Discourses on various subjects, by the late Reverend John Leland, D.D. : with a preface, giving some account of the life, character, and writings of the Author

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DISCOURSES

O N

VARIOUS SUBJECTS,

By the late Reverend

JOHN LELAND, D. D.

With a PREFACE, giving fome Ac-
count of the Life, Character, and
Writings of the AUTHOR.

IN FOUR VOLUMES,

THE FIRST VOLUME.

LONDON:
Printed for W. Johnston, in Ludgate-Street^^

AND

J. DoDSLEY, in Pall-Malh

M Dec LXJX,

DISCOURSES

O N

VARIOUS SUBJECTS,

By the late Reverend

JOHN LELAND, D.D.

THE FIRST VOLUME,

LONDON:

J^rinted for W. Johnston, in Ludgate-Stnet ;

AND

J. DoDSLEY, in Pall-MalL

M DCC LXIX.

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PREFACE.

THE Rev. Dr. Leland was born at
Wiggan in Lancajhire, the i8th of
OBobery O. S. in the Year 1691. When
he turned his Thoughts to the Place and
Time of his Birth, he obferved there were
two Things for which he had great Reafoo.
to be thankful to Divine Providence. The
one was his having been born in a Land
of evangelical Light and Liberty.- — The
other, his having been born of religious
Parents. Though it be very true, what
fome Perfons have obferved, that no Man
fhall be faved or condemned merely for
being born in fuch a Country, qr at fuch a
Time, yet it cannot be denied, that there
are fome Ages and Countries eminently
diftinguiflied above others, and in which
Perfons have much greater Advantages for
knowing and pradlifmg their Duty, and
for making a Progrefs in all thofe Accom -
pliihments, that tend to the true Dignity
and Perfection of the human Nature. And
any one that believeth a Providence, which
fuperintendeth the Affairs of Men, ought
to look upon it as a happy Circumftance,^^^
when his Birth and Habitation have been
fo ordered and difpofed, as to give him great
a Advantage^

ii PREFACE.

Advantages for religious and moral Im-
provements. He was therefore thankful to
the Divine Providence, that he was born not
among the wild Indians ; liot in the barba-
rous and uncultivatea Nations, among w^hom
the main Principles of what is called Natw
rd Religion^ are in a great Meafure ex-
tinguifhed, and where human Nature is
funk into the loweft Degree of Meannefs
and Ignorance ; nor yet in Countries groan-
ing under Turkifi Oppreffion ; nor where
the Chriftian Religion is debafed with Su-
perftition and corrupt Mixtures, which
have greatly obfcured and defaced its pri-
mitive Purity, Simplicity, and Glory ; or
where Papal T^yranny prevaileth, and where
there is no Liberty allowed for an impartial
Examination of the Scriptures, and keep-
ing clofe to that facred Rule.

Had our Author been to choofe for him-
felf in what Part of the World, in what
Nation, in what Age, to come into Exift-
ence, he could fcarce have defired any
thing more favourable in thcfe Rcfpedls,
than it pleafed God in his great Goodnefs
to affign him . He thought he was born in
one of the happieft Parts of the Earth, In
a Country blefled with great Advantages,
. and in one of the brighteft Periods that is
to be met with in the whole Courfe of the
Englifli Hiftory. For in no Age nor Coun-
try was there ever a fuller Enjoyment of

Liberty,

PREFACE, iii

Liberty, a more glorious Light, greater Ad-
vantages for Improvement, or better Op-
portunities for making a free Inquiry into
the Nature and Reafons of the Chriftian
Religion, and profeffing it in its Purity,
This, he thought, ought not to be pafled
over wdth a flight Regard, but juflly called
for the mo ft grateful Acknowledgments.

The other Thing he had to be peculiarly
thankful for, in which he had an Advantage
above many thoufands in the fame Age and
Country, was his being born of religious
Parents, Perfons of true Chriftian Simpli-
city, and godly Sincerity.

To proceed from Parents diftinguiflied
by the Splendor of their Titles, and Afflu-
ence of their Fortunes and Circumftances,
may indeed, in many Cafes, open a Way
for making a Figure in the World, and be-
ing extenfively ufeful in the Community.
But it often bringeth great Temptations
along with it, which few are able to refift
or overcome. But to fpring from Parents
of great Piety and Virtue, though of com-
paratively mean outward Circumftances, is
a real and mighty Advantage. And the
Benefit arifing from their early good lii-
ftru(ftions and good Examples, is fupericr
to any Thing w^iich v/orldly Riches or
Honours can furnifli : and to be in a preat
Meafure exempted from thofe Temptations
to which thefe Things generally expofe
a 2 Men,

iv PREFACE.

Men, is often to be regarded as an happy
Circumflance.

His Father was full of Zeal for God, very
afliduous in the Exercifes of Piety and
Devotion, in his Clofet and Family, as well
as in attending on public Worfliip, and his
whole Converfation was uniform and ex-
emplary. His Circumftances in the World
were fuch for fever al Years, that, though
not opulent, he lived in very good Cre-
dit, and was very adive in doing Good,
according to his Ability. At length, by
feveral Difappointments in his Affairs, and
efpecially through his being involved by
becoming Security for fome Friends, he
v/as brought under fuch Difficulties, that
he gave ail his Effeds into the Hands of
his Creditors, and came over into Ireland,
being obliged to leave his Wife and Chil-
dren in her Father's Houfe at Wiggariy where
fhe continued two Years till his Death.
And then her Hufband having got into a
Profped of being fettled in Bufinefs, flie
came to Dublin with three Sons, of whom
our Author was the fecond. It is natu-
ral to fuppofe, that in his Circumftances
he muft have fuffered much Diftrefs with
a Wife, and three Children very young, in
a ftrange Land, and known to very few.
Bat he bore all v/ith great Chearfuinefs,
and, diligent in his Buhnefs, had a fteady
Dependence on Divine Providence. It was

ufual

PREFACE. V

ufual with him to rife up early to his Em-
ployment : but he never did, under Pre-
tence of Bufmefs, negleft his Devotions to
God in his Clofet, or in his Family. He
delighted to fpeak of religious Subjects, and
he did it with fuch Warmth and Affection,
as {hewed how nearly they touched his
Heart : and what recommended his Dif-
courfe was, that his whole Condud was
agreeable to it. His Life was a conftant
cfourfe of honeft Induftry, great Tempe-
rance, Patience, Meeknefs, Delight in God,
and cheerful Refignation to his Will. And
his End was fuitable to fuch a Life, with-
out any Cloud or uncomfortable Doubts
and Fears. He triumphed over Death, with-
out vain-glorious Boafting, but with a calm,
fteady, well-grounded Hope of Glory, that
raifed him above the Fears of Death, and
gave him fome Foretaftes of Glory, before
he entered into it.

Our Author's Mother was alfo one of
great Piety as well as Knov^^edge, and of
good natural Parts, excellent in the Oeco-
nomy of her Children and Family, and
very diligent and careful in all the Duties
of a faithful Wife and affedlionate Mother.
She died fome Years before her Hufband,
and her End was alfo very comfortable and

edifvlng.

When he reflefted on the Character and

Condu(3L of his beloved Parents, '' How

a ^ " thank-

vi PREFACE.

<* thankful," faid he, " iliould I be to God,
*' for the Benefit of their early good In-
'* ftrudions, and ufeful Examples, and fer-
" vent Prayers, in which refpecl I have
** had a mighty Advantage above many
*^ thoufands, v^hofe outward Circumftances
^' were much more fplendid !'*

In the fixth Year of his Age, he was
feized with the Small-pox, which proved
of fo malignant a kind, that his Life was
defpaired of. And when, contrary to all
Expectation, he recovered from that Dif-
order, he was found deprived of his Under-
ftanding and Memory, the Ufe of which, it
was much feared, would never have been
reftored. This State of Stupidity continued
for near twelve Months. His former Ideas
feemed all quite expunged. And though
before the Diftemper he had been taught
to read, all was intirely forgotten, and he
was obliged to begin with the Letters, as
if he had never known them before. But
though he could never recover the Remem-
brance of what had happened to him before
he was feized with that Diftemper, he dif-
covered now a quick Apprehenfion, and
ftrong Memory : and the Progrefs he made
was taken fo much Notice of, that his
Parents, by the Advice of Friends, re-
folved to breed him to a learned Profeffion.

Accordingly he applied himfelf to School

Learning with remarkable Affiduity,in which

2 he

PREFACE. vu

he made a quick Progrefs ; as a!fo In a
Courfe of Fhilofophy, under a celebrated
Teacher at that Time. His unwearied Di-
ligence, and great Proficiency in Learning,
were much taken Notice of, and admired
by all who knew him. After this he ap-
plied himfelf to the Study of Hebrew and
Divinity, under the Direftion of fome learn-
ed and worthy Minifters, who greatly affift-
ed him in his Studies : and, in due Time,
being thoroughly fatisfied how well fur-
jiiflied and prepared he was, encouraged
him to enter into the Miniflry. And he
fully anfwered the high Exped:ations which
were formed of him. For he had not long
appeared in that Charadter, till he came
to be much efteemed, even by the moft
difcerning Judges : and was invited to
preach ftatedly to the Congregation of Pro-
tejlaiit Dtffentersy then meeting in New-Rowy
with a View to a further Settlement. His
Sermons were fo acceptable, and his Beha-
viour was (o becoming, that in a fliort Time
he received from them a moft affecftionate
and unanimous Call to be Joint-paflior with
the Rev. Mr. Nathaniel Weld, and was fo-
lemnly ordained the 1 3 th of December 1 7 1 6 .
Before he took this Charad:er upon him,
he applied himfelf in the moft ferious and
deliberate Manner to confider the Nature
and Duties of that facred Office ; even that
of a Minifter and Paftor in the Church of
a 4 Chrifty

viii P R E F A C E.

Chrift, a Prelbyter, or a Eiilicp ^ for it ap-
peared to him, upon the moft ciccurate Ex-
amination, that in the Times of the Apof-
ries, thefe Names were ufed indifferently
to fignify the fame Order of Church-Offi-
cers ; though he was fenfible, that foon
after there began to be a Diflinftion made
between them.

And he looked on the facred Miniftry
as a Station, not only of Honour, but of
Labour -, that it is not an idle Life, to be
fpent in Eafe and Indolence, but in active
ufeful Service. That, as it is evident from
many Paffages of the New Teftament, it
is the Will of God and of our Lord Jefus
Chrift, the great King and Head of his
Church, that Chriftians fhould be formed
into worfliipping Societies, for the Purpofes
of his Religion, fo he hath appointed that
there fhould be Perfons peculiarly fet apart
to the Work of the Miniftry among them,
whofe proper Office it fliould be to prefide
in thofe facred Societies, to teach and in-
ftruft, to exhort and admonifh the Chriftian
People, to lead them in divine Worftiip, to
adminifter facred Ordinances among them,
and exercife a paftoral Care over them.
That the great End of their Miniftry is,
in general, this, to promote the Glory of
God in the Salvation of Souls, and thereby
advance the Interefts of Chrift's Kingdom :
that to that End they are to labour in the

Word

PREFACE. Ix

Word and Do6lrine, to preach Repentance
and Remiffion of Sins in the Name of
Chrift, and to befeech Sinners to be recon-
ciled unto God. That they are to pubHfh
the glad Tidings of Salvation, to difplay the
great and precious Promifes of the new
Covenant, and its moft reafonable and gra-
cious Terms, to fet their Duty before them
in its juft Extent, and to enforce the Laws
of the Gofpel, by its powerful and engag-
ing Motives, and important Sanations : that
they fliould take St. P<:?/// for their Model,
who in the Account he gives of his own
Miniftry, in his admirable Speech to the
Elders of the Church of Ephefusy folemnly
declares, and appeals to them for the Truth
of it, that he had kept back notlmrg that
was profitable unto them, but had fijewed
theniy and taught them publicly ^ aitd fro?n
Houfe to Houfe^ ^^filfj^^^g ^oth to the Jews,
and alfo to the Greeks, Repentance towards
God, and Faith tozvard our Lord Refits
Chriji. Afts xx. 20, 21. He tells the C<?-
rinthians, that he and the other Apoftles,
preached Chrift crucified, and that he deter-
mined not to know any thing amo?2g the?n,fave
yefus Chrift, and him crucified. And elfe-
where he declares, that \\q preached not him-
felf, but Chrifi J ejus the Lord, He obferved,
that from thefe and other Paffages to the
fame Purpofe, we may fee, what ought to
be the main Topics that Goipel Minifters

ihould

X PREFACE.

fliould infift upon in their preaching. They
are to preach Chrift crucified, to teach
whatfbever he hath commanded them, his
Dodlrines and his Laws ; to explain facred
Truth, and urge all religious and moral
Duties in the Reference they bear to him,
as the great Foundation and Center of our
Religion as Chriftians.

He obferves, that as to the Manner of

their preaching, they " mufl not corrupt the

*^ Word of God, nor handle it deceitfully,

*' but as of Sincerity, but as of God, in

" the Sight of God, muft fpeak in Chrift.

** They muft fpeak as becometh the Ora-

*^ cles of God. In their Dodrine they

** muft ftiew Incorruptnefs and Gravity,

*' and found Speech that cannot be con-

*' demned. They muft be ¥/orkmcn that

** need not be afhamed, rightly dividing

** the Word of Truth. They muft not

** ufe flattering V/ords, nor feek Glory of

*' Men ; nor Excellency of Speech, entic-

'' ing Words of Man's Wifdom". They

muft faithfully warn the wicked of the

Evil of his Way, and muft fpeak the

Truth boldly, and rebuke with Authority.

But they ought to manage their Rebukes

with great Prudence and Meeknefs. They

are *' not to rebuke an Elder, but intreat

*' him as a Father, and the younger Men

*' as Brethren". They muft endeavour to

adapt their Difcourfes to the various Cafes

of

PREFACE. xi

of their Hearers, giving Milk to Babes,
and Meat to ftronger Men ; ufing the moft
indulgent Care, and being gentle among
them, as a Nurfe cherifheth her Children.
And in all this they ihould be diligent,
ceafmg not to warn every one Night and
Day, in the moft afFeftionate Manner.
And the Motives they are ad:ed by fhould
be fimple and pure. Knowing the Terrors
of the Lord, they fliould perfuade Man.
And the Love of Chrift ''fhould conftraia
them. They fhould not feek to pleafe Men,
but ftudy to approve themfelves in the Sight
of God : And they fliould have the moft
tender Regard to the Good of Souls. This
ihould animate their Preaching, and their
whole Condud:. St. Pai^/ frequently ex-
prefTeth himfelf on this Subjefl: in the moft
affeftionate Strains, as particularly in the
firft Epiftle to the Thejjaloniansy the fecond
and third Chapters throughout. How doth
he exult and triumph in the Succefs of the
Goipel, when the Chriftian Converts
abounded in Faith and Love and the Fruits
of Righteoufnefs ! And, on the contrary,
how is he concerned and grieved when
they did not anfwer his Defires and Ex-
pectations ! He was ready to fpend, and
to be fpent j nay he rejoiced to offer him-
felf a Sacrifice for the Service of their
Faith. Fhil, ii. 17.

That in order to fit them for the right

Dxf-

xii PREFACE.

Difcharge of their Duty, they ougbt to
give heed to Reading, to Exhortation, to
Dodlrine, to meditate on thefe Things, and
give thetnfelves wholly to them, i I'm, iv.
13, 15. To ftudy the holy Scriptures,
which are able to make us wife unto Salva-
tign, and are profitable for Do6lrine, for Re-
proof, for Corredlion, for Inftrudion in
Righteoufnefs, to make the Man of God
perfedl, and thoroughly furnifhed unto all
good Works. z'Tim, in, 15, 16, 17. To mind
the weightier Matters of Religion, avoid-
ing " foolifh and unlearned Queftions*'
which " gender Strifes/' 2 l^i?n, ii. 23.

As to their perfonal Qualifications. They
muft be endued with a holy Fortitude
to bear up under all the Difficulties they
may be called to encounter with. *^ They
** muft be meek and humble, patient and
** forbearing; no Strikers nor Brawlers;
*' not felf- willed, nor foon angry ; wot co-
*' vetous, nor given to much Wine ; not
*' proud, left they fall into the Condem-
** nation of the Devil : They muft be
*^ condefcending towards all, ready to be-
*' come all Things to all Men, as far as
** they lawfully can, that they may gain
*' fome. They fhouid be hofpltable, fo-
** ber, modeft, grave; they ftiould be ho-
*' ly, blamelefs, and without Ofl-ence;
** giving no Offence, that the Miniftry
" be not blamed." Finally, they muft

be

PREFACE. xiii

be Examples to the Flock, In every ami-
able Grace and Virtue, being *^ Examples
" of the Believers in Word, in Converfa-
*' tion, in Charity, in Spirit, in Faith, in
" Purity."

Upon this View of the minifterial Of-
fice, he obferves what a various and ex-
tenfive, and what a difficult Work doth it
appear to be; and that the Service is ren-
dert'd more arduous, if we confider the
Oppofition and Obftacles that faithful
Minifters may expedt to meet with in the
Difcharge of their Work. And thefe are
of various Kinds, arifing from the Hatred
and Obloquy, the Derifions and Reproach-
es of the unbelieving and profane ; from
the Pride, the Peevifhnefs, the Envy and
Uncharitablenefs of many that profefs them-
felves Friends to Religion ; from the mani-
fold Temptations and Affaults of their fpiri-
tual Enemies, and from their own Weaknef-
fes and Infirmities, Appetites and Paffions.

Having thus deliberately and feriouf-
ly confidered what the Work and Of-
fice was to which he was called j he, in
the next Place, fet himfelf to inquire, v/hat
Rcafon he had to think himfelf diredled
by Divine Providence to engage in it. •

And with regard to this, the follow-
ing Confiderations, he faid, had great
Weight with him.

'' Firft, It is the Will of our Lord Je-

'' fus

xiV PREFACE.

fus Chrift that there fhould be a Gofpel-
miniftry continued in his Church to the
End of the World. And this is of
great Importance for keeping up the
Knowledge and Praftice of Religion,
for maintaining the Ufe and Exercife of
divine Ordinances, for promoting the
Converlion of Souls, and building them
up through Faith and Holinefs unto Sal-
vation and eternal Life.
** Secondly, The Way of fignifying his
Will concerning the particular Perfons
v^hom he defigns to the Work of the
Miniftry, feems ordinarily to be this;
The enduing them with fuch Qualijfi-
cations and Difpoiitions, whereby they
are fitted for the ufeful and acceptable
Difcharge of that facred Office. The
exciting in them Defires and Purpofes
to devote themfelves to it, and determin-
ing them to undertake it from good and
upright Principles and Motives. The
Judgment and Approbation of thofe who
are themfelves Partakers of that Office,
and who judge them, upon due Trial,
to be well qualified, and fit to be folemnly

fet apart and ordained to it. Thefe

Things feem to be Sufficient Indications
that it is agreeable to the Will of Chrifl,
the great King and Head of his Church,
that fuch Perfons fliould be admitted to the
Chriftian Miniftry. — But if to this it be

*' added.

PREFACE. XV

*^* added, that any particular Chriftian So-
*^ cicty invites and calls them to take the
*' paftoral Care and Overfight of them,
*' from a Perfuafion and Experience that
*' this would tend to their fpiritual Edifi-
*' cation and Benefit ; this feems to re-
** move all reafonable Doubts, and to be
*' as full a Proof as can ordinarily be ex-
'' peded.

*' Now to apply this to my own Cafe.
** God has been gracioufly pleafed to give
*^ me fome Talents, which feem capable
" of being improved to the Edification of
*' his Church. He hath difpofed and in-
*' clined my Heart to a Willingnefs to take
" upon me the facred Miniftry, and that,.
■*' not from worldly carnal Ends and
^* Views, but from a fmcere Intention
*' and Defire of employing the Talents
*' he has given me in promoting the Sal-
*' vation of Souls, and ferving the Inte-
*' refts of Truth, Piety, and Righteouf-

'' nefs in the V/orld. Befides, If J

*^ confider the Courfe of Divine Provi-
" dence towards me, my good Parents,
" as far as in them lay, devoted me to the
** Miniftry from my yearly Youth. God
" hath raifed me up Friends from Time
*' to Time, who have given me coniider-
*' able Helps and Encouragements to for-
■*^ ward me in my Studies.~And I have
been encouraged by the Judgment aad

'' Appro-

<(

xvl PREFACE.

*' Approbation of feveral learned and pious?
** Minifters, who, after a diligent Courfe
** of Trials carried on for a confiderable
*^ Time, judged me to be properly quali-
*^ fied for that facred Office, and animat-
*' ed me to undertake it. — And fince I
** have been licenfed to preach as a Can-
*^ didate for the holy Ministry; my pub-
*' lie Labours have met with a general
*' Acceptance, and have, I truft, been
*^ really ufefuL — Befides all which, I have
*' had an unanimous and affedlionate Call
*^ from a Society of Chriftian People,
** many of whom are remarkable for their
*' Knowledge, as vv^ell as Piety, to take
*' the paftoral Overfight of them.

" Upon ferioufly weighing all thefe
" Things, I cannot but think I have a
*' clear Call to the Work of the Mini-
" ftry ; and I verily believe, that if I re-
*' jefted it I fliould fin againft God, grieve
*' many of his People, counteradt the
" Defigns of Divine Providence towards
" me, and alienate the Talents he has gi-
** ven me to other Purpofes than thofe for
" which they feem to have been intended.

*' I defire therefore to accept and com-
** ply with this Call, and I would do it
*' with the deeped Humility, under a
** Senfe of my own great Unworthinefs
" and Infufficiency in myfelf ^ but, at the
" fame Time, with the moft intire De-

*^ pendence

P R E F ACE, iVIi

^^ pendence upon God, and Affiance in
*" him, to carry me through this great
" Work, and to enlarge my Heart, aind
** ftrengthen my Hands^ that I may be
** ufeful and fuccefsful in it. And bleffed
be his Name, that he is pleafed to ad-
mit fuch an unworthy Creature as I
am, to fo high, fo honourable an Em-
ployment, which will lay me under an
happy Neceffity of converling frequent-
ly with him, and turning my Thoughts
to Things of the greateft Excellency and
Importance. And I look up unto thee,;
^' the God of all Grace> that thou wouldft
^' make me an able Minifter of the New
*' Teftament : and fince I am fatisfied it
** is thy Will that I fhould undertake this
** Office^ here. Lord, I defire to do fo ;
*' may it be the Language of my Soul^
^' in Conformity to the Example of my
*' bleffed Redeemer, I delight to do thy
" Will, O my God. Oh that thy Law
** may be in my Heart, and thy Spirit
** the living reigning Principle there!
*' Whatever I fhall at any Time be con-
** vinced will be moft to the Advance-
*^ ment of thy Glory, and for the Good
** of thy Church, efpecially of that Flock
" of thine which thou committeft to my
** Charge, I here covenant by thy Grace
" to perform it according to my poor Abi-
** Hties, to feek out for acceptable Words
[Vol. L] b '' to

xviii PREFACE.

to feed thy Sheep, to diftribute to thenr
according to their various Cafes and
NecefTities, not to make my minifterial
Work a Thing by the bye, but to give
myfelf wholly to it, to fpend and be
fpent, and chearfully to employ what-
ever Time, Talents, Faculties, and Ad-
vantages I am poffeiTed of, for the Ho-
nour of thy Name, and the Salvation of
Souls.

*^ But confider, O my Soul, thou art
entering on a difficult and troublefome
Warfare, exped: that the Powers of
Darknefs will fet themfelves in array
againft thee ; expc6l to encounter with
the Rage of a malignant Worlds to meet
with Difcouragements from w^ithout
and from within, from the Weaknefs
and Inftability of thy own Heart, from^
open Enemies, and feeming Friends.
Count upon grievous Trials, Reproaches,
and even Perfecutions for the Sake of
Chrift. For it may happen that all thefe
fhall be thy Lot, as they have often been
of his moft faithful Servants. Nor art
thou to wonder if thou fareft not much
better than thy Lord and Mafter was
treated by the World, which he came
to fave. If it be fo, Lord, I fubmit,
I acquiefce. Give me but thy Strength
and Grace. Be thou my Leader in this
glorious Warfare, and I fliall be more

** thaa

PREFACE. XIX

^^ than a Conqueror. But without thee I
^' dare not engage in it. And I declare
** before Heaven and Earth, that I un-
" dertake this Work only from a Profpedl
" and Hope of thy divine Affiftance and
'' Bleffing."

" I therefore applied myfelf to God by
*' earnefl Prayer, ov^ning my utter Un-
** worthinefs, bewailing my manifold De-
** fefts, that in preaching his holy Word
" hitherto, I have not found my Heart
*^ affedted in a Manner fuitable to the in-
*^ finite Importance of the Truths I have
** delivered in his Name, and as becometh
*^ one who is pleading with immortal
** Souls about the Concerns of Eternity :
** That fo much Pride, Selfifhnefs, and a
" vain Defire of Applaufe hath mixed it-
" felf with my religious and minifterial
** Services. I prayed that God would give
*' me thofe Gifts and Graces which are
*^ fo neceffary to the right Difcharge of
" this facred Fundlion; particularly, that
*^ he would inflame my Soul with Love to
him, and to the Lord Jefus Chrift, and
with a well regulated Zeal for his Glo-
ry, and the Interefts of his Kingdom ;
that he would imprefs my Heart with a
*^ deep Senfe of his all-feeing Eye, and a
*' profound Reverence of his adorable
** Majefty ; that he would give me more
** melting Bowels, and a tender Commi-
b 2 *' feration

€C

<i

XX PREFACE.

feration for precious Souls, thofc efpe-^
daily of the Flock committed to my
Care^ that he would affedl my Heart
with the great Truths I deliver to others,
and enable me to ftudy, preach, and
pray, as for Eternity ; that he would
aflift me in ordering my Converfation
aright, that I may guide others not on-^
ly by my Doftrine, but by my Example
too, in all the Virtues of the Chriftiaa
Life; and, finally, that he would clothe
me with Humility, that amiable Gof-
pel Grace, and enable me to put on that
evangelical Charity, which is the Bond
of Perfed:nefs."
Such were the Workings of his Soul
on this folemn Occafion ; and the Impref-
fions that were made upon him were deep
and lafting. For he engaged in the Work of
the Miniftry, not with worldly Views,
but from a fincere Defire to employ the
Talents God had given him in promoting
the Salvation of Souls, and ferving the Inte-
refts of Truth and Liberty, Piety and Vir-
tue in the World. With fuch animating
Views he difcharged the Duties of his
Charader as a Minifter of Chrijl, with la-
borious Diligence and Fidelity. And by
an indefatigable Application to Reading
and Study, and the great Improvements he
made in ail ufeful Knowledge and Litera-
ture, which afterwards appeared in his

Writings

PREFACE. xxi

Writings on different Subjeds, he attained
fo an high Reputation, not only among
his own Friends and Hearers, but in the
learned World, and among Perfons of all
Denominations.

As a Preacher he was very acceptable :
His Compofitions for the Pulpit were
plain, corred:, and ufeful, equally fitted to
convince the Underflanding and to affed:
the Heart. He did not chufe to entertain
his Hearers with vain Speculations, which
only gender Strife : And when any con-
troverted Dodlrines came in his Way, he
treated them with great Modefty, Mode-
ration, and Charity, as became one who
was fenfible of the narrow Limits of hu-
man Knowledge in this State of Darknefs
and Imperfection. He thought, the clofer
we keep to Scripture in fpeaking of the
particular Dodlrines of Revelation, and
the lefs we make Ufe of logical Terms and
fiibtle Diftindions the better : and that
fome Mens Prefumption in attempting to
explain them, hath given the Adverfaries
of Chriftianity an Advantage which they
never would have had, if Divines had not
gone beyond the Simplicity of the Gofpel.
He not only thought and reaibned clear-
ly on every Subject, but he had fo happy
a Talent of arranging his Thoughts, and
conveying his Sentiments to others in a
Iptile manly and unaffedled, and ^t the
b 3 fame

xxii PREFACE.

fame Time fo eafy and perfpicuous, and
by the Help of a faithful Memory, ex-
afbly delivered without any Ufe of Notes,
that the meaneft, as well as the moft judi-
cious of his Hearers, who gave proper At-
tention, could hardly fail of being affeded
and inftrufted : At leaft, one would natu-
rally fuppofe this to be the Effedt, when
the inoft important Truths were delivered
in fo improving a Way by a Man of his
Character, who had the Honour of God
and the Redeemer, and the Interefts of
fubftantial Religion and Virtue fo much
at Heart ; and when every one muft fee,
that what he faid affedied himfelf, and
that he felt what he fpoke.

In the Year 173 1, he married Mrs. Ann
Maquay^ Widow of the Reverend Mr.
Thomas Maquay, who had been Minifter to
the Congregation of Plunket-freet. Be-
tween him and the Dodor there had been
the greateft Intimacy, a Fellowfhip in their
Studies, and a conftant Courfe of Friend-
fliip for feveral Years. In the Sermon he
printed on his greatly lamented Death he
gives this general Account of him.

*^ He was born and bred in this City.
** Here he had his Education and Learn-
" ing, and was an Exceptioa to that ge-
" neral Rule, that a Prophet is without
** Honour in his own Country, He made
"■A a quick Progrefs in Learning even in his
, ^1 early

PREFACE. xxiii

**^. early Years. Then- I commenced my
'* firfl: Acquaintance with him, never fmcc
•'* interrupted by any Breach or Alienation
*' of i\.fFed:ion to this Day. After having
^^ gone through our CourJTe of Philofophy
** together, v^e applied ourfelves jointly
** to the Study of Divinity, under the
^^ happy Care of the fame w^orthy Fathers

*' in the Miniftry. Under fuch Ad-

'* vantages, improved by his prompt na-
^* tural Parts and great Induftry, he came
*^ out richly furniihed and adorned to the
*' Work of the facred Miniftry. And
*' fcarce had he entered on his public Mi-
** niftrations, w^hen you of this Congre-
*^ gation caft your Eye upon him for a
*' CoUegue to your late excellent Faftor,
*^ the Reverend Mr. Alexander Sinclare.--^
** All, hov^ever various in their Tempers
^' and Inclinations, centered and united in
** him; xnftrudted and affed:ed with his
*' Preaching, edified by his Example, and

*^ engaged by his Converfation." And

after having enlarged on fome Particulars
jponcerning him, he adds, " I hope I fhall
*^ now be indulged a little, if I fpeak of
'^ him under the amiable Charafter of a
*^ Friend. He was of a fweet and peace-
*^ ful Difpofition, lovely in his Temper,
" agreeable in his Converfation 5 and they
^' muft be hard to pleafe indeed, that were
^* not won by his engaging Manner. There
b 4. ** was

%xiv PREFACE.

^' was nothing In him of that Mcrofenefs
** or SuUennefs that has fometlmes cloud-
** ed the Excellencies of Perfons that have
^* been' otherwife very valuable ; but an
*' open and free Behaviour, an habitual
^' Cheerfulnefs, the genuine Indication of
*' an eafy and fprightly Mind. His Con-
*' verfation was pleafant and facetious,
*' but always within the Bounds of Decen-
^* cy and Innocence, without ever indulg-
'^^ ing himfelf in any Freedoms unbecom-
*' ing his Profeffion and Charadler. He
** had a Soul formed to Tendernefs and
** Sympathy. The Cafe of diftrefled Per-
** fons and Families was often obferved to
** make a very deep Impreffion upon his
** Spirit, and he was ever ready to com-
*' fort and affift them according to the ut-
" moft of his Ability." ' '

Dr. Leiand was fully fenfible of the Wif-
dom of his Choice in the matrimonial State,
as his Wife was a very agreeable Compani-
on, of an excellent Temper, andoffmcere
Piety ; and they proved mutual Helps and
Comforts to one another. He had feveral
Childrep by her, but they died when they
were very young : and as his Wife had Chil-
dren by her former Hufoand, he behaved
with a moft tender, and not lefs than pa-
rental Aftedion to them and their OS-
ipring, treating them as if they had been
|iis own, and with a m^oft folicitous At-
tention

PREFACE

XXV

tention watched over and inftrucSled them,
and trained them up in the Nurture and
Admonition of the Lord.

In the Year 1730, Dr. ^indal publiflied
his laboured Performance, intitled, Chrtftl"
anity as old as the Creation ; or the Go(pel a
Republication of the Law of Nature. As
this Book made a great Noife, feveral
good Anfwers were given to it. But he
thought more might jullly be faid to ex-
pofe the fallacious Reafonings, the Con-
tradictions and Malice of that dangerous
Piece : And to ihew, that inftead of de-
ferving the Applaufe which many had given
it, he was a fubtle uncandid Writer, and
his Performance full of Inconfiftencies and
empty Sophifms, Ipecious perhaps at firfl
View, but, when narrowly examined,
very weak and trifling. This therefore
engaged his Pen in a Caufe, in the De-
fence of which he afterwards became fo
eminent. It was not any vain Defire of
Applaufe that put him upon it, but an
ardent Zeal for the divine Glory, and an
hearty Concern for the Honour and Inte-
rell of Chriftianity amongfl us, which he
w^s perfuaded is the Caufe of God ; and he
thought, that if he could be any Way ufe-
ful for vindicating the Honour of our Re-
deemer, and of his glorious Gofpel, it was
his Duty not to let his Talents lie negledt-
fd, but to coafecrate them to God, and

the

XXVI P R E F A C E.

the Service of his Church : Accordingly
in the Year I733> he publiflied tv/o large
Volumes in 8vo, under the Title of Jin
Ajifwer to a late Book intitled Chrijiianity as
old as the Creation: This Work is much
larger, and takes a wider Compafs than the
other Anfwers, and carries in it full Proof
of the Dodor's Learning and great Appli-
cation. It is divided into two Parts. In
the firft Part, which takes up the firiT;
Volume, the Author's .Account of the Law
of Nature is confidered, and his Scheme
is fhewn to be inconfiftent with Reafon
and with itfelf, and of ill Confequence to
the Interefts of Virtue, and to the Good
of Mankind. In the fecond Part, the
Authority and Ufefulnefs of the Revelatiori
contained in the facred Writings of the
Old and New Teflament is afferted and
vindicated againft the Objedions and Mif-
reprefentations of this Writer. He has
given a large Account of this Book, and
of his own Anfwer, in the View of the
Deiftical Writers *, which makes any far-
ther Enlargement on it needlefs.

In the Year 1737 Dr. Morgan publiih*
ed a Book witn a pompous Title, viz,
Ihe Moral Philofopher 3 to which Dr. Le^
land returned an Anfwer in 8vo in 1739,
intitled, 'The divine Authority of the Old
and New Tejlament ajjertedy &c, againft the

* VoLI. p. 112, &c. ^ ,

unjufl

PREFACE. xxvii

unjuft Afperfions and falfe Reafonings of
a Book intitled, T^he Moral Philojbpher.
The Defign of which was to take a dif-
tindt View of what Dr. Morgan had offer-
ed, both againft Revelation in general, and
againft the Holy Scriptures in particular.

The Author of the Moral Pbilofopher,
who was a Writer of great Vivacity, did
not continue long iilent : He publifhed a
Defence of his former Book in what he
called ThefecoJid Volume of the Moral Philo-
Jbpher, or a faj^ther Vindication of Moral
Truth and Reafon. This was chiefly de-
figned againft Dr. Leland's Anfwer to him,
in which he manifefts the greateft Effron-
tery, and ufes very indecent Language.
However, he publiihed a fecond Volume
of The divine Authority of the Old and New
Tejla?nent ajfertedy in Anfwer to the fecond
Volume of the Moral Phiiofophery in 8vo,
1740. In this Reply every Thing is con-
fidered, that had any Appearance of Argu-
ment in this Book, and his unfair Mif-
reprefentations, his unjuft Afperfions, and
confident Attempts to impofe Falfhoods up-
on his Readers, are deteded and expofed*.
- In 1742 a remarkable Pamphlet ap-
peared, which is called Chrijiianity not
foufided on Argument, The Author of this
Piece carried on his Defign againft the
Chriftian Religion in a Manner fomewhat

» Deiflical Writers, Vol. L p. 131, &c.

different

xxviii PREFACE.

different from what others had done before
him. Under fpecious Appearances of
Zeal for Religion, and under the Cover
of devout Exprefficns, he endeavoured to
iliew that the Chriftian Faith hath no
Foundation in Reafon, nor hath any Thing
to fupport it but a wild and fenfelefs En-
thuf]afm, deftiture of all Proof and Evi-
dence. And if this could be made out, it
would, no Doubt, anfwer the Intention he
plainly had in View, the expofing the
Chriftian Religion to the Derifion an4
Contempt of Mankind.

In Anfwer to which the Doctor wrote
Remarks on a late Pamphlet intitled, Chrijii-
anity not founded on Argume?it, contained in
two Letters, which were publiihed fepar
rately in 1744. The Defign of this An-
fwer was not to enter upon a diftin<ft and
particular Account of the Evidences, which
are ufually produced in Proof of the Chrif-
tian Revelation, which he had confidered
largely on fome former Occafions ; but to
reprefent in a clear and concife Manner,
the Abfurdity and ill Tendency, as well as
manifold Inconfiftencies of this Writers
Scheme ; to give a plain Confutation of the
principal Arguments from Scripture and
Reafon by which he pretended to fupport
it, and to deted and expofe his Fallacies
and Mifreprefentations *.

* Deifl. Writers, Vol. I. p. 15 r, &c.

In

PREFACE. XXIX

In the Year 1753 the DocSor publiihed
Reflections on the late Lord Boli?2gbroke^
Letters on the Study and Uie of Hlftory,
efpecially fo far as they relate to Chriftia*
nity and the Holy Scriptures -f. ^

Thus did this good Man moft labor;-
oully exert himfelf in the Defence of our
holy Religion. And being more and more
fully perfuaded of the Truth and divine
Original, as well as of the great Excellence
and Importance of Chriftianity to the Vir-
tue and Happinefs of Mankind, he pub-
lifiied Anfwers to the feveral Authors,
who with great Art and Induftry endea-
voured to undermin^ it, and expofe it as
an Impoilure. And his Anfwers are very
highly and generally efteemed as among
the bell Defences of Chriftianity. He was
indeed a Mafter in this Controverfy ; and
his Hiftory of it, ftiled, A View of the
Deijiical Writers , that have appeared in Eng-
land in the laji and prefent Century ', with
Obfervations upon them^ andfome Account of
the Anfwers which have been puhlijhed againjl
them ; as we are well alTured it has been
exceedingly ufeful, fo it will do lafting Ho-
nour to his Name with all who have the
Intereft of Religion truly at Heart. The
third Edition of it, improved, was pub^
lifhed in two large Volumes 8vo, clofely
printed, in the Year 1757. ^^ ^^^ Conclufion
of the Preface he fays, *' It gives me fome

t Vol. II, p. 265, &c.

*^ Concern^

<c

xvl PREFACE.

** Approbation of feveral learned and plous^
** Minifters, who, after a diligent Courfe
*^ of Trials carried on for a confiderable
*^ Time, judged me to be properly quali-
*^ fied for that facred Office, and animat-
*^ ed me to undertake it. — And fince I
*^ have been licenfed to preach as a Can-
didate for the holy Miniftry -, my pub-
lic Labours have met v^ith a general
*^ Acceptance, and have, I truft, been
*' really ufeful. — Befides all which, I have
*' had an unanimous and affedlionate Call
*^ from a Society of Chriftian People,
** many of whom are remarkable for their
*^ Knowledge, as v/ell as Piety, to take
*' the paftoral Overfight of them.

" Upon ferioufly weighing all thefe
" Things, I cannot but think I have a
*' clear Call to the Work of the Mini-
*' ftry 3 and I verily believe, that if I rc-
*' jefted it I iliould fin againft God, grieve
*' many of his People, counteract the
*' Defigns of Divine Providence towards
" me, and alienate the Talents he has gi-
*' ven me to other Purpofes than thofe for
" which they feem to have been intended.
*^ I defire therefore to accept and com-
** ply with this Call, and I would do it
*' with the deepeft Humility, under a
*' Senfe of my own great Unworthinefs
" and Infufficiency in myfelf ^ but, at the
" fame Time, with the moil intire De-

<* pendence

PREFACE. jiv'd

^^ pendence upon God, and Affiance in
*' him, to carry me through this great
** Work, and to enlarge my Heart, and
'* ftrengthen my Hands^ that I may be
** ufeful and fuceefsful in it. And bleffed
be his Name, that he is pleafed to ad-
mit fuch an unworthy Creature as I
am, to fo high, fo honourable an Em-
ployment, which will lay me under an
happy Neceffity of converfing frequent-^
ly with him, and turning my Thoughts
to Things of the greateft Excellency and
Importance. And I look up unto thee^
** the God of all Grace, that thpu wouldft
^' make me an able Minifter of the New
*' Teftament : and iince I am fatisfied it
^* is thy Will that I fhould undertake this
** Office^ here. Lord, I defire to do fo ;
** may it be the Language of my Soul^
** in Conformity to the Example of my
** bleffed Redeemer, I delight to do thy
" Will, O my God. Oh that thy Law
** may be in my Heart, and thy Spirit
*^ the living reigning Principle there!
*' Whatever I fhall at any Time be con-
** vinced will be moft to the Advance-
" ment of thy Glory, and for the Good
** of thy Church, efpecially of that Flock
^* of thine which thou committeft to my
*^ Charge, I here covenant by thy Grace
" to perform it according to my poor Abi-
** lities, to feek out for acceptable Words
[Vol. L] b '' to

xviii PREFACE.

** to feed thy Sheep, to diftribute to therif
** according to their various Cafes and
** NecefTities, not to make my minifterial
*' Work a Thing by the bye, but to give;
** myfelf wholly to it, to fpend and be
** fpent, and chearfully to employ what-
*^ ever Time, Talents, Faculties, and Ad-
*' vantages I am polTeiTed of, for the Ho-
*' nour of thy Name, and the Salvation of
" Souls.

