Properties of divine Pvwerr 239
1' it witneffes that God can do all Things. Luk. xviii. 27.
And he [aid the Things that are impojfible with Men, are
pojjible with God. 4thly. Affirmatively, when it afcribes great
Power to him, as in the Words of our Text, and exprelly
calls him the Almighty. (Rev. i. 8.) It is obferv'd by fome,
that God's Almightinefs, or infinite Power, is aflerted
no lefs than Seventy Times in Scripture. Yea, no
lefs than Thirty one Times in one Book, viz. fob.
And does not Reafon likewife eftablifh the fame Truth ? For feeing Power is a Perfection, how can it be deny'd to him who is infinitely Perfect. And iorafmuch as Creatures derive all the Power they porTefs from God, as the firft Caufe, then furely he himfelf muft poflefs eminently and infinitely what he communicates to others ! Neither was there any before him, to limit this, or any other of his At- tributes, and therefore it is Infinite. If God were not Infi- nite in Power, his Determinations would be precarious and trifling, like thofe of his Creatures : And his Promifes and Threatnings in rewarding or punifhing, would neither de- ferve our Trufl or Fear : For then he could not fay as he does, Ifa. xlvi. ij. I havejpokeji it, I will alfo bring it to pals, I have purpofed it, I will alfo do it. And
2diy. The Power of God is independant, he can Work by Means, without Means, and contrary to Means. 1 Sam. xiv. 6. There is no refraint to the Lord, to Work by many or by few. Dan. iv. 34, 35. And all the Inhabitants of the Earth are reputed as nothing, and he doth according to his Will in the Armies of Heaven and among the Inhabitants of the Earth, and none can flay his Hand, or fay unto him, what doft thou ? " The PleaVure of God, (as Mr. Flavel " oblerves) is the only Rule according to which divine " Power exerts itfeif in the World."
But
240 The Properties of divine Power.
But the Power of God is 3<ily, Unparallel'd: Jehovah not onlyequals, but infinitely exceeds all created Beings inStrengb, Job xl. 9 . Haft thou an Arm like God, or canjl then Thim- der with a Voice like him. Men are wont to mew their Strength by their Arms •> and hence Anns are metaphori- cally afcribed to God. And even thofe Things that are weak in us, when afcrib'd to him exceed the comb in 'd Force of the whole Creation. How weak is one of our Fingers, yet God is faid by his Finger to cafl out Devils ! Luk. xi. 20. Yea by his Finger, to make the Heavens. Our Words, our Breath, our Frowns, are trifling! But by a Word God made a World! PfaL xxxiii. 9. He [pake and it- was done j Ijc commanded and it flood fa ft ! The Almighty f mites the Earth with the Rod oj his Mouth, and with the Breath of his Lips he ft ays the Wicked, a fid they perift) at the Rebuke \ of his Countenance. PfaL lxxx. 16. So that, as the Apoftle obferves,. the JVeaknefs oj God is flronger than Man. t Cor i.
4thly The Power of God is irreftftible and fupream, the whole PofTe of Men and Angels, were there Millions more than there be, if their Strength was united cannot with- ftand Omnipotence ! Job xxiii. 13. But he is in one Mi7id and who can turn him, and what his Soul deftrcth even that he doeth. The Almighty challenges the whole Creation to obftruc~t his Providence, or defeat his Councils ! Tfa. xliii. 13. I will work and who ftmll let it. If a. xiv. 27. For the Lord of Hofts hath purpofed, and who ftiall difanul it, a?id his Hand is ftr etched out, and who ft:all turn it back? All Hu- man Power is deriv'd from the Power of God, and is therefore dependant on it, and limittcd by it. It was God that gave Nebuchadnezzar that proud and potent Prince his Kingdom and his Power (Dan. ii. ^y.) It is the Pow- er of God that retrains the Wrath of Men and Rage
o£
The Properties of divine Power. 241
of Devils, and keeps them within proper Limits, otherwifc they would deftroy all before them. Pf. lxxvi. 10. And the remainder of Wrath Jloalt thou refrain. Rev. iii. 10. Satan jhall cafl Jo me of you into Prifon and ye flj all have Tribula- tion Ten Days. The Devil if he had his full Scope, would have cafl: them feme where elfe, viz. into the Grave or Hell j and if they mufl go to Prifon, he would have it Ten Years, yea their whole Lives. The Angels whether Good or Bad, are powerful Beings, and hence call' d Principalities and Powers ; one of them is able to vanquish all the Strength of Flefh and Blood -3 yet are they fubject to the Controle of Omnipotence. And
5thly. The Power of God is incomprehenfble, it not only exceeds human Power, and human Probability, but fur- paff.s the Words and Thoughts of Men. The Power of God reaches the very Heart, which he turns as Streams in the South to anfwer his own eternal Purpofes, i. e. fuddenly. The Lord fills the Noife of the Sea, the Noife of the Waves, and theri Tumult of the People Pf. Ixv. 7. How foon did Jehovah turn die Heart of Angry Efau, into kind Refpect? When all human Help fails, and there is none fhut up or left, then does the Lord exert his Omni- potence, In the Mount of the Lord it Jlmll be feen ! Gen. xxii. 14. i.e. In extreme Diftrefs when all human Probability of Relief expires, then the Power of God appears ! And who is able to paint in human Language, the Iniinitenefs of the Strength of God, or form Ideas in his Mind equal to it; not one ? (Ephef. iii. 20.) God is able to do exceeding abun- dantly above what we are able to ask or think. The fee- ble Flight of our moft exalted Thought fills infinitely mort of the vaft extent of the divine Power. Hence is that fa- mous PalTage in Ifaiah's Prophefy (lv. 8, 9.) As jar as the Heavens are above the Earth, Jo are my Thoughts above your Thoughts, and my Ways higher than xour Wavs. The
H h Lord
242 The Properties of divine Pcwer.
Lord often exceeds his Creatures Hopes, both in Tempo- rals and Spirituals. / had not Thought to fee thy Face faid Ja- cob to Jofeph, audio God hath pew d me thy Seed. Gen. xlviii. 1 1 . The Debtor only defir'd Patience, and the Creditor forgave the Debt. (Mat. xviii. 26, 2j.) The Prodigal de- fir'd but the State of a Servant, but lo he is treated as a Son, with the greateft Refpect ! His ungrateful Carriage is notfo much as once mentioned, the fatted Calf is kill'dforhis Entertainment, his Ears are delighted with mufical Sympho- nies, while Shoes are brought for his Feet, a Ring for his Finger, and the beft Robe for his Back. But
6thly. The Power of God, is a jufl and rightful Power. Power and Right in Creatures, are often feparated, they do that which they have no Right or Authority to do; but in God they are one and the lame, what he can do, lie has a Right to do, and what he has a Right to do, he can do. This Right is founded upon the Tranfcendant Eminence, and infinitely fuperior excellency of his Godhead ; as well as upon his creating, preferving, providing and Redeeming Goodnefs. On thefe Accounts he hath a right to Rule over the Work of his Hands according to his lbvereign Pieafure ; and to difpenfe his Gifts upon whom, when, and in what manner he pleafes : For he is our Potter, and we but Clay in his Hands, which he may make to Honour or Dis- honour, as feems good in his Eyes. And
7thly. The Power of God is Eternal, Rom. i. 20. For the i?ivifble Things of him , from the Creation of the World are clearly feeny being nnderjlood by the Things that are made, even his eternal Power and Godhead. Albeit God from Eternity, did not produce Effects without himfelf, nc- verthclcfs he poffefs'd Power from Eternity, by which, when he pleafed he created the World ; and by this he could have created the World from Eternity, if the World could
have
The EffeSts of divine Power. 243
have exifted from Eternity ! And as God's Power was from Eternity, (o it will continue to it. Hence it is laid Ifa. xl. 28. That the Creator of the Ends of the Earth Jainteth not, neither is weary, and that his Arm is not flwtned. Ifa. lix. 1. This the Church uies as an Argument, in petitioning for Deliverance. VjCli. 9, 10. Awake, awake, put on Strength O Arm of the Lord, awake as in the Anticnt Days, in the Generations of old, art thou not he that cut Rahab in Pieces, and wounded the Dragon ? But I haften to the
4th General Head, which was to difcourfe upon the Ef- fects of divine Power. And ift. The Power of God is con- ipicuous in the Creation of the World, what Almightinefs was neceffary to produce the vail Expanfe over our Heads, and this MaiTy ponderous and prodigious Globe we tread upon, and that by a Word and in a Moment, out of no pre-exifting Matter ? And afterwards out of the rude and indigefted Chaos, to form the various Ranks of Beings, which both the Heavens and Earth contain, and to Beautify them with fuch Endowments as proclaim their Creators Glory ! The very nobleft Creature within the wide compafs of the Univerfe, cannot produce the fmalieft Particle, of Matter out of Nothing ; much lefs endow the various Species of Being, with thoie Capacities in which they excel each other ; No ! To the Produ&ion of thefe Things, infinite Strength mufl concur. Thus the Things that are made are a plain and fenfible Demonftration of the eternal Power, and Godhead of their Former.
2dly. The Almightinefs of God is no lefs vifible in the Works of Providence, viz. in fupporting the ftately Fabrick of the Univerfe, and in directing all the Beings it contains, in their various Motions, fo as to anfwer his own eternal Purpoles. Many furprizing and improbable Events and Re- volutions are brought to pafs, which- nothing but divine
H h 2 Power
244 The Effects of divine Power.
Power could Effect. By the Courfe of Providence we often fee that Scripture verify'd, that the Battle is not to the Strong 7ior the Race to the Swift.
The Almighty Power of God is marvelou/ly apparent in the Prefervation of theChnfian Church, who comparatively are final 1 in Number, and for the moft Part weak, in refpedt of Power and Policy, amidft numerous, politick, potent and malicious Oppofers : And that for fo long a Tract of Time, againft all the malignant Efforts of Hell and Earth ! How does the Glory of divine Power appear in preferving a few Sheep, amidft vaft herds of cruel Wolves, in preferv- ing the burning Bum from being con fumed with the devouring Flames, with which it is encompafs'd. And
3<ily. The infinite Power of God is likewife d f cover d in Works of divine Grace.
I ft. The exceeding Greatnefs of God's Power and migh- ty working of it muft be exerted to form Faith in any Heart, (Ephef. i. 19.) Nothing but Almighty Strength can over- come the ftrong Man arm'd, and pluck Sinners out of his Snare. And
2dly. The fame Power is neceffary to preferve Grace, after it isform'd, from Being quite deftroy'd bv the un- wearied Aflaults of Enemies, both inward and outward. Hence God's People are faid to be preferv 'd by the Power of God, thro' Faith unto Salvation, 1 Pet. i. 5. The Pre- fervation of divine Grace, as Bifhop Hopkins obferves, " Is " like the Prefervation of afpark of Fire upon the Ocean, <c amidji turbulent Waves, and boyferous B la/is."
The Almighty Power of God was made manifeft, and his Arm reveal'd, in the early Propagation of the Gofpel, thro' a great Part of the World, and that in a little Time, by il- literate Men ! That a Svftem of Doctrines, contrarvto Men's corrupt Inclinations, and not recommended by the Arts of
Perfuafion,
Obje&iom againft the divine Power prevented. 245
Perfuafion, or Inflence of civil Power, or any View of Ho- nour or Advantage in this World, mould be cordially cm- brae'd by Multitudes in the politeft Nations, and adher'd to, in defiance of all Kinds of Ignominy and Suffering even to Death, cannot be reafonably accounted for, otherwife than ty afcribing it to Almighty Power I
Neither does it in the leaft derogate from the Greatenefs of God's Power, that he cannot do luch Things as are imperfect and contradictory. Here obferve,
1 ft. God cannot Lye or Sin in any refpect, (Heb. vi. 18.) or change his Mind j thefe Things are not the Object of Power, but the ErTeds of Weaknefs ; and therefore it's God's Glory to be incapable of them ! Nor 2dly. Can the Almigh- ty do thofe Things that imply a Contradiction, or are im- poffible in the Nature of Things. God cannot make a Contradiction true, for this would overthrow the very Na- ture of Things, and fo deftroy his own Wifdom therein Aparent ! He cannot make a Creature equal to himlelf, for then it would not be a Creature : God indeed can do what is impoffible to Nature, i. e. he can exceed its ftated Bounds and Limits, as appears by the miraculous Works he has wrought : But he cannot do what is impojjible in Nature. Now that is impoffible in Nature which involves a Contradiction, either on the Part of God, when the Work implies an Imperfection, in a moft per- fect Worker, or on the Part of Things, when they over- throw themfelves. Now both this Kind of Contradiction is impoffible to God, becaufe it would infer that God ihould deny himfelf ( 2 Tim. ii. 13) or that he mould fay, that he is not God. A Contradiction feeing it cannot be, a Being cannot be a Work of Power, or the Object of Power. But I proceed to the Improvement of this Sub- ject. And
ift.
34-6 The Power of God improved.
I ft. The Power of God fpeaks Terror to all impenitent Tranfgreftbrs ! What do thefe by their Prefumptious Ini- quities, but as it were enter the Lift with Jehovah, and bid Defiance to Omnipotence ! This Eliphaz, the Temanite, exprefles in beautiful Language, Job. xv. 25, 26. For he Jiretcheth out his Hand againji God, and flrengthneth him- Jelf againji the Almighty. He runneth upon him, even on bis Neck, upon the thick Bojj'es of his Bucklers. But iball Briars and Thorns contend with the devouring Flames ? How unequal is the Combat ? Do we provoke the Lord to Jealoufy ? Are we Stronger then he r Haft thou an Arm like God ? Or canft thou thunder with a Voice like him ? Who when he touches the Mountains they Smoke, yea the Hills tremble at his Prefence ! At his Reproof the Pillars of Heaven {hake, the Perpetual Hills do bow, and the everlafting Mountains are lcattered ! Who is able to Serene your guilty Souls from the wrathful Strokes of the Arm of Omnipotence ? Truly in vain is Salvation hoped for from the Hills, and from the multitude of Mountains. God is Wife in Heart, and Mighty in Strength : Who has hardened him felf againji him, and hath pro/per ed ? Jcb.'ix. 4. When they jhall fay, Peace and Safety, fuddain De- flruclion cometh upon them, as travail upon a J Toman with Child, and they (l:all not Efcape, 1. Thcf. v. 3.
How will ye be able to bear the Weight oVJehovalf* angry Arm, the Reach of which ye cannot avoid. Is it not a fearful Thing to fall into the Hand of the living God ? Can thine Heart Endure, or thy Hands be Strong in the Day that God deals with you ? Surely he will magnify his Power in your Deftruclion, Rom. ix. 22. What if God, willing to flew his Wrath, and to make his Power known, mdur'd with much Long-fuffering, the Veffels of Wrath fitted to De/lruclicn ? Now conjider this, ye that forget God, leaf
he
The Power of God imprcv'd* 24.7
he tear you in Pieces, and there be none to deliver. Pfa. 1. 22. God will meat you as a Lyon, or a Bear bereav'd of her Whelps, and will rend the Caul from your H^eart ! He will break you with Breach upon Breach, and run upon you like a Giant, he will cry, yea roar, he fiall prevail againf his Enemies J But
2dly. The Power of God fpeaks Comfort to all penitent Believers in all their Troubles, of whatfoever Nature they be. Are you encompais'd with many Enemies and Dan- gers, well God's Power is your Sanctuary, which is able to Protect you againft the moft formidable Foes, // God is for you, who jhall be againjl you ? The Name of the Lord is a throng Tower, the Righteous run to it, andare fafe ! What tho' your Enemies be many and Mighty, one God is an overmatch for them all, Men and Devils can go no farther then the Length of their Chain : They can have no Power againft us, except it be given them from above, as our Lord obferved to proud Pilate, when he boafted that he had Power to crucify or releafe him, (John xix. 1 o .) The Power of God can foon put a Hook in their Jaws, and lead them by a Way they came not. When our Heart and our Strength fails, God is the Sn*ength of our Heart and our Portion forever. How reviving is that Word of God by the Prophet, Ifa. xli. 10. Fear thou not for I am with thee, be not difmafdfor I am thy God -, I will Jlrengthen thee, yea I will help thee, yea I will uphold thee, by the right Hand of my Right 'eoujhefs. Tho' we be redu- ced exceeding Low and have none on Earth to help us, God alone can deliver us, Ifa. lix. 16. He wondered that there was no Inter ceffor, therefore his Hand brought Salva- tion unto him, and his Rigbteoufnefs fu/lained him. The King of Zion can command Deliverance for Jacob, and turn his Captivity fuddenh as Streams in the South ! Tho'
God's
24^ The Power of God improved.
God's People, as to outward Appearance, be in a hopelefs Cafe, as it were buried in their Graves : Divine Power can foon caufe a Refurrection ! Ezek. xxxvii. 12. For the Eyes of the Lord run to and fro thro1 the Earth to Jffcew him- felf Strong in behalf of them, whofe Heart is Perfect towards himy 2 Chron. xvi. 9. God keeps his Vineyard, Night and Day, leaft any hurt it, (Ifa. xxvii. 3.) Thofe Things may revive us, both in refpect of our own, and the Churches Troubles ! Are we almoft difcourag'd becaufe of the Pow- er of our inward Enemies ? Let us remember that God's Grace is fufficient for us, and that his Strength is made per- fect in Weaknefs, (2 Cor. xii. 9.) Turn ye therefore to your Strong Hold ye Prifoners of Hope ; for as Calvin ob- serves, " There is Defence enough in one God /" But
3<ily. The Confideration of God's Power mould invite us to truft. in God, in every Difficulty, even when hu- man Succours fail, we mould glorify God with Abram, by hopetng againjl Hope, i. e. againft the prefent Appearances of Things, when we have the Word of a God to hope upon. Truft in the Lord forever, for in Jeho- vah is everlajiing Streitgth. Ifa. xxvi. 4. At what Time foever we are afraid, let us determine with the Pfalmifl, to truft in God, it grievs the Almighty when his People queftion his Omnipotence, as appears from the Ihftance of Mofes (Num. xi. 21, 22, 23) And as we fhould beware of queftioning God's Power, in a Way of Duty which is a prac- tical Denial of it. So we fhould with equal Care avoid pre- fuming upon it in a neglect thereof: For this is alio a Deni- al of it, becaufe for all thefe Things God will be enquir'd of the Houfe of Ifrael.
4th. Has God a rightful Power over us, then let us fubmit ourfelves to his Government, and devote ourfelves to his Glory and Service, and that freely, unrefervedly, fled-
faftly
The Power of God improv'd. 249
tartly and faithfully. We are his, on all Accounts, his Workmanfhip, the Clay his Fingers have from'd, the Price of his Son's Blood ; the Monuments of his providential Care, Kindnefs, and Forbearance ; we are his People by Profeflion, and outward Dedication, and mall we break thro' all thefe Ties, to rebel againft him, and ruin our own Souls, God forbid ! Befides if we will not fubmit to his equitable Government, we muft expecl to feel his Almighty Ven- geance : For as Agujlifje obferves, " God is ofimmerife Pcw- " rr, and therefore, there is no Place in which one can hide " hiwftlj, nor Time when one canjly, ?wr Power by which he ■ci can rejift." Therefore let us refign ourfelves and our All to our rightful Lord, intending his Glory in all our Actions, of every kind, that whether living or dying, we may be the Lords, Rom. xiv. 7. Let us beware of the vilefh Sacriledge, and render to God the Tlmigs that are Gods.
5thly. Let us acknowledge readily the abfolute Power and Sovereignty of God over us. Particularly that God can- not be our Debtor, on any other Account, except by his own gracious Promife, for our Goodnefs extends not to him, we are his Poffeffion and Property; and therefore whatibever he purpofes concerning us, or does to us, he does us no Wrong, for he is our Potter, and we the Clay he has form'd. This Consideration mould make us more patient in Adverfity and more thankful for Profperity. And
6thly. Let us glorify God on Account of his Power and Kingdom, which ruleth over all. Let us inwardly ad- mire the van: extent of his Right, and Strength, the large- nefs of his Kingdom, and the Power of its Adminihxation ! And let us extol it openly ! Rev. xv. 3 . And they Jung the Song of Mofes the Servant oj God, the Song of the Lamb, faying, great and marvelous are thy Works, OLord God Almigh- ty, jujl and true are thy Ways, thou King of Saints ! And
I i finally
2 r o The Power of God imprvoyd.
finally let us imitate the independant Power of God, by
fubmitting to God only in Matters of Confcience. Let us
ft and f aft in the Liberty wherewith Chrift by his Bloody has
made us free. Gal. v. i. Only being careful that we don't
abufe it, or ufe it with offence. Let us be ftrong in the Lord,
a?id in the Power of his Might, that we may be able to do all
Things, thro* Chrift jlrengthning us. O let us dwell in the
Secret of the mod High, that we may be conftantly kept
under the Shadow of the Almighty ; and be preferved
by his Power, thro' Faith unto Salvation, which may God
grant for Christ fake, Amen, Amen*
SERMON
The Text explain' d, 251
SERMON XIII
LEVITICUS xix. 2. Speak unto all the Congregation of the Children of Tfrael and jay unto them, ye flail be Holy : For I the Lord your God am Holy.
OSES is enjoy ned by Jehovah in thefirft Verfe of this Chapter, and alfo in that out of which our Text is taken, to deliver the fummary of divine Laws to all the Congregation of the Children of Ijrael. Mofes mufl make known God's Statutes, and pn> claim them thro' the Camp, that fo every one might hear and know his Duty, in order to practice the fame. And hence we may learn, that the Devotion which fprings from Ignorance, that that Religion which commends it, cannot be of God -, becaufe it is directly contrary to the Method which God has taken with his reafonable Creatures, res- pecting the Affairs of Religion, in all the Ages of the Church, both under the Jewifl and Gofpel Difpenfations ! Now the Words of our Text contain two Things obfervable, viz. A Command, and a Reafon enjorcing it. And
ifl. There is a Command, ye flail be Holy, " The Word " Holy, fays Pool in his Synopfis upon the Place, and other " learned Men, properly fignifies to feparate, i. e. from a " Common to a Religious Ufe" And hence the Temple and Tabernacle and many Things in both, were call'd Holy :
I i 2 and
252 the Text explain d.
And likewife the whole People ofljrael, and many other Things, which it is needlefs to mention : The Word here fignifies, " not only a Sepation from all the Defilements " before mentioned ; " as Mr. Pool obferves, both in his Symopfis, and Annotations ; but alfo an inward Averfion to all Impurity and Sin, together with a habitual Devoted- nefs to all moral Purity. Ifrael's being diftinguifhed from all other People, by peculiar Laws, was to teach them the ne- cemty of a real Separation from the World and the Flefh, and of an entire Devotednefs to God ; and this is likewife the Law of Chrifr, 1 Pet. i. 15. 16. But as he who hath cal- led you is Holy , fo be ye Holy in all manner of Conversation : becaufe it is written, be ye Holy, for I am Holy. We are the Followers of the Holy Jesus, and therefore mufl, ac- cording to our Capacity, be confecrated to God's Honour, and conform 'd to his Nature and Witt,. ye Jhall be Holy, the Words are not a Propheiy or Promife, but a Precept importing as much as this, be ye Holy. 1 Pet.'i. 15. Or ye muft be Holy. It is as if God had laid, ye mud take Care and Pains, to have the Habits or Principles of Holinefs, im- planted in your Hearts, and to exercife and exprefs the fame, in all your Speech and Practice ! But
adly. We have the Reafon enforcing this Command, and that is twofold, viz. The Nature of God and his Relation to them, for I the Lord your God am Hols. And lfl. God in his Nature is Holy, yea Holinefs itfelf, the Fountain, Idea, and Paternofall Holinefs, (IJa. lxiii. 15. Ezek. xx. 12.) It is therefore every Way reafonable, that we mould feck Holi- nefs of him, and conform ourfelves to his Example, feeing it is in itfelf Reafonable and Noble, and without it we can have no Complacence in him here, or Enjoyment of him hereafter, (Heb. xii. 14. j But
zdly
The Holinefs of Godprov'd. 253
2dly. The Almighty in this Text, incites the People of Jfrael to Holinefs on Accout of the covenant Relation which fubfifted between them : For I the Lord your God am Holy. . as if God had faid, I have chofen you before others, and given myfelf to you to be your God by Way of fpecial Interefl, and. covenant Property ; and ye have chofen me, and devoted yourfelves to me as your Guide, your God, your Governor, your Portion, and your All ! And there- fore you are bound by the Ties of Gratitude, and by cove- nant Engagements, to obey my Precepts, and conform your felves to my Nature in Holinefs !.
The Subject that offers it fell to our prefent Meditations, , from the Text, which I have been labouring to explain, is that venerable Attribute of the divine Nature, viz. Holinefs : This is very frequently afcribed to God in the facred Scriptures, thus he is call'd the Holy one, Ifa. xl. 25, Likewife the Holy one oj Ilrael, above 30 Times, Ifa. xli. 20. He is call'd the Holy one of Jacob, Ifa. xxix. 23. The mqfl Holy, or Holy of Holies, Dan. ix. 24. He is'cali'd
thrice Holy, Ifa. vi. 3. Rev. iv. 8. Or the Character of
Holinefs is three Times repeated. Holinefs is afcrib'd to all the Perfons of the Trinity, the Father is call'd the Holy one of Ijrael : The Son is call'd the moft Holy, Dan. ix 24, The Spirit is call'd the Spirt of Holinefs, and the Holy Spirit, Rom. i. 4. And indeed right Reafon allures us, that God is Holy : For ifl. If we were not Holy, how could he be the Author of that Holinefs, which is in his People ? (John i. 19.)
2dly. Without Holme fs he could not^carry himfelf de- cently, or as it is fit and proper to himfelf ; and fo by Con- fequence, he could not behave himfelf fuitable to hisCreatures, nor govern them Hoiiiy and Well If a King do not duly
TKrd ■
254 The Holinefs of God prov'd.
regard himfelf in his Royal Authority, he can never duly govern his Subjects. And
3cily. Without Holinefs he could not be perfect in any Attribute : For as Mr. Scudder oblerves, " Holincjs is the " Beauty of all God's Attributes, without which his PVifdom " would be Subtlety j his fuftice, Cruelty -, his Sovereignty, Xi Tyrany, his Mercy foolijh Pity."
In coniidering this divine Perfection, I would
I. Enquire concerning its Nature.
II. Shew its Properties.
III. Reprefent it's Manifejlations or Difcoveries. And laftly proceed to fome practical Ufes.
i ft. Then ieeing the Holinefs of God, us it is in him, is fo Sublime and Tranfcendent, that it is inacceflible to our weak and finite Minds ; it will be necerlary, firft to behold it in its Emblem, or Effects, and from that to proceed to the producing Caufe, or Prototype. Now the Image or Effect of the Holinefs of God, is that Holinefs, which Jehovah is pleas'd to form in intelligent Beings or Creatures. Holinefs therefore in its general Nature, may be thus defcrib'd, viz. That it is the moral Goodnefs of a rea- finable Being. To underftand which, let it be obferv'd, that Goodne/s is two-jold, viz. Phyfical and Moral, Phy/ical Goodnefs is likewife two-fold, viz. either of Btirig or Ufe ; a Thing may be call'd Good phyjicclly or naturally either when its being is defireabie, or when it lerves to anfwer the End defign'd for it. In both thefe Refects, all the ina- nimate and irrational Parts of the Creation are call'd Good by God himfelf, the beft Judge of Things. Gen. i. ult. And God faw every Thing that he had made and behold it was very Good! But moral Goodnefs, is that which is adorn'd, with iuch Manners, as become a God ! and this is peculiar to reafonable Creatures. Now the Holinefs of Creatures is
three-
Created Holinefs opened. 255
three-fold, viz. Relative, Fedral, and Real, ift. Relative, is that whereby Times and Places, and other Things are call'd holy, becauie they relate to a Holy God, and are appro- priated by him, being feparated from a Common, and de- dicated to a Religious Uie by his Authority, which they have a Tendency to promote. In this Senie the Sabbath, the Temple, and many Things in it, were call'd Holy. 2dly Federal Holinejs,. is that whereby Peribns are feparated ftorn the World, to be God's peculiar People, in order to tfce Study of Holinefs, when they profeis this, and by their Pro- feflion are in the Judgment of a reafonable Charity, look'd upon as Saints or Holy Peribns. Dent. vii.. 6. For thou art a Holy People unto the Lord thy God, the Lord thy God lath- chofen thee to be a fpecial People unto himftlf, above all People that are on the Face of the Earth. Num. xv. 40. That ye may remember, and do all my Commandments and be Holy un- to your God. In thisrefpecl the Whole Nation of Ifrael, were of old Holy to God (Ex. xix. 6.) They are therefore call'd a Holy Nation. ( 1 Pet. ii. 9. Num. xvi. 3.) And Scores of Times the whole Nation of Ifrael are call'd God's People in Scripture. Ex. iii. 10. That thou mayjl bring J or th my People the Children of Ifrael out of Egypt. In this Reiped the Children of believing Parents are Holy. (\ Cor.vn. 14.) But 3dly. Real Holinefs, confifts in the Exercife ancl Growth of good Habits or pious Difpofitions infus'd, and is therefore twofold, viz. Habitual and aclual. Habitual, con- lifts in. the inward Purity of the Will, and Affections,, whereby we are inclin'd to live to God j or it confifts, in the Infulion of a Conftellation, or Train of Graces, into the Soul, which, turns its inward and general Bent into a fpiritual and Heavenly Channel I By this the Soul of Man, is in fome Sort conform'd to the Nature of God ; ABual Holinefs confifts in the Exercife of the aforefaid divine Ha- bits
256 The Nature of God's Holinefs.
bits, efpecially in our Speech and Practice, whereby, thro' God's gracious Concurrence, they are increas'd. Hereby the Life is conform'd to God's Will and Law : From what has been obferv'd, it appears, therefore that Holinefs contains the four following Ingredients, or Particulars, viz. 1 ft. A Separation from a common or profane Ufe, in which Senie, Paid the Apoftle, is faid to be feparated to the Gofpel of God. Rom. i. 1. And the Lord Jesus as Mediator, is faid to be janBified. John x. 36. And 2dly. A Dedication to a divine or religious Ufe, whereby we deliberately, umvL;-- vedly, and relolutely devote ourfelves and our all to the Di- vine Glory and Service. (Rom. xii. 1. 2 Cor. viii. 5.) Firft they gave their own ieives to the Lord. And 3 d ly. It con- tains a Reprefentation, of the Divine Holinefs, the Heart re- fembling the Parity of the divine Nature, and the Life the Purity of the Divine Law. And 4thly. Holinefs includes a Detejiation of, and Flight from all Impurity. Pj. xcvii. 1 o. Te that love the Lord hate Evil.
From the aforeiaid Image, or Emblem of Holinefs m Creatures, we may gather this Defcription, of the Holineis of God ! viz. That it is his Moral Excellency, whereby he is feparated from every thing common or prophane, hereby he is inclind to feek himfelf, and his Glory above all. {Pro. xvi. 4. Ephej.i. 11.) and is conform 'd exacrly to that Holinefs which is exprefd in the Moral Law in his Thoughts, Words and Deeds. And hence he often in his Word invites Men to an Imitation of his Holinefs. (1 Pet. i. 15,16.) As God's Power is opposed to all natural Weakneis, and his Wifdom to Folly, fo his Holinefs is opposed to all moral Blemifies, or Im- perfections, which we call Sin. Hab. i. 13.
Holinefs is a Difpoption, to feek the moil: excellent End, in the highefl Degree, and to refer all to it. The beft Good, certainly deferves to be the laft End ! Now Jc1 .ovah
being
The Nature of God's Holinefs, 257
being himfelf, the. beft Good, infinitely iuperior in Ex- cellency, to all Creatures, he muft therefore confequently be his own laft End ! Hence is that of the Prophet. J fa. xlii. 8. I am the Lord, that is my Name, and my Glory will I not give to another, nor my Praife to Graven Images. And it ap- pears farther to be reafonable, that God mould leek himfelf as his own laft End, becaufe he is Self-exiftent, & from no other I This Devctednefs therefore of the Almighty to feek his own Glory, as his chief End, appears to be a very confiderable Branch of the Holinefs of God. But for Creatures, who are but an inferior Good, and borrow their Beings from a-- nother to make themfelves, or any thing that concerns them as fuch, their laft End, is a great Inftance of Impiety: The very nature of Sin feems to conftft in this, viz. A .Deviation or wandering in our Views, Defgns or Affecli- ons from God's Glory, to fome other End, as Chief and Su- pream. Seeing that all Things are from God, as a creat- ing or producing Caufe, and thro' him alfo as a fupporting Caufe, therefore all ought to be directed to him, as a final Caufe. (Rom. xi. 36.) The Holinefs of God feems to be the Harmony of his Attributes, as they are oppos'd to Sin ! and therefore it's call' d the Beauty of the Lord! Pf.xxvn. 4.- One Thing have I defird of the Lord, that will I feek after, that I may dwell in the Houfe of the Lord, to behold the Beau- ty of the Lord. — Holinefs feems to put a Luftre upon the other Perfections of the divine Nature, without which, they would be inglorious becaufe, impure !
Now the Holinefs of God, is either efential or declarative.. The efential Holinefs of God is nothing clfe but the tranfcend- ant and incomprehenfble Eminence of the divine Nature or Being, or his Purity and Glory. And hence he is laid to be glorious in Holinefs. (Ex. xv. 11J The declarative Holi- nefs of God confifts in the Difplays of the Former in God's
K k. Wonx
2 $ti T/je Properties of God's Holinefs.
Word and Worhsy they are diftinguifh'd only in our manner of Conception, and not in God. And thus I am led to dif- courfeupon the
2d. Propos'd, which was to mew the Properties oj God's Holinefs. Now the efTential Holinefs of God, has the follow- ing Properties, viz.
1 ft. It is original Holinefs, it is the Source of all thofe Stremes of Holinefs which appear in Creatures : It is the Subftance and Prototype, their's but the Shadow and Co- py borrow'd from it ! Jehovah has receiv'd it from none, but created Beings derive all theirs from this, Rom. xi. 35 Who hathfirjl given to him ?
2dly. It is fwiple Holinefs, i. e. It is the very Being of God, and not any Thing added to it : Hence God is faid to /wear by his Holinefs, Pfal. Ixxxix 35. Whereas Holinefs in Creatures is not their Nature, or Beinc% but fome Diipofition or Quality added to it, and therefore feparable from it; and hence they are only call'd Holy, but not Holinefs : This laft Term fpeaks an Abftract, fimple and uncompcunded Being ! And
3 dry. It is eternal Hdlinefs, and this it miift needs be, feeing it is the fame with his ElTence ; which has been be- fore pro v'd to be eternal, in a preceeding Sermon. As it is impoiTible in the Nature of Things, that ever God mould be- gin to be, fo it is equally impoiTible that ever he fhould be without Holinefs, which is his Beauty and Glory, for then he would be no God ; but a Being of a contrary Character. Now as the Holinefs of God had no Beginning, fo by Confequence it can have no End ! Whereas on the Contrary the Beings of all Creatures, beginning with Time, or commencing in it, are Temporary ; and their Holinefs, which could not exift before their Beings, mull be of the like Kind : As it had a Beginning fo it may have an End.
4thly.
'The Proper ties of God's Holine/s. 2 c 9
4thly. Immutable Hclinefs : It is liable to no Change or Alteration, for the Reafon aforefaid, viz. Becaufe it is him- ielf : And hence it Is laid, Rev. xv. 4. That Go*/ 0/z/y is Holy, i. e. He is holy lb as none elle befides him is j the Mo- ral Excellencies of Creatures are liable to manifold Change, yea they may be entirely Loll 5 witnefs the Apoftacy of the Angels, and the fatal Fall of our firft Parents. Hereby the Crown has fallen from our Heads, and we have come Short of the Glory of God !
5thly. Tranfcendent Holiiiefs, above all Degrees : It being ablblutely Perfecl, can receive no increaj'e : The Holinefs of all created Beings amafTed together, would be but as a. Drop compar'd with the Infinite Ocean of Purity in God : But the Holine/s of all Creatures is certainly Gradual on Earth, and pofiibly lb in Heaven ; for if the Saints and An- gels increafe in Knowledge, why may they not in Love, and other good Difpoiitions ! Hence God is faid to Charge his Angels with Folly, and that the Heavens are not clean in his Sight ; by which, (by a Metonimy,) we may underftand the Inhabitants of Heaven, whofe Holinefs when com- par'd with God, may be call'd Impurity!
6thly, It is Infinite Hclinefs, it is without all Bounds, and is therefore term'd Light and Love it felf. (1 Job. i. 5. and iv. 8.)
Whereas the Angels, who feem to be the Purefi: of creat- ed Spirits, vail their Faces in the immediate Pretence of God, as being afham'd of their comparative Deformity j while they behold that radiant Beauty and burnim'd Glory which appears with furprizing Blaze and venerable Ma- jefty in the Holifiefs of God ! But
2dly. The declarative Holinefs of God has the following Properties, viz. It is ill. Perfecl, without the lead: Defect : Hence we are bid to be the Sons of God without Rebuke,
K k 2 Phil.
2 6 o The Properties of God's Holinefs
Phil. ii. 15. It is fmcere without Deceit ; for God is not a Man, that he mould Lie, or the Son of Man that he fhould Repent.
2dly. It is Exemplary : And hence we are bid to im- mitate him, to be Holy as he is Holy ; to be Merciful as he is Merciful : This demonftrates its fuperior Eminence ; for the common Maxim is juft, that that which is the Firff. and Beif in every Kind, is the Rule and Meafure of the Red: ! (Primiun et Optimum in unoquoquc genere, eft rcgula, & menfura ceterorum.)
3<ily. Univerfal: As God's Holinejs is diffused thro' all his Attributes within himfelf, fo it appears in his Word, -and all his Works without, and that free from the leaft Intermiffion or Variation j the Truth of which will ap- pear under the next general Head of Difcourfe, m, The
3d. Proposed, which was to reprefent the Manijeftations or Dilcoveries of God's Holinefs : And here we may juftly oblerve, with the PJalmift in General, That God is Holy in rtll his Works, (Pfal. cxlv. \j.) But it is peculiarly Appa- rent in thofe following, viz.
ill:. In his eternal Decrees refpecting his People: God has therein from everlafting, purpos'd and fecured upon a itrong and impregnable Foundation, the Holinefs of the Elect, and hence it is kid, Ephef i. 4. That he hath cho- fen us in him, before the Fowidation oj the World, that we fould be Holy and without Blame before him ! 2 Thef. ii. 13, Becaufe God hath, from the beginning, chofen you to Salvation, thro' SancJiftcation of the Spirit ! And
2dly. The Holinefs of God, appears in the Creation of Man, in making him after his own Image in Rightecufmfs and Holinejs, (Ephef. iv. 25.) Tho' Man has fince found out many Inventions to his Shame and Lolsj yet, as Solomon obferves, he was made at firft upright ! A perfect and uni- verfal
The Difplays of God's Holi?iefs. 261
verfal Rectitude crown'd the human Nature in its primitive State, together with a freedom of Will and Power to per- fevere therein ! God's Fore-knowledge and Purpofe did not bereave Man of his Liberty of acting, or lay him under a natural Necefiity of finning ; for if (oy then God would be the Author of Sin ; which is blafphemous to Imagine ! And was it not the Defign of God in making the irrational and inanimate Parts of the Creation, that thereby intelligent Beings might be excited to admire and adore the Perfections of their Former, and conform to him ?
jdly. The Holi?iefs of God appears in his Works of Pro- vide?ice, efpecially in his prefcribing to intelligent Creatures a Law to direct them in his Service, and in enforceing that Law by proper Sanctions of the mofl: defirable Rewards and formidable Punijhments ! Hereby reprelenting before them the unfpeakable Advantages of his fincere Service, as well as on the Contrary, the dreadful Confequences of a Neglect thereof! And has not Almighty God by his Pro- vidence, in fome fignal Inflances, manifefted his holy Dif- pieafure againft Sin, by executing upon TranfgrefTors, the Threatnings annex'd to the Violation of his Law ? As the Pfalmift obferves, Pfal. ix. 1 6. The Lord is known by the ^judgments which he executeth : The Wicked is (naredin the Work oj his own Hands ! It is true, Judgment is not always fpeedily executed, and therefore the Hearts of the Sons of Men are fully fct in them to do Evil ! And the Reafon is, becaufe the prefent State of Things, is a Time of Probation, and not of Recompence ; which fhews the NecefTity of a future Judgment, when a righteous God mall render Vengeance and Recompence ! However both Scripture and Hiftory inform us, of fome dreadful Difplays of divine Severity, againft obftinate TranfgrefTors, that the
World
262 The Difplays of God's Holinefs.
World may know there is a God who detefb their Im- pieties ! And
■ 4thly. Has not the Holinefs of God had a moft furprizing Difplay in the Work of Redemption? Rather then* Sin mould pais unpunim'd, did not the Almighty Father punifli it in his own Son ? His only begotten and eternally beloved Son ! Did not his Sword awake againft the Man that was his Com- panion ? The darling of his Soul ! And did he not afflict him with all the Waves of his intolierable Vengeance, which was due for the Sins of the elect World ? Our deareft Lord trod the Wine Prefs of his Fathers Wrath alone!—— The Chaftifement of our Peace was laid upon him, that thro' his Stripes we might be healed. Our Redeemer under the Agonies of Difertion for our Sins, referrs to the Holi- nefs of God therein made manifeft, Pfal. xxii. 3. But then art Holy O thou that hihabitefl the Praifes of Ifrael ! And
5thly. God's Holinefs appears in his Works of divine Grace, whereby he prepares his People here, for the En- joyment of Himfelf hereafter. Hence effectual Calling, is term'd a Holy Calling. 2 Tim. i. 9. And we are faid to be called, not unto Uncleanefs, but unto Holinefs. 1 Thef iv. 7. And what is Regeneration, and Sa notification, but the re- newing of the Image of God's Holinefs in Man ? And what is Glorification, ? Does it not in a degree coniifl in the perfecting of the aforelaid Image in the Redeem'd ? Then that which is in part mall be done away, Then fall our Lord prefent to himfelf a Church holy and glorious, without Spot and Blemijh. Eph. v. 27. Again
2dly. God di [covers his Holinefs in his Word, every Page of which proclaim s his Purity, and hence it is calt'd Holy j by his Truth contain'd therein, we are fanSlified or mad,' Holy. (John xvii. 17.) The Words of the Lord are pure Words, as Silver tried in a Furnace of Earth , purified feven Times.
pi:
The Difplays of God's Holinel's. 263
Pf. xii. 6. The Law of God is holy, and the Commandment jujl and Good. Rom. vii. 12. And no Wonder, for it is the Image of the divine Purity, a Tranfcript of the divine Nature, as far as it is imitable ; hence it is likned to a Glafs. Jam. i. In this we behold God and ourfeives, For by the Law is the Knowledge of Sin. The Law of God, fays the Pfalmi/l, is perfeel, converting the Son I. Pf. xix. 7. The Go/pel is Holy, and hence it is call'd, a holy Covenant. {Luke i. 72.) The great Defign of it, is to promote Holincfs, by laying Men under more endearing and ingenuous Engagements there- to. And
;dly. God does not only di [cover his Holinefs in his Works and Word-, but alfo in his Worjlnp ; hence the Ordinances of Worjljip, viz. The Sacraments are call'd Holy, becaufe they tend to promote Holinefs. andlikewife theTime and Place of Worfkip, are call'd Holy. God is faid to hallow the Sabbaoth (Ex. xx. 1 1.) The Temple of old was call'd Holy, and Ho- linefs is faid to become God's Houje forever. (Pf. xciii. v. ) On this Account it is faid to be the Place, where God's Ho- nour dwells. (Pf. xxvi. 8.) The Miniflers, and Attendants of Worfhip, are call'd Holy. Aaron was to wear on the Front of his Mitre, a Plate of Gold, with this Motto en- graven on it, viz. Holinefs to the Lord. Ex. xxviii. 36. The Angels, thofe Attendants of Worfhip, are call'd holy. Luke ix. 26. And is not Holinefs the great Defign, and Tenden- cy of Religious Worfhip ? And Hence is that Word of God to Mofes and Aaron, Ex. x. 3. Twill be fanftified in them, that come nigh me. But it is Time to proceed to fome practi- cal Ufes. And
1 ft. If God be Holy, as has been prov'd, then we may hence learn, that he cannot be the Author of Sin, which is fo contrary to his Nature, or of any Doctrines that tend to promote it. Now the following Doctrines of the Papijls,
Antinomians,
264 Practical Inferences.
Antinomians, and Enthufiafts are of this Sort, and there fore fhould be rejected with Abhorrence, viz.
ifl. The Doctrine of Indigencies, or Pardons for Sin. This was oppos'd by Swi?igliits- in ffelyetia^ and by Lather in Germany, in the Year 1516. and being defended by Pope Leo, became the Occafion of the Reformation.
adly. The Popifh Distinction of Sins into Venial and Mortal. The Former thev fay do not deferv-e eternal Punimment, contrary to Scripture, (Row. vi. 23.)
To thole I might add their gainful Doctrine of Purgatory. And like wife their holding with the Pharifees of old, that the Law refpects only outward Acts : Whereas the inward Principle from which thofe flow, is more corrupt than any Act that proceeds from it. As the aforeiaid Doctrines are moil abfurd in thcmfelves : For how can it be iuppos'd with any Appearance of Reafon, that any can forgive Sins, but that God againfl whom they arc committed? I fay as they are abfurd in themfelves, fo they have a manifefl Ten- dency to promote impiety, and therefore are not of God.
To the Former Catalogue, may be added ibme Jlntinomi- an Doctrines, which are not lefs unreafonable and perilous, viz. Juflification from Eternity, or from the Time of Chrift's Death. That the Law is no Rule of Life to Believers, that there is no need of Repentance under the Gofpel ; that Faith coniifls in fuch an AfTurance, as is fuccecded by no Doubts. That there is no preparative (of order) that goes before Faith. Thole Doctrines, open a Door to all Impiety, They directly tend to make Chrift a.Miniiler of Sin, and his Golpel an Infirument of Iniquity ; an 1 therefore canno'; be fr<"vi God. It is an Inftance of the viielt Ingratitude, to draw from the Doctrine of free Forgiveneis, an Argument againfl Re-pentanoer!
And indeed the Armlman Doctrine. of Univetfal Redem-
tion,
Pradiical Inferences. 265
tion, has an awful Tendency to make Men fecure in Sin. Of the like Nature is the Doctrine of all Enthufiafts, in oppofing the ftated Performance of Religious Duty. This, whatever falfe Guifes is put upon it, tends to wear off the Senfe of God and divine Things, and to prepare Men tor Delufions in Principle and Iniquity in Practice. And
2dly. From what has been faid, in the Explicatory Part of this Difcourfe, we mould be induc'd to examine ourfelves, in order to know whether we be truly Holy or not ? Which we may know by an impartial comparing of ourfelves, with what has been already deliver'd on this Subject, to which I mall add the following Characters of true Holinefs, which duly confider'd may amtt the Examination of ourielves. And
lit. True Holinefs is Sincere ■, it Eyes God more than Man, and aims at his Glory above all, in the general Courfe of Action. And herein it is like the Holinefs of God himfelf, inafmuch as it aims at the fame End with him. (Mat. vi. i, —6. 1 Cor. x. 3.1.)
2dly. It is internal chiefly, as it begins in the Mind and Heart, fo it takes more Care of that, than the Outfide. (Pf. li. 6.) directly contrary to this were the Pharifees of old in their Practice. (Mat. xxiii. 23.)
3<ily. It is Evangelical, proceeding chiefly from that Faith in Christ, which is of the Operation of God, and work- eth by Love. As God's People receive Strength from Christ to perform Acts of Holinefs, by a believing De- pendance on him, fo they are conftrained or influenced by Love to him, to labour to be Holy. And their Attainments and Labours in Religion, are attended with a humble Senfe of their own Imperfection. Not as tbo* I had already at- tain'd, faid holy Paul, or were already perfect, but I prefs jorward. And
L I 4thly,
266 The Characters of true Holinefs.
4th. True Holinefs is U?iiv:rfaly and that both in regard of the Subject in which it is p/ac'd, and the Object about which it is exercised. The whole Soul in all its Powers, is in fome Meafure renew'd, the Mind is enlightned, the Will bowyd, the Affections in their general Bent, and in the highejl degree are turned towards God. And both Soul and Body feparated from the habitually governing Love of the World, and willingly devoted to God, together with all we pofTefs, not referring to ourfelves any Thing with Ananias, and Sa- pbira, and the young Pharifee. (Rom. xii. 12. 1 The/, v. 23.) Some derive the Word Holy (bagios) from a Letter and a Word which fignify to be void of Earth. Now as the Sub- ject is univerfally alter'd, in reJpect of the whole Number of its Parts, fo is the Object univerjal aljb. True Holinefs includes in it, an Averiion not only to this or that impuri- ty, with the Pharifees, but to all with every Appearance thereof. (Tit. xi. 12. Jud. 23.) AndWkewife an Inclination tot and endeavour after every good Work. Job.^Xn. 18.
5thly True Holinefs is continual, it endures to the End, fuch as have it, aim at, and labour for Growth in Goodnefs, and when they find not fatisfactory Signs thereof are griev'd !
Now all fuch who upon Examination find in themfelves. the preceeding Characters of Holinefs, may take Comfort to their Souls, whatever Circumftances of Difcouragement they may be in, from within or from without. And that for the following Reafons. ift. Becaufc it is not the Mea- fure, but Truth of Grace th:,t evidences our Sanclification, 2dly. Becaufe our imperfect Holinefs, is accepted thro' Chrift, in whom we are compleat. He is made of God to us Wijdotriy Right eoufnejs, San&ification and ' Rede/nj 'lion. 3dly. He that has begun a good Work in us, has promifed to car- ry it on, to the Day of the Lord JESUS. God is Holy and
the
Practical Inferences. 267
the Fountain of all Holinefs. God has promis'd to take a- way the Stony Heart t and give us a Heart of Flefo, to give us a new Heart and a new Spirit , and that he will caufe us to walk in his Statutes. Ezek.xxxvi. 25, 27. 4thly. Whattho' we at Times are afflicted with our Corruptions, it is no more than the Saints of God have been before us ! Woe is me, faith Iiaiah, for J am a Man of polluted Lips. I fa. vi. 5. Yea this is the Language of the Church. If.Xx'w. 6. But we are all as an unclean Thing and all our Right eoufneffes, are as filthy Rags, and we all do Jade as a Leaf, and our Iniquities ,. like the Wind have taken us away. ThePialmift complains of the fame Difeafe, and yetHopes. Pf lxv. ^.Iniquities prevail agdinft me» as for our Tranfgrejjions, thou /halt purge them away. And thus did the Apoltle Paul. Rom. vii. 24. V/hofi: all deliver me from this Body of Sin and Death 1 But God will blot out our Iniquities, as a thick Cloud, and will remember our Sins Jiff more, If. xl. 22^ CHRIST hath given hi mf elf for his Church,, that he might fandlify it7 by the wafmig of Water thro'' the Word. Eph. v. 25, 26. And let us comfort ourfelves with this, in all our Troubles,, that he who now fanctify's us,, will by and by glorify us, (Rem. viii. 30.}
But on the contrary all fuch as want the aforefaid Cha- racters, are in a doleful Cafe ! In the Gall of Bitternefs and Bond of Iniquity. Such, fo continuing, can have no Commu- nion with a Holy God here, nor enjoy him hereafter. ( 1 Joh. i. 6. — Heb. xi. 14.) And efpecially how difmal is the Cafe, how impious the Courie, of thofe who murmur at ftrictnefs in Religion, and deride Holinefs. What do thefe in Effect,, but rife up in Arms againit God himfelf, while they practi- cally deny his Holinefs.. The Language of their Practice is, that they would caufe the Holy One of Ifrael to ceafe from among them. They would, if they could, deftroy the Mivine Being y but by their impotent Malice, they will but
I* 1 2. fecure
268 Practical Inferences.
fecure and heighten their own Ruin. But I proceed to a Ufe of Exhortation. From the Contideration of Gods Holi- nefs, we mould be exhorted, i ft. To glorify God on the Ac- count of this divine Attribute after the Example of the Ho- ly Angels. If a. vi. 3. — 2dly. Let us feek the Principles of SanBtfication from God, in the earner! \3fc, of all appoint- ed Means, paticularly by Meditation on its Excellency, and NecerTity, by Prayer, reading and hearing the Word of God, and converting with pious People. And 3dly. Let us exercife thole Principles, in all Holinels of Converfatioru Now we mould be excited to Holinels, by the following Motives. 1 ft. God is Holy, yea Holinefs itfelf, and Wills our Sanctification. 2dly. Holinefs is his principal and univer- fal Perfection, and therefore by the Study of Holinefs we refemble God in his chief Excellency. 3dly. He who is Holy, is the Lord, or Jehovah, and fo able to compenfate the Labours we ufe to be like him. 4thly. He is our God, and fo has given himfelf to us, and we ourfelves to him in Covenant, and therefore we are bound to be Holy, both by Gratitude for his undeferved Love, &by our own Promife. rthly. Holinefs is exceeding excellent, it exalts and eno- bles our reafonable Nature, by conforming it to the Divine, 6thly. It is as neceffary as excellent, in a twofold refpect "viz. Both of Command, and Mean. As God enjoyns it by his fovereign Authority fo it appears to be of abfolute Ne- cetiity, from the very Nature of Things. For without Con- formity to God, we can have no complacence in him, and fo no Communion with him, either in this or a future World. And without Communion with God, there can be no Enjoyment of God. See Heb.xu. 14. 7thly. It hpleafant. Solomon juftly obferv'd, IhatWifdoms Ways are Way s of Plea- fantnefs, and all her Paths Peace. Hereby Fellowship with God is attain M, which is the moft fweet Entertainment ;
and
Practical Inferences. 269
and our Hope of Glory confirm'd, which is the mod fupporting Proipect. 8thly. Profitable, (Jer. ii. 31) Sure- ly in ferving God there is great Reward. Farther what is the great Defign of our eternal Election, next to the Glory of God, but that we mould be Holy. Eph. i. And is not this the Scope of our Saviours Death, and of the Office of the Holy Spirit? Did not our Lord die to par chafe to him- felj a peculiar People zealous of good Works t And to what Purpofe, is our effectual Calling, but that we JJjould be holy in all manner of Converfation ? As a holy Conversation is pleafing to God, (Prov. xi. 20.) fo it hath a noble Tendency, to promote his Kingdom among Men : Whereas the contrary dimonours God's Name, grieves the Hearts ofthe Godly, and hardens the Hearts of the Wicked. Is not the Defign of all the Parts of God's Word, whteher Doctrinal, Hiftorkal, Percep- tive, Promifory, Minatory, as well of the various Difpenfations of Providence we meet with to promote Holinefs? And are not all thefe loft to us, if this be not obtain'd, Afflicti- ons and Comforts are loft ? Yea and the Ordinances, are alfo loft to us. Our Profefiion and Prayers, yea and the Eyes of God, Men and Angels that are upon us, oblige us to be Holy. In this Way we may expect that God will be our Sun and Shield, and will give us Grace and Glory. jimeth
j a The Text explain' dy
SERMON XIV.