*' But confider, O my Soul, thou art
*' entering on a difficult and troublefome
** Warfare, exped: that the Powers of
*' Darknefs will fet themfelves in array
** againft thee ; expcdt to encounter with
** the Rage of a malignant Worlds to meet
*' with Difcouragements from without
*^ and from within, from the Weaknefe
** and Inftability of thy own Heart, from
" open Enemies, and feeming Friends-
*^ Count upon grievous Trials, Reproaches,
" and even Perfecutions for the Sake of
*^ Chrift. For it may happen that all thefe
** fhall be thy Lot, as they have often been
*^ of his moil faithful Servants. Nor art
** thou to wonder if thou fareft not much
** better than thy Lord and Mafter was
" treated by the World, which he came
" to fave. If it be fo, Lord, I fubmit,
*' I acquiefce. Give me but thy Strength
** and Grace. Be thou my Leader in this
•* glorious Warfare, and I fliall be more

<* thaa

PREFACE. xlx

^^ than a Conqueror. But without thee I
*^ dare not engage in it. And I declare
** before Heaven and Earth, that I un-
" dertake this Work only from a Profped:
*' and Hope of thy divine Affiftance and
'' Bleffing."

" I therefore applied myfelf to God by
" earneft Prayer, ov^ning my utter Un-
*' worthinefs, bewailing my manifold De-
** fefts, that in preaching his holy Word
" hitherto, I have not found my Heart
** afFedted in a Manner fuitable to the in-
** finite Importance of the Truths I have
*^ delivered in his Name, and as becometh
*^ one who is pleading with immortal
" Souls about the Concerns of Eternity :
** That fo much Pride, Selfiflinefs, and a
*^ vain Defire of Applaufe hath mixed it-
** felf with my religious and minifterial
*^ Services. I prayed that God would give
*^ me thofe Gifts and Graces which are
*' fo neceffary to the right Difcharge of
" this facred Function; particularly, that
*^ he would inflame my Soul with Love to
*' him, and to the Lord Jefus Chrift, and
** with a well regulated Zeal for his Glo-
*' ry, and the Interefts of his Kingdom ;
^' that he would imprefs my Heart with a
deep Senfe of his all-feeing Eye, and a
profound Reverence of his adorable
Majefty ; that he would give me more
melting Bowels, and a tender Commi-
b 2 ** feration

XX PREFACE.

feration for precious Souls, thofe efpe-*
cially of the Flock committed to my
Care; that he would affedl my Heart
with the great Truths I deliver to others,
and enable me to ftudy, preach, and
pray, as for Eternity ; that he would
aflift me in ordering my Converfation
aright, that I may guide others not on^
ly by my Dodlrine, but by my Example
too, in all the Virtues of the Chriftian
Life; and, finally, that he would clothe
me with Humility, that amiable Gof-
pel Grace, and enable me to put on that
evangelical Charity, which is the Bond
of Perfeanefs."
Such were the Workings of his Soul
on this folemn Occafion ; and the Impref-
fions that wxre made upon him were deep
and lafting. For he engaged in the Work of
the Miniftry, not with w^orldly Views,
but from a fincere Defire to employ the
Talents God had given him in promoting
the Salvation of Souls, and ferving the Inte-
refls of Truth and Liberty, Piety and Vir-
tue in the World. With fuch animating
Views he difcharged the Duties of his
Charader as a Minifter of Cbrijl, wdth la-
borious Diligence and Fidelity. And by
an indefatigable Application to Reading
and Study, and the great Improvements he
made in ail ufeful Knowledge and Litera-
ture, which afterwards appeared in his

Writings

PREFACE. xxi

Writings on different Subjects, he attained
to an high Reputation, not only among
his own Friends and Hearers, but in the
learned World, and among Perfons of all
Denominations.

As a Preacher he was very acceptable :
His Compolitions for the Pulpit were
plain, corred:, and ufeful, equally fitted to
convince the Underflanding and to affe<fl
the Heart. He did not chufe to entertain
his Hearers with vain Speculations, which
only gender Strife : And when any con-
troverted Docflrines came in his Way, he
treated them with great Modefty, Mode-
ration, and Charity, as became one who
was fenfible of the narrow Limits of hu-
man Knowledge in this State of Darknefs
and Imperfedlion. He thought, the clofer
we keep to Scripture in fpeaking of the
particular Dodlrines of Revelation, and
the lefs we make Ufe of logical Terms and
fiibtle Diftindlions the better: and that
fome Mens Prefumption in attempting to
explain them, hath given the Adverfaries
of Chriftianity an Advantage which they
never would have had, if Divines had not
gone beyond the Simplicity of the Gofpel.
He not only thought and reafoned clear-
ly on every Subjedt, but he had fo happy
a Talent of arranging his Thoughts, and
conveying his Sentiments to others in a
Ijtile manly and unaffeded, and ^t the
b 3 fame

xxii PREFACE.

fame Time fo eafy and perfpicuous, and
by the Help of a faithful Memory, ex-
actly delivered without any Ufe of Notes,
that the meaneft, as well as the moft judi-
cious of his Hearers, who gave proper At-
tention, could hardly fail of being affe(fted
and inftruded : At leaft, one would natu-
rally fuppofe this to be the Effedt, when
the ^oft important Truths were delivered
in fo improving a Way by a Man of his
Character, who had the Honour of God
and the Redeemer, and the Interefts of
fubftantial Religion and Virtue fo much
at Heart ; and when every one muft fee,
that what he faid afFed:ed himfelf, and
that he feU what he fpoke.

In the Year 1731, he married Mrs. ^nn
Maquajy Widow of the Reverend Mr.
Thomas Maquay, who had been Minifter to
the Congregation of Plunket-flreet, Be-
tween him and the Dodior there had been
the greateft Intimacy, a Fellowfhip in their
Studies, and a conftant Courfe of Friend-
fliip for feveral Years. In the Sermon he
printed on his greatly lamented Death he
gives this general Account of him.

'^ He was born and bred in this City.
*' Here he had his Education and Learn-
*' ing, and was an Exceptioa to that ge-
'' neral Rule, that a Prophet is without
** Honour in his own Country. He made
''a quick Progrefs in Learning even in his

^* early

PRE FACE. xxili

**^. early Years. Then- I commenced my
^' firll: Acquaintance with him, never fmcc
'* interrupted by any Breach or Alienation
'' of AfFedion to this Day. After having
*' gone through our Courfe of Philofophy
** together, we applied ourfelves jointly
*^ to the Study of Divinity, under the
" happy Care of the fame worthy Fathers

*' in the Miniftry. Under fuch Ad-

** vantages, improved by his prompt na-
** tural Parts and great Induftry, he came
*^ out richly furniihed and adorned to the
^' Work of the facred Miniftry. And
*' fcarce had he entered on his public Mi-
*' niftrations, when you of this Congre-
*^ gation caft your Eye upon him for a
** Collegue to your late excellent Paftor,
*' the Reverend Mr. Alexander Smclare, —
*' All, however various in their Tempers
^' and Inclinations, centered and united in
*' him; inftrudled and affeded with his
*' Preaching, edified by his Example, and

*' engaged by his Converfation." And

after having enlarged on fome Particulars
jponcerning him, he adds, '' I hope I fhall
'' now be indulged a little, if I fpeak of
** him under the amiable Charader of a
*' Friend. He was of a fweet and peace-
** ful Difpofition, lovely in his Temper,
" agreeable in his Converfation ; and they
*' muft be hard to pleafe indeed, that were
*' not won by his engaging Manner. There
b 4 ** was

Kxiv PREFACE.

^* was nothing in him of that Mprofenefs
** or Sullennefs that has fometimes cloud-
" ed the Excellencies of Perfons that have
f^ been' otherwife very valuable ; but an
^^ open and free Behaviour, an habitual
^* Cheerfulnefs, the genuine Indication of
^' an eafy and fprightly Mind. His Con-
*' verfation was pleafant and facetious,
*' but always within the Bounds of Decen-
*^ cy and Innocence, without ever indulg-
)^' ing himfelf in any Freedoms unbecom-
*' ing his Profeffiort and Charadler. He
** had a Soul formed to Tendernefs and
** Sympathy. The Cafe of diflreffed Per-
*' fons and Families was often obferved to
** make a very deep Impreffion upon his
^* Spirit, and he was ever ready to com-
" fort and afiift them according to the ut-
" moft of his Ability." ' '

Dr. Leiand was fully fenfible of the Wif-
dom of his Choice in the matrimonial State,
as his Wife was a very agreeable Compani-
on, of an excellent Temper, andoffmcere
Piety ; and they proved mutual Helps and
Comforts to one another. He had feveral
Childrep by her, but they died when they
were very young : and as his Wife had Chil-
dren by her former Hufoand, he behaved
with a moft tender, and not lefs than pa-
rental AfFedion to them and their Off-
ipring, treating them as if they had been
^is ovv^n, and with a moft folicitous At-
tention

PREFACE.

XXV

tention watched over and inftrudled them,
and trained them up In the Nurture and
Admonition of the Lord.

In the Year 1730, Dr. 'Ttndal publiQied
his laboured Performance, intitled, CJprifti-
antty as old as the Creation ; or the Gofpel a
Republication of the Law of Nature. As
this Book made a great Noife, feveral
good Anfwers were given to it. But he
thought more might jullly be faid to ex-
pofe the fallacious Reafonings, the Con-
tradidions and Malice of that dangerous
Piece : And to ihew, that inftead of de-
ferving the Applaufe which many had given
it, he was a fubtle uncandid Writer, and
his Performance full of Inconfiftencies and
empty Sophiims, fpecious perhaps at firft
View, but, when narrowly examined,
very weak and trifling. This therefore
engaged his Pen in a Caufe, in the De-
fence of which he afterwards became fo
eminent. It was not any vain Defire of
Applaufe that put him upon it, but an
ardent Zeal for the divine Glory, and an
hearty Concern for the Honour and Inte-
reft of Chriftianity amongfl us, which he
w^s perfuaded is the Caufe of God ; and he
thought, that if he could be any Way ufe-
ful for vindicating the Honour of our Re-
deemer, and of his glorious Gofpel, it was
his Duty not to let his Talents lie negled-
^d, but to confecrate them to God, and

the

xxvi P R E F A C E.

the Service of his Church : Accordingly
in the Year 1733, he publiflied tv/o large
Volumes in 8vo, under the Title of An
Aiifwer to a late Book intitled Chrijlianify as
eld as the Creation. This Work is much
larger, and takes a wider Compafs than the
ether Anfwers, and carries in it full Proof
of the Doctor's Learning and great Appli-^
cation. It is divided into two Parts. In
the firft Part, which takes up the iirft
Volume, the Author's .Account of the Law
of Nature is conlidered, and his Scheme
is fhewn to be inconfiftent with Reafon
and with itfelf, and of ill Confequence to
the Interefts of Virtue, and to the Good
of Mankind. In the fecond Part, the
Authority and Ufefulnefs of the Revelatioa
contained in the facred Writings of the
Old and New Teflament is afferted and
vindicated againft the Objedlions and Mif-
reprefentations of this Writer. He has
given a large Account of this Book, and
of his own Anfwer, in the View of the
Deiflical Writers *, which makes any far-
ther Enlargement on it needlefs.

In the Year 1737 Dr. Morgan publiih-
ed a Book witn a pompous Title, viz*
"Jbe Moral Philofopher 3 to which Dr. Le^
land returned an Anfwer in 8vo in 17^9,
intitled, "The divine Authority of the Old
and New Tejlafnent afferted, &c, againft the

* Vol. I. p. 112, &c.

unjufi

PREFACE. xxvii

unjuft Afperfions and falfe Reafonings of
a Book intitled, T^he Moral Philojbpher.
The Defign of which was to take a dif-
tindt View of what Dr. Morgan had offer-
ed, both againft Revelation in general, and
againft the Holy Scriptures in particular.

The Author of the Moral Pbilofopher,
who was a Writer of great Vivacity, did
not continue long filent : He publifhed a
Defence of his former Book in what he
called Thefecond Volume of the Moral Philo-
fopher, or a farther Vindication of Moral
Truth and Reafon. This was chiefly de-
figned againft Dr. Lelands, Anfwer to him,
in which he manifeils the greateft Effron-
tery, and ufes very indecent Language.
However, he publiihed a fecond Volume
of The divine Authority of the Old and New
\tejlament afferted, in Anfwer to the fecond
Volume of the Moral Phiiofopher, in 8vo,
1740. In this Reply every Thing is con-
fidered, that had any Appearance of Argu-
ment in this Book, and his unfair Mif-
reprefentations, his unjuft Afperfions, and
confident Attempts to impofe Falfhoods up-
on his Readers, are deteded and expofed*.
- In 1742 a remarkable Pamphlet ap-
peared, which is called ChriJHanity not
founded on Argument, The Author of this
Piece carried on his Defign againfi: the
Chriftian Religion in a Manner fomewhat

♦ Deifiical Writers, Vol. L p. 131, &c.

diiferent

xxviii PREFACE.

different from what others had done before
him. Under fpecious Appearances of
Zeal for Religion, and under the Cover
of devout Exprefiicns, he endeavoured to
ihew that the Chriftian Faith hath no
Foundation in Reafon, nor hath any Thing
to fupport it but a wild and fenfelefs En-
thuiiafm, deftiture of all Proof and Evi-
dence. And if this could be made out, it
would, no Doubt, anfwer the Intention he
plainly had in View, the expofmg the
Chriftian Religion to the Derifion and
Contempt of Mankind.

In Anfwer to which the Dod:or wrote
Remarks on a late Pamphlet ijititledy Chrijii-
anity not founded on Argument^ contained in
two Letters, which were publiihed fepa-
rately in 1744. The Defign of this An-
fwer was not to enter upon a diftin<il and
particular Account of the Evidences, which
are ufually produced in Proof of the Chrif-
tian Revelation, which he had confidered
largely on fome former Occaiions ; but to
represent in a clear and concife Manner,
the Abfurdity and ill Tendency, as well as
manifold Inconfiftencies of this Writers
Scheme ; to give a plain Confutation of the
principal Arguments from Scripture and
Reafon by which he pretended to fupport
it, and to deted: and expofe his Fallacies
and Mifreprefentations ^.

* Deift. Writers, Vol. I. p. 151, &c.

In

P R E F A C E. xxlx

In the Year 1753 the Doftor pubUihed
Refledtions on the late Lord Bolingirokes
Letters on the Study and Ule of Hlflory,
efpecially fo far as they relate to Chriflia*
nity and the Holy Scriptures -f-. ^

Thus did this good Man moft labori*
ouily exert himfelf in the Defence of our
holy Religion. And being more and more
fully perfuaded of the Truth and divine
Original, as well as of the great Excellence
and Importance of Chriftianity to the Vir-
tue and Happinefs of Mankind, he pub-
liflied Anfwers to the feveral Authors,
who with great Art and Induftry endea-
voured to undermine it, and expofe it as
an Impofture. And his Anfwers are very
highly and generally efteemed as among
the bell Defences of Chriftianity. He was
indeed a Mafter in this Controverfy ; and
his Hiftory of it, ftiled, A View of the
Deijiical Writers, that have appeared in Eng-
land in the lajl and prefent Century ', with
Obfervations upon them, andfo?ne Account of
the Anfwers which have been piiblijhed againjl
them ; as we are well affured it has been
exceedingly ufeful, fo it will do lafting Ho^
nour to his Name with all who have the
Intereft of Religion truly at Heart. The
third Edition of it, improved, was pub*
lifhed in two large Volumes 8vo, clofely
printed, in the Year 1757. ^^ ^^^ Conclufion
of the Preface he fays, *' It gives me fomo

t Vol. XL p, 265, Sic,

*^ Concern,

XXX PREFACE.

Concern, that this Work is become Co
much larger than was at firft intended,
which I am afraid will prove a Difad*
vantage to it, and difguft or difcourage
fome Readers. But 1 hope favourable
Allowances will be made, confidering
the Extent of the Defign, and the Variety
of Matters here treated of. I believe it
will appear, that there are few Objec-
tions which have been advanced in this
Controverfy, but what are taken Notice
of in the following Work, and either
fufficicntly obviated, or References are
made to Books, where fuller Anfwers
are to be found. May God in his holy
Providence follow what is now publifhed
with his Blefling, that it may prove of
real Service to the important Intercfts of
Religion among us ; to promote which,
as far as my Ability reaches, I fhall ever
account the greateft Happinefs of my
Life. And it fhould be the Matter of
our earneft Prayers to God, that all thofe
who value themfelves upon the honour-
able Name and Privileges of Chriftians,
may join in united Efforts to fupport
fo glorious a Caufe, in which the Pre-
fervation and- Advancement of true Re-
ligion and Virtue, the Peace and good
Order of Society, and the prefent and
eternal Happinefs of Individuals is fo
nearly concerned.'*

Nor did he undergo this extraordinary

Labour

P R E F A C E. XXXI

Labour only in the Prime and Vigor of
Life. His Zeal in the Caufe of Religion
did not permit him to take Reft even when
advanced to old Age. When he was pail:
feventy he was feiz'ed with a violent Fever,
from which none expedied his Recovery.
Though he was thoroughly refigned to the
Will of Heaven, yet he was not only fatis-
fied but pleafed to have Life a little pro-
longed, that he might put his finifhing
Hand to a Work, which had coft him far
more Labour and Pains than any of his
former Writings, and which he hoped
would be of Service to the World, as he
intended it to be the laft in which he would
engage. The Work foon after appeared
to the World in two Volumes 4to, under
the Title of 'The Advantage and NeceJJity of
the Chrijiian Revelation, Jhewn from the State
of Religion in the ancient Heathen World,
efpecialiy with rejpedl to the Knowledge and
Worjhip of the one true God -, a Rule of moral
Duty ; and a State of future Rewards and
Punijhments : to which is prefixed, a long
preliminary Difcourfe on natural and revealed
Religion. This indeed is an amazing Work
coniidering his Age and Infirmities, as he
had Recourfe to all that great Variety of
Books, and generally in the Original, which
are referred to in it. Nor did the Reception
it met with in the World difappoint his
Expedation. It has been lately reprinted
in two large Volumes 8vo.

5 After

xxxii PREFACE.

After what has been faid, it need fcarcely
be mentioned, that his many eminent Writ-
ing§, and unwearied Labours to ferve the
Chriflian Caufe, in an Age fo prone to
Infidelity and Licentioufnefs, and profe-
cuted often in ill Health, and, at beft, in
a very infirm State of Body, procured him
a great Name in the learned World, and
uncommon Marks of Gencrofi ty and Refpe(ft
from Perfons in the high eft Rank, in the
eftablifhed Church, both here and in
England.

Two of the Univerfities in Scotland alfo
prefented him with Teftimonies of their
o-reat Regard to his Merit, on account
of his great Abilities, and ufeful Services to
the Chriftian World : Glqfgow with his
Deo-ree of Mafter of Arts, which was pre-
paratory, according to the Rules of that
College, to their conferring on him the
Degree of Dodor of Divinity : which, in
the mean Time, was fent to him in the
moft refpeftful Manner by the Univerfity
and King's College of AberdeeUy in the

Year 1739*

But it was not -only his great Learning,
Abilities as a Writer, or his Miniftrations
as a Chriftian Paftor, which attrad our high
Efteem and warm Affedlion. Thefe were
accompanied by an amiable Temper, and
a moft exemplary Life. His natural Powers
muft appear, from what hath been already
faid, to be very good. He had a quick
2 Apprc*^

PREFACE, xxxiii

Apprehenfion, Vivacity of Thought, a folid
Judgment, and a Memory that was really
amazing ; fo that he was often called a
walking Library, But his moral Charafter
"Was truly lovely. As he entertained the
liobleft Sentiments of the Deity and his
Perfed:ions, his Providence and moral Ad-
miniftration, fo his Piety and Devotion was
liberal, rational, and manly, free from Su-
pcrftition and Enthufiafm. A Zeal to pro-
mote the Glory of God, and his Kingdom
of Truth and Righteoufnefs in the World,
feemed to be the governing Principle of his
Life. He walked with God, and had
pleafing Communion with him in facred
Meditation, and the Exercife of Prayer and
Praife. And he enjoyed with fuch Relifli
that Delight, which is to be found in Fel-
lowfhip with God, that he could from his
own Feelings teftify, that the Ways of re-
Jigious Wifdom are Ways of Pleafantnefs,
and that the perifhing Pleafures of Senfe
are not worthy to be compared to the pure
and noble Joys of Religion and Virtue.

His Acquiefcence in and Refignation to
the Will of his heavenly Father, was exer-
cifed by many fevere Trials and Affiiilions,
which he bore with an unrepining Sub-
miffion, and truly Chriftian Patience and
Fortitude. When he had an Account
brought him of th© Failure of fome Per-
fons, in whofe Hands the greateft Part of
what Money he had was placed, he macje

[Vol. I.] c fuch

xxxlvr PREFACE.

luch Refledions as thefe, which fliewed the
Temper of his own Mind, and which, I
dare fay, will be agreeable to the Reader
to have recited. ** 1 have had an Account
*' of an Affair, by which I r.m like to be
** a great Lofer. It hath pleafed God to
«' cut fliort my fmall Fortune, by one
*^ Stroke after another, fo that I am de-
** prived of the greateft Part of my worldly
" Subftance. What a poor Condition
*' fhould I be in, if I had no higher or
*' ftabler Portion ! I have had great Ex-
*' perience in my own little Affairs of the
'^ Vanity and Uncertainty of all worldly
*' Goods, that they are fleeting and tranfi-
*' tory Things. And if this do but make
** me more defirous, and earneftly induftri-
" ous to fecure to myfelf a better, and a
*' more enduring Subftance, I fhall then
** be a Gainer by the Lofs. As I believe
** that the Difappointments I have met
** with, are all under the wife Ordination
" of Divine Providence, fo I am perfuaded
" that it is for wife and righteous Ends
'* that they have been permitted and or-
" dained. I find it hard to fupprefs in-
** ward Uneafinefs, and anxious Cares,
*' which are apt, on fuch Occafions, to
" rife up in my Breafc. But bleffed be
** God, who hath given megreater Strength
** of Mind to bear up under fach outward
** Evils, than I have fometimes had, and
'* hath, I hope, formed me to a Sub-

^' miffion

<«c

ic

PREFACE, XXXV

miffion to his Will, and aa Acquiefcence
in his Difpofals. It is my earneft Defire,
and fhall be my Endeavour, that no
worldly Croiles ihall break the Harmony
of my Spirit, or interrupt the Peace and
good Order of my Soul, which were it
to depend meerly on external Accidents
and Circumll:ances, would be the mod
precarious and uncertain Thing in the
World. A Man's Life, that is, the
Happinefs of his Life, doth not confifl
in the Abundance that he poffeffeth. I
fee many, who have a large Affluence
of worldly Riches, who yet have fo
many Things to render them uneafy, and
have fo little Satisfacflion in the Frame
and Temper of their Minds, that they
deferve to be pitied rather than envied :
nor would I, if it were left to my own

■ Choice, change Conditions with them,

■ even in this World. And, on the other

■ Hand, I fee many that are in poor Cir-
cumftances who yet are eafy and con-

■ tented : and why may not I be fo too ?

• I have ftill fomething left, which though
' but little, is more than many others
' enjoy. I have not been afllided with
' pinching Penury and Want. I have
' ftiil enough to furnifli me with the Ne-
' ceiTaries and many of the Conveniences
' of Life. I have Peace and Satisfadion
' in my own Family. God hath reftored
c 2 '' me

xxxvi PREFACE.

me to a greater Meafu re of Health than
I had Reafon to expedt. And I am not
without fome Degree of Reputation and
Acceptance in the World. But, I hope,
God hath done far more for me than
this. That he hath bleffed me with
fpiritual Bleffings, of an infinitely more
glorious Nature than any worldly Ad-
vantages whatfoever ; that he hath by his
Spirit dravv-n my Heart to the fincere
prevailing Love and Choice of him for
my God, and hath given himfelf to me
to be mine, my God, my Father, my
Portion and Felicity, in a new and ever-
lafting Covenant, and hath, I truft, raifed
me to the lively Hope of a glorious
Immortality. And if I have an Intereft
in fuch Privileges and Benefits, and am
made Partaker of fuch fublime Hopes,
why fliould I fret and repine that I
have but a fmall Portion of the Riches
or Affluence of this prcfent World ?
Lord, I would not prefcribe to thy
Wifdom. If it feemeth fit to thee, that
my Condition here on Earth fhould be
but poor and mean, thy Will be done,
I leave it to thee to order my outward
Affairs and Circumftances according to
thy own good Pleafure: But what I would
mofl earneftly defire is, that whatever
Station or Circumftances I am in, I may
be enabled to ferve and glorify thee in
c *' that

4C

PREFACE, xxxvii

that Station, and in thofe Circumftances.
Let me but be an Inftrument for fhew-
ing forth thy Praifes in the World, and
promoting the Good of Mankind, as far
as the Sphere of my AbiUty reacheth ;
*^ let me but grow in the amiable Graces
** and Virtues of the Chriftian Life, and
** have an inward Peace of Confcience,
** and a Senfe of thy Love and Favour, and
** I (hall be comparatively little concerned
*^ about my external Circumftances in this
'* tranfitory World." In this manner did
this pious Man fubmit to all the Appoint-
ments of infinite Wifdom and Goodnelis
in all the diftreffing Scenes of Life. In-
deed the whole of his Temper and Condudl
was regulated by the Principles of that
Religion, which he fo well knew how to
defend. And his ftrongeft Defire was to
approve himfelf to his great Mafter and
Lord.

In private Life he was moft regular and
circumfped. Though he had a natural
Warmth of Temper, yet, by maintaining
a ftridt Difcipline over his PafRons, he
never fuffered it to appear in any improper
Condud: : and he was temperate in all
Things.

In difcharging the Duties of focial Life,

5ill^ who had any Connexion or Intercourfc

with him, will bear Witnefs, how faithful

^nd upright his Behaviour was 5 how hu-

c 3 nianc

xxxviii PREFACE.

mane and compafTionate, how friendly and
kind, how well difpofed to do Good, and to
perform kind Offices to all, according to
his Ability and Opportunity.

And in the nearer Relations of Life, how
tender and affedlionate a Hufband, how
loving a Brother and Uncle, how faithful a
Guardian and Friend he was, they who
flood in thefe Relations to him, have cor-
dially acknowledged and will gratefully re-
member.

In more extenfive Relations alfo, he was
aduated by the fame Goodnefs of Heart,
and Benevolence of Affecflion. The Wel-
fare of his Country lay near his Heart, and
whatever concerned its Intereft muchaf-
fefled him. As he had enlarged Views of
the higheft Concerns of Mankind, and of
the Importance of Virtue and Religion to
promote their Happinefs -, fo with an un-
ceafing Affiduity, he was ever ready to do
his utmoft in fo worthy a Caufe. The
Sentiments and good Difpofitions of Hearty
with relation to this Subjedl, are rnoft feel-
ingly and pathetically expreifed in his Con-
clufion of the Fiew of the principal T>eijlical
Writers, &cc. which is an Addrefs to Dei/is,
and profcjfid Chrijlians ; and in the Appen-
dix to that Work, which contains Reflec-
tions on the prefent State of Things in thefe
Nations.

By a happy Fortitude and Firmnefs of

Minc^

PREFACE. XXXIX

Mind he was always the fame Man; and
could not be diverted by any Solicitation to
ad: contrary to the deliberate Senfe of his
own Mind, and v4iat he regarded as his
Duty. He was a Man of the greateft Mo-
defty, and the ftrifteft Integrity, and knew
not how to flatter or diffemble. At the
fame Time he behaved with great Pru-
dence and Difcretion, and took care not to
give needlefs Offence to any. For one of
his ftudious and retired Life, he had a great
Knowledge of the World, which was ufe-
ful to himfelf, and qualified him to give
good Counfel to thofe that applied to him,
in Cafes that were important and perplexed.

In fhort, his Heart was filled with Love
to God, and Zeal for his Glory : and, in
Conformity to the Charadler of our bleffed
Saviour, he delighted to do the Will of his
heavenly Father. -^And in his Behaviour
to Men, he was meek and humble, candid
and condefcending ; and aded under the
Influence of that Charity "* wiicA fu£ereth
long and is kind j which envieth not , which
'vaunteth not it/elf -y is not puffed up ; doth
not behave it/elf unfeemly ; Jeeketh not her
own ; is not eajily provoked *, thijiketh no
Evil', rejoice th not in Iniquity y but rejoiceth
in the Truth.

It is very remarkable, that though the
Fever, before mentioned, left him ex-

* I Cor. xlil. 4, 5j 6.

c 4 tremely

xl PREFACE.

tremely weak, yet he not only recovered
his former Strength, but felt an Eafe and
Vigour, to which he had been a Stranger
for many Years before ; going on in his
public Miniftrations with greater Life and
Spirit, which was obferved with Pleafure
by all who attended on them : and he much
fooner got over the Fatigue of public Ser-
vice than formerly : fo that his Youth
feemed, in a manner, to be req^wed. Such
a Change was a kind of Miracle to him.

This improved State of Health continued
till a few Months hefpre his Death, when
he felt Symptoms which were thought the
Prefages of a painful chronical Difeafe.
Thefe Appearances, however, by fkilful
Advice and proper Medicines, abated. And
as he was advifed to walk as the prppereil:
Exercife for him, he got Cold in a moift
Day, which he neglected till it fixed in his
Breaft, and raifed an Inflammation there.
And then, notwithftanding all that Art
and Tendernefs could do, the Diforder foon
overpowered his weak and feeble Frame.
But his intelledlual Powers were unim-
paired and lively to the laft. He had the
Sentence of Death in himfelf, and had no
Notion that he could recover, though his
Friends, when he got :.ny Eafe, flattered
themfelves with the Hope of it. With a
Head perfeftly clear, and a Mind quite eafy
and compofed, he gave Direftions for what

he

PREFACE. xli

Jie thought proper to be done ; and fpent
his Time in moft affedling Exhortations to
thofe who were about him, and in adoring
the Wifdom and Goodnefs of Divine Pro-
vidence towards him. He faid, the Mer-
cies he had received from God were more
than could be numbered ; and though he
had been exercifed with various AfHid:ions,
he trufted, that in the Iffue they had proved
real Bleffing% He difcovered great Humi-
lity in acknowledging his manifold Infir-
mities and Defecfls. " Whatever others
*' may think of me, faid he, I, who have
*^ Reafon to know myfelf beft, am fenfible
*' I have made but a fmall Progrefs ia
** Righteoufnefs and true Holinefs, or even
*' in Knowledge and Learning, in Compa-
^* rifon of what I might have done, if I
*' had been more careful to make the beft
" Ufe of my Time, and of the Means and
** Opportunities that have been put into
■ * my Hands." Thus lowly was this good
Man ! And moft devoutly did he celebrate
the Riches of divine Grace through 'Jefus
Chriji. ** I give my dying Teftimony"
faid he with a kind of Emotion, *^ to the
** Truth of Chriftianity. The precious
*' Promifes of the Gofpel are my Support
** and Confolation. They alone yield true
*' Satisfaction in a dying Hour. I am not
'' afraid to die* The Gofpel of Chrift
^? hath raifed me above the Fear of Death :

" for

xlii PREFACE.

^* for I know that my Redeemer liveth ;
" and that if this earthly Houfe of our Ta-
- bernacle were diflblved, we have a Build-
*' ing of God, an Houfe not made with
^* Hands, eternal in the Heavens."

A little before he died, he was raifed up,
and with his own Hands took fome Re-
frefhment, and lay down again compofed to
reft : when in a few Minutes, without any
Agony or Struggle, without S^gh or Groan,
he quietly breathed his laft, and fell afleep
in the Lord the i6th of "January 1766,
and in the 75th Year of his Age.

The Goodnefs of Divine Providence is
to be gratefully acknowledged for prolong-
ing his valuable Life to fuch an advanced
Age, which from the natural Weaknefs of
his Conftitution, and frequent Returns of
bodily Diforders there was little Pvcafon to
hope.

This Reflexion, together with the pleaf-
ing Circumftance, that he did not outlive
himfelf, his Enjoyment, his CharavSter, or
his Ufefulnefs, gives great Confolation.
And blejjed are the dead mho die in the Lordy
that they may rejl from their Labours, ana
their Works do follow them. Let me die the
Death of the righteous, and let my laji End
be like his !

ISAAC V/ELD,

CON.

CONT ENTS

O F T H E

FIRST VOLUME,

DISCOURSE I, II, III.

The Being and Perfcftions of God proved
from his Works.

Romans i. 20.

For the invijibk Things of him from the Cre-*
ation of the World are clearly feen^ being
underjiood by the Things that are made,
iven his eternal Power and Godhead.

Page I.

The CONTENTS.

DISCOURSE IV, V.

On the Eternity of God.

Psalm xc. 2.

Before the Mountains were brought forth ^ or
ever thou hadf formed the Earthy or the
World y even from ever la/ling to everlajling
thou art God. P. 77.

DISCOURSE VI, VIL

On ^e Omnlprefence of God,

Psalm cxxxix. 7> 8, 9, 10.

Whither Jhall I go from thy Spirit ? or
whither Jhall I fee from thy Prefence? If
I afcend up into Heaven^ thou art there :
if Imah my Bed in Heli, behold ^ thou art
there : if I take the Wings of the Morn-
ings and dwell in the utter mojl Parts of the
Sea i even there fhall thy Hand lead me^
and thy right Hand Jhall hold ine. P. 109*

The C O N T E N T S;

DISCOURSE VIII, IX.

On the Omnifcience of God.

Psalm cxxxIx. i. — 6.

O LorJy thou hafi Jearched me, and knonmi
me. Thou knoweji my Down-fitting and
mine Vp-rifing, thou underjlandefi my
Thoughts afar off. Thou compaffefi my
Pathr and my lying down^ and art ac-^
quaint ed with all my Ways. For there is
not a Word in my To?2gue, but loy O Lord,
thou knoweji it altogether. Thou haft be'-
fet me behind and before^ and laid thine
Hand upon me. Such Knowledge is too
wonderful for me, it is high, I cannot
attain unto it. P. i6i»

DISCOURSE X-

On the Holinefs of God.

Habak. i. 13.

Thou ^rt of purer Eyes than to behold Bvih
and canft not look on Iniquity. ' P. 199,

The CONTENTS.

DISCOURSE XI, XII, XIII,
XIV.

On the Goodnefs of God.
I John iv. 8.

0 God is Love. P. 225*

DISCOURSE XV, XVI.
On the Truth and Faithfulnefs of God,

Psalm cxvii. 2.

^he Truth of the Lord endureth for ever.
Praife ye the Lord. P. 283.

DISCOURSE XVII.
On the Unchangcablenefs of God,

James i. 17.

Every good Gft^ and every perfeB Gift is
from above y and comet h down from the
Father of Lights, with "whom is no Vari-
ablenefsy neither Shadow of Turnifig-

p. 325.

The CONTENTS.

DISCOURSE XVIIL
On the Divine Happinefs.

I Tim. vL 15.

Who is the hlejjed and only Potentate^

the King of Kings, and Lord of Lords,

DISCOURSE XIX.

On the Divine Dominion.
I Tim. vi. 15.

'Who is the bleffed and only Potentate,

the King of Kings, and Lord of Lords.

P. 361,

DISCOURSE XX, XXL

On doing all to the Glory of God*

I Cor. X. 31.

Whether therefore ye eat or drifik, or what-"
foever ye do, do all to the Glory of God.

P. 379.

The C O N T £ M r

DISCOURSE XXII, XXIII,

On being Followers of God.

Ephesians v. I.

Be ye therefore Followers of Gody as dear
Cbildren* P* 4x1,

The

l^he Bet7^g and PerfeEiions of God
f roved from his Worh.

DISCOURSE I.

Romans i. 20.

For the invijibk Things of him from the Crea-
tion of the World are clearly feen^ being un-
derjlood by the Things that are made, eve?i
his eternal Power and Godhead.

F'W^ HAT there is a God that made
the World and all Things in it,
and that he is pofleffed of all
poffible Perfedions, is a Princi-
ple that lieth at the Foundation of all Pve-
ligion, and therefore it is of the higheil
Importance to us, to endeavour to get our
Minds well eftablifhed in the Belief of it.
And thefe remarkable Words of the Apoftle
[Vol. I.] B Paul,

2 DISCOURSE t

PauU direct us to that which hath been
always accounted the ftrongeft Evidence of
this great Truth, and which is at the
fame Time th6 moft obvious to the com-
mon Senfe and Reafon of Mankind. For,
by confidering the Works of Nature in
this vaft, beautiful,- and well-ordered Syftem
of the Univerfe, wc are naturally led to
acknowledge a fupreme, eternal, and ab-
folutely perfedl Caufe and Author of all
Things, infinitely powerful, wife, and
good. This Argument hath been handled
at large by many excellent Perfons, with
great Strength of Reafon and Compafs of
Learning. But I fhall Content myfelf with
treating it in a plain and popular Way :
And, firft, ihall lay before you as briefly
and clearly as I can, the Proofs of the Ex-
igence of God from the Works of Crea-
tion : And then fhall proceed to take a
fummary View of thofe Excellencies and
Perfediions that eflentially belong to the
great Author and Parent of the Univerfe,
and which, though invifible to the bodily
Eye, are underftood by the Things which
he hath made.

I fliall confider the Proofs of the Exift-
ence of God as manifefted from the
Works of Creation. And that we may
the better feel the Force of this Argument,
let us take a Rife from our own Exiftencey

and

DISCOURSE I. 3

and then proceed to a general Survey of tlie
feveral Parts of this vait itniverfal Syftem
as far as they come within our Notice,
and obferve how they all confpire to lead
our Thoughts to a mod wife and power-
ful Caufe and Author, which Vfe call God.
There is nothing of which v/e are more
certain than that we ourfelves have a Be-
ing. And upon furveying our own Frame,
we find, that even this Body of Flefli
which we carry about with us^ beareth
evident Marks of the moft wife Contri-
vance. It confifleth of an amazing Variety
of Parts, many of them exquifitely minute
and fine, all difpofed in the propereft Situ-
ation for Convenience, Utility, or Beauty,
moft aptly correfponding to one another,
and excellently fitted to their feveral Ends
and Ufes. When we obferve the admira-
ble Provifion that is made for the Circu-
lation of the Blood, for receiving and di-
gefting the Food, and diftributing proper
Nourifhment through the Body, as well
as for ejecting and difcharging what is fu-
perfluous ; the curious Stru(5ture of the
Organs, which are defigned for carrying
on the feveral Motions vital or fpontaneous,
or that minifter to the Senfes of feeing,
hearing, fmelling, &c. or which contri-
bute to the Ufe of Speech, which is of fuch
vaft Advantage in human Life ; v/hcn we
B 2 Confider

4 DISCOURSE I.

confider thefe Things, together with the
Dignity of the human Form and Afped:,
we can fcarce help breaking forth into
that rapturous Strain of the devout Pfal-
mift, / wi/I praife thee, for I am fearfully
and wonderfully made. Pfal. cxxxix. 14.
There appeareth a Wifdom in all this
that is perfedlly aftonifhing. After the
diligent Enquiries of the mofl fagacious
Anatomifls for a long Succeffion of Ages,
there are ftill many Things in the human
Body that are not yet fully difcovered, and
the more we know of them, the greater
Matter we find for our Admiration.

But ftill more wonderful is the human
Mind, or that noble Principle in us diftindt
from this corruptible Flefli, which is the
Subjed: of the amazing Powers of Under-
ftanding. Will, Imagination, Memory,
and of moral Qualities and AfFe(flions.
We plainly find that we are capable of
taking in numberlefs Ideas of Things, not
only fenfible and corporeal, but fpiritual
and invifible. Vv^e are capable of con-
templating the Beauty, Order, and Har-
mony of the Univerfe, and of afcending
in our Thoughts above this Earth, and
the Things of this prefent vifible World,
to the abfolutely perlecft Being, who is un-
feen to an Eye of Senfe, and is infinite and
eternal. We are capable of refleding and

comparing

DISCOURSE I. 5

comparing Things, of reafoning and judg-
ing, of looking back upon the paft, of
beholding Things prefent, and looking
forward to the future. We are confcious
to ourfelves that we are moral Agents ; that
we have a Power of willing, and chooiing,
and of determining our own Acflions, and
paffing a Judgment upon them ; and that
we ^ have an inward Senfe of the moral
Differences of Things, and of what is
beautiful and deformed in Affedllons and
Adlions, and which, where it is not de-
praved by corrupt Habits and Prejudices,
carrieth us to approve and admire the
Things that are juft, and pure, and ho-
neft, and lovely, and virtuous, and praife-
worthy, and to difapprove and condemn
the contrary; and, in a Word, that we
are endued with Faculties which, if duly
improved, are capable of fublime Attain-
ments in Knowledge and Virtue.

We farther find, that this noble think-
ing Subftance is very clofely united to the
Body in this prefent State, in a Manner
which we are not able to explain, and this
Union is governed by certain Lav/s, and
confined within certain Bounds and Li-
mits, it extendeth to fuch a Degree and
no farther, by virtue of which there is a
wonderful Conned:ion eftablifl^>ed between
certain Motions and Imprellions on the
B 3 Body,

6 DISCOURSE I,

Body, and certain Senfations and AfFeftions
in the Soul, and the Senfes are adjufted
and difpofed in fuch a Manner as is mofl
proper for the Ufe and Convenience of hu-
man Life. Man, conlidered in this View,
is one of the moft admirable Compofi-
tions in all Nature, nearly allied to the
fpiritual and material World, and having
both united in himfelf.

A frefh Scene of Wonders openeth to us,
when we farther confider the Care that
is taken for continuing the human Species,
the remarkable Diftin6lion between the
Sexes, and their mutual Propenfions, and
the admirable Provifion that is made for
nourifhing and bringing up their Offspring.
To which may be added, the kind and fo-
cial Affections implanted in the human
Heart, which tend to bind Men to one
another, and ihew that they are naturally
defigned and formed for Society, and for
all the Offices of mutual Affiftance and
Benevolence,

Whilft upon confidering thefe Things
we are filled with Aftonifliment at our
own Frame, we cannot but be fenfible
that it is in no Senfe owing to ourfelves,
fmce we did not bring ourfelves into Be-
ring. Nor was it owing to the Power
and Skill of our Parents. They knew
as little as we do how the curious Fa-

^ brie

DISCOURSE r. 7

bric of our Bodies was formed and fafhi-
oned, and the feveral Parts of which it
confifteth difpofed in fo excellent an Order.
Much lefs were they the Authors and
Contrivers of the Mind with its noble
Faculties and Powers ; nor did they ap-
point and eftablifh the Laws of Union be-
tween both. They themfelves came alfo
into Being the fame Way that we did, and
their Bodies and Souls were formed and
united in the fame Manner, without their
having any Part in it, or knowing how it
was done. And the fame Thing muft be
faid of their Parents, and fo on to the iirft
Progenitors of the human Race, for to the
lirfl; Progenitors we muft come at laft,
and they no more than their Dependants
were the proper Authors or Contrivers
of their own Frame. Nor could it be ori-
ginally owing to a blind Chance or Ne-
ceflity. For what greater Abfurdity can
there poffibly be, than to fuppofe that an
unintelligent Chance or Neceffity could be
able to produce thinking intelligent Be-
ings ? We muft therefore rife in our
Thoughts to a moft wife as well as power-
ful Agent or Caufe, who contrived the
admirable human Frame, in which there
are fuch evident Marks of Wifdom and
Defign, who gave Exiftence to the firft
Parents of Mankind, from whom the reft
B 4 have

8 DISCOURSE I.

have proceeded, and who ftill prefideth
over the Produdion of this Race of Beings,
according to the Laws and Order which
he himfelf hath eftabHfhed.

Again, If we carry our Views to the
Brute Animals, we fee all around us a Va-
riety of Beings that have Life and Senfa-
tion as well as we, but which plainly ap-
pear to be of an inferior Kind, not furnilli--
ed with fuch noble intellectual Faculties,
nor proper Subjefts of moral Government,
yet all of them endued with admirable
Powers and Appetites, whereby they are
enabled to diflinguifh what is good and
ufeful to them from what is hurtful and
prejudicial, and are ftrongly and fteadily
inclined to purfue the one and to avoid
the other. Lnnumerably various as they
are, there is proper Food provided for each
of them, for receiving and digefting of
which, the Fabric of their Body and Dif-
pofition of its Parts, is wonderfully difpof-
ed. To vAich may be added, the ftro ng
Inclinations v/hereby they are carried to
Dropagate their feveral Species, the Ap-
paratus of Parts fitted for it, and the wife
and powerful Inftln^ts whereby they are
urged and diredled to nourlih and provide
for their Young, and to take the propereft
Meafures for that Purpofe, and eicercife
a tender Care over them, whilfl: thev ft^nd

iiv

DISCOURSE I. 9

in need of that Care, and till they are
able to fliift for themfelves. Who can
without Wonder take a View of the num-
berlefs Tribes of Infeds and Reptiles,
four-footed Beafts, and flying Fowl, each of
them provided with proper Organs and
Inftruments exactly alike in all the Indi^
viduals of the fame Species, which are
wonderfully adapted to their feveral Mo-
tions, and to that Kind of Life for which
they are plainly defigned ? many of them
of a furprifmg Small nefs, and yet in that
fmall Bulk furniihed with an amazing
Multiplicity of Parts moft nicely and cu-
rioufly contrived. Others of them to be
admired for their Largenefs and Strength,
fome for their Agility and Swiftnefs, fome
for the Beauty of their Colours, or for
the Finenefs and comely Proportion of
their Shapes ; others for their Boldnefs and
Courage, or for their Sagacity and Cun-
ning, All of them fubfervient to Man,
and contributing to his Pleafure, IJ{q, and
Entertainment, in fuch various Ways, that
there could fcarce be any tolerable living
for us on Earth v/ithout them. It is ma-
nifeft that they did not make themfelves,
nor did Man make them for his own Conve-
nience, nor could they be the Effeds of
any blind undefigning Nature, but muft
Qvve their Exiftence to a fuperior intellin

gem

lo DISCOURSE I.

gent Caufe. For if thofe Engines that
are the EfFedls of human Art and Contri-
vance, plainly fhew Wifdom and adlive
Intelligence in the Caufe that produced
them; how much more muft this be ac-
knowledged concerning the Brute Animals,
the Mechanifm of whofe Bodies is incom-
parably more curious than any Engines that
were ever invented by Man, and who are
endued with the wonderful Pov/ers of Life,
Self-motion, and Senfation, together with
various Inftindls, entirely diftindl from,
and vaftly fuperior to all the Powers of
Mechanifm, and the utmoft Efforts of hu-
man Art or Skill. They muft therefore
have proceeded from a Power and Wif-
dom that exceedeth our Comprehenfion%
And upon comparing them with Man,
to whom they are fubordinate, and whom
they refemble in what regardeth the fenfi-
tive Life, we are led to conclude that the
fame moil v/ife and powerful Being that
made Man, did alfo make thefe inferior
Animals, and gave them their feveral
Povv^ers and Inllincfls, whereby they are
fitted for the Enjoyment of that Life
which Vvas defigned them, and for being
ufeful to Man, who is fitted by his Rea-
fon for exercifing a Dominion over them,
and was evidently intended to be the prin-
cipal Inhabitant of this lower World.

From

DISCOURSE I. II

From Man and the Brute Animals let
us turn our Views to this Earth which we
inhabit ; and here we find we are placed
in a World amply furnifhed for the Suf-
tenance and Entertainment of the various
Kinds of living Creatures that dwell upon
it, and efpecially for the Ufe and Delight
of Mankind. Its Surface is generally
overfpread with an agreeable Verdure, and
diverfified with Hills and Vallies, Moun-
tains and Plains, Fields, Woods, and
Groves, Rivers and Fountains, which are
in their feveral Ways of manifold Ufe,
as well as contribute to the Beauty and
Variety of Profpeil. Its Bowels are flored
with vaft Magazines of Metals, Stones,
and Minerals, of great Advantage to the
Service of human Life, and capable of be-
ing employed to a thoufand Ufes. But
efpecially it fhould fill us with Aftonifh-
ment to furvey the unfpeakable Variety of
Plants, Trees, Flowers, and Grain, arifing
in numberlefs beautiful Forms out of the
dark Bofom of the Earth, to which they
adhere by their Roots, and from whicla
they derive their Nouriihment, all fpring-
ing up from their feveral Seeds, according
to conftant and fettled Laws, which they
themfelves know nothing of, and which
yet they invariably purfue. They are not
endued like the Animals with Perception

and

12 DISCOURSE I.

and Senfation, and yet have an inferior
Kind of Life whereby they vegetate and
grovi^, and rife up through a gradual and
orderly Progreffion into Maturity. No-
thing can be more admirable than the
great Variety of Veflels with which they
are furniflied, the Contrivance of which
is inimitably curious, and which are all fo
wonderfully fimilar in all the fame Species>^
that no i\rt, no Power or Skill of Man
is able to effed: the like. Their Vegeta-
tion, their Growth, their Produ(ftions of
Leaves, Bloflbms, Buds, Fruits, &c. at*e
all conducfted by the wifefl: Rules, and
kindly contrived for the Ufe of the living
Creatures that dwell upon the Earth, for
Food and Medicine, for Covert, Shade,
and Pleafure. Grafs groweth for the Cat-
tky and Herb, or Grain, for the Service of
Many as the Pfalmift fpeaks, Pfal. civ. 14.
The former fliooteth up in vaft Quantities
all over the Earth of its own accord, and
without Cultivation, becaufe defigned to
be Food for the Brute Creatures, who
cannot cultivate the Ground; the latter
furnifheth an agreeable and nourifhing Food
for Man, but then it is fo ordered, that it
is not ordinarily produced or fitted for his
Ufe without Care and Pains in cultivating
the Ground, for which he is v/ell qualified,
jhough the Brutes. are not. Nor hath the

Earth
4

DISCOURSE I. 13

Earth after fo long a Succeffion of Ages
loft its Fertility. There is Provifion mads
for conftantly repairing and renewing it,
and even the Corruption of thofe Bodies
that lie and rot upon its Surface, is by a
remarkable Contrivance made to contribute
to this Purpofe. It were Madnefs to
fuppofe that all this is properly and ori-
ginally owing to the Earth itfelf, which is
a dull heavy Mafs of fenfelefs Matter, in-
'capable in itfelf of doing or contriving
any Thing, or that it is by an undefigning
Chance that it emitteth fuch a Variety of
Produdions, in fuch a regular Way, and ac-
cording to fixed Laws. Thefe are evident-
ly the Appointments of a moft wife A-
gent, who, as he made Man, and the fe-
veral Kinds of Brute Animals, did alfo
contrive the curious Mechanifm of Plants,
and did form the Earth, and difpofe it in-
to the Order in which we now behold it,
and hath liberally furniflied it with every
Thing that might render it a commodious
Habitation for the Creatures that live
upon it. All thefe Things are fo excel-
lently adapted to one another, and have
fuch a mutual Relation and Dependence,
as plainly fhew them to be the Work and
Contrivance of one v.dfe and beneficent
Author and Difpofer.

While

14 DISCOURSE L

While we are furveying this Earth, ano-
ther amazing Scene openeth to our View,
the great and wide Sea, that huge Col-
ledion of Waters, which, by a wonderful
Provifion, is every where impregnated with
vaft Quantities of Salt, and is fubjedied
to a regular Ebbing and Flowing, whereby
it is kept in conflant Motion, and is pre-
ferved from ftagnating afid putrefying,"
which might be of the wofft Confequence*
This, as well as the Land, is ftored with
a nuriiberlefs Variety of living Creatures,
many of them of huge Bulk and Strength,
all of them wonderful in their feveral
Forms, and framed in fuch a Manner,
and their Organs fo difpofed, as plainly
fhews that they are originally fitted and
defigned to live in the watry Element,
which is mortal to other earthly Crea-
tures* Thefe, as well as the Land Ani-
mals, are of Ufe to Mankind. Befides
which, the Sea itfelf is of great Advantage
to us, not only as it ferveth for maintain-
ing an Intercourfe between the moft dif-
tant Nations, but as it is the great Fund
of Vapours, which are continually exhaled
by the Heat of the Sun in vaft Quantities
from its Surface, and being freed from
their Salts in a Manner which we are
not able to explain, are raifed up into the
Airy from whence they defcend upon the

Earth,

DISCOURSE i. ij

Earth, fertilizing and moiftenlng It, and
furnifliing Drink to living Creatures, as
well as conftant Supplies to Fountains and
Rivers w^hich again run into the Sea-
Thus there is a perpetual Circulation of
Waters from the Earth to the Ocean, from
the Ocean to the Earth again ; by which
conftant and regular Circulation, both the
Sea and Rivers are preferved, and fuch a
Proportion is maintained between them^
that neither the one nor the other, in a
long Courfc of Ages, is confiderably either
increafed or diminiflied.

And here the fame R.efledions recur
that were made on the other Parts of this
Globe. All this plainly pointeth to one
original Caufe of great Wifdom as well as
Power, who made th€ Earth with the fe-
veral Kinds of Plants and Animals upon it,
and did alfo form the Sea, and ftored it
with innumerable living Creatures both
fmall and great. To him it is owing that
the Water, though lighter than the Earth,
is not fpread all over it like the Air,
which would prove deftrudlive both to
Plants and the greater Part of Animals,
but hath proper Receptacles provided for
it, where it is laid up as in Store-houfes,
and is conveyed by innumerable Canals
throueh the Earth in fuch a Manner as
may render it of the greateft Ufe. And
3 the

i6 DISCOURSE i.

the Shores, with the Sand lodged there irt
inconceivable Quantities, are fo difpofed
as to form a Kind of natural Dike, the
moft effectual that can be to reprefs the
Fury of the boifterous Ocean, fo that
though the Waters thereof tofs themfehes, yet
can they not prevail -y though they roar^ yet
can they not pafs over if, Jer. v. 22.

From the Earth and Sea let us afcend
in our Thoughts to the Air which encom-
pafleth this Globe, and hath a manifejft
Relation to it. And here we behold new
Marks of the mofl: wife and aftoni(hing
Contrivance, though after all our Refearches
it is but little that we underftand of the
Nature of that wonderful Fluid which we
call Air, yet its great Ufe and abfolute
Neceffity to the Subfiftence of Man, and of
all other Animals upon Earth, is obvious to
the moft fuperficial Enquirer. It is the
vital Element in which v/e breathe, and
without Vv'hich we can fcarce live a Mo-
ment y and it is neceffary not only to the
Life of Animals, but to the Vegetation
of Plants, and produceth numberlefs fur-
prifing Effects upon all earthly Bodies.
And is it poffible here not to acknowledge
a moft wife prefiding Mind, who hath fo
conftituted the Air, that though it hath in
it a Mixture of a ftrange Variety of In-
gredients, yet it ordinarily retaineth that

Quality

DISCOURSE I. 17

Quality which rendereth it fo ufeful and
heceffary to Life, and who hath caufed it
to be ftretched forth over the whole Earth
and Sea, as being of univerfal Advantage,
and hath furnifhed all Animals, and even
Plants, with curious Veffels moft exquifite-
ly contrived for this very Purpofe, that
they may receive the Air, and have the
Benefit of it ? The Air contributeth not
only to our Life and Health, but in num-
berlefs Inftances to our Convenience and
Pleafure. It refrefheth us by its balmy In-
fluence, and is the great Means of con-
veying Sounds, not only the Sound of
Words whereby Converfation is maintain-
ed among Men, but all the pleafmg Airs
of Mufic and Harmony to the Ear, which
is accordingly provided with Organs ad-
mirably fitted to receive them.

The Air may alfo be confidered in an-
other View, as the Region of Vapours and
Meteors. There is the balancing of the
Clouds, which are wonderfully fofpended
in the Air, and form a fair and ample Ca-
nopy over our Heads, and at proper Sea-
fons are diflblved, not breaking at once up-
on us in mighty Spouts and Torrents,
which would be of very bad Confequence,
but defcending upon the Earth in Drops
of Rain or Dew. There are the Trea-
fures of Snow and Hail, and there the

[Vol- L] C Light-

i8 DISCOURSE I.

Lightnings blaze, and the Thunders roar,
which are of Ufe to purify the Air, as well
as to ftrike aftonifhed Mortals with a re-
ligious Awe of the above Power and Ma-
jefty. There the Winds are formed which
are fo neceflary to waft the Clouds and
Vapours to the moft diftant Parts, to fan
and clear the Air, and to fcatter and dif-
pel noxious Streams, as well as for carry-
ing on Navigation and Commerce, and for
a thoufand other Ufes. From the dread-
ful EfFeifts which thefe Things fometimes
produce, we may judge what a miferable
Cafe we (hould be in, if they were left to
a blind and giddy Chance. But it is our
Comfort to think they are under a moft
wife and powerful Diredlor, who at firft
formed and appointed, and ftill governeth
the Meteors and the vaft Army of Va-
pours floating in the Air, and regulateth
them by fuch Laws, and in fuch a Man-
ner, that they are fometimes made Ufe of
by him for executing his righteous Judg-
ments, fo upon the whole they are great-
ly beneficial to the Earth and to Man-
kind. How (hould we admire and adore
him, who, according to the beautiful Lan-
guage of holy Writ, maketh fmall the
Drops of Watery which the Clouds dropy and
dijiil upon Man abundantly, whogheth Snow
like V/ooU and fcattereth the hoar Fro/i like

JJJ^es',

15 ISC OUR SE I. 19

Ajhes ; who weigheth the Winds ^ and hrijig-
'eih them forth out df his Treafuries ; who
thunder eth mdrvelloujly with his Voice 'y and,
with regard to many other Appearances in
thofe airy Regions, doeth great things which
we cannot comprehend !

And now upon this fhort and general
Survey of bur Globe, in v/hich there are
fo many Things that fhew the moft ad-
mirable Contrivance, we are almoft irrelifti-
bly led to acknowledge a moft wife and
mighty Intelligence, that formed Man, the
Brute Animals, the Earth, the Sea, the
Air, fb wonderfully correfponding to one
ahother, and all concurring to make up one
habitable Globe : Nor could any one of
them be wanting without great Detriment
afid Prejudice to the whole.

And yet our Reflections muft not ftop
here. It is evident that what we have
been coniidering is but Part of a larger
Syftem, to which it hath a manifeft Rela-
tion. This Earth of ours, with its fur-
rounding Atmofphere, is but an inconfide-
rable Point compared with this vaft and
ipacious Univerfe, beyond Imagination
great and magnificent. On every Side of
us we behold a wide and glorious Ex-
panfe, an,d in it many fhining Orbs, ef-
|>ecia}ly that glorious Body the Sun, which
enlighteneth, warmeth, and animateth our
C 2 World,

20 DISCOURSE I.

World, and without whofe chearing Influ-
ences and Rays, Life, Vegetation, and
Motion, would foon be extinguifhcd in all
Animals and Plants, and this whole Earth
and Sea become one ufelefs Lump of con-
gealed Matter. Who can without Afto-
nifhment confider the Light, which is of
a Nature fo inimitably fine and fubtile, fo
adlive and penetrating ? It {hooteth down
from the Sun to the Earth, an immenfe
Diftance, w^ith a Swiftnefs exceeding all hu-
man Imagination, and is capable of num-
berlefs Reflections and Refradtions, per-
formed according to certain fixed Laws,
whereby all the Beauties of Colours, and
a Variety of the moft pleafing and tranf-
porting Scenes are prefented to our Eyes,
which are accordingly moft exquifitely
contrived and formed for receiving them.
It is manifeft that the Light is made for
the Eye, and the Eye for Light, the one
of thefe would be ufelefs without the other,
and both are to be afcribed to the fame
wife and powerful Caufe and Author.

It is wifely ordered that the Earth and
San are placed in fo commodious a Situa-
tion towards one another, neither too near,
nor too remote, and the annual and diurnal
Motions fo regulated, as to produce the
f^rateful Viciflitudes of Day and Night,
and the ftated orderly Returns of the Sea-

fons.

DISCOURSE I. 21

fons, both for our Ufe and for our Plea-
fure.

It is alfo a wife and kind Provifion, that
the Moon is appointed to perform its
monthly Courfe round the Earth in fuch
a Manner as to yield to us a comfortable
and refrefhing Light in the Abfence of the
Sun, which Light it deriveth from that
glorious Luminary, and reflefteth to our
Earth. It corred:eth the cold Damps of
the Night, and hath a great Influence on
the Tides, and on the Bodies of Animals
and Plants.

The other Planets alfo perform their fe-
veral Courfes at proper Diftances from the
Earth and Sun, according to an eftablifhed
Rule and Order, from which they have not
deviated through fo long a Succeffion of
Ages. And now it ncedeth but little Re-
flediion to convince us that thefe heaven-
ly Bodies, the Sun, Moon, and Planets,
did not form themfelves, or affign to them-
felves the Stations they hold in the Uni-
verfe, or the Courfes they purfue. Nor
could the wonderful Compofition of thofe
huge Orbs, the nice Adjuftment of their
Motions and Diflances, their mutual Re-
lations and Dependencies, the amazing
Conftancy and Regularity of their Cour-
fes, and the wife and fteady Laws by
which they are governed, any Deviation
C 3 from

22 DISCOURSE L

from which would foon bring the whole
Syftem into Confufion, be poffibly the Efr
fedts of a blind Chance, or of any unintel-
ligent undeligning Caufe. We are apt to
admire an artificial Sphere in which are
reprefented, though in a very imperfedl
Manner, the regular Motions of the Sun
and Planets, and their Situation with re-
fpedl to one another, as a curious Piece of
Art which fheweth a great deal of Skill
and Contrivance. But how infinitely doth
this fall fhort of the Wifdom as well as
Power that was requifite to form thefe
ftupendous Bodies, to difpofe them in their
proper Situations, to appoint them their fe-
veral Courfes, and to preferve and main-
tain them in that juft and beautiful Order,
which is moft for the Advantage and
Harmony of the whole ! Upon confidering
all this, we are led by the cleareft Princi-
ples of Rcafon to conclude, that as well
the Sun and planetary Orbs, as the Earth,
Sea, concur to make one great Syftem, of
which this Globe of ours is but a Part,
owe their Exlftence and Prefervation to
one and the fame moft wife, powerful,
and beneficent Author. And if we far-r
ther confider the Comets which now and
then appear with their blazing Train,
whofe Courfes, though feemingly irregular,
and different from thpfe of qther Planets,
2 yet

DISCOURSE I. 23

yet according to the moft accurate Obfer-
vations are all governed by fixed Laws, and
efpecially if we raife our Views to the in-
numerable fixed Stars, removed from us at
a Diftance which exceedeth all human
Computation, each of them acknowledged
by all that confider thefe Things with
Attention to be huge Orbs of Light, Bo-
dies of prodigious Magnitude and Splen-
dor, and probably fo many Suns, attended
with furrounding Planets, this openeth a
new Scene of Wonders ftill more grand
and aftonifhing than what we have been
now confidering. Our Minds are fwal-
lowed up in the boundlefs Extent of the
Works of Nature. And what a vaft Idea
muft this give us of the Greatnefs of the
Univerfe, much more of the Power, Ma-
jefty, and Wifdom of the glorious Au-*
thor, by whofe Word the Heavens were
made^ and all the Hojl of them by the
Breath of his Mouth !

Thus it appeareth, that whitherfoever we
turn our Eyes we meet with vifible illuf-
trious Proofs and Evidences of a Deity. I
have confidered thefe Things only in a ge-
neral Way, without entering into the Depths
of Philofophyj but a more diftincft and
accurate Inipeftion of them would reveal
innumerable new Wonders to convince and
aftpnifh us. And yet even this flight and
C 4 general

24. DISCOURSE L

general View ftrikes the Mind with great
Force. All Nature prqclaimeth through
all its Works with a Voice intelligible to
all Mankind who will duly attend to it,
that there is a God. Every where may
we obferve the plaineft Marks and Cha-
rafters of Wifdom and Contrivance; and
fince Matter is in itfelf incapable of Under-
ftanding and Defign, and therefore can have
no Wifdom of its own to order and diredt
itj this is a demonftrative Proof that thefe
Things mull: have been eifedled by the
Wifdom and Power of another Agent,
dillind: from Matter, and vaftly fuperior to
it. And indeed one would think it fcarce
poffible for any Man to confider this vail
iftupendous Frame fo admirably contrived
in all its Parts, and which is preferved
and governed by fuch wife and conftant
Laws, together with the innumerably va-
rious Beings it containeth, with all their
Faculties and Powers, Capacities and In-
ftinds; I fay, one would think it fcarce
poffible for any Man to confider all this
with x\ttention, and not believe it to be the
Work of a moft wife as well as almighty
Author. To afcribe all this beautiful and
well-ordered Univerfe, and all the Orders
pf Beings in it, many of which are endu-
ed with Knowledg!^ and Intelligence, to a
giddy thoughtlefs Chance, and lucky Jum-
ble

DISCOURSE I. 2|

ble of Atoms, or to a blind unintelli-
gent Nature or Neceffity, Words which,
as they are ufed in this Cafe, are with-
out Senfe and Meaning, and really lig-
nify nothing at all, rather than to a wife
and underftanding Mind, is abfurd to a
Degree of Extravagance. A Man of plain
found Senfe, who hath not his Head
turned with a falfe and vain Philofophy,
would be apt to think that it could
never have entered into the Heart of any
Pcrfon whatfoever to have imagined fuch
a Thing. Efpecially fince that Man
would be looked upon as fcarce in his
Senfes, that upon beholding and exa-
mining a well-built Houfe, a curious
Watch, a well-written Book, or any ad-
mired Piece of Mechanifm made by hu-
man Art, fliould ferioufly and in good
earneft attribute it not to the Skill and
Contrivance of any Man, or any other in-
telligent Agent, but to an undefigning
Chance or fenfelefs Neceffity.

Juftly therefore doth the Pfalmift pro-
nounce him a Fool that hath faid in his
Hearty There is no God. Pfal. xiv. i. And
the Apoftle here reprefenteth thofe that
do not acknowledge and adore God and
his Perfedions, which are clearly feen
from the Creation of the World, being
underftood by the Things that are made,

as

2.6 DISCOURSE I.

as abfolutely without Excufe. Rom. L 20.
Nor do the feeming Irregularities in fome
Parts of the Univerfe in the leaft weaken
the Argument or Evidence. For fince we
find innumerable Things that plainly argue
a Wifdom and Skill infinitely fiiperior to
ours, we ought to make the fame Suppo-
fition concerning thofe Things, the De-
fign or Ufe of which we do not at prefent
fee. It is certainly highly rational and be-
coming the Modefty of fuch fhort-fighted
Creatures as we are, to attribute any De-
feats or Irregularities we may imagine we
obferve in any Part of the Work of God
in this vaft Univerfe, to the narrow Com-
prehenfiou of our own Underftandings,
which we cannot but be confcious of in a
thoufand Inftances. How many Things
were found fault with by the Epicureans
and other ancient atheiftical Philofophers
in the Frame of the World, that upon the
further Improvements which have been
made in the Knowledge of Nature in thefe
latter Ages, have appeared to be contriv-
ed with admirable Wifdon> ! And we may
iuftly conclude, that other Things, which
now v^e cannot precifely affign a Reafon
of, would appear to be very wifely order-
ed, if we had a juft Comprehenfion of the
whole, and faw all Things in their mu-
tual Connexion and Harmony. As to the

Diforders

DISCOURSE I. 27

Piforders of the moral World, no Argu-
ment can be properly drawn from thence
againft the Exiftenceand Perfeftions of fhe
iuprerne Being, fmce they only arife frbm
the Abufe that reafonable Creatures make of
the excellent Faculties with which they are
;<endued, and of the Liberty that belongeth
to them as moral Agents. And if wc
regard this prefent Life as a State of Trial,
and take a future World into the Ac-
count, there is great Reafon to apprehend
that when the whole moral Syftem is
compleated, all the Difficulties which now
puzzle us fliall be adjufled and cleared,
and the Wifdom and RIghteoufnefs of God
be made illuftrioufly manifeft, even in
thofe Things that now have the moil dif-
(Couraging Appearance.

I ihall conclude this Difcourfe with that
noble Addrefs to God, Neh. ix. 5. 6.
Blejfed be thy glorious Namey which is exalted
above all BleJJing and Praife ! ThoUy even
thou, art Lord alone, thou haji made Heaven,
the Heaven of Heavens with all their Hojl,
the Earth and all Things that are therein,
the Sea and all that is therein, and thou pre-
Jerveji them all, and the Hoji of Heaven
worjhifpeth thee f

%h

The Being and PerfeSiions of God
proved from his Works.

DISCOURSE II.

Romans i. 20.

For the invifible Things of him from the Crea^
tion of the World are clearly feen^ being
underjlood by the Things that are made^
even his eternal Power and Godhead.

IN my former Difcourfe on thefe Words
I laid before you the Proofs of the Ex-
iftence of God from the Confideration of
his wonderful Works. Taking a Rife
from our own Bodies and Souls, we took
a general Survey of this vaft, beautiful, and
well-ordered Univerfe, the Earth, the Sea,
the Air, the heavenly Orbs, the Sun, the
Moon, and Stars, and it appeared that they
all uniformly concur to lead our Minds
to the Acknowledgment of one fupreme
intelligent Caufe and Author.

But it is not fufficient to believe that,
there is a God, if we do not en-
deavour to get our Hearts filled with juft ,

5 and

3o DISCOURSE li.

and worthy Sentiments of his infinite Ex-
cellencies. And the fame Arguments that
lead us to acknowledge his Exifterice, do'
equally lead us to acknowledge that this
great Author of the Univerfe muft be pof-
feifed of all poffible Perfe(flions. There
is no Conclufion more obvious than this,
that he that hiih fpread fiich an Abun-
dance of Glory through his Works in this
World, which he hath created, muft have
an unbounded Fulnefs of Excellency and
Perfedlion in himfelf. And this is what
the Apoftle here fignifieth, by declaring,'
;t/M^ the invijible Things of God from the
Creation of the World are clearly feeuy being
underjlood by the Things that are made. The
invifible Things of God, is his infinite Ef-
fence and Perfeftions which are not the
Objecfls of our Sight, or of any of our Sen-
fes. And accordingly he adds, even his eter-
nal Power and Godhead, He exprefsly men-
tioneth his eternal Powery and under the
Word Godhead may be comprehended hi?
other divine Perfedlions, and as the Refult
of all, his fupreme incomparable Majefty,-
Glory, and Dominion.

It is no Objedtion againft this,- that the
divine Effence and Perfedllons are not vi-
fible to the bodily Eye. This only fliew-
eth that he is a Spirit, not Matter or Body,
which he muft be, if we could fee him
with our Eyes. But his Being and Perfec-
tions

DISCOURSE II. 3r

tions are neverthelefs real for his belftg in-
vifible. Though they are not fccn with
an Eye of Senfe, yet they are difcernable
to the Eye of the Mind, ieing underjiood
by the Thmgs that are made, i. e. by the
Effedts in the Works of Creation. And
nothing can yield a nobler or more ufeful
Subjedt for cur Contemplations. I fliall
therefore proceed to take a fummary View
of thofe Perfections which eflentially be^
long to the fupreme original Caufe and
Author of all Things. And fuch a fhort
and general Coniideration of them may be
of great Advantage, that by placing
them together in a clofe and comprehen-
five View, their mutual Connection and
Harmony may more convincingly appear.
And firfl. The firft Thing I would ob-
ferve is, that this great original Caufe of
all Things, the God that made the World,
and all that in it is, exifted neceffarily
from everlafting. This is plainly fignifieci
here when the Apoftle fpeaketh of his eter-
nal Power and Godhead^ as being underjiood
by the Things that are made. For eternal
Power and Godhead neceffarily fuppoie
eternal Exiftence. That fomething muft
have exifted from everlafting, is as certain
as it is that any Thing now exifteth, be-
caufe otherwife, nothing could ever have
come into Being. And indeed none ever
was fo abfurd as to deny that fomething

muft

c2 DISCOURSE n.

;>

muft have exifted from all Eternity. The
Atheift is forced to acknowledge this whe-
ther he will or no, and being unwilling
to own an eternal wife intelligent Caufe,
moft abfurdly afcribeth Eternity to dull
fenfelefs Matter. But if Matter alone
were eternal, how could Life, or Intelli-
gence, or aftive Power have ever come
into Being ? Or how could Matter, or that
Suppofition be fubjedt to fo many Changes
and Alterations as we fee it is, iince, if it
exifted neceifarily and independently, it
cannot be conceived that any Thing could
make an Impreffion upon it, fo as to move
or alter it ? There muft in that Cafe have
been from everlafting, and fo fhould have
continued to everlafting, the fame unvaried
State or Appearance of Things, without
Motion or Life, Senfation or Intelligence,
none of which originally belong to Mat-
ter. But this is contrary to undeniable
Fadt and Experience. In all Things that
come under our Notice we may obferve
convincing Proofs of their having had a
Beginning of their Exiftence. With re-
gard to ourfelves, we are confcious that it
is but a few Years fince we came into
Being. The fame muft be faid of the
whole Race of Mankind, which it is de-
monftrable could not have been from ever-
lafting upon this Earth ; and there are ma-
ny Things which plainly fhew that they

are

DISCOURSE II. 23

are comparatively but of a late Original.
The Earth itfelf, the Sea, the Air, bear
upon them Chafafters of Mutability and
Imperfeftion, which make it evident that
they did not exift of themfelves from ever-*"
lafting. And the fame Thing may be juft-
ly concluded concerning the glorious Bodies
that perform their Courfes and Revolutions
in the vaft Spaces around Us. But when
we rife beyond thefe Things to the great
Author of the Univerfe, as we muft ac-
knowledge that he had an Exiftence before
any Part of this vifible World, which is
his Contrivance and Workmanfliip, fo we
are naturally led to conclude, that he never
had any Beginning of his Being. Let us
purfue our Thoughts never fo far through
the Series of fubordinate fecond Caufes, we
muft unavoidably come at length to fome-
thing which was itfelf uncaufed, and muft^
therefore have been felf-exiftent, or have
exifted neceffarily from everlafting. And
this Neceffity of Exiftence, as it cannot
be owing to any external Caufe, muft have
its Reafon and Ground in the Nature of
the Thing itfelf. It can therefore be ow-
ing to Nothing but to the peculiar Excel-
lency and Perfed:ion of its own Effence,
which is fuch that it is not poffible that it
ftiould ever have either a Beginning or an
End of its Exiftence. And whatfoever is
thus felf-exiftent, or exifteth neceifarily of
[Vol. I.] D itfelf.

34 DISCOURSE IL

itfelf, niuft be Independent and felf-fuffici-
ent. As it was not beholden to any other
for its Being or Perfedions, fo there is no
other on whom it can be fuppofed in any
Cafe to depend. It fubfifteth wholly and
only of itfelf, and ftandeth not in Need of
foreign Affiftance or Support. And for
the fame Reafon that it is felf-fufficlent
and independent, it is unchangeable too.
That which exifteth neceflarily from ever-
lafting cannot reafonably be fuppofed to be
liable to Alteration or Change, iince it is
neither obnoxious to the Power or Influ-
ence of any external Caufe, nor can have
any internal Weaknefs or Principle of
Change in itfelf, and therefore muft con-
tinue to everlafting, the fame that it was
from everlafting.

It may be farther added, that to be felf-
exiftent includeth abfolute Perfection in
its Idea. All derivative Beings are limit-
ed in one refped; or other, and the Reafon
is plain, becaufe they owe their Exift-
ence, and their Perfedions, their Nature
and Properties, to a fuperior Caufe. But
that Being which exifteth neceffarily and
of itfelf, cannot be limited. For it hath
nothing to reftrain or limit it from with-
out, fince it hath no fuperior Caufe
to determine it to any particular Portion
or Quantity of Being or Excellence, nor

hath

DISCOURSE II. 35

hath it any Reftrldion or Limitation ariling
from within, or from its own Nature, fmce
its exifling necefTarily could be only owing
to the abiblute and unparalleled Excellency
of its own Nature. And what imagina-
ble Reafon can be given why the necefTa-
rily exiftent Being, that hath nothing to
fet Bounds to it, fhould have fome Per-
fedions and not all?

And now it appeareth what an eminent
and glorious Prerogative this of eternal
and neceffary Exiftence is, and that there
muft needs be an infinite and unconceiva-
ble Difference between a Being to which
this Privilege belongeth, and a Being that
hath nothing of itfelf, but deriveth all
that it is and hath from the Will and
Power of another. We fhould therefore,
in the inward Eftimation of our Minds,
pat an immenfe Difference between the
eternal and neceffarily exiftent Jehovah, and
all other Beings whatfoever; acknow-
ledge his unequalled Glory and Majefty,
that he is, and there is none other befides
him. He is the to ov, as one of the moft
eminent of the ancient Philofophers call-
ed him, the Being, by Way of Eminency,
that "which is or exijlethy viz. neceffarily of
himfelf. Whereas other Things have on-
ly a precarious contingent Being, and
therefore, in Comparifon of God," they
D 2 can

36 D I S C O U R S E 11.

can fcarce be faid to be at alL What
the Prophet faith concerning all the Na-
tions of the Earth, may be faid concerning
the whole Compafs of created Beings, that
in the Sight of God, and as compared with
him they are as Nothings yea even lefs than
Nothing, and Vanity , as it is moft emphati-
cally exprefled, Ifa. xl. 17. How juftly is
he therefore the Objed of our profound-
eft Reverence ! When we fet ourfelves to
contemplate him, we foon find our Thoughts
fwallowed up in a bottomlefs Abyfs,
which no created Underftanding can found
or fathom. This may teach us what an
humble Modefty becometh us in our En-
quiries concerning the Deity. How foon
are we loft in the amazing Depths of
Eternity and Self-exlftence ! How can
temporary, fuccelTive, contingent Beings,
that are but of Yefterday, form a juft and
adequate Notion of that infinite, eternal,
and unchangeable Being, who always ex-
ifteth necefl'arily of himfelf, by the fingu-
lar Prerogative of his own moft perfed:
Nature. It is ufeful for us frequently to
turn our Thoughts this Way, the better
to aff'ecSt our Hearts with a Senfe of the
infinite Diftance between him and us.
We fliould be even as nothing in our
ov/n Eyes, and ftiould fink into the very
Duft before him with the moft awful and

proftrate

DISCOURSE II. 37

proflratc Veneration. His Eternity and
^elf-exiftence, (vv^hich includeth, as hath
been fhewn, Self-fufficiency, Independen-
cy, and Immutability,) lieth at the Foun-
dation of all his other Attributes, and giv-
eth them infinite Force, Hence the Apof-
tle fpeaketh here of his eternal Power
and Godhead. His Power, his Wifdom,
his Goodnefs, all his Perfed:ions, in a
Word, his Godhead is eternal. And this
rendereth him the proper Objeft both of
our humbleft Adoration, and of our ftea-
dy Truft and Dependence.

And accordingly the holy Scriptures In
this, at well as other Inftances, tfeach u$
to form the mod worthy Conceptions of
the fupreme Being. He is there reprefent-
ed as deicribing himfelf by that glorious
Charader, / am, and / am that I am-,
which is generally and juftly fuppofed to
have a particular Reference to his neceffary
eternal Exiflence and Unchangeablenefs.
Exod. ili. 14, God [aid unto Mofesy I am
that lam: And he faid, 'Thus jh alt thou fay
unto the Children of Ifrael, I am hathfejit me
unto you. The Septuagint render it, * I

* am he that is, or exifteth.* And again in
the latter Part of the'Verfe, * He that is

* hath fent me unto you.' The fame Thing
is generally fuppofed to be fignified by the
facred Name Jehovah y God's moil glorious

D 3 and

38 DISCOURSE II.

peculiar Title= That fublime Paflage in
the Prayer of Mofes giveth a noble Idea of
God's Eternity and Immutability. Before
the Mountains were brought forth, or ever
thou hadji formed the Earth and the World ^y
even from everlafting to ever lofting thou art
God. Pfal. xc. 2. To the fame Purpofe
that admirable Addrefs of the Pfalmift,
Pfal. cii. 25, 26, 27. Of old hafl thou laid
the Foundation of the Eaj'th, and the Hea-
vens are the Work of thine Hands. I' hey
JJjall perijhy but thou JJoalt endure-, yea, all of
them JJjall wax old as a Garment -, as a Vef
ture fhait thou change them, and they Jlo all be
cha?2ged. But thou art the fame, ajid thy Tears
fiall have no End. He is defcribed^ Rev, i. 4,
under the Character of him which is, and
which was, and which is to come -, as com-
prehending all the Differences of Time in
his own permanent and boundlefs Dura-
tion. We are taught to afcribe Glory to
hirn, as the King eternal, hmnortal, invifi-.
ble. I Tim. i. 17. Yea, we are told, that:
he only haih Immortality, i Tim. vi. 16.
/. e. he only hath it originally and neceffari-
ly, and independently in himfelf, fo that
it is impoffible for him ever not to have
been, or ever to ceafe to be, which cannot
be faid of any other Being whatfoever.
And it is declared, that with him is no
Variahlenefs, neither Shadow of Turni?ig.
Jam. i. 17.

2dly,

DISCOURSE ir. 39

Secondly, Another Thing that we are to
beheve concerning God the great Author
of the Univerfe, is, that he is immenfe
and omniprefent. Indeed this feemeth to
have an infeparable Connection with Eter-
nity and neceflary Exiftence, For, as
hath been ah*eady obferved, that which
exifteth neceffarily of itfelf, and hath no
Dependence on any external Caufe, cannot
have any Bounds' or Limits of its Effence.
It may therefore be juftly argued, that by
the fame Neceffity by which God exifteth
any where, he exifteth every where; and
as there is no Time in which he doth not
exift, fo there is no Space in which he is
not prefent. But that which giveth us the
moft fatisfying Convi6lion and Aflurance
of the Immenfity of the divine Effence,
and tendeth to imprefs our Minds with
the moft affeding Senfe of it, is the amaz-
ing Greatnefs of the vaft Univerfe which
he hath made. The unlimited Amplitude
of his Effence, as well as the Extent of
his Power, may be fairly concluded from
the Creation of the World. Hence St.
Paul, in his admirable Difcourfe to the
AthenianSy reprefenteth it as a Truth obvious
to the comm.on Senfe of Mankind, that
God that made the World, and all Things
that are therein, — is not far from eve7y one
$j us-^for in him we live, and move, and
D 4 havi

40 D I S C O U R S E II.

have our Bemg, Adls xvii. 24, 27, 28,
There cannot be a more natural Thought
than this. If the World which"we behold
be of fuch a wonderful Extent, fo that we
are not able to affign its Bounds, how great
and immenfe muft that glorious Being
be who at fifft made, and who ftill pre-?
ferveth and uphpldeth this univerfal Syf-r
tern ! It is not reafonable to fuppofe, that
any Corner of the Creation is deititute
of the Prefence of the great Author of
it, who keepeth together the whole ftu^
pendous Frame, and whofe Influence ex-
tendeth to every Part of it. What we
commonly call the Courfe of Nature, is,
in Reality, owing to the conftant Influence
of the Almighty, ading upon this won-
derful Syftem, and upon all the Parts of
Matter, according to a fettled Order which
his own Wifdom hath eflabhflied. And
fmce he operateth every where, he muft
be prefent every where. And indeed a
Senfe of this feemeth to be fo natural to
the human Mind, that it is no eafy Thing
to fhake it off. Not to produce the Teftir
monies of the heft of the ancient heathen
Philofophers, who were very ex:prefs in
their Acknowledgments to this Purpofe,
the Prayers that are offered, the Oaths
for Confirmation, and for putting an End
tQ Strife, fo ufual among all Nations, and

all

DISCOURSE II. 41

dl the Ads of religious Homage and De-
votion, proceed upon this Principle, that
the Deity is prefent with us, and obferv-
eth every Thing that paffeth. And the
maintaining a conftant Senfe of this upon
our Minds, is of very great Importance
for influencing and governing our w^hole
Temper and Condud:. It hath a mani-
,feft Tendency to engage us to exercife
a continual Watchfulnefs, and to do every
Thing WQ do as in his Sight, and v^ith a
Regard to his Prefence and Approbation.
To confider that God is ever prefent,
yieldeth great Comfort and Encourage-
pient to good Men, and is one of the
moft effedtual Checks and Reilraints to
Vice and V/ickednefs.