DEUTERONOMY, xxxii. 4. He is the Rock, his Work is Per- feci; : For all his Ways are Judgment: A God of Truth, and 'without Iniquity >, Jujl and Right is he.
~M jfOSES introduces his Song in this Chapter with ]%// the moft fblemn and commanding Magnificence, JL fUL and yet with the foftefl Charms of Language ! He fummones the Attention of the inanimate Creation partly to reprove the Stupidity of Ifrael, and part- ly to bear Witnefs to the Truth of what he was about to deliver to them in the following Song, either for their In- fraction or Warning, as well as to witneis to the Juftice and Equity of the divine Proceedings againft that unhappy Nation ! Give Ear O Heavens and I will /peak, arid hear 0 Earth the Words of my Mouth !
In the 2d Verfe the devout Penman of this Song, wimes that the Inftruc'tions contain'd in it, may be refreshing to and effectual upon his beloved Nation, as the Rain and Dew upon the Earth, my DocJrine fiall drop as the Rain, my
Speech Jhall di/lil as the Dew. Thefe Words may be
confidcrcd as a Prayer of Mofes, as if he had faid, O / That it might do Jo j thus Bifhop Patrick underftands the Words. In the next Verfe he fignifies his Intention to make known the Glory of God, and therefore excites them to afcribe Greatnefs to him y which Intention he performs in the Words
of
The Text explain' d. 271
of our Text, wherein we have a Reprefentation of the di- vine Glory and Greatnefs apparent in the Perfection of his Works, and equity of his Government, in a Variety of Particulars, viz. ill. He is call'd a Rock, to fignify the Sta- bility of his Nature, the Firmnejs of his Councils, the im- mutability of his Promifes, and Almightinejs of his Power ! In all which Refpects he is a fecure Shelter and unfhaken Foundation for our Refort and Confidence.
2dly. His Work is Perfect, " His Work of Creation was <c Jo, all that he made in its original Conjlitution was very " Good; his Works oj Redemption and Providence Jhall be tc be Jo when the Myjlery of God is finijlied." God's Works " are true, and cannot be blam'd, faith Ainfworth upon the " Place, God never recalls his Councils, but perfects the?n. " God's Work is call'd Perfect, becauje he has fulfill' d what il he promised to the Fathers'"
3<ily. All his Ways are Judgment, i. c. fayeth Henery, <c the Ends of 'his Ways are all Righteous, and he is Wife in " the Choice of the Means in order to thofe Ends," By God's Ways, we are to underftand all Gods Providential Admi- niftrations towards intelligent Creatures, and by Judgment, Prudence, and Juftice, (Hof. xiv. 9.)
4thly. He is a God of Truth, i. e. as Mr. Pool obferves in his Synopfis, " Faithful in his Promifes ; whofe Word we Ci may depend upon, j or he cannot Lie.*
5thly. Without Iniquity, he is perfectly Free from all moral Blemifh and Defect. " He deceives none that con- " fides in him, and wrongs none that apply for Juftice, and " is hard upon none that cajl than] elves upon his Mercy'*
6thly. Jufi and Right is he : God is Holy and Equal in his Diftributions ; as he is juif in himfelf, fo he is juft in all his Dealings with Mankind, none can with Reafon accufe him of Infmcerity, Unrighteoufnefs, or Levity.
Now
2 7 2 ''The fufiice of God conjidercd.
Now that Attribute or Perfection of God which is prirr~ cipally represented in our Text, by a beautiful variety of Expreffions, is his fufiice ; this therefore is the Subject of our prefent Meditations. That God is juff, the Scripture proves many Ways, particularly iff. Metaphorically and Fi- guratively^ when he is therein call'd a conjumtng, Fire, an angry Lyon, a Man of War. (Dent. iv. 24. I/a. xxxviii.
^ ' ;
zdly. Affe&ively, by attributing to him Zeal, Anger, fealoufyy Fury. (Num. xi. 10. Exo. xx. 5. xxxii. 10 J The aforefaid Affections fuppole fuftice in Creatures, and tho' they be Paffions in them, they are in God but an Act of i?ntnutable fufiice.
3dly. Effectively , by fhewing that he renders to every- one according to his Works. (1 Sam. xxvi. £3.)
4thly. Negatively, by removing from him all Injuftice> and Iniquity, all refpect of Perfons ; and in a Word all the Caufes and Effects of Injujlice. (Job. viii. 3.^ Doth God pervert fudgment, or doth the Almighty pervert Juflice? (Dan. ix. 14. Rom. iii. 4.^.
5thly. Positively, by affirming and extolling his fufiice by calling him a Revenger, Holy, Right, (fer, xii. 1 .) Pfi xi. 7. For the Righteous Lord loveth Right eoufnefs, his Coun- tenance doth behold the Upright. To thefe we may add the Words of our Text, then which nothing can be more Full and Exprefs, He is a Rock, his Work is Perfect, for all his Ways are fudgmcnt : A God of Truth, and without Iniquity, Jujl and Right is he : And alio that of the Pf a /- mifi, Pfal. cxix. 137. Righteous art thou O Lord, and up- right are thy Judgments.
And does not Reafon comfirm the fame Truth ? For iff. If God be not Juff, whence is there any fufiice? Either there would be no Jujlice at all, or if there was
any
The Juftice of God conjidcred. 273:
any it would not proceed from God! Or if it did, it mud; proceed from one who had none; each of which Parti- culars is abfurd. Befides
2dly. Inafmuch as the Lord is Governor of the whole Univerfe, he would degenerate into a Tyrant, if he was not Juft. And
3dly. Seeing Jehovah is judge of all the Earth, how could he judge a right without being juft himielf? Nei- ther can it be otherwife but that God mould be juft, fee- ing he is abiblutely Perfect : All confefs Juftice to be an Excellency, involving no imperfection in it, and therefore it cannot be wanting to that Being, who is abfolutely and infinitely Perfect !
In difcouding upon this divine Attribute of God's Juftice, I purpoie to confider its Nature, Kinds, Properties, Dijplays, and in the 5th Place to Aniwer fome Objections, and then proceed to the Improvement. And
ift. Juftice in its general Nature may be faid to be an Agreement with Right and Rule: It is oppos'd to Crooked- nefs and Obliquity, by which any Thing declines from its proper Rule. Crookednefs in Morals is the fame with Sin; which the Apoftle John calls a Tranfgrejjion of the Law. 1 John iii. 4. Or as the original Word, Anomia, may be rendered a Being without the Law, or a wandering from the Law. Juftice does therefore coincide with Rectitude or Uprightnefs, Ecle. vii. 29. Lo this only I have found that God hath made Man Upright:— — So that Juftice includes two Things in it efpecially, viz. Right, and an Agreement with that Right, r ft. I lay it includes Right or that which belongs to every one,Luk. xx. 2 5. Render therefore unto Ca^far the Things that are Cxfdv's, and unto God the Things that are God's. Rom. i. 32. Knowing the Judgment of God
that they that dofuch Things are worthy of Death. It
Mm is
574 y^e Jujlice of God ccnjidered.
is from this Right that the very Name of "Jujlice is deriv'd. And
2dly. It includes an Agreement with this Right ; and in this the Form of Jujlice coniifts : And the Contrary to this viz. A Difagreement from Right, conftitutes the Form of Injuftice. From this general Defcription it is evi- dent that Juflice admits of no Degrees, for a Thing either agrees with the Rule of Right or not, if the Former, it is Jufl, if the Latter, it is Unjufl.
Undoubtedly the Jujlice of God, as well as of Crea- tures confifts in an Agreement with Right, but with this difference, that the Creatures have their Rule of Right prefcrib'd by another j whereas the divine Nature is a Rule of Right to the Almighty, But let me pais to the
2d. Propos'd, which was to fpeak of the Kinds cj 'Jujlice :
And here it may be obferv'dthat Juftice may be confi- dered under a threefold View, viz. As relating to God's Will^ Word, and Deeds. And 1 ft. Jujlice, as it relates to the Will of God, is thus defcrib'd by Wendell ne, viz. " That it is " that whereby Godisjujl in himfelj and without him j elf 'gives " to every one their own by a conjl ant Will." *c Jujlice " in Man, fayeth Mr. Leigh, is a Jet tied Will, to do Right " in every Tiring to every Person." Thus God hath a let- tied Will to do Right, mail not the Judge of all the Earth do Right ? This eonflant Will of God, to render to every one his own, Coincides with the divine Efience, and may be calPd his ejjhitial Jujlice, and is no other but the eilen- tial Rectitude of his Nature. And that Jujlice of God, which refpects his Words and Deeds, maybe call'd his declarative or relative' Jujlice ; becaufe it is a Manifeftation of the For- mer, and refpects the Tranfactions of God with Creatures.
But 2dly. The Juflice of God, as it relates to his Words, is call'd, Truth, Faithfulnefs and Conjlancy ; becaufe it a-
agrees
The Jo/lice of God confider'd. 275
grees with the Rectitude of his Nature to fpeak fo and no otherwife. Faithfulnefs may be well call'd Jujiice -} be- caufe it is a doing Juftice to his Word.
3dly. The Jujiice of God, as it refpects his Deeds y is two- fold, viz. Of Dominion and Jurifdiclion. And. 1 ft. God's Jujiice of Dominion, or, as ibme Divines term it, his dijpo- Jing Jujiice, is that whereby Jehovah, as the fole Monarch and fupream Lord of all, difpoies and governs every Thing in a juft Order ;. and in Particular he difpofes his own Acti- ons, according to the Rule of Equity, requiring and prohi- biting nothing but what is fit for intelligent Creatures, in right Reafon to do and forbear. In a Word this Juftice of Dominion confifts in governing reafonable Creatures, agrea- ble to the original Rectitude of their Natures.
2dly. God's Jujiice of Jurifdiclion, confifts in prefcribing to reafonable Creatures their proper due, and in governing them accordingly : And this the Almighty doth by three Things, 1 ft. By prefcribing Laws, which are Rules tending to direct Mankind in their Duty to God and Man, agreea- ble to his own Sanctity, attended with Rewards and Punifhments. Jam. iv. 12. There is one Law-giver who is able tojave and to deftroy.
2dly. By eftablifhing his Laws by proper Sanations of Rewards and Punifhments promis'd and threatn'd. (Deut. xxx. 15.) Now the Sanction confifts in Promifes and Threat- nings.. And
3<dly. By Julfiiling the Sanclion,. and that both as to the Reward and Puniihment, the former is call'd Remunerative? and the latter Vindictive. And ift. " The Remunerative " Juftice of God, is a 7710ft ready Will to perform Gods Pro- " 7mjes." as Wendline obferves. When God rewards the Obedience of his Creatures with a free Reward, proceed- ing from his own pure and abounding Goodnefs, not for any
M m 2- Worth,
276 The Juflice of God confidered.
Worth or Condign ity in his Peoples Works, as the Papi/ls vainly Dream ; but for the Sake of his gracious Promife, by which he makes himfelfa Debtor to them, Rom. ii. 6. 7, 8 . Who will render to every Man according to his Deeds j to them who by patient Continuance in Well-doing, Jeek for Glory , and Honour and Immortality ', eternal Life : But to them that are Contentious and do not obey the Truth, Indig- nation and Wrath. Luke xvii. 10. When we have done all that is commanded^ we mujl fay, that we are unprofitable Ser- vants, we have done that which was (but) our Duty to do. Rom. xi. 35, 36. Or who hath firji } given to him ', and it fall be recompenfed to him again ? For of him, a?id thro' him, and to him are all Things. Altho there be no intrinfick Worth in Man's Obedience, to merit the Glory or Reward promifed, yet God having promifed it to the Creature, and having a Right and Power to confer it, it is jufl and right in him to perform his own Word. And certainly he would wrong his Truth if he did not. When Happinefs in Scripture is re- prefented as a reward, it is only to encourage or excite to Obedience, by mewing the infeparable Connection between Grace wrought in us, and Glory conferr'd upon us : It cannot intend any merit in our Works ; for if we ourielves be lefs then the leaft of God's Mercies, then the beft Acti- ons put forth by us muft be fo : For as Doctor Ridgly obierves, " The A5l ion cannot have more Honour afcrib\l to " it then the A?ent." Beinsr God's Creatures wc have dcriv'd all from him, and confequently can offer him no more than his own. And Being corrupt Criminals, our Services are Defective, and fo cannot merit Good at the Hand of God ; nay on the Contrary, for our Tranfgreiiions we merit his Wrath. And therefore in relpect of us, the Reward of Hap- pinefs is wholly Gracious ; but indeed in Relpect of Chrift, who has fully anfwered the Demands of Law for his Peo- ple
The yufiice of God confidered. 277
pie, by his Obedience and Suffering, and thereby according to the Covenant Tranf action between his Father and him, compleatly purchas'd for them everlafting Life, it may be call'd an Atl oj divine Jnflice. Hence it is laid Rom. ii. 26. That he might bejnft, and the juftifer of him that be~ li eves in fefus. But
2dly, The Vindictive fuftice of God, is the Almighty's Will, to execute the Threatnings of his Law upon Tranf- greffors, by punifhing or inflicting on them Evils of fuffer- ing equal to their Crimes : This is call'd Wrath, Hatred, Revenge and fudgment. It is likewife term'd God's vifiting Iniquity, (Jer. 5. 9.) His fetting his Face againft a Perfon, (Lev. xvii. 10.) Its call'd the Fire of God's Jealoufte, and thofe that are expos'd to it, are faid to fall into the Hands of the living God. Some Divines ufe the Terms of reward- ing and Revenging Juftice, inftead of Remunerative and Vindictive.
But here I would have it obferv'd, that there is a lefs proper Senfe in which the Word Punifimcnt is ufed in Scrip- ture. Thus when God corrects his People with his Rod, this is often call'd Puni foment. (PJal. lxxxix. 30, 33). And hence they are faid to bear the Indignation of the Lord, be- cauje they have finned againft him. Mic. vii. 9. Thcfe Af- flictions are call'd PwiiJJ.vnents, becaufe occafion'd by Sin, and afflictive to Senfe : But they are not inflicted by God as a Judge, with any Demand of Satisfaction, for that was made by Christ, for thofe that believe in him ; and fure- ly it is contrary to the Nature of divine Juilice, to require a double Satisfaction for the fame Crimes ! No ! the Afflicti- ons of God's People fpring from his Fatherly Love to them, and are fent either to prevent or correct finful Diforders. By thefe the Almighty humbles his People, by fhewing them the Defert of their Impieties j and by thefe he brings
them
2-78 "The Juftice of God considered.
them nearer to himfelf, and deadens them more to a, vain World, and all it's varnifh'd but empty Entertainments I Afflictions are the Medicines which, the great Phyiician Ufes to cure his People's manifold Diforders.
But that what has been fa id, concerning the Nature of divine Juftice, may be farther explain'd and illuftrated, let thefe Things following be confidered. 1 ft. That Juftice among Men is Two-fold, viz. Either Commutative or Dijiri- butive. Commutative, refpects Trade and Bargains among equals, and confifts in obferving the Rules of Equity and Right therein,. Dijiributive, is that which is exercis'd by a Superior towards his Inferiors, and confifts in the Confor- mity of their Adminiftrations to rule and law, and therefore comprizes thefe four Things in it, viz. iff. A Law to which the Acts of Government mould be conform'd. A Law, fays Mar -efius, " EJl facie?idorum& fugiendorum nor- " ma, fub Ratione pramii et Pcetite. i. e. It is the Rule of " Things to be done and avoided, on Conlideration of a t{ Reward or Pun ifhment." All Juftice and efpecially Diftri- butive, has refpect to a Law ; this is the Foundation on. which it is Built, and_ Rule according to which it muftbe fquar'd and accommodated.
Now the Law that is the Ground and Foundation of Juftice among Men, mull: have the following Characters, viz. 1 ft. It muft be bottom'd upon natural Equity, upon, the Nature, Relation and Reafon of Things: Otherwife it will be a crooked Rule, and fo unworthy of Obfervati- on. No human Authority can alter the intrinfick Goodnefs and Badnefsof Things ; and therefore bad Laws (in a moral Senfe) are but a recommending and enforcing Iniquity by human Authority. And 2dly. The Law muft be enaefed by competent Power and Authority j becaufe Legiflation, as well as the Execution thereof, are Acts of Government,
which
\
The Jujiice of God confidered. 279
-which thofe that exercife mould have a Right fo to do, either originally or by Delegation ; The Contrary to which tends to open a Scene of Confulion and Blood. And hence it is well obferv'd by fome, that however juft any Act of Government be in itfelf, yet it is unjuft for thofe to meddle with it that have no Right thereto, e. g. For a Judge to condemn one Guilty of a Capital Crime to Death is Juft ; but for a private Perfon diverted of Authority to do it, is Murder !
And 3dly. The Law muft be promulgated that it may be known ; for where there is no Law there is no Tranf- grejfion^ Rom. iv. 15. But the
2d. Particular that Civil Juftice, or Juftice among Men includes, is Conformity to the Law in all Adminiftrationa. When a Judge doth this, in all his Enquiries and Exami- nations reipecting Cafes brought before him, he does his Duty, and otherways he perverts the Ways of Judgment. It is this Kind of Juftice among Men, that is an Emblem or Shadow of the Juftice of God, and therefore I have fo long dilcours'd upon it ! But to fhew the Similitude, let me add a few Words more, and enquire what is God's Declarative or Relative Juftice, but his Conformity to the Law, he has given his Creatures in his Tranfactions with them. Here ob- serve. 1 ft. That the Law which God gave to Man to direct him in his Service is grounded on natural Equity, or the nature and reafon of Things ; which appears by the Harmony of its Precepts among themfelves, and their direct Tendency to promote the Glory of God, and make the Creature happy in his Service. The Contraries to which tend to difhonour God, debafe our intelligent Nature, and deftroy our Hap- pinefs. The moral Law is but a Tranfcript of the divine Nature as far as it is imitable. And hence is the Apoftles juft commendatory Encomium concerning it. Rom. vii. 12. Wherefore the Law is Holy, and the Commandment Holy, and
2 8 o The Juftice of God conjidered.
jufi and Good. And 2dly. That God had Authority to enact Laws, appears evidently from his creating all. As his infinite and eternal Excellency makes him worthy of ab- folute Sovereignty and Dominion, fo his producing all by his Almightinefs, gives him an irrefragable Right thereto. Hu- man Power is deriv'd, delegated and limitted, but his is Ori- ginal and Abfolute. And 3<dly. Almighty God having a- nex'd the Sanction of Rewards and Punifhments to the Law he has given his Creatures : His Truth ftands engag'd to execute the fame upon fuitable Objects ; which is like- wife necefTary to anfwer the Defign of Government. This Execution therefore of the Sanction of the Law, or con- formity thereto, in the Dealings of God with his Creatures,, is his declarative Juftice,. and with this even all his Acts of Sovereignty do really harmonize ; which appears by con- iidering,
3dly. The Properties of divine Juftice, which are thefe following, viz.
1 ft. Divine Juftice is impartial, with him is no Rcfpecl ofPcr- fom in Judgment. 2 Cor. v. i o. For we mufi all appear before the fudgme?it Seat of CHRIST, that every one may receive theThings done in his Body, according to that he hath done whether it be Good or Bad. Juftice will nor fpare for the lake of the Multitude, Greatnefs, or Nearnefs of the Guilty. Did not Sodom and Go- morha perifh by Fire, & was not the whole Antidiluvian World drowned with Water ? And what vaft Multitudes of Peo- ple may we fuppofe did the aforefaid Cities, together with Zeboim and Adma contain ? And how much more the whole World before the Flood ; and yet all were deftroy'd by a fuddain and terrible Stroak of divine Juftice. And when the Angels, thofe Spirits of excelling Dignity, finned, did not divine Juftice caft them into an Abyfs of Woe ? And does it not ftill confine them in Chains of Darkncfs,
to
Tlje Jufiice of God conjidered. 2 8
2»r
to the Judgment of die great Day ? When Addm our feder- al Head, had tranfgrened the Covenant, was he not banifh- ed from that Paradife of Pleafure he before poffefs'd, and kept out of it by a flaming Sword. Divine Juftice fcatter^ Kings as Snow in Salmon ; and before its adverfe Edge their pompous Armies flee apace \ (Pf. lxviii. 12, 14.) And were not Mofes and David tho' fo near and dear to God punifhed with awful Severity ? Hence is that lolemn and Soul arTecl- Ing Saying of the Prophet, Amos iiu 1, 2. Hear this Word
that the Lord hathfpoken again/1 you, 0 Children 0/Tfrael !
You only have I blown of all the Families of the Earth, there- fore I will punijlo you, for all your Iniquities^ But di- vine Juftice is
2dly. Univerfal, fo that not one Sin can efcape fevere Punifhment, either in the Sinner or Surety. Gal. iii. IO, Curfed is every one that continueth not in all Things, that are- written in the Rook of the Law to do them.
3dly. Divine Juftice is inexorable, no Importunities can alter its Courfe. When once a Sinners Seafon of Mercy ex- pires, Jehovah refufes to be intreated. Ezek. xiv. 18, 20. Tho' Noahy Daniel, and Job were in it, As I live faith the Lord God, they Jhall deliver neither Son or Daughter, they (Jmllbut deliver their own Souls by their Right eoufnefs. This is twice repeated In that Chapter to mew the Infallible Cer- tainty, and. unfpeakable Importance of the Truth delivered. The Almighty cannot be corrupted or brib'd. But that which farther confirms this awful Truth, is the
4th.. Propos'd. vm. The Difplays of divine Juftice; and here to be as brief as I can, I (hall only mention two In- fiances thereof. The Firft of which, was the Sufferings our Lord endur'd, when he flood in a Sinners Room and Place : How unfpeakable were the Tortures he endur'd in his Ja- cred Body, every Part of which was put to exquifite Pain!
N** Deep
2 8 2 tfbe Juftice of God confidered.
Deep Furrows were made in his facred Back by cruel Scour- ges, and his beauteous Face expos'd to contemptuous Blows, yea to Shame and Spitting, by the infulting Herd, his vene- rable Temples were pierc'd by Thorns, his Side and Heart by a Spear, the whole Weight of his Body, hung upon a few Sinewy and fenfible Parts in his Crucifixion, and his Name was treated with the greateft Ignominy and Scorn. But as Mr. F/avel juiWy obferves, " The Soul of our Lord's " Sufferings was his Suffer i figs in his Soul." When he who knew no Sin, was made Sin for us. His Soul was made an Of- fering for Sin, his Soul became forrowful even unto Death. How unconceiveable muft be the Anguifh, which our Lord ■endur'd in his Soul, when at one Inftant of Time, that whole Weight of Diftrefs and Pain, which was due to di- vine Juftice, for all the Sins of the elect World was laid upon it ? And in the mean Time deferted by the Father in refpect of his comfortable Prefence. This prefs'd a Bloody Shower from all the Pores of our Lord's Body in the Garden of Gcthfemane. This extorted that Heart-rending Out-cry on the Crofs, E/oi, Eloi, lama Sabachthani ? My God, My God, why haft thou jorjaken me ? No wonder the Earths Foundations trembled, and the Dead awoke out of their long and filent Slumbers, and the Sun himielf, that glorious Orb of Light and Beauty, put on a funeral Robe of Darknefs and Obfcurity, to teftify their Surprize and Sorrow on io awful an Occafion, and to compleat the Train of Mourn- ers. But !
2dly. The vindictive Juftice of God, has a dreadful Dif- play in the Torments of the Damned, who are punifh'd with everlafting DeitructJon, from the Pretence of the Lord, and from the Glory of his Power. As the Damned arc depriv'd of all the Honours and Comforts of the Heavenly Paradife. As thev are burnt in a Lake of Fire, which is kindled by the
Breath
The Jufiice of God conjidered. 283
Breath of God, as by a River of Brimfcone ! So their into- lorable Tortures by God's inflam'd Jealouiy, by their own guilty Conferences, by wicked Men and Devils, will know no Intermiffion and no End. The fmoke of their Torments afcendeth up for ever and ever. But I haflen to the
5th. Propos'd, which was to anfwer fome Objections offered againfl the Jufiice of God. And
ifl. It is objected by the Socinians^ that according to our Doctrine God, punifh'd the Innocent in the Room of the Guilty, namely our Saviour in the Place of Sinners.
Anf. Tho' our Saviour is:- as per -finally innocent, yet he was with his own Confent, and by his Fathers Imputation , guilty. And hence he is J aid to be made Sin for us, he willingly became the Sinners Surety, andfo a/fumed their Guilt, in order toja- tisfyjor it, and 'five them from Ruin, and to a willing Per Jon who had a Right to difpofe of his own Life, cfpecially feeing Jo valuable an End was anfwer ed by it, as the Salvation of Sin- ners, 7io Injury was done, by his Father in pitting him ti Death.
2dly. It is Objected that God fometimes puniflies the Sins of the Parents in their Children. Ex. xx. 5,
Anf. God never punijhes the Si?js of the Parents in inno- cent Children. As to the Sin of Adam he being the federal Head, or covenant Reprefentative of his whole Offspring, they finned in him. Hof. vi. 7. But they like Adam {as the Words fljould be rendred) have tranjgre fed the Covenant. Rom. v. 12. Wherefore as by one Man Sin entred into the World, and Death by Sin, and fo Death pafled upon all Men, for that all have finned (/. e. in Adam) And as to the Sins of private Parents, they are not punijti d in Children, unlejs they be pro- penfe to them, or imitate them.
3dly. It is objected that God is a Refpecter of Perfons in the Affair of Predeflination, by diipenfing unequal Things
Nn z to
284 ^he Juftice of God confidered.
to thofe that were in an equal State, choofing one, and re- jecting another, without any Reafon but his own Pleafure.
Anf. To refpeB Perfons, is when in Matters of Judgment, equal Things according to Law and Right are due to J ever al Perfons, and yet we difpenfe unequal : But this is not the Cafe with the Almighty. Who hath given \.o\\\m, fay eth the Apo{- tle, and it fhall be repay'd, for of him are all Things. Rom. xi. 36* As to God's Grace^ he owes it to no Creature as fuch. He is Lord of his own Treafures, and may do with his own what he pleafes. Rom. ix. 18, 21. And there/ore fuch as Favour the Objection, do but reply againjl God, as the Apofile there obferves. Predejlination is but an immanent Acl of God, which produces nothing without himfelf and confequently dif- jpenfes neither Good nor Evil, tho' it be the Pattern according to which his Providence difpenjes all Things in Time. But if we confider God's Providence, which difpenfes Solvation and Damnation, that does not co?ifer unequal Things upon thoje that are equal. But it confers unequal Things upon thofe that are unequal, viz. Believers aiid Unbelievers. For CHRIST'S Sake Salvation to the Former, and j or Sins Sake, Damnation to the Latter. If a Prince of a Number of Rebels, who all according to Law dcferve Death, purpofes and paffes an AB of Pardon upon fome to few his Clemency, and lets the Law take place upon others to few his Juftice, where is the Wrong ? And that is the Cafe, for God in his Purpofes look'd upon Men as fallen, and meriting his Difpleafure, he might have left the whole Race to perifh for their Sins with the Devils, who after their Fall had never an offer of Mercy. And becaufe Jehovah has chofen fome, when he might have co?uienmed all, mall our Eye be Evil becaufe God is Good ?
4thly. It is objected that God fuffers the Wicked to profper, and the Pious to be afflicted and oppreiled.
Anf
The Jufice of God apply' d. 2 8 5
Anf. This World is a Time of Probation, and not of Re- compence. The Scales will turn at the Conclufion oj this jhort Scene, this tranfient Drama ! Be/ides the Mifenes oj God's People are necejjary Phyf.ck to cure their Maladies, to which End they are fanclified by the Spirit of God. Rom. viii. 29. They are alfo at Times fweeten'd with the Love of CHRIST, ■and /hall foon expire, and then an ever lofting Sabbat i/m fall commence. Whereas on the contrary, the abns'd Profperity of the Wicked, tends but to fecure and encreafe their Dejlruclion. But it is Time to proceed to the Improvement. And
ill:. This Subject fpeaks Terror, to all Ungodly and Chriftlefs Sinners of every Kind. How deplorable is their Cafe, Who mufi drink of the Wine of the Wrath oj the Almigh- ty, which is pour' d out without mixture into the Cup of his Indignation ? O ! Let the Secure and Impenitent Tranfgref- for, think on the following Particulars, ifL That God up- on the Account of his Juftice and Judgments, is call'd the Great and dreadful God, Dan. ix. 4. likewife mighty and terrible. Deut. vii. 22. With God, fayeth Job, is terrible Majefly, Job .xxxvii. 22. 2dly. Th^Cthe Wages of every Sin is Death, and that you have been guilty of a prodigious Multi- tude, attended with awful Agravations : Sins againft Light & Love, againft Law and Gofpel, Mercy, and Judgments, your Iniquities for Number rival the Stars, & for Agravation are red as Crimfon. And 3dly. That the Juftice of God will not, cannot pais by one of them, except ye repent; but will fu rely Proportion Pains equal to all their Number and Heinoulhels. For as has been obferv'd, it is impartial, univerfiil, inexorable. And now feeing every Imagination of the Thoughts of your Hearts have been fince your Birth till now, only evil continu- ally, and all your Words and Actions evil For a corrupt Tree cannot bring forth good Fruit, neither can he that is in the Flejl: pleaje God. How dreadful muft that Wrath be which is proportion'd to them all ? Surely
286 the Juflice of God apply' d.
Surely it is ift. Incomprehenflble Wrath ; the moft fearful Imagination cannot fully reprefent it by its mofl gloomy I- deas, Pfa. xc. 1 1 . Who knoweth the Power oj thine Anger \ even according to thy Fear, jo is thy Wrath. 2cily. It's un- avoidable Wrath. If we take the morning Wings and flee to the utmofl Ends of the Earth, lo there God's a I feeing Eye will dijeern ns, and his righteous Arm arrefl us. If we af- fend the Top of Carmel, or defcendinto the Deeps of the O- cean, or feek to conceal our fives with the Curtains of cbfeurity, darknefs and retirement ! Even then our Perfons and Purpo- fes will be open to the all penetrating Eye of God ! For the Darknefs is as the Light to him, and the Night jhines as the Day I Sinners ye cannot efcape by Policy, for God is Infinite in Wifdom ; nor by Power, for he is Infinite in Strength, as fob obferves, ix. 4. He is Wife in Heart and Mighty in Strength, who hath hardened himjelf agaijfl God and prefper- ed ? Nor can ye efcape by Flight, for Jehovah is Omnipreient. ^dly. It is eternal Wrath, (Mat. xxv. ult.) It will con- tinue as long as God endures, never, never, never mall it know a Period ! O this gives it a dreadful and heart rend- ing Accent ! And 4thly. It is intollerahle Wrath. If the Redeemer, who was perfonally Innocent and fupported by the Godhead, cry'd fo doloroufly under this Wrath : How can yourHands be ilrong or your Hearts endure, when a Jealous God deals with you, and pours out the Vials of his unmix'd Wrath upon you, who are full of real and crimfon Guilt, and ihall have none to fuccour you ! And do you think that thatjuft God, who /fared net his own be- loved Son, when he but flood in Sinners Place, but fmote him dead by the Sword of his juitice, and made all the Waves of his Almighty Vengeance beat 'upon him, and roll over him, will fpare you who are cover'd all over with real and Scarlet Guilt ? No 1 Friends, be not deceived, God is not
moctd
The Juftice of God apply' d. 287
moclid, .that which a Man few s that flail he alfo reap ; he that jbws to the Flefl, flail of the FlefJj reap Corruption ! The Intollerablenefs of the divine Wrath, Anger and Hatred, as well as its terriblenefs, is reprefented in Scripture by a variety of bold and dreadful Images of thought ! I mall men- tion a few of them, and in the Name of the great God, charge the ungodly to think upon them. Deut. xxxii. 22, 23. For a Fire is kindled in my Anger, and Jhall burn to the lowejl Hell, and flail confume the Earth with her increaje, and Jet on Fire the Foundations of the Mountains. I will heap Mif chiefs upon them, I will fptnd my Arrows upon them. job. ix. 5, 6, 7. Which removeth the Mount ams and they know it not, which overturneth them in his Anger. Which jhaketh the Earth out of her Place, and the Pillars thereof Tremble. Which coimnandeth the Sun and it rifeth ?iot, and fealeth up the Stars. Pfa. xi. 6. Upon the Wicked he flail rain Snares, Fire and Brimjlcne, and a horrible Tempejl, this Jhall be the Portion of their Cup. Elfewhere Jehovah threatens to wound the hairy Scalp of the Wicked, and to tear them in Pieces when there flail be none to deliver them. That he will tear and go away (Hoi. v. 14.) That he will be to them as a Lyon and as a Leopard, and meet them as a Bear bereaved of her Whelps, devour them like a Lyon, and rent the Caul of their Heart, Hof. xiii 8. And with what Magnificence and Grandeur of Diction, does the Prophet Nahum fpeak upon
this folemn Subject ? Nahum 1. 2,- 7. God is Jealous,
and the Lord Pevengeth ; the Lord revengeth, and is Furious. The Lord will take Vengeance on his Adverfaries ; and he re- Jervcth Wrath for his Enemies. — And will not at all acquit the Wicked, the Lord hath his Way in the Whirlwind, and in the Storm, and the Clouds are the Dufl of his Feet. He rebuketh the Sea andmaketh it Dry, and dr yet hup all the Ri- vers. Balhan languifleth, a?id Carmel and the Flower of Le- banon
2 88 I& >//V<? 0/ God apply* d.
banon langui/heib. The Mountains quake at bin/, and the Hills melt, and the Earth is burnt at his Prefence -, yea the World and all that dwell therein. Who can Jland before his Indignation, and who can abide in the Fiercenefs of his Anger ? His Fury is pour' d out like Fire,, and the Koch are thrown down by him !
Now as the Confideration ot God's Jufrice and Wrath, Mi- nifters Terror to all the ungodly in General, fo efpecially and particularly to thefe following, viz. iff. Epicures, who^ indulge a fenfual Security, and put the Evil Day far from them. Surely fuch treaiiire up to themielves Wrath, againft the Day of Wrath, and the Revelation of the Righteous Judgment of God ! Surely the Day of the Lord will be to them, as the Prophet exprerTeth it, cruel with Wrath and fierce Anger ! (Ifa. xiii. gj And 2dly. All unjujl Perfons who are guilty of Fraud in Contracts and Dealings with Men, or refpecting of Perfons in Judgment (Jer. xxii. 13). Woe to him that buildeth his Houfe by Unrightecujhefs, and his. Chambers by Wrongs — -Pfal lxxxiL 2, 5. 3^1y. All Hypo- crites, fuch as are unjuft to God and their own Souls, they cover their inward Injustice with an outward mew of Piety,, fuch are an Abomination to God, and may expect to be cut afunder by the Sword of divine Juftice. (Mat. 24. ult.) 4thly. All Murmerers, who call in Queftionthe Juftice of God in his Judgments, and kick with the Heel againft the moil Hifh, under Frowns of Providence. For this the whole Congregation of Ifrael fell in the Wildernels, and never faw Cannaan, two excepted. (Num. xiv. 2 7,-- -30 .) Now the Ufe that I would advife poor gracelefs Sinners of every Age and Order, to make of the Juftice of God, is to be excited by it to fly to Chrift for Security and Defence.. He is abiding Place from the Wind, and a Covert from the Storm, (JJa, z^J He was made Sin for us, that we might be
made-
The Juftice of God applfd. 289
made the Right 'eoufnefs of God in him. In him God the Fa- ther has declared his Righteoufnefs, (Rom% iii. 25.) And him he is willing to make Righteoufnefs to fuch as accept of him. (1. Cot\ i. 30 J Well feeing divine Juftice muft be fatisfy'd for the Wrong done by our Offences, either by us or a furety in our Place, or eke we muft perifh eter- nally : Then feeing we ourfelves cannot fatisfy, becaufe we are poor, imperfect and finite Creatures, let us haften to Chrift and receive him by Faith, as the Gofpel offers him, that fo we may be juftified by Faith, and fecurely reft on and rejoice in that JESUS, who has fuifiled the Righteouf- nefs of the Law for his People, (Rom. viii. 3 J But
2dly. This Subject fpeaks Comfort to all Believers in every of their Troubles : For from this they may fee that they are afflicted lefs then their Iniquities deferve, that a Fathers Love is the Spring of them, who chaftens them, leaft they mould be condemned with the World : And particularly we may draw Comfort from this Subject, under Calumnies and Wrongs, when we think that we have a Witnefs in Heaven, a j Lift Judge there, who will uphold us in a good Caufc, and reward us according to our Righ- teoufnefs,. and make it fooner or later to Jhine forth as the Light, and our Judgment as the Noon Day, Pfal. xxxvii. 6. yea in Troubles of Confcience God's Juftice yields Sup- port, when we confider that it was once fatisfy'd by our Lord, and that it is contrary to its Nature to require a double Satisfaction. Hence is the Apoftles Query, Rom. viii. 34,. Who is he that conde?nnetl\ it is Christ that dyed.
But there are thefe following Duties, which from the Confideration of divine Juftice, we mould be exhorted to perform, viz.
1 ft. That we beware of depending upon our own Righ- teoufnefs, upon the one Hand with the Pharifee, (Lu&.xviiu-
Oo 11,)
290 Vhe juftice of God apply' d*
11.) And of the Neglect of Duty on the other with the Slugard, whofe Hands refiife to labour; for without Holinefs no Man frail fee the Lord. Heb. xii. 14. 2dly. Let us walk with humble Reverence andChild-like fear before the Righte- ous God, as with a confuming Fire, avoiding every Ap- pearance of Evil, and continually in all our religious Ser- vice, eyeing Jesus the Mediator and IntercefTor, who is only able to cover their Defects, and render them accep- table to his Father by his abundant Righteoufnefs. In whom alone we are compleat and fife from every impending Storm : For when in him, the flaming Sword of divine Juftice, which before kept us out of Paradife, guards and aiiifts our Entrance into it! And
3dly. Let us glorify God on the Account of his Juftice of every Kind, whether Efjential or Declarative, Govern- ing, judicatory, Legifative, Remunerative, or Vindiclive ; for tranfcendent Beauty mines therein. Let us fay with the PJalmift, Pf. lxxxix. 24. juftice and judgment are the Habitation of thy Throne. And with Paul, Rom. xi. 33. O the Depth of the Riches of the JVifdom and Knowledge of God, his judgments are uvfearckable, and his Ways p aft find- ing cut! Such is the Strictnefs of divine Juftice in all his Proceedings, that it is compar'd to Mountains and to the Abyfs, Pf. xxxvi. 6. Thy Righteoufnefs is as the great Moun- tains thy judgments are a great Deep. And let us join with the Inhabitants of Heaven in celebrating the Juftice of God, Rev. xix 1. 2. And after thefe Things I heard a great Voice of much People, in Heaven, faying Haleluja, Salvation, and Glory, and Honour, and Power unto the Lord our God, jor true and Righteous are his judgments,
In fine, Let us labour to imitate the Juftice and Righte- oufnefs of God, by feeking the Righteoufnefs of Christ to our Juftifkation, in the manner before expreffed. Alio by
feeking
The Juflice of God apply* d, 2 a i
feeking the Inherent Righteoufnefs which it pleafed God at iirft to implant in our Natures by Creation (Eclef. vii. 29.) which we have loft by Sin. I lay let us fervently and fre- quently cry to God by humble Supplications, in the Name of Christ, that he would be pleafed to implant or infufe into our Souls, by Regeneration, the Habits or Principles of that Righteoufnefs : And having the fame implanted, let us exercife them in our whole Practice, ill. Towards God, by rendering to him his Due, viz. our felves, and all that Honour, Lovex Trull and Service which he requires in his Word. And adly. Towards our Neighbour % In all Matters of Government, Judgment and Commerce, ruling without Oppreflion, judging without refpecl of Perlons, and dealing without Fraud, Falihood or Impolition. And 3dly. To- wards ourfefoeSy in a right Improvement of the Seafons of Mercy, thereby fecuring our Salvation. And alfo in not lufferring ourfeives to be wronged in our temporal Interelt. A great Part of the Image of God and Beauty of Religion, confiUs in Jultice 3 and as the Blefhng of God rells upon fuch here, fo they lhall receive from the jult Judge of Heaven and Earth, a Crown of Righteoufnefs hereafter, which fhall never fade away. That this may be the Happy Lot of us all, may God grant for Christ Sake, Amcii^
SERMON
292 The Goodnefs of God reprefented and recommended.
SERMON XV.
HOSEA. iii. 5. And Jhrtllfear the Lord, and his Goodnefs, in the latter
Days.
FTER the Prophet had in the Preceeding Verfe.s, reprefented the bad Characters of the People of If- rael, under the Similitude of an adulterous Wife, as well as the low Condition, they mould be reduc'd to on this Account, by their Captivity and other Inftances of God's controverfy with them : He in the Words of our Text, prophefies of a bleffed Reformation ; that mould be wrought upon them in the latter Days.
By the latter Days we are to underftand the Days of the Mejjiah, or the Time of the GofpelDifpenfation, and proba- bly the latter Part of this Time : Then v/e are told, that the Jews mould reverence God, becaufe of his Goodnefs. We muft admire and adore the Goodnefs of God, as Mofes did when this Name was proclaimed, (Ex. xxxiv. £.) u And " fear the Guilt of unkind Returns^ The Confederation of God's Goodnefs, mould make us afraid of offending him, which lb grofly violates the Laws of Gratitude. And hence the Pfalmift oblerves, that there is Forghcnefs with God, that he may be fear d. Pf. exxx. 4. This Prophefy had its Ac- complimment in the early Times of the Goipel, when thro' the BlefTing of God, upon the Mininry of the Apoftles,
O o 2 great
The Goodnefs of Godrtprefented and commended, 293
great Numbers both of Jews and Gentiles were brought to believe in Jesus. And hereby to fear God, becaufe of his Goodnefs, more efpecially apparent in the Redemption of Mankind, by the Sufferings and Obedience of the Son of God the fpiritual David! But fomedo probably (at leaft) ex- pect a farther Accomplishment of this Prophefy, in Time coming, agreeable to the Words of the Apoftle, When the Fullnefs of the Gentiles is brought in, then all Ifrael fjall be faved,
In diicourfing upon this Text, I fhall
I. Speak upon the Goodnefs of God, And
II. Upon the Fear of God. And then proceed to the Im- provement.
That God is truly and fupreamly Good, the facred Scrip- tures Teitify various Ways, viz. ill:. Effectively, when it alTerts that all the Works of God are good. Gen. i. 3 1. And God faw every Thing that he had made and behold it was ve?~y good.
2dly. Figuratively, when it commemorates and commends the Riches of his Goodnefs. (Rom. ii. 4.)
idly. Negatively, When it denies that there is any Evil in him. Pf. xcii. r/5. He is my Rock and there is no Unrigh- teoufnefs in him. (Deut. xxxii. 4.^
4thly. Affirmatively, by exprelTly, aiTerting his Goodnefs. Pf. xxv. 8. Good and upright is the Lord, therefore will he teach Sinners in the Way.
And Reafon iikewife confirms the fame Truth, by aiTerting 1 ft. That God is aBeing, and therefore Good: For Being and G<Ware concertible Terms among Philofophers : Yea that he is the firft and chief Being-, and therefore the firfl and chief Good. Andadly. By aiTerting thatGod is perfect; and therefore defirable and communicative, in which the Sum of Goodnefs confiih. Befides asGod is theAuthor of all thatGood that is in
Creatures
2 04 ^je G°°dnefs of God reprefented and recommended.
Creatures, (for none of them has his Goodnefs of himfelf.) So he contains all the Kinds of Good in him, viz. Pleafant, profitable, honeft, In refpect of pleafant Good, the Pialmift bids us tajie and fee that he is good, Pf. xxxiv. And he tells us that in his Prefence isfidlnefs of Joy, and at his Right Hand Pieafuresfor ever more, Pj. xvi. 1 1. In refpect of pro- fitable Good, he diffufes his "Kindnefs among his Creatures,, and in pofTemng him we poflefs all befides him, and more than all ! In reipecl: of honefl Good, God is by his Sanctity the original Rule and Pattern, of all that Holinefs that is in Creatures, Hence fayeth Auguftine " God only is im- " mutably Good, he only is the Good, of all Good, he " only is the Caufe of all Goodnefs, to all that are Good. " There would be no communicable good Things (faid he} " if there was not an incommunicable Good." And there- fore God is Good in. three Refpects, viz. ift. By his E fence, that is originally, the Foundation of Goodnefs, whereas Crea- tures are only good by Participation, as Streams running from the Fountain. 2dly. God is good by Efficiency, inasmuch as he only can communicate Good independently, whereas Creatures only fo far as they are amffed by his Power, and excited by his Influence. 3dly. God is good by Exi/lence, inafmuch as he only is a Good neceffarily exifting, whereas all Creatures are but contingently good, and exift by the meer Will and Pleafure of God. This Truth the Gentile Philofo- phers acknowledged. " There is no good Mind without ** God, iayeth Seneca." "• Vertue is not in us by Nature, " but by divine Providence, fayeth Plato." The Jews were likewife of the lame Sentiment.. Hence Philo, one is good meaning God, who was wont to be call'd by them " one * without Addition.'''
In difcourfing upon this Attribute of divine Goodnefs, I (hall enquire into its Nature, Kinds and Properties, and con-
fiden
The Gcodnefs of God reprefented and recommended. 295
fider the Force of fome Objections againft it, and then pro- ceed to the Improvement, after fome brief Hints premis'd, reipecfing the other general Head of Difcourfe, viz* The Fear of God, And
j ft. Good according to Ariftctles Definition, is that which all defire. But it is more accurately defin'd by others, thus, viz. " That it is that which for the Perfection of its Na- 11 ture deferves to be defired; and is communicative of itfelf." So that three Things are included in it viz. ift. An effen- tial Excellency or Perfection, for which it merits Defire and puriuit. 2dly. A Faculty of communicating this Perfec- tion to others, on this Account its call'd profitable. And 3(ily. The Relation of both the Former to the Appetite or Defire, on which Account it is call'd defireable. And hence fome learned Men obferve that Good is threefold, viz. Meta- physeal, Fhy/ical, Ethical. Or in more plain Terms, it may be call'd a Good of Being, Ufe and Manners. And ift. Metaphyfical Good, or the Good of Being, is that Perfection, which is communicated to every Being by its Caufe, or it is that Excellency which every Being obtains, as it is a Being : For which it may be defir'd. This has no Evil oppos'd to it, and only fcrves to mew the Pre-eminence of Exiftence, to Non-Exiftence, or Being to no Being. 2dly. Fhyfical Good, or the Good of Ufe, is that Perfection or Excellen- cy, by which any being defign'd for another's Ufe, is fit- ted for it, whether the Ufe be General or Particular ! Every Creature in its original Conftitution was fitted for this two- fold Ufe, it not only ferv'd to compleat and adorn the whole Syftem of Things, but alio for Food, or Medicine, or fome of the Ufes of human Life : And in this Senfe all Things at their Creation were call'd Good; and to this Kind of Good is oppos'd, whatfoeveris Unfit, Unprofitable, or Hurtful. 3d. Ethical or moral Good, or the Good of Manners, confifts
ia
296 The Goodnefs of God reprefented and recommended
in the Reclitude of a reafonable Creature, or in its Conformi- ty to Rule and Law ; and to this Vice and Sin is oppos'd : And hence we call a holy Man, a good Man : and on the Contrary one who goes on in a Courle of Sinning a Bad-Man.
Having offer'd thefe few Hints concerning the Gene- ral Nature of Good, I proceed to obferve more particular- ly concerning the divine Goodnefs, that it is no other then his Perfection, by which he can communicate himfelf, and for which he deferves and ought to be deiir'd, and there- fore it includes thefe three following Particulars in it, namely ift. His infinite Perfection, which appears to us from all his Attributes, by which he is fufficient for himfelf, and his Creatures, and that to infinite BleiTednefs. (Gen. xvii. I.) By this he is good in himielf, yea Goodnefs itfelf. (PJa. Xxv. 8.) And free from every Evil. (Dent, xxxii. 4.) And 2dly. A Faculty to communicate himfelf when and how he pleafes : Hence he is call'd Good and Bcneficient, (Pfa. cxix. 68.) Thou art Good and doejl Good, teach me thy Statutes. 3dly. A Relation or Suitable?iefs, which arifes from the two former Particulars mentioned, for which the Almighty deferves to be fought after, and defir'd by all in- telligent Beings, with the utmoit Intenfenefs andVehcmence, Pf lxiii. 1.2. O God thou art my God, early will Ifeek thee, my Soul thirfteth fir thee. To fee thy Power and thy Glo- ry as I have feen thee in the Santhiary. But I proceed to confider the
2d. Propos'd, viz. The Kinds of divine Goodnefs. And here it may be obferv'd, that the Goodnefs of God is Two- fold, viz. Imanent, and Tra?ifie?it, or Ejfential and Rela- tive. Now God's Imanent or efjhitial Goodnefs, is no o- ther then his periec~t EfTence or Being. Whereas the tranfunt Goodnefs of God, confifts in the Manifeftation of the Former to, or in created Beings, and is Three- fold
viz,.