Accordingly this Attribute of the di--
vine Immenfity and Omniprefence is ad-
mirably defcribed in the facred Writings.
Whither fiall 1 go from thy Spirit^ faith
the devout Pfalmift, and whither Jlmll IJJee
from thy Prefence? If I afcend up into Heaven
thou art there -y and if I make my Bed in Helly
behold, thou art there. If I take the JVings
qf the Morningy and dzve/l in the uttermoji
Part^ of the Sea, even there Jhall thy Hand
lead me, and thy right Hajzd JImII hold me.
Pfal. cxxxix. 7, 8, 9, 10. Solomon^ in his
excellent Addrefs to God at the Dedication
pf the Temple, cxprefTeth himfelf thus.

Behold,

42 DISCOURSE IL

Beholdy the Heav'eny and Heaven of Hea-
vens cannot contain thee, but much lefs this
Houfe which 1 have builded? i Kings viii.

* ^7. God is introduced as declaring con-
cerning himfelf. Am I a God at Hand, a^nd
not a God afar eff? Can any hide himfelf in

Jecret F laces, that IJldould not fee him ? D@
not I fill Heaven and Earth ? Jer. xxiii.
23, 24.

Thirdly, Another Thing included in the.
Idea of God is that he is almighty. This
may be juftly argued from his being the
eternal and felf-exiftent Being ; for as fuch
he muft neceffarily have an independent
abfolute Fulnefs of Life, and adive Power
or Energy, originally'and eflentially in him-
felf, without any Thing to bound and limit
it ', whereas, Power cannot but be limited
in all derivative Beings. But the moft
obvious and irrefiflible Demonftration of
God's Omnipotency is that which arlfeth
from the Confideration of his having
created this vaft Svftem of the Univerfe.
Hence the Apoftle here fpeaking of the
invifible Things of God, which are un-
derftood by the Things that are made,
particularly mentions his eternal Power.
It is natural for every Man to conclude
that the Author of this ftupendous Frame,
and of all the Orders of Beings contained
in it, muft certainly be almighty. What

an

DISCOURSE II, 43

an amazing Power muft he be poffeffed
of, who at firft formed and ftill fuftaineth
this huge terreftrial Globe, the Earth, the
Sea, and all Things that are therein !
But how much greater an Idea muft it
give us of his Power, if we confider him
as having made Heaven, the Heaven of
Heavens, with all their Hoft, the Sun,
Moon, and Planets, with all the Conftella-
tions of fixed Stars, and all the Beings of
whatfoever Kind that dwell in thofe vaft
Regions, the Extent of which tranfcend-
eth all human Imagination ! The creating
all Things out of Nothing, i. e, giving
Being to thofe Things that had no Exift-
ence before, though it doth not imply a
Contradi(ftion, and therefore cannot be
proved to be impoffible, yet is certainly
the nobleft Exertion of Omnipotency that
can be conceived. And the Scripture,
to heighten our Ideas of the divine Power,
reprefenteth God as having done this with
a wonderful Facility. By the Word of the
Lord were the Heavens made, ajid all the
Hoft of them by the Breath of his Mouthy
Pfal. xxxiii. 6. He only faid. Let there
be Light y and there was Light. Gen. i. 3.
And fo with regard to the other Parts of
the Creation, he jpake^ and it was done.
Pfal. xxxiii. 9. Juflly therefore it is declar-
ed, that with God all Ihiitgs are pojjijbk.

Matt.

44 DISCOURSE 11.

Matt. xix. 26. He can do every Thing that
is the Objedl of Power, every Thing but
what includeth a Repugnancy in its Power,
or would fuppofe an Imperfedlion in the
Agent. And indeed, what can be impof-
fible to him that created the World ?
Beholdy faith the Prophet, thou hafi made
the Heavens and the Earth by thy great
Power and fir etch ed-oiit Arm, and there is
nothing too hard for thee. Jer. xxxii. 17.
If all the Power and Strength of Men
and Angels, and of all the Orders of Be-
ings throughout the Univerfe, were col-
leSed into one, what a mighty and ftu-
pendous Power muft that be ! And it is
all derived from God, and is indeed but a
fmall Part of the Fulnefs of Power that
is in him. Once hath God fpoken^ faith the
Pfalmift, twice have I heard this, that
Power helongeth unto God, Pfal. Ixii. 11.
/. e. It belongeth to him, and to him alone,
originally, effentially, independently, in
all its unlimited Extent, and without the
leaft Mixture of Weaknefs^^ fome Degree
of which there is in all created Beings.
Juftly therefore is he frequently defcribed
to us in Scripture under the Charader of
the Lord God Almighty. And it is abfo-
lutely neceflary to a Life of Religion, that
we fliould have a Senfe of this glorious
Attribute deeply impreifed upon our Mind^.

TherQ

DISCOURSE ir. 45

There is nothing that hath a greater Ten-
dency to create in us a facred Awe of the
divine Majefty, a Dread of expofing our-
felves to his Difpleafure, and an eameft
Deiire to fecure an Interefl in his Favour,
and alfo to beget in us a firm and fteady
Confidence in him, amidft the greateft
Dangers and Difficulties. How comfort-
ing is it to be perfuaded, that what he
hath pro??ufed he is able alfo to perform.
Rom, iv. 21. and that, as St. Paul nobly
and emphatically exprelfeth it, he is able
to do exceeding abundantly above all that we
ajk or think. Eph. iii. 20, A wonderful
PafTage, whereby it is fignified, that the
Power of God far tranfcendeth not only
all Expreffion, but even our lighteft Con-
ceptions, the utmoft Flight of the moft
unbounded Imagination !

Fourthly, Infinite Knowledge or Omni-
prefence is another of the divine Attri-
butes which Reafon teacheth us to afcribe
to God, the great Author and Lord of the
Univerfe. That Knowledge is a Perfedtion,
and the Want of it a Defed, and that Be-
ings which have Intelligence are of a more
noble and excellent Kind than thofe that
are deftitute of it, will not be denied. And
therefore it were tiic greateft Abfurdity to
fuppofe the mofl perfe(5l and excellent of
all Beings, the fiill; original Caufe and Au-
thor

46 DISCOURSE 11.

thor of all, to be without Knowledge and
Underftanding. And if there be Intelli-
gence at all in the felf-exiftent Being, it
muft be infinite Intelligence. And the
Proofs of this arc as plainly deducibla
from the Works which he hath made, as
thofe of his almighty Pow^er. For not
only do we every where in this vaft uni-
versal Frame, meet with manifeft Evi-
dences of an Underftanding that filleth us
with Admiration and Aftoniihment, but
many of the Beings which he hath cre-
ated are themfelves endued with Knowledge
and Underftanding. And whence could
intelligent Beings proceed but from an in-
telligent Caufe ? If the firft Caufe and Au-
thor of all had not Intelligence, it is not
poffible to conceive how there could ever
be fuch a Thing as Intelligence in any
derivative dependent Being. The Reafon-
ipg of the Pfalmift is obvious, and invin-
cibly ftrong and cogent. He that teacheth
Man Knowledge y Jhall not he know ? Pfal.
xciv. lo. We are confcious to ourfelves
that we are knowing Beings. We are as
fure of this as we are of our Exiftence.
The fame we conclude concerning all other
Men, in whom we fee plain Marks of
Knowledge and Underftanding. Many of
the human Race have attained to high
Degrees of Science, And it pannot be de-
nied.

DISCOURSE IL 47

nied, that the human Mind is capable of
taking in a much larger Compafs of Know-
ledge than any one Man here on Earth
was ever poffeffed of. And all the Know-
ledge that ever was or can be , found in
any Man is but a Ray from the Father
of Lights, the fupreme Intelligence. And
mull: not he who is the Author and Foun-
tain of Reafon and Underftanding to all
other Beings, who made us and all the
Orders of intelligent Creatures throughout
this vaft Univerfe, many of them of amaz-
ing Capacities for Knowledge, and proba-
bly much fuperior to the moft knowing
among Men, have an inexhaufted Fund of '
Knowledge in himfelf ? and that free from
all the Imperfections which attend it in us,
or in any created Beings ? His Knowledge is
not acquired by a laborious Search and
Deduction, inferring one Thing from ano-
ther, but is intuitive and immediate, cer-
tain and infalUble, incapable of Error or
Miftake, and univerfal in its Extent. His
Knowledge therefore muft be Omnifcience,
He knoweth himfelf his own infinite Ef-
fence and Perfecflions, the whole Extent of
his Power, and all the Councils and Purpofes
of his Will. And he knoweth the whole
Compafs of the Creation, 'this vaft Uni-
verfe, and all the Beings it containeth, of
every Order and Degree, all their ElTen-

ces

48 DISCOURSE II.

ces. Properties, Capacities, and Powers/
all of which were made and contrived by
him, with all the various Ways in which
thofe Faculties and Powers will operate
in any Circ^mftance of Things, and all
the Relations and Refpedls they bear to
one another and to the whole. And
confequfently he muft needs know all
Things ; all Things pofiible, all Things
actual, all Things future; yea even thofe
Futurities that appear to be moft contin-
gent, and to depend on the free Dctermi-'
nation of moral voluntary Agents. For
to fubftradl from the divine Fore-know-^
ledge the free Adions of the numberlefs
moral Agents throughout the Univerfe,
and confequently the Events which depend
upon them, and the many Things that
come to pafs in the natural World through
the Intervention of the voluntary Actions
of free Agents, to fuppofe that thefe are
not foreknown by him at all, or not with
Certainty, would be to bring his Know-
ledge under great Limitations and Re-
flraints. He might in that Cafe be mif-
taken in the Defigns and Schemes he had
formed, and be furprifed with Events
which he did not forefee, and might li-
terally be fubjedl to repent, v^hich is un-
worthy of God, and fcarce confident with
his infinite Perfeftion. Nor is our not

being.

DISCOURSE IL 49

being able to account how God doth
' foreknow thefe Things, a juft or fnfficierit
Objedion againft it, fince it is unreafona-
ble to expedt that we fliould be able to
explain or to conceive all the Ways which
an infinite Underftanding hath of know-
ing Things. Even Men may in many
Cafes forefee how other Men, who are
free Agents, will determine themfelves.
And if any wife Man had a perfect Know-
ledge of another Man's Temper, Humour,
prevailing Appetites and Inclinations, of
all his Interefts and Connedlions, and of all
attending Circumftances in any given Cafe,
he might form a very probable Judgment,
which would feldom fail, how that Man
would ad: in fuch an Inftance. And it is but
reafonable to conclude, that God, to whom
every particular Perfon,and all Things relat-
ing to him, are perfectly foreknown, is able
to forefee, not only by probable Conjec-
ture, but with abfolute Certainty, how
every particular Perfon will ad: and de-
termine himielf. And accordingly, God's
Fore-knowledge of the free Adions of
Men, and of the Events belonging to
them, hath been generally believed and ac-
knowledged in all Ages. It were eafy to
produce remarkable Teftimonies to thi$
Purpofe from heathen Writers, and even
from, feme of the moft celebrated ancient
[Vol, I.] E Philp-

50 DI&XOURSE IL

Fhilofophers. And it feems to be clearfy
affertcd in the holy Scriptures. It is there
reprefented as the proper Charafter of
the Deity. Hence that Challenge to the
heathen Idols, Let them Jhew the former
Things, (i. e, before they come to pafs)
that we may conjider them, and know the lat-
ter End of them, or declare lis Tubings for
to come. Shew the Tbmgs that are to come
hereafter, that we may hiow that ye are
Gods. Ifa. xli. 22,. 23. By the Things
that are to come are plainly to be under-
flood, not merely Things that depend upon
neceffary Caufes, but upon the Will and
Determination of free Agents, and the
Revolutions of human Affairs. And it is
plainly intimated, that it is the Preroga-
tive of God to know fuch future Events^
and of him only. And therefore he ex-
prefsly attributeth this Knowledge to him-
felf, after denying it to all others. / am^
God, and there is none like me, declaring the
End from the Beginning, and from ancient
Times the Things that are 7iot yet done, fay-
ing. My Counfel foall fland, and I will do all
7ny Pleafure. Ifa. xlvi. 9, 10. And accor-'
dingly there are many clear and exprefs-
Predidions recorded in Scripture concern-
ing Events that appear to have depended as
much as any Events whatfoever upon the
free Aftions of Men, and even their evil

Adions^

DISCOURSE 11. 5t

Adlions, to which they were in no wife
neceffitated, but did them fredy. And not
Only this, but in every other Inftance, the
Perfe^^lion and vaft Extent of the divine
knowledge is excellently reprefeated and
defcrlbed in the facred Writings. It is de-
clared that his JJnderJianding is infinite.
Pfal. cxlvii. 5. that there is no fearching
of his Undcrfianding. Ifa. xl. 28. that
known unto him are all his Works fro?n the
Beginning of the World, Ads xv. 18*
that there is not any Creature that is not
manifejl in his Sight, but all Things are
naked a?id opened unto the Eyes of him with
*whom "^joe have to do, Heb. iv. 13. Parti-
cularly it is there frequently obferved that
he knoweth all the Actions of Men, their
Words, and even their Hearts and mod
fecret Thoughts, which is a Confideratiort
of the highefl Moment in Religion, and
than which nothing can have a greater In-
fluence to engage us to exercife a conflant
Care over our inward Frame and out outward
Pradtice. Remarkable to this Purpofe is
that noble FaiTage of the Pfalmift, PfaL
cxxxix. I — 4. O Lordy thou hafifearched
me, and known me, Thou knoweji my Down-,
fitting and 7nine Up-ri/ing, thou und^rjland^
eji 7ny Thoughts afar off. Thou ccmpajfeji'
my Path, and my lying down, and art ac-
quainted with all my Ways. For there is not a
E 2 Word

5^ DISCOURSE 11.

fForJ m my Tongue, but loy 0 Lord, thou
know e ft it altogether^

Fifthly, In a near Connedlion with his-
infinite Knowledge, is his Wifdom ; and
this alfo may be clearly feen and under-
ftood by the Things that are made. Wif-
dom, in the general Notion of it, proper-
ly confifteth in propofing the moft ex-
cellent Ends, and purfuing them by the
fitteft Means. It comprehendeth large and
extenfive Views, a clear Difcernment of
the mutual Relations of Things, of Order,
Beauty, and Harmony, and is that whereby
every Thing is contrived and done in the
beft and propereft Manner. Among Men
there may be, and often is. Knowledge
without Wifdom ; but Knowledge, con-
fidered in the moft perfcft Degree, as
it is in God, is really infeparable from
Wifdom. As he muft needs know in
every Inftance what is beft and fitteft,
and can have no Appetite or Intereft to
divert him from it, fo among all the pof-
fible Schemes of Things, he always chuf-
eth and executeth that which is, all Things
confidered, the beft and moft worthy, of
himfelf, and becoming his own glorious
Perfedlions, and moft for the univerfal
Good. His Wifdom is not acquired by
Obfervation and Experience like ours, nor
is it capable of gradual Improvement, but

is

DISCOURSE 11. 53

IS eflential to him, and abfolutely perfe6l.
It taketh in the whole Compafs of Things,
and extendeth to all Times and Ages, and
therefore formeth its Defigns upon the moft
comprehenfive and unerring Views, and
can never take wrong Meafures. And the
Evidences of this Wifdom are very confpi-
cuous in his wonderful Works. Even
the leaft, the moft inconfiderable of them,
the Formation of the fmalleft In fed:, dif-
cover Skill and Contrivance far furpafl-
ing that of any Man, or of all the Men
upon Earth. But if we had a diftind:
View of this capacious Syftem, the Laws
by which it is governed, the apt Difpoli-
tion of its Parts, and their mutual Rela-
tions and Subferviencies, the Uniformity
and Regularity of Defign, which is carried
on amidft the greateft Variety, from whence
refulteth a wonderful Beauty and Harmony
in the Conftitution of Things ; how ihould
we be filled with Admiration of the manifold
Wifdom of God ! Many, for knowing a lit-
tle of thefe Things (for it is but a fmal! Part
of them that we can now pretend to know
after all our Enquiries) have been honour-
ed with the glorious Name of Philofophers
or Lovers of Wifdom, and been admired as
Perfons of an extenfive Genius. And how
unconceivable then muft that Wifdora
be which contrived and formed the whole
E 3 Frame

54 DISCOURSE II.

Frame of Nature, and hath difpofed all
Things in ilich excellent Order in Num^
ber, Weight, and Meafure ; furely the
Author of all thefe Things inuft be as wife
as he is powerful, wonderful in Coiinjelj, and
excellent in Working. Ifa. xxviii. 29. What
Reafonhave we to cry out with the Pfalmift,
O hordy how manifold are thy Works I In
Wifdom hcifl thoi4 made them alL Pfal. civ.
24. But the nobleft Exercife and Difplay
of his Wifdom is in the Formation of in-
tellecflual Beings, m.oral Agents, and in his
governing them, according to their Natures,
without infringing their effential Freedom^
ftill carrying on and accomplidiing his
own excellent Deligns, bringing Good out
of Evil, and Order out of Confufion, and
ordering and over-ruling Things for the
beft upon the whole. And if in the
Works of Creation, and in the Difpen-
fations of Divine Providence, there are fe-
veral Things, the Reafons and Ends of
which we cannot at prefent account for,
it is but juft to attribute this to the Dark-
nefs and Narrownefs of nar Minds, which
are not able to take in the entire Connec-
tion and Harmony of Things; whereas.,
he who feeth the whole at once, mull, in
every poffible Circumflance, know what
is propere/l: and befr.

DISCOURSE II. 55

So tranfcendently great is the Wifdom
of God, that when compared with it, that
of the moft excellent of created Beings may
be accounted Folly. Hence it is faid that
he chargeth his Angels with Folly, 'Job
iv. 1 8. And he is repfefented in Scripture
under the Charadler of the only wife God,
as if none could be properly accounted wife
and knowing but God only, and Glory is
afcribed to him on that Account. Tl? God
only wife^ be Glory through J ejus Chrijl for
ever. Rom. xvi. 27. And again. Now
unto the King eternal^ imrnortal, invifible^
the only wife God, be Honour ajid Glory, for
ever '.and ever. Amen, i Tim. i. 17. This
his Wifdom layeth a folid Foundation for
Trufl and Confidence in him, and for
com.mitting ourfelves and all our Ways to
his Direction and Difpofal. The Wifdom
of God, taken in the moft extenfive View,
comprehendeth all his moral Perfedlions
under it, and direcleth them in their Exer-
cife. And thefe his moral Attributes are
what I propofe to conlider in my next Dif-
courfe.

E 4. T:he

T^he Being and PerfeBions of God
proved from his Works.

DISCOURSE III.

Romans i. 20.

For the invifible Things of htm from the Crea-
tion of the World are clearly feen^ being
tinderjiood by the Things that are made,
even his eternal Power and Godhead y fo
that they are without Excufe^

HAVING confidered the Exiftence
of God as demonftrated from his
wonderful Works, and alio taken a fummary
View of fome of thofe divine Perfed:ions
and Attributes which effentially belong to
the great Creator and Governor of the
World, particularly his Eternity and ne-
^eflary Exiftence, from whence it follows

tl^^at

58 DISCOURSE III.

that he muft be felf-fufficlent, independent,
and unchangeable, his Immenfity and Om-
Diprefence, his almighty Power, his infi-
nite Knowledge and Wifdom ; let us now
proceed briefly to confider thofe which are
ufually called his moral Attributes, and
which are abfolutely necelTary to be be-
lieved -and known by us, as without a
Senfe of them there can be no fuch Thing
as Religion. And thele alfo may be juftly
regarded as effentially included in that
Godhead, and in thole invifible Things of
God, which the x^poflle here tells us are
underftood by the Things which are made.
They are thofe of the divine Attributes
that we find it leaft difficult 60 apprehend,
fmce we may trace the P^efemblances of
them in our own Natures, which may
aj£ift us to form fome Notion of them,, as
they are in God in the higheft poffible
Deo-ree of Eminency. For it is a Princi-
ple of the cleareft Evidence, that what-
ever Excellencies are to be found in any
derivative dependent Being, are all fummed
up in the fapreme univerfal Caufe from
whom they are derived, and that in an
infinitely higher Degree of Perfedion,
and without thofe Limitations and Defed:s
with which they are attended in the Crea-
ture.

And

DISCOURSE IIL 59

And in confidering the moral Attributes
of God, one of the firft that prefenteth itlelf
to our Minds, is his infinite Goodnefs. This
feemeth to be naturally included in the
Idea of an infinitely perfed Body. It
may eafily be fuppofed, that a finite Being,
who is not felf-fufficient, who may want,
or think he wanteth, fjmething to com-
plete his Happinefs which others are
poiTefffed of, may have narrov/er Views to
his own private Interefts or Appetites, and
confequently m.ay be malevolent, envious,
and revengeful, which is the Reverfe of
true Goodnefs. But that the infinite and
all-fufficient Being, who hath no Superior,
no Equal or Competitor^ and v/ho is in-
capable of having the leaft Addition made
to his ovm Perfedion and Happinefs;
that he iliould be capable of Envy, Ma-
lice, narrow felfifii Afredions, or malig-
nant Difpofitions, is abfolutely unconceiv-:
able. But though God's Goodnefs may,
according to this Way of Reafoning, be
plainly inferred from the infinite and ab-
folute Perfedion of his Nature, as that
may be argued from his Eternity and in^
dependent neceimry Exigence; yet the
moll: obvious and convincing Proof of his
Goodnefs, is that which arifeth from the
Difcoveries of it that are every v/here obr
fervable in his w^onderful Works. The

Creation,

6o DISCOURSE III.

Creation of the World is a manifeft Proof
of his Goodnefs; fince it is hard to con-
ceive what could move the felf-fufficient
Jehovah to create this great Syftem of the
Univerfe, and fo many different Orders of
Beings in it, but the diffufive Benignity of
his Nature, which caufeth him to delight
in communicating Happinefs, and in dif-
tributing freely out of his boundlefs Ful-
nefs. The flighteft Obfervation may con-
vince us, that this Globe of ours, which is
that Part of the Creation which we are
beft acquainted with, (and we may juftly
conclude the fame concerning all the other
Parts of this vaft Univerfe) is full of the
Goodnefs of the Lord. It is furnifhed
with an ample Variety of Things, proper
for the Ufe and Entertainment of the
Creatures that live upon it, and efpecially
of Mankind. God hath fo conflituted our
Natures, as to make us capable of taking
in Pleafures of feveral Kinds, fenfitive,
intelledual, and moral. Thefe laft are of
a far higher and nobler Nature than the
former, and have the greateft Influence on
our Happinefs. But even fenfitive Enjoy-
ments, if duly regulated, contribute not a
little to the Satisfaftion of human Life;
as we are furniflied with various fenfitivQ
Organs and Appetites, and capable of ex-
citing in us the moft agreeable Senfations.

And

DISCOURSE III. 6r

And though we mayreafonablyfuppofe, that
m the prefent degenerate State of Mankind
many Things are ordered for our Correc-
tion and Punifliment, and as Marks of the

vrftill •?^''^""r^"^."^^- °"^ Sins,
yet ftill It cannot be denied, that we are

furrounded with a Profufion of Benefit?
Abundant Provifion is made, not oZf''
our Neceffity, but for our Ddight. Lt
where may we behold the mol iJluftrSZ
Evidence of the Goodnefs and Ben^S
of the great Author of Nature. For how
can he but be good, from whom defceS!
eth every good and perfeft Gift, and who
communicateth Life and Happinefs to
numberiefs Orders of Beings, acford W o
their various Natures and Capacities ? Even
among Men, degenerate as they now are
we may obferve admirable Inftances of ev-
tenfive Charity and Benevolence, which
carrieth them to deliglu in Aewing £-
cy, and in doing Good to all around them
as far as they have Ability and Qpportu-'
nity And thofe are jndly efteem^Ke
moft valuable and lovely of the human
Race, in whom thefe good and kind Af-
feftions moft abound and prevail And
from thefe Difences of Goodnef in cta^
tures like ourfelves, we fhould afcend in

imperfea Refemblances of his original

uncreated

62 DISCOURSE III.

uncreated Goodnefs. We may reafonabfy
conclude that this benevolent Difpofitiori,'
which is fo amiable and praife-vvorthy id
the Creatures, is to be found in the high-
eft Degree of Eminency in the great Pa-
tent of the Univerfe, who hath implant-
ed thofe kind Affections in our Hearts,
and hath given us a ftrong Senfe of the
Beauty and LoveUnefs of fuch a Temper
and Conduft. The Goodnefs that is in
the beil: of Men is imperfetl:, it is in Dan-
ger of being over-ruled or reftrained by
irregular felfifh Appetites and Painons and
private Interefts. But God's Benevolence
is boundlefs as his Being, extending its In-
fluence to every Part of this wide Uni-
verfe. To him (as was before hinted) are"
no irregular Appetites, no narrow felfifli
Affedlions or Interefts to limit or over-
rule the perfe6l Benignity of his Nature,-
If therefore we often behold with Admira-^
tion the lovely Traces of Benevolence>
which may be obferved in human Charac-
ters, though attended with manifold De-
fecfls, how amiable and admirable is the'
great, unlimited, underived Source of
Goodnefs and Happinefs ? This Goodnefs
of God may be conlidered in various Views^
according to the various Waya in which it
is exercifed. It comprehendeth his free
and diffufive Benignity tov/ards all hi&

Creatures,

DISCOURSE III. 63

Creatures, his Mercy towards the mifera-
ble, his Patience and Long-fufFering to-
wards the guilty, in deferring and mode-
rating the Punifliment they had incurred,
and his Difpolition to pardon thofe of
tiiem that are proper Objects of Forgivenefs,
and as far as is confident with the great
Ends of his Government. For it muft
be confidered that his Goodnefs, as to its
Exercife, is always under the Direction of
infinite Wifdom, and is exercifed towards
Particulars in a regular Subferviency to
the univerfal Good, which is what the fu-
prem.e Goodnefs as well as Vv^ifdom, will
always have principally in View. And
there is none of the divine Attributes more
frequently celebrated in the facred Writ-
ings than his Goodnefs. It is there de-
clared, that the Lord is good to alh and his
tender Mercies are over all his Works, Plal.-
€xlv. 9. that he is full of Compaffion,
and gracious y long-fufferingy and abundant in
Good?2efs and Truth, Exod. xxxiv. 6. and
that he delight eth in Mercy, aMicah. vii. 18,
We are called upon to give Thajiks unto the
Lordy for he is good ; J or his Mercy endur-
§th for ever. Plal. cxxxvi, i. Pie is de-*
fcril3ed to lie under that amiable Charadter,
that God is Love, i John iv. 8. Not onlv
kind and loving, but infinite Love and
Goodnefs itfelf His Goodnefs is repre-
2 fen ted

64 DISCOURSE IIL

fented to us in the Scripture as appeair-^
ing in the Benefits of a common boundlefe
Providence, in that he caufeth his Sun to
fhine and his Rain to defcend, and doeth
Good even to the unthankful and the evil,
filling Mens Hearts with Food and Glad-
nefs. But efpecially, the moft marvellous
Scene of divine Love and Grace is there
opened to us as fhining forth in all its
Riches and Glory in the Methods of our
Redemption througn his well-beloved Son
"jefus Chriji our Lord. Him God hath
ient into the World to feek and to fave that
which was lojly to inftrud: us by his Doc-
trine, to guide us by his Example, and to
make Atonement for our Sins by his Suf-
ferings and Death : i^ud through him he
hath condefcended to enter into a gracious
Covenant with us, in which he hath pro-
mi fed to pardon all our Iniquities upon
our returning to him by a humble Faith
and fincere Repentance, to grant us the
Affiftances of his Holy Spirit, and to admit
us to all the Privileges of his Children,
and to crown our fincere, though imperfedl
Obedience, with a glorious Reiurred:ion
and eternal Life in his immediate blifsful
Prefence and Kingdom above. There he
will bellow on us a Happinefs far tran-
fcending all that wx are able to exprefs, or
even to conceive.

With

DISCOURSE IIL 6^

With regard to the other moral Attri-
butes of God, his impartial Juflice and
Righteoufnefs, his fteady and invariable
Faithfulnefs and Truth, and, that which
comprehendeth all the reft under it, his
HoHnefs, thefe are alfo included in the
Idea of the abfolutely perfed: Being, the
great Author and Parent of the Univerfe.
To him it is originally owing, that there
is an inward Senfe of the Worth and Ex-
cellency of thefe Things deeply fixed in the
human Heart. As far as we act under
the Influence of fuch Difpofitions, we
feel an inward Complacency, and have the
peaceful Teftimony and Approbation of
our own Minds, as acffcing up to the true
Dignity of the reafonable Nature. And
on the other Hand, v/e have a deep Con-
viction of the Bafenefs, the Evil, and De-
formity, of a contrary Temper and Con-
du6t> When we are confcious of it in our-
felves, it layeth the Foundation of in-
ward Satisfad:ion and Remorfe; and we
can fcarce help difapp roving it wherever we
obferve it in others. We naturally efteem
a Man of generous Probity, one that walk-^
etb uprightly, and worketh Kighteoufnefs^
and jpcaketh the 'Truth in his Heart,
and who will not upon any Confideration
be prevailed with to do a bafe, a falfe and
unjiift Thing, But efpeciallv wp are apt
[Vol. I.] F ' to

66 DISCOURSE III.

to have a high Efteem and Admiration for
a virtuous and juft Prince or Magiflrate,
that hath a fteady uniform Regard to im-
partial PJghteoufnefs and Equity in all hl^
Adminiftrations, and who ilieweth a noble
Deteftation of all Injuftice and Faiiliood,
Vice and Wickednefs. And, on the other
Hand, if we obferve a Man that hath no
Regard to Truth and Honour, that is falfe
and unjuft, vicious and impure, fuch a
Charadl'er naturally begetteth in us Abhor-
rence or Contempt; and the more exalted
fuch a Perfon is in his Station or Power,
the more the Odioufnefs, the Malignity
and Deformity of his Charader and Con-
duft, and the evil and pernicious Injfluence
of it appeareth.

Now can it be thought that the great
Author of our Beings would have implant-
ed fuch a Senfe of the Beauty and Excel-
lency of Juftice, Truth, and Righteoufnefs,
in our Nature, and which can fcarce ever
be utterly erafed, if he himfelf were not
holy, juft, and righteous ? Or would he
have implanted in us fuch a ftrong and
indelible Senfe of the Evil and Deformity
of Vice, Injuftice, and Falfhood, whereby
we are almoft invariably carried in our
calm Tlioughts to difapprove and condemn
it in ourfelves and others, if he himfelf
had not a fixed Averfion to that which

is

DISCOURSE III. 67

is unjuft, falfe, and unrighteous ? If the
greater Degree there is of real Worth and
Excellency in any Man, the greater Love
and Regard he hath to that which is jufl,
and true, and pure, and virtuous, and
praife-worthy, and the greater Abhorrence
of the contrary ; then certainly God, the fu~
preme Caufe, from v^hom is derived what-
foever is excellent in Men, or any created
Beings, mufl have an infinitely greater
Love to Righteoufnefs, Truth, Purity, and
Virtue, and an infinitely greater Deteflation
of all moral Evil. As his Under/landing
and Wifdom is infinite, fo he cannot but
have a moft juft and perfect Difcernment
of the moral Differences of Things, and
of whatfoever is agreeable or difagreeable
to the eternal Rules of Order. He at
once feeth and knoweth in every Inftance
what is fit for him to do, and what is
proper to be done by his Creatures in all
their various Relations towards him, and
tovvards one another. He can never poffi-
bly miftake the amiable and praife-wor-
thy, for the irregular, foul, and odious,
or put Wrong for Right, or Right for
Wrong, Falfhood for Truth, or Truth
for Falfliood. And agreeable to the pure
and perfedl Light of his Mind, is the
Redlitude of his Will, whereby he is eter-
nally and invariably determined to w^ill
F 2 and

68 DISCOURSE III.

and to do that which appeareth to his
unerring Underftanding to be good and
right, and hath a fteady Averfion to
whatfoever is unjuft, foul, and diforderly,
repugnant to the Reafon of Things, and
to the pure and bright Ideas of his infi-
nite Mind, He can have nothing to turn
him aiide from an inviolable Regard to
the facred Rules of Juftice and Equity,
no falfe Judgment to miflead him, no
irregular Appetites and Paffions to corrupt
and pervert him, no private Interefts to
bribe him, nothing to hope or ta fear from
the Favour or Difpleafure of any Being
whatfoever.

This moral Excellency of the divine
Nature as comprehending his Purity and
Holinefs, his Righteoufnefs and Juftice,
his Faithfulnefs and Truth, is often infift-
ed upon in the facred Writings, as being
very neceflary to be known and conlider-
ed by us. It is there declared that God is
the Rock, his Work is perfeB^ and all his
Ways are judgment ; a God of 'Truths and
^without Iniquity -, jujl and right is he. Deut.
xxxii. 4. that the Lord is upright ^ and
there is no Vnrighteoiijncfs in him, Pfal. xcii.
I r. that the 'Truth of the Lord endureth
for ever ; and that it is i??2poJJible for God to
lie. Pial. cxvii. 2. Heb. vi. 18. that he
Is of purer Ryes than to behold Evily and

cannot

DISCOURSE III. 69

cannot look at Iniquity : i. e, cannot look up-
on it without Deteftation and Abhorrence.
Habbak. i. 13. The heavenly Hofts are
reprefented as celebrating him under this
Character, Holy^ holy, holy is the Lord of
Hojis, Ifa. vi. 3. And this is the Subjed:
of that noble and triumphant Song, Rev.
XV. 3, 4. Great a?2d marvellous are thy Works,
Lord God almighty ; jujl and true are thy
Ways, O thou King of Saints, Who would
not fear tbee, and glorify thy Name ? For thou
only art holy. He alone is originally, eter-
nally, and unchangeably holy. The Ho-
linefs and Righteoufnefs of God fliineth
forth to us in the Precepts of his w^ritten
Law, Vv'hich are holy, juft, and good, and
is brightly exemplified in the Life and
Charadler of Jefus Chriji, his well-beloved
Son, the living Image of the invifible Dei-
ty here below, who was full of Grace and
Truth, perfedly holy, harmlefs, undefiled,
and who did no Sin, neither was Guile
foujid in his Mouth By looking to him,
and obferving his Temper and Condudl,
we may behold the moil lovely Reprefen-
tation of the Holinefs, and Truth, and
Purity, as well as of the Goodnefs and
Mercy of God. So that under the Gof-
pel we have peculiar Advantages for know-
ing and contemplating the amiable moral
Excellencies of the Deity, which are now
F 3 difplayed

yo DISCOURSE III.

difplayed to us in the moil convincing and
aftedting Light.

It mufi be acknowledged indeed, that
there are fome Things in the prefent
Courfe of the divine Difpenfations, which
we find hard to reconcile to our Notions
of the perfed: Righteoufnefs and Equity
of the Supreme Being. God's Judgments
are reprefented in fome Inftances as un-
fearcbabk, and his Ways paft finding out.
But flili we are affured, that though Clouds
and Darknefs are round about him^ yet
Righteoujnefs and judgment are the Habita-
tion ^ or EllabU/liment, of his I'hrone. Pfal.
xcvii. 2. Righteous is the Lord in all his
Ways, and holy in all his Works, Pfal. cxlv. 17.
And fo undoubtedly it fhall appear at the
great Day of final Retributions, and the
Revelation of the righteous Judgment of
God, Vv^hen the whole wonderful Scheme
of the divine Adminiftrations tov/ards
Mankind fliall be brought into a clear and
open View, of which we now have very
imperfect Apprehenfions, and fhall all ap-
pear to have been moft v/ifely andjuflly
ordered.

Thus have I endeavoured to kt before
you in a fhort and plain View the princi-
pal Attributes and Perfedions which Rea-
fon as well as Scripture teacheth us to
afcribe unto God. As it appeareth by the

cleareft

DISCOURSE in. 71

cleareft and moft convincing Evidence,
that there muft be a fupreme Caufe and
Author of the Univerfe, (o alfo that he
muft be poffeffed of infinite Perfection ;
that he muft have exifted neceflarily from
everlafting, and fliall exift to everlafting,
and is felf-fufficient, independent, and un-
changeable; that he is every where pre-
fent without any Bounds or Limits of his
Effence ; that he is of almighty Power, of
unfearchable Wifdom and Knowledge, of
the moft extenfive Goodnefs and Benigni-
ty, of perfedt Holinefs, Righteoufnefs, and
Truth. All this is included in that great
and fundamental Article of all Religion,
that God is. And the Importance and
Neceffity of believing this, is evident to
every confidering Mind. Without Faith
it is impojjibk to pleafe God ; for he that co??i-
eth to God, muft believe that he is, and that
he is a Rewarder of them that diligently feek
him. Heb. xi. 6. This plainly lieth at the
Foundation of all that religious Worfliip
and Obedience which good Men in all
Ages have rendered to the Supreme Be-
ing; and when duly impreffed upon the
Mind, and frequently confidered, can
fcarce fail to have an advantageous Influ-
ence upon the whole Temper and Prac-
tice. And all the Wickednefs and Dif-
orders among Mankind are owing to the
F 4 Want

71 DISCOURSE III.

Want of a hearty Belief and Senfe of a
prefent Deity. The Fool hath J aid in his
Hearty 'I'here is no God. And then it immi-
diately follows. They are corrupt, they have
done abominable Works, &c. Pfal. xiv. 1,2.
The TranfgreJJion of the Wicked faith 'within
my Heart, that there is no Fear of God be-
fore his Eyes: /. e. His Tranfgreflion con-
vinceth me of it, becaufe otherwife he
would not dare fo freely and boldly to
go on in his iinful Courfes. Pfal. xxxvi. i.
There are few indeed, if any, that will
openly profefs to difoelieve a Deity. But
manv there are who have not a real tho-
rough Perfuafion of this Principle fixed in
their Hearts, or do not confider it, and
purfue it to its juft Confequences. If they
profefs to beUeve a God, they in effedt
banifli him from their Minds. God is net in
all their Thoughts, as the Pfalmift fpeaks,
FfaL x. 4. He is to them as if he were
not. And what a ftrange Depravity of
Heart doth this argue ! How inexcufable
muft it be to live in an habitual Forget-
fulnefs of God, when we cannot look
abroad into the World about us, nor look
inwardly into our own Frame, but the
illufirious Evidences of a Deity offer
themfelves to our View ! Let us carefully
guard againft fuch a Temper and Condud;
and not only labour to get our Minds

v/roughl

DISCOURSE III. 73

wrought to a full and flrong Perfuafion
of the Exiftence of God, but frequently
realize him to our Minds in his incompa-
rable Excellencies and Perfedions, and
endeavour to get thofe AfFedlions and Dif-
pofitions in Exercife, which the firm Be-
lief and frequent Confideration of the Ex-
eftence and Perfedlions of God hath a
manifeft Tendency to excite and ftrength-
en in our Souls.

More particularly, firft, we fhould love
him with all our Hearts, v/ho is the beft
of Beings, the Fountain of all Perfec-
tion, who hath every Thing that is excel-
lent, amiable, and glorious, united in him-
fclf in the higheft poffible Degree, and
without the leail Dcfedl, and who is con-
tinually doing Good, and is ever ready to
communicate of his Fulnefs. Efpecially
when we confider the numberlefs Bene-
fits he hath poured forth upon the human
Race in their prefent degenerate State, and
the aftoniihing Difplays of his rich Grace
and Mercy in the Methods of our Re-^
demption and Salvation by Jefiis Chnji -^
fhould not all this engage us to love him
above all ? And where this is the prevail-
ing Difpoiition, it will purify our Souls
from every bafe vile Affection; it will
caufe us to delight ourfelves in him, and
%o make it our earneil and continual Care

and

74 DISCOURSE III.

and Endeavour to pleafe and ferve him,
and to do thofe Things which he v/ill ac-
cept and approve.

Secondly, We ought alfo to fear him
with the profoundeft Reverence, and dread
his Difpleafure above all Things. Who
is there that is to be feared by us in
Comparifon of that moft glorious Being,
whofe almighty Power no Creature can
refifl, whofe incomparable Juftice can
never be bribed and perverted, whofe
fpotlefs Purity and Holinefs caufeth him
to hate Sin with a perfect Hatred, from
whofe Prefence no Man can flee, and on
whom wx abfolutely and every Moment
depend ? And the natural Effecft of this re-
ligious Fear of God, joined with a fuper-
lative Love towards him, iliould be to en-
gage us to yield an abfolute unreferved Sub-
jedion to his Authority and Laws,^ and an
entire Refignation to his Will in all Things.
Thirdly, A hearty Belief in God, and
in his incomparable Perfedlions, fliould
alfo lay a Foundation for a fteady Truft
and Confidence in him. With what a
firm Reliance, even under the moft difcou-
' raging Difficulties, (hould we commit our-
felves to him in wxll-doing, who hath an
infinite Power to proted and defend us,
Wifdom to diredl and guide us, Goodnefs
to pity and provide for us, and who is

every

DISCOURSE III. 75

every Way qualified to be an all-fufficient
Portion for us, to make us completely and
eternally happy ?

This leads me to add, fourthly, that we
muft worlliip him in Spirit and in Truth
with a pure Adoration. To him we fhould,
from fincere and devout Minds, render that
religious Homage v/hich is juftly due from
reafonable Creatures to the Supreme Be-
ing, their great Creator, Preferver, and Be-
nefa(flor. O comCy let us "worfhip and how
dowriy let us kneel before the Lord our Ma-
ker. Pfal. xcv. 6. To him, in Teftimony
of our continual Dependence, we ought to
offer up our humble Prayers and Suppli-
cations for all the good Things we ftand in
need of, and our grateful Acknowledg-
ments and Thankfgivings for all the Mer-
cies we enjoy ; and we muft, as far as in
us lieth, celebrate his tranfcendent Excel-
lencies and Perfections, in folemn Ad:s of
Praife, which is one of the nobleft Exer-
cifes in which we can be engaged.