The Goodnefs of God reprejentedand recommended. 297
viz, Univerfaf Common and Special. And ifr. The Uni- verfal tranjient Goodnefs of God, is that whereby he cre- ates, flipports, governs, and beautifies all Creatures, Pia.. cxlvii. 8. 9. Sing unto the Lord with Thanksgiving, who cover eth the Heaven with Clouds, who prepare fh Rain for the Earth, who jnaketh Grafs to grow upon the Mountains. He giveth to the Beaft his Food, and to the young Ravens which Cry. Pfu xxxvi. 6,. 7, O Lord thai preferveft Man and Beafl, how excellent is thy loving Kindnefs 0 God ! Therefore the Children of Men put their Truft under the Shadow of thy Wings. 2dly,- God's Common Goodnefs con- lifts in conferring common Benefits upon the Children of Men without Diitinction, whether they be Elect or Repro- bates : And hence God is call'd the Saviour of all Men, efpecially of thofe that believe. (1 Tim. iv. 10. See alfa Rom. ii. 4.) And ^dly. The fpecial Goodnefs of God confifts in difpeniing laving Gifts upon the Elect. Ephef, i. 3, 4. Bleffed be the God and Father of our Lord 'Jesus Christ who hath Bleffed us with all fpiritual Bleflings in heavenly Places in Chrif, according as he hath chefen us in himr before, the Foundation of the World, that we fould be Holy, ami without Blame before him in Love. And hence we read in Scripture of the Faith of God's Elect, and the Things- that do accompany Salvation. The
3d. Propos'd comes next to be confidered, which was to difcourfe upon the Properties of divine Goodnefs: Now- the i?nanent,. or efjential Goodnefs of God, hath the fol- lowing Properties, viz. 1 ft. It is Great, Nehe. ix. 25. So they did Eat and became Fat, and,- delighted themfelves in thy great Goodnefs. Whereas the Goodnefs of Creatures, is but as the Drop of a Bucket, Ha. xl. 15. 2xfly. The Good- nefs of God is Unlimited and Infinite, equally uncapable of Addition, as of Diminution, tranfeending the utmoit Verge
P 2 °£
2 9 ^ The Goodnefs of God reprefented and recommended.
of our Speech or Thought ! Whereas the Goodnefs of all Creatures is finite and limited. And hence the Love of Christ is faid to />#/} Knowledge ; and he is laid to be able to do abundantly above all that we ajk or think. Ephef iii, 19. 20. Pfa. lvii. 10. For thy Mercy is great unto the Heavens, and thy Truth unto the Clouds. 3dly. The ima- nent Goodnefs of God is without Beginning, Succefficn and End: Whereas the Goodnefs of Creatures as it hath a Be- ginning, fo it hath Succeiiion in Duration, and either has or can have an End. 1 Chron. xvi. 34. O give thanks to the Lord, for he is Good, for his Mercy endnreth forever ! 4th lv. The imanent Goodnefs of God is in off Simple, with- out any Mixture of Imperfection or Defect, it is pure Good- nefs without the leaft. Alay : And hence he is faid to be Light, in which there is no Darknefs at all, 1 Joh. i. 5. Whereas in Creatures there is no Goodnefs without Imperfection, at leaft Comparative. 5thly. The Goodnefs of God is In- dependant, becaufe it is his Being, and hence he is call'd the Fountain of Life, Pfa. xxxvi. 9. Whereas the Goodnefs of Creatures isfomething added to their Being, and fo acciden- tal and feparable. God is Good originally by his own Good- nefs ; whereas all Creatures are good by Participation : They have but a deriv'd Dependant, and precarious Good- nefs : They themfelves are like to Vanity, whofe Days are as a Shadow, that pajfeth away, Pf. cxiiv. 4. And how can their Goodnefs. which is but a quality fuperadcd to their Be- ings, be more Stable then they on whom it depends ? But
2dlv. The Tranfient Goodnefs cfGW which is the Caufe of all* that Goodnefs which exifts in Creatures, may be faid to have the following Properties, viz. iff. It is Efficient, inafmuch as every Creature receives its Goodnefs therefrom. Jam. i. 17. Every good Gift, and every per feci Donation, is from above, and cometh down from the Father of Lights,
with
The Goodnefs of God rcprefented and recommended, 299
with whom is no Variablenefs or Shadow of turning. 2dly. The tratfient Goodnefs of God, is exemplary ; as it is the Fountain from which all created Goodnels flows, fo it is the Patern according to which it is to be regulated : And hence we are bid to be Merciful as our heavenly Father is Merciful. Jehovah reprefents his infinite Perfection as it were by Parts in his Works ; as reafonable Creatures bear its Image, Gen/i. 26. So even the irrational Creation car- ry more oblcure Footfleps, as it were, thereof! 3dly. The tranfent Goodnefs of God is Finals Pro. x.vi 4 The Lord hath made alt "Things for himfclf lays Solomcn. Of ' him, and thro' him, and to him are all Things, fays theApoflle, Rom, xi.. 36. All created Beings do either Labour after God, or are directed to his Glory paiTively. But I pafs on to the
4th. General Head, which was to coniider fome Objections againft this Attribute. And jit. It is objected, that God hath faidhe will mew him felf fro ward with the Froward Pf.xvni. 26. Anf. theScope of the Place is only to fignify that God will accommodate his Righteous judgments, to the perverfePracri- cesof obflinate Traufgreflbrt. He will proportion Pains to their Preiumptuous Impieties, and thus wherein they dealt proudly he will be above them..
2dly. It is objected, that God is not deiired by all, nay that many labour to banifh the Thoughts of him out of their Minds. Anf. It is true, but the Reafon why he is not fought after by all intelligent Beings, is not any want of Goodnefs in him, but the Blindnefs of Creatures, whereby they difcern not his Tranicendenf, Amiableneis, or their Guilt, whereby they fear and fhun him, as Criminals an avenging Judge ! A
3d, Objection is this, That God does not impart his Good- nefs to all, to R.ebrobates j whereas Goodnels is communica- tive of itfelf.
P p 2 Anf.
300 The fear of God confidered.
Anf. He does communicate his Goodnefs to all, but freely, according to his own good Pleafure, in refpect of the kind and degree of Good. He is Lord of his own Treafures, and may do with them what he pleafes, without being account- able to any. For as the Apoftle Paul obferves, Who hath fir ft given to him7 and it JJjall be recompensed to him again? God is fo far Good to all, that he fupports, preferves and nourifhes them io long as they continue, and confers upon them whatever they enjoy, and that without their demerit. But he is by his ErTence Good, and therefore cannot but be averle to evil, and thofe that are under the Government of it :^lnd therefore cannot have Fellowmip with them, while thefPontinue fuch. But it is time to coniider the
2d General Head of Difcourfe, viz. the Fear of God. Which may be thus defcrib'd, viz. That it is a Reverence of God, arifing from a View of his Attributes, and a Senje of his Love, difpo/mg us to honourable Sentiments of Jehovah in our Minds, as well as to exprcfs the fame by our Lips, and efpecially by the courfe of our Practice, to do thofe Things that we kncnv are pleafing to him, and carefully to avoid the con- trary. Here obferve,
1 ft. That there can be no true Fear of God without the Knowledge of him. And this Knowledge muft be experi- mental and practical, fuch as is formed in us by the Hoi} Spirit's fpecial Concurrence, with the uie of proper Means. Such as proceeds from Faith in God thro' a Mediator, and has influence upon the Mind and Life ! When we have a believing View of the infinite Excellency of the fupream Being by Faith, then, and not before, we are inclin'd to entertain high and becoming Thoughts of God, and to ex- prefs the fame in our Speech and Behaviour. And •"!>.****'
2dlv. It fliould be obferv'd, that Loveis another Principle of the true Fear of God. Our Love to God proceed; part! v
from
The Fear' of God confident}. 301
"from a view of his Excellency, and partly from a Senfe of his Love to us. Hence the Apoftle Joh?i obferves, that we love him, becaufe he loved usJirJL Now a tranfcendent Love to ■God, fwcetly conftrains us, by the ingenuous Bonds of Gratitude, to fear God becaufe of his Goodnefs, as our Text aflerts. But particularly in the
3d Place it may be obferv'd, that there be two ingre- dients in the aforefaid Reverence of God, viz. a fear to of- fend him by any Sin, and a care to pleafe him by every Duty ; on which Account the whole Worfhip of God is fometimes in Scripture fignify'd by the fear of God. Hence it is faid of Job, that hejeared God, and efchewed Evil. .^
Now the fear of God is twofold, viz. either Servile or Filial. The Servile Fear of God, is when we are afraid to offend God, chiefly becaufe -of the Pimijlmient confequent upon it. And this, when it is attended with fame Hope of Mercy, is profitable, as a preparative of Order to Con- veriion, but when accompany'd with Defpair, it is hurtful But a filial fear arifes from Love, and fweetly allures us to ferve God. and makes us afraid of his Anger as ingenuous Children. The Characters of this Kind of Fear, are thele following, iff. It makes thofe that have it Confcientious in the general Courfe of their Practice, to avoid every Evil, iecret as well as open, final! as well as great, fafhionable and creditable Evils, as well as thofe that are more fcanda- lous! Yen. to avoid the very Appearance of Evil, and to feek the Mortification of Sin in the Heart ; and all this from a hatred of Shi, chiefly becaufe of its vile Nature, and con- trariety to God. 2dly. It -makes thofe that have it, painful in the Performance of good Works, and careful that they be done in a right Manner, viz. from a right Principle, Love -, to a right End, Gods Glory ; and by a right Rule, the Word of Gtdj as well as-with/^nw/r and affection ! Befides
it
io2 The divine Goodnefs improved..
it makes Perfons that have it, to long after, and labour for a Perfection of Holinefs : From purfuing which they will not be deter'd by the Fear or Hope of any Creature, or of any Evil !■ jdly. Thofe that fear God make mention of his Name and Attributes with religious Reverence, and read his Word with pious Solicitude. 4thly. The Fear of God is not a tranfient Pang or fuddain flafh of Devotion, but a fixed good Temper of Mind, a habitual Devotednefs to God and his Service, which runs thro' the general Courie of our Affections and Actions.
I proceed to the Improvement.
i ft. From the Goodnefs of God, we may learn the Evil of Sin, which, in its Nature directly oppofes infinite Good- nefs ; and, as far as it can, labours to dethrone the Almighty,, and therefore it was call'd by the Antients Deicidc. For Sin, poor Creatures are deferted by the Almighty, who is the chief Good,, and that to all Eternity. (Mat. xxv. 41.) It is Sin that robs the Soul of the good Image of God, with which it was at firft adorn'd, and renders it evil and indifpos'd to any good. It is Sin that inclines thofe that are under its Government, to prefer the imaginary Goodnefs of the Creature, to the true and infinite Goodnefs or the Crea- tor ! It is by Sin, that we requite the chief good from whom. all our good is deriv'd, with Evil ! Deut. xxxii. 6. Dove thus requite the Lord O foolijh People and unwtfi ! Is he not thy Father that hath bought thee, hath he not made thee, and eftablified thee % By Sin Men flight the Treafures of divine Goodnefs, and Treafure thereby to themielves Wrath againfl the Day of Wrath ! fRom. ii. 4.) Should not therefore the Confideration of divine Goodnefs, induce or lead us to Re- pent of Sinspaft, and to hate and ihim every future Evil, and to feek a remedy againft it in Christ Jesus, in whom alone the lbecial Goodnefs of God is difplay'd to fallen Man-
land
The divine Goodnefs improved. 363
kind. Pfal. ii. 12. Kifs the Son leafi he he Angry and ye periJJj from the Way.
2dly. The Confideration of God's Goodnefs, offers Matter of Support to the People of God, in all their Calamities ; and arms them againft Poverty, and the Fear of Death itfelf. For God by his Goodnefs will be our Portion and Inheri- tance. (Pf. xvi. 5. 6.) He will fupply out of hisinexauftible Treafures, all our Wants. Mat. vi. 33. But Jeek ye firfi the Kingdom oj God, and his Right eoufnefs, and all other 'Things Jhall be added unto you. And tho' we walk thro' the Valley of the Shadow of Death, God's Rod and Staff mall comfort us. " I am neither afhamed to live or afraid to die (faid iC Ambrofe of old,,) becaufe we have a good Lord. Nee <c pudet vivere, nee piget mori, quia bonum habemus Domi- " num." What tho' we be environ'd by many and powerful Enemies, God, by his Goodnefs will be to us ajlrong Tower, a Shield and Buckler, Pf. xviii. If we are afflicted in Body or Mind, he will heal our Dijeafes, and forgive our Trefpafjes, for his Goodnefs Sake ! Pf. ciii. 3. Are we weak in oppo- llng Sin, or under fpiritual Defertion, his Grace isfuffcientfor us, and his Power is made perfeSi in Weaknefs. The Lord is gracious and merciful, flow to Anger and plenteous in Mercy, he will not always chide, nor keep his Anger forever . Pf. ciii. 8, 9. See Ifa. liv. 7, 8. For afmall Moment I haveforfaken thee, but with great Mercy will I gather thee, in a little IVrath I hid my Face from thee for a Moment, but with ever- la/ling Kindnejs will I have Mercy on thee, faith the Lord thy Redeemer. All our Afflictions mall furely work together for our Good (Rom. viii. 28.) If we do but feek Relief in him alone, and put our Truft in him, Lam. iii. 25. The Lord is good to them that wait for him, to the Soul that feeketh him.
3<ily. The Confideration of God's Goodnefs mou Id in- vite our Love, feeing it is the proper Object of Efteem and
Refpect.
j a4 2^ divine Goodncfs improved,
Refpecl. If we. regard fmall Rays and Drops of the Divine - Goodnefs in Creatures, how much more mould we regard- the Sun itielf and love with all our Souls that infinite and unexhausted Fountain of Goodnefs that is in God. " Love,. " faith Anfelm, the one Good, in whom are all Good. " Things, and it mall fuffice thee." Now our Love to the good God mould exprefs itielf, in longing after Union to, communion with, and the Enjoyment of God in this and the next Life, as well as in acquiefcing in his Goodnefs, as in our All, and only Good, not defiling the Almighty to be- in any Refpecl otherwife than he is. Pf. lxxiii. 25. IVhom have in I Heaven but thee, and there is none upon Earth that I dejire befides thee. Our Love mould likewife difpofe us to devote all our good to God, and employ it for him, as well as to remove all moral Evil from his Sight, that fo he may make all his Goodnefs pais before us. (2 Cor. viii.. 5. IJa. i. 16. Ex. xxxiii. 1 9.) And feeing Jehovah is truly Good, our Love to him mould be fincere, not in Speech and Carriage only, but in Heart, Love out of a pure Heart and Faith un- feigned\ Love- in Deed and in Truths as the Apoftle 'John ex- preffes it. For nothing but this will avail us at laft ; and feeing God is the only Good, Juperlatively, independently, im- mutably and efficiently Good. Therefore we mould neglect and contemn every other Good, fo fir as it frauds in Com- petition with him. Cant. viii. 7. Many Waters cajinot quench Love, 7ieither can the Floods drown it. If a Man would- give all : the Sub/lance of his Houfe for Love, it would be utterly con- temned. And we muff love the fupciiativc Good iupeiia- tively, or in the higheff degree, with allow SoulandStrenghy above any Thing in Heaven or Earth,, becaufe Jehovah is the chief Good infinitely tranfeending every other Good. And mould not we love him independently, i. e. for himfelf alone, and not. for any Thing elfe chiefly,, for—
. f.fmuch:.
The divine Goodnefs improved, 305
afmuch as he is an independent Good, who has made all Things for himfelf. Moreover mould not that good Be- ing, be lov'd. conftantly with an invariable and unfailing Af- fection ; who is himfelf far from the Shadow of Change ?. And mould not our Love to Jehovah be operative and effec- tual, not in Word and Tongue only, but in Deed and Truth ? Seeing he is a good Communicative ofhimielf to his Crea- tures 1 Now in order to obtain fuch a Love to God, as has been hinted, it would be of fpecial Service, to meditate frequently upon the Goodnefs of God, which fills the Earth and reaches up to Heaven, which appears with wonderful Luftre in the Works of Creation, Redemption and Provi- vidence ? Is not the Mifers Love to Gold enflamed by a fre- quent viewing of it ? And let us dear Brethren humbly pray, and earneftiy labour to be more and more firmly fix'd, in the believing Perfwalion of God's infinite Goodnefs; that fo Christ may dwell in our Hearts by Faith, that being rooted and grounded in Love, we may be able to comprehend with all Saints, what is the Breadth, arid Length, and Depth, . and Height, and to know the Love of CHRIST, which paff'es Knowledge, that we /nay be filled with the Fullnefs of God. Eph. iii. 17,-19. But
4thly The Meditation of God's Goodnefs, mould invite us to feek all good in God, who is all furlicient, a Sun and Shield to his People, yea an exceeding great Reward ! A Fountain of Life in whofe Light we enjoy Light. From him every good Donation defcends, and he it is that bleffes us, with all Spiritual Blefjings in CHRIST. Therefore if we want a profitable Good, the necenary Supports of Life, let us ask it of God, who has a Sovereign Empire and abfolute Controle, over all fecond Caufes. He hears the Heavens, and they hear the Earth, and the Earth the Corn and Wine, and the Corn and Wine hear Jezreel. Hof. ii. Surely it is in God
Qj3 we
jo6 The divine Goodnefs improved.
we live, and move and are. Do we need pic a f ant Good, is if not Jehovah, who thro' his Goodnefs, fills our Hearts with Food and Gladnefs ? Gives us all Things richly to enjoy, and crowns us with his- Goodnefs and tender Mercy. Pf. ciii. Do we need Honefl and faving Good, Faith, Hope, Charity,^ &c. Is not God the Father of Lights, from whom every good Gift is deriv'd ? Let us not therefore dear Brethren, turn to empty Creatures, and make to ourfelves Ci/lems that can hold no Water, and fay, who Jhall Jhew us any Good ? But to the living God, and from him let us labour to de- rive all the Good we need for Life and Godlinefs, by Faith in the Mediator, in whom all the Promifes are lea and Amen, and likewife by earnerl: Prayer and humble Re- verence as well as by a fweet Complacence in, or content- ednefs' with the Good, that God is pleafed to difpence to us, by the Courfe of his unerring Providence. In God's Goodnefs our Happinefs is to be only fought : For indeed it can be only found therein. Here we may behold our ob- jective Happinefs, or that Good that makes us happy : Not a created Good as fome Philofophers of old, have vainly dream'd. No! But an uncreated, independent and infinite Good, who- as 'a Shield can turn away all Evil from us, and as a Sun can- communicate all Good to us. And here we may like- wife behold our Formal Happinefs, which conlifls in Union to, Communion with, and the Enjoyment of this chief and infinite Good. Hence the Pfalmifl pronounces that People bfeffed whoje God is the Lord. fPfal. xxxiii. 12.) And how fweetly does devout Heman triumph, on this Account, Pfa. lxxii. 25. Who have I in Heaven but thee, and there is none upon Earth that I defire be/ides thee. The chief Good hath certainly the chief Dignity and Excellency, and therefore deferves the firft Place in our Thoughts, Defires and La- bours, And is not fecuring of Happinefs the great Deiigtv
o£"
The divine Goodnefs improved* 307
Life, next to the Glory of God, after which there is in all a natural Defire. Now is it not evident from the very Na- ture of Things, that that cannot -be found in any created Good ? Becaufe it is grofs and limited, and fo unequal to the Nature and Deiires of the Soul. Surely therefore all the Lines of Life, that do not tend to God as their Center are crooked, and befides the Mark. Let us then turn our Eyes and Hearts from Creatures to the great and good God, and feek for Reft and Happinefs in him alone ; his Good- nefs can only yield the folid Satisfaction we in vain feek and expect elfewhere.
^thly. The infinite Goodnefs of God, affords Occafion of glorifying him after the Example of many of his moft emi- nent Servants, particularly of David, Pfa. cvi. 1. Praife ye the Lord, O give 'Thanks unto the Lord, for he is good, for his Mercy endureth forever. Of Afaph, Heman, feduthun, who with their Sons and Brethren, by Cymbals, & Trumpets, and other Inftruments of Mufick, founded forth the Praiies of the divine Goodnefs. 2 Chron. v. 12, 13. And it came to pafs as the Trumpeters and Singers were as one, to make one Sound to be heard in praifing and thanking the Lord, and when they lift up their Voice with the Trumpets and Cymbals, and praifed the Lord faying, for he is good for his Mercy en- dureth for ever ; that then the Houfe was filed with a Cloud, even the Houfe of the Lord. And is there not Reafon why we mould praife God for his Goodnefs, when we confider that it is a Property, whereby he efpecially communicates and com- mends himfelf to Creatures, a Property which moft nearly touches us,&therefore mould conftrain us to grateful Emotions. Hence faith Auguftine, " Seeing that God is Good, and hath " made all Things Good, and [feeing that he who made allThings, '" is infinitely better than the Things which he made, you will 6i not be able to fay better of him, then that he is Good."
jo8 The divine Goodnefs improved
To the fame effect fpeaks Bernard thus, " As there is not a " Moment in which we enjoy not God's Goodnefs ; fo let there 11 be no Moment in which we do not remember God as pre- " fent." Is not the Praifes of God for his Goodnefs the fweeteft. Employment of the Saints in Heaven or Earth ? Says Augufline " I am feiz'd with Sweetnefs while I think
" upon the good. God. If therefore we Praife any other
" Thing, we therefore Praife it becaife it is Good -, there ca?i " be no greater, better or firmer Caufe of Praifng God, than " becaufe he is Good." Now in order to glorify God, it is necefcy that we know his Goodnefs, in its Nature, Kinds, Degrees, Ejfccls. And likewiie that we tafie, behold and admire the fame ! that fo what we feci in our Hearts, we may exprefs with our Lips, in the PJalmifls. Language. PfaL ciii, 2. Blefs the Lord 0 my Soul, and forget not all his Benefits !
But in the next Place, let me intreat you, my. dear Bre- thren, to imitate the Goodnefs of God. ThePfalmiit. gives us a fummary of the divine Goodnefs, Pfal. cxix 68. Thou art Good and doefi Good, i. e. Good by an intrinijek and imanent Perfection, in which refped: God is lovely andlov'd by himfelf, as well as communicative of himfelf, and fo to be defired by all. Befides he does Good, he distributes his Goodnefs among Creatures both Good and Evil, tho' in a different Manner and Degree. Now let us endeavour to imitate this noble Example, jit. By being Good, i. e. fit for the ufe to which we were created ; and what was that Ufe, but to hiGw, love and glerijy cur Creator here, in or- der to enjoy him eternally ! And what does fitnefs for it con- fift in, but in the Image of God, after which Man was at firft created, viz. The Wiidcm of the Understanding, the Holincfs and Righteoufnefs of the Will, ?>rA ILrmony of the. Affeftions ! (Ephef. iv. 24) Now tins linage of God
or
The fear of God inculcated. 309
or original R ighteoufnefs being loft, by our Violation of the Covenant of Works, we are thereby render'd unprofitable Servants, unfit for our Ufe, and Co altogether Evil. And therefore before we can imitate God aright, we muff obtain, by Regeneration, the Image of God, which we have loft by Sin . And being Regenerated we muff more and more a- ban don Evil, and learn to do Weil, by progreffive Sanclifi- cation. 2aiy. After we are made Good, we mull endeavour to do Good, agreeable to the Defign or Ufe of our Crea- tion. Towards God, by fearing of him, trailing in him, by Love and Obedience : Towards our Av/..\^ ;,•/-, by diffu- sing our Goodnefs upon .all, Good and Bad, Friends and Enemies, but not in a like Degree ■ Ey this Imitation of the divine Goodnefs, we (hall mew curfelves to be the ge- nuine Children of our Father which is in Heaven : By this we mall have a certain Argument within ourfelves, of our Refforation to the divine Image : And by this we mail referable the bleffed God in his moil perfect Property, and fo be made Partakers of the divine Nature ! By this we fliall glorify Jehovah's Name, and many Ways promote his 'Kingdom : And by this, thro the gracious Promife of God, our Comforts will be encreafed in this Life, and the De- gree of our Flappinefs in that to come.
What was faid before concerning the Fear of God, moula1 excite you my dear Brethren, to examine yourfelves impar- tially thereby : for thus ycu will know your prefent State towards God, whether it be good or bad, which ye cannot but know is of great importance, both to your Comfort and Safety.
I mini befeech you, Sirs, as a Meflenger of God, and command you in his Name and by his Authority, to fear Jehovah. To this ye may be excited by the following Mo- tives, iff. It is equal and Reafonable : If Reverence and
Fear
n i o The fear of God inculcated.
Fear belongs to any, furely much more to the greateft and beft of Beings ! 2dly. It is Safe. He that fears God need fear noneelfe ! 3dly. It is profitable : This is the Beginning of faving Wifdom, as Solomon obferves, and the Root and Spring of all Vertue and Goodnefs, To this the Promifes of God are made, and to fuch his Mercy and Goodnefs is extended ! 4thly. It is generous and grateful. Mis Good- nefs muft induce us to fear walking unworthy cf it, if we are not loft to all Senfe of Gratitude! Now the Means that are helpful to the aforefaid Difpofition are thefe, ift. A fre- quent Meditation upon the Majefty and Goodnefs of God. 2dly. Upon our Corruption and propenfity to Sin againft him. 3dly. Upon the Bafenefs of the Nature of Sin, and its dreadful Confequences ! 4thly. Upon the Omnifcience, Om- niprefence, Paver and Jufice of God, as an avenger of Sin. O may it pleafe Almighty God to fullfil in us all the pre- cious Promifes our Text contains, that we may fo fear the Lord a fid his Goodnefs in the latter Days : That having ferved our Generation according to the Will of God, during the Space appointed for our Refidence in this Vale of Sorrow, we may be at laft tranilated to that Kingdom of Peace, of*" Love, of Light, of Purity, of Reft, where divine Good- nefs appears in all its native Majefty, in all its inexpreiTible Beauty, without an intercepting Glafs, that fo we may be forever with the Lord. Amen, Amen.
SERMON
The Mercy of God unfolded.
$**
SERMON XVI
EXODUS xxxiv.. 6.
And the Lordpajfed by before him , and proclaimed, the Lor dy
the Lord God, Merciful and Gracious, Long-fuff erring.
IN the preceeding Verfes we are inform'd,. that the Lord commanded Mojes to hew out two Tables of Stone, like to the firft, which were broken, and to come to Mount Sinai with them the next Morning. Mofes readily obey'd the divine Injunction, and had a gracious in- terview of God. No {boner had he reach'd the Top, the fummit of Sinai 's Mount, but theLord defcended in a Cloud, and proclaimed his Name ! The Cloud was doubtlefs fome ~fenfible Symbol or Token of the divine Prefence ! Proba- bly Jehovah made a Cloud his Pavilion in order to affect Mojes with with an awful Reverence of his Maiefty and Glory, and to let him know, that tho' fomewhat of God was reveal'd to him, yet that much more was conceal'd from him ! But from the whole we may learn this profitable LefTon, viz. That it is only in the Way of Obedience that we Gan reafonably expecl the Intimations of God's gracious Pre- fence / In the Words of our Text it is more particularly ob- ferv'd, that the Lord proclaimed his Name : Doubtlefs this Repetition is to flgnify to us, the great Importance of the Thing ipoken, Now in the Proclamation two Things may
be
3 i 2 The Mercy of God unfolded.
be taken Notice of, viz. the Manner and Matter of it. And i ft. As to the Manner or Time, it was while the Lord pa fed by before him. The Apprehenfions we have of God in this World are fliort and tranfient, full and fixed Views are re- ferv'd for a future State. But 2dly. The Matter of the Proclamation contains a Reprefentation both of the Great- nefs and Goodnefs of God. And iff We have an Account of the Greatnefs of God in thefe Words, The Lord, the Lord God. As God hath his Being of h and is the
Fountain of Being to all Creatures, fo he is a Strong God, the great Original of all Power. This Declaration of God's
o o
Self-Ex iftence and Almightinefs, is pre fix ;d before the Dil- play of liis Goodnefs, to excite a Fear and R.everence of God's Majefty, and thereby to deter from an abufe of his Mercy. In the 2d Place, we have an Account of God's Goodnefs, in three noble Inftances, namely, of Me/rv, Grace and Long-Sufferring. As Gcd's Greatnefs is men- tioned to incite Fear, and prevent the abufe of his Good- nefs : fo is his Goodnefs difplay'd to incite Hope, which is the Spring of Action, and to allay the Terror of his Great- nefs! The firft Manifeftation of divine Goodnefs here ex- prefs'd is Mercy j he is Merciful^ this fpcaks his companio- nate Tendernels over poor miferable Creatures, like that of a Father to his Children. This is put firft, becaufe it is the firft Wheel in all the Inftances of God's good Will to fallen Man, whofe Mifery makes him an Object of Pity, fud. x. 16. 2clly. He is Gracious-. This fpeaks the Freenelsof God's Goodnefs to his Creatures, and that it is vouchfif'd entirely becaufe of his own good Pleaiure, and not for the Sake of any Thing in them. It is opposed to the Pavment of a Price (Exo. xxi. 11.) as well as to Juftice and Merit. (Pfal xxxv. 7, 19. 1 Sam. xix. ^.) 3dly. He is Long-Jhff'ering, this fpeaks the flownefs of Je- hovah
The Mercy of God unfolded. 313
hovah to anger, and his deferring the Execution of de- ferved Vengeance upon Tranfgreflbrs. Thus God waits to be Gracious to us, and wants to be exalted that he may- have Mercy upon us ! The Almighty now perform'd what he had but a little time before promifed toMo/es. Ex. xxiii. 1 8 And he J aid ', I bejeech thee to few me thy Glory, and he faid I will make all my Goodnefs to pafs before thee, and I will Proclaim the Name of the Lord before thee, and will be Gracious to whom I will be Gracious, and will fl:cw Mercy on whom I will few Mercy. By which we may fee, that God's Goodnefs is his Name and Glory ! that by which he will be known by his intelligent Creatures, as Men are by their Names, and that in which he Triumphs and has Com- placency ! God had before made himfelf known to Mofes in the Glory of his Self-Exiftance and Self-Sufficiency, by the Name I AM THAT I AM ; and now he makes himlelf known by the Glory of his Mercy, Grace and Long- Juffering.
Now that I may difcourfe diftinctly upon thoie three Attributes of God, which our Text contains, I mall begin with the firft, which is his Mercy.
The Holy Scriptures frequently affert the Mercy of God, Thus he is call'd the Father of Mercies, (2 Cor. i. 3.) He is likewife faid to be abundant in Mercy, (1 Pet. i. 3.) Rich in Mercy, (Eph. ii. 4.) Of tender Mercy, (Pf. xxv. 6.) to have Bowels of Mercy, (Pfa. xl. 11. Luk. i. yS.) Seeing that Mercy among Men, is among the Number of Ver- tucs and Perfections, in which Perfons of a more generous Mind and Temper generally excell ; it cannot with any fhadow of P^eafonbe denied to God, who is not only in- finitely Perfect in himfelf, but alio the Author of all that Good, that Creatures PoiTefs ! If any mould object and fay5
R r That
2 1 4 The Mercy of God unfolded.
That Mercy is opposed to Juflice y and therefore cannot be afcrib'd to God.
Anf. I deny it, it is not oppos'd to Juflice, as the Verfe following our Tex-t fhews, keeping Mercy for Thoujands, and yet will by no Means clear the Guilty. God never fhews Mercy contrary to Juflice, as he never exercifes Juflice contrary to Mercy j yea the Almighty feldom or never ex- ecutes Juflice without fome Preceeding Expenie of Mercy,, and therefore by pitving the miferable, the Lord doth not contradict his Juflice, but as it were exceed it. As if a Creditor gave a Debtor a Hundred Pounds., who owes a Thoufand. It is in this Senfe that the Apoflle James ob- ferves, That Mercy rojoyceth again ft Judgment, (Jam. ii. 1 3. | 2dly. Some do object., That Mercy cannot be ajcrib'd to God, becaufe it implies a Senje of another s Mifery.
Anf. Jt is true, Mercy is not in God, as it is in Men, by Way of Quality or Paffion ! For then his Simplicity and Happinefs would be deflroyed. However fuch a Knowledge of the Mifery of -Creatures belongs to God, as inclines him to relive them ! This Anfelm ipeaks pertinently upon in the following Manner, " Thou art Merciful 0 God according " to us, and according to thee.——JVhen thou beholds cur Mi- " feries we feel the Ejfetf of Pity, but thou doji not jeel the " AffeBion of Pity j"
In difcourfing upon this divine Attribute of Mercy it will be necefTary to fpeak upon its Nature, Kinds and Proptr- ties. And
1 ft. Mercy, inrefpect of its Nature, may be thus de- fcrib'd, viz. That it is the Gcodnefs of God, extended to the Miferable. Here good and bad Angels are excluded. The Good becaufe they are not milerable, and the Bad becaufe they are wholly given up to Juflice, 2 Pet. ii. /.. But God /pared not the Angels that fimjed, but calf, them down to
J'Jelf
The Mercy, of God unfolded, %x c
Well, and delivered them into Chains of Darknefs to be re- ferv'd unto "Judgment. Or the Mercy of God may be thus defcrib'd, viz. That it is that Property oj the Supream Be- ing whereby he is inclined to fuccour his Creatures in Mifery y together with its kind Effects upon them. Here obferve ift. That the fpecial Object of Mercy, is the Creature in Mifery, and thus it is diftinguifh'd from other Attributes.. Goodnefs confiders it's Object as Indigent, and fo commu- nicates needed Benefits ; but Mercy confiders its Object as Miferable, becaufe of Sin : And therefore tho' an Innocent Creature be the Objecl: of divine Good- nefs and Bounty, it's only a fallen and finning Creature, that is the proper Objecl: of God's Mercy. Grace, is Mercy, or Goodnefs freely di/pens'd, and therefore it confiders its Object, not only as Miierable, but Unworthy ! Where- - as Long-fufTcring confifts in the Sufoenfion of merited Vengeance, and the Communication of immerited Benefits!" Thus you may fee that all thefe Attributes of the Deity, import the Communication of ibme Good to the Creature, and are. only diftinguifh'd in Relation to the Objects upon which they are exercis'd ! Mifery is the Foil of Mercy, it can have no other Object; hence it is laid Jud. x. 16. That his Soul was griev'd for the Mifery of 'Ifrael ! Un- doubtedly the Vertue of Mercy was in God from all Eter- nity, but there was no Room or Occafion for its Difplays, till the Creatures fatal Fall from God and Mifery confequent upon it, provided it an Object to be exercis'd upon. Man by Sin robb'd himfelf of his Beauty and Happinefs, and expos'd himfelf to all the manifold Miferies of this and the next Life. All which are included in the Sentence of Death annex'd to the Breach- of the firft Covenant.. As Man by Sin had loft all Right to Happinefs, and on the contrary, rendered himfelf lyable to all the Threats of the divine Law.-
R r 2-
3 1 6 The Mercy of God unfolded.
fo by this he likewife became altogether unprofitable, (Rom. iii. 12 .) having loft all his original Power to glorify God by active Obedience, and thus he had no ground from him- ielf to expect the divine favour.
2dly. Seeing the Mifery of fallen Mankind is Two-fold, viz. Of Sin and Punimment, coniequently the Operations of Mercy confifl in affording fuitable Succours under thefe Maladies. In refpecr. of Sin the Mercy of God fuc- cours in the following Inftances.
i ft. In reconciling Sinners to himfelf, by the Blood of his on- ly begotten Son z Cor. v. 18. For the Pur chafe of which Re- conciliation, the eternal Father gave his beloved Son to Shame Pain and Death. John iii. 16. And for the Application there- of, he confers Faith upon the Elect, whereby they are ena- bled to accept of and rely upon the bleffed Jesus as Medi- ator and Reconciler. And
2dly. By renewing Sinners by his Spirit, hereby the Tyranny and Dominion of Sin is broken, and the People of God enabled to overcome Sin, and triumph over it. Rom. vi. 12. Let not Sin reign in your Mortal Bodies, that ye f mild obey it in the Lufls thereof Rom. vii. 25. I thank God thro' JESUS CHRIST our Lord.
In refpect of Punimment, divine Mercy Succours in the following Manner.
1 ft. By bearing with the Sinner for a Time before
Judgment is inflicted. Rom. ix. 22. What if God willing to
few his Wrath \ and to make his Power known, endurd with
much long fufering, the Veffels of Wrath fitted to Definition.
2dly. By threatning Punifhments againft the Impenitent, in order to reclaim them from their Trefpaffes. God warns before he wounds, and fends his Servants to flay Sinners by his Word, before he flays them by his Sword/
sdly.
The Mercy of God unfolded, ^\y
3<ily. By pointing to a Remedy, whereby the impend- ing Stroke of divine Judgment may be averted, Jer. xviii. 7, 8. At what Infant Ijhall fpeak concerning a Nation, and concerning a Kingdom to pluck up, and to pull down, and to dejlroy it, if that Nation again/1 whom I have pronounced turn from their Evil, I will repent of the Evil I thought to do unto them. If Sinners repent of the Evil of Sin, God will avert the Evil of judgment,
4thly. By inviting of, and expostulating with Sinners to accept of the Remedy propos'd. Ifa. i. 16. Come now and let us reafon together, tbo' your Sins be as Scarlet, they Jhall be as white as Snow, tbo' they be red like Crimfon, they fljall be as Wool. Jer. ii. 5. Thus fayeth the Lord, what Iniquity have your Fathers found in me, that they are gone jar from me, and have walked after Vanity and become vain ?
5thly. By receiving into Favour thofe that comply with the Remedy, how great foever their Trefpaffes have been, by forgiving their Sins, fanctifying and fweetening their Sor- rows, and fupporting them under them by his Spirit, Love, Power. Pfal. ciii. 3. Who forgiveth all thine Iniquities, who healeth all thy Difeafes. 2 Cor. xii. 9. And he J at 'dun- to me, my Grace is fujfcient for thee. 2 Cor. i. 3, 4. Blef- fed be God even the Father of our Lord JESUS CHRIST, the Father of Mercies and the God of all Comfort, who comfort- eth us in all our Tribulation. And
6thly. Such as do not accept of the Remedy offered, af- ter the Almighty has fufpended the Execution of Juftice, until there be no Remedy. When he begins to inflict de- fended Judgment (in General,) he doth it by Degrees, firft he fends lighter Calamities, and when thofe do not re- claim the Sinner, he fends heavier. In the Day of God's rough Wind, He ftays his Eaif. Wind. Firft. Rods are. try'd, and if thofe do not avail, Scorpions may be expected.
Jehovah
3r i 8 - The Mercy of God unfolded.
Johovah does not all at once, ftir up all bis Wrath. Pjai. lxxviii. 38. But the
2d. Propos'd was to fpeak of the Kinds of Mercy. Now r'the Mercy of God, may be faid to be Two-fold, viz. Ei- ther common or I fecial- Common Mercy coniifts in confer- ring without Diftinction, upon the Children of Men, the Outward Comforts and Conveniences of Life, and hence the Almighty is faid to caufe his Sun to rife upon the Evil and the Good, and to fend his rain upon the Jufl and the Unjuft. Mat. v. 45. But thcfpecial Mercy of God, confiftsin conferring upon the Elect, fuch Things as do accompany Salvation^ and that thro' Chriit, in the Channel of the New Covenant,. Eph. i. ^..Bleffed be the God and Father of our Lord JESUS CHRIST, who hath blefjed us with all fpiritual Blefjings, in Heavenly Places in CHRIST. But I proceed to the.
3d. Proposed,, which was to difcourle upon the Pro-- perties of divine Mercy. And
1 ft. It is eternal, Pfal. ciii. 17. The Mercy of God is from everlafting to everlafting. It is repeated Twenty-fix Times in one Plalm, that his Mercy endureth forever. Pfal exxxvh And this may juftly enhanfe our Efteem of it, and defire after it. Tho' God may hide his Pace for a little Moment T yet with everlafting loving Ejndnefs will he retun to his People. And
2dly. Godr$ Merey is great, and hence God is faid to be plcntious in Mercy? Pial. lxxxvi. 5. Rich in Mercy, Eph. ii. 4. And in Pfal. Ii. 1. We read of the Multitude of his ten- der Mercies, . And in (2 Sam. xxiv. 1 4.) his Mercies are ex- prefly faid to be great. But methinks the greatnefs of God's Mercy appears efpecially, by considering thefe two Thingsr viz. What is the Sinners Due according to find: Juftice, and :he Mitigation thereof, which he enjoys in this World.
Suf-'N
"l&e Mercy of God un folded. gi^
Surely the Wages of Shi is Death. Rom. vi. 23. which in- cludes all the Miferies of this prefent Life, as well as the Pains of Hell hereafter. Now, therefore every Mitigation of thole Miieries, every Comfort the Sinner enjoys is Mercy, it is what the Sinner has forfeited a Right to, it is what he deferves not.
3<dly. The Mercy of God is incomparable, Jer. iii. 1. They fay -if a Man put away his Wife, and fie go from him, and become another Man' s, fall he return unto her again? — But thou haft played the Harlot with many Levers, yet return unto me faith the -Lord! The Merciful God exceeds his Creatures both in giving and forgiving. And
1 ft. In giving : Our Donations are often extorted from us, but he gives of his own accord, without any incentive, but what is in his own Bofom. (Ifa. lxv. 1.)
2dly. We give but fmall Gifts, but he gives the greateft, viz. Him/elf, his Son, his .Spirit, his Kingdom. Job. iii. 16.
3dly. We give to our Friends, but Jehovah confers ma- ny Donations on his Enemies. (Mat. v. 45.)
4thly. We are ibon weary of giving, but ib is not God, he is unwearied in his Mercy (to the Penitent) he giveth li- berally and upraideth not, Jam. i. 5. And
2dly. The Merciful God exceeds his Creatures, in forgiving,
1 ft. Men are revengful to thofe that wrong them, but God is merciful and gracious, longfujfering, as our Text af- ferts. How remarkable to this Purpofe are thefe Words •of the Prophet Hof xi. 9. / will not execute the Fiercenefs of mine Anger, I will not return to dcfiroy Ephraim, fir I am God and not Man.
2cl!y. Men are difficultly drawn to forgive, and cannot forgive often, God but is ready to pardon Neh. ix* 17. And do.:s multiply Pardons,
3%-
a 2 o 2"^* Mercy of God unfolded.
odly. Sometimes Men forgive when it is not in their Power to revenge themfelves, but Sinners are always under God's Controle, and within the reach of his Arm. But
4th. The Mercy of God is fare, and infallible, If a. lv. 3 . Incline your Ear, and come unto mer hear and your Soul Jhall live (and I will make an everlafting Covenant with youy even the fur e Mercies of David. And hence it is, that the Gifts and Calling of God are faid to be without Repent- ance, and that the Foundation of God /lands fare. The Lord knoweth who are his. God's fpecial Mercy to his People is built upon the fure and invariable Foundation of his Purpofes and Promifes, as well as the Satisfaction and Interceflion of Christ. And
rthly. God's Mercy is free Ephef. i. 11. In whom al- fo we have obtained an Inheritance, being predf mated ac- cording to the Purpofe of him, who worketh all Things after the Counfelofhis own Will. Albeit the Vertue' of Mercy belongs to God, in refpect of his Being, yet the Difpenfation of it depends entirely upon God's good Pleaiure, and hence the Apoftle Paul informs us, That it is net ofhimthatwilletky nor of him that runneth, but of God that feweth Mercy and that he hath Mercy upon whom he will have Mercy, and whom he will he hardeneth, Rom. ix.
Now becaufe when fuch Things a? are really or feem- ingly contrary, are put together, they ill u finite each other. It may not be improper before I proceed to the Improve- ment of this Subject to difcourie upon the Severity of God in his Judgments, which is feemingly oppos'd to his Mer- cy. Of this mention is made Rom. xi. 22. and in many other Places of Scripture ; and of this there be many Ex- amples upon facred Record, fuch as the Inftances of the fallen Angels, our firft Parents, the old World, Pharaoh, the Egyptians-, Korah, Dathan, Abiram, Achan, Ananias^
and
The Mercy of God unfolded. 321
and Saphira, and many others. From which we may gather, that God's Judgments which he exercifes by his Severity, are no other than lingular Punimments inflicted for lingular Offences. The meritorious Caule of them, is fome agravated Iniquity, the Nature of which, is often pointed out by the Punimment inflicted, which is not common but lingular. Adonibezeck, who had cut off the Thumbs and Great-Toes of Threefcore and Ten Kings, was ferved fo himfelf. (Judges i. 6, 7.) And hence Samuel iayeth con- cerning Agag, That as his Sword made Women Childlefs, fo bis Mother Jhould be Childlefs among Women. 1 Sam. xv. 33. Hence the Lord elfewhere threatens, that thofe who fled the Blood oj others, jhould them/elves have Blood to drink. Thus you fee that the Punimment does often refemble the Sin that procur'd it. Now the Judgments of God, are of various Kinds, viz. Spiritual or Bodily, Private or Pub- lick. Spiritual Judgments are fuch as thefe, viz. A Famine of the Word, Amos viii. 11, 12. Leanefs of Soul and Back- JU dings. Rev. ii. 5. Errors in Judgment. 2 Thef. ii„ 10, 11. And for this Caufe, God /hall fend them frong Delufion, that they jhould believe a Lie. Corporal Judgments are War, Peftilence, Famine, Drowth & the like. Now the procuring Caufes of publick and epidemical Judgments, are fuch as thefe following, viz. Ingratitude againfi God, Ifa. i. 3. Con- tempt oj his Word, Ifa. xlii. 24. Who gave Jacob for a Spoil, and Ifrael to the Robbers, did not the Lord, he aganfl whom we have finned, : For they would not walk in his Ways, nei- ther were they obedient unto his Lave. Another Caufe of Judgments, is fighting of the Minifters of God. 2 Chroiu xxx vi. 16. But they mocked the Me fingers oj God, and de- fpis\l his Word, and mifus'd his Prophets, until the Wrath of the Lord arofe againfi his People, til there was no Remedy. Befldes Pride and Idolatry are procuring Caufes, of divine
S 5 judgments.
322 The Mercy of God unfolded.
Judgments. Ifa, ii. 1 1 . The lofty Looks of Man Jhall be humble a \ and the Hau^htinefs of Men fall be bro't down Jer. ii. 13, 14. Likewife the following Evils againft our Neighbour, are Caufes of divine Judgments, viz Opprefjion of the Poor Ifa. iii. 1 4. The Lord will enter into Judgment with the Antients of his People, and the Princes thereof : For ye have eaten up the Vineyard, the Spoil of the Poor is in your Houjes 2dly. Wronging the Widow and Father lefs Ifa. i. 23. They judge 7iot the Father lefs > neither does theCaufe of the Widow come before them. 3diy„ Cheating the Labourer of his Hire. Jer. xxii. 13. Woe unto him that huildeth his Houfe by Unrighteoujnefs, and his Chambers by Wrongs that ufeth his Neighbours Service without Wages, and giveth him not for his Work. The Prophet Hofea mentions a Num- ber of Caufes together in the Fourth Chap, of his Book, r . & 2. verfes. Hear the Word of the Lord ye Children oj ' Ifrael, for the Lora has a Controverfy with the Inhabitants of the Land, becaufe there is no Truth, nor Merer, nor Know- ledge of God in the Land. By fwcaring and lying, and kill- ing, and jlcaling, and commiting Adultery, they break out, and Blood touchcth Blood therefore fall the Land mourn. To the aforefaid Caufes of divine Judgments I may add, Covetouf- nef's and Hypocrify. Ifa. v. 8, 13. Woe unto them that joy n Houfe to Houfe.— Therefore my People are gone into Captivity.
Ifa. x. 6. O Aflyrian, the Rod of mine Anger Imoillfend
him againjl a Hypocritical Nation. Here it may beobferv'd, that Judgments are not always fent, except the aforefaid E- vils become general, and are attended with Impudence, af- ter various Warnings {Jer. v. 1. Ifa. iii. g.Pf.xcv. 10. 11.) Now the Judgements of God are always juft, and fome- times unfearchable and wonderful : For fometimes he not only fends them on the Ungodly, but upon his own Peo- ple. Yea as the Apofllc Peter obferves. Judgment begins
at
The Mercy of Goa apply d 323
at the Houfe of God. The Lord threatned his People of old ; that them only he had known of all the Families of the Earth, and therefore he would punifo them for their Iniquities, Hence David tells us, that his Fief trembled 'for fear cf God, and that he was ajraid oj God's "Judgments. I it ay add, that the End of God's Judgments, is the glory of God's Holinefs, the Converiicn and Humiliation of ibme, and the harden- ing of others. Witnefsthe Prodigal, Pharaoh and others: But it's Time to proceed to the improvement of this Sub- ject. And
iff. We mould be cautious of abufing God's Mercy, let us beware that we fuck not Poifon out of th at fweet Flow- er. To take encouragement to go on in Sin, becaufe of God's Mercy, is the vilefr. Inftance of Ingratitude, and juifly expopoies to an agravated Condemnation, abus'd Mercy turns into enrag'd Fury and Vengeance, Deuf. xxix. 19. If' he hie/, hinff fixing, I fall have Peace, tho' I walk after the Imagination of my Heart, to add Drunkenefs to Thirfl. The Lord will not fpare him, hut the Anger of the Lord and his Jeakufy, Jhallfmoak againfl that Man, and all the Curfes that are written in this Book, fhaU lie upon him.
2dly. The Mercy of God offers Encouragement and Sup- port to the People of God in all their Diftreffes, whether outward or inward ! Are they iiffiicted with outward Straits? The Merciful God who is their Shepherd, will not fuffer them to want, but make their Bread and Waters fure ! He that hears and feeds the Ravens, will iiirely hear and help his Children ! Have they backfliden from God, and are they labouring to be forrowfully fenfible hereof? Then may they encourage themielves in this, that all Gods Hays are Mercy and Truth, and that the Mercy of Jehovah endureth pi ever ! He will begin and end with Mercv, and fuch as are under the firft Convictions of Sin, m*ay take Encourage-
S s 2 mert
324 ¥he Mercy of God apply' d.
ment from the Mercy of God, which is great above the Heavens, and moll: freely difpenfed upon the vilefl Creatures ! Mercy confiders not what one deferves, but what he needs ! God is more inclin'd to Mercv than Wrath ; Ju/lice and Judgment is his Jlrange Work, but Mercy is his Delight. Mic. vii. iS. " 'If 's delightful to the Mother, fayeth Chry- iC fofttme, to have her Breajls drawn ; fo it is to God, to " have the Breafts of his Mercy drawn" The Almighty is flow to Anger, but ready to forgive, Pial. lxxxvi. 5. Let us therefore entertain honourable Thoughts of God's Mercy, and truft in it forever, (Pial. lii. 8.) What greater En- couragement can there be to believe, than the Mercy of God. Mercy is one of the mofr. orient Pearls of the Crown of God; he reckons it his Glory to beconferringPardons upon penitent TranfgrerTors ! And therefore he invites poor Sin- ners to come and lay hold on his Mercy, Rev. xxii. 1 7. IVho- foever will, let him come and take of the Water of Life free- ly ! Mercy woo's Sinners in the moft importunate moving and condefcending Strains. Ifa. lv. 1. Ho roery one that thirfteth, come ye to the Waters, and he that hath no Money come ye, buy and eat -, come, buy Wine and Milk, without Money and without Price ! And what Joy does the Al- mighty exprefs when Sinners accept of the Propofals of his Mercy, when the Prodigal Son rcturn'd from his Wandrings how much did it pleafe the indulgent Father, who made a Feaft to exprefs his Joy on that Occalion ?
We mould be induced to enquire into the State of our Souls, in order to know whether we have an Intereji in the fpecial Mercy of God or not ! For it will be miferable and ruining to us in the IiTue, if wc content ourfelves with common Mercies ! Now we may be hclp'd to de- termine this important Point, by an Impartial comparing of ourfelves with the following Particulars, viz. ift. Such
who
The Mercy of God apply' d. 325
who have an Intereft in the fpecial Mercy of God, have been (if of adult Age when converted) made fenfible of their Mifery without it, and their unworthinefs of it, with the Prodigal and Publican.
2diy. They have been ftir'd up to folicitous Enquiries how they might obtain an Intereft therein, A6f. ii. 37.
3 dry. Such have deliberately and without Referve con- fented to embrace Christ Jesus (the Fountain of Mercy) in all his Offices and Relations, and refolv'd to bear his Crofs, and obey his Laws. (yob. i. 12.)
4thly. And in Confequence hereof they find the gene- ral Byafs of their Affections going towards God and a ha- bitual Carefulnefs to do the Things that are pleafing to him. Now thofe who upon Examination find themfelves desti- tute of the aforelaid Characters, mould, in order to obtain Mercy, ift. Think ferioufly upon all the KindnefTes of Heaven towards them, together with their innumerable Sins againft thofe Mercies, and the Dangers to which they are thereby expos' d. 2diy Attend with Diligence upon the preached Word ; for it is by the Foolifhnefs of preach- ing, that God faves thofe that believe. 3dly. Bewail your Sins againft the Mercies of God. Let the Goodnefs of God. lead you to Repentance. 4thly. Try to reform your Lives, Let the Wicked Man for fake his Ways, and the Unrighteous Man his Thoughts, and turn unto God, for he will have Mercy upon him, and to our God, for he will abundantly pardon. And 5thly. Pray earneftly and frequently to God for Mercy, in the Name of Christ with Fear and Hope.