Finally, we fhould be earneftly defirous
to honour him in the World in the general
Courfe of our Pracftice, doing every Thing
we do in a Subordination to his Glory,
and fetting this before us, as our fupreme
governing End. And v/e fhould afpire to
refemble him as far as he is imitable by
inch Creatures as we are, in his admirable

moral

76 DISCOURSE III.

moral Excellencies, his Wifdom, Good-
jiefs, Holinefs, - Juftice, and Truth. To
refemble him in thefe is the higheft Glo-
ry and Felicity of our Nature, and the
greater Advances we make in fuch a Con-
formity to the Deity, the more will he
delight in us, and the more meet ftiall
we be rendered for that bleffed State, where
we hope fo to behold his Face in Righte-
oufnefs, as to be perfectly fatisfied with
his Likenefs.

On

On the Eternity cf God.

DISCOURSE IV.

Psalm xc. 2.

Before the Mountains were brought forth^ or
ever thou hadjl formed the Earth, or the
World, even from everlafing to everlafl-^
ing thou art God,

IT is of high Importance to us, to en-
deavour to get our Minds habitually fill-
ed and pofleffed with juft and exalted Sen-
timents of the Supreme Being. For thefe
have a natural Tendency to produce in us
devout Aftedions and Difpofitions towards
him, and thereby lay a Foundation for a
holy and virtuous Pradlice. Some of the
divine Attributes, efpecially his amiable

moral
4

78 DISCOURSE IV.

moral Excellencies, are of fuch a Nature,
that they are propofed to us as the Objedls
of our Iinitation ; and to afpire to a Con-
formity to him in them, as far as we are
capable of attaining to it, is our Privilege
and Glory as v^^ell as Duty. But there
are others of the divine Attributes with
regard to which he is not fo properly to
be imitated as adored. Such is the Eter-
nity of God, which, if rightly confidered,
tendeth to fill our Minds with the pro-
founded Veneration of ,the Deity, and is
capable of being improved to the moft ex-
cellent Purpofes of Religion. This is what
I propofe now to confider. And a hum-
ble Modefty becometh us when treating
on this glorious Subjed:, left w^e darken
Counfel by Words without K?iow!edge,
If we fet ourfelves ferioufly to contemplate
it, our Thoughts are foon fwallowed up in
a vaft and unfearchable Abyfs. Some-
thing however we may ufefully offer con-
cerning it, following the Light which the
Scripture affordeth us, and which is per-
fecftly agreeable to the founded Reafon.

By the Eternity of God we are to un-
derftand the Duration of the divine Exift-
ence; and as his Being is infinite and
boundlefs, fo is the Duration of it infinite
too. There are various Ways of Expref-
fion made ufe of in Scripture to help us in

5 o^^

DISCOURSE IV. 79

our Conceptions concerning it. Though
after all, the fublimeft Conceptions we can
form, and the nobleft Expreflions that
Language can afford, muft needs fall vaftly
ihort, and muft terminate in a profound
and awful Admiration.

There is fcarce any Paffage in the facred
Writings in which the Eternity of God is
defcribed in a fublimer Manner than in
that w^hich I have chofen for the Subjed:
of this Difcourfe. Mofes, as appeareth from
the Title, was the Penman of this Pfalm.
And he begins his Meditations on the
Shortnefs and Uncertainty of human Life,
which is what he principally infifteth up-
on, with the Contemplation of God's
Eternity, which he thus admirably defcrib-
eth. Before the Mountains were brought
forth y or ever thou hadji formed the Earthy
or the World, eveji fro?n everlaftijig to ever-
la/ii?2g thou art God, We are wont to di-
vide Eternity in our Thoughts into that
which is paft, and which was without
Beginning, and that which is to com^, and
which (hall never have an End. Neither
the one nor the other of thefe is to be
fully comprehended by any finite Under-
ftanding. But . in whichfoever of thefe
Views w^e confider it, whether we look
back to the eternal Duration which pafTed
before we ourfelves, or the World had an

Exiftence,

So DISCOURSE IV.

Exiftence, or look forward to the vaft un-
limited Duration which is yet to come ;
God equally iilleth and poffeffeth it alL
From everlajling to everlajling thou art
God,

It is to fignify God's Eternity that he is
introduced as declaring concerning him-
felf ; Before me there was no God for me d^
neither jhall there be after me^ Ifa. xliii. lo.
And again, / am the fir Jl, and I am the lafi,
and befides me there is no God, Ifa. xliv. 6.
He is the firft original Caufe of all ; from
him all other Beings derive their Exift-
ence, and on him they abfolutely depend ;
and therefore he alone is properly and 0:^^^-
tially God.

Another Manner of Expreffion which
is made ufe of in Scripture in Condefcen-
fion to our Capacities, to defcribe God's
Eternity, is, that he is reprefented under
the Character of him which isy and which
was 9 and which is to come. Rev. i. 8. iv. 8.
All Duration, according to our Manner of
conceiving it, is reducible to thefe Threcy
the paft, the prefent, and the future, or
that which was, that which now is, and
that which {hall be. And God equally
comprehendeth all thefe, without Variation
or Change, in his own infinite and bound-*
lefs Duration. Juftly therefore is he call-
ed the everlajling God, the King eternal.

DISCOURSE IV. 8i

the living God*, i. e. he that livethfor ever
and ever. Rev. iv. 9. This is w^hat he aflert-
eth concerning himfelf with great Solemni-
ty, as it were caUing his own Deity to
witnefs, / lift up my Hand to Heaven^ and
fay, I live for ever. Deut. xxxii. 40.

The Eternity of God is one Thing ef-
pecially intended in that myfterious Charac-
ter, I am that I am. It denoteth his per-
manent, ftable, immutable Exiftence, that
he always neceiTarily is, and hath an ab-
folute Fulnefs of Being eternally and in-
dependently in himfelf. The fame Thing,
by the Acknowledgment of the moft
learned Critics, is fignified by the Name
Jehovah, by which he is fo frequently
defcribed In Scripture, and which might
properly enough be rendered, * the eternal*,
as it is in fome Verfions.

Upon confidering and comparing the
feveral Reprefentations made to us in
Scripture of the Eternity of God -, we may
obferve the following Things concerning
it.

Firfl, It fignifies, that he never had a
Beginning of his Being or Exiftence. This
is neceiTarily included in the Notion of a
proper Eternity. It is a Duration without
Beginning ; and fuch moft certainly is the
Duration of the bleffed God. This is
what the Pfalmift here intendeth by fay-

[VoL. I.] G ing

82 DISCOURSE IV.

ing, from everlajling — thou art God. He
exifted from all Eternity by the glorious
Neceffity of his own moft perfed: Nature,
which is fuch, that it was abfolutely im~
poflible for him ever not to have been,
and confequently it was impoffible for
him ever to begin to be. This is the pe-
culiar noble Prerogative of the fupreme
felf-exiftent Jehovah. There was a Time
when this whole wonderful Syftem of
created Things began to be: But from
everlafting, from the Beginning, ere ever
the Earth was, when as yet there was no
Creature formed, the eternal God did exift,
infinitely happy in himfelf, and in the
Fulnefs of his own Perfedlion. The Space
of Time which hath run out fince the
Creation may appear a long Time to us,
and fo it really is, if we compare it with the
fliort Duration of human Life, or confi-
der the great Variety of Events which
have happened in it. How many fuccef-
five Generations of Men have, in that
Time, afted their Parts on this various
and ample Theatre ! And yet, what is
the Duration of the whole Frame of Hea-
ven and Earth compared with that of the
infinite God ? If we look back to the Be*
ginning of the World, we may compute
by Days and Years ; but if we look into
the immenfe Duration before it. Days and

Years

DISCOURSE IV. 83

Years are loft, and we have no Meafure
to adjuft it by. Let us fuppofe ourfelves
removed to the Diftance of infinite Ages
before the World w^as formed, when we
have carried our Thoughts as far back as
the Power of Numbers can go, we fliall
ftill be no nearer a Beginning of the divine
Exiftence than we were at firft. In this
amazing Contemplation we foon lofe our-
felves, and are overwhelmed with Afto-
nifhment.

Secondly, When God is faid to be eter-
nal, as it fignifieth that he never had a
Beginning, fo alfo that he fhall never have
an End. This is no lefs neceffarily in-
cluded in the Notion of Eternity than the
former, and it doth no lefs certainly and
evidently belong to the Supreme Being.
Hence, in the Language of the Pfalmift,
he is not only from everlafiing, but to
everlajiingy God, Reafon aflureth us,
that that which had no Beginning cannot
pofiibly have an End. For that which
is without Beginning, oweth not its Ex-
iftence to the Efficiency of any external
Caufe, but hath the Reafon of its Exift-
ence within itfelf, in the incomprehenfi--
ble Perfe(5tion of its own Nature ; and that
which thus neceflarily exifteth, by the
fame Neceffity muft exift always. What-
foever hath an End of its Being, it muft
G 2 either

84 DISCOURSE IV.

either be owing to an inward Weaknefs
and Imperfection in itfelf, or to the Vio-
lence of fome external Caufe; neither of
which can, without the higheft Abfurdity,
be fuppofed of the abfolutely perfeift, the
independent, the omnipotent 'Jehovah,
The vaft Fabrick of this vifible material
Syftem, however ilable it appeareth to be,
may be diffolved and fall to Ruin, but God
can never fail or decay. This is elegant-
ly and nobly exprefled by the Pfalmift,
Pfal. cii. 25, 26, 27. Of old haft thou laid
the Foundations of the Earthy and the Hea-
n)ens are the Work of thine Hands. They
fiall perijhy but thou .JJoalt endure -y yea all
of them jhall iva:^ old like a Garment ; as a
Vefture fbak thou change them, and they JIj all
'he changed: But thou art the fame, and thy
Tears jhall have no End. Hence God is
called immortal. He is the King eternaU
inimortaU invifibk, i Tim. i. 17. ' Yea it
is faid, that he only hath Lnmortality.
I Tim. vi. 16. /. e. He only hath it origi-
nally and abfolutely in himfelf, all others
have it of and from him. Angels, and
the Souls of Men, are immortal; but then
this is only by his Donation and Grant,
not by a Necellity of Nature; 'tis becaufe
it is the Vv^ili and Appointment of God
that they fhould be fo, who continually
uphgldeth them in Being, and is a Foun-
' tain

DISCOURSE IV. 85

tain of Life to them, and could, if he
fo pleafed, foon put an End to their
Exiftence. But God is effential, felf-
originate Life; he hath Life neceffarily and
independently in himfelf, and therefore
it is in the Nature of the Thing abfo-
lutely impoffible that he fhould ever
ceafe to be. The Eternity of God, con-
fidered in this View, is no lefs aflonifhini^
and incomprehenfible than in the fomier*".
Let us carry our Views forward, and com-
pute Millions of Milhons of Ages, till our
Minds are wearied with the Computation,
and then let us begin again where we left
off, and add Millions of Millions more,
and continue thus adding for ever, we iliall
never be able to meafure out that Eternity
which is to come, no more than we are
able to meafure that Eternity v/hich is
pajft 'y we iliall be as far from reaching to
the End of the one, as from arriving at
the Beginning of the other.

Thirdly, Another thing to be obferved
with refped to God's Eternity, is, that there
is no proper Succeffion in his Being or -Du-
ration, as there is in ours. We are fuc-
ceffive, becaufe we are but temporary Beings ^
our Duration is computed by Moments,
Days, and Years 5 but his Duration is like
himfelf, ftable and permanent, God ex-
ifteth in a different Manner from us, in a
G 3 Manner

86 DISCOURSE IV.

Manner which we are not able diftinMy
to conceive; and to which the Meafures
of our temporary traniient Duration can-
not be properly applied : We exifl by Par-
cels, and in fucceffive Moments ; we partly
exifted Yefterday, partly do exift To-day,
and partly fhall exift To-morrow. But he
ever iilleth the whole boundlefs Duration,
and is completely adequate to it; hence he is
faid to inhabit Eternity^ If. Ivii. 1 5. And in-
deed, it is he that by exifting always con-
ftitutes Eternity; which, properly fpeaking,
is nothing elfe but the Duration of his in-
finite Being. He equally enjoyeth it all,
and hath the full entire PoiTeffion of a moft
perfect and endlefs Life. He was never
younger,- and never fhall be older than he
always is ; it cannot be faid that he is older
now, than he was before the Creation of
the World, notwithftanding the many Ages
which have paffed fince : For thefe Terms
of older and younger, may be applied to
Creatures that are in a continual Succeffion,
but not to that moft ftable and unchange-
able Being. He is indeed in Scripture
called the Antient of Days, and Years are
fometimes afcribed to him; but we are not
to take thefe Things ftricSly and literally.
This manner of Expreffion is fometimes
made ufe of in a Way of Accommodation to
ourWeaknefs, becaufewecan really form no

Conception

DISCOURSE IV. 87

Conception of any Duration, but what is
to be computed by Days and Years like our
own ; but it is moft proper to fay of God in
all the various Points of Duration, He is.
This is fignified by that moft venerable
Charafter which he appropriateth to him-
felf, and which hath been already men-
tioned, / am that 1 am ; or, as the Septua-
gint renders it, * I am he that is/ And in
the Words of the Text, it is not merely
faid. Thou waft God from everlafting, and
thou ftialt be God to everlafting, but from
everlajiing to everlajiing thou art God,
Such a manner of fpeaking would feem
very harfti and abfurd if applied to any
finite fucceflive Being, but is very pro-
per when applied to the ftable, unfucceffive
Duration of the eternal God.

I fhould now come to v/hat I principally
intended in the Choice of this Subjedt, and
that is, to make fome ufeful Refledions
upon it. I cannot infift particularly at
prefent upon them-, but Ihall content my-
felf with this general Obfervation : That
we may hence fee' how unable we are to
comprehend God \ and what Modefty and
Humility becometh us in all our Refearches
and Enquiries into his adorable Nature, and
into his divine Counfels. I know nothing
more proper to humble the Pride of hu-
man Reafon, and give a Check to that
G 4 Prefumption

88 DISCOURSE IV.

Prefumption which pretendeth to grafp In-
finity itfelf, than feriouily to contemplate
the Eternity of God. Nothing is more
certain, and yet nothing is more incom-
prehenfible, than the divine Eternity. It is
undeniably evident that fomething muft
have been from Eternity; this is as evi-
dent as that any thing now is. The A-
theift himfelf is forced to acknowledge this,
whether he will or no; and being un-
willing to own a moft wife, and intelli-
gent, and infinitely perfed: Caufe of all
things, moft abfurdly afcribeth Eternity
and Self-exiftence to dull, fenfelefs, unac-
tive Matter. But Eternity, though it is
what we muft of Neceflity acknowledge,
is what we are abfolutely unable to con-
ceive. How fhould Creatures that live by
Parcels, and in a continual Succeffion, form
a juft Idea of an infinite, unfucceflive Du-
ration ? We can conceive of it no other-
wife than as a Series of Days and Years fol-
lowing one another ; and yet there is no
proper Succeffion of Days and Years in the
divine Eternity. For Years and Days, or
any Number of them that can be fuppofed,
is finite, and therefore cannot bear any Pro-
portion to that which is infinite, as Eter-
nity evidently is. If we endeavour to turn
our Thoughts to the vaft Duration before
we ourfelves had a Being, we fliall find that

an

DISCOURSE IV. 89

an Eternity or infinite Duration is paft al-
ready, according to our Manner ; for if it
were only a finite Duration that is paft, it
would be pofiible to come to the Beginning
of it, and confequently to come to the Be-
ginning of Eternity, which is a manifeft
Contradidlion ; and yet to fay that an Eter-
, nity or infinite Duration is already paft, is
in efFed: to fuppofe Bounds to that which
hath no Bounds, and fo the Suppofition
deftroys itfelf. I mention thefe Things,
to jfhew how uncapable fuch Creatures as
we are, temporary, precarious, contingent
Beings, who are but juft ftarted up into
Exiftence, are to form a juft and adequate
Idea of that infinite and eternal Jehovah,
who from everlafting to everlafting exift-
eth neceffarily of himfelf, by the peculiar
Prerogative of his own moft perfed: Na-
ture. It appeareth by this, and other In-
ftances which might be mentioned, that
natural Rehgion as it is ufually called, hath
its Myfteries, as well as revealed. None
of thofe that are accounted the Myfteries
of the Chriftian Religion, (if we confider
them as they are taught in the facred Wri-
tings), are attended with greater Difficul-
ties, than this of God's Eternity. Let us
turn our Thoughts never fo many ways, we
fhall not find it poffible for us to form any
Notion of it, but what involveth in it

feeming

5© DISCOURSE IV.

feeming Inconfiftencies, and is liable td
Difficulties which we are not able to ac-
count for ; And yet the Man that jfhould
pretend to deny the Eternity of God, be-
caufe he cannot diftincSly conceive or ex-
plain it, would only render himfelf ridi-
culous. Let this therefore teach us to
think and fpeak of the great God, with
the profoundeft Humility and Reverence.
On fuch Occafions we (hould call to mind
that Queftion of Zophar^ Canfl thou by
Jearching find out God? Canji thou find out
the Almighty unto TerfeBion ? Job xi. 7.
Shall we pretend to deny every Thing con-
cerning him, which we are not able clear-
ly to comprehend, and thus prefume to re-
duce the infinite Jehovah to the Model of
our fcanty Intelleft ? Shall we take upon
us to cenfure the Counfels of the Eternal,
we who are but of Yefterday, and know No-
thing ? That Queftion of the Almighty to
yoiy fliould filence each vain prefumptu-
ous Mortal : Where waft thou when I laid
the Foujidation of the Earth? Declare if thou
haft JJnderftanding. Job xxxviii. 4. Surely
then it becometh us all to fall down before
the Eternal with the deepeft Proftration of
Soul. All God's Perfeftions are as himfelf,
eternal. This fpreadeth Infinity through
his whole Nature and Attributes : Under
this Charader of eternal he is particularly

entitled

DISCOURSE IV. 91

entitled to the Adorations and Praifcs of
all in Heaven and Earth. The whole
heavenly Hoft are reprefented as giving
Glory, and Honour, and Thanks to him
that liveth for ever and ever ; and as fay-
ing, Holy, holy, holy^ Lord God Almighty,
which was, and is, and is to come. Rev.
iv. 8. Let us join in the fame humble
and devout Adorations, and make the A-
poftle's Doxology ours. Now unto the
King eternal, immortal, invijible, the only
wife God, be Honour ajid Glory ^ for ever
and ever, Amen^

On

On the Eternity of God.

DISCOURSE V.

P S A L. XC. 2r

Before the Mountains were brought forth y or
ever thou hadji formed the 'Earthy or the
JVorldy even from ever lofting to ever lofting
thou art God,

THE Eternity of God furnilheth a
noble Subje<a: for our Thoughts ; and
to afiift you in your Meditations upon it,
I endeavoured in a former Difcourfe to
confider the Reprefentations that are made
to us of the divi le Eternity in thefe re-
markable Words of the Pfalmift, and in
feveral other Faffages of Holy Writ. It
was (hewn, that the Eternity of God ligni-
iieth, I ft. That he never had a Beginning
of his Being or Exiftence : 2dly, That it is

impoffible

94 DISCOURSE V..

impoffible he ever fliould have an End :
3dly, That he is always the fame, and that
there is no proper Succeffion in his Being
or Duration as there is in ours : And we
concluded with this general Obfervation ;
That we may hence fee, how unable we
are to comprehend God, and what Humi-
lity and Modefty becometh us in all our
Refearches and Enquiries into his infinite
Nature, and into his divine Counfels.

I now proceed to make fome farther Re-
fieftlons on this important Subjedl.

And firft. The Confideration of God*s
Eternity ihould excite in us the moft
admiring Thoughts of his unequalled Ma-
jefty and Glory, and fhould affeft our
Hearts with the deepeft Senfe of the infinite
Diftance there is between him and the moft
glorious and exalted of all created Beings.
In all things that come under our Notice,
we may obferve convincing Proofs of their
having had a Beginning of their Exiftence.
With regard to ourfelves, we are confcious
that it is but a few Years fince we came
into Being. The fame muft be faid of the
whole Race of Mankind, which, it is de-
monftrable, could not have been from ever-
lafting upon this Earth. And there are many
Things which plainly fhew, that they are
comparatively but. of a late Original. The
Earth itfelf, the Sea, the Air, and all Things

that

DISCOURSE V. 95

that are therein, bear upon them the Cha-
radters of Mutabihty aed Imperfection,
which make it evident that they did not
exift of themfelves from everlafting. And
the fame may be jiiftly concluded concern-
ing thofe glorious Bodies, which perform
4:heir Courfes and Revolutions in the vaft
Spaces around us : But when we rife be-
yond thefe Things to the great Author of
the Univerfe; as we muft acknowledge
that he had an Exiftence before any Part of
this vifible World (which is his Con-
trivance and V/orkmanfhip) was formed ;
fo we are naturally led to conclude, that
he never had any Beginning of his Beings
Let us purfue our Thoughts never fo far
through the Series of fubordinate Caufes,
we muft unavoidably come at length to
fomething which was itfelf uncaufed, and
muft therefore have been felf-exiftent, or
have exifted neceflarily from everlafting.
And whatfoever is thus felf-exiftent, muft
be independent and felf-fufficient ; as it
was not beholden to any other for its Being
or Perfedlion, fo there is no other on whom
it can be fuppofed in any Cafe to depend.
It fubiifteth wholly and only of itfelf,
and ftandeth not in need of any foreign
Afliftance or Support ; and for the fame
Reafon that it is felf-fufficient and inde-
pendent, it is unchangeable too. That

which

96 DISCOURSE V.

which exifteth necelTarily from ever-
lafting, cannot reafonably be fuppofed to
be liable to Alteration or Change, fince it
can neither be fuppofed to have any Weak-
nefs or Principle of Change in itfelf, nor to
be obnoxious to the Power of any exter-
nal Caufe ; it mud alfo be poffeffed of in-
finite Perfedlion, without any Limitation
or Defed. Derivative dependent Beings
muft be limited in one Refped or another ;
and the Reafon is plain, becaufe they owe
their Exiftence and their Perfe6lions, their
Nature and Properties, to the Power and
Will of a fuperior Caufe. But that Being
which exifteth neceffarily of itfelf cannot
be limited -, for it hath nothing to reftrain
or limit it from without, fince there is no
fiiperior Caufe, on whom it dependeth ;
nor hath it any Reftridlion or Limitation
arifing from within, fince its exifting ne-
ceflarily could be only owing to the pecu-
liar and tranfcendent Excellency of its own
Nature ; which is fuch, that it hath an ab-
folute Fulnefs of Being and Perfection in-
dependently in itfelf. For no imaginable
Reafon can be given Vv^hy the felf-originate,
neceflarily exiftent Being, which hath
nothing to fet Bounds to it, ftiould have
fome Perfedions, and not all.

And now it appeareth what an eminent
and glorious Prerogative, this of eternal

and

DISCOURSE V. 97

and necelTary Exiftence is ; and that there
muft needs be an infinite and unconceivable
Diftance between a Being to which this
Privilege belongeth, and a Being v/hich
hath nothing of itfelf, but deriveth ail that
it is and hath from the Will and Power of
another. We fliould therefore in the in-
ward Eftimation of our Minds, put an im-
menfe Difference between the eternal and
neceffarily exiftent Jehovah, and all creat-
ed Beings whatfoever; acknowledging his
unequalled Majeily, that he is, and that
there is none other befides him. He is the
TO ov, as one of the moft eminent of the an-
cient Philofophers called him, the Being,
by way of Eminency ; or t/oaf which is, or
exijlethi viz. neceffarily and of himfelf;
whereas other Things have only a precari-
ous contingent Exiftence, and therefore in
comparifon of God can hardly be faid to be
at all. What the Prophet faith concern-
ing all the Nations of the Earth, may be
faid concerning all the Orders of created
Beings -, that in the Sight of God and as
compared with him, they are as Nothing,
yea even lefs than Nothing, and Vanity^ lia.
xl. 17. How juftly therefore is he the Ob-
jed: of our profoundeft Reverence ! How
ihould we fmk into the very Duft before
him, with the moft awful and proftrate
Adoration ! God's Eternity and Sclf-ex-
[VoL. I.] H iftence

98 DISCOURSE V.

illence lieth at the Foundation of all his
other Attributes, and giveth them infinite
Force. Hence the Apoftle fpeaketh of his
eternal Power and Godhead. Rom, i. 20.
His Power, his Wifdom, his Goodnefs,
all his Perfedlions, in a Word his God-
head is eternal : And on this account we
fliould pay him our religious Homage
with the humbleft Devotion.

This leads me to another Obfervation
which naturally arifeth upon this Subjedl ;
and that is, How amazing is the Conde-
fcenfion of this eternal God in taking fa-
vourable Notice of fuch Creatures as we
are! It is evident that he cannot ftand in
need of us, or of our Services. He exifted
from eyerlafting before any Part of this
vaft Frame of Nature was made, or any of
the Beings contained iii it. Throughout
that infinite Duration, when as yet neither
Angels nor Men had a Being, he was per-
fecftly happy in the Enjoyment of himfelf.
It was not therefore from any Indigence in
himfelf that he formed any of his Crea-
tures ; for he could have continued happy
to Eternity without them, as well as he
was infinitely happy before they exifted.
Wherein can fuch temporary finite Beings
be profitable to the eternal, felf-fufficient
Jehovah? What iVdvantage can he reap
from their Praifes and Services? Should

not

DISCOURSE V. 99

not we therefore be even as nothing In our
own Eyes, adoring his marvellous Grace,
and condefcending Goodnefs, in taking
fuch particular Notice of us of the human
Race, Creatures of Tejlerdajy that dwell
in Houfes of Clay, whofe Foundation is in
the Dtiji, which are crujloed before the
Moth ? What Reafon have we to cry out.
Lord, what is Man that thou art mindful of
hiniy or the Son of Man that thou viftejl
him I How aftonifhing is it, that the high and
lofty One which inhabiteth Eteriiityy fhould
concern himfelf in fo extraordinary a Man-
ner for precarious dependent Beings, that
are but juft ftarted up into Exiftence, and
cannot fubiift a Moment of ourfelves !
that he fliould make our Salvation the
Subjeft of his eternal Councils, and take
fuch wonderful Methods to accomplifh it !
that he fhould fend his only begotten and
eternal Son, to take upon him our frail and
mortal Flefh, that he might fave and re-
deem us ! and fhould through him vouch-
fafe to communicate his Holy Spirit to
affift, guide, fancStify, and comfort us, and
to dwell in our Hearts, as in his living
Temples ! that he fhould floop fo low
as to enter into a gracious Covenant with
us, and oblige himfelf by the mofl facred
Promifes and Engagements, to confer upon
us the moil: ineflimable Benefits ! Is it
H 2 poffible

loo DISCOURSE V.

poffible ferioufly to confider this, and not
be filled with a devout Aftonifliment ? Sure-
ly fuch marvellous Goodnefs, fo far beyond
all Parallel and all Comprehenfion, ought
to make deep Impreffions upon our Hearts ;
and how inexculable fliall we be if we do
not with the greateft Thankfulnefs lay hold
of his offered Grace and Favour !

Thirdly, Another Refledion which offer-
eth itfelf on thisOccafion,is this, That fince
God is from everlafting to everlafling, this
fheweth what a proper Objedl he is for our
Confidence and Truft. It would be Folly
to place an abfolute Dependence on the
Power or Friendfhip of any Men upon
Earth ; fince, let their Power feem at pre-
fent never fo great, or their Friendfliip to
us never fo firm and cenftant, yet they
themfelves are frail Creatures, whofe Breath
is in their Nofl:rils ; their Life is precari-
ous, and may not perhaps be of a Day's
Continuance. Fut not your T^ruji in Prin-
ces, faith the Pfalmifl:, 7ior in the Son of
Man, in whom there is no Help : For his
Breath goeth forth, he returneth to his Earth -y
in that very Day his Thoughts perijh, PfaL
cxlvi. 3. 4. But the Lord JJjall reign for
ever, even thy God, O Zion, tinto all Ge-
nerntions. Ibid. Verfe 10. Or, as it is ex-
prciTed Pfalm xciii. 2. Thy Throne ^ O Lord,
is ejlablijhed of old, thou art from everlajiing.

Amidft

DISCOURSE V. loi

Amidft all the Viciflitudes and Changes of
Things ; all the Confufions and Dangers to
which the Church and People of God are
expofed ; this is their great Comfort and
Security, and is iniifted upon in Scripture,
as a folid Foundation for their Hope and
Confidence. 'The eternal God is their Ke-
fugey and underneath are the everlajiing
Arms, Deut. xxxiii. 27. Let the Adver-
faries threaten the utmoft they are capable
of doing ', they are but of Yejfterday, perifli-
ing Duft and Afhes, and all their Fury is
but a tranfient Puff. But trujl ye in the
Lord for ever, for in the Lord Jehovah is
ever lofting Strength. I fa. xxvi. 4. l^he ever-
lajiing God, the Creator of the Ends of the
Earth, faint eth not, neither is weary, Ifa.
xL 28. He neither flumbereth nor fleep-
eth; when all earthly Supports and
Comforts fail, the eternal God ftill liveth,
Yefterday, To-day, and for ever the fame.
The folid Earth may fink under our Feet,
the Heavens may pafs away, but God can
never fail, or be lefs powerful, wife, juft,
and good, than he always is ; and therefore
can never difappoint the Hope of them
that regularly put their Truft in him.
Happy thofe that have this God to be their
Refuge in Time of Trouble; he will give
them Quietnefs and Aflurance for ever,
. Fourthly, Since God is eternal^ how ama-
H 3 zing

I02 DISCOURSE V.

zing is the Folly of thofe, who by their
wilful Impenitency and Difobedience ex-
pofe themfelves to his righteous Difplea-
fure ! Sin is an Offence committed againft
the Majefty and Authority of the eternal
God. This fhews its heinous Malignity
and Demerit; when a Creature of Yefter-
day prefumeth to rife up againft the Author
of its Being, who exifteth from everlafting
to everlafting ; when it oppofeth its own
Will and flefhly Interefts, and corrupt Ca-
pacities, to the holy Will, the all-compre-
hending Interefts, and fupreme Authority
of the infinite Jehovah ; when it perfifteth
in an obftinate Courfe of Difobedience,
and refufeth his offered Mercy, and will not
confent to the gracious Terms of his Co-
venant. Who can exprefs the Impiety as
well as Folly of fuch a Condud ? Accor-
dingly the wife and righteous Governor
of the World regardeth it with a juft Dif-
pleafure, and will awfully punifh it. He
indeed beareth with Sinners in this prefent
State, and they often take Encouragement
from his Forbearance to harden themfelves
in their finful Courfes : Becaufe Sentence
a^ainfl an evil Work is not fpeedily executed^
therefore the Hearts of the Sons of Men are
fully fet in them to do Evil. Eccief viii. xi.
But the Lord is not fack, as fo7ne Men
count Skcknefs : A few Years of Forbear-
ance

DISCOURSE V. 103

ance may feem a long time to the Sinner,
and he may on that account be apt to flat-
ter himfelf with the Hopes of Impunity ;
but a Thoufand Years are in the Sight of
the eternal God but as one Day. When
this State of Trial is at an End, then fliall
Wrath come upon impenitent Sinners to
the uttermoft. The Wife-man obferves,
that the Wrath of an earthly King is ter-
rible, but how much more dreadful is the
Wrath of an eternal God ? The greateft
Monarch upon Earth muft depart in a few
Years, and then all his Pomp, and the Ter-
ror of his Power, muft perifli with him in
the Duft. But the Lord is the true God,
he is the living God, and an everlajiing King ;
at his Wrath the Earth Jloall tremble^ and
the Nations jhall not be able to abide his In^
dignation, Jer. x. 10. As he is an eternal
God, fo he threateneth Sinners with an
everlafting Punifhment. Our Saviour who
is to be our Judge declareth, that the
wicked jhall go away into everlafting Punifh-
ment. Matth. XXV. 46. They /W/, as St.
Paul expreffeth it, be puniJJ.ed with ever-
lafting DeJlruBiony from the Prefence of the
Lord, and from the Glory of his Power.
2 Thef i. 9. For he liveth for ever to ex-
ecute his own Threatenings. Surely this
fhould be enough to fill the moft hardened
Sinners with Terror and Aftonifhment,
H 4 Verily^

104 DISCOURSE V.

Verily, it is a fearful thing to fall into the
Hands of the livi?2g God, Heb. x. 31.

Oh confider this ye that now forget
God, and vvhilft the Day of Grace lafleth,
lay hold of his offered Mercy, upon the
moft reafonable and gracious Terms of the
Gofpel- covenant ; now is the accepted
^ime, behold, now is the Day of Salva-
tion. He yet waiteth to be gracious to
you ; he ftretcheth forth the Arms of
his Mercy to receive you, notwithllahding
your paft Offences and Provocations, if
you be heartily willing to forfake your
evil Ways, and to return -to him your fo-
vereign Lord and chiefeft God, through
"^efus Chriji the great Mediator of his Ap-
pointment. Come therefore, and humble
yourfelves deeply at his Footftool in the
Sorrows of an ingenuous Repentance, ac-
knowledging your manifold Tranfgreffions,
your Ingratitude, and Difobedience, and
begging, that according to the Multitude
of his tender Mercies, he would blot out
all your Iniquities. Let it be the fixed
Purpofe of your Souls, that you will fet
yourfelves heartily to abandon thofe finful
Courfes, in which you have been hitherto
engaged, efpecially the Sins that do mod
eafily befet you ; and that you will make
it your fmcere and earneft Endeavour to
walk in a dutiful Obedience to his holy

and

DISCOURSE V. 105

and excellent Laws, and to live foberly,
righteoufly, and godly in this prefent
World. And from a Senfe of your own
Weaknefs and Infufficiency in yourfelves,
you muft, to your own diligent Endea-
vours, add fervent Prayers to God for the
Influences of his Holy Spirit, that he would
create in you clean Hearts, and renew
right Spirits v/ithin you; that he would
deliver you from the Power of corrupt
Lufts, and ftrengthen and enlarge holy
and good Affedtions and Difpoiitions
in your Souls ; that being aflifted by his
Grace you may be fruitful in every good
Work ; and then there fliall be a bleffed
Change in your State. You will be the
Objed: of the divine Favour and Compla-
cency, and have an Intereft in the glorious
promifed Bleflings of his Covenant.

This leads me to the laft Refledion I
would make upon this Subjed:, and that is.
How happy are thofe w^ho have this eter-
nal God for their Father and Friend, their
Portion and Felicity ! And this is the Hap-
pinels of all thofe that love and ferve him
in Sincerity. As the Lord Jehovah is an
eternal God, fo he loveth his People with
an everlafting Love. / /)ave loved thee, faith
he, with an everlajiwg Love, therefore with
Loving-kindnefs have I drawn thee, Jer,
xxxi. 3. And again. With everlajling

Kindnefs

io6 DISCOURSE V.

Kindnefs will I have Mercy on theey faith
the Lord thy Redeemer, Ifa. liv. 8. His Mer-
cy isfro?n everlafting to everlajiing upon them
that fear him, Pfal. ciii. 17. The Covenant
he makes with them is an everlafting Cove-
Tiant. Ila, Iv. 3. The Salvation he v^ill blefs
them v^ith is an everlajiing Salvation^ Ifrael
fiall be faved of the Lord with an everlafing
Salvation ^ ye Jl:all not be ajloamed nor con-
founded JVorld without End, Ifa. xlv. 17.
The Happinefs good Men fhall enjoy in
his Prefence is often defcribed under the
Characfter of eternal Life. And that
which includeth this and every BleiTing
that can be conceived, is, that he himfelf
will be their Portion for ever. This is in-
cluded in that fundamental Promife of the
New Covenant, / will be a God unto thee.
What a Fountain of Confolation and Joy
is here, enough to fupport the good Man
w^hen Nature is finking in all its Pov^ers,
and this World and all that is in it are
ready to forfake him'! Then may he fay
with the devout Pfalmift, Whofn have I in
Heaven but thee ? and there is iione upon
Earth that I defire befide thee. My Flejh
and my Heart faileth -, but God is the
Strength of my Hearty and my Portion for
ever, Pfal. cxxiii. 25, 26. What a ftable
and permanent Portion is this ! A Portion
which fhall out-laft the Injuries of Time,

and

DISCOURSE V. 107

and never know the leaft Diminution or
Decay. Compared with this, what arc
all the boafted Pofleffions upon Earth ?
how unfatisfying in their Nature ! Or if
they were never fo excellent and fatisjfying
whilft they laft, yet how temporary and
fhort-lived is their Duration ! They are
as the Grafs, and the Flower of the Field,
whofe agreeable Beauty and Verdure foon
withereth. But God is an eternal Por-
tion, which fhall never difappoint the
Hopes of his People. He is a Fountain
of Blifs overflowing, a Sun of Glory ever
fhining and diffufing the happy Emana-
tions of divine Life, and Light, and Love,
through all the heavenly World, and fill-
ing Angels and Saints with unutterable
Raptures of Wonder and Joy. This is
the very Heaven of Heavens, that all
God's Perfections are as himfelf eternal,
and {hall perpetually furnifh new Matter
for delightful Admiration. There fhall be
no room for unfatisfied Defires, or unea-
fy Cravings. If all the Fulnefs of Glory
and Perfection that is in an eternal God
can make the Saints happy, they fhall be
ever fo. Surely the Confideration of fuch
an everlafting Felicity fhould keep us from
being weary in well-doing, and fhould
caufe us to think little of all the Labours ^
and Difficulties we now meet with in the

Way

5

io8 DISCOURSE V.

Way of our Duty. Nothing can pofiibly
have a more animating Influence to engage
us to a diligent perfevering Obedience to
the divine Commands, than this Perfua-
fion, T^hat the Lord wJjom we ferve^ liveth
end reigneth for ever y otd that in his Pre-
Jence is Fulnefs of foy^ and at his right
Hand are Pleqfures for evermore.

On

On the Omniprefence of God.

DISCOURSE VI.

Psalm cxxxix. 7, 8, 9, 10.

Whither fhall I go from thy Spirit? or
whither Jhall I fee from thy Prefence ? If
I afcend up into Heaven, thou art there:
if 1 make my Bed in Hell, behold^ thou art
there : if I take the Wings of the Morn-
ing, .and dwdl in the utter mqfl Parts of the
Sea y even there Jhall thy Hand lead me,
and thy right Hand pall hold me.

AMONG all the divine Attributes,
there is none more glorious in it-
felf, more worthy of our higheft Admira-
tion, or more capable of being improved
to the mod important Purpofes of Reli-
gion,

no DISCOURSE VI.

gion, than God's Immenfity and Omni-
prefence. The Contemplation of it filleth
the vaft Capacities of the Soul, and fpread-
eth an awful and pleafing Aftoniiliiment
through all its Powers. Whilft the Mind
is thus engaged, it feeleth the Influence
of the Divinity within it. A lively Senfe
of God's being ever prefent with us, tend-
eth to awaken every good Affedlion and
Refolution in our Hearts, and giveth a
refiftlefs Force to every Argument on the
Side of Religion and Virtue : Nor can any
Thing poffibly be more conducive to con-
troul the unruly Appetites and Paffions,
and to render the whole Condu6l uniform-
ly regular and pure. Accordingly the
Omniprefence of God is clearly alferted,
and nobly defcribed in the holy Scrip-
tures, but no where more fo than in this
139th Pfalm, which is univerfally acknow-
ledged to be a moft fublime and admira-
ble Compofure. The Pfalmift beginneth
with contemplating the divine Omnifci-
ence, and thence by a very natural Tran-
fition proceedeth to confider God's Omni-
prefence. For it is a very juifl Way of
arguing, that God muft needs know all
Things, fince he is prefent every where.
And here he giveth full Scope to the no-
ble Tranfports of a devout Mind, and
celebrateth the Immenfity of the Supreme

Being

DISCOURSE VI. Ill

Being in the moft exalted Strains of De-
votion, in fome meafure correfponding, a-s
far as human Imagination is able to
reach, to the Grandeur and Sublimity of
the Subjedt. Whither jhall 1 go from thy
Spirit ? or whither floall Ijleefrom thy Pre-
fence? If I afcend up iftto Heaven^ thou art
there: if I make my Bed i?i Hell, behold^
thou art there : if I take the Wings of t he-
Morning, and dwell i?i the uttermoft Parts
of the Sea ; even there fiall thy Hand lead
me, and thy right Hand Jhall hold me.
The Elevation of the Thoughts, and the
Variety and Noblenefs of the Figures and
Expreffions, cannot be fufficiently admired.
He iirft obferveth, in general, the utter
Impoffibility of efcaping from the Prefence
of God : Whither Jhall I go fro?n thy Spi-
rit ? or whither Jloall I flee from thy Pre-
fence ? intimating, that it would be the
vaineft Thing in the World for him, or
any Creature, to think of finding a Place
within the whole Compafs of Things
where God is not. And then he particu-
larly mentioneth feveral Parts of this vaft
Univerfe, and fheweth that God is prefent
in them all : If I afcend up into Heaven,
thou art there. If I could take a Flight
throughout that vaft Expanfe to which this
Earth of ours is but a Point, in the Ex-
peftation of finding fome Corner or other

in

II^ DISCOURSE VI.

in. all that unmeafurable Space, unpoflcffed
of God, the Attempt would be vain ; T^hou
art there, filling and poffeffing all thofe
boundlefs Regions with thine Effence and
thy Glory. He adds. If 1 make my Bed in
Hell, behold, thou art there. The Word in
the Original which we render Hell, ad-
mitteth of various Senfes in Scripture. It
is not merely taken for the State of Pu-
nifhment of evil Angels or wicked Men,
but it frequently fignifieth the Grave, or
State of the dead in general, and it is alfo
ufed to fignify deep fubterraneous Places.
The laft of thefe is probably what the
Pfalmifl: principally intendeth in this Paf-
fa^e; but we may take them all in, as if
he faid, If I could defcend to the nether-
mod Depths of the Earth, to which no
mortal Eye hath yet been able to penetrate,
or could I go to the unfeen World and
State of the dead, or even to the difmal
Abodes prepared for the Punifhment of the
damned, flill I could not hide myfelf from
thee, for there alfo thou art prefent.
He proceeds, Verfe 9, 10, If 1 take the
Wings of the Morning, and dwell in the Ut-
ter mojl Parts of the Sea; even there fi all thy
Hand lead 7ne, and thy right Hand fhall hold
me. The taking the Wings of the Morning,
is a noble Metaphor to fignify the fpeedi-
eft Flight that can be imagined : For

what

DISCOURSE VL tt^

t^hat can be fwifter than the Light ? It
fhooteth to an immenfc Diflance in an In-
ftant. Now let us fuppofe that a Mart
could dart as fwift as a Ray of Light to
the Extremities of the wide Ocean, could
he find any fecret Cell ot Cavern there,
where he might lie concealed frorh God ?
The Word which we render the Sea might
as well be rendered the * Weft' ; and then
the Words would run thus. If I take the
Wings of the Mor fling and dwell in the ut^
termojl Farts of the Weft ; /. e. If I take
my Flight as fwift as a Sun-beam from the
fartheft Eaftern Regions to the utmoft
Bounds of the Weft, as far as it is pofli-
ble for the Ipeedieft Motion to carry me,
fhall I be any farther from God than I
was before ? Can I outrun the divine Pre-
fence ? No. To what Part foevef of the
World I diredl my Courfe, God is there
before mc, becaufe he filleth all Places ji
and my very Motion or Flight would be
a Proof of his Prefence with me^ lince
without his fuftaining Influence to fup-
port my Flight, I could do nothing, I
could neither live nor move : Even there
Jhall thy Hand lead me^ and thy right Hand
jhall hold me.