And let me exhort thofe that have obtain'd the fpecial Mercy of God, to walk worthy of it, ift. Praife God for his Mercy in the Pfalmift's Language, Pfa. ciii. 1. Blefs the Lord 0 my Soul, and all that is within ?ne blefs his
holy
$z6 The Mercy of God apply 'd.
holy Name. Such as have been Monuments of Mercy, fhould be Trumpets of Praife.
2dly. Love God. Mercy is a powerful Excitement to this, Pfa. xviii. i . / will Love thee O Lord my Strength, Surely that Heart is harder than Marble andAdamant, which Mercy will not melt. " I would hate my own Sari (faith " Auftin) // / did not find it loving God* We mould love God for outward Comforts, but much more for fpecial and enduring Mercies.
3dly. Let us imitate the Mercy of God in mewing Mer- cy to our fellow Creatures, God is the Father of Mercy, fhew yourfelves to be his Children, by being like him. It was a juft, Obfervation of Amhrofe, " That the Sum of'Re- " ligion is to be rich in Works of Mercy." O let the Lamp of our Profefhon be fiil'd with the Oyl of Mercy ! And to this our dear Lord exhorts us, Mat. vi. 36. Be merciful as your Father alfo is merciful,
But let the Defpifers and Abusers of Mercy, who go on in a Courfe of any of the Evils before mentioned, which pro- cure the Judgments of God, be intreated to repent and re- form fpeedilv, other wife ye may expect the dreadful Effects of divine Severity in fome or all of the Inftances thereof before exprelfed ! By your ungrateful Returns for Mercies receiv'd, You treafure up Wrath againft the Day of Wrathy and the Revelation of the righteous Judgment of ' Gcd. Tho' God be Gracious and Merciful^ Jlow to Wrath, yet he will by no means clear the Guilty..
SERMON
The Grace of God. 327
SERMON XVIL
EXODUS xxxiv. 6.
And the Lord pa fed by before him, and proclaimed, the Lord, the Lord God, Merciful and Gracious, Long-fuff erring.
OU may remember that in the preceeding Sermon
upon this Text, after the Explication of it, I dif-
courfed upon the Mercy of God. The next divine
Attribute that comes now, according to the .Order
of our Text, to be confider'd, is the Grace of God. The
Lord is Merciful and Gracious.
There is Nothing more frequently mentioned in Scripture, than the Grace oj God. I mail mention but a few ParTages, for if I mould take Notice of all, I mull tranfcribe a great part of the Bible. Ephef. i. 6. To the Praife oj the Glory of his Grace, wherein he hath made us accepted in the Beloved. Pfal. cxii. 14. He is Gracious and ftdl of Compaff on. 2 Cor. xiii. 14. The Grace of our Lord Jesus Christ, a?td the Love of. God be with you all. In fpeaking upon this Subject I purpofe,
I. To explain its Nature.
II. Shew its Kinds.
III. Mention fome Confiderations, fervingto manifeil its Sovereignty and Glory.
IV,
328 The Grace of God explained
IV. Confider what is realy and feemingly opposed there- to, and then proceed to fome Improvement .
I return to conliderthe firiT: proposed, which was to explain the Nature of the Grace of' God. Now the Word Grace lignifies fomething that is free, as was obferv'd in the preceeding Sermon, and it is taken two Ways, either for an Attribute of God, which is in God, or for the Gift of God, which is from God. In the firft Senfe the Grace of God fignifies his free and fovereign Benevolence, by which he peculiarly favours and doth Good to his Crea- tures, whence God is call'd Gracious as in our Text, i. e. Endow'd with Grace. As from his Goodnefs he is cali'd Goody and from his Juftice Juft. The Gifts of God, which are the Effects of the Grace that is in him, are metoni- micaly call'd Grace, efpecially fuch of them as are Peculi- ar and Special, /'. e. Such as are confer'd upon fome, rather than others. Hence fome Divines obferve, that the Word Grace intends either ill. The Grace freely Giving, (Matt. xi. 26.) Which they term (Gratiam gratis da fit em J or the free Favour of God, or the Grace freely given, (which they call Gratiam gratis datam.) And this imports any Kind of Benefit which the Almighty confers upon his Crea- tures, whether Good or Bad, which makes them not in the leait the more acceptable to God. Or thirdly the Grace which makes acceptable, (which they term Gratiam gratum facientem) viz. All the faving Gifts of God, Faith, Hope, Charity, by which we pleafe him.
Now the Grace of God maybe thus defcribed viz. That is a Property oj the Deity, whereby he is inclind to difpenfe undeferved Kindnefses upon his Creatures frei l\\ and in a fbve- rcignWay* The Difpenfations of Grace have no Depend- ance upon any Dignity, or Merit of Creatures upon whom Benefits are confer'd. {Rom. xi 6.) But the. whole Rea-
ibn
Tide different Kinds of Grace, j 2 9
Ion thereof is the good Pleafure of God's Will, (Mat. xi. 26.) which refpects ail Creatures, even to the noblefl An- gels. Whatever any of thefe enjoy, they have it of Grace, for who among all created Reings, has firft given to Godv and itjhallbe reotifpenfedto him again Rom. xi. 35. In the mean Time, thefe Things are more properly and peculiar- ly afcrib'd to Grace, which are different from Nature. Na- ture and Grace mould not be confounded ; fuch Things as by the kind Constitution of God, belong to every Creature according to their different kinds, are not uiually call'd Grace, becaufe, tho' they be undue, yet they belong to Na-- ture. But to make this more plain, let us conilder the
2d. Proposed, which was to fpeak of the Kinds of Grace ; and here it may be obferv'd, that Grace is Three-fold3. viz. Univerfaly common,- and faying. And
1 ft. Univerfal Grace is that, whereby febovah difpenfes' natural Things upon a/Ihis Creatures, and hence he is call'd the Saviour of all Men. 1 Tim. iv. 10. And is laid to pre- ffrve Man and Beafl, Pia. xxxvi. 6. He cauies his Sun to rife upon the Fields of the Evil and the Goody and fends his Rain upon the fuft and Unjufl ; He gives to Man Life, Health, Strength, and all the Supports he enjoys therein, all which being undeferv'd, may be call'd Grace -y but accord- ing to the Ufage of Scripture^ and Antiquity,, they feldom and lefs properly bear that Name,
2dly, Common Grace co/ififls in the Communication of 'mo-- ral good Things upon Men promifcuoufy, whether they be good or bad, eleSl or not elec~t, fuch as natural Wifdom 1 and Pru- dence, and all the Train of moral Verities, in which- even fome Pagans have excell'd, And to thefe we may add, all out- ward religious Priviledgcs and Means of Grace 3 together ' with thofe tranfient Effects which are fometimes produced,. by them upon the Unregenerate, fuch as ibrne kind of Illu- -
T t sanation,*
3 3 o The Nature of faving Grace.
mination, and Stirrings of religious Affection. In a Word all thofe commonOperations of theHoly Spirit, which are not follow'd by a habitual and faving Change, muft be aicrib'd hereto. Of thefe mention is made Heb. vi. i. c, 6. and alfo in the Parable of the Sower, Mat. xiii. 20, 21. But he that received the Seed Into Stony Places, the fame is he that hcareth the Word, and anon with Joy receiveth it, yet ',.. th he not Root in himfelf hut dureth for a while, for when Tri- bulation or Per (edition arifeth, becaufe of the Word, by by he is offended. But
3 dry. Saving Grace is that undue or undeferved Lve of God, whereby he confers upon the EleSi only, faving Benefits, of his own meer good Pieafure. Here obierve
1 ft. That it is Love , or the kind Inclination or Propen- iion of God's Will to communicate good to his Elec\
2diy. It is indue, undeferved Love. The Objects of this Love, eonfider'd ac Creatures, can merit no Good at the Hand of God, feeing they have receiv'd their All from him, furely they cannot put the Almighty in their Debt, by giving him what is his own 3 and eonfider'd as Sinners, who by their voluntary Tranlgreffiph, have fallen fhort of his Glory, they deferve. his high and dread : ;>re.
3dly. It is diftinguijhing Love, manifefted to the Eleft in a fovereign Way, according to the good Pieafure cfil :'s Will. Ephef. i. 9. That is given to one winch is denied to another, and only becaufe it is God's Pieafure. Herice is that Querry of one of Christ's Difciples. John xiv. 22. Lord how is that then wilt mamfefi thy felf to us^ and not to the World And does not our Lord himfelf, thank his eternal Father for the Difplays of his S ' in this
Refpecl, Mat. xi. 25, 26. I thank thee O Father, Lord of Heaven and Earth, becaufe thou hajl hid thefe Thin the Wife and Prudent, and revealed the in unto Babes, even ft
her.
Flcd'iion of pure Grace. 331
Father, for fo it fecmed good in thy Sight. It is but a few, a Remnant of the fallen Race of Mankind, upon whom God is pleafed to vouchfafe, and in whom he is r leafed to glorify,, his fpecjal Grace Lukexm. 24. Rom. ix. 2, 7. Eiaias cryeth alfq^ concerning Ifrael, tho* the Number of the Children of \{~ rael, be as the Sand of the Sea, a Remnant Jkall be jiaifed.
4thiy. It is efficacious Love, which confers faving Benefits^ hence it is call' d the Grace of God, which bringeih Salvation* Tit. ii. 11. And the Bleuangs it vouchsafes, are term'd Things that accompany Salvation Heb. vi. 0. And hence the Pialmift prays, Ff. cvi. 4. Rememh r me G Lord, with the Favour that thou bear eft unto thy Feople. 0 vifii me with thy Salva- on f that I may fee the Good of thy CI /< n, that I may rejoyee in the Gladnejs of thy Nation, that I may glory with thine Inheritance. And here it may he neceflary to obierve par- ticularly that divine Love confers freely upon the Elect,. or Concerts, for them the following important Benefits, viz.
ift. Election, this is free and gracious, without Faith or "Works fovcihen Ram. xi. 5. Even, fq then, at this prefent Time aljh, there is a Remiuznt according to the Election of Grace. Ephef. i. 5. Having f rede filiated us, unto the Adop- tion of Children, by Jesus Christ to him f elf according to the good F leaf' re of his Will. If it be by Grace it is no more of Works, etherwife Grace would be no more Grace, and Works d be no more Works. Rom. xi. 6. To the fame Effect the Apcfile elfewhere obicrves That it is not of him ihatveiUeth, nor cf him that runneth, hut of God ' that fieweth Mercy, Rom- i::. 16. It is inconfiftent with the Independency and Immu- tability of God, to fuppofe that any Thing without him* mould alter or incline his WilL
2dly. Redt 1 is likewke oi Free Grace. The contri-
vance of this Scheme cf Happinefs, as well as the /ending of the biefled Son of God id ericct it, by his Obedience and
T t 2. Sufferings,
3 3 2 Redemption of pure Grace.
and Sufferings were marvellous Difplays of the Fathers pure Affection to a miferable World ! i John vi. 10, Herein is Love, not that we loved God, but that he loved us, and fent his So?i to be the Propitiation for our Sins. And to what elfe than Free Grace, can we afcrihe ■God the Father's Acceptance, of the Surety/hip of Christ in the Sinners Room and Place? Strict Juftice certainly demands perfonal Satisfaction ; and does not the Love of Christ pafs Knowledge, in that he who is over all God .blefled for ever came into a State of the loweft Abate- ment, voluntarily to fave worthlefs Duft from perpetual Ruin ? How fweetly does the Apoftle Paul fpeak to this Ef- fect ? 2 Cor. viii. q. For ye know the Grace of our Lord jE- SUS CHRIST that tho' he was Rich, yet for your Sakes he be- came Poor -, that ye thro' his Poverty might be Rich. Befides it maybe here obferv'd, that Redemption by the Satisfacti- on of Christ, is frequently in Scripture reurain'd to a cer- tain Number, who are call'd the People of God, the Sheep of Christ, and luch as were given to him by his Father Mat. i. 21. John x. 15. xvii. 9.
Albeit the Blood of the Son of God be of infinite Value, and therefore the Satisfaction made by it, may in this ret- pect be faid to be univerfal 5 yet inafmuch as it was neither the Defign of the Father, nor the Son, that it mould be Jpent for all, fo as to be faved by it. It is therefore to be referred to lingular Grace. Moreover
3<ilv. The Application of Redemption in all it's Branches, is of Free Grace, as may appear by the following In- duction of Particulars, viz.
lit. Effectual Calling, is faid to be according to God *j Purpofe. Rom. viii. 29.
2dly. Faith is call'd the Gift of God, Ephef. ii. 8. For by Grace are ye fav 'd 'thro' Faith, and that not of your feh s, it is the Gift of God, odly.
Jufif cation and Adoption ojfree Grace, 333
3 dly. Co fiver/ion is not of Fief ., or Blood ?ior of the Will of Man but of God. None of thefe Graces which I have men- tioned, are the Fruits of Free Will: For we are not fufficicnt io think any Thing as of ourf elves, but our fuffciency isoj God. .2 Cor. iii. 5. No they are all the Fruits of the Spirit. Gal. v. 22. Who produces them not by moral Swaiion like poor Creatures, but by an Almighty creating Power, taking away the Stony FLeart, and giving a Heart ofFiefi. ( 1 Cor. iii. 5, 6. Pf. li. ig. Ezek. xxxvi. 26, 27.) And
4thly. fufiification, whereby an elect Sinner is freed from the Guilt of Sin, and hath a Right to eternal Happi- mefs, is of free Grace. Rom. iii. 24. Being jujiifed freely J>y his Grace, thro' the Redemption that is in Christ Jesus. It is entirely without Works, Gal. ii. 16. Knowing that a Man is not jufliff d by the Works of the Law, but
-by the Faith of Jesus Christ, For by the Works of the
Law fall ?70 Flejh be jujiifed ?
5tb.lv. Our Adoption or Right to the important Priviledges •of Children, and joint Heirfhip with Christ is alfo of pure Grace, Ephef. i. 4, 6, Having predcjlinated us unto the Adoption of Children by Jesus Christ to himfelf, ac- cording to the good Plcafure of his Will, to the Praife of the Glory of his Grace, wherein he hath made us accepted in the beloved.
6th!y. Our Salvation, in regard of the Right thereto, is of Grace. And hence eternal Life is laid to be the Gift of God, thro' Jesus Christ our Lord, Rom. vi. 23. And eliewhere we are laid exprefiy to be fav'dby Grace, Ephef. ii. 3. In the mean Time it mould be remembred, that good Works are the Way to the Kingdom, tho' they be not the Caufe of our reigning, as Barnard of old obferv'd. Tho* our Right to Happinefs is of Grace, as was before obferv'd, yet the Almighty hath by his gracious Conftitution, fo or- dered
334 fflje Sovereignty cf Grace,
dered the Matter, that good Works are necefiary to the PoiTcilion of it. (Mat. xxv. 21, 34, 35.) I proceed to the
3d. Propos'd, which was to mention feme Confideraticns. ferving to manifeftthe Sovereignty and Gkry of God's Grace. And iff. Methinks the Glory of divine Grace appears by confidering the Author of it, who is a Being infinitely and invariable Happy in himfeif, as well as efientialiy and eternally Glorious : And fo neither needs the Services of Creatures, nor can be benefited by them. Our Goodnefs extends not to him, neither is it any Gain to the Almighty that we are Righteous. To acknowledge God's Glory, adds no more to its Luftre than ipcukiner well of the natural Sun adds to its Beauty.
It may be here alio oblcrv'd, that JebsvaB would h&vi had Millions of Angels to celebrate his Praise and execute his Pleaiure, altho' he had made Ins Juitice triumph m the Ruin of the whole human Race j which certainly he might have dene. Or he could have fc'rm'd innumera- ble Creatures of a more noble Order, then any of the Creation to celebrate the Glory of his Attributes, if k had fo pleas'd his Majefty : For he is Almighty in Power,, hath the refidue ofthe Spirit, end can rane up Children even out ofthe Stones to Abrani. But
2dly. Let us ebfcfider the ObjeSf upon which this divine Grace is conferrM, and we ihall find
1 ft. That it is Man, not Angels. Our Saviour took not on him the Nature of Angels, but the Seed of .. becaufe he deiign'd to fave the one, end to referve thofe that fell ofthe other, in Chains under D&rknefi, unto the Judgment cf the great Day. What is Man but Duft and Ames ? A Worm that is cnifh'd bee; the Moth, al- together unworthy of the kind Notice of the great a
The Sovereignty arJ GJcry of free Grace, 3 3 e
rious God ! How amazing is the dillinguiming Grace of God in palling by Creatures of a higher Order, and fixing his Love upon Man ?
2dly. It is Sinners, upon whom divine Grace is confer 'd. Man by Creation was but Dud, but by Sin he is become polluted Dud, and 10 Odious and Loathfome, as well as Wretched and Miferable ! And this doleful State he has wilfully brought himfelf into, and wilfully continues in again ft all the Remonstrances of Confcience, againfl all- the kind Importunities of a condefcending God and Saviour ! Man by Sin has. brought this twofold Mifcry upon him- felf, ift. That he deferves no Good. And 2diy. That he de- ierves all Evil ! How can thefe deferve Good at the Hand, of God, whofe Perfons and Performances are cover'd with Deformity and Pollution ? Indeed we deferve not the leaft. common Mercy, how much lefs then can we merit fpecial Benefits ? Gen. xxxii. 10. I am not worthy of the leaft of all the Mercies •, and of all the Truth which thou haft faew'd unto thy Servant ! Men in a State of Nature are un- profitable Creatures, they are neither prepar'd to receive Be- nefits, nor able to prepare themfelves, feeing they are dead in Sins and Trefpafles. And by their multiply 'd Impieties they deferve the divine Difpleafure, and provoke him to in- fl-cl it. As they are Children of Wrath by Nature, fo they weary the Almighty by continued Iniquities in Practice, {Ephef. ii. 3. If a. xliii. 24.) And
gdly. The Perfons to whom divine Grace is given, are Enemies to God, both in their Minds and Lives, Rom. viii. 7. The Carnal Mind is Enmity againfl God, jor it is not Suhjecl to the Law of God, neither indeed can be ! Now Enmity imports a high Degree of fixed and implacable Spite, O dreadful State ! This inward Enmity, unregene- rate Sinners bewray by their Rebellion againfl God, in
Practice
2?6 The Sovereignty and Glory of free Grace,
Practice and cruel Confederacies with his declared Enemies Col. i. 21. And you that were fometime allienated, and Ene- mies in your Mind by wicked Works, yet now hath he recon- ciled.
4thly. It is generally the poorer and meaner Sort of Men,. that are fwour'd with divine Grace, while the Rich, Ho- nourable, and Great are pafled by. Many who make a confiderable Figure in the World by the Keenefs of their natural and acquired Endowments, and by the Splendor of their outward Circumstances, who are entirely deftitute of fpecial Grace, while others who are Poor and defpis'd are favour- d therewith!. This Subject the Apoftle Pmd di£ courfes largely upon,, i Cor. i. 26,-— 20. Not many Migh- ty, not many Noble are call'd, but God hath ehofin the fcolifi Things of the World, to confound the Wife, and the Weak Things of the World,, to cojfoundthe Things that are Migh- ty • and bafe Things of the World, and Things which are de- fpis'd, hath God chofen • yea Things that are not, to bring to nought Things that are,
rthly.Many of thofe to whom divine Grace is given, were before Converfion notorious Sinners, fome Blafphemers, Perfecutors, and Injurious : Thefe Things the Apofcle Paul afcribes to himfelf, he fhut up many of the Saints in Pri- fon, confented to their Death, Punifh'd them in every Sy- nagogue, compell'd them to Blafphcme, and being exceed- ing mad againft them, he perfecuted them to (frange Cities. (Ac7. xxvi. 10. 11,. 1 Tim. i. 13, 15.) Some, before Converfion, have been Idolaters, as the Ebhefans. Some Fornicators, Adulterers,. Effeminate, Abufens, of themfehes with Mankind, Thieves, Covetous, Drunkards, Rev//:rs. Extortioners, fuch were fome of the Corinthians, and yet they WQVGwaf b'd, fancli/i'd and ju/lifi'd 1. Cor. vi. 9. 11. O. rich and glorious Grace ! How admirable is the Grace
ace oi
The Sovereignty and Glory of Free Grace. 337
of God, in the Inftance of Manajfth's Converfion ? Who tho' a Conjurer a Murderer, and one who defpis'd God, and bid defiance to Heaven in Profperity, yet when -in Adverfity he humbled himfelf and made Supplication to Je- hovah, was gracioully heard and accepted. {zChron. xxxiii. 9, 12, 13.) I mall only add the famous Inftance of Mary Magdalen, who was a notorious Sinner. This poor Wo- man loved much, becaufe much was forgiven her ; her Heart was fo melted with a Senfe of divine Goodnefs, that Ihe could warn our Lords Feet with her Tears \ (Lukevn.) 3clly. The Glory of divine Grace appears not only from it's Author and 0bje5ly but alfo from the Seafon in which it is vouchfaf'd. The Almighty bellows Benefits upon his People, at fuch Sealons, when they are mofc fuitable. In the Mount oj Difficulty and Di/irefs, the Lord isfeen, yea he is a very prefent Help in Trouble. When Sinners have wearied themfelves in the greatnefs of their Way, and thro' a Series of Difappointments are brought to the kft Extremity, the bleiTed God manifefts his Grace and Mercy ! And thus when gracious Perfons are encircled with manifold Miferies, outward and inward, and their forrowful Hearts are ready to fink into Defpondency, with a long continu'd opprefiive Weight of Woe, from which they can hardly fee any way of Deliverance 3 they are defolate and afflicted, their Hearts almoft overwhelm'd, then Jehovah lends Deliverance ! (Pfa. xxv. 16, 17.) And they are as thofe that dream-- ed. When the companionate Jehovah returns to his People, after their finful Wandrings from him. O ! It makes them admire the pure and glorious Riches of divine Grace ! And truly the Lord teaches his People more and more of this Doctrine, namely, the freenefs of his Grace, while' they are in the World. And
U is 4thly,-
33 8 7^* Sovereignty and Glory of Free Grace.
4thly The freenefs of divine Grace appears likewife from the Manner in which divine Benefits are confer'd e.g. we contribute nothing to the Change wrought upon us by Converfion. The natural Byafs of our Wills is againft it, and this Reluctance and Oppofition remains, until it be overcome by the Almighty Power of God, who is hence faid to make his People a willing People in the Day of his Power. PfaL ciii. That Alteration of Difpofitions which is imply'd in Converfion, is not defir'd by the Sinner be- fore it j tho' unregenerate Sinners defire to be deliver'd from Mifery, yet they do not defire to be deliver'd from Sin the Caufe of it ! For that is as their right Eye, and right Arm! Well then feeing thoie Benefits. whereby the Soul is tancTtified are undeferv'd, undefir'd, yea oppos'd by the unconverted, furely then they muff be freely vouchfar'd. But
5thly, The Riches of divine Grace appear from the Nature of the Benefits confer'd 3 which are attended with thefe two following Properties, viz. Freedom from the greateft Evils, and a Right to, and Poffefjion of, the greateft Good. Sinners while in a State of Unregeneracy are im- mers'd in, and expOs'd to the greateff. Evils, both moral and penal. They are under the Dominion of Sin, and all o- ver tainted by it ; and by Reafon thereof they are expos'd to the Curie and Wrath ofGod, in this and the next World. They are in a Dungeon of Darknefs and Diftreis, in a Pit in which there is no Water ! Bound and fhackled with the heavy Curfc of God, void of Light and Beauty, and co- ver'd with the baieft Deformity ! Now the Benefits of di- vine Grace, bring the Sinner from this Depth of Woe, loole his Shakles, and relcafe him out of Prifon ! Hereby he is freed from the Guilt of Sin, thro' the Rightcoufhels of Christ imputed to him, and hereby he is freed from the Dominion of it, thro' the fanctifying Influences of the
Holy
What is opposed to divine Grace, 339
Holy Spirit ; and as he is thus freed frrom the greateft E- vils by divine Grace, io he is thereby entitled to, and made a PofTefTor of the greateft Good, both Phyfical and moral, being made a Partaker of the divine Love, and beautified with the Divine Image, viz. Holinefs. By the former he is refrefh'd, and by the latter adorn'd. And as he is un- der the unerring Conduct and Almighty Protection of God here, fo he is entitled to the perfect Enjoyment ot God hereafter ; which is the greateft Good, that it is poftible for a Creature to receive. I proceed to the
4th. Propos'd, which was to confider, what is really and feemingly opposed to the Grace of God. Now the Things that are oppos d really, arc thefe two, viz, Nature and Merit. And
1 ft. Nature. Hereby we are Children of Wrath y being dead in Trefpajfes and Sins, Eph. ii. 1, 3. By Nature we have blind Minds, and ftony Hearts, neither diicern the Things that be of God, nor are willing to be fubjecl: thereto, 1 Cor.. ii. 14. The natural Man underjlands not the Thi?igs of the Spirit of God, nither can he diicern them, becaufe they are fpiritually difcemed, Rom. viii. 7. The carnal Mind is En- mity againfl Godr it is not fubjecl to the Law of God, neither indeed can be. Nature in its prefent fallen and corrupted State, fights againft the Grace of God, as long as it can. And therefore the Citadel of Man's Heart, muft be taken by Storm, if the King of Glory takes PoiTefiion of it. And
2dly The Papal Doclrine of the Merits of Works T in the Bufinefs of Juftification, directly oppofes the Grace of God : For Grace is undue and undeferved Love, as was mewn be- fore Rom. iii. 28. We conclude that a J^Sin is juflified by Faith, without the Deeds of the Law. If it be of Works, it is no more of Grace, otherwife Works would be no raorcWorksy ajid Grace would be no more Grace*. But to proceed,
U u 2 3dly
34^ What divine Wrath includes,
3<ily. The Wrath of God is feemingly oppos'd to Grace. Now the Wrath of God is no other, than his vindicative Juftice, or Difpoiition to punifh the Guilty j which in- cludes three Things in it.
i ft A Purpofe pf punijhing the Tr anfgreffor, Rom. i. 18. For the Wrath of God is revealed Jrom Heaven, againjl all Tin- go dlinefs and Unrighteoufnefs of Men, who hold the Truth in Unrighteoufnefs.
2dly. It includes the Denunciation of the aforefaid Pur- pofe by Threatnings Pf. vii. 11, 12, 13. God is angry with the Wicked every Day, if he turn not he will whet his Sword i he hath be?ithis Bow and made it ready. He hath al- fo prepared for him the Injlrument of Death he ordaineth his Arrows again/l the Perfect/tors,
3 dry* It includes the Execution of the Threat nings, by all Kinds of Revenge and Judgments. Ephef. v. 6. Let no Man deceive you, with vain Words, for becaufe thefe Things, comet h the Wrath oj God upon the Children of Difobedience, i. e. Fruits and Effecls of Wrath in divine 'Judgments. Sin wrongs the Almighty by infulting his Sovereignty andLegiilative Autho- rity, by contradicting his unfpotted Holinefs, and by flight- ing the Riches of his Goodnefs. By Sin God is wrong'd, and rob'd of that Tribute of Honour and Service which is due to him, from all created Beings, by the ftxongcn1 claims of Right, viz. Creation, Prefervation, Provifion ; And fome are under the additional Engagement of redeeming Love. It is Sin therefore, that ftirs up the divine Wrath, and becaufe there be various Aggravations of Sin, therefore there are various Degrees of Wrath excited thereby, and proportion 'd thereto. And hence the Scriptures fpeaking after the manner of Men, make mention of God's hot Dil- pleafure. Fury, and Rage, P/.vi. 1 . Eze k. yiii. 18. Therefore will 1 alfo deaf in Fury, mine F.ve Jhall not fpare, neither will
I
The good Tendency of divine Grace, 341
J have Pity, and tho' they cry in mineEars, with a loud Voice ^ yet I will not hear them. Job xl. 1 1 , Caft abroad the Rage of thy Wrath, Thefe Expreffions do not fignify any Tumult of Paffion in God, for he is incapable of Paffion, being fimple, immutable, and perfect ! They ferve therefore only to reprefent the great contrariety of the Nature of God to Sin, as well as the more dreadful Effects of his Wrath up- on heinous Tranfgreilbrs ! But in the mean Time, it may be obferv'd, that the Wrath of God in every Inftance of it is terrible, and irrefutable ; becaufe it proceeds from an infinite and Almighty God. And hence it's compar'd to a burning Fire, and to a Whirlwind, that fweeps all before it. Zeph. i. And except Repentance intervene, it will be con- tinual and eternal.
Altho' the Doctrine of Free-Grace has been abus'd into Licentioufnefs, by fome fordid Spirits, which the Apoftle Paul mentions with great Abhorrence ! Pom. vi. i, 2. Shall we continue in Sin that Grace may abound, God j or bid ! Yet it's Defign and Tendency is to promote the Contrary. And indeed nothing more powerfully incites an ingenuous Mind to Holineis, than the Confideration of God's free and diftin- guiming Grace. And here it is to be noted, that tho' Al- mighty God, gives his Grace freely, that fo no Creature Jljould have Occa/ion of boa/ling or glorying in his Prefence. Yet ordinarily he vouchiafes it in the Ufe of appointed Means ; that fo there may be no Umbrage for Negligence, but on the Contrary, all that excitement to Duty, which can confifi: with the divine Sovereignty ! Thefe Things are excel- lently reprefented in the xxxvith chap, of Ezek. from the xxvith to the xxxviith verie there. Tho' the Almighty promifes to confer faving Benefits, yet he tells them, that for all thefc Things, he will be enquired of by them. But it's Time to offer a Word of improvement. And
rfi
342 Practical Inferences.
i ft. From what has been faid we may learn, that all thofe Doctrines which aicribe any Part of our Salvation, to our Endeavours, as meritorious Caufes thereof, are very derogatory to the Glory of God, and the Defign of his Gof- pel; which is to magnify the Exceeding Riches of God's Grace ! Ephef. i. Such who feek after Right eoufnefs as it were by the Works of the haw are not like to attain it. Juftifica- tion is not to be attain'd by a Dependance upon our Endea- vours, we muft come to God as Beggars, and ask an Alms of Free-Grace, otherwile we mail be rejected.
2dly. We mould examine ourlelves whether we are Partakers of God's fpecial Grace, in the Inftances before mentioned, of effectual Calling, Faith, Juftification, Conver- iion, Adoption ; have we by thefe Things been brought to a high prizing of Christ above all others, to a Child-like- Familiarity with God,, to a habitual holy, humble, hea- venly and loving Temper of Mind, and Courfe of Behavi- our, if fo, let us rejoyce in Christ Jesus in all outward DiftrerTes, let us ever admire the Sovereign and diftinguifh- ing Grace of God •> and give to God the Glory of it in Heart, Speech, and Practice- But fuch of you as have not found the afbrefaid Experien- ces, rejoyce not for foy, as other People, for ye have gone a *t*horing from God ! Let your Laughter be turn' d into Mourn- ing and your Joy ifito Heavinefs ! Cry frequently and ear- neitly to God, for fovereign laving Grace, and reft in no Duties or Ordinances fhort of it.
Is the Grace of God free ? Then the greateft Tranfgrel- fors mould not defpair of God's Mercy, tho' your Iniquities rival the Stars for Multitude, and in their Agravations are red as Crimfon and Scarlet, yet Free Grace can ealily blot them out, as a thick Cloud, and make them white as Snow ! Therefore let fenfible Sinners, be encouraged to come to, and believe in the God of Grace ; For where Sin has a-
j houndedi
Trattical Inferences, 3- 4 3
founded) there Grace has much more abounded. The greater your Tranfgreffions are, the greater Glory God will get to his Grace in forgiving them ! The Pfalmift was aware of this, and therefore plead with God, to pardon his Ini- quities becaufe they were exceeding great.
And methinks the Doctrine of Free Grace fliould power- fully induce us to Humility, feeing that it is God only, who has made us to differ from others, and that we have nothing but what we have receiv'd. We are his Debtors, for all we have in Hand or Hope. The Nature of Grace fuppofes the Object, upon whom it is vouchfaf d, unworthy of it. A continued humbling Senfe of this, would as much conduce to our Benefit, as Ornament.
And feeing the good God is pleas'd to heap many unde- ferved KindnefTes freely upon us, why mould we not imi- tate his Grace, by conferring Benefits upon our fellow Crea- tures, without any regard to Dignity, or Hopes of a reward from them : By this we mould glorify God and convince •Others that we are his Children.
In fine, let me in the Name of the gracious God my Lord and Mailer, earnestly befeech poor Sinners of every Order to haften as for their Lives to that Fountain of Grace that is in Christ. Think not to put the Almighty in your Debt by your doings, for if Grace be not Free it is not Grace, Sinners abufe not the Grace of God by Delays, and other Impieties, or expect his inflam'd Wrath to a- venge the Ingratitude I Let the wicked Man forfake his Wayy and the imrighteous Man his thofsy and turn unto God and he will have Mercy on l:iw, and to our God for he will a- bundanth Bardon.
I add no more at prefent, may the Almighty and gra- cious God blefs his Word, that has been ofFer'd in his Name to our fpecial and enduring Benefit, Amen.
SERMON
;44 Divine Patience opetfd.
SERMON XVIIL
EXODUS xxxiv. 6.
And the Lordpajfed by kef ore him , a?id proclaimed \ the Lord »
the Lord God, Merciful and Gracious, Long-fuffering.
HAving in the preceeding Sermon dhcours'd upon the Grace of God. The next divine Attribute that offers it felf to our prefent Meditations from the Text, is the Patience and Long-fujfering of God. And this the iacred Scriptures frequently afcribe to him, Nahum i. 3. The Lord is flow to anger and great in Power. Pfa. ciii. 8. The Lord is Gracious and Merciful, Jlow to- Anger, and plentious in Mercy. Iia. xxx.. 18. And therejore
nanll the Lord wait that he may be Gracious unto you.
In difcourfing upon this divine Attribute of Patience^, or Long-fuffering, I fhall
I. Speak of its Nature*.
II. Of its Riches..
III. Of its Rcafons, And
IV. Of its Confiftency with vindicative jfuflice. And then proceed to the Improvement. I return to the
1 ft. Propos'd, which was to fpeak of the Nature of divine Patience. Here it may beobicrv'd, that tho' Pati- ence and Long-iufFering in Creatures differ realy, for the former feems only to fignity our inability to punifhan Offen- der, and the latter our Uhwillingnefs to do it, when in our
Power
Divine "Patience open* a*. 345"
Power, but in God they are the fame, and can be only diftinguiih'd, as to the Degree of Duration or Continuance. Long-fufFering is only a Sufpeniion of Wrath for a longer Time: This being the Cafe I mall .not therefore treat of them diftinctly,- but proceed to. obferve^* that the Patience of God may bethirs ..deferib'd, viz. ThatAt'.is-a Branch^qf his Mercy whereby he- long defers deferred Wrath, and mo- derates the Executions of .it. in this World towards guilty Creatures. Here: obferve id. That the Object of God's Patience, is guilty Creatures,;." An innocent Creature " cannot be the Object of it, .becaufe avenging Juftice " has no Demand upon him, he may be the Object of " Goodnefs, but not of Long-fufferiiig and Forbearance t " For Punifhment cannot be faid to be defer'd where it " is not due." 2dly The Ac~fs of Patience, .are iff. God's defering the Execution: of., deferv'd Wrath for a Time : And this proceeds neither from the Want of Power or Opportunity to punim TranfgrefTors : For they are always- under the Cognizance of God!s Eye, and within the Reacts of his Arm. He can in an Inftant fpeak them to nothing by a Word, or ftrike them dead and damned at a Blow, when and where he pleafes ! No, his Patience Is the Fruit of his Goodnefs, or rather as the Scripture Terms it, a Difplay of his Power. : And hence ;he is faid, to be flow to Anger and great in Power y Nahum i. '3. and Rom. ix. 22. God is (aid to make his Power known in enduring with much Long-fu firing, the Veflels ofi Wrath fitted toDeflruBion. And hence fome defcribe God's Patiencey to be a Power of defer- ing the Execution of his Wrath. - 2tlly. Artother Act . o£ Patience confifts in the Moderation of Puniihments when inflicted,1 lb that they are not equal' to the defert- of' Sin, Fial. ciii. 10. He hath not dealt 'with us- after our 'Sins nor rewarded us according to our Iniquities. The Almighty ffirs
X x not
2 46 Divine Patience opened.
not up all his Wrath at once, but punifhes gradually. He flays his rough Wind in the Day of hi&Eaft Wind, and trys Rods before he fends Scorpions. But 3<lly. The Place were ■ God exercifes his Patience, is this World, which is a ftate t of Probation or Tryal, : whereas the next is a ftate of. Rc- * wards and. PunifhmentSc The Damned cannot be laid to be the Objects of God's ^Patience, becauie they .endure the Viols of- God's, Vengeance, .in. a degree proportioned to their demerit And altho' the Devils are not expos' d to fo great a Weight of Woe and Vengeance as they will be after, the general 'Judgment -, which is intimated, by their being re- ferred in chains under Darknefs to the 'Judgment of the great Day. Jud. 6. As well as by their Queftion to our Saviour, Mat. viii. 29. Art thou come to torment us before our Time? Yet this lefs degree of Punifhment inflicted on them, has no where in Scripture the Denomination of Patience-. It re- mains therefore that Men are the only Objects , of it, and that while in this World. ,But
4thly. The Time wherein Patience \s exercifed, is gene- rally a long Duration, tho' not always: The jufr, God makes quick Work with fome, and lets his terrible fe verity fuddainly triumph in their ruin, as in the Cafe of KcraJj and his Accomplices, Ananias and Saphira and others. But for the rnoft Part Jehovah fufpends the falling Blow for a confiderable Seafon, even till there be no remedy ! In civil Courts of Judicature, there is uiually but a little Space between the Sentence and Execution, and it is but Jufl it fliould be fo. But Jehovah mercifully waits, and is not fpeedyin coming out againit the Sinner. Ecclef. viii. 1 j. Sentence agamfi an evil Work is not fpedily executed. The Almighty expoflulates the Cafe and uies a variety of: Methods to reclaim impenitent Tranfgreffbrs, before he lets his Ven- geance light upon them to deftroy them. This is well re-
prefented
The Riches of divine Tatience, 347"
prefented in the following Places of Scripture, Jer. ii. 5 Thus faith the Lord, what Iniquity have< your Fathers found in mey that they have gonefo far from me, and have walked after Vanity and become vain ? Jer. viii. 6. / hearkned and heard, but they [pake not aright L, no Man repented him of his Wickednefs, faying whqt have I done. Every one turned to his Ccurfe, as the Hcr/e ru/heth into the Battle / I proceed to confider the Riches of divine Patience y which was the
2d. Propos'd. Now the. following Particulars ferve as Foils to iiluflrate the Greatnefs of God's Patience, in for- bearing to execute his Vengeance upon Tranfgreilbrs, And
ifr. Let it be confidered, that God is Infinite and un- fpoted in Holinefs, and inflexible in his JufHce, and there- fore cannot but abhor Sin with an unalterable and eternaL-. Antipathy, And
2dly. How great is the Offence committed aguinft God': by every Sin ? Seeing- that the Sinner hereby interpreta- tively, prefers Creatures, yea his Lulls before the BlefTed God! And therefore as much as in him lies, la~ bours to dethrone ^the Almighty. . The exceeding contrarie- ty of Sin . to the untainted Purity ■ of the divine Nature, is fet forth in ffcrong Terms, accommodated to our Manner of Conception in the following Places of Scripture, Amos ii. 13. Behold I am prejs'd under you, as a Cart is prefs'd thatisjull of Sheaves. Ezek. vi. 9. I am broken with their whorijh Heart ;, which hath departed from me f
3dly. The Heighnoufnefs of fome. Sins above others, ferve • to heighten our Conceptions of the divine Patience: All Iniquities are not equally aggravated, fome are of a flighter Tincture, and fome of a crimfon Hue ; a deep a double Dye* (Ifa. i. 18.) Andfuch are Sins againft Light, Love5 , covenant Engagements, and Rebukes of Providence ; , and more efpecially our flighting and neglecting of the Lord;
X x 2.- Jesus.
3 4$ The Riches of divine Patience*
Jesus Christ. Hereby the deareft Love is undervalued and the yearning Bowels of the mod companionate pity fpurn'd again ft ; yea the precious Blood of the adorable Imatniel trod under Foot, O aftonifhing monftrous Ingra- titude ! And more amazing Patience-, that forbears executing deferv'd Vengeance upon fuchTranfgreilbrs I And
4thly. What a prodigious Number of Sins are commit- ted every Moment, yea' ofthe vileft Kind ? Surely innu- merable Evils do' compais us about, ij the' Tongue be a World of Iniquity, as th'e Apofrle 'James dbferves, "(Jam. iii. 6.) what '■'fhcri-'fk'all be faidof all the 'Members together • ; which areas fo: many Fountains of Jmpiety? Who then can uilderftahd his ^Errors ? If the moft Patient Man alive was' to behold at once the Multitude of Evils" which Go j beholds together with their Filthineis : Surely if it was In" his Power1 -the World would- ! not ftahd 'many Moments ! Arid 'y*e"t' -the1'- Aii-knowing -/infinitely holy God forbears bringing' -Julgirtcnt to the Piumet F I fay forbears' to fweep obftinate ungrateful TranfgreiTors off the Stage of Time into a deluge of endlefs Woe and Ruin, O aftonifh- ihg Patience !- Patience -worthy of a God, and which none but 'he can exerci'fe! Tho' Sinners as • it were ' fly in the Face of- 'Jehovah, run upon the thick Bolter of hi's'Buck- lers, bid Defienee to Omnipotence,, bafely trample upon his Authority and his Love^ and by every impious Art try to provoke a God to Arms, as if they were ftrongcr than he : Yet notwithftanding all this, -Jehovah- forbears to give the fatal ;Blow, behold and • be aftonim'd ye ' Heavens and Earth at this ! And
^thly. It adds Weight to this Argument, when we coniider the Almicrhtinefs of the God of Patience,' how caiily, fpeedily, and fully can he avenge all the Affronts fhat are caft upon his Honour, all the Iiwafions that are'
made
Whe Riches of divine Pati-ence. 349
made upon the Rights of Heaven ? It coft- him but a Word to make the Heavens and Earth ex i ft, one Word of Jehovah would fpeak the Offender Dead, or make him ceafe to be ! The Lord has a Sovereign Empire over the whole Univerfe* when he fpeaks all Nature trembies before him, the Thunder of his Power who can under- ftand ! Conjider this therefore ye that forget God, leafl he tear you in Pieces when there fall be ?wne to deliver. Pf.
L 22i • -
; 6thly. • Moreover the many Meafures .which divine Mer- cy ufejs to reclaim -the ■ * Impenitent •• 1by the ' Word, ■ -Spirti4? Providence, 'in ; :its- profperous -'and-iadveffe' Aipeclts, -may* help us to admire' the -ignore at that Patience, which' 'endured the'Abufe1 of all. 2. Cor.1 v. '20V Now theii we^re-Ain^iiffa*^ dors for Christ, as tho'-' God • 'did ''bejeech '.you- by ' us\ "i«w&r pray you 4 n Christ rs /had, >be -ye recbnciPd to G&d'l\ "Arid" 7thly. We may add to what' has been faiid, ! the ifui-^ merable Benefits which the indulgent God without any Demerit oftentimes heaps upon the vilefl . TranfgreftbfsO Pf. lxxiii. 12. Behold thefe are the imgodly wloo prolper -in- the Worlds they ' increafe in Riches / Yea how Precious and ; Important is the Treaflire of Time which is confer'd up- on all ? Befides many other Benefits which the Seafon for' thisexerciie would fail to innumerate ! Reflecting all which we may accoft the impenitent Sinner in the Language of Paul to the Romans xxiv. 5. Defpifeft .thou the -Riches of his Goodnefs and Forbearance) not knowing that the Good- nejs of God leadeth thee to Repentance.
Sthl'y. The quick Difpatchthat divine Juftice has made
with forne, witnels Uzza, Nadab, Abihu, Achany Herod, and
divers others, who perhaps all Circumftances confidered
have not committed greater Evils than we, is a great Illuf-
Uation of God's Long-fuffering towards us, Rom. xi. 22.
Behold
jf& Riches of divine Patience:
Bel old tfce Goodnefs and Severity of God on them ivhicL fell Severity $ but towards thee, Goodnefs, if thou continue in bis Goodnefs, otherwije thou alfofkaWt be cut off!
9thly. . Once more me thinks the Length of the Time that Patience has been exercis'd towards us, is a pregnant Argument of the Greatnefs and Riches of it. Has not Je- hovah reftrain'd: the Execution of his Wrath, and waited to be Gracious to fome of us, this twenty, thirty, Forty, Fifty, or Sixty Years t While in the mean . Time we have been trampling upon • his awful Authority, and flighting the dear CarafTes of his manifold Mercy, O amazing Pa- tience ! When the Angels iin'd, they were quickly caft down to Hell, and made Monuments of divine Vengeance, and behold, we who » have been Tranfgreflbrs from the Womb are yet fpared. ! Surely, it had been nothing but an Act of Juftice in God to have, caft -every Soul of us into totter , Darknefs, many a. Year agone : And yet we are alive3, and on this fide the burning Lake, and have the Offers of Mercy and Salvation made to us, O the unpa- - rallel'd: Patience, of God ! O may. his, Long-fuffering lead TU3 to ■ Repentance, and be Salvation to us!
But: that' I. may farther illuftrate this Argument of the Riches of divine Patience, it will not be a mifs to add the following Diiplays thereof. .
When our flrft Parents had revolted from their Duty and Allegiance to God, by Tranfgrefhng the Covenant of Works, and we in them. Might not God in Juftice have made them and their Off- fpring immediately and c- ternally Miferable, without any Hopes of a Retrieve ? Yes fiirely ! To what then can we afcribe the Delay of Juftice and Expenfe of Goodnefs to them and us; but to the di- jine Long-fuffering ?
A. DC
'The Riches of divine Patience. f$l
And after the fatal Shipwreck of our firft Parents, when in fucceeding Time the Antediluvian World had funk into fuch dreadful Degeneracy, that all Flefh had corrupted their Way ; and the Almighty was hereby pro- vok'd to threaten a Deludge of Judgment, as extenfive as the moral Contagion that procur'd it : Yet before it was inflicted, the God of Patience allowed them One Hundred arid. ^Twenty Years warning/ by Noah a preacher of iRighteoufhes.j dur- ing which Space the Long-fuffering of God waited on them* (i Pet. 'iu. 20. 2 Pet. ii. 5,) And had not the Church of the Jews great Experience of. the Patience of God ? Tho' the Power and Love of God were marveloufly manifefted, in delivering that . People from the moil: oppreflive Bondage in Egypt, . as well as in preferving of them, and providing for them in their Way to Canaan. The whole was effect- ed by the mighty Hand, and outftretched Arm of God, by a Series of moft aftonifhing Miracles ! Yet after all, what In- fidelity, Idolatry, Murmurings and Perverfenefs, was that People ib highly favoured guilty of, and yet were not de- ftroy'd? Hence the Almighty is laid to fuffer their Manners in the V/ildernefs forty Tears, ABs xiii. 18. And tho' their Idolatries afterwards were fcandalous to the laft degree, yet Patience was exercis'd, Deliverers many Times rais'd up for them, and Judgments but flowly executed, and attend- ed with a mixture of Mercy : And even after they had bro't their crimfon Impieties to the moft horid Crifis, by crucifi- ing the Son of God ! A Prodigy of Wickednefs, which the Sun himfelf refus'd to behold ! An Impiety at which the con- fcious Earth trembled with Horror and Regret ! Yet did divine Patience fpare them for a confiderable fpaceof Time, till they had the Offers of Life repeatedly made to them by the primitive Preachers of the Gofpel, as well as repeated Warnings of their juft and approaching Ruin ! It was a
-matter
3 52 SB* Riches of divine Patience,
xnattcr of Forty Years after, that unhappy and ungrateful Nation, had judged themielves unworthy of eternal Life, by rejecting the Apoftolical Warnings and Invitations before their Metropolis was fack'd, and themielves difpers'd and almoft wholly deftroy'd by the Sword of Titus Vefpafan.
But the Jewifh Church and Nation, are not the- only Sharers, of the rich Expence-ot divine Patience.- The Gentiles alfo tho'- guilty of the moil infanduous Iniquities, directly contrary to Natures Light, have had large Experience there- of. And hence God is laid, in Time pajl to fuffer all Nati- ons to walk in their own WaySy and to give than Rain from Heaven, and fruitful Seajom, filing their Hearts with Food end Gladnefs, Actsxiv. 16, 17. Yea and it is no inconfiderable Inifance of the Long-luffering of God, that it has been ex- tended to falfe Teachers, who have endeavour'd to feduce and corrupt the. Church of God. Thefe likewife have hbd a Space given them to repent \, tho' they repented not, Rev. ii. 2,1. But to proceed,
Methinks the Methods of the divine Proceedings, even in inflicting of Judgments upon TranfgrefTors, if clofely attend- ed to, may aifiit. our Conceptions of the Riches of God's Patience.
• Before judgment is executed, the gracious God doth ge- nerally give by his Servants, plain and frequent Warning, And hence it is faid, that he hew'd the People of Ijraei by his Prophets, and /lew them by the Words of his Mouth. He Jpeak- eth once, yea twice, but Man perceiveth it not, that he may withdraw Man from his pwpofe, and hide Pride from Man,
Job. xxxiii. 14,' if.
And when Sinners flight the divine Warnings, obflinate- ly refufing to be recluim'd, and lo render the inflicting of Judgment neceilary to vindicate the Honour of God's Go- vernment. Behold the long-luffering God ufes a Gradation
herein.
The Riches of divine Patience. 353
herein, by lending a SuccefTion of lefTer judgments, before more awful Calamities are inflicied. And hence the Judg- ments of God are compar'd to the Light that gceth forth -„ that is the Morning Light, which by degrees increafes to a perfect Day, the Morning Sun gradually afcends to his Me- ridian Height, or to the Vertex of the Horiibn (Hofvi. 5.) Thus the Prophet jlcel relates a Series of divine Judgments, which were inflicted upon the People of lirael, (J'oel 1. 4.) Firft the Palmer JFcrm, then the Locufl, after that the Can- ker-Worm, and then the Caterpilkr devoured the Fruits of the Earth,- And Amos obferves likewiie, that God fent firft. a Famine, and -afterwards overthrew feme of than as Sodom and Gcmrha, (Amas it. Bj 1 1,)
The Almighty in executing of his Judgments, doth ge~ nerally moderate them, ih that they are not equal to the Demerit of Sin. Of this the Prophet Ifaiah {peaks excel- lently, I/a. xxv ii. 7, 8, Hath he f mitt en him. as he fmote thefe that f mote him, oris he fain according to the Slaugh- ter, of them that aref/ain by him ? In M^ajure thou wilt de- bate with it : Hefiaveth his rough Wind in the Day of his Eaft Wind,
And here it mould be with Amazement obferv'd, that when the Execution of Judgment is rendered neceffiry, by the continued Impieties of unrelenting TranfgrefTors, the Almighty doth this ftrange Work, with a kind of regret and reluctance, Hofea. xi. 8, 9. How pall I give thee up E- phraim, how Jhall I deliver thee I/rael, How pall I make thee as Admah, how pall I jet thee as Zeboim, mine Heart is turned within me, and my Relentings are kindled together ? When our companionate Redeemer, drew near to, and be- held the City of Jerufalem, having in his view the defoliat- ing Calamities which were to enfue, upon their ungrateful Refufal of his gracious and infinitely important Propofab,
Y y he
-3 54 %7Je R?clfens of divine Patience.
he wept over it ! faying, If thai hadfl knewn, or as fome render the Words, 0 that thou hadft known, in this thy Day, the Things that concerned thy Peace, but now they are hid from thine Eyes Luke xix. 41 But it's Time to con- sider the
-;d. Propos'd, which was to fpeak of the Reafons of God's Patience. And
1 ft. One Reafon is, God's good and beneficent Nature, which is more prone to Mercy than Judgment. The for- mer is his Delight , but the latter is His itrange Work. And hrnce it is Lid Lam. in. 23- That he affliBs not willingly, or grives the Children of Men. Jet xxxi. 20. IsEphraimmy dear Son? Is he a pfafari Child I For free I /fake againfljhim, 1 do came fly remember- him liill, therefore my Bowels are troubled for him. I mill furely have Mercy upon him faith the Lord. God's Gocdnefs and Long-luffering are dotibtlcfs eminent Branches of his nvan iterative Glory: For when Mofesdefircd a Sight thereof, this Name was proclaimed. Ex. xxxiv. 6. The Lord, the Lord, merciful and gracious, Iwgftjpepeing, and abundant inGoodnefi. And theie the .-; Almighty claims as his peculiar Prerogatives, as appears bv that famous Scrip- ture, Hofx'i. 9. I will not execute the Fhrceucjs of mx An- ger, for I am God ajid not Man. Man is impatient and full of Relcntmcnt. It is a jure Obfervatinn of Mr. Bolton, " That if -any tender Hearted Man, jhpuld fit one Hour in tie " Throne of 'God Almighty, and look down upon the Eai~ih, " ds God doth continually ; and fee what Abominations are done " in that Hour, he would undoubtedly in the next ft all the " World on Fire" But the Lord is God and not Man, his Patience has no Parallel among all created Beings.