Having given this brief Paraphrafe of
the Words, I now proceed to a more di-»
ftincft Confideration of this Subjed:.

[Vol. I.] I And

114 DISCOURSE VI.

And firft, I fhall offer fomething to
explain what we are to underftand by
God's Immenfity and Omniprefence.

Secondly, I fhall endeavour to prove
that this is a Perfedion effentially belong-
ing to the Supreme Being : And then
fhall conclude with fome fuitable Reflec-
tions by Way of praftical Improvement.

Firft, I fhall offer fomething to explain
what we are to underfland by God's Im-
menfity and Omniprefence. And in ge-
neral it muft be obferved, that as God's
Eternity fignifieth that he hath no Limits
of Time or Duration, fo his Immenfity
fignifieth that he is without any Bounds of
Place. Whatfoevcr exifleth at all, mufl
cxift every where. With regard to every
created Being, it muft be acknowledged
that there is fome determinate Portion of
Space to which it is prefent, and there are
other Parts of Space to which it is not at
the fame Time prefent. This is what we
evidently perceive as to corporeal Beings.
Wc plainly fee that they are circumfcribed ^
within certain Bounds, and can determine
the Places to which they are prefent.
And though Spirits are not extended like
Bodies by Parts, one beyond another, nor
can we difhincftly explain the Manner in
which they poffcfs Space, yet they have
alfo their proper Place i they are fo here as

DISCOURSE VL 115

not to be there at the fame Time : Of this
we have an Inftance in our Souls or Spirits.
We are confcious that our Exiilence and
our adlive Power is bounded within cer*
tain Limits, and a determinate Space.
Every individual Man is a diftin^l Soul
dwelling in a particular Body, on v/hich it
immediately adeth, and to which it is im-
mediately prefent. And though there may
be other Spirits that are prefent to a much
larger Portion of Space, and which have
a wider Sphere of Adlivity, than our
Souls, yet ftill they have alfo their deter-
mined Bounds, to which their perceptive
and adive Powxrs reach, and no farther.
And in general we may conclude concerning
every created Spirit, that however great
and excellent it may be fuppofed to be,
yet as it hath its Effence and Perfedions
limited, fo there is a certain Space within
which it exifteth and adeth, and it is not
prefent, nor capable of operating in all
Places at once. But with refped to the
Supreme Being, the great Jehovah, there is
this Difference between him and all other
Beings v/hatfoever, that he is eifentially
prefent in every Part of this vaft Univerfe
at once, and not only fo, but beyond the
Limits of created Exiftence.

I ft, God is eifentially prefent to every

Part of this vaft Univerfe at once, and to

I 2 all

ii6 DISCOURSE VL

all the Beings that are within the Compafs
of the whole Creation : And this is what is
properly called his Omniprefence. In
whatever Part of this huge Syftem we fup-
pofe the Supreme Being to exift and ope-
rate, he exifteth and a6teth in every other
Part of it at the fame Time, though re-
moved at the greateft imaginable Diftance.
It can never be faid, he is here but he is
not there; and that whilft he is prefcnt in
one Part of Space, there is fome other
Part of it in which he is not at that Time
prefent. He is excluded from no Place,
neither is he included in any, fo as to be
circumfcribed within the Limits of it. As
to other Beings, when they are prefent
on Earth, they are not at the fame Time
in an oppofite or far diftant Part of it.
But the great Jehovah is prefent by his in-
finite EiTence in the Heights of Heaven,
and in the Centre of the Earth, prefent to
every Part of the Univerfe, not fucceffive-
ly, firft to one Part of it, then to another,
but to all at once without any Motion or
Change of Place, or paffing from one to
another: Nor can any Corner be found in
the vaft Extent of Nature, fo diftant and
retired, or fo fmall and inconfiderable, but
ftill it muft be faid that God is there. And
as he is prefent to every Part of Space, fo
alfo to every individual Being in that Space,

whether

DISCOURSE VL 117

'whether corporeal or fpirituaL He is pre-
fent to every Part of Matter, to the whole
inanimate Creation, and ordereth and regu-
lateth its Motions and Appearances. He
is alfo prefent to all Beings that have Life,
from the highefl and nobleft of them to
the leaft and meaneft. What the Apoftle
faith particularly of Men holdeth equally
of all other created Beings, fenfitive, ra-
tional, and intellectual . God is not far
from every one of us ; for in him we live,
and movey and have our Being. Ads xvii.
27, 28. It is not merely faid, by him we
live, &c. but in him we live^ and move^ and
have our Beingy to note his intimate Pre-
fence with us. So CoL i. 17. It is faid,
that by him^ or, as it might properly be
rendered, * in him' all Things confji. His
Effence may be faid to be within the Ef-
fence of every Thing, and therefore it is as
vain for any Creature to think of fleeing
from God, and avoiding his Prefence, as
to think of fleeing from its own Eflence.

But farther, to enlarge our Notions on
this Subjedt, let it be confidered, 2d]y,
That God is not only prefent to every
Part of this vaft univerfal Syftem, which
is what we properly mean when we fay
that he is omniprefent, but beyond the
utmofl Limits of the Creation ; for this
^Ifo is included in the Notion of Immenfi^
^ 3 ty.

ii8 DISCOURSE VI.

ty. The Extent and Amplitude of this
World Vv'hich God hath made, is vaft be-
yond what we are able to conceive. It
exceedeth all mortal Meafures; Millions of
Miles are loft in the Computation. But
after all, the Extenfion of Matter is not
abfolutely unlimited. The World hath
Bounds, though no Mortal is able to affign
thofe Bounds. But the divine EffcncQ is
abfolutely infinite : And therefore, though
it filleth and poffefieth every Part of this
vaft Univerfe, yet it is not comprehended
within the Limits of it. Beyond the ut-
moft Extent of this material Syftem we
may ftill conceive Space, and in that Space,
where there is no created Being, God is
effentially prefent, no lefs than in the
Works which he hath made. He can
create more Worlds if he feeth fit, and on
that Suppofition v/ould at once be equally
prefent to thofe new Worlds as he is to
this. God needeth not a Place out of him-
felf, for he himfelf is his own Place. He
exifted in himfelf before there was any
Creature formed, and ftill exifteth in him-
felf. And when he actually created this
World, with all the various Orders of
Beirlgs it containeth, his Eftence did not
become circumfcribed within the Limits of
the World which he had made, but con-
tinueth as before^ without any poffible

Bounds

DISCOURSE VI. 119

Bounds or Limits. Behold, (faith Solo*
mon,) the Heaven, and Heavtn of Heavens
cannot contain thee, how much lefs this Houfe
that I have builded? i Kings viii. 27. This
Earth v/hich we inhabit is fcarce an Atom,
compared to the vaft Extent and Compafs
of the Heavens. Wc are apt to conceive
of the Heaven, and Heaven of Heavens, as
the utmoft Verge of the Creation, and as
furrounding and encompaffing the Earth
and all Things. Bat though all created
Things are within the Compafs of the
Heavens, the divine ElTence is not contain-
ed there, but is alfo above and beyond it,
beyond the utmoft Limits of this material
World.

As to the Manner in which God is every
where prefent, this is what we are not able
clearly to conceive. Here an awful Mo-
defty becometh us in our Enquiries : And
we muft be careful in our Conceptions of the
divine Immenfity to remove every Thing
that is unworthy of God, or unfuitable to
the Spirituality and Perfeftion of his Na-
ture. We muft not therefore conceive of
the divine Omniprefence in a way of mate-
rial Extenfion. If God were corporeal he
could not be every where prefent, for the
greateft corporeal Magnitude muft have
Bounds ; nor could he be where Matter
Of Body is, if he were himfelf a Body -, fmce

I 4 where

>20 DISCOURSE VL

vrhere a Body fiUeth any Place, other Bodies
are for that Time excluded from it. When
a Body pofleffeth Space, ix is by Parts ex-
pending one beyond another. But it cannot
without the greateft Abfurdity be fuppofed,
that Part of God or of the divine Eflence
is in one Part of Space, or of the Univerfe,
and Part in another. He is all every
where. Where -ever he is pfefent, he is
prefent in his whole Eflence, which is
fimple and indivifible ; his infinite Power,
Wifdom, and Goodnefs is prefent. He is
prefent after the Manner of ia Spirit, as the
Pialmift here fignifieth, when he faith.
Whither Jhall I go from thy Spirit ^ or whither
fiall I flee from thy Pre fence ? And tho'
this is what vv'e have not a clear Idea of,
yet it is certain, that there is fuch a Thing
^s fpirituai Prefence, diflindt from mate-
rial Extenfion, /. e, a Prefence not by Situ-
ation of Parts extending one beyond ano-
ther, but a Prefence by confcious Percep-
tion, and aftive Power and Energy. Of
|his we have an Inflance in our own Souls.
We plainly perceive that our Souls are pre-
fent in and with our Bodies ; and that they
cannot be faid to be fb immediately prefent
in any other Part of Space, or to any other
Bodies, as they are to thefe individual
Bodies. But if the Enquiry be, how it is
that the Soul is prefent to the Body, \%

muf|

DISCOURSE VI. 121

muft be faid that it is not by being co-exr-
tended to the feveral Parts of it. The Body
hath its Head in one Place, its Feet in
another, its Arms in another. But we muft
not imagine that the Soul hath alfo its dif-
ferent Parts, anfwering to the feveral Parts
of the Body. The whole Soul is indivi-
fibly prefent to every Part of the Body, or
of this little corporeal Syftem ; it at once
governeth and a<5luateth the whole, and
every Member of it ; and thus may not
improperly be faid, as fome have expreffed
it, to be all in all, and all in every Part,
So that here is an Inilanee of a fimple, in-
dividual, confcious Being, that is prefent
to different Parts of Space or Body, with-
out being itfelf extended by Parts, or hav-
ing any corporeal Magnitude. And we
may conceive a created Spirit or Mind, fu-
perior to the Soul of Man, immediately
prefent to a much larger Quantity and Ex-
tenfion of Matter, and exerting a greater
Power over it, than the Soul doth over the
hurnan Body. And this may affift us to
form fome Notion of the infinite Mind,
as prefent to every Part of the univerfal
Syftem, prefent as truly as our Souls are
prefent to our Bodies, but in an infinitely
nobler Senfe ; and without thofe Imper-
fe(5tions and Defedts, which the Prefence
pf our Souls in our Bodies is attended with.

Our

122 DISCOURSE VI.

Our Souls in feveral RefpecSs have a De-
pendence on thefe Bodies in their Opera-
tions, and receive Impreffions from exter-
nal Objeds by the bodily Organs. But
God cannot in this Senfe be regarded as
the Soul of the World, as fome of the an-
cient Philofophers reprefented him. He
is prefent throughout this vail: Syftem, but
not as making a Part of this mundane
Syjftem, as the Soul is of the human Con-
ftitution, but as himfelf the Sovereign in-
dependent Caufe, the Maker and Ruler of
the whole, the abfolute Lord of the Crea-
tion, all which he at lirft made, and which
dependeth upon him for its continued Ex-
iftence.

It appeareth from the Account that hath
been given, that God's Immenfity and Om-
niprefence fignifieth, that his Effence is
not circumfcribed within any Limits of
Space i that he is prefent in every Part ©f
this vaft World which he hath created, and
to all the Beings contained in it, and that
not fucceffively, firft in one Place, and af-
terwards in another, but to the whole at
once ', prefent not as a huge Body extended
by Parts, but as an infinite Spirit, or adlive
vital Intelligence, pofleffing and governing
the univerfal Frame, and exercifing an un-
controlled Dominion in all Places and
over all Things. Nor is he confined with-

m

DISCOURSE VI. 123

in the Limits of the Creation, but exifteth
beyond the utmoft Bounds of this material
World, or created Exiftence.

Having endeavoured to explain what we
are to underftand by the divine Immenfity
and Omniprefence, as far as we are capable
of conceiving it, let us now proceed, ac-
cording to the Order propofed.

Secondly, To offer fome Arguments to
prove, that God is immenfe, and every
where prefent.

And I ft. In general this may be argued
from the abfolute Perfection of the Supreme
Being. It cannot be denied that it argueth
greater Perfed:ion and Excellence of Nature
to be prefent every where, and to exert
ad:ive Power and Intelligence through the
whole Univerfe at once, than to be limited
to certain Parts of Space, and circumfcrib-
ed within certain Bounds. If God were
thus limited and circumfcribed, he muft
be finite in his Effence, he muft be fo in
his Perfedions too. He might on that
Suppofition be poflibly greater than he is 5
and this is repugnant to the Idea of an ab-w
folutely perfed; Being, which yet feemeth
to be one of the moft univerfaily acknow-
ledged Notions of the Deity.

But particularly it is to be obferved,
that God's Omniprefence or Immenfity hath
a neceflary Connexion with his Omnipo-

^ncy

124 DISCOURSE VL

tency or almighty Power. For that Power
cannot be faid to be almighty, which can-
not aft every where at once, and which
is limited to certain Places and ObjecSs,
and only capable of afting within a certain
Compafs ; and that Being which can a<5l
every where at once, and can do all Things,
muftexift every where. If the Power be
infinite and of univerfal Extent, the Ef-
fence from v/hich the Power is infeparablc
muft be fo too.

God's being every where prefent, and
having no Bounds or Limits of his EiTence,
may be farther argued from his neceffary
Exiftence. That which owed not its Be-
ing or ElTence to any Caufe, but exifted
neceffarily of itfelf from everlafting, can
have no Limits of its ElTence, For whence
fhould fuch Limitations proceed? What-
ever is limited, is limited by fome Caufe,
and therefore that which derived not its
Being and Perfections from any Caufe, can-
not be limited by any Caufe, and confe-
quently can have no Limits at all- God
is the firft Caufe, and is himfelf uncaufed :
He exifteth of himfelf by the abfolute Ne-
ceffity of his own moft perfecfl Nature.
Audit feemeth to be a juft and folid Way
of arguing, that by the fame Neceffity
by which he exifteth any where he ex-
ifteth every where 3 there is nothing to

limit

DISCOURSE VI. 125

limit him to a particular Place, or to a
particular determined Quantity of Being.

Thus we fee that there is an infeparable
Connexion between God's Immenfity and
Omniprefcnce, and his other divine Per-
fedlions, and that we cannot deny this to
God, without in effedl undeifying him.

But 2dly, Befides thefe general Reafon-
ings, the Omniprefence of God may be
farther argued from the Proofs and Evi-
dences of the divine Prefence, which ap-
pear in every Part of the Univerfe ; When
we furvey this univerfal Syftem, the Ex-
tent of which tranfceiideth all human Ima^
gination ; Reafbn and Nature lead us to
conclude, that he that created all thefe
Things out of Nothing, muft have no
Bounds to his Exiftence or Power, and
that he muft needs be prefent to every Part
of this ftupendous Frame, which he at
firft formed, and which he continually up-
holdeth. All created Things have a con-
ftant Dependence upon the firft Caufe,
and can no more continue to exift without
him, than without him they could at iirfl:
bring themfelves into Exiftence: And
fince on him all Things, one as well as
another, neceflarily depend, he is prefent to
all Things, one as well as another. The
Order and Harmony that is maintained ii^
this great Syftem, amidft the moft uncon-
ceivable

T26 DISCOURSE VI.

ceivable Variety of Things, doth plainly
demonftrate to a confidering Mind, the
continual Prefence of the great Author of
Nature, fuftaining, actuating, governing
the univerfal Frame, and penetrating to
the inmoft Effences and firft Principles of
Things. With regard to the inanimate
Creation or material World, what we
ufually call the Laws and Courfe of Nature
is in Reality to be afcribed to the conftant
Influence of the Almighty ever prefent to
his own Work ; of which that uni-
verfal gravitating Force which is con-
tinually ading upon every Atom of Matter,
feems to be an amazing Inftance. And as
to the vital, fenfitive, intelledual World,
the nobler Parts of the Creation, their ad-
mirable Powers need the conftant Prefence
and fupporting Influence of the firft Caufe ;
nor have any of them an independent Ex-
iftence; and fmce in all Parts of the Uni-
verfe that we know, we may obferve the
Proofs and Evidences of the divine Power,
Wifdom, and affive Intelligence, we may
juftly conclude, that the fame Wifdom and
Power operateth alfo in thofe Parts of this
vaft Syftem that we are unacquainted with,
and that therefore he is equally prefent
there as well as here ; for it is reasonable
to believe that God is where he operateth,
and that therefore he is every where, fince

he

DISCOURSE VI. 127

he operateth every where. It is no Ob-
jedion againft this, that we cannot diftindl-
ly conceive or explain the Manner of it ;
how it is that the infinite Mind pervadeth
and is intimately prefent to the whole
Syftem. We cannot, as was before hinted,
explain how our own Souls, which are not
extended by Parts, are prefent and operate
in different Parts of our Bodies at once ;
and how by a mere Determination of our
Wills, we at once move feveral Parts of our
Frame ; and yet the Thing itfelf we can
have no Doubt of. And we have as full
Proof of an univerfal Mind operating
throughout this great Syftem, as we have
of our own Souls operating in our Bodies ;
and therefore, though we cannot explain
the Mannei* of it, fhould no more doubt
of this than of the other : And who will
undertake to prove, that it is not as poflible
for an infinite Spirit to be prefent to all
Parts of the Univerfe at once, as it is for a
finite Mind, that hath no Extenfion of
Parts, to be prefent by its confcious, per-
ceptive, and adtive Powers, at the fame
Time, to different Parts of this lefTer bodily
Syftem ?

3dly, It ought alfo to have great Weight
with us to confider, that there hath been a
general Confent of Mankind in this impor-
tant Truth, that God is every where prefent^

Some

4

128 DISCOURSE VI.

SomeSenfeof this feemeth to be almofl
indelibly imprefled in the Hearts of Men,
and which can fcarce ever be utterly erafed.
Hence thofe confcious Terrors which wick-
ed Men often feel, even for Crimes com*
mitted in Secret, and concealed from the
View of the World, arifing from an in-
ward Convidlion that they cannot fhua
or hide themfelves from the divine Pre^
fence. All the Oaths and Appeals to God,
fo ufual in all Ages and Nations for Con-
firmation, and for putting an End to Strife ;
the Prayers that have been offered, the
Vows that have been made, and the fo-
lemn Adls of Religion and divine Worfhip,
fuppofe the Prefence of the Deity : And
in general it may be faid, that they who
have acknowledged a God and a Pro-
vidence, have alfo generally joined in ac-
knowledging that God is every where
prefent* It is true that many have ab-
furdly worihipped topical Deities, Gods of
particular Countries, of the Hills, Groves,
or Vallies, but thefe were regarded as in-
ferior Deities ; ftill they had generally fome
Notion of a Supreme Being prefent in all
Parts of the Univerfe. It were eafy to
mention many Teftimonies from the an-
cient heathen Writers, which have been
often produced to this Purpofe. Whither-
foever thou turneft thyfelf, (faith a cele-
brated

DISCOURSE VL 129

brated ancient Philofopher,) tliou wilt
find God meeting thee ; nothing is void of
his Prefence, he filleth his own Work*
It is a Saying of one of the ancient Poets,
that all Things are full of God. Of ano-
ther of them, that God goeth through the
Earth and Tracts of the Sea, and the vaft
Heaven. And of a third, God is vs^hat-
foever thou feeft, whitherfoever thou
moveft. Indeed fome of them feem to
have carried this too far. They were fo
fenfible of the continual Prefence of the
Deity, as fupporting, animating, and ac-
tuating all Things, that they fometimes
confounded God with the World or
univerfal Nature. But however intimate-
ly prefent God is to all Things, yet
ftill there is an infinite Difference between
him the fupreme Caufe, the abfolutely per-
fect Being, and the Creatures, or thofe im-
perfed; Beings that from him derive their
Exiftence. He is moft intimately near to
them, and fupporteth their inmoft Ef-
fences ; but ftill he continueth to be pure
and unmixed, abfolutely diftind: from all
other Beings, though diftant from none.

4thly, The laft Argument I (hall offer
to fhew the Immenfity and Omniprefencc
of God, is drawn from exprefs Teftimo-
nies of Holy Scripture. Eminently re-
markable to this Purpofe are the Words I

[Vol. L] K have

130 DISCOURSE VI.

have chofen for the Subjeft of this -Dif-
courfe, in which the Pfalmift reprefenteth
it to be abfolutely impoffible to flee from
the divine Prefence, or to find a Place
where God is not. He defcribeth him as
prefent in Heaven, Earth, and Hell. Whi-
therfoever he could think to bend his
Courfe, ftill he findeth himfelf obliged to
fay to God, l^hou art there -, thou thyfelf in
thine own infinite EfTence art immediately
prefent> There are other Paffages of Scrip-
ture that harmonize with this, and tend
to furnifli us with noble Ideas of the divine
Immenfity and Omniprefence. Such is
that in Jer, xxili. 24. Can any hide himfetf'
infecret Places, that Ijhallnotjee him ? faith
4he Lord: do not 1 fill Heaven and Earth ?
faith the Lord. By Heaven and Earth
in Scripture Language, the Univerfe or
whole Extent of created Exiftence is ufual-
ly fignified ; when he is therefore repre-
fented as filling Heaven and Earth, it fig»
nifieth that there is no Part of the univer-
fal Frame which is not poffeiTed by him,
and to which he is not present; for that
cannot be faid to fill a Space, which leaveth
any Part of it vacant or empty. To the
fame Purpofe is that magnificent PaiTage,.
■Ifa, Ixvi. I . T^ has faith the Lord, T^he Heavers
is niy Throne^ and the Earth is my Footjlool:
where is the Houfe that ye build imto me f and

DISCOURSE VL j^t

%i)here is the Place of my Reji f Intimating*
that it would be the gi^eateft Folly to ima-
gine, that the divine Eflence could be
comprehended in any material Temple
built by human Art, fo as to be confined
there. The whole Univerfe is his Temple,
which he fiileth with his Prefence, nor
can he be bounded within thefe Limits «
For as Solomon expreffeth it in the Paffage
I mentioned before ; Will God indeed dwelt
upon the Earth ? Behold the Heaven, and
Heaven of Heavens cannot contain thee, how
much lefs this Houfe that I have buildedf
\ Kings viii. 27. The Lord is faid to b^
God in Heaven above^ and in the Earth be-^
neath. Jofh. ii. 11. And he is called th€
Poffeffor of Heaven and Earth. Gen. xiv*
.19, 22. We ate told that the Lord doeth
whatfoever he pleafeth in Heaven and in
Earthy in the SeaSj and in all deep Flares^
Pfal. cxxxv. 6. where it is intimated,
that God operateth in every Fart of the Cre-
ation, and therefore he is prefent in every
.Place. And it is to be obferved, that all
along in Scripture, v/hat we ufually call
the Works of Nature are afcribed to the
continual Influence and Agency of the
.Almighty 5 and he is reprefented as not
only having fettled the Order of. thefe
Thin^js in the Beginning, but as ftill eifedt-
K 2 ing

132 DISCOURSE VI.

ing them by his Power, and conducing
them by his Wifdom.

Hither we may alfo refer all thofe Paf-
fages of Holy Writ> which fpeak of God's
univerfal Infped:ion as extending to all
Places and all Things. We are told that
there is not any Creature that is not manifejl
in his Sight -, but all Thiitgs are naked and
opened unto his Eyes. Heb. iv. 13. And
that the Eyes of the Lord are in every Place,
beholding the evil and the good. Pro v. xv. 3.
And if his Eyes are in every Place, he him-
felf is in every Place. For if he were not
every where prefent, fomething might
poffibly be concealed from hipi, and efcape
his Notice. Where-ever we are, ftill we
are reprefented as encompafled on every
Side with the Divinity. Thou compaff'ejl my
Path, and my lying down, (faith the Pfal-
mift,) and art acquai?2ted with all my Ways.
Thou haji befet me behind and before, and laid
thine Hand upon me, Pfal. cxxxix. 3, 5.
Yea he is reprefented as fo intimately pre-
fent to all Men, that he fearcheth the
Hearts, and trieth the Reins of all the Chil-
dren of Men. Finally, we are taught in
Scripture to regard it as no lefs fure that
God is prefent with us where-ever we are,
than that we ourfelves exift : for that it is
in him that we live, and move ^ and have our
Being. Adts xvii. 28.

From

DISCOURSE VI. 133

From the feveral Confi derations that
have been offered, it appeareth with great
Evidence, that God is immenfe, and every-
where prefent; and yet there have been
Objecftions made againft this as well as
agalnft other Attributes of the divine Na-
ture. Some few there have been among
profeifed Chriftians, who have held that
God as to his Effence or Subftance Is only in
Heaven, from whence he fendeth forth his
Power and Virtue to other Parts of the Crea-
tion. But if this Power and Virtue be any
thing real, what can it be but the divine
Effence and Being itfelf, from which his
Power or Virtue is infeparable ? To fuppofe
a naked divine Power or operative Virtue
without the divine Effence to v/hich it be-
longeth, is very abfurd. Where-ever God
is prefent by his Power and efficacious
Energy, he is prefent by his Effence. As to
thofe Paffages of Scripture that fpeak of
God's dwelling in Heaven, which is called
his Dwelling-place, and his holy Habitation,
it is evident that they are not to be un-
derftood as if his Prefence or Subftance
were circumfcribed there, and he were not
prefent any where elfe ; fince we are af-
lured in the fame Scriptures (as hath been
already fliewn) that Heaven and the Heaven
of Heavens camiot contain God, and that he
jillcth Heaven and Earth, The Intention

K 3 therefore

134 DISCOURSE VI.

therefore of fuch Expreffions muft be only
to fignify, that it is in Heaven that God
exhibiteth the moft illuftrious Difplays of
bis Glory and Majefty. On which account
it is fometimes called his Throne. So he
is reprefented as dvv^elling in Zton^ and in
the Temple and Tabernacle of old ; not that
he was confxned within the Walls of a ma-
terial Temple, (for in this Senfe he dwells
tth not in 'Temples made with Hands, Acfls
vii. 48.) but becaufe he there gave fpecial
Manifeflations of his gracious Prefence to
his People, and appointed the public
Kites of his Worfliip to be there peculiarly
folemnized. In like Manner when God
is reprefented as neaj- to his Saints, and
as dwelling in them, it fignifieth that they
are the Objecfts of his Love and Favour,
and that he exerteth his fpecial gracious
Operations in and upon their Souls : Where*
as the wicked are reprefented as far oft from
God; not that they can poffibly be diftant
from his effential Prefence, for in this
Senfe he is not far from any of us, fince, as
it is expreifed in the Paffage before cited,
in him lae live, and move y and have our Being 5
but he is not prefent to them, as he is to
gQod Men, in a Way of Grace and Favour.
Finally, whereas we fometimes read of
Ood's coming down from Heaven, as Gen.
%i. |. Jfa» Ixiv. I, It is plain from other

Paflagea

DISCOURSE VI. 135

Paffages of Scripture, that this cannot be
intended to infinuate, as if God did not fill
all Places, and therefore needed to remove
from one Place to another ; but it is to be
underftood of fome fignal Appearances and
Manifeftations of his divine Power and
Providence, that tend in a fpecial Manner to
av^aken and engage the Attention of Man-
kind.

As to what fome have alledged, as if it
were a Difparagement to the Glory and
Majefty of God, to fuppofe him to be pre-
fent in Places, and to Objedls that are un-
clean and oiFenfive, as he muft be if he be ,
every where prefent; this Pretence, tho'
it putteth on a Shew of con ful ting the
Honour of God, doth really argue mean
and unworthy Notions of the Deity. If
there be Places and Things that are nau-
feous and offenfive to our Senfes, our being
affecfled by them in the Manner we now
are, is wholly owing to our bodily Organs^
and if we either had no fuch bodily Organs,
or they were difpofed after a different Man-
ner, we fliould either not be afFeded with
thefe Things at all, or not be affedled in
the fame Way. And it were very abfurd
to imagine, that the pure EfTence of the
fupreme and infinite Mind which hath no
bodily Parts or PafTions, can either con-
trad any Defilement, or receive difagree-
K 4 able

136 DISCOURSE VI.

able Imprefficns or Senfatlons from ma-
terial Objefts, cr what we call bodily Pol-
lution.

Having endeavoured to explain what we
sre to underfcand by the divine Immenfity
ana Omniprefence, and confidered the Evi-
dences of it both from Scripture and Rea-
fon, we fhould now proceed to make fomc
proper Refleftions on this important Sub-
jed ; but thefe mud be referved to another
Opportunity,

O^

On the Omniprefence of God.

DISCOURSE VII.

PsAL. cxxxix. 7, 8, 9, 10.

Whither Jhall I go from thy Spirit ? or whi-
ther JJjall IJieefrom thy Prefence ? If I
afcend up into Heaveriy thou art there : if
I make my Bed in Hell, hehold, thou art
there : if I take the Wings of the Morn-
ings and dwell in the iittermoji Parts of the
Sea; even there fhall thy Hand lead me,
and thy right Hand fhall hold me.

IN difcourfing on thefe Words I pto-
pofed,
Firft, To offer fomething for explaining
what we are to underftand by God's Im-
menfity and Omnipreience.

Secondly, To prove that this is a Per-
fedion effentially belonging to the Supreme
Being.

Beth

E38 DISCOURSE VII.

Both thefe have been confidered ; and I
come now to make fome proper Refiedlions
on this important Subject.

And I ft. Is God immenfe and every
where prefent ? then how glorious and
adorable fliould this render him in our
Efteem, and how mean and inconfiderable
are all the Creatures compared with him !
There is none of God's Attributes that
hath a greater Tendency to excite in us the
nioft high and admiring Thoughts of his
divine Majefty than this. The better to
affeft our own Souls, let us contemplate
the Extent of the Univerfe about us. Let
us look firft on the Globe which we inha-
bit, the Earth and Ocean. It is a huge
Body, of great Compafs and Magnitude.
What is Man or all the Millions of Men
on the Face of the Earth compared with
the Earth itfelf ? And yet this Earth is but
a dim.inutive Spot compared to the fur-
rounding Heavens. Let us next confider
thofe innumerable fixed Stars that look
like little glittering Spangles difperfed in
the vaft Expanfe : Let us confider them,
I fay, as Bodies of prodigious Magnitude
as well as Splendor, and probably, according
to the Judgment of the ableft Aftronomers,
fo many Suns ; each of them for ought we
know like our Sun, the Centre of a par-
ticular Syftem, with Planets in different

Orbits

DISCOURSE VII. 139

Orbits performing their Revolutions round
them : and all of them removed at fuch
an amazing Diflance from one another and
from us, as exceedeth all human Compu-
tation. Let us confider farther, that be-
fides the Stars which are beheld, v^^hether
with the naked Eye or by the Help of Te«
lefcopes, there may be many other Stars
or Worlds, no lefs grand and v/onderful,
which yet the too great Diflance hath ren-
dered abfolutely invifible to us. And then
when we have put Thought to the utmoit
Stretch In ranging to the fartheft Bound%
of the Creation, and our Imagination is
loft and fwallowed up in the wide Tradls
of the unmeafureable Space ; let us reco-
ver ourfelves from the Aftoniftiment into
which this hath caft us, and refled: that
God filleth and pofleffeth every Part of this
vaft Univerfe; and that there cannot be
the leaft Thing fuppofed in all this prodi-
gious Extent and Compafs of Nature, but
he is moft intimately prefent with it. He
at once fuftalneth and governeth, by his
moft wife and mighty Influence, all thefe
innumerable Regions, with all the Orders
of Beings .contained in them. Yea, let
us again, when we have as it were arrived
to the utmoft Bounds of this material
World, though this, as hath been already
pbferved, is what human Imagination is

fcarce

I40 DISCOURSE VII.

fcarce able to reach ; yet let us fuppofe
ourfelves got to the extremeft Limits of it,
and thence take a Flight into the vacant
boundlefs Space, and there fpring forward
to Infinity; ftill we are in the Reach of God,
and furrounded with the divine all-com-
prehending Effence, ftill in him we live,
and move, and have our Being.

Oh amazing Thought ! Who can com-
prehend the Greatnefs and Majefty of the
immenfe Jehovah ? How can fuch Beings as
we are, circumfcribed within certain Bounds,
and exifting within a determinate Space,
form a clear and adequate Idea of abfolute
Immenfity, or of a Being that exifteth every
where at once, and is without all Bounds ?
In this as wxU as other Refpedls it may be
juftly faid, that his Greatnefs is wifearch-
able, Pfal. cxlv. 3. This World, let us
fuppofe it never fo large, is but finite y and
what Proportion is there between finite
and infinite ? God is reprefented in the
noble Expreflions of the Prophet, as hav-
ing meafured the Waters (the Waters of
the vaft Ocean) in the Hollow of his Hand,
and as having comprehended the Duft of the
Earth in a Meqfure, and weighed the Moun-
tains in Scales, and the Hills in a Balance ;
yea, which is ftill more wonderful, he is
reprefented as having 7ncted out Heaven
(ail the vaft unimaginable and next to in.-

finite

DISCOURSE VII. 141

finite Compafs of the Heavens) with the
Span. When v/e confider this, how ihould
we fall prodrate in the deepeft Adorations
of the' infinite Jehovah ! Beholdy (as the
Prophet there addeth,) the Nations are as a
Drop of a Bucket^ and are counted as the
fmall Dufi of the Balance. This is repre-
fenting Mankind under a very diminutive
Idea. But as if even this v^ere too advan-
tageous a Comparifon, and v^ere magnify-
ing them too much, they are reprefented
as Nothing, and, by a' v^onderfui Manner of
Expreffion, as lefs than Nothing. All Na-
tions before him are as Nothing, and they
are co7inted to him lefs than Nothifig, and Va-
nity. Ifa. xl. 12, 15, 17. It is impoffible to
carry it farther, or to make a more afiecl-
ingkeprefentation of God's immenfe Great-
nefs, and of the Meannefs, the Diminu-
tivenefs of all created Beings compared v/ith
him. In comparing ourfelves w^ith our
Fellows-creatures we are often apt to ftrut
and look big; but turn thy Views, vain
Mortal, to the immenfe Jehovah, and then
fwell, and affume, and think highly of
thyfelf if thou canft. How would Thoughts
of this Kind, if properly impreffed upon
our Hearts, mortify every Morion of Pride
within us ! How little iiiould wc think
then of all the Pomp and Buftle, and all
the boafted Grandeur of this vain World !

How

142 DISCOURSE Vn.

Haw little flaould we think of our owa
Perfons and Services; yea, and of our
moft exalted Praifes and Ads of Devo-
tion ! When our Hearts are duly afFed:ed
with a Senfe of God's immenfe Greatnefs,
then it is that we are beft difpofed to adore'
his matchlefs Condefcenfion towards the
human Race. Then it is that we are
ready to fay with the devout Pfalmift,
What is Ma7i that thou art mindful of him^
and the Son of Man that thou vifitefl hhn ?
What is Man that is a Worm, and the
Son of Man that is but a Worm, that a
Being of fuch incomprehenfible Greatnefs
and Glory fhould open his Eyes upon fuch an
one? Then it is that God's wonderful Grace
in fending his own Son to take upon hiiii
our Nature, that lie might fave loft Man-
kind, and in entering into Covenant with
us, and promifmg to raife us to a com-
plete Felicity in the eternal Enjoyment of
him the fupremxe, the infinite Good,
ihineth forth with the moft amazing Glory.
Our Souls are fv/aliowed up in Aftonifh-
ment and Rapture. We are fometimes
ready to fay. How can thefe Things be ?
But nothing is impofiible to infinite Love.
It dependeth wholly on his free and fo-
vereign Grace, how far and in what Me-
thods and Inftances he will chufe to exer-
cife and difplay his Goodnefs to his Crea-
tures.

-.1

DISCOURSE VII. 143

tures. And it is becoming his infinite
Majefty to take a wonderful Way of doing
it, which no human Mind can compre-
hend. His Condefcenfion, like his Great-
iiefs and Dignity, is beyond all Parallel..
What ihall we render unto the Lord ?
What is left us but to admire and adore^
and to fhew the grateful Senfe we
have of his marvellous Loving-kindnefs;^
both by our thankful Acknowledgments;^
and by keeping his Commandments, and
walking in Holinefs and Righteoufnefs
before him all the Days of our Lives,
v/hich is the beft Way v/e can take to pro-
miote our own Happinefs, and to anfwer
the great Defigns of his Love and Mercy
towards us ?

2dly, The Confideration of God's Im-
-menfity and Omniprefence may help us
to form a Notion of God's univerfal Pro-
vidence as extending to all his Works^
the moft inconfiderable not excepted. Men.
of fceptical Minds, when they hear God
reprefented as exerciiing his Care over all
the Creatures, even to the leaft and mean-
eft of them ; when they find the Scrip-
tures declaring, that the very Hairs of our
Head are all numbered, and that not a Spar--
roiv falleth to the Ground iJDithoiit our
heavenly Father. Matth. x. 29, 30. that
he feedeth the Fowls of the Air, and cloaths

3 ^h®

144 DISCOURSE VIL

the Lilies of the Field. Matth. vi. 26, 28-
^c. They are ready to think this a flrange
Do(ftrine. They cannot bring themfelves
to b^Hc'/e, that the Supreme Being con-
cerneth himfelf about fuch httle Thino^s as
thefe. This they reprefent as an unwor-
thy Employment for fo glorious a Majefty,
and as inconfiftent with the perfect Tran-
quillity he muil: be fuppofed to enjoy. But
this proceedeth from their meafuring the
divine Being by themfelves. It will con-
tribute to remove thefe Difficulties, to
confider that God is continually prefent
in his infinite EiTence in every Part of the
vaft Univerfe which he hath made ; and
where-ever the divine EiTence is, it is ne-
cefTarily accompanied with the divine At-
tributes and Perfections which are infe-
parable from that EiTence, with infinite
Power, Wifdom, and Goodnefs. And
can he be fuppofed to be intimately pre-
fent to all his Creatures, and yet exercife
no Care over them ? As he at once filleth
and pofiefl^eth the whole Compafs of the
Creation, it is no more Trouble to him to
take Care of all Things at once, than if he
had only one fingle Thing to mind, fince
he is equally eflentially prefent to all
Things as he is to any one. We who are
limited Beings, cannot attend to many
Things at once, and therefore are often

obliged

* DISCOURSE VIL 145

obliged to negled: fmaller Matters, and
confine our Attention to Things that more
nearly concern us. But it is otherwife
with the infinite all-comprehending Mind.
As it is impoffible that any Thing relating
to any of his Creatures fhould efcape his
Notice, fo the Variety of Things do not
in the leaft diftradl or embarrafs his At-
tention, or diflurb his perfedt Serenity.
Such a Suppofition can only arife from
narrow and limited Notions of the Deity.
The Epicureans, who fuppofed the Prefence
and Being of the Divinity to be confined to
Heaven, were inconfiftent with themfelves
when they denied the Care of Providence
to extend to the Affairs of this lower
World. No Wonder that they fuppofed
a great Variety of Things might incom-
mode and diftradl fuch limited Deities.
But if we believe, as Reafon and Scripture
oblige us, that God is effentially prefent to
every Part of this ftupendous Syftem, and
to every the meaneft Creature he hath
made, we (hall not be furprifed that his
providential Care doth likewife extend to
every Creature, and that without Diftrac-
tion or Confufion.