2dly. Another Reafon of divine Forbearance, is the Ma- nifestation of God's Glory. Jehovah is not only, induced to .Patience, by the Kindne/s of his Nature, but like wife bv the
Glory
The Reafons of divine Patience. 3 5 £
Glory of his Name. Ifa. xlviii. 9, 11. For my Name fake will J defer mine Anger ; and for my Praife will I refrain from thee, that I cut thee not off. For mine own Sake, even for mine own Sake will I do it : For how fJjould my Name be polluted, and I will not give my Glory to another. An Example of this we have in Pharaoh, Ex. ix. j 6. And in very Deed for this Caitfe have I rats' d thee up, for to jhew in thee my Power •,_ and that my Name may be declared through out all the Earth. And
3clly. The Lord cxerciles Long-imTering "becaufc of hm Promife made to pious People, and their Offspring. Gen. xvii. 7. And I will ejlablijh my Covenant between ?ne and thee, and thy Seed after thee in their Generations, for an ever- la fling Covenant to be a God unto thee, and to thy Seed after thee. .
4thly. .Another Reafon of God's Patience is, that fom& may be hereby induced to repent of their evil Ways. Roma ii. 4. Or defpi fe.fi then the Riches of his Goodnefs, Forbearance and Long-fuffering, not knowing that the Goodnefs of God leadeth thee to Repentance. And indeed Men are loft to all Senfe of Humanity and Gratitude, if the Confidcration of God's Goodnefs and Long-furTering, does not excite their Sorrows for their Offences againft him. Memorable are the Words of the Apoftie Peter upon this Subject. 2 Pet. iii. 9. The Lord is not flack concerning his Promife, as feme Men CAint S/acknefs, but is kng-fuffcring to usward, not willing thai any fjould perijh, but that all fbculd come to Repentance.
5thly. The Almighty forbears to execute Vengeance be- caule of the Mixture of good People with bad in this World, and from the Regard he bears to the Prayers of the Former. Gen. xix. 21, 22. And he j 'aid unto him, fee I have accepted thee concerning this Thing alfo* that I will not overthrow this City -, for the which thou haft fpoken3 Hqfte thee efcape thi-
Y y 2 tber9
3 5° The Reafons of divine Patience.
j ther, for I cannot do any Thing till thou become thither ; there- fore the City was called Zoar. The Holy Seed, /. e, pious People, are the Subltance, the Support of Places where they are. (I/a. vi. 13.) And hence it is laid, Ifa. xix. Except the Lord oj Hefts had left unto ns a very /'mall Remnant, we foquldbave been as Sodom,— and like unto Gomorah.
6thly. Another Reafon of God's Patience, is to continue, and propagate his Church in the World. Rev. vi. 10, u. A?id they cried with a loud Voice faying, how long O Lord Holy and true", .do ft thou not judge and avenge t ur Bwod on them that dwell on the Earth f — And it was [aid unto them, that they Jhould reft, yet for a little Sea fon, until their fellow Ser- vants and Brethren,— Jhould be fulfilled, i. e. until their Number was compleated. The Church could not be con- tinued from Age to Age, if God was fpeedy in the Execu- tion of his Wrath. Many of the Elect are doubtiefs in the Loyns of impious Parents, who are fpar'd for their Sakes. Again
ythly. Patience is exercised, to render Sinners who con- tinue in their Impenitence inexcufible j and to vindicate the Juftice of God in their final Ruin. (Rem. ii. 1, 2, 4.) The long continuance, and rich Expence of divine Patience towards impenitent Sinners, bereave them of all Apology in their own Favour ! This, this will make them wholly fpeechlefs, before the Judgment Bar of the incarnate G >d ! they will not be able to offer one Plea in their De- fence. The
4th. Propos'd comes now to b~ fpoke upon, namely, the confiftency of divine Patience, withGod's vindicative Juftice, and this will appear by coniidermg the following Parti- culars.
ill As there is an equal necemty of glorifying the Attri- butes of Patience, as of God's other Perfections, fo there is UQ Time for this but in the prelent W^rld. IN cither the
Sav'd
The ccnjijhncy of 'divine Patience withy tiff ice. 3-5^
Sav'd or Damn'd are Objects of Patience, the former need it not, and the latter are pail it. Then either it muit be ma- nifefted here or not at all ; but there will be iufficient Room for the Terrible Difplays of Juftice in another World.
2dly. Seeing that the Defign of avenging Juftice is either to manifeft God's Holinefs, or to fecure the Rights of his Sovereignty, then if both thefe can be anfwered, notwith- standing the Exercife of Patience, there is fiirely ' a Con- nftency andHarmony between them, and that this is the very Caie appears thus : God'sHolinefs is manifested in his Threat- nings againflTranfgrefTors, the Execution of which his Truth Stands engaged to fecure. TJie juft Jehovah has Said, That he will rain upon Sinners Snares ', Fire, and Brimfrrone, and an horrible Tempeft, and this fhail be the Portion of their Cup ! For the Lord loveth Righteoujjiefs, Pfa.x'i. 6, 7. And tho' this be a Time of Probation, yet in order to vindicate God's Ploiinefsand Juftice, there be fome Executions of Wrath. Hence the Lord is faid to be known by the Judg- ments which he executes, and that the wicked are fnared in the Work of their own Hands.
Neither does a temporary Suipeniion of the full Executions of Juftice, give any Occaiion to Sinners to infult the di- vine Sovereignty; nay, to ingenious Minds, it is rather an Inducement to fubmit to the divine Government, feeing he is Co full of Clemency. Slow Proceedings in Judgment, and Reprieves granted to Malefactors, are no Reproach; but an Honour to civil Governments; and why mould the fame mild Meafuresbereckon'd an Impeachment upon the Di- vine ? But I haften to the Improvement of this Subject. And id. We may learn from it the exceeding Precioufnefs of .the Souls of Men. Our Lord, who is the bell Judge of the Worth of Things, efteems one of them worth more than the whole World \ Mat, xvi. 29. And this he has tcftiiy'd
•by
35$ Divine Patience improved.
by the Price he has laid down for them, which was nolefs- than his own moil: precious Blood, (i. Pet. i. 19.) As well as by the importunate Methods he uies in order to apply this Redemption, and particularly by the Expence of his Patience in waiting to be Gracious to poor Sinners. And why then fhould we not value our own Souls, and expreis this by fuitable Solicitude, and Labouis to fecure their Hap- pineis ? And
2dly. From the Patience of God we may learn thh Lefibn, that it is better for us to be at the Mercy of God. than of any Creature: Tho' Mcfes was meek above all Men upon the Face of the Earth, yet the Impieties of the* People ofJ/rael put him in a Rage againft them, fo that he accofted them in the following Language at Merit a, Tiu Rebels laid lie, muff I draw Water jor you cut of the Reek % The Prophet Jbnah feem'd to be more concern 'd about his Credit, than about the Lives of the great City Nini- vJj j yea he was difpieas'd and very Angry at the Kindrtefs of God. infparing that finfii] Piace upon their Reforma- tion, and. acofted the Almighty in verv nndeccnt Language on this Gccaiion : yea he relented the Kindnefs of Gcd to that Place in fuch a Degree, that he choie Death rather than Life on this Account ! O ftrange and unaccountable Conduct ? [See yc?ia iv. 1. 2. 3.) But
2dly, Another Ufe that may be juftly drawn from this Subject of divine Patience, is of Encouragement to all Sinfick Souls; fuch lhould be indue'd hereby to cah: away their defnonding Fear?, and to come to Jesus Christ with Hopes of obtaining Mercy, To tin's he invites them in a companionate Manner, Mat. xi. 28. Come unto me all ye that labour and are heavy Laden, and I will give yen Re/l : And furely our dear Lord will be as Good as his Word. The Enemy of Souls labours to difcourage awakned Sinners
ia
Divine 'Patience i??jprov*d, 35^
in their Motions to Christ by many dreadful fcggeflions iuch as thele following, viz. That they have committed the unpardonable Sin ; but how can that be while they bewail Sin and feek Deliverance from it ? Or by infinuating that the Seafon of Mercy is pail, and that God is fo fevere that he -wili have no Companion on them. But thefe are falfe Suggeftions, how can the Day ot Mercy be paft when God is enlightning the Mind and humbling the Heart by his gmcious Influences ? No ! It is then a fpecial Sea- fon of Mercy, the Door of Hope is yet open, and the golden Scepter of Pardon and Peace is held forth by the King ef Glory. God is not waiting for an Opportunity to deftroy the Sinner, but for an Opportunity to exalt his glorious Grace in ./hewing them Salvation : Poor Sinners, ye arc going to a God of Mercy, Grace and Patience, a God who glories in the Freenefs of his Love ! Surely if his Patience bore with you in your obflinate Courfe of unre- lenting Impieties, it will much more fo when you are humbled under a Senfe thereof : Therefore be encouraged to attend with Hope upon the Means of Grace, and to venture your guilty Souls by believing on an all-fufficient and companionate Redeemer, who is able to fave to the ut- termoft all that come to the Father by him, and who has himfelf affur'd us, that fuch as come he will by no Means, caft out. But I proceed
^dly. To a Ufe of Exhortation in the following Particulars "And
iff. Dear Brethren, let us admire and adore the Patience of God towards ourfelves. ! And to this we may be juflly excited by conlldering ' the Number, Importance and Long-continuance of the Favours of God towards us, toge- ther with the inumerable and heighnous Iniquities whici we have prefumptuoufly and ungratefully committed againft
aU
360- Divine Patience improved.
all the dear Obligations of divine Love ! If God fhoulc' mark Iniquities who could flan d before him? How juftly therefore, and how eafily might the Almighty have made us Miferable, beyond a Remedy long before now ? And yet Jehovah's Patience waits. Sometimes Men defer the Execution of their Anger, becaufe they are not able to ef- fect it: This was King David's Cafe in fafpending jfoab's Punifhment. The Sons of Zeruiab, as he himielf acknow- ledged, were too hard for him, they had- got io great a Party of the Nation upon their Side, .that it was perilous to try to bring them fpeedily to publick Juftfce : But God is Almighty in Power, and euii'y able at any Time, in an Inflant, tofubdue the moll: Proud and Potent or' his Enemies, It mayjuffly melt our Hearts into Admiration and Gratitude, when we think how jufliy every Soul of us here prefent might be this Moment enduring the Ven- geance of eternal Fire, pail all Hopes of ever obtaining Mercy 5 and that yet notwithstanding of all our crimfon Provocations we are on this fide Ruin, and have the Of- fers of. Salvation made to us. But in the
2d. Place let us beware that we abufe not the Patience of God by taking Encouragement therefrom to perfift in finning againfl him. This alas is the ungrateful U£e which fome make of this adorable Attribute, Eclef. viii. 1 r. Becaufe Sentence againfl an evil Work, is not fpeedily executed, there- fore the Heart of the Sons of Men is fully Jet in them to do Evil. The Bafenefs of which Ingratitude and Impiety, no Tongue can exprefs, no Mind can conceive fully : And iurely the Punifhment will be at laft proportioned to it, ex- cept Repentance intercept the Stroke of J uft ice! How Jl.ull ye e I cape who neglecJ jo great Salvation ? It Jlall he more tolerable for Sodom and Gomorah in the Day of Judgment than for you, Do not imagine Sinners that Forbearance is
Payment
Divine Patience improved. o 6 1
Payment. Be not deceived, that which a Man fows that flail he aljb reap, he that jbwetb to the Flejh, fiall cf the Flcfl) reap Corruption. Confider folemnly and fpeedily thole dreadful Words of God hirnfelf, Pfal. 1. 21, 22. Thy? Things haft thou do?ie and I kept Silent, thou though fe/l that I was altogether inch a one as thy Jetf, but I will reprove thee and Jet them in Order bejore thine Eyes. Now confider this ye that forget God, lea ft 1 tear you in Pieces and there be none to deliver ! And how unjuit , as well as ungrateful, is the Inference which fome impenitent TranigreiTors draw from the expenfe of divine Patience, viz. that therefore there is no Providence which prefides over human Affairs ; and hence they deride all Religion! The Apoftle Peter long fince prophecy'd of this herd of hardned Mortals. (2 Pet. iii. 4.) But where is the Senfe of this Cavil, for will not Reafon it (elf fuggeft, that there ihould be a Time of Probation before that ot Recompence ?
But that I may come more clofely to the Confciences of my Hearers, may I not fafely afTert, that all you that neglect to improve the prefent Seafon of Mercy, o to embrace the Lord Jesus Christ, are abufersof God's Patience ! Dear Friends, confider, that in fo doing ye defpife t Q Goodnefs and Long-fufTering of God, and likewife fe- cure and aggravate your own Ruin. {Rom. ii. 4.) Hear with Trembling what God laid to his antient People, A- mos iii. 3. You only have 1 known of all the Families of the Earth, there] ore 1 will puni/h you Jor all you Iniquities! I haften to the laft Ufe, which is of Exhortation, which is ,t ireefold : Methinks the Patience of God invites us to im- prove it, in Relation to God, our Neighbours, and ourfeives. And iff. We mould improve it in Relation to our Behavi- our towards God, in a Patient enduring of his fatherly Chaftnings, which are fo much to our Advantage, and fo
-Z z mucfe
%6& Divine Patience improved.
much lefs than our demerit. We mould likewife patiently wait for the Anfvver of our Prayers, as well as for the Time of our DifTolution j for God hathnotfaidto the feed of Jacob, that they flmddfeek his Face in vain. The Time of our de- parture is fixed, and cannot be reverted, let us therefore re- iblve with yob,' to wait with Patience till our Change come,
2dly. In Relation to Men. Let us bear Injuries and Re- proaches from them with Patience, without meditating Re- venge, feeing the great God has fo long bore, with worfe Treatment from us ! Let us patiently wait for the Conver- iion of unconverted Friends and Relatives : God's Power is great, his Grace is free, fome he Converts at one Time and ibme at another! Jehovah waits and why mould not we with Patience and Hope,
. 3-dly. In Relation to ourftlves. O for God's lake let us improve, the prefent Seafon of divine Patience! Behold now is the accepted Time, behold ?ww is the Day of. Salvation ! Grieve the Spirit of God no more, and try his. Patience no longer j for furely if ye perfift, divine Patience, towards you will have its Period, and then ye are undone forever. Think on thefe Words, Pro. i. 24, 25, 26. Becaufe I called and ye reft/fed, I Jlr etched forth my Hand and no Man regarded^ thcrejore will 1 laugh at your Calamities, and mock when your fiar.cometbt..
The Truth of God explain *'d. 363
SERMON XIX.
PSALM xxxi. 5„ Into thine Hand 1 commit myfpirit : For thou haft redeemed me O Lord God of Truth.
HIS Pfalm was compos'd either when David was in great Diftrefs, or fometime afterwards in Re- membrance of it, and of the Kindnefs and Truth of God, apparent in delivering him therefrom. The Matter of the Pfalm, which coniifta of Prayers and Praifes, of Hopes and Fears, ieems to fuggeff. what has been obferv'd to be Occaiion of it's Compofure j but we can't certainly determine what thofe Troubles were to which the Pfalmift refers herein. Some learned Men, particularly Muis from David Kimchi, whofe Opinion Mr. Pool in his Sy nop/is favours, do not improbably Conjecture, that it was compos'd when David fled from Saul. Af- ter the Pfalmiji had, in the preceeding Vcrfes, mention'd iome Diftrefs he was in, fome difguis'd Contrivance which his Enemy's had fecretly form'd to enfnare him, as well as fpoken honourably of the divine Power in a Variety of metaphorical Terms, and earneftly implor'd Guidance in Perplexity, and Protection in Danger, he in confidence thereof, doth in the Words of our Text, calmly commend himfelf to the divine Care, being hereunto encouraged by the Confidcration of what God had done for him in diffi-
Z z a £ultf
j 64 T7:>e Truth of God explain' d.
culty heretofore, and believing God was engaged to do the like for him in future Time. Into thine Hand I commit my Spirit, for thou haft redeemed ??it\ 0 Lord God of Truth ! So that in thefe Words, we have two Things, viz. An Account of the Pfalmift's Aft, together with the Reafons of it. And ift. His Act was his committing: his Spirit into the Hands of God. By Spirit we are doubtlefsto underftand his Soul, it was in this Senfe that cur Lord us'd thefe Words upon the Grafs. [Luk. xxxiii. 4.6.) By the Hand of God, we are to underftand his Care and Cuftody, the metaphorical Expreiiion of Arm, when apply 'd to God in Scripture, intends his Strength, fo that to be taken into the Hands of God in a Way of Mercy, fignines a Perfon's Being cover'd with Almighty Protection ! Committing cur (elves into the Hai.ds of God, in- cludes in it thefe three Things eipeciaiiy viz. iff. A re- jecting all other Dependencies. 2dly. A firm Trull in God that he can and will do all well for us. And ^dly. A voluntary Reiignation of ourfelves intirely to his Care and Kindnefs. But
zdly. The Reafons of the Pfalmiffs Act are thefe, viz. 1 ft, The Remembrance he had of God's Kindnefs to him formerly, in delivering him out of Troubles : For thou haft redeemed me. Ai.d 2dly. The Consideration of the Truth of God's Nature and Word, O Lord God of Truth, as if he had laid, thou haft prom i fed O Lord, that thou wilt be prefent with thy People in Diftrefs, and help them ; and iurely thou wilt be as good as thy Word, for thou art the God of Truth, The Remembrance of paft Mercies and Deliverances, both Spiritual and Temporal is of great Ne- ceftity in our Chriftian Courfe, both to excite our Gratitude to God, and encourage our Truft in him. If we do not remember the Ibli-Mizar, the Tcnicls, the Pijgus, the
BokimSs
The Truth of God explain 'd, 365
Bokims that we have met with, how mall we love our Be- nefactors and hope in him ? And without Love and Hope how can we perform the Duties required of us with Dili- gence ? Encounter the Dangers we are inviron'd with, without Courage, or fuftain the Difficulties we arc expofed to, with Patience ? Was not our Lord offended with his Difciples that they fo foon forgot the Miracle about the Loaves ? How peircing and upbraiding was the reproof of Christ on this Qccafion ? O ye Fools and flow of Heart to believe, do ye not remember the Miracle oj the Loaves ?■
The Subject that I purpofe • to difcourfe upon from the Text, is, the Truth of God. This Attribute of Truth, is frequently afcrib'd to God in Scripture. Hence ( 1 ) He is exprefly laid to be True, Jer. x. 10. But the Lord is the True God (2) It islikewiie laid, that he cannot lie or repent} 1 Sam. xv. 29. And aifh the Strength of Ifrael will not Um or repent, for he is not a Man that hefou/d repent. Parti- cularly (3) In his Words, he is True yea Truth itfelf. Joh. xvii. 17. Santlify them thro' thy Truth, thy Word is Truth. (4) In his Works, thus all the Ways of the Lord are laid to be Mercy and Truth y unto fuch as keep his Covenant. Pial. xxv. 10.
And it mud needs be that God is True, if we confider the following Particulars, ifl. If God were not true, there could be nothing True, or no Truth • for how can there be a fecond Truth without a firft ? But there is fuch a Thing as Truth,, therefore God is true. It is equally abfurd to fuppcfe, either that the Creature has any Vertue, which it has not deriv'd- from God the firft Catife of all Being and Goodnefs, or that it mould derive it from one who had it not. 2aly. All falfehood and deceit fprings from fome Im- perfection, either of Ignorar.ce or perverie Intention. Men often miilake thro' Ignorance or Inadvertency ;. they think
3 6 6 The Truth of God explained.
of Things otherwife than they arc, either thro' want of -a competent meafure of Knowledge or thro' neglect of due Deliberation upon Things, neither of which are compatible to that God who is infinite in Wifdom, and Acts by Council,
Again Men deceive ethers of Purpofe, thro' an evil Dif- pofitionof Nature, the Root of which is in all the Posterity of Adam I But God is perfectly Pure and Holy, entirely free from every corrupt Byais. And hence is that antitheiis or contrariety between the divine Nature, and the Human in its degenerate and fallen State ; which is mentioned Horn. iii. 4. Tea let God be True, but every 'Man a Lyar j as it is written, that thou might ejl be jujlijy d in thy fayings, and might ejl overcome when thou judge ji. When therefore God is faid to deceive the Prophet, Ezek, xiv. 9. It only fignifies the Almighty's difappointing him by the Courfeof his all-governing Providence, of the fond Expectations he had from fecond Caufes, and his iliffcring the Prophet to impofe upon himfelf by wrong Conjectures. Men may be influenced by the vicious Propensities of their own Natures, or by the Instigations of Satan to deceive. But it is directly contrary to, and incompatible with the infinite untainted and inviolable purity of the divine Nature to be any Ways ac- ceilary to fuch abhored Impiety. It is impo/Jiblefor God to lie, as the Author to the Hebrews juftly obferves, [Heb. vi.
18.)
Men do not always adhere with conftancy to their Purpo- fes and Declarations, either, iff. Becaufe they were rafti- ly and precipitantly made, without a juil View of Things, and mature Deliberation upon them. Or 2dly. For want of Power to put their Defigns into Execution, or ^dly. Becaufe of fome unforefeen Changes that are brought to pafs by divine Providence, which put their Affairs into a different Situati- on
The Truth of God explained. 36V
On from what they were before ; and from what theyfirft had in View. But neither of thefe Imperfections can be afcrib'd without Biafphemy to God. As his Wifdom is un- fearchable, io his Power is Infinite, and his Happinefs in- variable and eternal. All Futurity is open to his all pene- trating Eye, and all Things pofTible are included within the Compafs of his Aimightinefs. He is of one Mind and who ' can turn him, and what his Sold dfreth even that he doeth. Job xxiii. 1.3. No change of Affairs can be produe'd belides his Purpofe or without the Interposition of his fovereign Providence, and therefore' he cannot be thereby necemtated to change his Purpofe, or fall from his Declarations. And hence lJhi!o well obferves, " That all the Words of God -are " Oaths " i. e. moft facred and certain. And Fulgent i us fayeth truly concerning the fupream Being, viz. u That he " is Truth without Fallacy, Goodnefs without Malice, and :l Happinefs without Mifery" Pythagoras being ask 'd what made Men like to God, anfwered, cum vera kquntur i. e, - when they ipeak Things that are true.
In difcouriing upon this Subject, I purpofe to ipeak'
I. Upon the Kinds and Nature of divine Truth. And
II. To anfwer fome ObjccTions againft it, and then pro- ceed to fome Improvement And
1 ft. It may be obierved, that Truth In its general Na- ture, confifts in Agreement, and is Three-fold, viz, Phy Il- eal, Logical, and Moral. Phyf.cal Truth, confifts in the A- • greement, which fublifts between the Appearance of a Thing, and the Thing itfelf, This kind of Truth is by fometerm'd effential, and by others metaphyseal
2dly. Logical Truth is when we conceive of a Thing in our Minds, as it really is in it felf. As the Former is oppos'd to Paint, and all falfe Appearenccs, fo this is oppos'd to Er-ror and Miftake in Judgement. -
5 6 S The Truth of God explained.
3dly. Moral Truth con fids in fpeakihg as we think, this is oppos'd to lying, the Nature of which confifts in going againft the Mind, according to the old and true Saying, raentire eft contra mentem ire.
Now each ofthefe Kinds of Truth, that I have mentioned belongs to God truly and tranfcendentiy : For
ift. He has what appertains to true Godhead by his E£. fence without any Diiguife. Johnxvu. p This is eternal Life, to know thee the only trueGod, and JESUS CHRIST whom thou haft fent. Jehovah hath a real Sublicence, and gives Bfeing to all Creatures; whereas the falfe Gods of the Heathen, have nothing divine, they only carry a deceitful Appearance, or obtain it in the Minds of their Worfhippers. They are only dumb Idols which have Eyes and fee not, Ears and hear not, neither /peak they thro' their Throats I They are nothing but Vanity and a Lie, They that wake them are like to them, and Jo is every one that trufleth in them Pial. ex v. r, 8. And
2dly. The Mmd of God exactly agrees with the NaUre of Things, becaufe he beholds all Things in himfclf. Nei- ther is there any Creature that is not manijefl in his Sight, hut all '1 hi tigs are naked and open unto the Eve of him, with whom we have to do. Heb. iv. i 3 .
3dly. The Declarations of God's Word exactly agree with the Conceptions of his Mind, and Refohitions of his Will, in all the Parts thereof whether Hiftorical, Prophetical, Promifory, Minatory, Perceptive. Hence the Word of God is laid to be fur e, Pf. cxlx. 140. i.e. Its free from all Mix- ture of Deceit and Falfhood. And hence it is likewife (aid to be tryd, 2 Sam. xxii. 3 1. As for God his Way is perfect the Word of the Lord is trv'd, he is a Buckler to all that truft in him. Plal xii. 6. The Words of the Lord are pure Words, as Silver tryd in a Furnace of Earth, purified feven-times. And 4thJy. All the Works of God exactly agree with his Purpofe
and
The Truth of God explained. 369
and' Declaration, Dent, xxxii. 4. Tie is a Rock his Work is perfeB for all Jois Ways are Judgment) a God of Truth and without Iniquity jujl and right is he. And hence the Almighty is laid to be faithful, iff. In the Works of Creation, j Pet. iv. io. Wherefore Jet them that fiqfer according to the Will of God commit the keeping cf their Souls to him in well doing, as unto a Jai third Creator, zdly. In the Work of Redemption, Heb. ii. 17. Wherefore in all Things it behoved him to he made like unto his Brethren, that he might he a mer- ciful and faithful high Prifi.- 3 clly. The Almighty is faith- ful in the Works of Grace, and hence Grace and Truth are faid to come by JESUS CHRIST, John i. 17. 4thly. He is like wife faithful in the Works of Providence, mere eipc- cially in the Prefervation cf his Church, Rev. xix. u. And I jaw Heaven- opened, and behold a white Horfe, and he that fat on him was called faithful and true, and in Right eoufnefs he: doth judge and make War.
Now the Univerial Truth of God, that has been menti- oned, entirely excludes, and is directly oppos'd to every Error in Judgment,, as well as to all Falmood, and lying in Speech and to all Hypocrify and Deceit in Praelice. And therefore- Solomon- juftly obferves, Prov. vi. 16, 17,-19. That fix Things the Lord Hates, yea that feven are an Abomination unto him ! Among which he names a lying Tongue, and a Jalfe Witnefs. Tit. i. 2 In hope of eternal Life which God that cannot lie promifed before the World began.
But in order to open the Nature of divine Truth more- fully, I think it may be thus deicribed, viz;- That it is that" Property oj the divine nature whereby the Almighty confl ant- hand inviolably adheres to his eternal Purpoje both in his Word and Works. When God is in Scripture call'd the true God, or the only true God, thefe'- Phrafes do not fi'gnify any' diflincl Perfection of the divine Nature, but the whole God- head, in Oppofition to all that are call'd God's, but are not
A. a a .{b-
370 The Truth of God explained.
fo by nature. But when he is calPd the Gcd oj Truth, as in our Text, it intends a particular Attribute or Perfection of Jehovah, even fuch as has but now been defcrib'd. Which Defer iption that it may be the better understood, let the following particulars be confidered viz.
I ft. That God hath from everlafting purpofed or deter- mined to permit or effect whatfoever comes to pafs in Time. i. e. He has before all Time decred, to permit the Evil that is done in Time, without winch it could not come to pafs, except we deny the Omnipotence of God, which is blaiphemous. And he has iikewife purpos'd to effect the Good, which cannot be brought to pafs without his Aftift- ance and Influence. And hence we are told A5ls xv. i 8. That known unto God are all his Works from the Beginning of the World. This Fore-knowledge necellarily fuppofes his Pur- pofe, for what is not certainly determin'd, cannot be certainly foreknown. But the Purpofe of God, which is no other than an imanent or eternal Act of his Will, refpecting his Works of Efficiency, is more exprefily fpoken. of, Ephef i. 1 1. In whom alfo we have obtained an Inheritance being Predejli- nated according to the Purpofe of him who works all TL ings after the Council of his own Will. And as the Purpofe of God is eternal, in reipecl: of its Rife and Orijnal, fo it is abfolute and invariable in its Nature. The Conditi- ons of Things in the decree, arc only therein confider'd as Means determined to compafs the End defign'd, JRrov. xix. 21. There are many Devices in Mans Heart, never th el fs the Council of the Lord that Jl:alljiand. Job xxiii. 13. But he is in one Mi fid, and who can turn him, and what his Soul dejireth even that he doeth.
2dly. God hath been pleas'd to reveal fome Part of his eternal Purpofe in his Word. I fay fome Part, becauje there are fecret Things which are known only to God.
The
The Truth of God explained. 371
The Almighty has reveal'd as much of his Purpofe in his Word, as his Wifdom judged neceifary for us to know.
Now the Revelation we have of God's Purpofe in his- Word, appears eipecially in thefe Things following, viz.
1 ft, In the Hyftorical Part of it, that contains a true and juft Relation of Matters of Fact, which have been brought to pafs exactly agreeable to the eternal Plan of the divine Purpofe. And
2dly. In Prophelies of Things to come,, many fuchare contained in Scripture, both of a publick and perlbnal Na- ture. And how glorioufly does the Truth of God fhine forth in the punctual accomplifhment of many of them ? Here I mail only mention a few, in Relation to our Lord Christ. 'Jacob prophelied of the Time of his Birth, viz. That itfhould be after the Scepter was departed from Judah. Gen. xiiv. 10. And thus it happened, for Herod who lway'd the Scepter at that Time, was of an Idumean Extraction. The Prophet Micah. foretold, that the Place of his Birth fhould be Bethlehem. Mica v. 2. But thou Bethlehem Ephra-
ta, out of thee Jball come forth, that is to be the Ruler hnif~
raef, whofe Goings forth have ban from of old, from Everla/i- ing< And thus it came to pafs. Mat. ii. 1. No-wwhen JE- SUS was bom in Bethlehem of Judca in the Davs of Herod the King. Ijaidh propherkd that his Parent ihould be a Virgin, Ifa. vii. 14. Behold a Virgin jhall conceive and hear a Son, andjhall call his Name Imanuel. And this the Event anfwered. (Mat. i.) Zachcriah prophelied of the humble Circumflances of his Life, m the ixth Chapt. of his Book,, and the 9th Verie. Rejoyce greatly O Daughter of Zionjhout O Daughter of Jerujalem, behold thy King cometh unto thee. He is is jufl and having Salvation, loic/v, and riding upon an uifs, ami upon a Colt the Foal of an Ajs I And do not the Evangelifts allure us, that this was fulfilled to a Tittle ? Ijai-
A a a 2 ab-
372 The Truth of God explained.
ah graphically delineates his miraculous Works, I/a. xxxv.. 56. Then the Eyes of the blind (hall be opened and the Ears of the Deaf ft:>a!J be un/Jopped, then jhail the lame Man leap as a Hart ;, and the Tongue 'ft all fing. And thefe Things we are affur'd did come to pafs by all that Evidence of credi- ble and harmonious Teflimony, which the Nature of fuch paft Facts can admit of, and it is tim'eafbna&le iurely to de- Tire more! Daniel foretells his Death in the ixth Chap, of his Book, and 26th Verfe. The Meffiah'ftmll be cut off] but not fir himfelf And the Pialmifl David foretels the Man- ner of it fo particularly, as if he had flood at the Grofs and beheld it. Pf. xxii 16,-19. The AJfembly of the Wicked have inclosed me* they pierced my Hands and my Feet. I may tell all my Bones, they look mid flare upon me, they part my Garments among them, and cafl Lots upon my Vejiure. And is not the Burial of our Lord in the Tomb of a rich Man fpoken of by lfaiah f I/a. liii. 9. And he made his Grave with the Wicked, and with the Rich in his Death. Which was accordingly fulfilled. Mat. xvii. 59, 60. And does not the Pialmifl prophecy of his Refurreciion, of which Jonah was a Type? Pf. Ixviii. 18. Then haft afcended on high, thou haft, led Captivity Captive, thou baft received Gifts for Men. Of the accomplishment of which, the Evangelift Luke informs us, {Luke. xxiv. 51.) Bat I proceed
3cily. The Almighty reveals his eternal Purpoles in his Word, by Precepts j by thefe God /hews to Man his Duty and the Way to obtain the divine Favour, in which his Happinefs confifls ; and this the Almighty purpofed to do from Eternity. And hence it is called the Council of God. Adts xx. 27.
4th.lv. The Almighty likewife reveals his Purnofe in his
Word by Threatnings againfl his Enemies. Thefe are as
.fiery Barriers about his Law, to preiervc it from Contempt
and
The Truth of God explain d, iy^
and Infult ! As his unfpotted Holinefs is delineated in the Precepts of his Law, lb his dreadful Jufticc is difplay'd in the Penalties annexed to the Breach thereof, which render Jehovah moft jtiirly an Object of Fear, as the Former of •Love. Now the Threatnines- of God's Word, are no other than a Revelation of thole Judgments, which God had de- termin'd from everlafting to inflict, upon finally impenitent Tranfgreflbrs Ifa. xxx. ult. For Tophet is ordain' d of old ; for the King it is prcpar'd, he hath made it deep and large, the Pile thereof is Fire and much Wood. The Breath of the Lord like - a Stream oj Brimflone Aoth kindle it. And
cthly. God reveals his eternal Purpofe in his Word, by Promiies of Spiritual and Temporal good Things to his Peo- ple ; which he lincerely makes, and punctually performs ; and on this Account, he is more efpecially call'd, the faith- ful God, who keepeth Cove?mnt and Mercy with thofe that love him and keep his Commandment s, to a Thoufand Generations. Deut. vii. 9. As the Threatnings of God excite Fear, fo his Promiies encourage Truff and Hope. Tho' God is a- ble to make us happy, yet we have no Ground to expect his •Goodnels except it be engag'd to us by Promife : For the Almighty is under no natural Obligation, to magnify his •Mercy upon us. But when he is pleas'd to engage his Truth in our Favour by promife, it renders the Bleffings oiomifed molt certain ; and fo minifters itrong Coniolation to all that fear God, fo that they may reafonably rejoyce in Hope of eternal Life, whatever Difficulties, and threatning Appearances feem to obltruct their attainment of it. Now the -Promiies of God either refpect Mankind in general, or the Church in particular, or truly pious Perfons in fpecial. Some Benefits promis'd to Mankind in general are thefe, viz. That the World lhall be preferved to the fecond coming of our Lord, from another Deluge by Water3 the Sign of which
374 Tfo ^utb cf G°d cxplaiji'd.
is God's Bow in the Clouds. And likewife that the mated and regular Courfe of Nature, in refpect of Seed Time, and Harveft, Cold and Heat, Summer and Winter, Day and Night mall not ceafe. (Gen. ix. n.) The Promiies made to the Church, refpect its Protection, Increafe, and the di- vine Prefence, in their Religious Affemblies. Thus the Almighty hath faid, that no Weapon form 'd egainfi Ztpn-Jkall profper, and that the Gates cf Hell /la/I not prevail again/i her. He hath alfo promifed, that to Shiloh or the Me/; as Jhoald be the gathering cf the People. i. e. the Gentile?. Gen. xlix. 10. And that he would multiply, them and they Jl.culd not be [mall, Jer. xxx. 19. And Jehovah has promis'd, that in all P has where he reeords his Name, he will come to his People and blefs 0etfi\ Ex. xx. 24. The Almighty has al- fo made gracious Promifes, inked to all the various Exi- gencies of his People in particular, e. g. He has promifed to guide them with his Eye and by his Council, tojupport them by his Power and to refrejh them by his Love, Pi. xxxii. 8. It. xli. 10. Fear thou not for I am with thee, be not dijmay d for T am thy God, I will (irengthen thee, yea I will help thee, yea I will uphold thee by the right Hand of my Righteoufnefs. If. Ivii. 19. I create the Fruit of the Lips, Peace, Peace to him that is far off, and to him that is near fayeih, the Lord and I will heal him. Moreover God has promifed, that tbofe who wait upon him jleall renew their Strength, Pf. lxxxiv. 7.. lfc\. xl. 31. and finally, obtain eternal Life. John x. 28. / give unto them eternal Life, and they Jleall never per i/h. Now every one of thefe Promiies has been fulfilled, the World has been freed from a fecond Deluge, the fdccenlve Viciii- tudes of the Year are continued, the Church preferved and propagated, and particular Believers directed* fuppoited and reliev'd, This leads me to A
The Truth of God explained %y$
3d. Particular, which is this, ifisu God's adhering to his Purpofe, reveal'd in his Word by his Works. I have al- ready obferv'd, that God hath determined all Things from Eternity, and that he hath revealed this Purpofe or Deter- mination in his Word, various JVays : I am now to mew that God performs by his Works what he hath declared in his Word : As there is a Truth which confifts in a Conformity between the Heart and Tongue, which is cali'd Sincerity : fo their is a Truth which confids in an Agreement between Words and Deeds, which is cali'd Fidelity or Faithfulnefs. The Almighty not only Purpofes to do what he declares, but he adheres to and purines his Declaration with invio- lable Conflancy. He does all Things that he hath fpoken, and exadly as he hath fpoken : He does not in the leaft come fhortofhis Word in his Works. Numb, xxiii. 19. God is not a Man that he Jhculd lye, or the Son of Man that be fould repent : Hath hefaid, and fall he not do it ? Hath he fpoken, and 'fall he not make it Good t How exprefs and Noble is the Teftimony of Mofes upon this Head? 1 King viii. 56. Bk fled be the Lord that he hath given reft unto his People Ifrael, according to all that he hath promifed, there hath not fail' d one Word of all his good Prom if which he promised by the Hand of Mofes his Servant. I have already mewn how exactly the divine Prophefies and Promifes have been fulfilled : And I may here add, that Jehovah has often manifefted and magnified his Truth in the Executi- on of his Threatnings. A.nd hence he is faid to be known, i. c. In the Glory of his Truth and juilice, by the Judg- ments which he executes. All the Inftances of divine Judgment upon the old World, Sodom, Gomorha, Zeboim, and Adma, and upon the Children of Ifrael which we have upon Record in Scripture, are fo many Confirmations of the Truth of God. I proceed to the
2d.
376 Objections anfwered.
2(£ Propos'd, which was to anfwer feme Objections a~ gainft the Truth of God. And
ift*. It is objected that Christ is faid to die for the whole
World. (Job. i. 29.) How doth this confifl : with the Truth of God, feeing that elfewhere, (viz. Rom. ix. 22.) It is faid that fome are Vefels of Wrath.
Anjw. The Word Worlds is taken either in a limited Senfe, for the World of the Elect. Thus Christ is -faid to take away the Sin of the World, John i. 29. Or in a more large Senfe, for both Elect and Reprobates. And' thus 2dlv. it may be obferv'd, that Christ dyed fufficiently for alj, hut not intentionally and effectually, /. e. The Value of Chrifts Blood was enough for all, but its Yertue was only defign'd for, and is only apply'd to thole that believe. Hence God is laid to. be the Saviour of all Lien, efpeci* ally of thofe that believe. A
2d. Object, is, thattho' Godthreatned our lirft Parents. that in the Day they eat of the forbidden Fruit they ffibuld; furely dye; yet this threatning was not executed,, for. Adam lived after this nine Hundred and thirty Years.
Anfw. They did die the fame Day in ieveral Refpects,. viz, ill.. Legally, they were dead in Law, they were con- demn'dby the Law they broke, to a temporal and eternal Death: And this in a fcrenfick Senfe is often call 'd Death: (See Rom, viii. io.) The Body is dead becaufe of Sin, i. e.. It is expos'd to Death, as a Confequence of Sin, by Reafonoftne Sentence of the Law againft TranfgrefTors, not that it is actually dead. And 2.d!y our frit. Parents died Spiritually the. fame Day : They immediately loft the divine Image, and that Bleffed Confequence of it, Commu- nion with God. And hence they are faid to cyme fhrt of his Glory, Rom. iii. 23. And. they may be faid to die - naturally the fame Day,, in fome Senfe viz. Not only be- •
caufe-
Object ions an finer ed. 377
caufe they were under a Necemty of enduring, in after Times, the Separation of the Soul from the Body, by Vertue of the Sentence of the Law before mentioned, but alfo becaufe, in all probability, the original crafis and jufb temperature of Hu- mours in their Bodies being broke, there was a direct tendency in this judicialDiforder of their very Frame, to aDiflolution. A
3d. Object, is, That tho' Niniveh was threatned to be deftroy'd in forty Days ; yet the Threatning was not executed till forty Years after.
Anfw. PofTibiy forty prophetical Day?, which are Years, were intended, tho' Jonah underftood it not, and if fo the Prophefy was exactly fulfill'd- : But in my Opinion the following Anfwer is more fatisfactory, viz. That there was a Condition imply'd in, and annex'd to the Threat- ning which was intended to be published to the Ninivites -, namely, that they mould be deflroy'd in forty Days, if they did not repent. It appears by the Nini\ ' : mfcling themfelves that they underftood the Prophet in this Senfe. For if the Threatning had been abfolute, the Ufe of Means would have been to no purpofe, either by the People or the Prophet : But we fee that both did ufe Means, he preach'd, and they humbled themfelves, and therefore there was certainly a Condition annex'd to the Threatning : And thus the Objection evanifhes.
Object. 4. The Pelagians, Papifis, Scci?iians, Armlnians^ Remonjlrants and Lutherans fay, that the Doctrine of the Qahimjis, reflecting the Decrees, argues God to be Un- true and Infmcere ; becaufe while they Teach, that God wills the Salvation of all, that yet notwitManding, he in in the mean Time wills and decrees the Damnation of feme : And that tho' God offers the Redeemer to every one, and invites them bv many Arguments to accept him : vettb^t he in the mean Time does not will that they mould be- lieve, and repent, and be fav'd.
Ebb Anfw,
378 Objections anjhvercd:
Aufw. The Gahinift's on the Contrary do fblemnly Pro-
teff. in the Prefence 6f God, that they believe God to be True in every Thing, and that his Words do anfwer ex- actly to, or agree with both the Things ipoken of, and his own Mind, and therefore that God always wills what he fays he wills j but after that Manner that he wills, i. e. If he declares that he wills an Event, then that Event moft certainly comes to Pais. If he declares that he wills that this or that mould be our Duty% i, e. That we mould do or omit this or that, then it certainly is our Dutx> whether it be perform-'!! or not : To this Purpofe they diflinguim the Will of God into LegiJIative and Decretive -, the former they fay is that whereby he determines and wills only concerning Right and Rule, viz. What we ought to do or omit : but determines nothing concerning the Event : The latter is that whereby God wills and determines concerning- the Event which ihall be : but does not at all con- cern Right and Rule refpecling what mould be. Upon this Account they aficrt, that God wills many Things by his Legislative Will which do not come to pafs, c. g. Thus he will'd that Pharaoh according to Right, fliould let the People of Ifrael go, /. e. He will'd that to be.Piw- roh's Duty -y but this he did not will decretivelv or according to Fadt, or in Refpccl of the Event; for iffo the Al- mighty's Purpofe was fruitrate in that Pharaoh did not let them go at the full Demand ; but this is impofiible, the Council of God mall ftand. Now from what lias been faid the following Anfwer may be given to the Objection. viz. iff. That God does not will the Death of a Sinner by a legiflativc Will, in as much as he really wills I A there fliould be a Connection between the Conversion of the Sinner and his Salvation, and therefore he fineere- ly invites every one to Converfion : And to fuch as are con- verted he promifes Life ; tho he does not in the mean Time
will
Objections anfwered. 379
will decretlvely to give to all Grace and Salvation. 2diy. The Cahini/ls acknowledge that God wills all to be iav'd in the Senfe of Aujlin -, who by the Word All, under- ftood feme of ail Sorts, not every Individual: As in the Ark God is laid to fave all the living Creatures ; but every Bird and Beaft was riot iav'd, for many perifh'd in the Waters: But All, that is, fome of every Kind, were iav'd;' fo God will have ail to be fcv'd, that is feme of all Nations. The Almighty wills Faith and Repenta&ee to be the Duty of All and Singular, but he does net will decretively the Salvation of All and Singular, for then they would' be iav'd : But the Scriptures aiTure us, that but a few are iav'd. Salvation is offer' d according to the Calvinijlical Syftem, only to thofe that believe and repent,, and to them it is given ;. and where then is the Infincerity ? If they replv and fay, that Rich are invited to come to Christ, according to our Doctrine, who are decreed to Deilruction ?
Anfic. What then ? feeing the Decree docs not force or influence the Will. Are not inch invited to come to Christ according to their Scheme, whom God foreknows iTu.il Perifh ? Does not certain Fore-knowledge fix the Event as much as the Decree ? Let them remove this Difficulty which crefks their, own Scheme, and they will anfwer their own Objection. .
Objeel. 5. Some Premises made to the People of God, refpecting temporal andipirituai Bleilihgs, arc not perform' d $ . namely, inch as reipect Growth in Grace, Comfort, Victory over Temptation, &c. ,
Anf'iO. 'The Lord may fomctimes delay the Performance : of a Eromiic, but he will not deny. God's Promife may lye a long Time, as Seed under Ground, but at laft it will fpring up. The Vifion is for an appointed Time,tho' it taries, wait for it, it will come it will not tary i. e. beyond God's appointed Time. , God promifed to deliver Ifrael from the
B, b b ?, Egyptians
380 Objections axfwcred.
Egyptian Bondage, but this Prcmife was Four Hundred Years in Travail, before it brought forth the determin'd Event. God promifed to Abraham a numerous Offspring, but Twenty Years elapfed before he had a Son, and then was commanded to flay him. How dark and dreadful was this Providence ! But notwithftanding of the Delays and contrary Appearances, the Promiie was accomplifh'd in its appointed ieafon I
2d!y. God may change hisPromife, but he will not break it : Pie may turn a Temporal Promife into a Spiritual. Pf. Ixxxv. 12. The Lord Jfiali 'give that which is good. Tho' this -be notfulfill'd in aTemporai, yet if it be in a Spiritual Senfe, the Promiie is made good, yea the Almighty may be faid to be herein better than his Word, when he gives that which is greater in Worth, tho' not the fame in Kind, which was expecled.
3 dly. There are no Promiies of God, but what are made good in Kind in fome Initances. And this is a manifeft Vindication of the divine Truth therein engag'd, feeing the Benefits promifed are conferred on fome. And
4thly. God never promiies any Benefits in fucb a Manner as to infringe upon the Rights of his Sovereignty. No, all Bleffings are promis'd with this Referve, viz. That if God thinks it neceffiry for his Glory and their Goo !, he will compafs their Salvation another Way. The Almighty by spiritual Defertions and Temptations, doth try the Faith and Patience of his People, as well as humble them, and make them prize Christ and his Comforts the more afterwards. And thus thefe Things, yea and their very Blunders are (contrary to their natural Tendency) over rui'd for their •Good ; which is more than an equivalent for the Lofs of di- vine joy and Comfort for a Time. And therefore there is hereby no Occaiion given to reflect upon the Truth and F aithiulncis of God. But
5thly.
Practical Inferences. 381
5thlv. All the Prom lies of God /hall be accompli/Tied in the next World to the greateit Advantage. The Joys of that glorious Paradife, will fufficiently compenfate our prefent momentary and medicinal Sorrows and Miferies. But it's Time to proceed to the Improvement of this Sub- ject. And
lit. We may learn from what has been faid, the dange- rous and dreadful Cafe of all impenitent Sinners in general, and more particularly offuch, who are guilty (habitually) of Lying, Falfhood, Equivocation, and Deceit of any Kind. As they hereby directly oppofe the Nature and Law of the God of Truth, as well as contradict the Genius of his Peo- ple, who are Children that will not lie -, io they verge to the Temper of the Devil, the fworn Enemy of God, who was a Lyar and a Murderer from the Beginning, and abode not in the Truth, who is a Lyar and the Father of it. All fuch do exclude themfelves from Communion with God, in this Lite, and the Enjoyment of him in the next ; and de- vote themfelves to a dreadful and interminable Deitruction, Rev. ii. 1, 27. And there fall in no wife enter into it, any Thing that defilcthp neither whatloever Worketh Abomination, cr maketh a Lye. Pf. v. 6. Thou JJ: alt defray them that [peak leafing, the Lord will abhor the bloody and deceitful Man. God is a God of Truth, and therefore will execute his 'Threatnings upon the whole Tribe of Impenitents. The Threatnings are a flying Roll againft TranfgrefTors, in which is written nothing but Mourning, Lamentation and Woe. Jehovah hath faid, That he will wound the hairy Scalp, of eVery one that goeth on jlill in his Trefpafes, Pf. lxviii. 21. That he will judge Adulterers : That he beholds Mifchief and Spite, to requite it with his Hand, Heb. xiii. 3.. Pf. x. 14. That he will rain upon the Wicked Snares, Fire and Brim/ione, and an horrible Tempef, & that ti. i ; fall be the Portion of their Cup, Pf. xi. 6. And he will iureiy be as good as his Word.
Tbf
g o 2 Practical Inferences.
The Heavem and Earth may pafs away, but not a Word that' God hath fpoken, (hall pafs without its accomplii'hment. Let not therefore unconverted Sinners prefume Or harden themfelves in their Impieties, becaule Judgment is not Jpeedily executed, for Delays are no Payment. Let therm- not vainly conclude, that the Bitteniefs of Death is pajl, becaufe their Hcufes are iafc from Fear, neither is the Rod of God upon them. Notwithstanding of all this, they may allure themfelves//?^ the Wicked are referved for the Day of DeflruBion, they (hail be brought forth to the Day of Wrath, : Job xxL 9, 30. Let any who expect Impunity in a Courie of Rebellion againft the. great God, feriouily and fpeedily conlider that dreadful Threatning. Deut. xxix. io> 20. And it cometh to pafs, when he heareth the Words of this Curfe, that he blcfs himfelf in his Heart, faying, J fall have Peace, the? I 'walk in the Imagination of mine Heart, to add Drunkennefs to Thirft. The Lord will not [pare him, but then the Anger of the Lord and his Jealoufe /hall fmoke again'! that Man, and all the Curfes that are written in this Book fall ly upon him and the Lord flail blot out his Name from under Hea- ven. I mall only mention one other Scripture, under this Ufe, and it is Pf. 1. 20, 21, 22. Thou f tie ft and (peaked againfl thy Brother, thru jlanderefl thine own Mother's Son, thefe Things haft thou done, and I kept Silence, thou thought f I that I was altogether fuch an one as thy felf, but I will reprove thee, and ft them in order before thine Eyes. Now conlider this ye that forget God, leaf I tear you. in Pieces, when there. flail be none to deliver. But
2dly, The Truth of God fpe.iks touch Comfort to hio People under all their Troubles. What tho' Jehovah hides his Face, yet let not Believers deibond : For he will iiire- ly return with everlafling Loving-kuninef. His Faith lulncfs cannot fail, he will ever be mindful of his Covenant. Pf. cxi. r. The gracious God hath made many orecicus Promifes
of
Practical Inferences 2^3
of important Benefits, fuited to all the various Difficulties which his People labour under in this Life, fome of which have been already mentioned in this Sermon, every of which his Truth ftands engaged to fecure. i Thefv. 24. Faith fid is he .that calleth puy who aljo will do it. Heb. vi. 18. That by two immutable Things , in which it was ifnpofji- ble for God to lie, we might have jlrong Conflation, who have fed for Refuge^ to lay hold on the Hope Jet before us, 1 Sam. xvl. 25. And aljo the Strength of Ifrael will not lie or repent , for he is not a Man that he fioufd repent. And hence the Gifts of God are laid to be without Repentance, and his Mercies are called, the jure mercies of David. (Rom. xi. 29. Ads xiii. 24. 2 Sam. xxiii. 5.) Althd' my Hon fe be not jo with God, yet be hath made with me an everlajiing Covenant, ordered in all Things, and fur e. As if he had faid, Tho' I fail much in that Purity God requires., yet this is my Com- fort, that God hath made an cverlafing Covenant with me. Let us therefore be exhorted to the following Duties, namely, ift. Let us truft in God, and expect from him the Ful- filment of all his Promifes to the Church in general, and to ourfeives in particular, (if we be his) what tho' Clouds and Darknefs cover her Horizon, yet the faithful God has promifed to be the Glory and Defence of Zion, and to make her M Praife in the Earth. And what tho' ourfeives are op-., prerTed with, and fometimes led captive by our Corruptions God has promiied, to fubdue our Iniquities, Mic. vii. 10. And furely the Truth of God in his Promifes is a fufheient Foundation for our Faith. 2 Tim. ii. 13. If we believe nott yet he abideth faithful, he cannot deny himjelf He is abund- ant in Truth, Ex. xxxiv. 6. That is, he is Jo far from coming ihort of his Word, that lie will be better than his Word. " We are not, faith Cbryjofiome, to belive our " Senies fo much as we are to believe the Promifes, for ri they may fail u% but the Promifes cannot, being built
** upon
3 5 4 Practical Inferences,
" upon the Truth of God." And fiirely he that belicveth not, has made God a Lyar : i e. He implicitly charges ly- ing upon the God of Truth, i John v. 10.
2dly. Let us commit ourfehes to kirn in well doing, as unto a faithful Creator ; i Pet. iv. 19. Or as our Text exprefTes it, Let us cofnmit our Spirit into his Hand, for he has redeemed us. What tho' we be encompaffed with DiftrefTes, let us truft, that he who hath delivered, and doth deliver, that he will deliver us, 2 Cor. i. 10. That he who hath begun a good Work in us, will perform it, untill the Day of JesusChrist, Phil. i. 6. Let us avoiding all diftrefiing Anxiety about fu- ture Events, calmly and firmly reft upon the Promifes of a faithful God. And finally let us imitate the God of Truth, in Speech and Practice, hereby v/e mall be con form 'd to the God of Truth, and evidence our being living Members of the Church militant, which is the Pillar and Ground of Truth. 1. Tim. iii. 15. As well as the certainty of our being at laft admitted into the Church Triumphant. (Pia. xv.) It is for a Lamentation that many who profefs Chrifti- anitv, fall mort of Turks and Indians, in refpect of Truth and Fidelity, and fo give Ground for this doleful Diftick.— —
Midtis annisjam peradiis, nulla fides e/l in pail is.
Mel in ore, verba laclis, fel in Corde, fraus in jaBis. Which may be thus Englifh'd.
For many Years, no Faith in Covenants I've fou^d ;
Tho' Words be fweet, yet Heart?, yea Deeds with Gall and Fraud abound.
And furely there is nothing more dishonourable to God, and detrimental to the Interefts of Religion, than fuch Practices 5 therefore let every one that nameth the Name of God depart from them,
The Onenefs of God. 385
SERMON XX.
DEUTERONOMY vi. 4.
Hear O Ifrael, the Lord our God is one Lord,
THIS Book of Deuteronomy contains a Repetition of much of the Hiftory and Laws which were men- tioned in the three preceeding Books, and therefore- the Greek Interpreters, have juftly given it the Name Deuteronomy ; which iignirles the fecond Law, or the lecond Edition of the Law. This Repetition Mofes deli- vered a little before his Death, not only by Writing, that it might be the better preferv'd as a continual Memorial and Director in all Time coming, but alio by Word of Mouth, that it might have the greater Influence upon the People's AfTe&ions for the Prefent. The Men of that Generation, to whom the Law was firfr. given, were all Dead, and a new Generation being fprung up in their Place, it was neceffary that it mould be repeated to them by Mo- fes, and efpecially a little before his Departure from them, that it might make the deeper Impreffion on them, and as they were juft going to take PofTeillon of the promis'd Canaan, it was but necelTary they mould be told upon what Terms they might expect to hold and enjoy that Land. To this End Mofes tells them what they were to believe and do, and among other Things of principal Importance he re- commends to their. Attention, AfTent and Consideration,
G c c in
3 8 6 The Unit v o f God cmfidered,
in the Words of our Text, that fundamental Article of Re- ligion, viz. The divine Unity. Here O Ifrael //v Z,er^ car Gft/ » c«f Lord. Here obferve i ft. That the Truth re- commended, is the Unity of God. That Jehovah who is our God in Covenant, is but one, one in hisEilence, or Be- ing, and the only Object of Religious Worfhip, one in Oppofition to many God's, j Cor. viii. 4, 5, 6, We know that an Idol is nothing in the World, and there is none other God but one : For tho1 there he that are ca/i'd God's, whether in Heaven or in Earth* as there be Gods many, and Lords many, but to us there is hit one God. It is certainly of the laft Importance to be rightly flx'd, as to the Object of Wor- ship j for if this be not fuch as can make us Happy, our Faith and Practice want a proper Foundation, and are there- fore Vain. Altho' the Gentiles, by the Light of Nature, .have been led to acknowledge, that the proper Object of Wormip muft be a God ; yet how ftrangely have they been miftaken, confus'd and divided in their Choice of him, by their vain Imaginations ? They multiply'd Deities, and fought to God's that cannot lave, they afcrib'd Deity to e- very Tiling that did them Good, viz. To the Sun, Moon, Stars, Rivers, Fountains, Element?, Brutes, Vegetables. They had their City Gods their houfhold Gods, garden Gods, Gods for particular Callings, Diicaies, Immcrgcnts, &c. pjf which Varro reckons three Hundred, and Hefiod no lefs then thirty Ihoufand. Prudentius (peaks truly of the Practice of the Gentile World in this Matter, in the fol- lowing Stanza.
tsftiick quid Humus, Pelagm, ceaelum mirabile Signant :
Id dixere Deos, Colles, Freta, Flumina, Flammas. Which may be thus EnglihYd,
Whatce'r was wonderful the Heaven or Earth contained.
That Gods they call'd, tho' Hills, or Floods, or Flames.
And
The Unity of God confidered. 387
And Juvenal fpeaks much to the fame Purpoie in the following Lines, viz.
Porrum et cepe nefas violare et j "ranger r morfu :
Ofandias gentes, qui bus hec najcimtur in hortis humina ! i.e,.
The Onion-God's that in their Gardens grew;
Theyjudg'd Prophane to eat, and pay'd a Worihip too.. O happy Nations that piofefs'd a God-head purchas'd at fo cheap a Colt. Now in Oppbfition to the Politheifm of the Gentiles, or to that Multiplicity of God's, which they held. Mcfes m o\w Text recommends the Belief of the di- vine Unity, or of the Onenefs of God. This Verfe the Jewijh Church look upon to be one of the choicer!: Portions of Scripture, they write it in their Philaclerfs, and think themfelves, not only obliged to fay it at lead twice a Day, but think themfelves very Happy in being fo obliged, having this Saying among them,. Bit fed are we who every Morning and Evening fay, hear O Ifrael the Lord our God is one Lord.. This they have learn'd of an Antient Tradition ; and in- deed there is nothing in the Law which they think worthy of equal Reverence with thefe Words, concerning them they triumph and glory in their Book of Prayers, in the Manner before related, Blefed are we, &c. But rather Bief- fed are thofe who duly conlider, rightly improve, and; firmly believe the Truth therein recommended,. And this is the
2d. Particular our Te7vt contains. Here Mofes not only fummonfes their Attention, but demands their AfTent to this Foundation Truth Hear, i. e. not only with the Ears of your Body, but of your Mind : As if he had laid, attend: to, confider, acknowledge,, believe, retain and improve the TitBrtne of God's Unity as the Ground, and Foundation of all Religion, But
C c c 2. 3dly
«B8 TZtf Unity of God confidered
3dlyWc have an Account of the Perfons to whom the aforefaid Truth and Duty are recommended, namely If- raely not Ifraelites in the Plural Number, but Ifrael in the Singular, to fignify that not only the Ifraelites in Com- mon, but every individual Ifraelite in Particular, fhould be careful to embrace and retain the aforefaid Truth. The Word does not only intend the Carnal Ifrael, which Mofes brought out of Egypt into the Wildernefs, and which ycfiua introdue'd into Canaan, which is its moft ufual Acceptation in Scripture, but that fpiritual Ifrael alfo, of which Paul fpeaks, (Rom, xi. 21, 29.) The word Ifrael refpects the Church of both Teftaments, to whom the Doctrine of the Unity of God is recommended as a fun- damental Article. It may be likewife obierv'd that the Manner of Mofes's Recommendation is very folemn, as ap- pears by the Note of Obfecration he ufes. O Ifrael ! much Concern for divine Truth, and Zeal, and Tendernefs for the Peoples Well-fare, is herein intimated.
In difcourfing upon this divine Perfection, viz. The U- nity or Oncnefs of God, I would
I. Endeavour to prove the Truth of it.
II. Explain its Nature.
III. Improve it. And
1 ft. I am to prove the 7 ruth of the divine Onenefs. And here I may oblerve, that the Scriptures afTert this different Ways. 1 ft. By faying exprcfly that God is One. Zee. xiv. 9. In that Day Jhall there be one Lordy and his Name One. Pfa. lxxxiii. 18. That Man may know that thou whofe Name alone is Jehovah, art the mofl High over all the Earth. Pla. lxxxvi. 10. For tkcu art great and dojl wonder ous Things, thou art Good alone. And 2dly By aiferting that there is no God befides him. Deut. iv. 35. Unto thee it was (hew 'd that thou ynightefi know that the Lord he is God, and there is
none
The Unify of God confident}. 389
none elfe be/ides him. Ifa. iv. 2. I am the Lord, that is my Name, and my Glory will I not give to another, neither my Praife to graven Images. Ifa. xliv. 8. Is there a God be- jides me? There is no God, I know not any. Ifa. xlv. 5. / am the Lord and there is none elje, there is no God bejldes me. And the 21ft Verfe, There is no God elfe bejides me, a juft God and a Saviour, there is none befides me.
Many of the Ancient Fathers have written largely in Con- firmation of this Important Truth againft the Gentile Ido- latries, particularly, Ignatius, Juftin, Tertullian, Cyprian, Nazianzen, Bajil, Aujtin, Damafcen yea fome of the wife- eft of the Gentile Sages, have given their fuffrage to the Doctrine of the divine Unity. Socrates for afccrting this loft his Life by the Fury of the Athenians ! And Plato in one of his Letters to Diony/ius, fayeth thus, " Hinc inquit M difcesfcribamego ferionecne cumferio, ordior Epiftolam, ab " uno Deo, cum /ecus a pluribus." i. e. By this (fayeth he) " You may know whether I write ferioufly or not, when " I write ferioufly, I begin my Epiftle from one God ; when " otherwife, from many." Likewife Sophocles hath thefe Words, " Unus r ever a Deus eft, qui celum, fabrificavit et ter- " ram — at nos mor tales verfutia decepti, flatuimus deorum ima~ ■" gines—et hisfacrificia, et vanos conventus tribuendo, hoc " modo nos pios effe reputamus. u e. Truly there is one God if who hath made Heaven and Earth ; but we poor Mor- "*' tals being deceiv'd by the Craft of fome, appoint Ima- 4< ges of the Gods, and by offering Sacrifices and vain Con- ■" ventions to thofe, we reckon ourfelves pious." Both LaBantius and Cicero acknowledged that their Gods were but Men, who formerly lived in in the World : They give an Account of their Birth and Parentage, as well as of the Places where they lived, and Time when they died ; and inform us, how fome of them ob- tain'd the Honour they fuppos'd they were advanced
to
j-go The Unity of God confidered.
to after Death, viz. As the Reward of Vertue, or in Com- memoration of the Good, that they had done to the World in their Life, either by the Invention of profitable Arts, Succefles in Wars, or fome other kind of Service to their Country. It is true, among the Romans, fome had the Ho- nour of an Apotheojls or being reckon'd. among the Num- ber of the Gods, at the Requeft, of their furviving Friends*. And this was done after the Time of Julius Cafar by the Decree of the Senate, who a'c the fame Time likewife ap- pointed the Rites of Worfhip that mould be paid to them. And indeed fome of the Emperors of Rome were carried to that pitch of Vanity and Arogance, that they obliged the Senate to deify them while they were alive, Arijlotk difcovers his Belief of one fupream Deity, by feveral PalTages in divers Parts, of his Works, to the following EfFecT:.
He arTerts, " That there is a God^ who is the firfl " Caufe or Beginning of all Things, and that he was from " Eternity, or in the Beginning, and that Time took its " Rife from him, and that he is the Fountain of Life, and ** the belt, of Beings. That he is Seif-fufficient, the chief " Good, and ftands in no need of, or can receive any Ad- " vantage from any, and that by him all Things confift."
Several of the Gentile Philofophers difcover their Belief of the divine Unity, by afferting, <c That there was one " fupream God, fuperior to all Others, whom they call the " Father of the God's and of Men. Him they call the cc Beginning, the End, and Author of all Things, who was " before, and is above all Things." Mcrneus^ brings Quota- tions of this Kind, from the Writings of P/otinus, Proclus? Phorphtry, Plutarch and others ; from all which it appears that the wifer Sort among the Pagans, acknowledged the Unity of the fupream Being. And therefore that what they fpoke or did in Oppoiition hereto, was only from a fordid com- pliance
TJje Unity of God confiderecL 391
pliance with the prevailing Cuftom of their refpective Countries, to prevent Afperiions on their Characters, or Danger to their Perfons. It is probable that they paid only an inferior Kind of religious Worth ip to their Gods, like to what the Papifts give to their Saints. It is true, herein they were Idolaters ; but this they were induced to, in order to e- fcape popularOdium. I am not here labouring to extenuate the Pagan Idolatry* ; but only to prove that a Number of the more Judicious of them, were led by the Light of natural Reafon to acknowledge the Unity of God.
Now that natural Reafon demonftrates this fundamental Article of Religion, namely, the divine Unity, will more fully appear, by the following Considerations, viz.
1 ft. Reafon teaches us, that in the Subordination of Things, which we behold in the World, we muff proceed to fome firft Caufe, which is of it felf, and abfolutely the firitj before which Nothing could exift, and with which Nothing could exift of the fame Nature : For then it would not be firft. All Number begins in a Uni- ty, and to fay there are two firft Beings, is a Contradiction in the very Nature of Things. The Multitude of fecond Beings proves that that there is a firft Being, otherwife they could not exift : For they can't give Being to themfelves. Where there is no firft, there is no Order, and where there is no Order, there is no Goodnefs, except Confufion be io called, which is abfur'd ; and where there is no Goodnefs, there is nothing : For Being and Goodnefs are convertible Terms. Now that Being which is firft is chief in refpect of Dignity, and therefore he only is God, for Equality and Priority, are inconfiftent to the fame Subject. The very Idea of a God, implies a Supremacy in all poflible Ex- cellency.
That there is but one Being, who is without Beginning, and gave Being to all others^ appears thus. If there were
more
392 The Unity of God conjidered
more Gods, they mull derive their Being from him, and then they are a Part of his Creation, and confequently not Gods : For God and the Creature are infinitely oppos'd to each other. Well then feeing there is but one Self-exifting independent Being, there can be but one God.
2dly. Reafon proclaims that God is infinite in all Per- fections and that becaufehe is not limitted by a prior Caufe, he muft therefore poflefs all Being and Goodnefs, either formally or eminently. Now the very Idea of God's In- finity not only fpeaks his own Perfection to be boundlefs, but likewife that he bounds and limits the Perfections of all others. And thus being limitted thev cannot be infinite and lo the PoHelTors thereof cannot be God.
And as infinite Perfection implies in it all Perfection, fo it cannot be divided among many, for then the Parts would be lefs than the whole, and fo not infinite : Upon this Sup- poiition there would be no God at all, becaufe infinite Excellency is neceflkrily implied in the Idea of a God.
There is but one infinite Being and therefore but one God,. jftr. xxiii. 24. Do net I fill Heaven and Earth fayeth the Lord. If there be one infinite Being filling all Places at once, how can there be any Room for anotherlnfinite to fubfift. ?
3<ily. Reafon demonftrates, that the firit Being is Al- mighty in Power, and therefore there is no other God, that can hinder or withltand his Operations. If they can, then he is not Omnipotent, and fo not God ? If they cannot then they are not Omnipotent and fo not God ? If there were two Omnipotents, then we may reafonably fuppofe that there would be a conteft. between them, that which one would do, the other Power being equal, would oppofe, and fo all Things would be brought into Confufion. But that conftant and uniform Order which we behold in the Go- ernment of the World, is a fufnxient Confutation of this,
and
The Unity of God confidered'. 393
and Proof of the contrary, viz. That there is but one God. If there were more God's than one, all of them muft be faid to be able to do all Things, and then the fame indivi- dual Power which is exerted by one muft be exerted by all, which is abfurd and in the Nature of Things im- porlible.
4tnly. Reafon llkewife teaches, that if there be moreGods than one, then either they muft. be all equal to one another or unequal, if equal then none of them can be the chief Good, becaufe another is as good as he, and fo none of them can be God ; becaufe to be the chief Good is an eflential Attri- bute of God, which is by this fuppos'd equality deftroy'd. If they are unequal then the Inferior cannot be God, be- caufe he is imperfect and dependant. Supremacy is doubt- lefs an unalianable Prerogative of God, he is over all God bleiTed forever.
5thly> Abfolute Sovereignty, and univerfal Dominion are erTential to a God, he being the Author and Original of all other Beings, has by confequence a Right to give Laws to all, but is llibject to no controle himielf, becaufe he is Self-exiftent and independent, New if there were more God's than one, then every one could net- have abfolute Sovereignty and univerfal Dominion : They might com- mand and forbid oppolite Things, and fo controle the Pow- er of each other.. The fame Thing might therefore become both Sin and Duty, in refpect of the Subjects, becaufe com- manded by one and forbid by the other, and thus there could be no certain Rule of Right, every Thing would be confus'd.
6thly. We may farther obferve, that all the divine At- tributes prove God to be one. If none be God but he that hath all thofe Attributes which Scripture and Reafon ailisjn to God: then there can be but one. Altho' there be fome
Ddd faint
394 ^je Unity cf God confiderecl.
faint Emblem of fome of God's Attributes in Creatures, as particularly of his Plolinefs and Goodnefs, &c. yet Crea- tures have them not abfolutely or in the higheft Degree, they may be Good, Holy, but cannot be Holincfsand Goodnefs ; and thus the Attributes which are calPd communicable, can in their own Nature, properly and abfolutely, belong but to one. And as to God's incommunicable Attribute.?, fuch as his immenfity, &c. it is impoilible they mould bemul- tiply'd, if there be two Immensity's, they mull ncceflarily confine each other, and fo neither be immenfe. Once more
7thiy. Seeing that God is the Creator of all, it is bun juit. and right that he mould be the End of all, of him and thro' him, and therefore to him are all Things. As the firft Being muff needs be the Beit, and in this Senfe de- serves to be the laft End of all, fo he has a juft Claim of Right to it, having produced ail by his Power, and pre- ferved and fupported all by his Goodnefs ; and therefore the Creature is under a natural and indifpenfable Obligation to pay this Debt of Homage to his Creator, Preferver and Benefactor, namely, to love him with fupream Refpecl, and to make his Glory his lafl End in all his Action?, whe- ther Natural, Civil or Religious, all which is utterly incon- fiftent with a multiplicity of Gods : For we can give our highefl Love but to one, and make his Honour our highefl: Mark, which is the Natural Relbit of the Former.
In the mean Time it ought to be imintain'd, that thefe Things following do not oppofe the Unity of God, viz.
i ft. A plurality of Na/nes, feeing they fignify no more but one God. Nor
adly. A plurality of Attributes, feeing they do but repre- fent the infinite Perfection of the divine Nature, which is but one in it felf, in a Way accommodated to our weak and inadequate Conceptions, Nor
■?<fv
The Unity of God conjidered. 395
3dly. A Trinity of Perfons, feeing that among the three Perfons there is but one EfTence, and three Modes of lub- fifting ; from which Refults not three Gods, but Three, who are one God. This leads me to the
2d. Propos'd, which was to explain the Nature of the di- vine Onenefi, And here it may be obferv'd that the Al- mighty is one..
1 ft. Not by a Unity of Subject and Accident, namely fuch as belongs to all created Spirits, Angels and the Souls of Men., Nor
2diy. By a Unity of compounded 'Par ts, in which Senie the Soul and Body conftitute one Man. Nor
3dly. By a Unity of Species , which admits more Indi- viduals of the lame Name and Nature.
But poflitively God is one by a J< •ngular Unity of Nature, which excludes all Bornpofition- of every Kind: He is lb one as to be undivided in himfelf, and indivifible into more of the fame Name and Nature, and therefore the Unity of God is not an Arithmetical Unity which is the Beginning of Num- ber, but iHsan ejfentiai and tr an fcendent Unity, whereby God is one in his Nature: And hence Bajil fayeth truly, " Non unum inquit Deum nwnero fed Natura co?:fite?nur. ** i. e. We confefs not a God one in Number, but in Na~ " ture." And undoubtedly Oneneis isafcrib'd to God, in Oppofiticn to the falfe God's of the Pagans, as has been be- fore obferv'd, as well as in Contradiilinclion to all titular God's.
King's are cali'd God's, becaufe their Royal Scepter is an Emblem of his Power and Authority ; and judges are likewife fo cali'd, becaufe they are fet in God's Place to do Juftice ; but they arc dying God's. Pfa. Ixxxii. 5. y, I [aid ye are Gods-, but ye Jhdll dye like Men. It is in this Senfs that the Apoftle oblerves, that there are God\s mam and
D-d d 2 Lords
396 *be Unity of God confident!.
Lord's many ; but to us fayeth he, there is but one Lord, i Cor. viii. 5. 6. But that the Unity of the divine Na- ture may be the better apprehended, let it be farther ob- ferv'd.
1 ft. That the various Perfections of the Deity are not in liim, as fo many Ingredients which conftitute his Being to- gether j for then each would have but a partial Per- fection, and there would be fomething in God lefs than God, which is abfurd. Nor,
2dly. Are the divine Perfections different from each other in him, as the Parts and Properties of Creatures are, e. g. Wifdom in Men is realy different from Juftice. But the fupream Being hath no Parts, and his Perfections are not fo diftingui/h'd as the qualities of Creatures -, for if fo, there would be as many diilinct infinite Beings in God, as there are Attributes. Nor
3dly. Are any of the divine Perfections accidental to him. No, they are all his very Being. That is laid to be acciden- tal, which a Subftance can fubfift without. But to fuppofe the Almighty bereav'd of any one of his Attributes, is to fuppofe him Imperfect, and fo no God. Therefore
4thly. The divine Perfections are reprefented as many and diftinct, becaufe of the different Objects which the divine Perfection fixes upon, and the different Effects it produces in Creatures, as well as m condefcention to their weak and finite Minds, which can conceive of the divine Nature, but as it were by Parts. But notwithftanding, it is evident from both Scripture and Reafon, that the divine Nature is Simple and Uncompounded, and that whatever is in God is God. We fhould therefore be careful that while we compare the divine Perfections with the faint Emblems thereof that be jn Creatures, to affiil our Conceptions of them, that we do
ia
The Unity of God improved. 397
in the mean Time feparate from them every Thing that argues imperfection,
The Improvement of this Subject remains. And 1 ft. The Coniideration of the Unity of the fupream Be- ing may juftly excite in us an Abhorrence of all Idolatry, whether of a more crafs or fubtile Kind ; for by both the divine Unity is deny'd. The Polytheifm of the Gentiles is but a fpecious Sort of Atheii'm ; they that Worfhip more than one God, do in Effect worfhip no God at all ; becaule they give him not that fupream undivided Refpect which is his due. 2 King xvii. 33, 34. They feared the Lord , and ferved their own God's, after the Marnier of their Nations. They fear not the Lord. How deteftable there- fore is the Idolatry of the Papifts, who reverence with a Religious Worfhip, Saints and Angels, yea Images" and Relicts ? What Reafon have we to blefs God while we live, that we are delivered from that Egyptian Bondage ? And ■mould not the Unity of God incline us to deteft all fpiritual. Idolatry, which confifts in giving our Hearts to, ' trufting in, and ferving of divers Lufts and Pleafures, *biz. The Luft of the Eye, the Luft of Flefh, and the Pride of Life. Some make a God ofPleafure, 2 Tim. iii. 4. Lovers of Pleafures more than Lovers of God. Moft certainly, whatever we love more than God, we make a God : Others there be that make Money their God, they make Gold their Hope, and fay to the fine Gold, thou art my Confidence,, Job. xxxi. 24. Others make a God of their Belly, Philip iii. 19. Whofe God is their Belly. Clemens Alexandrinus writes of a Fifli " Ttoat hath its Heart in its -Betty." This Fifti is a proper Emblem of Epicures, for their Heart may be faid to be in their Belly; they cheifiy mind their Gratification of their fenfual Apetite. This is the Evil which God forbids in the firft Command 5 and which, in fome Refpect,
feems
39S The Unify of God improved.
feems to exceed in Bafenefs all the Reft which are forbid by the other Precepts : Whatever we put in the Room of God, we may expect will prove a Devil to us.
2dly. If there be but one God, their can be but one Religion, that is true in the World : And hence the ApoJIU obferves, Ephef. iv. 5. That there is une Faith, one Lord, one Baptifm, one God and Father of a//, who is above all, and thro' all, and in you a/L If there weTe many God's, there might be many Religions, every God would be wor- mip'd in his own Way : But it is unieafonable to fuppofe that that God, who is one in his Being, mould appoint : feveral Religions whereby lie would be worshiped. The Reafon of the Heathens different Rites, was their adoring divers God's, whom they fuppofed they mujft Worfhip in a different Manner : Tho' there be many Ways to Hell, there is but one Road to Heaven, and that is the Path of Faith and Holinefs, without which no Man mall enjoy God. . It is as Dangerous to let up a Religion, fundamentaly Falle, as to let up a falle God ; for indeed the one fuppofes the other. But
3(lly. We fhould be excited to enquire, whether this one God be ours in a Covenant Way ? Without which we can realbnably take no Comfort in meditating upon this, or any other, of his Attributes. Now this we may know ' by the following Particulars, viz*
iff. , If we fear this one habitually more than all; be- caufe he is infinitely Greater and Mightier than all. (Mai. .
2dly. If we defire him habitually more than all ; be- caufe he is infinitely better than all b elides him (Pf. lxxiiL
$d\y. If we generally delight in him more than in nil
belidss
The Unity of God improved. 299
'befides him, becaufe his loving Kindnefs exceeds all other. Enjoyments, yea even the Sweets of Life itfelf. (Pfa. iv. p. y.) ^thly. If we truft and hope in him more than all (ge- nerally;) becaufe he excells all in Wifdom and Faith- fulnefs, ^jofhua. xxiii. 14.)
5thly. Ir we from Love generally obey him before all ; becaufe he is infinitely higher than all. The Sovereign Lord, the everlaffing King, who fways the Scepter over the whole Univerie, (AcJs iv. 19.)
6thly. If we bewail the Abfence of this one God more then all other LofTes. Pf. xlii. 5. Why art thou cajl down O my Set//, why art thou difquieted within me ?
ythly. If increafeof Conformity to him in Mind and Life be the principal Object of our Defire, Care and Labour. Philipi. iii. 13. 14. I prefs forwards towards the Mark ! If upon enquiry we find in ourfelves the aforefaid Characters, truly we have great Reafon to rejoyce, whatever outward DiflreiTes we endure 5 becaufe in having one God for our Portion,we have more then all befides him, infinitely more! His Wifdom is Unfearchable, his Power Infinite, and his "Gocdnefs Incomprehenfible \ As his Wifdom can cafily devife a Way for his People's Deliverance in their moft Perplexing Immergency's, fo his Power is able to effect it, Maugreall Oppofition of Hell and Earth ! And his Gcodnefs as well as Promife engages his Wifdom and Power in his Peoples behalf. Add to this, that his Immutability fecures their Safety upon an unalterable "Foundation ! Surely then to ufe the Tjaimi/i's Language, Bkffcd are the People who are in fuch a Cafe ; yea bleffed is that Peoples whofeGod h the Lord ! Well then when our Minds are divided arid diflrefs'd with a Variety ot Fears and Cares, arifine from a View of- the Wars, Debates, and Coniur.onsin the Sta.e arid Church, as .well as in Families and Neighbourhoods,
let
40 •. The Unity of God improved,
let us bewail Sin, which has introduced all this Confuiion into the World, by breaking that Bleffed Unity which once fubfifted between God and us, and thence enfu'd a Breach between Man and Man, between Man and himfelf. And having lamented Sin, the Source of Difcord, let us give our whole Heart to one God, . who is the Fountain of Sweetnefs, Concord and Unity, and humbly rejoyce in him as our All ! And earneftiy ails, of him, that according to the Tenor of his gracious Covenant, he would be pleas' d to give to his People every where one Heart, that they may be one as 'Jehovah is one, and his Name one. (EzeL xi. 19. Zecha. xiv. 9.)
But how doleful is the Cafe of all fuch who want the a- forefaid Characters y as they are without God fo they are without Hope, Poor, Blind, Miferable and Naked, (Ephef. ii. 12. Rev. hi. 17.) without true Comfort, and without Defence- in theFullnefs of theirSufficiency they are in Want; yea all the Perfections of God are engag'd againft them. . {Job ix. 4.) As thofe that have God for their Portion are Happy in him, in Want of all other Things, fo thofe that want this Portion are Miferable in the PoffeiTion of all befides him.
Again from the Doclrine of God's Unity we may learn ■ how Wicked the Practice of fuch is, who when they have .loft Goods feek to Wizards and familiar Spirits how they may get their Goods again, this is exprefly condemn'd by the Law of God, [Dent. viii. xi.) There mall not be found a- ny that confults with familiar Spirits. 2 Kings, i, 6. Thus faith the Lord, is it not becaiife there is not a God in Ifrael, that thou fendeji to enquire of Baal-zebub, the God of Eckron. Such who go to the Devil for Council, renounce the true God, and their baptifmal Dedication to him ! .
h
The Unity of God impro-v'd. .'oz
Is there but one God ? What Reafon then have we to be thankful that we have the Means of knowing him, while Multitudes who are alike to us by Nature are periiliing for Lack ofViiion? Our Lines have fallen to us in pleafant Places, we have Line upon Line, and Precept upon Pre- cept ! The Harbingers of God ' are frequently .proclaiming in our Ears, Hear O Ifraeh the Lord thy Gcd is one Lord.
Is there but one God ? Then let us, reduce our Affecti- ons from their- vain Wandrings, and divided Courfes, af- ter other Lords and Lovers, and fix them in a united Chanel, and with intenfe Vehemence upon the Blefied God as their Center! Let Jehovah be the Object of our higheil Regard, and the Foundation of- our Trull and Confidence ! Let us devote ourfelves and our All to- his Glory and Service I Suiely he has the beft right to our Love and Obedience who is the Author of our Beings ! He belt deferves them who is the Fountain of all our Benefits, and he is beil- able to requite both, being infinite in Power and Goodnefs ! O let us endeavour to pleaie the One -great and glorious God, by loving, believing, un-iverfal and fleady Obedience ! For this is the main Thing we have to mind in this prefent World ! This reflects Honour upon our Profeffion, brings Comfort into our own Minds, and tends to efUblim the Kingdom of Christ among Men,
And finally, Brethren, feeing there is but one God, let his People endeavour to be One as God is one : Let us endeavour-to be One in Judgment and One in Affection : And hence the Apoftle Paul exhorts the Corinthians, to be allof one Mind, i Cor. h 10, And it is iaid, Actsiv. 32 = ? That the Multitude that believed were cf one Heart and one Sou!. Nothing is more amiable in it felf- and ierviceable to the Church of God, then for Brethren to dwell together in Unity, PiLh exxxiii. 1. This is like Hermans De~v and the
E e e - fra\:-'
^02 The Unity vf God improvd.
fragrant Ointment pour'd on Aaron's Head ! This Unity was what our Lord himfelf pray 'd for, John xvii. 21. That they all may be One. Upon which Words Athanafus gloffeth thus, " Even as (fays he) the Father and the Son are One tc in Efence,fo we by feme imperfect refemblance are made One <f while we behold him. One among ourfekes, by mutual " concord of Mind and unity of Spirit." The Apoftle Paul urgeth this Unity by various arguments, Ephef. iv. 4, 5,6. Endeavouring to keep the Unity of the Spirit in the Bond of Peace. We are all one my /Ileal Body, and every one of us Members of it, among which what is more advantageous than Harmony ? There is one Spirit by whole Afiiftance we are baptifed into one Body, 1 Cor. xii. 12, 1 }.. There is one Hope of our Calling, viz. eternal Glory and Happineis, Heb. xii. 22, 2;. One Lord Jesus, one Faith in him, one Baptifm, one God and Father of all. Let us therefore care- fully avoid all fchifmatical Doctrines and Practices, which are fo exceeding prejudicial to Religion. To this End let us Labour to be of a humble, charitable and forgiving Tem- per, Charity hopes all cIhi?igs, it fujfers long, is kind, and is not cafily provok'd. Let us earneftly pray to the great God, that he would heal the Breaches of Zion, which are wide as the Sea, and caufe his People to be one as he is one. A- men. Amen,
SERMON.
The Text explain' d. 403
SERMON XXI
JEREMIAH x. 10.
But the Lord is the true God, he is the living God, and an ever la/ling King : At his Wrath the Earth Jlall tremble and the Nations jh all not be able to abide his Indignation !
IT is probable that the Prophecy contain'd in this Chapter, was delivered after the firft Babylonifh Captivity, becaufe it has a double Reference ; the firft Part refpects thofe that were carry'd Captive ; and the latter Part reipecrs thofe that remain'd in the Land of Pale/line.
The Prophet in the Beginning of this Chapter, firft Ad- dreifes thofe who were carry'd Captive into the Idolatrous Country cf the Caldeans, and ferioufly cautions them againft the Infection of it, verfe 1, 2. 1 hits fayeth the Lord, learn not the Way of the Heathen. In the following Verfes the Prophet expofes the Vanity of the Pagan Idolatry, by shew- ing that inch fort oi: Gods were but the Work of Men's Hands, and had neither Life nor Motion, lie therefore ad- viies them in the jui verfe, to cleave to the God cf liraeJ, a- gainfi all Temptation to the Contrary. This Advice he in- ibrces in the Words of cur Text, by ^eprelentihff ionie of his Perfections, in ©ppofition to the Idols of fcbje Meatmen, But the Lord is the true Gcd. The God's of the Paeans are vanity and a lye, counterfeit and impoi'lure; but Jehovah is tru- ly and really God, as well as the God of Truth, ?. God who
E e e 2. cannot
c
a 04 ' ^H ' Text explain ' d.
cannot lie or deceive. He is the living God. The 'Pagan Idols are dumb dead Things, that have neither Life, Breath or Motion : But Jehovah is the living Gcd, i. e. as Calvin juflly explain?, " He himfelfis endowed with Life, and is to " ethers the Fountain of Life" Pjal. xxxvi. 9. It is in him iv e live, and move and have our Being. A3, xvii. 28. God is Life it ielf, has Life in himfelf, and is the Original of all that Life which Creatures enjoy. And an cverlafiing King. He has a Right to rule, and has exercis'd Do- minion from cverlafiing, and .will to everlafling ■; whereas the Idols of the Heatbqpb ace hut of Yefcerday, and will foon ceafe to be. — —At his Wrath the Earth Jlall tremble ; and the Nations fall not be able to abide his indignation. The Prophet had obferv'd in the 5th -Verfe of this Chapter, that the Pagan. Idols could do neither Evil or Good, they are poor impotent forry Shams, and Trifles of no Moment, unworthy of either Love or Fear ! But on the Contrary the Wrath of "Jehovah is dreadful, at this the Earth trembles, his Angry frown makes the Worlds Foundations fhake and the Pillars of Heaven tremble, and the Nation.-, were all their Strength united, are as unable to reiift his Al- mighty Indignation, as they are to endure it ! Jehovah is the God of Nature, the Fountain of Being and Power and therefore all Nature is at his Difpofe and Controlc, his Empire is Univcrial, Abfolute, Eternal ; The Lord jhall reign forever, thy God 0 Zion to all Generations ! The Subject I purpofe to fpeak upon from this Text is the Life of God, he is the living God. In difcourfing up- on which I defign
I. To prove the Life of God. And
II. To explain its Nature.
And then proceed to the Improvement, And
1 ft.
The Lije of God prov" d 40?
1 ft. I am to prove that God lives. To this End it may be obferv'd, that the facred Scriptures frequently afcribc Life to God, and affure us, that he is the Author of Life to all that poiiefs it : And hence he is call'd the living God. (Jfa. xxxvii. 17. Dan. vi 34. Pfa. Ixxxiv. 2. Mat. xvi. 16.) And in many other Places which it is necdlefs to mention. The Almighty is like wife f \id-.to be Life it f elf . (Col. iii. 4. 1 John v. 20. And the Fountain of Life ; Jer. ii. 13. Ff. xxxvi. 10.) In him we are laid to live, move, and have our Being. (AJl.xvu, 2S.) The Oath which the Fathers us'd, was the Lordliveth, (Jer, v. 2.) And Jehovah him- felf fwears by nothing but by his Life and Holinefs : This Oath is us'd fourteen Times in the Prophefy of EzekieL
Moreover Life is not only attributed to God effmtially, but perf anally to each of the facred Three, to God the. Father , John v. 26. For as the Father hath Life in bin f elf- p hath he given to the Son to have Life in himfelf. , To God the Son, Job. xiv. 19. Becaufe J live ye / hall live alfo. Hence he is call'd the Prince of Life, and that not on iy becaufe he has Life in himfelf, by the Father as Mediator, but is alio our Life, and poffeffes the Power of an endleis Life (Joh. i. 4. Ccl. iii. 4. Fleb. vii. 16.) Hence it is faid of him, Rev. : 1. 17, j 8. that he is the frf and the lajl ; that he liveth and imas dead, and behold he is alive forevennore ; and that he hath the Keys of Hell and Death. Tho' his human Nature (uttered Death to purchafe Life for his People, yet his divine Nature cannot dye, but lives forever. Life is alfo attributed to God the Holy Ghojl 2. Cor. iii. 3, And hence he is call'd the Spirit of Life, Rom. viii. 2.
Reafon iikewife affures us of this Truth, that God lives,' by the following Conliderations.
1 ft. It appears from the Effects of Life. "God under- flands, wills, (eves, therefore he truly lives ; Thefe are the
. Effect
r
40-6- The Life ofGodprov'd".
Effects of Life, and Effects demonflrate the Being and Nature of their Cauie ; therefore Arijfefle juftly and fre- quently concludes from this, " That becaufe God understands " all Things, he therefore lives a Bleffed Lift."
2d\y. Thofe Things live, which move, and far them- felves. Now God doth all Things of himielf, he is the Firfr, and moft. perfect Caufe of all, he is moil Active by his Effence, yea a iimple Act, he knows, difcerns, wills, works, altogether of himfelf. and therefore mud needs live.
^dly. Life is a certain Perfection, which involves no Im- perfection in it. Thus thofe Things that live are reckon'd more perfect than fuch as do not, and therefore it cannot with any Shadow.of Reafon be deny 'd to a Being, that is infinitely Perfect of, and in himfelf as jehovah is,.
4thly. God is the Fountain of Life i6 all living Creatures. (Pfd. xxxvi. 10.) And this he could not be if lie had not Life himielf j for what one has not he cannot give. Here obfer've i ft. That God is the Author of the Life of Nature ; and hence he is faid to breath into Mans Nofri's the- Breath of Life. [Gen. ii. 7.) And in him we are laid to live and move. (Ath xvii. 28.) And 2dly fehovah is the Author of the Life of Grace. Ephei. ix. 10. Net of Works leafl any Man (lould boall r For we are his Work- manfhip, created in Christ Jksus nnto good Works,— — -jdly. The. Almighty is likewiie the, Author of the Life of Glory-, Rom. vi. z^.Forthel'/ugesofSinis Death, but tie gift of God is eternal Life thro' Jesus Christ cur Lord. Again
rjthly. If God did not live,, all the reft of his Attribute-, and he himfelf, would be Vain, and would not differ from the Idols of the Gentiles, who have Eyes and fee not, E rs and hear ?iot • and no wonder for they are dead. What would avail all the reft of God's Perfections
wit
hout
*The Li fe of 'God explain 'd. 407
without Life, feeing that without that, they cannot Act ? I proceed to the
2d. Propos'd, which was to explain the Nature cf the divine Life ; which may be thus defcrib'd, viz. That it is an cfeniial Property of the divine Nature, 'whereby he is able to perform an infinite Variety of ASfion to a certai?i known and valuable End, with Council and Complacency. Ephef. i. 11. Who worketh all things after the Council of his own Will. That the aforefaid Defcription may be the better iinderitood, let the following Particulars be con- fidered, viz.
1 fl. That the Life of God is his Nature, Being or very Effence ; and therefore he is cali'd Life, as was obferv'd and prov'd before : Whereas Creatures are only living, their Life is but a certain Faculty of their Being, and therefore different from it -, but the Life of God co-inceeds with his Effence.
2dly. The divine Life confirms in a Power of Action -with Complacency : By a Power of Action we intend to fig- nify an Ability in God to produce more Effects without himfelf then he doth3 and not that the Almighty is at any Time Inactive. No, the Almighty is in continual Action, otherwife he would fuffer a Change which is impoffible ; and therefore divines generally and juftly obferve, that the Almighty is afimple A51. This will farther appear by confidering that thole Things are faid to live, who act of themfelves without being acted, or mov'd either by fecond Caufes, (in this fenfe Life belongs to Creatures) or without any prior moving Caufe at all, and fo God himfelf Lives : The Life of Creatures fprings from fome Compofition, e. g. Natural Life from the Union of the Soul with the Body, which being broke all Power of natural Action ceafes : Spiritual Life from the Union of the Soul to original Righ-
teoufnefs
4o8 The Life of Gcd explain' d.
teouihefs, which being broken all Power of working Spiri- tually ceafes. Rom._vki. 8. Thofetbat are in the Flcjh can- not pleafe Gcd.- And eternal 'Life fprings from a perfect Union with God. as the chief Good : which being broken the . Soul cannot enjoy God, or refoyce in him.
Moreover their is a fourfold Lite in Creatures, viz. Ve- getative, Senfitive, ..Rational, and Mixt', lit. A Vegetative Life is that whereby Things are able to do. that, which is requiilte for acquiring and. conferving the full Strength of their Nature, and the Propogation of their Kind • this is the Life of Herbs, 2dly» A fenJitiveLife is that Faculty whereby Creatures are. enabled to difcern Things that are- hurtful to them, and Things that are good for them, and" to mun the one and feck the other ; this is the Life of Beads; Thefe are imperfect Kinds of Life which the meaneit Beings enjoy, and therefore cannot be afcribed to God. But -}dly. There is a more noble kind of Life cali'd Rational^' by which the PolicfTor of it, is enabled to a<3 with Under*-; ib.nd:ng_ and reasonable Complacency. And ^thly there is a Mi'xi Life which refuks From the two ilrfl Kinds of Life only, and this belongs to brute Animals, or from ail. the Three and. Exifls in Men.
Now. we muff not conceive in God any fuch imperfecl ' Thing -as Growth or Scnje} for he is a limplc, fpiritual, ima- terial and perfect Being. The mod:, perjecf Kind of Life ' muff therefore be. aferib'dto him, viz. Rational^ where- by the Being of God is cdnceivi'd by us, as active Simply of itfeif ; when in our Ideas of God we adjoin Re'ajbh and ' Acliony wehaveajult: Notion of his Life.
It may be here farther obferv'd, that -a Man hath four Kinds ' of Faculties in theExercife of which he .livcth, and Life.in him is' an Ability to exercife them : He hath an Underfiandihg, WUh -dffecJicn^ and a Poivcr to move and.icw£ cutveard-
b
The divine Lije explaitfd. 409
ly ; all thefe the Almighty afcribes to himfelf in his Word. But
3dly. Another Particular, confiderable in the aforefaid De- fcription of the Life of God, was this, viz. His adling to Jome known and valuable End, this is but a neceflary Con- fequent of acting rationally ; an intelligent Agent mud have iome End in View, and Inch an End as is worthy of his Choice. Now the End' that God propoies both Scripture and Reafon inform us, is his own Glory,- or the Manitcfta- tion of his divine Excellency. And hence Solomon obferves, Pro. xvi. 4. That be made all Things fcr himfilf. This is certainly the moir. noble End, Becaufe it moft nearly relates the beft of Beings; and therefore it muff be fuppos'd to be the End which the Almighty has chiefly in View in all his Actions, feeing, ke ever ads with unerring Council. •
But tho' there be fome Analogy between the Life of God and that of intelligent Beings, as has been obferv'd, yet they differ in many Things very widely, as will appear by consi- dering the following Properties of the divine Life, and com- paring them with the Properties oi the Lives of Creatures-, Now the Divirte Lite is
ifr, E//?nfial, viz. His Nature or Being, as has been ob- ferv'd before, whereas the Life of Creatures is but a fepara-- ble Prcpertv, of their Beinsr?,- And
idly. The Life of God is Nec?/fa?:% this relTilts cnavoid- ably from die former Property,, if the Being of God exiffs neceiTarily of it felf, as it certainly does, as the Name Jehovah iignines, and truly- without this he could, not be God, and- if the divine* Lite is the lame with it, (as has been obferv'd) then it muff bo Neeejpiry alio ; and hence the Almighty is. laid to have Life in himfelf : Whereas all Creatures have but a borrowed precarious and dependant Life communicated to them by God who is the Source of EiifiL
F f f . . 3dly:
4 i o The divine Life impro-tid,
3<ily. The Life of God is Per feB, he has the full and perfect PoiTe/Tion of an interminable Life at once, where- as the Life of Creatures is imperfect, growing by the Ad- dition of Days, Months and Years, our Life glides away in a continual Flux and SuccefTion of Moments; but the di- vine Life is an cuerlafllng NOW, without any Succeffion in Duration.
4th.lv. The Life of God is Infinite, without Beginning or End, hence he is fiid only to have Immortality. ( i Tim. vi. 1 6.) The Immutability of the divine Nature, as wrellas his Self-exilic ncc, mew the impofhbility of his ibfkringa Change by Death. But on the contrary, the Life of all Creatures had a Besfinnincr, and in refoecl of the moft of them, it will have an End. I proceed to the Improvement of this Sub- ject, And
ifl the Subject that has been difcours'd upon, offers Matter of Repioof to all fuch who behave towards God, as if he were a dumb Idol, that neither iaw, heard or under- ftood, or could reward or avenge what is done in the World, and who therefore do not love, or fear, or worfiiip him, as if he could neither do them Good or Hurt, Zephu i. 1 2. And in their: Straits they are Co full of Diltruil and Dejecti- on as if they believ'd there was no God in Heaven who liv'd and iaw their Miferies, and was able to fend them Suc- cours fuited to them ! What can fuch Perfons expeel who thus make an Idol of God? But that by the Executions of his Wrath, he will make them know to their dreadful Coft, that he is the Lord. Ezek. :;xxv. o. But to proceed
2dly. Let us examine ourfelves, by' propofing the fol- lowing Queftions, viz.
i ft. Do we content ourfelves with having a Name to live when we are dead ? If fo our Cafe is dreaful ! Or
2div.
The divine Life imfrcJ '„•/. 4 1 1
2dly. Hath the living God quickned us, ivben tve were dead in Trejfaffes and Sins f Epef ii. 4, 5.
3dly. Does the fuppos'd ipiritual Lite in us, produce Senie, Breath, Motion, Warmth ? Are we at Times fbrrow- fuliy kniible of the inward Diforders of our Souls ? Does our Unbelief and other Corruptions afflict us ? And do we know what the Abfence of "God means, as well as his Prefence, by our own Experience ; do we breath after God in the General above all others ? (Pf Ixxlii. 25.) Is it our chief Care and Study for the moil Part to grow ih Grace ? And dees our principal Zeal and Warmth generally run in a religious Channel ?
Athly. Do we generally labour to icrve the living God in a living Way ? i. e. Not only with rais'd Affection?, but approaching to him thro' Christ the new and living Way, tie lVa\\ the Truth and the Life? Heb. x. 20.
5thly. Have we farrow 'd for the great Evil of fa-faking the living God, the Fountain of living Waters, and running to broken Ci ferns? Jcr. ii. 13. And do we watch over our Unbelief that we depart 710 mere "j rrom li>n? Heb. iii. 12.
6thly. Is God the Foundation of our ii--;^ and Trull, and nothing elfe fcefides him ? ( 1 Tin?, vi. iy.)
To fuch as can anfwer in the lAffirrrjative to the afore- laid Queflions, (die hail excepted) this Subject minirters Comfort in everyDiilrefs, being perfwaded that ourlledsemer lives, and that he is the Strength of our Life, particularly (iff) in the D{ fealties of a Natural Life, if Sickneis threatens an End of it, if Poverty removes the Supports of Life, if Enemies feek it, and lay Snares to deftroy it, if the Fear of Death and Horror of PiUrifaciion and Pain perplex us ? What yields a iweetcr Support, in thofe and fuch like Cafes, than to think that our God and 'Redeemer lives,' vea that he is Life it fdf. and the Fcuntain thereof; As he
F. f f 2 . has-
412 T/je divine Life improved.
has given Life, fo he can preferve it in the in idit of all Dangers, and againft the Force of all Enemies, yea he can reflorc it when loft, for he is the RefurreBim and the Life I Again,
2dly. In the Difficulties of the fpiritual Life, when we find ourfelves cold and dead, unfit for, and unable to perform the Duties of Religion, how {importing and fweet is it to think that as the Father hath Life inhimfc!J\ fo hath he given to the Son to have Life in himfclf that we might have Life in hi?n. i John iv. 9. Tea that he is our Life. Col. i;i. 4. And
3 dly. In the Difficidties of Eternal Life : When the Fear of Death and the Body of Death pain us, fo that wc are obiig'd to figh and lay, ivho fall deliver us? Men and Brethren what (hall we do to inherit eternal Life ? In this Cafe how fweet is it to think that God lives, and is the great Source of Life 3 and likewife that the Redeemer lives, and is our Lite ? Yea that to this End he was given by his Father, that we Jhoiihl not fcrijb hut have eternal Lije (To this Purpofe was his Death, that he might pur -chafe Life for us) And alio that the Holy Spirit is a Spirit of Life who quickens ? (Jch. vi. 63.)
4thly. The Confidcration of the infinite or immortal Life of God, may juflly humble us who carry our Breath, our Life, in our Noftrils, and are liable to fuch a manifold Death, viz. Temporal, Spiritual and Eternal, who may be fpeedily depriv'd of Life by the meaneft Infects, the molt inconfiderable Incidents, as both Scripture and Hiflory in- forms us, and who have brought ourfelves into this mortal State by Sin ! 2 Sam. xiv. 14. For we mufl needs .die, and are as Water fpiit on the .Ground, which cannot be gathered up again. Pial. cxliv. 3, 4. Lord what is Man that thru takeji Knowledge of him,. Man is like to Vanity, his Days are as a Shaddow that pajjeth away. Our Life is like a Flower
of
The divine Life improved. 413
of the Orals, which flourifes in the Morning, but in the E- "oening is cut down and withcrcth, Pfal. xc. 5. 6. What as cur Life, faith the Apoftle James, but a Vapour which ap- pears jor a little time, and then vanijheth. away. Man that is born of a Woman, lays fob, is of few Days and full of Trouble, he comet h jorth like a Flower and is cut down, h€ jlecth alfo as a Shadow and continueth net. As Bernai"d ob- ibrves, " In theje Words is defcrib'd the fortnefs, certainty, " frailty and manifold Adverfity of our Life." How much therefore may we be humbled, when we compare our Life with the Life of God ? What are we but Duft and Ames ? And if our Life be fo fhort and uncertain, how vain muft all the Enjoyments of Life be ? Seeing they cannot be bet- ter to us than that on which they depend! O therefore let us be wean'd from the dying Things of Time and Breath after Immortality ! Let us earneitly feek it in the immortal God, that when our Heart and Flefh fails, -he may be the Strength of our Heart, and our Portion for Ever !