3dly, Is God immenfe, and every where
prefent? then how inexcufable are thofe
that live in an habitual Forgetfulnefs of
him! It is given as the Charadter of a

[Vol. I.] L wicked

146 DISCOURSE VIL

wicked Man, that God is not in ail his
Thoughts, Plal. X. 4. How many are there
to whom this Chara<?:er belongs ! They go
on from Dry. to Day without one ferious
Thought of God, or rendering him that
Homage and Obedience that is his Due.
They thin'k as little of him as if there
were no fnch Being at all, or at leaft, as
if they looked tipon him to be removed at
a great Didance from them, and that he
did not concern himfelf about any of their
Adions. What a ftrange Folly and Cor-
ruption of Heart doth this argue f One
fbould think we could as well forget our
own Exiftence, as forget that God on whom
we every Moment depend, and in whom
we livCy and movcy and have our Being.
Yet fo it is, that in our prefent degenerate
State, though God be as near to us as we
are to ourfelves, yet we are, for the moft
part, unmindful of him:, and apt to live
in an habitual Eftrangement from him»
Our Thoughts are continually carried out
to a Variety of Objeds, roving on a thou-
fand Vanities ; the verieft Trifles in Na-
ture engage our Attention, we purfue and
embrace mere Shadows, whilfl at the
iame Time we negled him who alone
is more to us than all. This Forgetfulnefs
of God lieth at the Foundation of our
Dilbbedience. And can any Thing be

more

DISCOURSE VII. 147

more inexcufable ? What Pretence can be
alledged for not turning our Thoughts and
Views to him, when every Thing about
us, and within us, ihould put us in mind
of a prefent Deity, and when the glorious
Evidences of his Wifdom, Power, and
Goodnefs, are continually before our Eyes P
But know, O Sinner, that though thou
art unmindful of him, thou art always
under the Infpedlion of his Eye, and with-
in the Reach of his Arm. Wherever thou
art, whatever thou ddeft, in all thy Extra-
vagancies of licentious Mirth, and Indul-
gence of thy darling Appetites, he is ever
with thee, and feeth ail thy Ways, and
marketh all thy Steps. Now becaufe he
beareth with thy Offences and Provoca--
tions for a while, and doth not immediate-
ly execute his juft Judgments upon thee,
thou doft not think of his Prefence. But
if he be not prefent with thee, how com-
eft thou to live and move ? how art thou
fupported in Being ? And know, that the
Time is coming when it will be impoffible
for the moft obftinate Sinners to forget
him, when they Ihall feel him to be prelent,
whether they will or no; prefent, not in
the chearing Smiles of his Love and Fa-
vour, but in the infupportable Terrors of
his juft Wrath and Vengeance. Oh cori"
Jid^r this ye that now forget God, leji he
L 2 tear

148 DISCOURSE VII.

tear you in Pieces^ and there he none to de-
liver, Pial. 1. 2 2.

This leads me to add, 4thly, That
nothing can be better fitted to produce
and awaken in our Souls a holy Fear of
the divine Majeily, than a due Confidera-
tion of his Immenfity and Omniprefence.
If God were at a Diflance from us, how-
ever mighty and powerful we believed him
to be, yet ftill we might entertain fome
Hope to efcape his Notice, and confe-
quently to avoid the Effeds of his Dif-
pieafure. But when wc conlider that
that infinitely powerful, wife, and righte-
ous Being, on whom it dependeth to make
us happy or miferable to Eternity, is ever
prefent with us, and that it is abfolutely
impoflible for us to find a Place in the
whole Compafs of the Creation where God
is not, furely this if any Thing fhould
make us ferious, fliould corred: the thought-
lefs Levity of our Minds, and infpire us with
a facred Awe of his divine Majefty. Not to
fear Creatures like ourfelves in a good Caufe,
is a noble Fortitude ; but not to fear the
almighty and omniprefent Jehovah is not
Courage but Madnefs. For if he fetteth
himfelf to punifli, whither canft thou flee
to ihelter thee from infinite Vengeance?
In what Corner canfl thou hide thyfelf
from him who is prefent in every Part of

Space,

DISCOURSE VII. 149

Space, who penetrateth to the inmoft Ef-
fence, and can caufe his Wrath, to lodge
and inhabit in thy very Soul, and fill all
thy Powers with Horror and Anguifli ?
Acquaint now thyfelf therefore with him^
and be at Peace y thereby Good ft: all come un-
to thee. Job xxii. 21. Endeavour now,
whilft there is a proper Time and Oppor-
tunity for it, to avert his juft and awful
Difpleafure by a fin cere Repentance, and
laying hold of his offered Mercy upon the
gracious Terms of the new Covenant.

5thly, Let us improve the Confidera-
tion of God's Omniprefence for quicken-
ing and engaging us to a flrid: Attention
to our whole Condud:. Since God is
every where and at all times prefent with
us, let us a<fl continually as in his Sight,
and fet him always before us. This would
have a noble Influence on pradical Reli-
gion, and would make us careful to order
our Converfation aright. The whole of a
religious Life is very properly exprelTed in
Scripture by walking with God, and walk-
ing before the Lord. Thus it is faid
concerning thofe excellent Perfons Enoch
and ISIoahy that they walked with God. Gen. ,
V. 22. vi. 9. And it was the Command of
God to Jlbj'-aham^ Walk before me^ and be
thou perfect. Gen. xvii. i. and the Pfal-
mifl declareth it as his folemn Refolution,
L 3 1 will

I50 DISCOURSE VII.

1 will walk before the Lord in the Land of
the living. Pfal. cxvi. 9. This fignifieth
the afting in our whole Courfe with a
conftant Regard to a prefent Deity. And
this is w^hat. the wife Man hath in View
in that excellent Advice, Prov, xxiii. 17.
Be thou in the Fear of the Lord all the
Day lo?2g. Not as if we were always to
have our Thoughts actually fixed upon
God, which is neither pofiible for us ia
tliis prefent State, nor, if it were pofiible,
would it be our Duty. But we are fo far
to be under the habitual Influence of an
awful Senfe of his Prefence with us, that
we mufi; not dare to allow ourfelves in any
Thing that is contrary to his holy Nature
and Will, but muft endeavour to approve
ourfelves to him in our whole Temper and
Deportment.

A Senfe of God's Prefence, if duly Im-
prefixed upon the Heart, would both be an
eiFe(flual Prefervative againfi: Sin and Temp-
tation, and would quicken and animate us
to the Performance of our Duty.

We fhould improve it as a Prefervative
againft Sin and Temptation, efpecially
againft thofe Sins to which we are tempted
by the Hopes of committing them with
Secrecy, and concealing them from the
View of the World. It cannot be denied
that the Prefenc-e of a Man of great Wif-

dom

DISCOURSE Vn. 151

^dQm• and Virtue would be a powerful Re-
ftraint even upon thofe Sinners that feem
moft addid:ed to their Vices,. Hence fome
of the ancient heathen- Moralifts recom-
mended it as an ufeful Pie<^e of Advice
that might help to prefer ve Men from a
bafe and wicked Condu^fb, to fet fome
eminent Perfon before them, fuch as Cafo
was, and to ad as if he ftood by and oh-
ierved. But how miuch greater For^e
would it have to confider ourfelves as ccnr
tinually in the Prefence of a pure and holy
Deity, who hateth Sin with a perfed; Ha-
tred, who is of impartial js^;flicc and
Righteoufnefs, as well as of almighty
Power. A Senfe of this fixed in the
Heart would difarm the moft dangerous
Temptations ; it would fortify the Soul
againft all the Difcouragements and Ter-
rors of the V^orld on the one Hand, and
againft all the Snares and Pleafures of Sin
on the other ; it would ftem the Violence
of inordinate Appetites and Pafficns, and
enable us to fay with Jcfeph in Circumi-
fiances of the greatefl Temptation, Ho-w
Jkall I do this great Wickednefs, and Jin
againjl God? The unclean Fornicator and
Adulterer would not venture to gratify his
vicious Inclinations before a Perfon of great
Gravity and Authority ; and how much
\ck w^ould he dare to do it if he confider-
L 4 ed

152 DISCOURSE VII.

ed and believed, that at that Inftant God
is with him, and feeth him in thofe Pri-
vacies which he hath chofen for the Scene
of his impure Dalliances. Surely this if any
Thing would damp his guilty Joys, and quell
the Rage of Luft. The unjuft and frau-
dulent Perfon, who is moft addidled to un-
lawful Arts of Gain, and ready to applaud
himfelf when he can pradlife them without
being detected, would not dare to cheat
and to defraud, if he knew that at that
very Time a wife and juft Magiftrate had
his Eye upon him, and obferved the
Wrong. And ought it not to have a great-
er Influence to confider, that the great and
righteous Judge of all the Earth is pre-
fent, whom it is impoffible to deceive ?
If we could conceal our • Wickednefs from
God, we need not be comparatively much
concerned, though the whole World were
acquainted with it. But if God knoweth
it, what would it avail us though we
could conceal it from our Fellow-mortals,
fince eternal Life and Death are in his
Hands, and by him our final State mufl
be irreverfibly determined ? Go therefore
whofoever thou art that art tempted to
commit Sin, and hopeft to do it undifco-
vered, feek out fome fecret Place where
thou may eft fecurely perpetrate thy Wick-
ednefs, and if thou canft find a Place

where

DISCOURSE VII. 153

where God is not, there indulge thy cri-
minal Defires without Reftraint, But if
that is impoflible, wilt thou be fo pre-
fumptuous as to allow thyfelf to do what
he abhorreth, and what thou knoweft he
hath forbidden, in the Sight and Prefence
of God himfelf ? What is this but to af-
front him to his Face, and fet infinite
Power and Juftice at Defiance, which
muft needs end in the Mifery and Ruin
of the daring Offender ?

And as a Senfe of God's Prefence fhould
be an effeftual Prefervative againft Sin and
Temptation, fo it fhould have a mighty
Influence to quicken and animate us to
the Performance of our Duty. It fhould
make fis efpecially careful over the Frame
of our Spirits in immediate Ads of religi-
ous Worfhip. On fuch Occafions parti-
cularly we fhould regard him as imme-
diately prefent, and fix the Eye of Faith
on an invifible Deity. How would this
prevent or check the Rovings of a vain
Imagination, and keep our Hearts fteady
and fixed, and fpread a facred Awe through
all our Powers ! This flhould engage us to
worfhip him as an infinite Spirit in Spirit
and Truth, not by corporeal Images, as if
the Godhead were like unto Gold, or Sil-
ver, or Stone, graven by Art and Man's
Device : for what Image can reprefent the
5 immenfe

154- DISCOURSE VII.

immenfe Jehovah, who fiUeth Heaven and
Earth ? but we muft worfliip him with a
pure Adoration, realizing him to our
Minds as prefent in his infinite Majefty
and incomparable Perfeftions. And it is
a great Encouragement to us, that as God
is prefent every where, we may pray to
him every where, lifting up holy Hands,
without Wrath and Doubting, as the Apof-
tie fpeaks, i T^im. ii. 8. And not only
fhould a Senfe of God's Prefence influence
us in the immediate Exercifes of Religion,
but it Ihould make us careful and diligent
in every other Part of our Duty. It
ihould engage us fo to comport ourfeives in
our general Condudl as to fecure his Favour
and Approbation, and to think, fpeak, and
aft, as knowing that God now feeth us. If
we fet the Lord always before us, how de-
firous {hould we be to get our Souls fur-
niihed and adorned with every Virtue that
could render us pleafing to that mod holy
and glorious Being ! We fhould then make
it our conftapt Care to be righteous before
God, walking in all the Commandments
and ( rdinances of the Lord blamelefs.
The Soul that regardeth itfelf as filled- and
encompafled with the divine Prefence, will
earneftly afpire to be formed into the di-
vine Likenefs, and will follow after the
Things that are juft, and pure, and lovely,

and

DISCOURSE VII. T55

and virtuous, and praife-worthy. Ser-
vants are ufually moft diligent under the
Maftcr s Eye. Though they might other-
wife be difpofed to loiter and be idle,
they will apply themfelves to their Work
when he is prelent and looketh on. And
furely then, a Senfe of God's being always
moft immediately prefent with us, fliould
make us earnell and diligent in working
the Works of him that hath called uSy
that we may glorify him on Earth, and
iiniih the Work which he hath given ns
to do. This, duly impreffed upon the
Mind, would caufe us to fliake oiF that
Liftlefsnefs and Indlfferency that hangetL
about us. We fhould not then be Jloth--
fid in Bitfinejsy but fervent in Spirit, ferix-^
ing the Lord, doing what we do in our fe-
veral Stations and Relations as unto the
Lord, and not unto Men. Shall we not
be fi^dfajl and immoveable, always aboundin(f
in the Work of the Lord, w^hen we confider
that we are continually in his Prefence
who will fhortly call us to a ftrid: Ac-
count, whofe Approbation is of infinitely
greater Importance to us than that of a
whole World, and who is capable of am-
ply rewarding us, and will take Care that
our Labour fhall not be in vain in the
Lord- ?

Laftly,

T56 DISCOURSE vir.

Laftly, The Confideration of God's
Immenfity and Omniprefence is a folid
Ground of Confidence and Confolation to
all fincere upright Souls. Under all
their Trials and Tribulations, and amidfl:
all the Viciffitudes of this mutable Scene,
it fhould fupport and comfort them to
think that God is with them; that glo-
rious Being is ever at Hand to flrengthen
and affift them. And wherever God is
prefent, infinite Wifdom and Power,
Righteoufnefs and Goodnefs is prefent.
No Confideration is better fi.tted to infpire
a holy Fortitude, and raife the Mind above
all flavifh Fears. / have fet the Lord al-
ways before me^ faid the Pfalmifr, becaufe
he is at viy right Handy I Jloall not be mov-
ed, Pfal. xvi. 8. 'T^he Lord is oji my Side^
I will not fear : What can Man do unto
me ? Pfal. cxviii. 6. Happy is he that hath
the God of Jacob for his Help ; whofe Hope
is in the Lord his God, which made Heaven
and Rarthy the Sea, and all that therein is ;
which keepeth Truth for ever, Pfal. cxivi. 5,
6. When from a lively Senfe of God's
continual Prefence with us, we can fay,
God is our Refuge and Strength y a very pre-
fent Help in Trouble ; we may then exprefs
our Confidence in thofe noble Strains,
Therefore will 7iot we fear y though the Earth
be removedy and though the Mountains be

carried

DISCOURSE VII. 157

carried into the midjl of the Sea; though
the Waters rcar^ and be troubled ; though
the Mountains [bake with the Swelling there*-
oJ\ Pfal. xlvi. 1,2, 3. What an encouraging
and animating Confideration is it, that the
Eyes of the Lord run to and fro throughout
the whole Earth, to Jhew himfelf Jirong in
the Behalf of them whofe Heart is perfect
towards him / ?. Chron. xvi, 9. If a good
Man be loaded with unjull; Calumnies
and Reproaches by ignorant or malicious
Men, he rejoiceth to think that God,
who is ever prefent with him, knoweth
his Innocence and Integrity, and will in
due Time juftify and recompenfe him ac-
cording to his Righteoufnefs^ according to
the Clean?2efs of his, Hands in his Sight, Pfal.
xviii. 24. If the Rage of perfecuting
Enemies fhould banifh him from his
Country, and from his deareft earthly Re-
latives, ftill it is his Comfort that they
cannot banifti him from God. Shut him
up in the darkeft, the moft noifome
Dungeon, or place him in the moft
lonely Solitude, in a howling Wilder-
nefs, remote from the Society of Men,
yet God is prefent with him there.
He is prefent to the good and upright,
to thofe that love and ferve him in Sin-
cerity, not only with refped: to his ef-
featial Prefence in that common Senfe

in

isS DISCOURSE VIJ.

in which lie Is prefent to all his Crea-
tures, but he is prefent to them in a Way
of fpecial Grace and Favour. He is re-
prefentcd as dwelling in them as in his
living Temples, which he preferreth be-
fore the maft pompous material Edifices.
^hiis faith the high and lofty Ofie that inha-
bit eth Eternity, whofe Name is Holy, I dwell
in the high and holy Place-, with him alfo
that is of a contrite and humble Spirit, to
revive the Spirit of the humble, and to re-*
vive the Heart of the contrite ones, Ifa.
Ivii. 15. The Apoltle fpeaking of true
Chriftians, faith, Te are the Temple of the
living God', as God hath faid, I will dwell
in them, and walk in them -, and I will be
their God, and they jhall be my People.
2 Cor. vi. 16. And again, Know ye not
that ye are the Temple of God, and that the
Spirit of God dwelleth in you ? i Cor. iii. 16.
And how happy muft thofe be, who
have the Almighty dwelling in and with
them, replenifhing them with the Beams
and Influences of his Grace and Love I
This they are not fully fenfible of In
this prefent imperfed: State : but in the
heavenly World God fhall in the moft
glorious Senfe be for ever all in all.
His beatific Prefence fliall be in their
Souls a moft intimate Source of endlefi
Blifs, and Satisfadion, and Joy. There

fliall

DISCOURSE VII. 159

fhall then be Nothing to feparate be-
tween him and them, or to hinder
them from receiving the moft abundant
Communications of his Goodnefs and
Glory. They fliall be for ever v^ith the
Lord, as it were fwallowed up in the Ful-
neis of infinite Perfedlions, and happy in
the Enjoyment of his Love to all Eter-
nity.

On

On the Omnifcience of God*

DISCOURSE VIII.

Psalm cxxxix. i. — 6.

O Lordy thou kafi Jearched me, and known
me. Thou knoweji my Down-fitting and
mine Up-rifingy thou underfiandefi my

• thoughts afar off. 'thou compqffefi my
Path, and my lying down, and art ac-^
quaint ed with all my Ways, For there is
not a Word in my "Tongue , but lo, O Lord,
thou knowefi it altogether. Thou haft be-
Jet me behind and before, and laid thine
Hand upon me. Such Kno^dedge is too
wonderful for me, it is high, I cannot,
attain unto it.

THERE is fcarce any Thing ^ of
greater Importance in Religion,
than to maintain an habitual Senfe of
God's continual Prefence with us, and In-
[VoL. L] M fpedioQ

i62 DISCOURSE Vm.

fpedtion over us. If we firmly believed,
and feriouily confidered, that wc and all
our Ways, our Thoughts, Words, and
Adlions, are ever open to the View of a
pure and holy Deity, our fupreme Lord,
and final Judge, by whom our everlafting
State is to be determined^ furely this mull
needs have a mighty . Influence to engage
us to exercife a conftant Care over both
our inward Frame, and our outward Prac-
tice. Nothing could poffibly fufnifh a
more efFedlual Prefervative againft Sin, or
a more powerful Motive to the Per-
formance of our Duty. And there is no
Part of the facred Writings that is fuller
and more exprefs to this Purpofe, and
that exhibiteth a nobler Defcription of
God's Omnifcience and Omniprefence, than
this Pfalm, which for the Dignity and
Sublimity of the Sentiments, the Variety
and Energy of the Exprefiions, and the
Strength and Beauty of the Figures, can-
not be fufficiently admired.

In the Words which I have chofen for
the Subjed of this Difcourfe, the Pfalmift
plainly lignifieth both the Extent and the
Exa<flnefs of the divine Knowledge, The
Extent of the divine Knowledge is here
fignified. He reprefenteth God as know-
ing his Down-fittings bis Up-rijingy his Path,

his

DISCOURSE VIIL 163

his lying down, his Words ^ his "Thoughts^ and
all his Ways, The ExacSnefs of the divine
Knowledge is alfo fignified. O Lordy thou
hajifearched me, and known me, Thou haji
fearched me : Not as if God needed to make
a laborious Search, a diligent Scrutiny in
order to difcover our Ways; but it is a
figurative Expreffion, to fignify that God
knoweth them fully and perfed:ly, as we
know thofe Things beft, which we fearch
into with the utmoft Diligence and Care.
So again, Verfe 3. Thou compaffeji my Path^
thou obferveft it on every Side ; or it might
be rendered as it is in the Margin, " thou
winnoweft my Path," thou fifteft it narrow-
ly. And with regard to every Word that
proceeded out of his Lips, the Pfalmift
faith. Thou knoweji it altogether -, not im-
perfeftly or in Part only, but abfolutely
and with the greateft Exaftnefs. So that
the general Defign of this Paffage is to
make a Declaration of this moil important
Truth, which deferves to be deeply and
continually impreffed upon our Minds ;

That God exercifeth a conftant Infpec-
tion over us, and hath a perfect Knowledge
of every Man's Ways, his inward Frame
and Temper, and his outward Condudl and
Behaviour.

This is a Truth frequently inculcated in

the Holy Scriptures, in ilrong and fignifi-

M 2 cant

i64 DISCOURSE VIII.

cant Expreffions. We are often told that
God knoweth all Things. T^here is not
any Creature^ faith the facred Writer to
the Hebrews, that is not manifefl in his Sight;
but all Tubings are naked and opened unto the
Eyes of him with whom we have to do,
Heb. iv. 13. And if all Things, then
furely all the Ways of the Children of
Men. Accordingly the Wife-man ex-
prefsly faith, that the Ways of a Man are
before the Eyes of the Lord, and he poiider^
eth all his Goings. Prov. v. 21. To the
fame Purpofe Job expreffeth himfelf. Doth
not he fee my Waysy and count all my Steps ?
Job xxxi. 4. See alfo Job xxxi. 21. And
thefe Declarations of Holy Writ are per-
fectly agreeable to the Light of impartial
Reafon. It is neceffarily included in the
Idea of God, that he is the abfolutely per-
fect Being. Whatfoever therefore is really
a Perfedion, and the Abfence of which
muft argue an Imperfecflion and Defedt,
ought to be afcribed to him. And con-
fequently fmce it cannot be denied that
Knowledge is a Perfedion, and that the
more exadl the Knowledge is, and the
greater the Extent of it, the more per-
fed; it is; it necefli^rily followeth, that
God is a Being of the moft exadl and
comprehenfive Knowledge. His Under-
Handing is infinite and unlimited; and

therefore

DISCOURSE VIII. 165

therefore he is omnifcient and knoweth
all Things : and confequently muft know-
all Mankind, and all their Words and
Aftions, and even their moft fecret
Thoughts. The fame Thing may be alfo
argued from his Immenfity and Omnipre-
fence. He filleth Heaven and Earth, and
is moft intimately and effentially prefent to
every Part of this vaft Univerfe, upholding
and maintaining all the Orders of Beings
in the Ufe of the feveral Powers and Fa-
culties which he hath given them. He is
not far from any of us, feeing it is in him
that we live, and move, and have our Being.
Ad:s xvii. 27, 28. And therefore he muft
needs know all his Creatures, to each of
whom he is continually and moft intimate-
ly prefent. Hence God's Omnifcience
and Omniprefence are jointly celebrated
in this Pfalm, as having a clofe and infe-
parable Connection. That God knoweth
all Men and their Ways, and exercifcth
a continual Infpedlion over them, farther
appears from this Coniideration, that o-
therwife he could not be properly quali-
fied to govern and judge the World, to
jreward the righteous and punifli the
wicked. Pie might be impofed upon
with external Shews and fpecious Ap-
pearances j he might poffibly be deceived
in his Judgment of Perfons and Things,
M X and

i66 DISCOURSE VIII.

might let good Adions and Difpofitlons
go unrewarded, and evil ones unpunifh-
ed. So that to fay that God is not ac-
quainted v^ith all our Ways, would be in
effed; to deny his Providence and Govern-
ment of the World; to all this may be
added the general Confent of Mankind in
all Ages. That all Mankind and their
Aftions, and even the moft fecret Inten-
tions and Difpofitions of their Hearts, are
known to the Deity, feems to be plainly
fuppofed in the Prayers that have beeu
offered, the Vows that have been made,
and the folemn Appeals to Heaven, and
Oath for Confirmation, and for putting
an End to Strife, which have been ufual
in almoft all Nations. Hence alfo that
Dread of the divine Judgment even for the
moft fecret Crimes, which is fo natural to
the human Mind, thofe inward confciou.s
Terrors which have purfued the wicked,
even thofe of them who needed not to fear
Punifhment from Men, and which they
have not been able entirely to diveft them-
felves of, though they have ft riven hard
to do it. All this fhews, that there is
an inward Senfe of this Truth deeply
rooted in the human Heart, and which
gives a kind of natural Teftimony to it.

This may ferve in general for evincing
the Truth of the Obfervation.

But

• 3

DISCOURSE VIII. 167

But it may be ufeful to take a more
diftind: View of the Knowledge of God
as extending to all the Actions we perform,
to every Word that proceeds out of our
Lips, and even tp the moft fecret Thoughts
of our Hearts.

I ft, God is perfe(5lly acquainted with
all the A(Sions v^e perform. This is plain-
ly lignified by the Pfalmift here, when he
faith. Thou compaffeji my Pathy and my
lying downy a?2d art acqiiainted with all 7ny
Ways, Where-ever we are, and whatfo-
ever we do, ftill we are furrounded with
the divine Prefence. He marketh all our
Steps, and every Part of our Condudt.
His all-feeing Eye accompanieth us on
our Beds by Night, and in our Walks by
Day, and foUoweth us to our moft fecret
Retirements. He obferveth not only thofe
AcStions of ours, which are of a more pub-
lic Nature, done openly in the View of
the World, but even thofe which we take
the greateft Car^ to conceal from the View
of our Fellow-creatures. He feeth as well
what is done in the moft retired Cave or
Cell, as what is done in the Gates and in
the chief Place of Concourfe, Not the
leaft of our good Adtions efcapeth his
Notice. Our private Alms when our left
Hand fcarce knoweth what our right Hand
4oeth, and our moft fecret AcSs of Piety
M 4 and

i68 DISCOURSE VIII.

and Devotion, are obferved by our heaven-
ly Father, who feeth in Secret. Thus the
Angel told Cornelius, Thy Prayers and
thine Alms are come up for a Memorial be-
fore God, Ads X. 4. Every Thing we do,
whereby we are any way ferviceable to his
Kingdom and Interefts, or contribute to
promote the real Welfare and Happinefs
of our Fellow-creatures, and Fellow-chri-
ilians, comes under the divine Infpedtion,
and fhall be gracioufly rewarded. On
the other Hand, all our evil Actions arc
alfo perfectly known to him in every Cir-
cumftance. He obferveth every. Thing
that is done againft the Honour of his
Name, and the Interefts of his Religion
in the World ; all Adls, not only of open
Injuftice, Cruelty, and Violence, but of
artful Fraud and Cunning, which are often
managed in fuch a Manner as to efcape
Puniiliment from human Judicatures. The
proud he knoweth afar off, and feeth when
the wicked lurk privily for the innocent
without a Caufe. The Exceffes of Riot,
Intemperance and Debauchery, which Men
at any Times indulge, do alfo come under
his Notice. He beholdeth the fecret Haunts
of the impure Fornicator and Adulterer.
When they think they are fhrouded and
befriended by the Obfcurity of the Night,
his all-feeing Eye penetrateth the dark Dif-

guife.

DISCOURSE VIII. 169

guife. 'There is no Darknefs^ nor Shadow
of Deaths where the Workers of Iniquity may
hide themfelves. Job xxxiv. 22. For as the
Pfalmifl here elegantly expreffeth it. If I
fay furely the Darknefs Jhall cover me^ even
the Night Jhall be light about me. Tea^
the Darknefs hideth not from thee j but the
Night fhineth as the Day : The Darknefs
and the Light are both alike to thee. Ver.
II. 12. Again, not only our good and
evil Ad;ions, but even thofe of an indiffer-
ent Nature, are not hidden from him. His
Eye is upon us in our going out and in our
coming in, whether we be at home or
abroad, employed in Bufinefs, or in taking
our Diveriion. In a V/ord, he carefully
obferveth what Ufe we make of, our Time,
and of the Abilities and Talents he hath
given us, whether we lay ourfelves out in
endeavouring to promote his Glory in the
World, and to do Good to Mankind as
far as we have Opportunity, or whether
we trifle away our precious Time, and
fpend it to no valuable Purpofe at all, or
to a bad one -, how we condad: ourfelves
in our feveral relative Capacities, as Ma-
giftrates or Subje6ls, as Huibands or Wives,
as Parents or Children, as Mafters orSer-
vants ; how we behave with regard to the
Duties and Offices of our feveral Callings,
according to the Rank v/e bear m the

Community,

lyo DISCOURSE VIIL

Community, and the Variety of our out*
ward Condition and Circumftances, whe-
ther we be rich or poor, in Profperity
or Adverfity, in a higher or lower Sta-
tion. On all thefe Accounts it may be
juftly faid, that the Lord is a God of Know-
ledge y and by him Adlions are weighed, i Sam.
ii. 3.

adly, God hath a moft exaft and
certain Knowledge, not only of all the
Actions we perform, but of all the Words
we fpeak. T^here is not a Word in my
^ongucy faith the Pfalmift here, hut loy
O Lordy thou knoweji it altogether. Words
are often difregarded, many of them pafs
away as the Wind, and are remembered
no more. But none of them can efcape
the Notice of an omnifcient Deity. He
obferveth how we employ the Faculty of
Speech, which he hath given us, and
whereby we are eminently diftinguifhed
from the inferior Animals : Whether we
be careful to fpeak the Truth in Love, and
whether our Speech be feafoned \yith Salt,
miniftring Grace unto the Hearers, He
taketh a diftindt Notice of all the Words
we utter, with an Intention to promote
the Glory of God, and the Good of our
Fellow-creatures, and to ferve the Caufe
of Truth, Piety, and Righteoufn efs, in
the World. He obferveth when we en-

deavour

DISCOURSE VIIL 171

4eavour to honour him with our Lips,
when we employ our Tongues in fpeaking
well of his great and excellent Name,
of his holy Word and Laws, and in re-
commending Religion and Virtue, or in
promoting ufeful Knowledge, in inftruding
the ignorant, in giving good Counfel and
Advice to thofe that need it, in comfort-
ing thofe that mourn, and fpeaking a
Word in Seafon to him that is weary.
None of thefe Things pafs unnoticed by
Qur fovereign Lord and Judge. Remark-
able to this Purpofe is that Paflage, Mah
iii. 16. where we are told, that they that
feared the Lord /pake often one to another^
and the Lord hearkened y and heard ity and a
Bo9k of Remembrance was written before
him for them that feared the Lord, and that
thought upon his Name, He heard what
they faid in their private Converfations,
for comforting and admoniihing one ano-
ther, for provoking one another to Love
and to good Works, and for ftrengthening
each others Faith, and Patience, and Hope,
And fo pleafmg was this to the divine
Majefty, that it is there added, They Jhall
be mine, faith the Lord ofHofsy in the Day
when I make up my Jewels, and I will fpare
them as a Man fpareih his own Son that
ferveth him, Verfe 17, On the other
Hand, all the evil Words Men utter are

alfo

172 DISCOURSE VIII.

alfo perfeftly known to God. He ob-
ferveth whatfoever we fpeak unadvifedly
with our Lips, all our angry, wrathful,
and paflionate Expreffions, but efpecially
all our falfe and lying Words ; for lying
Lips are an Abomination to the Lord, Prov.
xii. 22. and all our uncharitable and
cenforious Speeches againft the Name and
Reputation of our Neighbour. He feeth
when the wicked ihoot their Arrows pri-
vily againft the upright, even bitter Words.
He marketh all their cruel and injurious
Expreffions, whereby they add Affliction
to the wicked, and fpeak to the Grief
of thofe whom God hath wounded j all
the Reproaches they caft on his Ways,
and on his faithful Servants; all their
impious Scoffs, whereby they endeavour
to turn Things facred into Ridicule. The
Words they utter over their Cups, and
In their drunken Exceffes ; all their horrid
Oaths and Execrations, whereby they
profane the holy and venerable Name of
God; all their foolifh Talking and Jefting,
and their impure and obfcene Expreffions
not fit to be named among Men and
Chriftians. To all thefe Things God is
now a Witnefs, and (hall remember them
at the great Day. Our Saviour aflureth
us, that every idle Word that Men jhall
/peaky they Jhall give an Account thereof in

the

DISCOURSE VIIL 173

the Day of Judgment. Matth. xii. 36. Be-
holdy the Lord cometh with I'en Thoufands of
his Saints, not only to convince the ungodly
of all their ungodly Deeds which they have
u72godly committed, but of all their hard
Speeches which ungodly Sinners have fpoken
againft him, Jude 14, 15.

3dly, God hath a perfeft Knowledge
of all the Thoughts of our Hearts, the
moft fecret Affedlions and Diipoiitions
of our Souls. He ndt only obferveth our
outward Adtions and Words, which are
in many Cafes obvious to the View and
Notice of our Fellow- creatures, but the
hidden Springs and Principles from which
they flow. For the Lord weigheth the
Spirits, as the Wife-man exprefleth it.
Prov. xvi. 2. This is frequently mention-
ed as his peculiar Chara<fter, whereby he
is eminently diftinguifhed from all other
Beings whatfoever. T^hou, even thou only
knowejl the Hearts of all the Children of
Men, faith Solomon in his noble Addrefs to
God. I Kings viii. 39. God having de-
clared by the Prophet, the Heart is deceit--
ful above all Thi?'igs, and defperately wicked,
who can know it ? immediately adds, / the
Lord fear ch the Hearts, I try the Reins,
even to give eve?y Man according to his
Ways, and according to the Fruit of his Do--
ings, Jer. xvii, 9, 10. He penetrateth to

the

174 DISCOURSE VIII.

the Inmoft Recefles of the Soul, and feeth
the fecret Guile that is lurking there.
It may deceive others, but it cannot de-
ceive him. For the Lord feeth not as Man
Jeeth ; for Man looketh on the outward Ap-
pear ancey but the Lord looketh on the Heart.
I Sam. xvi. 7. Thoufands of Ideas are
continually rifing up in our Minds, and
paffing and repaffing there in a bufy
Throng, and many of them feem to die
as foon as formed, but not one of them is
concealed from God. No Thought can be
withholden from thee, faith fob. Chap,
xlii, 2. Or, as the Pfalmift here expreffeth
it. Thou underjlandeji my Thoughts afar off.
He feeth the firft Motions, the Beginning,
Progrefs, and End of every Thought : He
knoweth whether our feemingly good
Words and Deeds, which have a plaufi-
ble Appearance in the Eyes of Men, do
indeed proceed from internal virtuous Dif-
pofitions, from a real Love to God and
Goodnefs, and from a pure and upright
Intention; or whether they proceed from
Pride and Vain-glory, and from felfifli,
v/ordly Principles and Views. He taketh
Notice of the fecret pious Refolutions
formed in the Heart of a good Man, even
where he hath not an Opportunity of put-
ting them in Pracflice; the inward Exercifes
of Love to Godj and Faith in our Lord

DISCOURSE VIIL 175

^efiis Chrifty the fervent Defires and Pant-
Ings of his Soul after Grace and Holinefs,
and thofe fpiritual Groanings which can-
not be uttered ; the Workings of godly-
Sorrow for Sin, the ingenuous Meltings of
a contrite Heart, the inward Motion of
kind and benevolent AfFccSions, and the
Propenlities of a liberal Difpofition, where
the outward Ability is wanting. On the
contrary, he feeth whatfoever is amifs in
the Temper of our Minds, the fecret
Rifings of Pride and Vanity, whereby we
are carried to think highly of ourfelves
above what we ought to think, and of
bitter envying at the Abilities, Reputation,
and Profperity of others. He perfectly
knoweth all the darling Iniquities and
corrupt Inclinations which we cherifh in
our Bofoms, the hidden Motions of Concu-
pifcence, thofe unlawful Defires and Covet-
ings which never proceed into Acftion.
Nor can we conceal from him the inward
Workings of Unbelief and Diftruft, the
fecret Repinings and Difcontents, and the
hard Thoughts of his Providence which are
apt to arife in our Hearts. He obferveth
how our Affections are dlfpofed, v/hether
they are fixed prevailingly on this prefent
World, or are raifed to the Things which
are above. In a Word, he is perfedly ac-
quainted with the moft fecret Devices of

wicked

176 DISCOURSE VIII.

wicked Men, when the inward Thought
df every one of them and the Heart is
deep. He feeth all the evil Defigns they
form, their Falfhood and Guile, their de-
liberate Purpofes of Revenge, and that
Malice and Hatred that lies rankling in
their Bofoms, though perhaps covered over
with the fpecious Difguife and Appearance
of Friendihip. He knoweth all the Lufts
that have Dominion over them, and that
Fountain of Corruption and Impurity that
is in their Hearts, and which fpreadeth
Defilement through" their whole Temper
and Pradtice.

Thus have I given a brief Reprefenta-
tion of the divine Omnifcience, eipecially
as extending to the whole human Race,
and to all their Thoughts, Words, and
Adtions. And (hould not this fill us with
adoring Thoughts of God, and with a
holy Fear of his divine Majefty ? Should
not we proftrate ourfelves with an awful
Veneration at his Footftool, crying out
with the devout Pfalmift, Such Knowledge
is too wonderful for me^ it is highy I cannot
attain unto it ? From what hath been faid,
we may fee the great Folly of Hypocrify,
and how vain it is to think to deceive the
Supreme Being with external Forms and
Shews. Shall we fuffer ourfelves to be
drawn to fin, under Pretence of commit-
ting

2

DISCOURSE VIII. 177

ting it with Secrecy, when we confider
that the all-obfervant Eye of God is ever
upon us ? How careful fhould we be to
approve ourfelves to him in our whole
Courfe, and to think, fpeak, and aft, as
in his Prefence, who is now our all-feeing
Witnefs, and fhall fhortly be our impartial
Judge ! Thefe and other Refledions which
might be mentioned, naturally arife upon
this Subjedl ; but as I have not Time to
infift upon them at prefent, I fhall referve
the diftindt Confideration of them to a^o*
ther Opportunity.

[Vol. I.] N C)«

On the Omnifdence of Gsd,

DISCOURSE IX.

P S A L. CXXXIX. 3. 6.

O Lonh thou haji- Jearched me^ and in^-wn
me. Thou kno.'wefi my Down^-fititng mid
mine Vp-rijingy, thou tinderftandeft my
"Thaztghts afar off. Thou eompajjefi my
Tathy and my lying down^ and art m-
quaij2ted with all my Ways. For there is
not a Word in tny Tongue^ hut h^ O Lm^d,
thou knaweji it altogether. Thou bsji. h-
Jet me behind and before, ajid laid thim
'Hand upon me. Such Knawiedge is tm
WQnderjtil for me^ it is bigb^ i cann^
attain untQ it.

THESE Words have been already
propofed to your ConfideratioB^
and they prefentthis moft importaBt Tmth
to our Minds %

N a That

i8o DISCOURSE IX.

That God exercifeth a conftant Infpec-
tlon over us, and hath a moft exad: and
perfed; Knowledge of every Man's Ways,
of his inward Frame and Temper, and of
his outward Practice and Behaviour.

I obferved to you, that not only is this
clearly aflerted in the Holy Scriptures, but
that the Light of unprejudiced Reafon,
if duly attended to, bears Witnefs to this
Truth. That God knoweth all Things,
and confequently knoweth all the Ways
of the Children of Men, may be juftly
concluded from the infinite PerfecStion of
his Nature ; particularly from his Im-
menfity and Omniprcfence ; as alfo from
his Government of the World and of
Mankind, which could not be rightly ex-
ecuted without it. Accordingly, it was
ihewn that there hath been a general Ac-
knowledgment of this Truth among all
that have believed a God and a Providence.
It is fuppofed, in the Prayers, the Vows,
the folemn Appeals.to Heaven, which have
been ufual in all Ages and Nations ; and
a fecret Senfe of this lies at the Founda-
tion of thofe Terrors of Confcience, that
haunt the Minds of Sinners, and which
even the moil: profligate can fcarce entirely
diveft themfelves of.

Having offered thefe Things in general,
I proceeded to a more diftinft View of the

divine

DISCOURSE IX. i8i

divine Knowledge as extending to all the
Actions we perform, every Word that
proceedeth out of our Lips, and the moft
fccret Thoughts and Intents of the Heart.
Many are the ufeful Reflections which
naturally arife upon this Subjeift, and
which I fhall now diflincftly confider.

And I ft. How fhould this fill us with
the moft admiring, awful Thoughts of the
Deity, and caufe us to adore and worftiip
him with the profoundeft Veneration ! For
what a wonderful Being muft he needs be,
of what vaft Knowledge and Comprehen-
iion, who knoweth every Thing that is
faid, thought, or done, by the many Mil-
lions of Men, who are now on the Face of
the whole Earth, or who have lived upon
it from the Beginning of the Creation to
this Day, Yea, and all the Thoughts,
Words, and Adions, of all the number-
lefs Orders of Beings throughout this vaft
Univerfe ! He takes them in all at once,
without Diftra6lion and Confufion, at one
entire, perfed:, all-comprehending View,
and knoweth every one of them as fully
and diftindly, as if he had only that one
particular Thing to mind. So that there
is no Danger of his forgetting or overlook-
ing any Thing amidft the Hurry and Va-
riety of Objedls ', yea, what is ftill mofc
aftonifhing, he knoweth them all from the
N 3 Beginning,

i82 DISCOURSEIX.

Beginning, and even from everlafting.
He forefeeth our Thoughts before we con-
ceive them, our Words before wt fpeak
them, and our Adions before they are put
in Execution. Accordingly v^e find in
Scripture many clear and exprefs Predic-
tions, delivered by the Infpiration of his
Spirit, foretelling the moll contingent E-
vents, and w^hich feemed to depend on the
free Determination of voluntary Agents,
and that a long Time before they happen-
ed. The Manner of this divine Know-
ledge exceedeth our Comprehenfions. It
is fo far beyond all the Conceptions we
can form, that we may juftly fay with
the Pfalmift, Sucf? Knowledge is too wonder-
ful for me ^ it is high^ I cannot attain unto
it. In this as well as other Refpedts we
may well cry out. Who can by fearching
find out God ? Who can find out the Al-
mighty to PerfeBion ? What a proper Ob-
jed: doth he appear to be in this View of
the inward Worihip and Homage of all
, reafonable Beings ! Let us therefore pro-
ftrate ourfelves at bis Footftool with Re-
verence and godly Fear, adoring and ferv-
ing him as the incomprehenfible Jehovah,
whofe Greatnefs is unfearchable, and whofe
Underftanding is infinite.