5thly. The Confideration of the Life of God mould excite us to glorify him in Imitation of the heavenly Hoft. Rev. iv. 9. 10. When thofe Beads gave Glory and Honour a?id Thanks to him, that fat on the Throne^ who liveth for ever and ever. The Four and Twenty Elders fall down before him that fat on the Throne, and worfiip him that liveth for ever and ever, and cdfl their Crowns before the Throne. I .{ay we mould glorify God, not only becaufe he has Life, which is a Primary Perfection of Mankind, b(8fe by the Help of which all their Faculties are actuated, and with- out which they would be Vain : Thus the Life of God actuates all his other Attributes, &c. But becaufe he is Life it felf, yea fuch a Life as is Independent, Infinite, eter-; nal Immutable, and the Author of all that Life which
every
414" The divine Life improved.
every Creature enjoys : It's on theie Accounts that God doth ib often glory of his Life, us well as fwear by it, and thereby diftinguiih himielf from faife God's who are but dead Idols,
And feeing that Jehovah is the original of cur natural and fpiritual Life, and is to be f! j of our eternal likewite, to purchafe v/hich he gave his only begotten Son to Deat&, let us ever retain a grateful Senfe of this in our Minds, and cele- brate the Prailes of God for it in Speech and Action !
Finally, The Conlideration of the Life of God, mould incline us to live to him ! Which confifts principally in the following Particulars, viz, ill. In directing- all our ABioiis^ whether Natural, Civil or Religious, to his Glory, as our highefl Mark, i Cor. x. 31. Whether therefore ye Eat or Drink, or what forcer ye do, do all to the Glory of God. sclly, In conforming onr Actions according to his revealed Will, .1 Pet. iv. 2. That he no longer fJmdd live the reft of his time in the F/ef/j, to the Lufls of Men, but to the Will of God. 3dly. It confifts in living by the Power of God, i. e. when we being fenflble of our inability to do what is plealing to God, depend upon his Afliftance and Influence. (Gal ii, 19. 20.) Now the Life of God affords a manifold Argu- ment of living to him. For iff. Our God lives, and in his Life confiils his chief Perfection, and ours in Imitation of it. 2dly. Pie is the Author of our Life, and therefore it is but reafonable it mould be referred to him. 3 dly . Our Re- deemer has Lite in himfelf, is our Life, yea has diedfhtit we might livw-, not to our j elves but to hi n that ha; dved for us:. 2 Cor v. 15. 4thly. The Holy Spirit is a Spirit of Life, who quickens poor dead and fcupid Sinners, by Virtue of his Oilice. (joh. vi. 63.) O ! therefore while we do live, let us live to the living God, and labour to be fervent and and lively in his Service ; in this Way we may expect, in
due
An Alarm to the Secure 4 1 £
due Time, to be trariflated thro' divine Grace, into a State cf immortal Life and Glory. And fuch as are under the Power of Spiritual Death, which you may know by your being without fpiritual Senfe, Breath and Motion, I exhort in the Language of Paul to the Ephejiaiis, chap. v. 14. Awake thou ibatjkipefi\ arife from the Dead and Chriji fiall ' -ht ! What mcanef if fo be that he ti you are thus fpi neither Communion with the living God here, nor enjoy him hereafter, but are under his Curfe and Wrath. The Law you have broken condemns you, Gal. iii. 10. Curfed is every one that contihUcth not in all Things that are writ- ten in the Book of the Law to do them. The Gofpel alfo which you believe not likewife rejecls you ! Mark xvi. 12. Heaven is fhiit up againd you, and Hell is open to receive you ! Your Services muft. needs be loathfome becaufe they are Dead ! Poor, poor Sinners ! ye are every Moment in Danger of everiafting Pvliferyj and how foon ye may be cngulph'd m it ye know not ! And will ye be eafle and unconderri'd in fuch a fttate of extream and inexpreffible Danger ? God forbid ! O think frequently and folemnly of your doleful Cafe and cry fe&vently and unweariedly to the living God for fpiritual Life, without which you muil eternally feel the Power of the fecond Death.
Poor Sinners ! Are not the plain Signs of Spiritual Death upon you ? For is not your Eyes clofe fhut ? You have no affecting apprehenfion of yourDifeafe and Danger, nor of the Remedy a gracious God has provided for perill- ing Souls !
You hear not, to any purpofe, the dreadful Thunders of the Divine Law, nor the gentler Wifpers of the Gofpel of Grace and Salvation ! And as you have Eyes and fee
not
jf 1 6 An Alarm to the Secure,
not, Ears and hear not the Things that belong to your Peace, fo you have Hearts and feel not ! when the Heraulds,. the Harbingers of God' denounce aloud the dreadful Curfes of Jehovah againftyou from Ebai's Mount ! When we unvail the Difmal Vault of Hell, and let it before you in all it's flamingTerrors, yaunihg Wide, to devour you ! When we reprefent the Vengeance of Omnipotence hanging over your Guilty Heads, as a gloomy Cloud, Pregnant with woe and Ruin, every Moment ready to break upon you in a formidable reiifllefs Torrent, and drown you in De- ftruction ! When we take the Sword of God and point it at your Hearts, alas ye do not feel the Thruft, or grieve o- ver your Mifery ! When we bend the legal Bow and moot at your Bofoms, . the Arrows rebound as if they f truck on a Wall of Marble, and make no abidding Impreffion !
And when we fpeak in iofter Strains of the humble. Charms of divine Grace and Love, and pronounce Blefnngs upon all believing Penitents from the Summit of Gerefitn ! Alas ye feel it. not, but are as infeniible as Stones, as dead Corps ! As the former did not alarm your Fear, fo neither does this incite your Love ! 'When we labour to open the inexpremole Beauties of Jesus, of Holinefs, of Paradife, and let them in their proper Light, alas ye are not affected !. The Condefcention of the Son of God inafiumihg our Na- ture, under its prefent ruinous Circumstances, his appear- ing in the Form of a Servant, who was GcJ over, all Hefled forever, his becoming poor, that we might be made nch„ in a Word his being expos' d to all the Inftances of Hard- ship, Ignominy and Contempt in Life, and at lafl'to a molf. painful and fhameful Death, r is enough to affect any who have the leaft Spark of Life ! But what lefs tkanAlmightinels can effectually afea the Dead ?.
And
An Alarm to the Secure. 4 1 7
And are there not fome among you, who find yourfelves without Tafte and Savour of Spiritual Things, and con- tent yourfelve? with a fpiritlefs Form or Round of religi- ous Duty, without any Growth in Grace, you think you have got as much as will do for Heaven, and are therefore Satisfied ? O ! this is a plain Sign, that ycu are ftark blind, and ftone dc^a.
Awake poor Sinners! in the Name of God cut of your damnable Sleep, before your Cafe be pan: all Remedy, there is no Hopes of your Converfion and Salvation, while ye re- main in tins Sleep and Death ; ye muff be awakned or damned, it is the Loft that Christ is only come to feek and fave. The Whole need no Fhyj'.iian, but tie Sick. If ycu ask what you Hull do to get awakened into this Life ? I an- fwer, firft try by Examination to get a thorough Knowledge of your dead and damnable State: For if you fail in this, v u are never like to be deeply affected with the Miieries of your Condition : Ye mould likewife think often with the utmoil S:riouinefs, upon Death, yudgment, and MeliL F/'re, in all the Forms of Terror, in which Scripture and Reafon do reprefent them ! Attend dilii ;ehtly upon the hjulty dlfpens'd '; for tins is a principal Mean of divine Appointment of bringing the Dead to Lite. By the Foolifhneis of Preaching God laves th6fe ffaat believCo Eaith comes by hearing, and hearing by the Word of God. .• Cry frequently and vehemently to God for the awaken'-- ing Iniiuencies of his Holy Spirit, and beware of quench- ing them by Sloth, prejumptuous Mopes, or fining agai : Light. Ye ungodly Sinners of every Ao;e and Order, I charge you in the Name of the living God, and adjure you by his Authority j to awake, elfe you muff be burnt for ever in the Flames of Hell 1 Don't think that your d Devotion", unperfbrm'd Refoiutious, ineffectual Affections., .
G gg or
4 1 S An Alarm to the Secure,
or external Priviledges, viz. Baptifm, and the Lord's Sup- per, will ftand you inftead when arraign'd before the burn- ing Bar of the dreadful God ! For neither Circumcifion or Uncircumciiion, avails any Thing but the New- Crea- ture. You that are in the Flefh cannot pleafe God by a- ny Thing you do : A corrupt Tret, as our Lord obierves, cannot bring forth vood Fruit,
Awake poorSinners ! for thcGuilt of all your Sins lies like Mountains of Lead upon your wretched Souls ! And consider I befeech you, that all ye have been doing finoe ye were born, is in fomerefpect Sin, in a greater or ieiT.r I)egree ; ye have been going aftray from the Womb like wild Affes Colts, and every Imagination of the Tho'ts of your Hearts have been only Evil continually ; ve have been finning againft Light and Love, againft Law and Gofpel, a- gainft Mercies and Judgments : Thus you may fee that your Sins rival the Stars for Multitude, and are red as Crimfbn in their Agravat'ons ; and you may allure yourselves, that .God's Juflice will oblige him to Proportion your Pains accordingly, O then ! How Inexprefiible and Exquiiirc gnuft your eternal Tortures be, if ye continue in this impe- nitent Security. Poor Sinners ! Me thinks the Songs, the Shouts, the harminious Hofanahs of all the Hofts of Hea- ven invite you to awake^ without which ye cannot be admitted into their honourable and happy Society, and join in their delightful Anthems with greatful Accents, befides the dolorous Groans and hideous Scrieks of damned Men, and damned Angels, in the flaming Furnace of Tophet, mayjuftly ;..iarm you out of your accurfed Stupor: For after a few Moments, ye m-uft roar with them, except ye repent ! thing but the abus'd Patience of God and the flender Thread of your Life, keen you from plunging dawn into that flaming Lake, that burning Main ! And for what you
know
An Alarm to the fecurr. 4 1 9.
know the Patience of God may expire towards you before the next Mornings Light, and then you are undone ! un- done ! undone forever ! O if the Thread of your Life breaks while you remain in this dead State, ycu are gone pail: all Hopes forever, Dead and Damned at once, yea Damned to all Eternity ! And how many Accidents are you inviron'd with ? Are not many carry'd off ipeedily and unexpectedly ? And why may not this be your Cafe? Ibefeech you Friends by all the Happineis of Heaven, by all the Torments of Helly for the Sake of God the Father, Son and Spirit, by all the Regard you owe to your Deathlefs Soul?, your Realon, your Confcience, as well as the Ambaffadors of Christ a- mong you, that ye would aztfuie;. I befeech you as a Me£- fenger of the great God,, as on my bended Knees, by the Groans, Tears, and Wounds of Christ,, that you would Awake. Yea I charge you by all the Cur.fes of the Law, and Bleilings of the Gofpel, that ye would Awake. My Friends, you are witneffes againff your felves, that I have fet Death and Life before you, O choofe Life that ye may live ! Let the wicked Man for fake his JVayy and the unrigh- teous Man Ms Thought*, and turn to God and he will have- Mercy upon hi/U, and to our God fir he will abundantly par- don ! O Sirs ! confider thefe Things, as ye will anfwer it. af- the Tribunal of Christ it the laft Dayj
sermon;.
42« rIhe Introduction.
SERMON XXII.
I. JOHN v. 7.
Fcr there are Three that bear Record in Heaven, the Fa: I 7 , the Word, and the Holy Gho/f, and Tht/e three are One.
►ijjj i'HE Doctrine of the Trinity, is undoubtedly of the
JS Pished Importance in ChrifFanitv : For the whole *- Scneme of Redemption is hui:t upon this funda- mental Point, nmieiy, That God the Father did from ah1 Eternity purpose to lend his only begotten Son in- to the World to afTume l&uman Nn*ure, that tl ercin he rnigWt fitisfy divine juftice, by his Suffering and Obedience. That the Son of God in trie Faiheis of Time, did as Me- diator, obey his Father's Injunctions, in enduring thatWeight of Wrath, which was due for the Sins of the Elect World, sMid that it is the Office of the Holv Spirit to make effectu- al Application of the Purchale of Christ to them. Now if the Diftinctioii or Perfcns in the Trinity be remov'd, thefe Things cannot be confidently fupported : For it is ab- furd to fuppofe, that the fame Per fon mould lend himfefj and fatisfy himielf, Szc. And thus the whole Fabrick Chriftianitv in refnedt of its grand Peculiars would fink, its Foundation being deftroy'd, and the Religion of Nature take Place of reveal'd.
But tho' the Doctrine of the Trinity, be of the Lit Im- portance in the Chriftian Syftern, yet it is incomprehenfiblc !
Neither
The Introduction* ' 42 1
Neither mould this be wondred at, feeing there are di- vers Things in Nature, which we cannot fully conceive of or explain, fuch as the Reafon of the Growth, and different Colours, as well as Shapes of Vegetables, and of the various inftincls of brute Animals. Not to mention the Nature of our own Souls, their Union with our Bodies, and Way of acting upon them. If Things that are of a finite Njture do thus poze and nonpluls our weak Underftandipgs, is it flratige that the infinite Perfections or the divine Nature fhqujd tranicend the Comprehenfion of a finite Mmd ? The Diftance being io vafl between the -Object, and cur Fa- culties.
Nether is it nnreaionable to b:Iieve, wont we have no u1 or adequate Ideas of, elfe we mud believe in none of the divine Attributes: For every ofthofe furpafs the higheft Flight, the utmoft Verge of a Crc .tures Thought. e. g. Altho' natural Reafon allures ue, that there is a God, that Self-exiftence is necefTarily included among the Number of his unalienable Perfections, yet how imperfect is the Idea we form of it ? We are likewife affured by the cleared: Dictates of ui.bias'd Realon, that God is immenie without Extention, and eternal without SucceiTion in Duration. But what pofitive Image can cur Minds form of fuch Things? Are not our Thoughts fwal- lowed up and loft in Obfcurity when we try to grafp fuch fublime and incomprehensible Objedts- ? We may be there- fore truly faid to believe more concerning God, than wc do or can comprehend ; other wife indeed, we do not be- lieve the Being, of a God at all: For whatever our Under* {landings grafp, cannot, but like it felf, be finite, and what- ever is finite is not God. That there are certain Perfect. i- ons" in God, both Scripture and Reafon inform us, but how thefe are in God, we cannot fally conceive or exprefs ! No doubt Faith fuppofes fome Idea or Knowledge of the Ob- ject,
122 2&? Introduction;
^ect, but this Knowledge admits of various Degrees ; ibme- times it reaches no farther than the Proof of the Exigence of Things, together with fome negative Ideas or Appre- henfion of what thev are not : and fometimes it extends to the Manner of their Exiftence, and therefore it is fo far from being abfurd,. that it- is neeeflary, for the- Reafon afbreiaid,. to believe that there is fomething in God, which we can- not grafp.
Seeing then the Doctrine of the Trinity, is 10 important and intricate. It was well obferv'd by Auftine of old re- flecting it, M That in nothing Men are apt to err more ea- " lily and dangeroufly." (In nihilo facilius, ct periadofns trratur) But how contrary to this, is the unreafonable Notion. of fome Moderns, who plead for the innocency of Errors of the grofeit Kindj at leafl of thofe that are fincere Enquirers after Truth,, who are notwitbftanding far from it ? As tho' their Endeavours would entitle them to Happinefs, with- out the Knowledge of Fundamentals.
" Butfurely, it is not the Sincerity of our Enquiries after " important Truths, but the Succefs thereof that is to be re- " garded in this, as well as other Means that are us'd to " obtain fo valuable an End, we may as well fuppofe, that " fincere Endeavours to obtain many of thofe Graces that " accompany Salvation, inch as Faith, Love to God, and? " Evangelical Obedience, will fuppJy or attone for the " Want of them, as aflert that cur mfbecefsful Enquiries af- " ter the great Doctrines of Religion will excufe outTgno- tl ranee thereof,, efpeciaily when we confider that Blindnefs M of Mind, as well as hardnefs of Heart, is included among ** thofe fpiritual Judgments, which are the Coniequcnce of " ( ur fallen State. And alio that God difplays the Sp've- M reignty of his Grace, as much in leading the Soul into all' " neeeflary Truth, as he does in any other Things that rc-
" late
The Introduction. 423
" late to Salvation. However it is not our Bufinefs to de- " termine, the final States of Men, but rather to pray that tc the Ignorant and Erronious may be brought to the acv tc knowled.^ment of the Truth."
In the mean Time we may truly fay, that Errors in Doc- trine, (efpeciaily when they touch the Foundation of Religi- on) are very perilous, as well as Errors in Practice. And hence we read of damnable Herefles. But how far Error in Opinion may confiit. with a gracious State, we cannot precifeiy and peremtoriiy determine. It is therefore extream- iy ncceiiary. to attend with the utmofl Care and Caution to what the iacred Scriptures relate concerning the Trinity, and to beware of giving a lawlefs Loofe to our own Imagi- nations : For it is better, as one well obferves " To be Ig- " norant of the Depths of it, than not to retain the Limits " of Truth concerning it. Melius eft nefcire Centrum, quarti "S£ ncn tenere circuhim"
Now the Text I have chofen to difcourfe upon, gives us an excellent Description of the important Point under our pre lent Confideration in three Particulars ; for j ft. Here we, have a Trinity of Perfons alTerted, mention is made of Three, and a perfonal Action afcrib'dto them, namely, that of bear- ing Witnefs ; There are Three that bear Record in Heaven. Now the Matter of thisWitnefs or Teftimony is, that Jesus is the Son of God, and the Memah promis'd, as appears from the ]fc. cth. and 9th. Verfes of this Chapter, the Manner rather than the Place of the Teilimony, is iignify'd by thofe Words, in Heaven. The Sacred Three have and do bear Witnefs in a rnajefiick and glorious Way to the afbre,faid Truth: Thus the Father teffify'd of the Man Jesus, by an immediate Voice from Heaven, at his Baptifm, rhio is fny beloved Son hear ye him, the eternal Word own'd it's perfonal Union with the aiium'd human Nature, on the
Mount
£*4' The Parts of the Text explained.
Mount of Transfiguration, by that divine Glory wherewith it was there cloth'd. Job. i. 14. And we beheld his Glory, the Glory, as of the only Begotten of the Father full of Grace and Truth. And the Holy Spirit likewife witnefied by defending vifibly upon him like a Dove at his Baptifrn. And 2dly. The Names of the facred Three are exprefs'd, viz. the Father, Word, and Spirit, The firft Perfon of the Trinity is call'd Father, to fignify Ins eternal Generation of the Son. The Second Perfon is-call'd the Word in our Text; and in other Places of Scripture. [See "John. i. 1. 1 John i. 1.) To exprifs not only his Ciiice in the Rerc iicn of his Fathers. Will to usj (Mat. xi. 27.) but -alio . ineffable Generation, as a Word is begotten in our Thoughts and is the exprefs Image of them. e Third Pei <
the Trinity is cali'd .Ghojl or Spirit to fignify his Peribn Property, which is to proceed from the Father and the Sor,. the Manner of which feems to be fhadow'd forth by breath- ing; for as much as the Word Spirit isderiv'd of a Verb, which fignifiesto breath. (pnewmaa pneo*fpiro) Nowthe Bleffcd Spirit is call' d Holy\ to fignifywhat is his peculiar Office in the divine OE'cdficmy, relpecling the Salvation oi .' .el . which is to make them Holy by J Influence .
Put before I proceed to difcourfe fart .. , ; on this Text, I think it neceilary to offer' fomething concerning its divi Original. It is trueieveral learned Men acknowledge, . th itisnot found in divers ancient Manufc 1 Vcrficns
drawn from them. Bu .... und in many o-
I bts, as .' I (erves, Letter to Euftc-
( ! us, 'i it. was a all tie Greek Copies cf his
T ;;:ry and corriplains tL . ice
cf the Lati '. Nov.' it is cej ,
{;. e oi rned of rs, in
L..: :s una Church Hifl ;-. ,■ is Text
The divine Authority of the Text prov'd. 42 c
was omitted in Writings of the Fathers of the fourth Cen- tuary, it might be wanting in the Copies they confulted, and be in others notwithstanding : But mcthinks it is e- nough to fatisfy us in this Point, that it is not only menti- on 'd frequently by the Writers of fucceeding Ages, but al- io by fome of the third Century, particularly by Cyprian and Tertulian. Cyprian wrote before the Birth of Ariusy in the third Century, and endur'd Martyrdom in the Year 260 : And it is certain that he had not iuch an allegorical or myftical Turn of Mind, as Or i gen and fome others, and therefore his Teftimony is the more to be depended upon. In his Epiftle concerning the Unity of the Church he hath thefe Words, viz. The Lcrdfaycth, that I, and the Father are' one ; and again it is written, concerning the Father, Son, and Holy Ghoft, and thefe Three are one, (dicit Domi?ms, ego ct Pater unum Sumus, et itrum de patre et jilio. et fpiritu fanclo Scrip-turn eft, et hi tref unum funt.) Now the moil antient Manufcript extant in the World, which fome fay is at Alexandria, is not flippos'd by any to reach fo far back as the third Century. It is likewife thought by fome learned Men, that Tertulian in his Book againft Praxeas, refers to this Text in thefe Word-, which Three are one. (qui trei unum funt) To what has been faid, I may add, that Mr. Pool obferves in his Synopfis, //kz/Athanaiius " in his fir fl Book to Theophilus and Idacius who flour ifti d " in the Tear 30'S under Theodofius, produced this Place of " Scripture againft the kx\z\-\s" This Verfe might be omitted in fome Manufcrips thro' the Careleineis of the Transcriber, but could not be added without an evil Defign j which it is unreafonable to fuppoie in this Cafe, becaufe it could not be anfwered by iuch an Addition, feeing the Trinity is elfewhere fully aiferted, as I ihall afterwards prove : It is therefore much more probable, that the Arians have
H h h corrupted
426 The divine Authority of 'the Text proved.
corrupted this Place of Scripture, than the Orthodox, feeing that it fo directly overiets their Herefy ; whereas the oppofite Doctrine is fufhciently confirm'd by other Places.; and both Ambrofe (de fide) and Socrates in his eccleliafti- cal Hifiory, do witnefs, that the Adrians -were Guilty of this Kind of Fraud j neither was it difficult for them to effect it, when fome of their Number, namely, Confiantius and Falensi, poffes'd the imperial Throne and banim'd the Orthodox ; and in the mean Time fix'd Arian Bifhops almofl over the whole Chriilian World. I might add, if it was neceflary, that the Genuinefs of this Text might be •defended from it's Collection with the preceedingVerfes, and the Scope of the Place. But it's Time that I mould pro- ceed to prcpoie a Method of diicourfing upon the Subject our Text contains, which ihall be as follows, viz.
I. I mall offer fome Considerations ferving to prove and explain a Trinity in the Godhead.
II. I Shall labour to prove, by divers Arguments, their Unity therein, or that each of the Jacred Three is truly and
properly God.
III. Anfwer the moft infpGtiant Gbjeclions.
And then proceed to the Improvement of the whole.
That there be Three m the Godhead the Scripture teaches fo often as it makes mention of more who are God, and this is done in all thole Places wherein the Almighty fpeaks of himfelf in the plural Number. (See Gen. i. 26. and iii. 22. and xi. 7.) Let us make Man, &c. Neither is the Cavil of the modern Jews, refpecting thofe Places of Scripture, of any Validity, viz. That God fpeaks to the Angel?, or to the Heaven or Earth, or Elements, and calls them to a Partnership in the Creation, or that he fpeaks of himfelf alone after the Manner of great Men : But how Ridiculous is it to iuppofe that Angels, or any other
Creature,
A Trinity of Perfons prov eL 427
Creature, fhould be call'd to any Fellowship in Creation$ which is a Work of Almighty Power, or that infinite Wis- dom mould be nonplus'd, and need Council of Creatures! Neither does the Stile of the Modern great ones fuit the Scriptures, or Cuftom oftheeaftern Nations j it was two late receiv'd by the weftern World to determine this Point ! It may be further obferv'd, that the aforefaid Phrafe does- not exactly agree with the Cuftom of the Moderns ; for they fay not we Kings of England,, or we George's,, but we George the King.
Befides -thofe Places of Scripture whereby Jehovah h diftinguifh'd from jfebovab, do proclaim a Plurality of Per- fons in the God-head (See Gen. xix. 24. Ex. xxxiv. 5.. 2 Sam. xii. 24. 25.) Surely Jehovah is not diftinguifh'd from Jehovah by his EiTence, , ieeing there is but one God ; I (Dent. vi. 4.) or by Accidents, for fuch do not belong to the Almighty, and therefore the Diftin&ion muft be pergo- nal. A Trinity of Perfons is likewife fignifi'd in thofe Places of Scripture, where the Name of God is divers Times repeated in the fame Sentence, which it would be Pro- phane to fuppofe was Tautological. (See Dent. vi. 4. Exo. . hi. 15. Ifa. vi. 3.) Holy, Holy, -Holy is the Lord of Tlofts ; but in the New-Teftament this Truth is more, exprefly at- ierted, Mai. iii. 16. 17. And JESUS when he was Bap- tiz'd, went npjiraitway out of the Water , (or as the origi- nal Word Apo, is elfewhere juftly rendc.M by the: fame Interpreters /rev? the Water) and lo (he Heavens were cpeiid unto him, and he Jaw the Spirit of God defending like a Dove and lighting upon him, end lo a 'Voice jrom Hciven, (aytm this is my b:l:vd Son in whom lam well pleas' d, . This Place is fo exprels to the Point, that i it was a c ommon faying amon~ the Antient Fathers, viz/. Go io Jordan and vv fee the Trinity, Mat. xxvlii. 19. Go therefore tench all Nati-
H h h 2z om •
428 A Trinity of Perfons prov'd.
ens in the Name of the Father ; of the Son, and of the Hoh Ghoft. Surely we mould net be baptiz'd in the Name of one who is not God. 2 Cor. xiii. 14. The Grace of our Lord JESUS CHRIST, and the Lcve of God, and the Com- munion of the Holy Ghoft, be ivith you all Ameri. Here three diilinci BleiTings are deiir'd for the Corinthians, from the facred Three in the God-head, namely, Love from the Father, Grace from the Son, and Communion from the Holy- Ghoft. Now that thofe facred Three are diftinct Perfons, appears by the following Considerations, The Word Hypofafis, lignites as much as Sublicence or Perfon, and this is exprelly apply'd to the Father, of which the Son is laid to be the exprefs Image, Heb. i. 3. And what can this intend but that he is a Perfbn alio ? Now by a a Parity of Reafon the fame muft be likewiie laid of the Holy Gnofr. : But feeing the Father's perfonallity is not dis- puted, it will be only neceifary to add fomewhat concern- ing the Perfonalky of the Son and Holy-Ghoft. To this End it may be obieiv'd, that perfonal Characters areafcrib'd to the fecond Perfon of the Trinity : Hence he is call'd a Son, which denotes a dinSncl Perfon from the Father. He is likewiie laid to befent into the World by his -Father ; which cannot, without the greateft Impropriety, be apply'd to a mere Relation or Quality : He is likewiie calPd a Surety &c. And three Offices areafcrib'd to him as fuch, by each of which he is call'd. It may be alio farther obferv'd thatfomeofthe afore laid Characters are never afcrib'd to a- nyofthe other Perfons of the Trinity ; befides the Second, the Father and Holy Spirt, are never call'd the Son, are never faid to be made item,, or to become Sureties for perilh- ing Tranfgreffors : Not to add that the perfonal Characters, He, Thy," Thou, are apply'd to the Son. Pf ex. 7. He jl:all drink of the Brook in the Way, Verfe 3. Thy People
fall
A Trinity of Perfons prov'd. 429
flail be willing in the Day of thy Power. V. 4. tfbou art a Priejl forever ', after the Order c/'Melchizedcck.
But to proceed, it appears likewife, that the Holy Ghofi: is a divine Perlbn from the perfonal Properties alcrib'd to him in Scripture, thus he is laid to acT by fcvereign Pleafure. Acl.xv. 18. it feem d good to the Holy Ghofi and to us. He is alfo faid to conflituie Officers in the Church of God. A5i. xx. 28. Take heed therefore unto your fe Ives, and to all the Flock, over the which the Holy Ghofi hath made you overfeers. Pie is likewife faid to injlruB them. Mark xiii. 11. To fend them. Acl. xiii, 4. To dwell in them. 1 Cor. vi. 19. See that famous Place of Scripture, Job. viii. 16. 17. 18. What tho' in the poetical Parts of Scripture fornetimes perfonal Characters are alcrib'd to Things which are not Perfons. It will not follow that many Hundreds of Places refpecting the Trinity, where no lofty Exprefiion is us'd, mould be taken without any Neceffity, without' any Notice from the Context in the fame Senfe. Surely fundamentals in Religion are plainly exprefs'd, and not perpetually immur'd and vail'd in Tropes and Figures, and fo rendered inaccef- fible to a vulvar Underftandine, otherwife we mould be left to the greateff. Uncertainty in the moft important and momen- tuous Points, notwithftanding of the Revelation given us, which can hardly confift with the Divine Goodneis. If perfonal Characters, when apply'd to Men and Angels, are taken in a proper Senfe, why mould they not when ap- ply'd to the facred Three, who tho' they have not diftinct Beings, yet have an Underftanding and Will, and there- fore are capable of Perfonal ity, and indeed to take the a- forefaid Places of Scripture, and all the reft that relate to the Perfonallity of the Son and Holy Ghofi in a figurative Senfe, manifefily tends to overthrow the Perfonallity of the Fa- ther, which is prov'd by the fame Method's.
But
43® The Words Trinity, Eflence and Perfon explained.
But to make the Way more plain, for what may bc- afterwards offered, it may be here obferv'd, that by the Word Trinity, we mean no more, than that the divine Ef- fence, which is one, is common to three Perfons, namely, the Father, Son, and Spirit, who are diffinguifh'd by three Manners of fubfiff'ing. Altho' the Word Trinity is not ex- preffly mentioned in Scripture, yet what is thereby fignifi- ed, is agreeable thereto, as appears from what has been, and what may be (God willing) farther offered, and .therefore its proper that the Term be retain'd, until a better be found to fupply the Room thereof. By Effence we understand what the Scriptures term the Nature of God, (Phu/is) Gah vi. 8. the Form of God (Mcrphe) Phil. ii. the Godhead (Theotes) Cokf ii. 9. In fhGrt the divine Effence is that whereby God, is God : For that whereby any Thing is what it is, is call'd its Effence. The Word Perfon or Subfiftence (which is the fame) is a fcriptural Term, He!?. i. 3. Our Text affirms that there are Three that bear Record .in Heaven, the Father, the Word, and the Holy Ghojl. Then there are three Somethings in the Godhead, but what are they, not three diftind: Subffances, or EiTences, otherwile there would be unavoidably three Gods, which is blafphe- mous to imagine -3 not three Accidents, for thefe belong not to God, becaufe of his Simplicity and Immutability, not three Relations, for thefe cannot act or bear witnels. What then can they be but Perfons ? If any don't like this fcrip- tural Name, let them produce a better if they can.
The Word Perfon, fome defer ibe to be " a rational in- <c communicable Subffance." And others, " an individual <c Subfiflence of a rational Being." A Bead is an individu- al, but without Reafon, a Soul hath Reafbn-, but is not an individual j. and therefore neither of thefe can be a Perfon. . Now every manner of Being makes a difl in 61 Perfon in God, becaufe his Effence being indivifible muff be in every
of
The Differences between a Divine and human Perfon 4 3 i
of them. An ingenious Writer reprefents a Perfon in the Trinity thus. viz. '" That it is a fpiritual infinite Agent, iC which mull: not be conlidered as abstracted from, but as " truly fubfifting in the divine Nature, and as mutually, " eternally, and infeparably related to the other co-effential '" Perfons in the Godhead, from whom he is furricienfly " and only diffinguifh'd by fome Perfonal, and as fuch in- " communicable Properties." As this Defcription guards againff the Herefy of Sabellius on the one Hand, who ima>- gined a divine Perfon to be but a Quality or Accident. So it e- quaily militates againff the Herefie of the Tritheifts who dream that the Perfons of the Trinity are three abfolute Beings that exiff feparately, Sc thus a Medium is opened, between two dangerous Extreams. It is neceffary to retain the Word Per- Jon refpecling the Trinity, in order to ward off" the Sabelli^ an Error, which is, that the Diftinction among the facred Three is only nominal, and that there is but one Per- fon ; who becaufe of his different Operations, was fome- times called Father, fometimes Son, and fometimes Hcly- Ghojl. Yet in the mean Time, it muff be obferv'd, that there is a wide Difference, between human and divine Per- fons, in the following Refpects, namely
iff. Human Perfons proceed from each other in Time, but whatever outward Order there be among the facred Three, yet there can be no Firftnefs or Priority of Nature, Time or Dignity among them, they muff be all co-equal ;and co-eternal, otherwife they could not be God.
2dly. Human Perfons have their own proper Beings dis- tinctly from each other, and from every other Creature, but the Perfons of the Trinity have all one and the fame Being or EfTence. The Godhead of the Father, Son and Holy- Ghofl, is the very fame, otherwife there would be three Gods. Tho' one human Perfon is of the fame Species with another,
or
43 2 <d divine Per fin deferib'd.
or has a Nature like the reft of his own Order, yet it is not the fame individual Nature which another porTerTes, other- wife the Faculties and Exercife thereof would be the very fame in two Perfons, which is certainly falfe. But in re- flect of the Godhead, tho' each Perfon be diftinct from the Other, yet each poffeifes the very fame individual divine Na- ture, otherwife each C3uld not be faid to be truly and really God.
3dly. Human Perfons are feparated from each other, one might be, tho' the other lliould never exift : Created Beings are deriv'd precarious and dependant, whereas on the con- trary, the Peribns of the Trinity have an In-being in one ano- ther, yohn. xiv. i o. Believeji thou not that I am in the Fa- ther•, and the Father in me f And undoubtedly they have a neceffary Exiftence, and independent Peribnality, otherwife each of them could not be infinitely perfect, and fo not God.
I mall here beg leave to mention Mr. Flaveh Defcripti- on of a Perion of the Trinity, which I think is as fife and intelligible, as any that I have met with, which is this, viz. " That it is the Godhead diftinguifh'd by perfonal Pro- " perties, each Perfon having his diftinct perfonal Proper- " ties." (Heb. i. 3.) To explain which let the following Particulars be confidcr'd. namely
1 ft, That all the ficred Three pofTefs the fame Godhead, and hence they are faid to be One in our Text ; and elfe- where, that they are in each other ■, as lias been but now mentioned, they have a Communion in the fame EfTence : Forafmuch as the divine EfTence is Infinite, it can be com- municated to more than one, and hence they muft needs have Commuion in the fame eflential Attributes, fuch as Omnicience, Alrnightinefs, Eternity, Self-exiftence. What- ever perfonal Seif-exiftence does peculiarly belong to the
Father
lThe Description explain d. 4^ 3
Father, [John v. 26.) Yet an elTential Self-Exiftence, mufl belong to all the facred Three, that is, the Son and Spirit muft be of themfelves,- as well as the Father, otherwife they could not be God, and from this Communion in Ef- fence and Attributes, necefiarily refu-lts a Communion in re- ligious Worihip, which equally belongs to all. {John v. 23.)
2dlv. The Godhead is diftininiinYcL not divided, the di- vine EfTence being fimple and ftmnke, is therefore indivifi- ble into more of the fame Kind, but tho' it cannot be; divided, yet it may be difiinguiijYd by perfonai Proper- ties.
Now the Perfonai Property of the Father, is to beget the Son , Pf. ii. y. I will declare the Decree, the Lord hath Jaid unto me, then art my Son this JJav have I begotten thee; Eph. i. 3. BleJJ'edbe the God and Father of cur Lord JESUS CHRIST, who hath bkffed us with all fpiritual Blejjiugs, in Heavenly Places in CHRIST. Begetting is not an ElTential Act, otherwife it would be common to all, but we do not find that it is common to all, .the Son is never faid in Scripture to beget the Father, or the Holy Ghoft the Son 5 and therefore the Act. is Perfonai, on this Account aitho' the Father cannot be called -properly the Fountain of the Deity, yet he is by fome call'd the Original of the. Perfons.
That the Generation of the Son was eternal, is evident from the following Places of ScriptuEe,: Ephef, iii. 14, jr. For this Caufe I bow n;y Knees unto the Father of cur Lord JESUS CHRIST, of, whom the. whole Family in -Heaven and Earth is named, Prov. viii. 22, 24.. The Lord f offered me in the Beginning of his I Fay, be/ ore lis Works of. Oiih / was fit up from Evcrla!!ing.—Qr ever the Earth <wa% when there was no Depths I was brought forth, while as yet he had not made the Earth. Mic. v. 2. IVhofe. Goings forth lave Teen J rem of Old, even from Everlajling. See a'ib Pf. ii. y. The.
Iii • eternal
4 3 4* ^Jc fftfonat Property of the Father.
eternal Generation of the Son is confirm'd bv the Titles gi- ven to him in Scripture, thus he is call'd abiblutely the Son of God (Mat. xvi. 16.) A Son begotten by God (A els iv. 25, 26.) His own Son. (Rom. viii. 32.) Thejlrft begotten Son. (Hcb. i. vi.) The only begotten Son (John i. 14.) This eternal Generation fome Godly and learned Divines fay, " coniius in the Communication of the lame Eifence." John v. 26. And others,, " in the Communication of Per- " ibnolkv." Or in other Words, " That the Perfbn of " tlie Father, begat the Perfon of the Son from Everlaft- " ing, ineffably, but undividedly." Altho' it is exceed- ing nccefiary inviolably to maintain the eternal Generation of the Son, I it is aflerted by Scripture and Antiquity,
and the Denial of it feems to have a bad Tendency to weak- en our Belief of the Doclrine of the Trinity, by opp. the perianal Properties 01 the Father and Son, which are the principal Ground of the Diilinccion between thofe di- vine Perfons. Yet we muft confefs with Juftin^ and a Cloud of other Witneifes, that the Manner thereof is incompre- hennble, and inexprcmble. And hence the Antient Fa- thers were wont to fay concerning it, ■" That it was incom- " preheniible, without the Viciilitude of Time, without Se- ct paration, and without Change or Pamon, either in the " Father or Son." Prov. viii. 22, 23. Mic. v. 2. Co/of. i. jy. John I. 1. & xiv. 10, 11. Which they exprefs'd in the fol- lowing Words, acataleptooSy achronoos, achorifloos, apathoos.
Now the Second Perfon of the Trinity, is only the Son of God, on the Account of his eternal Generation, altho' his Sonihip be manifefted by his Incarnation, Rom. i. And hence he is call'd the Brightnefs of his Fathers Glory, and ex- prefs Image of his Perfon^ Heb. i. 3. Colol. i. 15. He is iiire- ' iy the Son of the Father, in a Senfe different from any •nicer Creature in Heaven or E^rth, other wife he could not
be
*The perfonal "Property of the Son. 435
be call'd the only begotten Son of God, and equal to God. Phil, ii. 6. And therefore it muft be by eternal Generation : He had the Character of a Son before he affum'd human Na- ture. (John iii. 16.) And therefore that AfTumptiori could not be the Caufe of his Sohfliip, to firppofe that the Incarna- tion of our Lord, is the Cau-fe of his Sonfhip, is to deftroy the Paternal Relation of the hril Perfori to him : For thus the third Perfon might be call'd his Father as well as the Firft; and as to the fee mi ng Abfurd sties that are objected, it may be in general replied, that thole take Place only in na- tural Generations, not fupernatural.
But to proceed, the perfonal Property ofthe Son, is to be begotten by the Father, Prov. viii. 24, 25. John i. 14. We be-* held his Glory, the G/crv, as of the only begotten of the Father.- Heb. i. 5. For unto which of the Angels faid he at any Ti?ne9. thou art my Son, this Day have I begotten thee. As active Ge- neration is the Manner of the Fathers (ubii-fting, fo paffive? Generation is the Manner of the Son's, •
Again, the perfonal Property of the Holy Ghoft is, to pro- ceed from the Father and the Son, John xiv, 26. But the Com-' jorter which is the Holy Spirit, whom the Father will fend in my Name, he fall teach you all Things. And chap. xv. 16, But when the Comforter is come, whom I will fend unto you jrom the Father, even the Spirit of Truth, which proceedetb from the Father, he jhalltejlify of me.
And thus it appears that the facred Three are diftin-- guifh'd by their perfonal Properties ; and by the Order of lubhfting, and acting confequent thereupon;
The perfonal Properties (hew that they are fo dlfHnguifh'dj that one cannot be the other,'. The Father cannot be the Son, or the Son the Father, let he that hath feen the Son, hath fen the Father aljo. John xiv. 9. As to the Order of their fublifling, the Father is the firft Perfon, who fubfiits entirely of hiinfelf, the Son the fecond Perfon, begotten by
I i i 2 the
43° TTbe divine OEeonomy explained.
Father, the Spirit is the Third, who proceeds from both the Father and Son. This Order lhould not be inverted, tho' in the mean Time we mull: not conceive that there is any real Priority, as to Nature, 'Time, or Dignity but of order only, in refpect of their Original. The Father confi- -der'd as fuch, is firft in order before his Son, but the Man- ner of the Generation of the Son, and Procefllon of the He- ly Ghoft, is to us, as has been before obferv'd, incom- -prehenfible ! Hence is that of the Prophet, Ifa. liii 8, Who Jhall declare his Generation.
Again the Peribns of the Trinity are diiHngulm'd, as was before hinted, by their Order of acting, which is agreeable to that of their ihhiifHng, the Father worketh of himfelf, by the Son and Holy Ghoft, the Son from the Father, by the Holy Spirit, and the Holy Spirit from the Father and , Son, by himfelf, "fchn xvi. 13. Howbeit when the Spirit of *Truth is come, he will guide you into ail Truth, for he ft. 'all not /peak of himfelf, but wbatjoever. he Jhall hear, that jhall he J peak, John v. 19. Then anfwered J ejus and (aid unto him, verily verily I fay unto you, the Son ca?i do nothing of himfelf 9 .but what- be Jeeth the Father do, for what Things focver he doth, thefe aljb doth he Irkewife. Undoubtedly the .Power of .workingas only .one, and therefore common toall the Three, but the Order and Object of working is different; and hence the firft Work, namely Creation, is afcrib'd to the Firft Perfon ; and the fecond Work. viz. Redemtion to the Second j and the Third Work, namely, San edification to the third Perfon of the Trinity. This by many Divines is termed the OEeonomy of the Peribns of the Godhead ; which may .be thus defcrib'd, viz. That it is fuch an Order of acting, as direcJly tends to man iff the per fatal Glory of the Father Sou aud Spirit.
Tho' all the Works of God, are afcrib'd to every Perfon of the Trinity, becaufe all the divine Attributes equally be-
- long
Ext reams to be avoided, ^y
■or.g to'them, and therefore every Work muft be equally produc'd by them. Yet feeing there are diftinct Perfons in the Godhead, it is but reafonable that their perfonal Glo- ry mould be peculiarly Man ife lied. Now this the facred Scripture Points to, by that different Order of acting, which it afcribes to the facred Three. Hence the Work of our Salvation in refpect of its Pj-ojeclion, is firft affign'd to the Father, in regard of its Purchafe to the Son, and in refpect
. of its Application to the Holy Ghofh
It is of the laft necemty that under this Head, we care- fully avoid Sabellianifm on the one Hand, which allows of no Difiinction among the Perfons of the Trinity, but what is meerly nominal, and afferts that one and the fame Perfon
■ . becaufeofhis different Operations, is fometimes called Father, fometimes Son, and fometimes Floly Spirit, and on the o- ther, that we with equal Care avoid the Tritheifm of Valen-
~ ti??us, who deem'd that there were Three eternal Spirits, unequal to each other, and different in Effence, and fo by confequence that there were three Gods : Some to avoid the Herefy of Sabr/Iii/s, have held that the Perfons of the Trini- ty differ from each other reall)\ but that feeming to verge to Tritheifm, others to avoid that extream, have held that they only differ modally, as one manner from another, but fome thinking that the modal Diftinction, is too fuperficial. and that it verges to SabcUianifm do obferve, that the Dif-
'tinction is real-Modafahis feems to guard beft againff both Extreams. But if thofe fcholaftick Distinctions do not fatisfy,
. it will be enough to fay, that the Perfons of the Trinity dif- fer as Three, or that they are fo difcinguifhed, by perfonal Properties, that the one cannot be the other.
Here I mall beg leave to cite the Words of famous Mr. How, in his Dilcourfe upon the Trinity, pag. 540 which run thus, " Since therefore there is a Necemty apprehend- 1 ' ed, of acknowledging three fuch Somewhats in the God-
" head
43 8 Ihe Gcdheadoftbe Son proved.
" head, both becaufe the Word of God, who bell: under- • " ftands his own Nature, doth fpeak of three in it, fb plain— " ly, that without notorious Violence, it cannot be under- 6i flood 'otherwife, and becaufe it affirms fome Things of " one, or other of them, which it affirms not of the reft, <e it will therefore be necefTary to admit a true Distinction " between them, other wife they can't be three, and fafe to fic- lay, there is fo much, as is requilite to found the diftinct " Affirmations which we find in God's Word concerning st this or that apart from the other, other wife we mall in " Effect deny what God affirms j and modeft to confefs, " that how great the Diftinction is, with precife and parti- " cular Limitation, we do not know, nor dare we enquire " or determine ; only that as it cannot be lefs then is iuf- " ficient to fuftain iuch diftinct Predicates or Attributi- il ons, fo it cannot be fo great, as to intrench upon the Uni- :* ty of the Godhead." Thus far he
It may be here added, that the Perfons of the Trinity are diftinguifh'd from the Effence, as one from Three, or as that which is communicable from that which is incom- municable. . I proceed to the
2d. Propos'd, . which was to prove the Unity of the fa- vred Three, in the Godhead. And thefe 'Three are One, One God equal in Power and Glory. There is no need of fpend- ing Time in attempting to prove the Godhead of the Father, feeing it is queftioned by none but Atheifts, . I mail there- fore proceed to prove the Godhead of the Son ; which ap- pears from this, that all the Peculiars of Divinity are afcrib'd to him, as is evident from the following Induction of Par- ticulars, viz,
ift. The Names of GWare afcrib'd to him : Thus he is call'd God. Heb. i. 8. But unto the Son he fayeth, thy Throne 0 God is for ever and ever ^ likewife the mighty God. (Jfa. ix. 6 J The True God. (1 Job, v. 20 J , God Bkjfed forever.
Rom,
The Name Jehovah afcrib'd to Christ 43^
(Rom. ix. $.) The Lord of Glory. (1 Cor. ii. 8 .) Lord of Lords, and King of Kings. (Rev. xvii. 14.) The Name Je- hovah appears to be the peculiar Name of God. Pf. lxxxiii. iS. That thou whofe Name alone is Jehovah, art the mofi high ever ail the Earth. Exo. iii. 14 Thus fia It thou fay to the Children of Ifrael, I AM (or Jehovah} hath fent me unto you ; this is my Memorial unto all Generations. Now that the Name Jehovah is afcrib'd to the fecond Perfon of the Trinity, appears from the following Places of Scrip- ture, viz, (.ISfumb. xxi. 5. 6. 7.) There the People, after the awful Judgment of the fiery Serpents was fent among them, confefs'd that they had fin'd againft. the Lord, or Jehovah. Now this Paflage we find exprelly apply'd to •CHRIST by the Apoflle in his Epiflle to the Corinthians. f Epijl. x, 9. Neither let us tempt Chriji as fome of them alfo tempted^ and id ere defrayed of the Serpents, If a. xl. 3. The Voice of him that cryeth in the Wilder nefs, pepare the Way of the Lord, or Jehovah, make fir ait in the De(art a high Way for our God. (See this apply'd toChrift, Mat. iii. 3. 1 1.) Another notable Place of Scripture to the fame Purpofe is, Ifa. vi. 1. 2. Mine Eyes have feen the King the Lord, or Jehovah : This is likewife apply'd to Christ, Joh. xii. 40. 41. Our Lord likewife affumes the Name Jehovah, as appears by. his telling the Jews thus, before Abraham was, I AM ; many other Proofs might be brought, but what have been mention'd, if duly confider'd, may, I hopea fuffice. But
2dly. The Attributes of God are afcrib'd to Christ, as particularly,
(1.) Ommciency, John. xxi. 17. Lord thou knowefi all Things. And eliewhere it is faid, that he knew from the Beginning who they were that believed ?wt, and who fiould betray him. John. vi. 64. and John ii. 24. 25, It is faid,
Jesus
44-0 7Z^ Attributes of God afcrib'd to Christ.
Jesus did not commit himfelf unto them, becaufe he knew all Men, and needed not that any Jhoiild tefiify of Man, for he knew what was in Man.- Befides, Rev. ii; 23. He is faid to Jearch the Reins and Heart. Such Knowledge as this, is furely beyond the Reach of Men and Angels.
(2.) Omnipotency is afcrib'd to Christ, Rev. i. 8. I am • the Alpha and Omega, the Beginning and Ending, Jaycth ■ the Lord, : which is-, which - was, which is to cane, the Al- mighty. Philip, iii. 21. Whereby he is able to fab due ah Things to himfelf : And hence he' is call'd the 'mighty God, and laid to uphold all Things by his Power. (If.x'i. 6. Heir 1.3.)
(3.) Eternity is afcrib'd to Christ: And hence he is call'd the Everla/ling- Father. {If ix. 6.) And laid to live- forever a?td ever. [Rev. x. 6.) And that his goings forth*9 have been from of Old, from Everla/ling. {Mic. v. 2.)
(4.) Omniprefence is likewife afcrib'd to Christ. Mat. . xviii. 20. Where two or three are gather 'd together in my Name » there am I in the midjl of them % this is a manifeft Evidence of the God-head of cur Lord ; for furely a Creature cannot be in two Places at once. To imagine that the afore fa id Place of Scripture intends only the Preience of our Lords Authority, is to fuppofe a Tautology in the Words which is . abfurd ; for to be gathered together in lis Name, fignifies his Authority : furely it is but reafonable to take this Place of Scripture, in the fame* Senfc with that Parallel one, Exo. xx. 24. In all Places where I record my Natne, I will eome unto thee, and I will blefs thee. See likewife Matt, xxviii. . ult. Lo I am with you always unto the End of the World.
(5.) Independency is afcrib'd to Christ. Rev. i. o. 17, . Jam Alpha and Omega, the Bc<?i:i;::;ig and /•>... g /■'/'<-' the Lord, which is, and which was, $nd which is to come. In- dependency is likewife imply'd in the name Jehovah, which is given to Christ; as has been prov'd before.. .
The Attributes of God afcrib'd to Christ. 44?-
(6.) Equality with Goo* is like wife afcrib'd to Chrifl :'■ And hence it is faid, that he was in the jorm of God, and- thought- it no Rdbery to be equal with God. Philip, ii. 5. 6. 7. For this Reafon he is juftly call'd the Fellow of God. Zee. xiii. 7. 'And all that- the Father hath are faid to be his, {Job. xvi. xv.)
(7.) Immutability in Ejfence is afcrib'd to our Lord. Pj\ cii, 27, 2'8„ But thou art the fame and thy Tears fall have no End, the Children of thy Servants flail continue, and theif^ Seed fall be e/lablifh'd before thee,- Compar'd with Heb. i„ 1 2. As a P'efure thou /halt fold them up, and they fall be' changed, but thou art the fame, and thy Tears fall not fail. And in a Word there is no Attribute belongs to the Father3 But what is alio afcrib'd to the Son. Again
3<ily the Works of Gcd are afcrib'd to< Christ, particu-*
(1.) The Work of Creation, Joh.-i. -3. All Things were made by him, and without him was not any Thing made that* was made. Col. i. 16. For by him were all Things created' that are in Heaven and that are in Earth, vifble and invif- ble. Now Creation is certainly a. Work which requires Almighty Strength^ a Work which none but a God can perform, •
(2.) The Work of Pro vidence is attributed to our Lord "; And hence it is laid, that by him all Things mtfijl, and are'- upheld by the Word of his Power. (Col. i. 17, and FLeb. i. 3. J - Thefe words of our Lord to the Jews John v. 17. -are "• applicable to the lame Purpofe, viz, My Father worketh' ■ hitherto, and I work,
(3.) Miraculous Works are afcrib'd to Christ; John.- v, 2 1 . For as the Father raifeth up the Dead, and quickneth them^ even fo the Son quickneth whom-ke will. An Inftance of this *ve have John xi, 43, 44. Where we are told that our Lord com- •
K k k - ■ winded-
442 The Works of God afcrib'd to Christ.
xnanded Lazarus to come forth, after he had been four Days dead, and that this was immediately obey'd, the dead came forth, bound Hand and Foot, -with grave Cloths. Our Lord likewife rais'd himfeif from the Dead. {John x. 18.) Many other Inflances might be produc'd, but I muft not periift.
(4.) Works of Grace are in like Manner attributed to the Lord Jesus ; fuch as,
(1.) Election, John xiiL 18, IJpeak not of you all, I know whom I have chofen.
(2.) jujlification, Ifa.lm. 11. By his Knowledge [J: all my righteous Servant jujlify many. Mat. ix. 6. But that ye . may know that the Son of Man hath .Power on "Earth to for- give Sins.
(3.) Regeneration, Ephef. ii. 1. And you hath he quickned who were dead in Trefpafjes and Sins. And hence Christ is faid to be the Author and Finilher of Faith.
(4.) Salvation, 'Mat. i. 21. And fhall bring forth a Son, and thou /halt call his name Jesus, for he/ball fave. his Peo- ple from their Sins. ; Hence he is call'd the Captain of our Salvation > and we are told that in his Name alo?ie Happinefs is to be had, Acl.iv. 12. To what has been faid under this Head, we may add our Lords Mijjion of the Holy-Spirit, and Jnftitution of [acred Ordinances, Joh. xvi. 7. If I go not away, the Comforter will not come unto you, but if I depart 1 will fend him unto you. Mat. xxviii. 18. 19. All Power is given unto me in Heaven and Earth. Go therefore and teach all Nations, baptizing them in the , Name of the Fa- ther, Son and Holy-Ghofi.
4thly. The Worjhip due to God only is afcrib'd to Christ : And hence Men are enjoyned to honour the Son even as they honour the Father, Job. v. 22. 23. Particularly
(1.) We are enjoyn'd to adore him, Heb. i, 6. And when he bringethin thefrjl Begotten into the World, he fayeth,
. and
The WorJlAp of God afcrib'd to Christ* 44-3
"and let all the Angels. ofGodworJhip hi?n. (1 Cor. i. 12.) Call'd to be Saints with all that in every Place, call up- on the Name of Jesus Christ our Lord, both theirs and ours.
(2.) We are bid to truft in him and obey him, John xiv0 1. Let not your Heart be troubled, believe in God, believe alfo in me. Rom. x. 11. For the Scripture fayeth Whofo- ever believeth in him jl: all not be aflam'd. Iff. n. 12. Kifs the Son le aft he be Angry, atid ye perifi from the JVay.
(3.) We are to be baptised in his Name, as well as in the Name of the Father. Mat. xviii. 19.
Again I add, that our Lord did affert his Godhead in divers Conferences with the Jews. (See John v. 16. to -the 19th. Verfe.) The'.j^j fought to flay him, becaufe he made himfeif equal with God. Now our Lord does not in Anfwer hereto endeavour to clear himfelf of that Charge ; which furely he would have done had he not been God, otherwife he would be Guilty of the greatest Impiety. When the People of ' Lyftra attempted to worfhip Paul and Barnabas, they rent their Cloaths, and ran among them, cry- ing out Sirs, why ■ do ye thefe Things f We alfo are Men of like Pafjions with you, ' Ac~l. .xiv, 14. 1 t;. But our Saviour" in- Read of rejecting the Charge, notwithstanding of fome Paf- fages that reipeel his human Nature, aiTetts his Divinity, by mewing that he qnickned- whom he pleas d, as well as the Father % like wife that all Judgment was committed to hi???, and that all Menflxuld honour hi?rrastbey honour the Father - ihzthc had Life in him/elf* andjhculd r'aife the Dead at the- laft Day. At another Time, JvhSym.- q. to 58. After the Jews had enquir'd, art thou greater than cur Father Abraham ?—- He repiy'd,:^^ Father Abraham rejoye'd to- fee my Day, and he Jaw it and was glad. Then [aid the Jews Urdo him, thou art not yet fifty 2h:rs Old, and ha ft
K k k 2 .. thou
444 Christ averted his Godhead at divers Times.
then fecn Abraham : To this our Lord anfwered, before
Abraham was, I AM / At this Time the Jews were enrag'd,
.and took up Stones to throw at him, fuppoiing that he had
fpoken Biafphemy, in preferring himleif to Abraham, and
piaking himielf equal to God. It is certain that being
.iton'd to Death, was a Penalty denounced by the judicial
Law againft Blafphemers j the aforeiaid. Sentence of our Lord,
.feems .to he Parallel with that of the Prophet, respecting the
the Eternity of God, viz. I/a. xliii. 13. 7\a before the Day
Stias, I AM. he.
Another very memorable Conference we have, Mat. ix. from the 2d. to the 6th. Verfe. Our Lord declar'd to one rick of the Pally, t\v?£.bis Sins were forgiven him ; on which Occailon the Scribes murmured, and charged him writh Biafphemy, Jtesus knowing their Thoughts reply'd, where- fore think ye Evil in your Hearts? For whether is itea/ier to Jayt thy Sins be forgiven thee, or to fay arife and walk ; but that ye may know /he Son of Man hath Power on Earth to Jo r give Sins., he fayeth to the Perfon Sick of the Palfy, take up thy Bed, and go. into thine Jloufe. Proving by this Mira- cle his Divinity 3 which they oppos'd, and confequently bis Power to forgive Sins.
Tho' Miracles do not argue the Divinity- of the Perfon that Works them from any viable Circumftance .cohtain'd in them ; vet they effectualy prove it, in Cafe this be the Thing contefled, and an explicite Appeal be made to the divine Power to confirm it by Miracles.
Our Lord had at the aforeiaid Conference as good an Opportunity, and as loud a Call as could be deiir'd to dis- claim ail Pretence to Divinity, if the Cafe was really fo ; but inflead of this he afferts and proves his Godhead, maugre the Jcwijlj Rage, winch Practice could' not conilfl with Integrity if he were not God.
And
Practical ■ Reflections. 44-e
And now I fiiaii proceed to offer a few practical Reflec- tions, and lb conclude at prefent. And ifl. What has been faid informs us of the following Particulars, viz. ift. Of the true Order and Manner of worshiping God, and that is in the Son and by the Spirit, Joh. xvi. 23. Whatfoever ye Jkall afk the Father in my Name, he will give it you. Ephef. vi. 18. Praying allways with all Prayer -and Supplication in the Spirit. Surely it is by the Son, we mould come to the Father in our Supplications, and hence Christ is call'd the T-Fay, John xix. 6. And we are faid to have Boldnefs to enter into the Holiefl by the Blood of Jesus by a new or liv- ing I Fay, which he hath confe crated -for us, that is to fay his Flrfl, Heb. x. 19, 20. Thole are therefore to-be fufpected as Guilty of the Herefy of Sabellius, who do not according to the Scriptures, ordinarily come to the Father by the Son in their Prayers, but uiually addrels the Son, as tho* he were the Father, and do not give to each of the facred Three, their diStinct perfonal Glory in their Ads of Devo- tion ; but fo frequently addrefsthe Son, as if. there were no other Perfon but he in the Trinity,
2:dly, How Happy k the State of all regenerate Perfons who havethis three — one God, in all his Glory and Ex- cellency for their fure Portion here, (Jer. xxxi. 33.) and mall be continually delighted, with beholding the distinct Benefits receiv'd from each of the facred Three hereafter. Rev. i. 5. And from Jesus Christ, the Faithful Witnefs unto him that lov'dus, and wajhed us from our Sins in his Blood. And does it not increafe their Felicity, that the Charter of the Holy Scripture, by which the aforefaid Por- tion is made over, is confirm'd by the united TeStimony ofthe (acred Trinity from Heaven, as our Text informs us, There are Three that bear record in Heaven ', and thefe Three are One.
3%«
446 Practical Reflections.
3dly. How much mould our Souls be affected by thinking on the Fathers Love, in giving his Son to be a Propitiation- for our Sins. Herein is Love, indeed without Peer or Para- lel, (Johniv. 10.) in that a Son was given for worthlets Rebels, to Shame, Mifery and Death it felf, of the moft hideous Kind ! A Son not by Creation as the Angels, nor by Adoption as Believers, but by eternal Generation. His own, beloved, dear, only begotten Son, in whom he was well pleas' d. (Rom. viii. 32. Mat. iii. 17. Col. i. i>3^joh* i. 14. 18.) And that to prevent the eternal Rerifbing of poor Sin- ners, (Job. iii. 16.)
And what mail we fay of the Kindnefs of the Son of God, in (looping fo low to five guilty Worms from eternal Woe and Ruin -, tho' he had the Form of God, yet he willingly aifum'd the Form of a Servant, that we might be made the Sons of God. He that had1 the Heavens for his Throne, was contented with a Manger for his Cradle ; tho' he was Rich he became Poor, that we thro' his Poverty might be . made Rich ; was crown'd with Thorns -, endur'dthe Death of the Crofs, and was laid in the Boibm. of the Grave ; that we might be crown'd with immortal Glory, deliver'd from the fecond Death, and embrae'd in the Bofom of Abraham, the Bofom of God.
And how much mould we be affected, likewife with die Kindnefs of the Holy Spirit in enlightning our Minds, re- newing and comforting our Hearts by his divine Influences, without which we could . have no fpecial Benefit by the Death of Christ, no Communion with God here, or En- joyment of him in a future World.
But to proceed, mc thinks the Consideration of the Divi- nity of the Son of God, is one. of the moil: pregnant and powerful Incentives poiTible to Admiration, Love, Humili- tfy .aid Obedience : How fublime the Theme r How fur- prizing
Practical RejleSliom. 447
'1 '.prizing the Thought that the eternal Father fhould give his co-equal Son, the darling of his Soul, out of the Em- braces of his Bofom, to bleed a Vicftom on the accurfed Tree, to purchafe Peace, Pardon and Life for worthlefs Re- bels ! O the amazing Heights, the interminable Depths of this ftupenduous dear Affection ! This is Love infinitely fur- palling the narrowBounds of human Thought or Language. Love that none but a God is equal to 1 And how Strange,, is it that the blefled God mould become incarnate, the Antient of Days become an Infant of Time, the Majefty of Heaven ftoop to affumethe Infirmities of Humanity ! O my Brethren ! did not reft himfelf become weary to give the weary Reft ? And the Fountain of Confolation become a Man of Sorrows ^ to bring his People to unceaiing Joys and Triumphs !
When we contemplate upon the Dignity of the Perfon of the Sou of God, together with the Depth and Defign of his Abafure, 'what can more powerfully conftrain us to Humility and Affection, both to God and Man ! For therein we may behold the great God defending from his Throne, to teach us thole amiable Vertues by his own Ex- ample, ns well as the Excellency of univerfal Obedience To the divine Law. The Godhead of Christ beautifies all the Inftances of his Abafure with the moil tranfeendant Charms, unrivald Ornaments, and amiable Atractives' ! This -is the Object, of our Adoration and religious Reve- rence ; this fires our Affections, and is the Foundation of our Hopes j this, this ftrikes the Springs of our Ingenuity and Gratitude, and raifes our admiring Thoughts into Ex- tafy and Ravifhment ! While we with Attention view the inutterable, unparallel'd, and incomprehenfible Prodi- gy of divine Affection in the Mediation of the Son of God ! J3ut if with the Sociniaru and Arians we deny his proper
4.48 Practical Inferences.
Deity, our Admiration ceafes, our Love Langui/hes, ana- our Devotion dies for the Gift ofa meer Creature : And his Sufferings are inconfiderable Tilings, not worthy to be- once mention'd, in Companion of the Gift, and Conde- fcention of a God ! The Object of our Worihip is removed j the Ground of our Hopes unhing'd, and the whole Scene of the Gofpel deftroy'd at a Stroke. Dreadful Thought !
Let us therefore be entreated equally to love, honour, and obey each Perfon of the facred Trinity. Let ail Men honour the Son, as they honour the Father, John, v. 23. Our Lord as Man obey'd his Father, and how much- more mould we. {"Job. iv. 34.) Let us alfo kijs the Son- leaft he be Angry, and <we perifijrom the Way ; and feeing ■ the Spirit oj God 'hath made us. "Job. xxxiii. 4. Why ihould not he be ador'd by us.
But the Time being elaps'd I mull: conclude, in the mean while afcribing all Glory to the Trinity in Unity, . and Unity in Trinitiy; the Three in One, and One in Three ; the Father, Word and Spirit, let Men and Angels fay. Amen.
SERMON.
The Intrcdidlim. \\ty
SERMON XXIII.
I JOHN v. 7.
For there are Three that bear Record in Heaven, the Father y. the Word, and the Hcly Ghojl* And thefe Three are One.
-^HE Doctrine of the ever bleffed Trinity, is purely an Object of Faith. The Line of Reafon is too fhort to fathom this Myflery, and therefore where Rea- fon cannot wade, there Faith mud fwim, but tho* this iublime Foundation Doctrine, be above Reafon, yet it is not contrary to it This I think the learned Mr. How, has made evident in his Difcourfe upon the Foffibiiity of aTrinity in the Godhead. In my lafr. Difcourfe upon the Doctrine of the Trinity, you may remember that I propos'd the follow- ing Method, viz.
I. I was to offer fome Coniiderations fervihg to confirm and explain it.
II. I was to prove by divers Arguments, the Unity of the facred Three, or that each of them is truly and really God, And
III. I propos'd to anfwer the moil: important Objections, and then proceed to the Improvement of the Whole.
The firfl general Head was difcufs'd, and under the Se- cond, I offered what Arguments I judg'd fufficient to prove the Godhead of the Son. It remains now that I prove the Godhead of the Holy Ghofi.
L 1 1 This
450 5T& Holy Ghofl prcv'd to be God.
This I think is evident not only from his Being number'd with divine Perfons, as one with them as our Text alTerts ; but alfo from this Coniideration, that all the Peculiars of Di- vinity are aicrib'd to him, as well as to the "Father and Son, which will be manifest by the following Induction of Par- ticulars, namely
lit. Divine Names are afcriVcl to him, thus he is ex- preflly called God, Aci v. 3, 4. Peter /aid, Ananias, why hath Sat an fill d ' -thine Heart to He to the Holy Ghoft, thou haft not li- ed unto Men, but unto God. He is likewife called Lord-. Nov/ the Lord is that Spirit, and where the Spirit of the Lord is there is Liber by, here it may be oblerv'd, that the Seventy Interpreters generally render the Name Jehovah by that of Lord (Kurios) he is alio called Jehovah as appears by com- paring 'I/a: vi. H, <\. Alfo 1 * ard the Voice of the Lord faying, and who, will gofer us, then /aid ' I, here am I, fend me, and he Jdid go and tell this People bear ye indeed, but under/land not, lee ye indeed, but perceive hot. Now it is plain, that it is t e Lord or Jehovah that fpeaks in this Place of Scripture, but this we find exprcflly apply'd to the Holy Ghoft AcIl. xxviii. 25, 26. well /pake the Holy Ghoft, 3jy Elaias/i><? Prophet unto our Fathers, Jayi?ig,go unto this People, and fax, hear- ing ye jl all hear, and /hall not under/land, and feeing ye Jhall fee and not perceive. The fame Truth appears by compar- ing Ex. xvii. j. And he called the Name of the Place Ma/fah andMeribah b'ecaufe they tempted the Lord, orfehovah, this we find apply'd to the Holy Ghoft, Heb. iii. y, 8. Wherefore as the Holy Ghoft /ayeth- -bar -Jen not your Hearts, as in the Provocati- on in the Day of Temptation in ihelVihkrnefs, when yourFathers tempted me, prov' d me and Jaw my Works. More Proofs of the Name Jehovah afcrib'd to the Holy Ghoft, we have in the following Places of Scripture, viz. Jer.. xxxi. 31. compar'd with Heb. x. 15, 16. Levit. xvi. 2 compar'd with Heb. ix. 78.. 2dly.
The Attributes of God afcrib'd to the Holy Ghoji. 4 5 x
2dly. The Attributes cj 'God are afcrib'd to the Holy Ghoft, namely
1 ft. Omniciency, or all Knowledge 1 Cor. ii. 10. The Spirit* f ear cheth all Things, yea the deep Things of God, The Word fearcheth, denotes the Exqui/keneis of his divine Knowledge Pf. exxix. 2 \ , 24.
2dly. Almightinefs and independent' Power, 1 Cor. xii. 4, 6, 11, M><a> there are diver fiiy of Gifts, bat the fame Spirit, but it is the fame God which worketh all in all, but all thefc worketh, that one- and the [elf fame Spirit] dividing to every one fever ally as he will. Compare Luk. xi. 20. with Mat-, xii. 28. But if I with Itbe Finger of God cajl out Devils, no doubt the Kingdom of Cod is come among yen, but if I cafl cut Devils by the Spirt op God, then the Kingdom of God is come unto you.
3dly. Eternity is likewife ..afcrib'd to the Holy Gh off, Heh ix. 14. Christ thro' the eternal Spirit, oferedhi.rflf without Spot to God. Again
4th!}7. Immenfty is alfo afcrib'd to him, Pfal. exxxix. 7. 10. Whither fail I go from thy Spirit, or whither fhall I flee from thy Pre/ence. If I afpefid up into Heaven, thou art there, If I make my Bed in Hell, behold thou art there, If I take the Wings of the Morning, and dwell in the uttermoft Parts of the Sea, even there Jhall thy Hand lead me, and thy Right Hand flail hold me.
^dly. Divine Operations arc afcrib'd to the Holy Spirit, luch as,
1 ft. Creation, Gen i. 2. 7 he Spirit of God mov'd upon' the Face of the Heaters. By the Spirit of God, cannot be meant the Air or Wind, as fome fuppcfe : For that was not created till the fecond Day, when God made trie Firmament, the aforefaid Place of Scripture is explain'd and Illuftrated, by Job. xxxiii. 4. The Spirit of God hath ?nade nze. -
I> 1 1 2 .- zdly, •
452 *lhe Works of God afcrib" d to the Holy -Ghoft.
2tlly. Miraculous Works are afcrib'd to the Holy Ghoft, particularly the raifing of the dead, Rom. viii. 1 1 . But if the Spirit of him that mi fed up Jesus from the dead, dwell in ycu, he that raifed up Christ from the dead flail alfo quicken your mortal Bodies, by his Spirit that dwelleth in you, likewife the Gift of healings Tongues, and Prophcfes, is at- tributed to the Holy Spirit, r Cor. xii. to the 1 1. Now there are diver fity of Gifts, but the fame Spirit, differences of Ad- 7niniflration, but the fame Lord, — diverjitys of Operations, but the fame God which worketh all in all.
3<ily. The Unclion of our Lord by the Holy Ghoft is another Argument of his Divinity, compar'd liai. Ixi i. with Luk. iv. 1 8. The Spirit of the Lord God is upon me, becaufe he hath anointed me to preach good Ty dings unto the Meek. The Unction of our Lead, alludes to a LTiage which obtain'd under the Jewifh OEconomy, namely, of anoint- ing Kings, Prophets and Priefts with Oyl, to fignify their Authority and Fitnefs, to execute their feveral Offices, and therefore it plainly fignifies that our Lord was authoriz'd, and qualified to perform the mediatorial Work, by the Ho- ly Ghoft, which is no inconfiderable Argument of his Deity.
4thly. The fupernatural Works of Convidtion, Convern- on, Sandtification, and Confolation are likewife afcrib'd to the Holy Ghoft, John xvi. 8, 9. And when he is come he will reprove the World of Sin, John iii. 5. Except a Man be born of Water, and of the Spirit, he cannot enter into the King- dom of God. On the Account of fanctifying Influence, he is call'd the Holy Spirit, and in refpect of his comforting Influence, the Comforter.
^thly. The Holy Spirit did likewife CommifTion Perfons for the Miniftry, and in a iovereign Way order as to the Places where they are to exercife it. Which is an unalia- nable Prerogative of the Crown of Heaven, and therefore an
inconteftible
The Holy Spirit the Objetl of religious Wbrjhtp. 453
inconteftible Evidence of his Deity. See A6l. xiii. 2. The Holy Ghofl faid, feparate me Barnabas and Saul,yor the Work ^hereunto I have called them, Actsxvi. 6, 7. They were for- bidden of the Holy Ghoft, to preach the Word in Afia, they e/Jayed to go into Bithinia, but the Spirit fuff red them not.
4thiy The Holy Ghoft is the ObjeSl of religious Worfhip^ and hence Believers are faid to be his Temples, 1 Cor. iii. 16, 17. Becaufe they are devoted to his Worfhip, and baptized in his Name, Mat. xxviii. 1 9. We are excited to worfhip him, Pf. xcv. 6. compar'd with Heb. iii. 7, 9, And there is a Sin peculiarly againft the Holy Ghoft, which is unpar- donable, Mat. xii. 31, 32. Now it is certain that religious Worfhip is due only to God, Mat. iv. 10. For it is written thoujhalt worfhip the Lord thy God, and him only ft wit thou Jerve. I proceed to the
3d. Proposed which was to Anfwer fome Objections. 1 ft. The Antitrinitariam Object againft the Godhead of our Lord Jesus thus, namely " That the Son is faid to be " lefs than the Father, John xiv. 28. andfubjecJ to him, 1 " Cor. 15. 28."
Anpiv. He is eliewhere faid to be equal to God, to be in the Form of God, Phil. ii. 6. And hence equal Honour with the Father is afcrib'd to him, (John v. 23.) From whence we may eafily infer, that the Son is lefs than the Father, and yet equal to him in different Refpects : He is equal to God the Father in regard of his ErTence, and lefs than him, not only in refpect of his human Nature, but like- wife in regard of his mediatorial Office. By becoming the Sinners Surety, he deriv'd their Guilt upon him, and fo became Subject to the Father as a Debtor : He is likewife reprefented in Scripture as a Servant of God, on Account of his Mediation ; becaufe he undertook it according to his Fathers Order, and is to be confider'd in
the
.£54 Objections anfuverecT.
the whole of this as acting in Purfuancc thereof, and Sub- ferviency thereto : To which fome add, " That he may be C( faid to be lefs than the Father ', in refpeB of the Relation " of Sonflrip, by which, in human Affair s, the Son. " is faid to be lefs than the Father, a It ho', as to the Being <c of Humanity, he be equal to him, yea, in Regard of Gifts, " Wifdom, Goodnefs, &c. above him."
ObjecJ. 2. " The Lord Jesus is frequently cail'd Alan,. and the Son of Man in Scripture.
Anfw. It is true, but the Delign thereof, is not to exclude his Godhead, which has been already prov'd, but to fig- nify its real inseparable and perfonal Union to the human Nature: And hence it is faid John i. 14. That the Word: was made Flefi, and dwelt among its, and we beheld his Glo- ry, as the Glory of the only begotten Sen of God. And we are told 1 Tim. iii. 16. That God was manifefl in the Flejh. And elfewhere that God fent forth his Son, made of c Woman, ?nade under the Law, Gal. iv. 4.
Objecl. 3. " TheSon calls the Father his God.
Anfw. It is true he doth 10, but- only on the Account. oi his human Nature.
Object. 4 " The Father is only faid to be our God, (1 Cor. " viii. 6.) and therefore the Son is not."
Anfw. As the Text which calls the Lord Jesus our only "Lord, does not exclude theFatlier, fo neither does this, which is parallel to it, exclude the Son : The Scope of the Place mention'd in the Objection, is only to exclude falfe Gods from a claim to Deity, and fovereign Dominion.
ObjeSl. 5. " The Father is cail'd the only true God" Joh. xvii. 3.
Anfw. The Son is elfewhere calPd the true God. 1 Joh. v. 20. And we know that the Son of God is come, and hath given us an underjl ending that we may know him that is True, and
• Objections anfwered, 4 5 w
*we, are in him that is True, even in his Son Jesus Christ, this is the true God and eternal Life. Now if he be the •true God he can be but one; neither is the Father alone exclufive of the Son, call'd the one true God, in the forecited Scripture, but the Son is join 'd, that they may know thee the only true God; to which is added, and whom thou hajl ■fent Jesus Christ, namely to be the o?ie true God.
Oljecl, 6. " Christ himfelf has laid, that he is God fi as Magi fir ate s are Gods, Joh. x. 35. namely by Rea- Ci ion of Office, not of Eflence.
Anfiv. Christ had faid in the 30th verfe of the fame 'Chapter, I and the Father are one : And hence the yews -charg'd him with Blafphcmy ; becaufe by this he declar'd himfelf to be God. Our Lord anfwers from the Lefler to the Greater to this Effect, namely, If Magijlrates on Account of their Office are call'd Gods, how much more am I really Jo, who am fent by my Father, who do his Works^ and am in him, and he in me. joh. x.37, %8.
Object. 7. iC The Son is a made Lord, Heb. i. 4. Being 'i: made jo much better than the Angels, as he hath obtain 'd a "cc more excellent Name than they. See like wife to the fame <( Purpofe, Heb. iii. 2. Who was jaithful to him that appoint- ,c ed him ^ and therefore Christ is made God."
Anjw. To be Lord, and to be God, are not Terms of the fame Import ; there are many Lords, who in the ■mean Time are not God's. Here it mould be noted that a twofold Dominion belongs to Christ, viz. Effiential and Mediatorial ; the Firft belongs to him as God, and the Se- cond as Mediator : In the firft Refpect he cannot be made a Lord, and therefore its only in Regard of the Second that our Saviour is fo call'd. As Mediator he is made Head over all Things to his Church, which does not at all inter- fere
456 Objections a f if were d.
fere with his Godhead, or enential Government. (See EpB- i. 22, Eph. iv. j 5. Col. i. 18.)
Objeft. 8. Againft the Argument for Christ's Deity, drawn from his being the Object of Religious Worfhip, it is alledg'd, " That if God commands us to worfhip " a Creature, we muft obey him, and that he hath com- " manded us to worfhip the Son, Heb. L 6. He fayeth " let all the Angels of God worfiip him.''
Anjiv. The Objection is grounded upon an impofiible Suppofition. God can no more command us to worfhip a Creature, than he can forbid us to worfhip himfelf j for hereby he mould give his Glory to another, which cannot be j this farther appears thus, viz. " Addoration is a fay-
* ing to a Perfon, who is the Object thereof, Then bajl 1 divine Perfections, and to fay this to a Creature is contrary 1 to Truth, and therefore cannot be commanded bv God :. ' And if we confider Worfhip, as it is our addre/ling our
• felves to him, whom we worfhip in fuch a Way as 4 becomes a God. He cannot give us a Warrant lb to 1 do, for that would be to diveft himlelf of his Glory 5 c and it would alfo difappoint our Expectations, by put- ' ing us on trufting one that cannot fave."
ObjeSt. 9. Some fay that " Honours, truly Divine, may
' be given to the Son, as the Fathers Reprefentative, which
1 will terminate in theFather as an Ambaflador, who is con-
" fider'das fuftaining the Character of the Prince that fends
" himishonour'd, as pcribnating him whom he reprefents.
Anjw. Whatever Difference is fhewn to an Ambaflador,
there is a Diftinction made in the Expreffion thereof between
him and hisMafter, fignifying, that he is but a Subject,
and if the Cafe was otherwiie, the Prince would be jufliy
offended ; neither is there any Foundation in the facred O-
racles to aflert3 that, religious Worfhip is twofold, namely,
Supreant
Objections anfwered. 457'
Supream and Subordinate, and that the Latter does not terminate in the immediate Object thereof, but in another whom this reprefents : When our Lord informs us, that be acled in his Fathers Name, fought his Glory, and refer d all the Honour foewn him thereto. Thefe Forms of Expreffions only fignify, that as Man and Mediator, he is inferior to his Father, and acls as luch- by a delegated Authority from him. (Tfa, . xlii. i.) But the Mediator confider'd as to his divine Nature. ic co-equal andco-eternal with his Father j. as has been prov'd before.
ObjecJ. 10. " Christ refus'd to have one of the divine "' Perfections- afcriB'd to him. Mat. xix. 17. Why callefi ** thou me Good, there is none good but one, that is God.
Aftfw. Some do not improbably underftand the Places of Scripture mention'd in the Objection, as a Method which our Lord us'd to convince the young Man of the Erroni- oufnefs of the Doctrines of the Pharifees, of which Seel: he was : It is as if our Lord had fpoke to the following Effect, " Seeing you will not own me to be God, why " calieft thou me Good f For there is none originally, " effentially and absolutely Good but he : Either firn: ac- " knowledge me to be a divine Perfon, or elfe do not afcribe " divine Honour to me y for then by Confequence thou " mightefl as well afcribe them to any meer Creature."
It may be farther obferv'd, that what our Lord fays refpecling the Onenefs of God in the forecited Place of Scripture, mould be underftood in the lame Senfe with thofe Places which deny a Plurality of Gods. The Terms one, only, do not except the Son from the fame Godhead with the Father, as appears from the following Places of Scripture. Mat. xi. 27. No One knoweth the Son but the Fa- ther, nor any one the Father fave the Son. It would be abfurd
M m m to
45 8 ''Objections an fiver ed.
to infer from the aforefaid Place of .Scripture, that neither the Son or the Father know themfelves.
Mr. Pc<?/ observes in his Synopfis that there is another reading of the aforefaid Text of great Antiquity, namely this, " Why does thou afk me concerning Good, and ob- " ferves, that Beza and Grotius read it thus, as well as the cc vulgar latin Verrion, and three moil antient and correct <c Copies, together with the Hi brew Verfion of Mathews tc Gofpel, with which Origtn, Chryfoftom and Aujiin agree ■" in many Things," Hat if we take the Words agreea- ble to the Copies now in \Jie, they do not import any abfolute Rejection of the Character of Good, for this our Lord eliewhere afcribes to himfelf. Job. x. 14, 15, 28. Jam the good Shepherd, I lay down my Life for the Sheep ; and give unto them eternal Life.
I mail now proceed to anfwer fome Objections a- gainft the Godhead of the Holy-Ghofl. And
ill. " It is objected that he prays for the coming of -£C Christ to Judgment. (Rev. xxii. 17.)
Anfw. Moil certainly the Holy-Spirit prays efficiently in Believers, he excites Deiires in them after Christ's fecond coming ; but he prays not formally in himfelf: Or there is perhaps a Figure call'd Hendiadis in the Place of Scripture mention'd in the Objection, wnereby but one Thing is figni- fy'd by thofc two Words, Spirit and Bride, namely the fpiritual Bride, or Bride having fpirkual Dilpofitions.
Ob j eel. 2. " The Spirit is reprefented as the Gift of cc God, {Luk. xi. 13.) and therefore he is not the Giver."
Anfw. The Confequence does not hold Good univerfal-
ly, as appears thus. A Perfon may give himfelf to another,
as God in the Covenant of Grace gives himfelf to his
;own, when by a gracious Act of his Will he becomes their
tGod, Shield, and exceeding great Reward, Gen. xv. 1. Be-
fides
Ob; eel ions anfwerea\ 4^9
fides it may be likewife obferv'd, that in feveral Places of Scripture the Gifts, and Graces of the Holy-Ghofl, and efpeciaily the extraordinary Gifts are thus term'd. See Acls x. 44, 45. The Holy-Ghoji fell on all them- which heard the Word. A 61. xix. 2. We have not Jo much as heard whe- ther there be any Holy Ghoft. John vii. 39. The Hcly-Ghoji was not given, becaufe Jesus was not yet glorify 'd.
Objecl. 3. il The Holy-Ghofl; is faid to be fent, Joha "' xvi. 7. And therefore he ferves, and £o is not God."
Anfw. The Confequence of ferving does not follow from the Premifes univerfally, neither can it be true in the prefent Cafe, that he j'hould ferve to whom all the divine At- tributes belong, All thofe Places of Scripture, which feem to reprefent the Holy-Ghoftas inferior to the Father and Son, may be underftood as fignifying a Subferviency of the Works of the Spirit, which are metanomically term'd himfelf] to the Works of the Father and Son, which im- ports no Inferiority or Perlbns,
Objecl. 4. " It is alledg'd that the Holy-Spirit changes "Place, and fo is not God, Luk. iii. 21, 22. The Holy il Ghojl defended like a dove upon him.
Anfw. The Bleffed Spirit changes not Place really, but fymbollically, as God the Father doth. Gen. xviii. 21. / will go down. . The outward Symbols or Tokens of God's Pretence, may move from PLce to Place 3 but his Being is Omniprefent, and is infinitely beyond the Bounds of the Creation.
Objecl. '$? " It is alledg'd that the Holy-Spirit hath a " Will diftincl from the Will of God, becaufe he is laid M to inter reed for the Saint s, according to the Will of Goda " (Rom. viii. 27.)
Anfw. The Manner of the Spirits interceeding, is re- prefented in the preceeding Verfe which is this, Hejlirs.up
M m m 2 in
',00 Objections anfwered.
in God's People by his efficiency, Groanings that cannot be u't- fared. The Words cata, theon, or according to God, feem only to import, that the Spirit helps pious People to pray as it becomes, or in that Manner God requires. Here is no Difference afferted between Gods Will and his, in which the Force of the Objection lies.
Objecl. 6. " It is faid of the Holy-Spirit, Jchn.'xvi. 13. tr 1 4. That he /hall not [peak oj himfelf, but wbatjoever he " Jhall hear, that f jail he fpeak.-—~For he JJ:all receive of u .mine, andjhewtt unto yen."
Anj. The aforefaid Text does not argue that the Spi- rit has all the Ideas of Things imprefs'd on his Mind, which he communicates, as Creatures have ; for this would contradict what is eifewhere faid concerning him, viz. 'That he knoiveth the deep 'Things of God : But probably it in- tends this, that the Holy Spirit would communicate no other Doctrines, than what Chrift had before reveal'd in the Gofpel ; befides the aforeiaid Phrafes feem to fignify that the Order of the Holy-Spirits acting, is agreeable to the Order of his fubfiiting, namely, that as he proceeds from the Father and the Son, fo he acts from them, but without any Imperfection or Dependance in refpect of his EfTence, Existence, or Action.
But I may add, that it is objected againft the Doctrine of the Trinity in general, namely, " That it is contra- tc ry to Reafon, and therefore ought not to be believ'd." Anfw. That it is above Reafon we confefs, but that it is contrary to it we deny. Now a Doctrine may be truly laid, to be contrary to Reafon, when it contradicts fome of the firft Principles of reafoning, which are felf Evident, and univerfally acknowledged, fuch as that a Thing can be, -and not be at the fame Time, that the whole is greater than a Part, &c. A Doctrine cannot be truly call'd Unreafonable,
jneerlv
Objections anficered. 46 r
meerly becaule it oppofes unjuft Deductions from firft Principles j but we know not that the Article of the Tri- nity contradicts any of thofe firft Principles before men- tioned, or others Parallel to them.
It is alledg'd that this is an Inftance ofContradicti- - on which fome fuggeft, namely, <c That while we aflert that there is but one God ; in the mean Time we fay, that " there are three Perfons in the Godhead, and that each of <J thefe is God.
An',w. But herein there is no Contradiction, becaufe we lay not that the facred Three are diftinct Gods; the Diftinction refpects their Perfonality, and not their God- head : And when we fay there are three Almighties we mean not that thefe Perfections are diftinct, but the very fame in them all. Neither is the Confequence valid from human to divine Perfonality, /'. e. becaufe human Perfons are diftinct Beings, that therefore the Divine muft be fo. If indeed the divine Perfonality were finite, like that of the Creature, then it might be reafonably requir'd that a finite Mind mould account for it ; but fince it is not fo, it muft therefore be incomprehenfible, and thus our not being able to Grafp it mould be no Bar to our Belief of it. Surely feeing Almighty God knows beft the Manner of his own Exiftence, it is but reafonable we mould believe the Account which he has given of it, in that Revelation which bears the Characters of a divine Original.
But I proceed to the Improvement of this Subject:. And
1 ft What has been faid ferves to inform us, of the un- happy Cafe of all A?ititri?iitariansy whether fews, Turksi Arians, or Socinians, when our Lord had prov'd his co- equality with his Father, {John v.) by /hewing that he was one with him, and did the fame Works. He there- fore
4.62 The Improvement.
fore juftly infers, that he that honour eth not the Son honour eth nc the Father. See v. 23. The fame Truth is elfewhere aver- ted, (ijoh. ii. 23.) Hence Paul concludes the Gentiles who were without Christ to be Athei/h. [Ephef. ii. 12.) And is not he an Athei/l who denys religious Worfhip to him who is the true God. {Rom. i. 21.) And on the other Hand is he not an Idolater who offers religious- Worfhip to one whom he believes not to be God. What Hope can we have of the Remiiiion of SinSj without Satisfaction be made for Sin, equal to its Demerit, which muft be Infinite j becaufe Sin is objectively fo5 being committed againft a Being oi infinite Perfection ? Now is it not utterly impof- fible for a meer Creature, who is neceilarily finite, to per- form this infinite Talk, To fuppofe Sin may be pardon'd without equal Satisfaction, is to confront therectoral Juffice of God as well as his Truth, which itands engag'd to iiTue the Threats of the firit Covenant upon the Tranf- grelfors thereof, either upon themfelves perfonally, or up- on a Surety in their Room and Place : And without Par- don what can enfue but utter and irreparable Ruin ? And what Ground have we to expect the Regeneration of Men who are dead in Sins and Trefpaiies, without the Intervention of the Almighty Energy of the Holy- Spirit ? And can this be exerted by one who is not God ? And pray what is Religion without well grounded Hopes of the Remimon of Sins, and Regeneration, but Prelumption, Formality, and Defpcraticn ? From all which it evidently appears, that the denial of the Godhead of the Son and i Holy-Spirit, as well as of theFather, laps the very Founda- tions of the Chriftian Religion, and exceedingly endangers the Salvation of Mens Souls.
Mr. Vincent in his judicious Explanation, of The Affem- blies (l:orter Catech/J/n, pag. 33. in an Aver to this Qaeflion,
namely, .
The Improvement. 463
namely. What fiould we judge of them that deny that there ttre three diftinB Per [ons in the Godhead? Sayeth,
Anfw. " We ought to judge them to be Blafphemers, " becaufe they fpcak againft the ever glorious God^ who <c hath fet forth himfelf, in this Diftindtion in the Holy " Scriptures, adly. To be damnable Hereticks ! This " Dodtrine of the Diftindtion of Perfons, in the Unity of " EiTence being a fundamental Truth denied of old by the tc Sabellians, Arians, Photim'ans, and of late by the So- ■" cinianSy who were againft the Godhead of Chrift the Ci Son, and of the Holy Ghoft, amongft whom the Quakers " are alfo to be numbred, who deny this Diftindtion."
2dly. The Dodtrine of the Trinity fhews the Sufficiency of the Almighty to fecure the Happinefs of fallen Crea- tures, while each Perfon affumes his peculiar Task to this End. The Firft decrees it, the Second pur chafes it, and the Third applys and confers it. It is true indeed that every faving Benefit we receive, is common to all the facred Three, and therefore we find the fame Benefits expreffly afcrib'd to them all complexly, and to each refpedtively, (Rev. i. 4. ^.jchn vi. 45. Mat. xxiii. 10. John xiv. 26.) Every Benefit belongs to each Perfon of the facred Trinity, after his own peculiar Manner, namely, to the Father by Original Authority, and hence they are affign'd to his good Pleafure, (Mat. xi. 25, 26.) To the Son they belong of Right and of Merit, inafmuch as he has purchafed them by his Blood, that of his Fulnefs we might receive Grace for Grace, (John i. 16.) To the Holy Ghoft they belong, by the imme- diate Efficacy of Application. Rom.viii. 11.
3diy. The Dodtrine of the Trinity mould invite us to the following Duties, namely,
1 ft. To endeavour after a diftindt Knowledge of this important Point, without which we cannot worfhip God
arightj
464 ¥Jje Improvement.
aright. Religious Worfhip is certainly due to all the facred" Three, as appears from what has been already laid before, and unlefs we know this, how can we perform it, and how can we expect FellowJUp with the Father, and with the Son Jesus Christ, and the Communion of the Htly Ghoft\, ( 1 John i. 3. 1 Cor. xiii.) except we know that there be fiich Perfons? What can be of more Moment to us, than to be fh'engthned in our Perfualion of the divine Original of the Holy Scriptures ? And to this End is not our Knowledge of the Three that bear Record in Heave?: peculiarly fer vice- able? Surely to know the only true God and Jesus Christ whom he hath fent it Life eternal John xviii. 3. And if any Man have not the Spirit of CHRIST, he is none of his, Rom,, viii. 9.
2aly. We fhould glorify the facred Trinity in Imitation of the feraphick Doxology, Ifat . vi. 3. Holy, Holy, Holy, is the Lord of Ho/Is, the Heavens and Earth are full of the Majefly of his Glory. Becaufe therein mines forth the un- fpeakable Happinefs of the fupream Being, apparent in the endear'd Fellowship, mutual Knowledge and Complacence of the facred Three, (Prov. viii. 3©. Mat. ill. 17.) There- in is likewife confpicuous the infinite Perfection of Jeho- vah : For thus the Attributes of Three Perfons unite in one Effence common to all, and are we not hereby taught, how the Father, Son and Spirit do mutually glorify each other, (John xvii. 4, 5, 22.)
But the Con fi deration of the Part which each Perfon of the facred Trinity performs in compamng of our Salvation, fhould efpecially invite our grateful Hofanna's, together with that of the divine Goodnefs in revealing this Myftery to us, which has been hid from Ages. (2 Cor. vii. 10.)
3<iiy. Let us feek with all carneftnefs, Communion with the facred Trinity, feeing that this is an attainable and
mofl
464 The Improvement.
molt important Priviledge, (2 Cor. i. 4.) in this is our chief Excellency, our greateft Happinefs and Security. ( 1 John ii. 2.) And hence the Priefr. of old was requir'd to blete the People, after the Trinity was distinctly mentioned, (Num. vi. 23, 24, 25.) No Comfort on Earth is equal to that of Fellowship with the Father, Son, and Spirit Now to ob- tain this Communion, we rnuft. forfake Sin, which alienates us from God, and by a living Faith accept the Redeem- er-, that being thereby united to him, we may thro' him ob- tain Communion with the Father, and Holy Spirit. He will pray the Father for us, and he will give us another Comfort- cr, that he may abide with us j or ever, even the Spirit of Truth. (Johnxiv. 16, 17.) And having obtain'd Communion let us perform.
4thly. The Offices we owe to the facred Trinity, fuch as Worjhip and Obedience, being baptiz'd in the Name of the Father, Son, and Holy GhoSt, let us keep our Cove- nant Engagements. We mould expect every falutary Bleffing from all the Perfons of the Trinity, feeing they all -by Council and Office, equally confpire to promote our Hap-* pinefs. (Num. vi. 24, 27.) Having obferv'd the Order of con- ferring every Benefit, which is from the Father by the Son & Spirit. {Ephef. ii. 18.) In the mean Time we mould ask the Benefit peculiar to each Perfon, according to the divine OEconomy, particularly of him, namely, Love from the Father, Grace from the Son, and Communion from the Spirit. And on the other Hand, let us faithfully render thatoecono- mical Duty we owe to each Perfon, namely, to the Father Reverence, to the Son Faith and Love, and to the Holy Spirit, Obedience. And in all our Prayers and Praifes, let us after the Example of the primitive Church make diftinct mention ot all the Perfons of the Trinity; that fo their per- fonal Glory may be fuitably manifefted by us.
N n n Finally,
465 » The Improvement .
Finally tkatblefled Unity and Love, which fubfifts among fbe facred, Three, invite our Imitation, let us tberejoe keep the tlfity pftlpe^rti y in the Bond 6} Peace, becaufe hereby -we fliall in j6ur Meafure* in ' fome Sort refembie the- facred Trinity. John xviiv zl.That, they all may. be One, as thou Fa- ther artf in me. and Tin thee ; '..in this our greateft Glory con- lifts, John xvii. ' And the Glory which thou gave ft me, I have given themy that they maf tie one, even, a; we are. With- out £ndeavckirs;1after Union to, and loving. Communion- with -fuch whom, ; from their Principles and Practice, we have Reafbn to think are the Saints of God, how can , we expecl: 'C^mmAnion^widi the. facred Trinity,. or to be one in them. In a Word, t^eoBeau^, Strengtlf, , Increafe and Comfort of religious Societies, depend upon their Union and Love, here- by .they, evidence to the World that they are Difciples of CHRIST indeed -'tet us- be therefore Followers of God as dear Children, and. walk in Love, as Christ, alio hath lo- ved us, and given h^im^lf 4br us^an, Offering and a Sacri-- vjficc,tQGp4-Qf a fweet fuelling Savour. Now. to God the Father, Son and Holy Ghbft, the facred and venerable Three One, who ^ear Witnefs from Heaven, to the divine Original .of that Religion vyeprofefs, be all Glory afcrib'd byMen and. Angels, jhLrou|hout all Eternity. Amen and Amen\ .
errata;
PA«e 7 line 8 read Weight. Ibid 1. 1 8 read cupfilo; p. ££jb z* -.read, arc. p. 52. 1 1 read P*{foges. p. 65 1. g read untainted p. 7 1 1. 26 read Scripture. Ibid 1 27 read Attributes., p. 72J. 7 rtad.Jhow. p. 98 1. 1 read excellently. Ibid •f: i3;readTyrparum Ibid. V 31. read does. p. 1 6 * 1. 4 read eicher. p. 169 1 j add, H material !B:tng!». p iYo- 1. 19 resid SalVationr. I ^.-^^h^i^keuU •we> p, zxyl ^'5 rewd t-hi* p 252 1 3 r tcad Shin.es. <p.:A4£ 1 . 19 read the Tumult, i p. 247 read meet. . J>. ^69. 1. JLfc read whether, p 3 jS I. J 8 Vead that it is, pr§49 1.13 read Inrrruments. Ibid 1. 17 read befcauHe of thefe.Tbjngs. p 34S I. 94 read Defiance, p. 3,5,6 1 39 read Atrribute. p. 365 I 2 read Bene- factor, p 370 1. 8 read decreed, p 388 li 28 read Men. p 389 1. 30 del* in.' p: -397, 1. 7 read Polytheifm. p. 436 1. 1 read Qeapoomy. p. 452 I. 12 read compare. I. 3a read were! p 455 h 2J. a m*!'*. Stmt Jeffer' Erraf4?tibu. ton #//>//*- ptfTtnwtt*) wkub tu b»piJ tbt jw&Vfoiw ReHdtr vxt( Ctrriit,' - -\- " v
C O N T E N T S.
SEJIM ON I. I -CoR. x. 2 U Whether therefore ye eat or drink, or wha$-
i foever ye do, do all to the Glory of God, , (pag. 3) '
S E R M O N. II.
The fame Text, (pag. 29)
SERMON in. ., >
'2 Tim. iiL 16, 17. All Scripture is given by Inspiration of 'God, and is profitable for DoSlrine. for Reproof', for Cor-
■■' reclion\ for Inftruclion in Right emfnefs*.
Tim 'the Man i li of 7 God may be perfeS,. throughly furnifhed
■ wiio all goodGood Works. - t X(pag. 61^) ,
\ ' s e r mo n. ;iv.: ;~ ;
;Ps a l m xi v, s i ,.. The Fool hath faid in his Heart there is Ufa -* G°J- (Rag- *>&).
SERMON V.
JExod. iii. 13, 14. And Moics faid unto God, 'behold, wbefi T come unto the Chidren of Ifrael, and /hall fay unto them9 the God [of your Fathers hath ft nt me unto ydu ; and they JJ:all fay to me} what is his Name § What jhall I jay unfo them? And God faid unto Moits, I AM THAT I AM* And he faid y thus fait thou [ay unto the Children of Jfrael9 JAM hath Jent me unto you. (pag. 107) -
S E R M O N VI,
&XQi>.,iiu 14. And God faid unto, Mbfc, I AM THAT ; I AM: And he faid, thus jhaft thqu fay unto \th \ Children tylfcel-i I AM hath fent me unto yctf . (pag. 125) •'■'.' ^ ... . '
S E R M O N VII. j
'joWi iv. 24^ ^Gcdfs a Spirit, and they tljat wyfhip him, mufi worfijtp him-.liK Spirit. ' <tnd [in fruth.ffytfy 149) I^e
The CONTENTS.
SERMON VIII. Psalm, cxlv. 3. Great is the Lord and greatly to be praifed% and his Greatnefs is unfearchable. (pag» 165)
SERMON IX. Rom. xi. 33, 34. O the Depth of the Riches both of the Wif-
dom and Knowledge of God! How unfearchable are his
Judgments and his Ways pajl finding out. For who hath known the Mind of the Lordx or who hath been
bis Coimfellor. (pag- 182)
SERMON X.
Rom. x. 33. O the Depth of the Riches both of the Wif dem- and Knowledge of God ! How unfearchable are his Judg- ments^ and his Ways paft finding out. (pag. 199)
SERMON XI. Gen. xvii. 1 . And when Abram was Ninety Tears old and JVme, the Lord appeared to Abram, and f aid unto him, I am the Almighty God- walk before me, and be thou .per- feci. . (pag. 213)
SERMON XII.
Jerem. xxxii. 17. Ah Lord God, behold, thou baft made the
. Heavens and the Earth by thy great Power, and fir etched
ait Arm, and there is nothing too hard for thee. (pag. 235)
SERMON XIII. Levit. xix. 2. Speak unto all the Congregation of the Chil- dren of Ifrael and fay unto themyyefall be Holy : For I the Lord your God am Holy. (Pag« 251 )
SERMON XIV.
Deut. xxxii. 4. He is the Rock, his Work is Perfect: For all his Ways are Judgment : A God of Truth, and with- out' Iniquity > Juft and right is he. [pag. 270)
TheCONTENTS.
SERMON XV.
Ho sea. iii. 5. And pall j ear the Lord, and bis Gooanefs, in the latter Days (pag. 292)
SERMON XVI.
Exod. xxxiv. 6. And the Lord paffed by before him, and proclaimed^ the Lord, the Lord God, Merciful and gracious, Long-fuffering. (pag. 311)
SERMON XVII.
The fame Text. (pag. 327)
SERMON XVIII.
The fame Text. (pag. 344)
SERMON XIX.
Psalm xxxi. 5. Into thine Hand I commit my Spirit : For thou haft redeemed me O Lord God of Truth, (pag. 363)
SERMON XX. Deut. vi. 4- Hear 0 Ifrael, the Lord our God is one- Lord, (pag. 385)
SERMON XXL
Jerem. x. ro. But the Lord is the true God, and an everlaft- ing King : At his Wrath the Earth Jlmll tremble, and the Nations jhall not be able to abide his Indignation ! (pag.403 )
S E R.M O N XXII. 1 John v. 7, For there are Three that bear Record in Hea- ven, the Father the Word, and the Holy Ghojl, and thefe Three are One. (pag- 420)
SERMON XXIII.
The fame Text. (pag. 449^
o
•
• ■' '
-
■
i . .. ■ . - - . . . -. . . -
.... ■ ■
■■ =
•■ *
■■■■-.
. . - -- • ■ t « I
- ■
-
' . • ■ ■ •
' ' ' ' •
-■■■'■ ■ ■
■
■ ■ ■■ I ' '
■4
•
•
•
% '*. # "* '* *« '4- *< r- V "»& :*:■ V ;4« V. ^ * •> '•■'• "';*- ;■£
|
4' |
' |
i- |
■ |
■ |
■ |
■ |
||||||||||
|
:.- |
' |
i |
• |
■ |
■ |
■ i |
||||||||||
|
■ |
'■ |
'■• |
i |
■ |
||||||||||||
|
v |
f |
' |
• |
■ |
■ ■■ |
■ |
■ > : |
- |
||||||||
|
' |
. |
• |
■ |
*•■ |
■ i |
' |
||||||||||
|
: (1 |
■ |
■ |
•• |
' • |
||||||||||||
|
It • V |
■■ |
• |
•■ |
! |
»':■ |
■ |
■ |
|||||||||
|
V |
'■: |
•■ |
- |
■ |
||||||||||||
|
' »■ |
■ |
■ |
' |
■ |
' |
: |
||||||||||
|
;■ |
• |
:■■ |
'• |
• |
I |
• |
-• |
i |
• |
- |
"
' ' ' ■ •■■
'.# '*»■'# "4 "4' V;4- '* '** * * * *' *' *' *> **" ' * 4 * **
■ : | ■ •
. - ' . : . . .
■ ' - -
■
■ ! ■
.• ■• '
;
i
.
|
■ • |
|||
|
■ |
|||
|
• • |
|||
|
i |
|||
|
• |
• |
• |
|
|
■ |
|||
|
; |
|||
|
• ■ |
|||
|
• |
. |
• • |
■ |
; ■
■
|
1 |
||||
|
mm |
||||
|
1 |
• ■ |
|||
|
I |
■■ |
|||
|
■ |
||||
|
1 |
. |
|||
|
1 |
■ • |
|||
|
• |
||||
|
■ |
||||
|
■ |
' |
|||
.
. . .
■ ■ , , .
;
■ ■ ■
■ - ■ < - ■
'..'.'■■
■
■
■ ■
■
■
■
■ ■
'
■
" ' .
!
'
■