2dly, Since God hath a perfedl
Knowledge of all our Ways, of our in-
ward

DISCOURSE IX. 183

ward Frame and outward Condu6l, and
now exercifeth a conftant Infpedlion over
us, we may reafonably conclude, that he
will hereafter call us to a 3fl:ri<ft and im-
partial Account, and will judge us accor-
dingly. Hence thefe Things are joined
together in the facred Writings, God's
knowing our Ways, and judging us for
them. Thus Jer. xvii. 10. J the Lord
fearch the Hearts^ I try the Reins ^ even to
give every Man according to his Ways, and
according to the Fruit of his Doings, And
again, Jer. xxxii. 19. Thine Eyes are upon
all the Ways of the Sons of Men^ to give every
one according to his Ways^ and accordifig to the
Fruit of his Doings. It is evident, that this is
not done in this prefent Life, which appears
not to have been defigned to be a State of
final Judgment and Retributions. We muft
therefore look for it in a future State. And
accordingly we are affured, that God hath
appointed a Day in the which he will judge
the World in Right eoufnefs. Afts xvii. 31.,
And that then every one of us /hall give an
Account of himfelf to God, Rom. xiv. 12.
And what is the moft exadt and folemn
Trial before any human Judicature, com-
pared with that which fhall pafs upon us
at the Tribunal of God in the great Day ?
It is impoffible that he {hould commit any
Error or Miftake in Judgment, as the beft
N 4 and

i84 DISCOURSE IX.

and moft fagacious of human Judges often
do, for want of knowing all the Circum-
ftances of Actions, or the Principles from
which they proceed. They are frequently
at a lofs becaufe they cannot get fuffi-
cient Information ; but this can never be
fuppofed concerning the omnifcient Being,
who can never be deceived, either in Mat-
ter of Fad: or Matter of Right. And as
It will be impoffible to deceive our Judge,
it will be equally impoffible to bribe or
pervert him from a ftri(ft Regard to Truth,
and Righteoufnefs, and Equity. There is
no Impurity with the Lord our God, nor
Refpedl of Perfons, nor taking of Gifts ;
but every Thing fhall be weighed in a,
fair and equal Ballance; and every man
Jhall receive according to the Tubings done in
the Body^ ^whether good or eviL 2 Cor.
V. I o. God's Omnifcience will be inftead of a
thoufand WitneiTes, and he will bring their
Ways to their own Remembrance, and
will caufe their own Confciences to bear
Witnefe againft them. That is an awful
PafTage which we have, Pfal. 1. 2 1, 22*
where God is introduced as declaring to
thofe who, though they call themfelves his
People, yet indulge themfelves in a pre-
fumptuous Courfe of Wickednefs : Thefe
Things hajl thou done^ and I kept Silence^
thou thoughteft that 1 was altogether fuch an
^^ne as thyfelf, but I will reprove thee, and

fit

DISCOURSE IX. 185

fet them in Order before thine Eyes, The
Wife-man reprefenteth it as a certain
Truth, and which ought to have a mighty
Influence upon us, that God will bring
every Work into Judgment, with every fecret
Thing, whether it be good, or whether it be
evil, Ecclef. xii. 14. that is, not only
our outward Anions, but even our idle
Words, as our Saviour afTureth us, and the
fecret Thoughts and Difpofitions of our
Hearts. And the IfTues of that Judgment,
according to the Scripture-account of it,
will be the moft important that can pof-
fibly be conceived, eternal Happinefs, or
eternal Mifery ; and different Degrees of
both, according to the different Degrees
of their good or evil Adions or Difpofi-
tions.

3dly, Frooi what hath been faid on
this Subje6t, we may fee the great Folly
and Danger of Hypccrify. The Hypocrite
is a Perfon who endeavoureth to put on a
fair Appearance in the Eye of the World,
but at the fame Time is deflitute of real
Goodnefs, and is under the Power of cor-
rupt and inordinate Lufts, and evi] Dif-
pofitions of Heart, which he freely in-
dulgeth in Secret, and is only follicitous
to conceal his Wickednefs from the View
of his Fellow-creatures. But this is the
moft abfurd and foolifh Condud: in the
World. What will it profit thee if thou
2 fliouldcft

i86 DISCOURSE IX.

fliouldefl be able to conceal thy Hypocrify
and Guile from every Creature, when at
the fame Time God knoweth it, who hath
the Iffues of Life and Death in his Hands,
and by v/hom thy everlafting State is to be
determined ? It is comparatively a fmall
Thing to be judged ^of Man's Judgment.
Our All for Eternity dependeth upon the
Judgment which God will pafs concerning
us ; and therefore to have God privy to
our Wickednefs, is of infinitely greater
Moment aiid Concern to us, than to have
it known to all the Angels in Heaven, or
Men upon Earth. Though a Man fhould
have behaved fo artfully as to obtain the
Applaufe of his Fellow-mortals, and to be
univerfally admired when living, and in-
rolled in the Records of Fame when dead ;
will this be of any Advantage to him, if at
the fame Time God, the only true Judge of
Worth, abhors and condemns him ? What
a foolifh Thing is it, therefore, to endea-
vour to deceive frail Creatures like our-
felves with fpecious Appearances, and to
value ourfelves upon their good Opinion,
when we cannot deceive God, on whom
it dependeth to make us happy or mifer-
able for ever ! Ma?2 looketh at the outward
Appearance y and is taken with goodly Form
and Shew, but the Lord looketh on the Heart,
I Sam. xvi. 7. And then let it farther

be

DISCOURSE IX. 187

be confidered, to fhew the Folly of Hy-
pocrify, that as God now perfedly know-
eth their moft fecret Wickednefs, fo the
Time is coming when he will fo order
it, that the whole World (hall know it
too. In the great Day of Judgment the
Secrets of all Hearts fliall be revealed ; the
hidden Depths of Hypocrify, the intricate
Windings of a deceitful Heart, which no
Creature could diftind:ly trace, fhall then
be laid open to Angels and Men. Many
that here made a fplcndid Shew, (hall then
be ftrlpped of every falfe Difguife, Thofe
fecret Acfls of Fraud, Injuflice, or Impu-
rity, which they induftrioufly concealed
from the View of the World, fhall then
be openly difplayed, to their inexprefliblc
Shame and Confufion, and brought forth
as on an ample Theatre, before that uni-
verfal auguft Affembly ; and they fliall be
doomed to a very aggravated Punifliment.
For our Saviour, when defcribing the Pu-
nifhment of the wicked Servant, tells us,
that his Lord wo\Adi appoi7it him his Portion
with the Hypocrites ^ there Jhall be weepings
and wailing, and gnafhing of Teeth, Matt,
xxiv, 51. intimating, that the Puniih-
ment of the Hypocrites Ihall be peculiarly
grievous.

4thly, Since God is perfectly ac-
quainted with all our Ways, and even

our

r88 DISCOURSE IX.

cur moft fecret Thoughts, we fliould
make Ufe of this Confideration as an ef-
feftual Prefervative againft Temptations to
Sin. Scarce any Thing could have a great-
er Influence to keep us from thofe Sins to
which we are moft inclined and expofed,
than a ftrong habitual Senfe of God's con-
tinual Prefence with us, and Infpedioa
over us. Even they whofe Lufts are moft
violent can, in many Inftances, controul
and govern their importunate Appetites
and Paflions in the Prefence of their Fel-
low-creatures; and how much more power-
ful a Reftraint would a Senfe of God's
all-feeing Eye be, if duly realized to the
Mind! The Reafon why fo many freely
indulge themfelves in Wickednefs, and in
the Gratification of their vicious Appetite,
is, becaufe God is not in all their Thoughts*
They do not refled: that the Eye of the
Lord is upon their Ways, and he ponder-
eth all their Goings. Hence it is given as
the Character of wicked Men, that they
forget God. Pfal. 1. 22. The impure For-
nicator and Adulterer can abftain from his
lafcivious Dalliances before a Perfon of
known Virtue, efpecially if he be one of
eminent Station and Dignity; and would
he dare to give Scope to his luftful In-
clinations, if he really and at that Time
confidered himfelf as in the Prefence of a

God

DISCOURSE IX. 189

God of infinite Purity, who hath declared
that Whoremongers and Adulterers he will
judge? The moft unjuft Perfon would not
dare to commit an A6t of Fraud and In-
juftice under the Eye and Cognizance of a
wife and righteous Magiflrate ; and how
much lefs would he do it, if he confidered
and believed that the fupreme Lord of the
Univerfe, who is the great Avenger of all
Fraud and Falfhood, obferveth what he is
doing even when he efcapes the Notice
of Men, and will call him to a fevere Ac-
count ! The profane Swearer and Curfer
can refrain his hellifh Dialed: in the Pre-
fence of Perfgns of Gravity and Authori-
ty, whom he knoweth it will offend, and
whom he is afraid to difoblige; and would
it not have a greater EffcA upon him, fe-
rioufly to refledl that the great Majefty of
Heaven, whofe holy and tremendous Name
he thus difhonoureth, and who hath de-
clared, that he will not hold thofe giiiltlefs
that take his Name in vain, heareth every
Word and Oath he uttereth, and will
remember them all againft him to his
Condemnation ! In vain would Satan tempt
us to do a bafe and wicked Thing, if we
had this Thought deeply and ftrongly im-
prefTed upon our Hearts, that at that
very Inftant a holy Deity diligently mark-
eth all our Steps, and every Part of our

Condud:*

rgo DISCOURSE IX.

Condud., This would fortify our Minds^
and keep us from being drawn afide to Siri
by any Profpedts of Pleafure or Gain, or
fey a Pretence of committing it with Se-
crecy. It was this preferved pious Jofeph
in Circumftances of great Temptation.
There were many Things to engage his
CompUance, the Charms of fenfual Plea-
fure, the Hopes of advancing his wordly
Intereft on the one Pland, and the Fears
of expofing himfelf to Ruin, and the bit-
terejft Refentments, on the other. Add to
this, that he had a favourable Opportuni-
ty of doing it with Secrecy ; for when he
was follicited, there was non*e of the Men
of the Houfe then within ; but ftill he was
fenfible that God faw and obferved, and
this was inftead of all other Coniidera-
tions, and produced that noble Declara-
tion, Howfiall I do this great Wiekednefs ^
and Jin againji God! Gen. xxxix. 7. — 12.
In like Manner, whenever we are tempted
to fin, we fhould be ready to fay in our
Hearts, The Eye of God is now upon
me, and fhall I dare to difobey his Autho-
rity, and to break his Lavv^s in his own
Trefence ? Shall I thus affront him to his
Face, and commit Treafon againft him,
even when he (lands by and obferves ? If
I could find any Method to conceal what
I am doing from his Notice, there might

be

DISCOURSE IX, 191

be fome Pretence for complying with the
Temptation ; but that is impoffible ; for
iDhither (hall I go from his Spirit y or whi-
t/oer /hall IJlee from his Prefence ?

5thly, As the Confideration of God's
continual Infped:ion over us, and perfedl
Knowledge of all our Ways, fhould be a
powerful Prefervative againft Temptations
to Sin, fo it furnilGheth the moft effed:ual
Motive and Encouragement to the Per-
formance of our Duty. / am God Almtgh^
ty, or all-fufficient, (faith God to Abra-
ham) walk before me^ and be thou perfedi-,
intimating, that to walk as before the Lord,
/. e. under a conflant Senfe of his Pre-
fence, is the beft Method we can take to
attain to a true fpiritual Perfection, or to
an eminent Degree of Holinefs and Virtue,
It is a common Obfervation, that the Eye
of the Mafter hath a Tendency to make
Servants • diligent in their Work j and
fliould it not have a mighty Influence to
make us ftedfaji and unmoveabky always a-*
bounding in the Work of the Lord^ to confider
that we are ever under the Eye and Infpec-
tion of our great Lord and Mafter, the fo-
vereign Lord of Heaven and Earth, from
whom we exped the glorious Reward of
all our Services ? This would be inftead of
a thoufand Arguments, to engage us to a
perfevering Diligence in the Performance

of

192 DISCOURSE IX.

of the Duties he requireth of us, and in
the Improvement of thofe Talents With
which he hath intrufted us, in Oppofi-
tion to all the Difficulties and Difcourage-
ments that now lie in our Way. For
fliall we be flothful, and loiter away our
Time and Opportunities, when we know
that the fupreme univerfal Lord feeth and
obferveth what we are doing ? Surely a
Senfe of this would have a happy Ten-
dency to render us ferious and circumfpecft
in our Condud, and to compofe us to a
becoming Decency and Gravity, in Oppo-
fition to a vain, light, frothy Temper and
Carriage. It would make us candid,
open, and fincere in our whole Deport-
ment, and would give every Word and
Promife the Sandtion of an Oath, confi-
dering that God is Witnefs to all we
fpeak. In how exemplary a Manner
fhould we then behave in every Station
and Relation, and how careful fhould we
be in the Difcharge of the Duties incum-
bent upon us as Hufbands and Wives, as
Parents and Children, as Mafters and Ser-
vants, as Magiftrates and Subjeds, if we
performed thefe relative Duties, as in the
Sight of God, and as unto the Lord, and
not unto Men ! This would make us
careful that all our Adlions proceed from
right Principles> and be devoted to right

Ends^

DISCOURSE IX. 193

Ends, and be diredled and regulated by a
right Rule. We fhould then be equal-
ly careful in thofe Duties which are done
in Secret, as in thofe that come under pub-
lic Notice and Obfervation. Thus our
Saviour encourageth and exhorteth us to a
right Performance of the fecret Ads of
Piety and Charity from this Confideration,
that our heavenly Father which feeth in Se-
cret, will reward us openly. Matt. vi. 4. 6.
A due Regard to a prefent Deity would
caufe us to keep our Hearts with all Dili-
gence, to exercife a conftant Care over the
inward Frame and Temper of our Minds,
and to endeavour to cleanfe ourfelves from
all Filthinefs, not only of the Flefh, but
of the Spirit too, that we may sipprove
ourfelves to that moft holy and omnifcient
Being, who fearcheth the Hearts, and trieth
the Reins of the Children of Men. In a
Word, I know not any one Confideration
of greater Importance than this, or which
hath a more manifeft Tendency to promote
the Pradlice of univerfal Righteoufnefs ^
and therefore it highly concerneth us to
fet the Lord always before us. Let our
firft Morning Thoughts be that God feeth
us, and is perfedlly acquainted with all
our Ways, and Jet fuch Thoughts influ-
ence the Pradtice of the Day, and be car-
{VoL. I.] O ried

194 DISCOURSE IX.

ried alway with us through our whole
Deportment.

Sixthly, A due Reflection upon this
Subjed: fhould produce in us the deepeft
Humility and Self-abafement before that
pure and holy Deity, wh© hath the moil
exa6t and perfed; Knowledge of all our
Sins and DefeSs, and even of our moft
fecret Faults. If all the Iniquities we
have been ever guilty of iliould rife up at
once- to our View, what a confounding
Sight would this be! And they are all
ever obvious to the all-feeing Eye of God,
who is to be our Judge, Not one evil
Aftion we have ever committed, not one
idle Word we have ever fpoken, not one
linful Thought we have ever conceived,
can efcape his Notice. He knoweth thofe
Sins that we ourfelves did not obferve, or
which are gone out of our Remembrance.
When we confider this, fhould it not morti-
fy every Motion of Pride within us, and
keep us from entertaining high Thoughts
of ourfelves, or being puffed up with the
good Opinion, or the Applaufes of our Fel-
low-creatures ? Alas ! what would become
of us if God fhould enter into ftridt Judg-
ment with us ? We might be apt even to
fmk into Defpondency, were it not for
the glorious Difcoveries of his rich Grace
and Mercy that are made to us in the Gof-
2 pel.

DISCOURSE IX. 195

pel. With what Thankfulnefs fhould w€
receive the joyful Tidings, that God hath
fent his own Son into the World to fave
and to redeem us, and hath given him to be
the Propitiation for the Sins of the World !
that he hath appointed him to be our
great Mediator and Advocate, through
whom he is ready to pardon all our Iniqui-
ties upon our iincere Repentance, and graci-
oufly to accept our Perfons and Services,
and to admit us to the Privileges of his
Children ! and that notwithftanding our
manifold Failures and Defedls, he hath
promifed through 'Jefus Chriji, to crown
our iincere, though imperfect Obedience,
with everlafting Life and Happinefs,

Seventhly, As the Confideration of the
perfed: Knowledge God hath of us and
all our Ways, fliould caufe us to humble
ourfelves deeply before him ; fo, on the
other hand, it fhould fupportand comfort us
under the unjuft Calumnies and Reproach-
es of a malignant World. It often hap-
peneth that the bell of Men are bafely
traduced and vilified, their fmcere and unaf-
fecfted Piety, then* honeil Zeal for God,
and fteady Adherence to the Caufe and
interefts of Religion, is branded as Hy-
pocrify, or Enthuirafm, as an obftinate
Bigotry, or, at beft, a needlefs Singulari-
ty and Precifenefs ; their moft innocent
O 2 Adions

196 DISCOURSE IX,

Actions are mifinterpreted, and attribut-
ed to wrong Motives, and their good
Name, which is dearer than Life, black-
ened with the moft undeferved Reproaches.
But what a SatisfacTtion is it in fuch Cafes
to refteft, that God knoweth the Upright-
nefs of their Intentions, and to him they
can commit their Caufe ! Though they
are fenfible that they are chargeable with
manifold Failures and Defed:s, yet if their
Hearts upon an impartial Enquiry do
notr condemn them of allowed Hypocrify,
and prefumptuous Sin and Difobedience,
they may have a humble Confidence to-
wards God, who knoweth their Integrity^
even w^here Men are wilfully blind, and
perverfely ignorant. And the Time is
coming, when their Innocence fhall bo
publiflied to the whole World, to Angela
and Men. Then Jhall he bring forth their
Right eoiifnefs as the Light , and their Judg-
merit as the Noon -day, Pfal. xxxvii. 6. How
many that were once ftigmatized with the
odious Names of Heretics and Schifmatics^
and treated as if they were the Off-fcour-
ing of all Things, (hall then appear to
have beeu the excellent ones of the Earth,,
acknowledged openly by God himfelf,.
and arrayed in Robes of fhining Inno-
cence and Purity. Job comforteth him.-
felf with this under the unkind Accufa-

tioas

DISCOURSE IX. 197

tlons of his miftaken Friends, Thouy Lord,
-faith he, knoweji that I am not wicked. Job
X. 7. And again, Chap, xxiii. 10, 11. God
knoweth the Way that I take ; my Feet have
held his Steps, his Way have I kept, and not
declined.

To this may be added, that God is
perfedlly acquainted with all the Difficul-
ties and Troubles of every Kind that we
meet with in this State of Trial and Pilgri-
mage. And he h not an unconcerned Spec-
tator, but is ready to grant us feafonable
Affiftance and Supports. He feeth all
the Snares that lie in our Way, all the
Temptations to which we are expofed, all
our Fears and Conflidls, and the fore Trials
we are exercifed with; he knoweth what
we ftand in need of, and will graciouily
fuit his Supplies to our Circumftances and
Neceffitics.. And to him, as our moft com-
paffionate heavenly Father, we may with
humble Confidence apply for needful Suc-
cour and Afliftance. And this is certainly
a mofl: encouraging Thought, and a nevei«
failing Spring of Coi^folation to good Men,

Thus we may fee what excellent Ufe
may be made of the Confideration of God's
Infpeffion over us, and the perfedl Know^
ledge he hath of all our Ways, ar^d how
highly it concerneth us to maintain a con-
ilanit Senfe of it, And in order to this v/e
0 3 fhould

igS DISCOURSE IX.

iliould both meditate frequently on this im-
portant Truth, and fhould beg of God that
he would imprefs it ftrongly upon our
Minds.

Finally, Let us all join that folemn Ad^
drefs to God, with which the devout Pfal-
mift concludes his Meditations on the di-
vine Omniprefence and Omnifcience in
this i39th.Plalm, Search mcy O Gody and
know ?ny Heart; try me, and know my
thoughts : A7id fee if there he any wicked
Way in me^ and lead me in the Way everlafl"
ing.

On

On the Holinefs of God.

DISCOURSE X.

Habak. 1. 13.

Thou art of purer Eyes tban to behold Evil^
and canjl not look on Iniquity,

TH E heinous Nature and Demerit of
Sin, and the righteous Difpleaiure
of God againft it, is a Subjed that well
deferves our moft ferious Thoughts. If
a Senfe of this were deeply impreffed upon
our Hearts, it would be an effedual Pre-
fervative againft the Force of Temptation,
and would have a great Influence to make
us cautious and circumfpefl; in our whole
Behaviour. We ihould not then fufFer our-
O 4. felves

200 DISCOURSE X.

felves to be eafily drawn afide by the
Charms and Allurements of Sin, or to he
impofed upon by its fpecious Appearances.
It is not eafy to find Words more ftrong
and expreffive to this Purpofe, than thofe
of the Prophet Habakkuky when addreff-
ing himfelf folemnly to God, he Ikith,
^hou art of purer Eyes than to behold Evil,
and canjl not look on Iniquity, Thefe are
Expreffions of the utmoft Deteftation and
Abhorrence. For we are apt to turn our
Eyes from Objedls that are very hateful
and loathlome to us, and can fcarce ti^ear
to look upon them. The Subjed: there-
fore which thefe Words offer to our Con-
fideration, and which I fhall infift upon
in the following Difcourfe, is plainly this :
Th^t Si is the Objed: of God'$ righteous
Deteftation and Abhorrence 3 it is very
hateful and abominable in his Sight.

Before I proceed to demonftrate this,
I fhall offer fomething in general concern-
ing the Nature of Sin. The Apoflle ^ohn
gives a brief, but jufl Defcription of it,
X 'john iii. 4. WLofoever committeth Sin,
trarjgrejjeth alfo the Law : for Sin is the
^ranlgrefpon of the Law. As God is the
great Author and abfolute Lord, fo he is
X\\^ mofl wife Governor of the World;
and accordingly hath given Laws to his
reafonable Creatures for the Rule of their

Dutyi

DISCOURSE X. 2QI

Duty; which Laws they are under the
higheft Obligations of Juftice, Gratitude^
and Intereft, to obey. Thefe Laws, v/hich
are perfedlly agreeable to the Reafon^ and
Relations of Things, may be faid to be
in fome raeafure written in the Heart$
and Confciences of Men, in as much as
he hath implanted a moral Senfe of Good
and Evil, which carries them in the in-
ward deliberate Judgment of their Minds
to approve the one, and to condemn the
other. But befides this, as Mankind are
now in a very, corrupt and degenerate
State, and the moral Senfe very much im-
paired and defaced by vicious Prejudices,
and over-ruled by depraved Appetites and
Paffions, he hath been gracioufly pleafed
to caufe his Laws to be clearly and ex-
prefsly fet before us in his holy Word, as
contained in the Scriptures. Now there-
fore, when the reafonable Creature tranf-
greffeth any of the Laws of God, either by
omitting to do what the divine Lav/ re-
quireth, or by committing what that Law
forbiddeth, that Creature may be faid to
fin againft God : And Sin confidered in
this View, as it is an Inftance of Difcon-
formity to the Law of God, is of incon-
ceivable Malignity and Dem.erit. It is a
breaking through the eternal Rules of
Juftice and Order, founded in the very

Nature

202 DISCOURSE X.

Nature and Fitnefs of Things. It is vir-
tually an Attempt of the Creature to fhake
off its Dependency on the great Creator ;
it is an implicit Rejeftion of the rightful
Authority of the great Lord of the Uni-
verfe, and a Revolting from him, the chief-
eft Good. It is a virtual Impeachment
of all God's illuftrlous moral Perfedlions,
and cafts the moft unworthy Refleiflions
on his Wifdom and Goodnefs, his Righ-
teoufnefs and Purity, as if he were not fit
to govern the World, and made Laws
that are either unjuft in themfelves, or at
leaft not fit for reafonable Creatures to
obey. Sin is a fetting up lawlefs Appetite
to be the Rule, and were it fuflfered to
prevail without Control, would intro-
duce univerfal Mifery and Confufion, and
deftroy the Beauty and Harmony of the
moral World.

This is a brief Account of the Nature of
Sin, which appears upon this View of it
to be the worft of Evils. A^nd according-
ly in the Text, and in many other Faffages
of Scripture, it is called Evil by way of
Eminency, as if nothing elfe deferved to
be called fo. And indeed, properly fpeak-
ing, all Evil is either Sin, or the Eflfedis
of it. It is called Iniquity, to fignify that
it is an utter perverting that which is juft
and right. It is often called Fiithinefs,

and

DISCOURSE X. 203

and IS defcribed In Scripture by whatever
is odious and loathfome But after all,
there is nothing fo bad as itfelf to exprefs
it by, and therefore when the Apoftle
would reprefent its heinous Malignity in
the moft emphatical Manner, he repre-
fents Sin as appearing to be exceedingly Jin-
fuL Rom. vii.

And now I proceed to fhew, as I pro-
pofed, that Sin is very hateful in the Sight
of God, and is the Objed: of his higheft
Deteftation and Abhorrence.

This will appear if we confider, firft.
That the Perfedion of the divine Nature,
and the Reafon of Things demonftrates,
that Sin muft be very hateful to God.

Secondly, This alio appears from the ex-
prefs Declarations of his Word concern-
ing it.

Thirdly, It appears from the Difpenfations
of his Providence, the Courfe of his Deal-
ings towards his Creatures, efpecially to-
wards Mankind.

Firft, The very Reafon of Things, the
Conlideration of God's infinite Perfection
fhews, that Sin muft needs be very hate-
ful to him. The firft and moft obvious
Notion that we have of God, is, that he is
an abfolutely perfed Being ; and abfolute
Perfeclion is the moft oppofite Thing in
the World to all moral Evil, He is a

Being

^04- DISCOURSE X.

]Being whofe Wifdom and Underftanding
is infinite, and who knows all things
as they really are, and therefore hath a
perfect Difcernment of the moral Differ-
ences of Things, of the Beauty and Ex-
cellency of Goodnefs, Holinefs, and Vir-
tue, and of the Evil and Deformity of
Vice, and Sin, and Impurity. And agrees
able to the pure Light of his infinite Un-
derftanding is the immutable Redlitude
pf his Will, whereby he is eternally car-
ried to love and delight in whatfoever
Things are true, and honeft, and juft, and
pure, and virtuous, and lovely, and to hate
whatfoever Things are contrary there-
unto. He is an eternal Lover of Order,
and therefore cannot but hate Sin, which
is the moft perverfe and manifeft Breach
of the juft Order and Harmony of Things.
And then, if we confider him not only in
the abfolute Perfedion and Reftitude of
his own Nature, but in the Relations he
bears to us, efpecially as he is our moft
juft and wife Governor and Judge, fo he
cannot but hate Sin, becaufe Sin is moft
diredly pppofed to his Authority and Go-
vernment^ it is a Violation of his own
moft righteous Law, and an Infult offered
to his facred Authority ^ it is the Infur-
reftlon of the Creature againft the fupreme
univerfal Lord, And therefore the Regard

h^

DISCOURSE X, 205

he hath to his own rightful Authority, and
to the Majefty of his Laws, and the Ju-
ftice he oweth to himfelf, obliges him to
hate Sin, and makes it impoffible for him
to do otherwife. Laftly, if we confidei*
him as a Lover of his Creatures, defirous
of their Happinefs, and of the Welfare of
the Univerfe which he hath created ; on'
thi& Account alfo he cannot but hate Sin>
which tendeth to ipread Mifery and Ruir^
through the Creation of God, and is the
Source of numberlefs Evils and Diforders.-
It tendeth to deftroy the Health and Beauty
of the reafonable Nature, to pervert the
Order of its Faculties, and to render it
incapable of true Bleffednefs : And there-
fore that moft beneficent Being, that de-
lighteth in the Good and Happinefs of
his Creatures, and who is the Guardian
of univerfal Order, muft needs have the
utmoft Abhorrence of Sin, and will do
what is proper for him as a moral Gover-
nor to prevent it, by taking the fitteft
Methods to deter his reafonable Creatures
from committing it.

This leads me to add, fecondly. That he
hath accordingly made the moft exprefs
Declarations of his Hatred againft Sin in
his holy Word and Law. The great Cre-
ator and Lord of all hath been pleafed to
make a Difcovery of his own Nature and

Will

2o6 DISCOURSE X.

Will to Mankind, not only by his won-
derful Works, but by the Revelation of
his Word, and in that Revelation he hath
reprefented himfelf to us as a God of fpot-
lefs Purity, and impartial Juftice and Righ-
teoufnefs. We are there afiured, that he
is glorious in HoUnefs -, that he is not a
God that bath Pkafure in Wickednefs, neither
JJmU Evil dwell with him: 'Tkefoolijh, that
is, the wicked and obiliinately difobedient^
fiall 7zot Jland in his Sight ; he hateth all
Workers of Iniquity. Pial. v. 4, 5. Sin is
faid to be \}i\Q abominable thing which he hateth,
Jer. xliv. 4. The moft flrong and ardent
Expreffions are purpofely made ufe of in
the facred Writings, fuch as thofe of
Wrath, Vengeance, Fury, the more em-
phatically to repreient God's righteous
Difpleafure againil Sin, and Refolution to
punilh it. The Wrath of God is there
revealed from Heaven againfl: all Ungod-
linefs and Unrighteoufnefs of Men. The
moft av^ful Threatenings are denounced in
the divine Law againft obPinate, prefump-
tuous Tranfgreffors. We are told that
^tribulation and Anginfo fhall be to every
Soul of Man that dotth Evil -, of the Jew
firji, and alfo of the Gentile, God hath
eftablifhed an unalterable Connection be-
tween Sin and Death. It is declared that
the Soul that fnnethpmll die, Ezek. xviii. 20.

and

DISCOURSE X 207

and that theJVages of Sin is Death. Rom.
vi. 23. And this Death, which is the juft
Wages of Sin, includes not merely tempo-
ral Death, which confifteth in the Sepa-
ration of the Soul from the Body, but
Death eternal, which is the Separation of
the Soul from God's blifsful Prefence.
And how was it poffible for God to make
fuller Declarations of his Difpleafure and
Hatred againft Sin, than he hath done in
his Word and Law ?

And then add to all this, thirdly. That
God's Hatred againft Sin doth alfo evi-
dently appear in the Difpenfations of his
Providence, and in the Courfe of his Deal-
ings towards his Creatures, efpecially to-
wards Mankind. Indeed God's Deal-
ings with the Angels that finned, exhibit
a very terrible Difplay of his irreconcilable
Difpleafure againft Sin. The Angels were
the nobleft Part of the inteiledtual Crea-
tion, the eldeft Produdions of almighty
Power, endued with the moft fublime and
excellent Faculties, and therefore un-
doubtedly very dear to the glorious and
beneficent Being that created them. Ac-
cordingly they had their original Refidence
in Heaven. But yet, when a Number of
them finned, God immediately caft them
from his Favour and glorious Prefence.
We are told that he /fared not the Angels

}hat

Id8 DISCOURSE X.

thatjihnedy but cajl them dmvn to Hetty and
delivered them into Chains of Darknefs^ to
be referred unto 'Judgment, z Pet. ii. 4.
This is their prefent unhappy State. They
are groaning under the Preflures of divine
\Vrath, and trembling at the Apprehen-
lions of an infinitely greater Load of Ven-
geance that fhall fliortly overwhelm them.
Not the leaft Glimmering of Hope for
ever. As they were the firft of God's
Creatures that finned, fo they fhall be the
eternal awful Monuments of the Severity
of his Juftice.

But that which more nearly concerneth
us, is to confider the Courfe of the divine
Difpenfations towards Mankind, in which
a confidering Mind may obferve God's
Deteftation againft Sin every where ma-
nifefting itfelf*-

Man was at firft made upright, after the
amiable Image of God. He feemed to be
the fpecial Darling andFavoifrite of Heaven.
He was conftituted Lord of this lower
World, which was fitted up as a beautiful
Palace for his Reception and Entertain-
ment ', and as a Mark of God's fpecial Fa-
vour, he was placed in a Paradife of De-
lights, and there admitted to happy Con-
verfes with his Maker. But no fooner
had this favourite Creature finned, than
he was immediately driven out of Paradife.

A flaming

DISCOURSE X. 209

A flaming Sword was fet to guard the En-*
tranee> and hinder his tafting of the Tree
of Life. A Train of difmal Woes fuc-
ceeded, and ruihed in at once like a Tor-
rent upon the human Nature. Number-
lefs are the Evils and Calamities to which
Mankind are now obnoxious, all which
exhibit an awful Demonftration of God's
juft Difpleafure againft Sin. Thefe Cala-
mities are either iuch as happen to parti-
cular Perfons, or to larger colledlive Bodies.
As to the Calamities of particular Per-
fons, they are fo many and various, that
they cannot be diflindtly enumerated. Man
is born unto Trouble^ as the Sparks jiy up-
ward. Job v. 7. Man that is born of a
Woman is but of few Days, but thofe few
Days are full of Trouble, Job xiv. i . In.
his Body he carries the Seeds of a thou-
fand Diftempers, How often is Life ren-
dered miferable through the Languifhings
of a fickly Conftitution, or through vio-
lent Paroxyfms of Pain fo fevere that
it requires an uncommon Degree of Pa-
tience to bear up under them ! All thefe
may be juftly regarded as the EfFedls of
Sin. Some indeed are particularly fo, as
they are immediately brought upon Men
by their Vices ; and with regard to all of
them in general it may be faid, that it is
Sin that firft broke the beautiful and health-
[Vol. L] P ful

210 DISCOURSE X.

ful Crafis of the human Body, and fub-
jefted it, through the juft Judgment of
God, to numberlefs Diforders, and at
length will bring it to the Grave, and
there lay it in Duft and Rottennefs, a Prey
to vile Worms. But ftill more deplorable
are the Evils and Miferies to which Sin
hath fubjedled the human Soul. All the
Anxieties and Difquietudes, the Terrors
and Agonies, and racking Anguifh of
Mind, v/hich any of the Children of Men
have experienced, have been properly and
originally owing to Sin, as the procur-
ing Caufe. It tends to produce inward
Shame, and Diffatisfacflion, and Remorfe.
Upon the whole, it is evident to all care-
ful Obfervers, that in many Cafes the Sins
of particular Perfons have, through the wife
and juft Appointment of God, their proper
Punifhments attending them even in this^
prefent State -, and that by indulging them-
felves in Vice and Wickednefs, Men of-
ten fill their own Lives with Bitternefs,
and bring great Diforders into their Af-
fairs, Pains and Difeafes on their Bodies,
Difgrace upon their Namxes, and Horror
into their Confciences. And even with
regard to good Men themfelves, as they ftill
carry the Remains of Sin and Corruption on
them here on Earth, fo they are affaulted by
a Variety of afflidtive Evils. Thus it hath

plcafed

DISCOURSE X. 2il

pleafed God to order it, to fliew that he hates
Sin wherever he fees it ; that he doth not
fpare or approve it even in his own Chil-
dren, the Objedls of his fpecial Favour,
It is his Will and unalterable Law, that
whilft they are fubjed to Sin, they fhall
alfo be fubje(ffc to Crofles and Sorrows,
from which they fhall never be abfolutely
freed, till they arrive at that State where
they fhall be perfedly purified from all
Sin, and made completely and eternally
holy.

But then> 2dly, If we proceed from the
Calamities of particular Pejforis to thofe
more extenfive ones that involve tvhole
Communities, here alfo God's righteous
Vengeance againft Sin is awfully di^layed^
It appears from the Hiftory of all Ages, that
Vice and Wickednefs, and DifTolutenefs of
Manners, has often brought Ruin on
powerful and flourifhing Empires. War,
Famine, and Peftilence, may be particularly
regarded as the Judgments of God upon
a guilty People, whereby he chaftifes
them for their Iniquities, and fweeps away
thoufands with the Befom of Deftrudion^
Who can undertake to compute the Num-
bers that have fallen in War, when God
commiffions the Sword to rage, and to
tring Terror, "Confufion, and Devaftation,
upon whole NaitionsI How dreadful a Ca*
P 2 lamity

212 DISCOURSE X.

1 amity is Famine, when the Heaven with-^
holds its benign Influence, and the Earth
its Fruits, and the fruitful Land is turned
into Barrennefs for the Wickednefs of them
that dwell therein ! But there is nothing
gives a more awful Idea of God's Ven-
geance againft Sin than the Peftilence,
v/hich has been always regarded in all Na-
tions, as in a more immediate Manner the
Scourge of God; when Deftrudlion waft-
eth at Noon-day, and ten thoufands fall
on the right Hand, and on the left, by a
fudden and furprifing Stroke, which no
human Power or Skill is able to refift or
avoid* Such Calamities as thefe have in
every Age been ravaging one Part of the
Earth or other. But of all the public Ca-
lamities by which God hath at any Time
declared to the World in an alarming
Manner his juftDifpleafurc againft Sin, the
moft dreadful is the univerfal Deluge. When
the Earth was filled with Violence, and all
Flefti had corrupted their Way, God fent
a Flood upon the World of the ungodly. Oh
terrible Inftance to fliew how odious Sin is
in the Sight of God ! Millions of Men over-
whelmed at once, the whole human Race
fwept off the Face of the Earth, eight Per-^
fons only excepted ! Another extraordinary
Inftance to this purpofe, is the Deftrudion
©f Sodom and Gomorrah^ and the neigh*

bouring

DISCOURSE X. 213

Sng impious Gities, by Fire and Brimftone
from Heaven, whereby that Plain, which
was before as the Garden of the Lord for
Beauty and FertiUty, is turned into a putrid
Boifome Lake, and it remains to all Ages
a {landing Monument of God's Difpleafure
againft Sin. I might alfo mention on this
Occafion, the final Deftrudtion of jferu/a--
leniy the Subverfion of the Jewifh Nation
and Polity, which was attended with fuch
peculiar Circumftances of divine Ven-
geance againft that hardened and ungrateful
People, as we can fcarce think of withou;:
Horror.

Thus God*s Deteftation againft Sin ap-
pears in the many Evils and Calamities to
which Mankind are, through the righteous
Judgment of God, obnoxious in their pre-
fent fmful and degenerate State, whether
of a more public Nature, ordinary or ex^
traordinary.

Another Thing that deferves to be ob-^.
ferved with regard to the Methods of
God's Dealings towards Mankind is, that
though he hath, in his infinite Wifdom
and Goodnefs, provided a glorious Reme-
dy for the Recovery of our fallen Natures,
yet he hath taken Care to order it fo, that
even this Remedy is difpenfed in fuch a
Way, as demonftrates, in a moft awful
Manner, that Sin is the abominable Thing
P 3 which.

214 DISCOURSE X.

which he hateth. For he would not
pardon and reftcre guilty Mankind to Fa-^
vour upon any lefs Confideration than the
grievous Sufferings and Death of his own
Son in their Nature and Stead. And when
we confider the infinite Dignity of the
Perfon that fuffered for us on the one
Hand, and, on the other, the amazing
Extremity of the Sufferings he endure(i,
which extorted from him irrong Cries and
Tears, and produced the bittereft Agonies
of Soul ; I fay, when we confider thefc
Things, that it- pleafed the Lord thus to
bruife him, and put him to Grief, an4
then refledt that Sin, not his own Sin,
(for he was perfedly holy and finlefs) but
our Sins were the procuring Caufe of all
thefe his dolorous Paffions ; that he was
wounded for our Tranfgrefiions, and bruif-
ed for our Iniquities ; what an awful De-
monftration does this exhibit of God's
righteous Vengeance againft Sin, and Re-
folution to punifh it ! If he could have
been prevailed with to let Sin go abfolute-
ly unpunifhed, furely it would have been
then when his own beloved Son interpof-
ed on the Behalf of us guilty Offenders ;
yet even then his Eye would not fpare,
neither would he have Pity, but by the
Wounds he inflidled on his own incarnate
Son, when appearing in our Stead, and
^ tajiing

DISCOURSE X. 215

taking upon him the Punifhment of our
Offences, he declared to Heaven and Earth
how infinitely odious Sin v/as in his Sight.
Thus even at that very Time when God
was making the moft matchlefs and amia-
ble Difplay of the Riches of his fovereign
Grace and Mercy towards perifliing Sin-
ners, yet he took Care to do it in fuch a
Manner as fliould illuftrioufly manifefl
his righteous Abhorrence of Sin.

The laft Thing I fhall mention in the
Method of God's Dealing towards Man-
kind, that demonflrates his Hatred againft
Sin, is that eternal Mifery that ihall be the
Portion of obftinate impenitent Sinners in
the World to come. He may, and often
does, bear with the wicked in this State
of Trial, and even pours forth many Be-
nefits upon them in the Courfe of his Pro-
vidence ; but they that now reject his of-
fered Mercy, and perfift to the End in a
prefumptuous Courfe of Sin and Difobe-
dience, fhall receive no Benefit from the
glorious Remedy which God hath provid-
ed ; notwithflanding this, they fhall, as
our Saviour himfelf affureth us, go away into
everlaftine Punifhment. This Punifhment
is defcribed in Scripture by a Variety of the
moft fignificant and exprefiive Metaphors.
We are told that they fliall have their Por-
tion in the Lake v^hich burneth with
P 4 Fire

2i6 DISCOURSED

Fire and Brimftone ; that the Smoke of
their Torment afcendeth up for ever and
ever; that they {hall be caft into outer
Darknefs, or, as it is elfewhere expreffed,
Blacknefs of Darknefs, where there fhall
be Weeping, and Wailing, and Gnafhine
of Teeth; that their Worm dieth not;
and their Fire is not quenched ; that they
fhall be puniflied with everlafling Deflruc-
tion from the Prefence of the Lord, and
from the Glory of his Power. If the
Horrors of the bottomlefs Pit, all thofe
difmal Scenes of Mifery and Vengeance
were opened to our View; if we faw the
Devils and damned Spirits tormented
v/ithin and without with whatfoever can
render Being miferable ; if we heard their
hideous Yellings, their Cries full of def^
pairing Anguifb, and beheld divine Ven-
geance eternally punilhing them with re^
peated awful Strokes, furely we could no
longer doubt whether Sin be abom.inable
in the Sight of God. He who is the be-
neficent Parent of our Beings would never
thus punifh his Creatures, the Work of
his own Hands, if thefe were not the high-
eft Reafon for it ; if his Wifdom, Juftice,
^nd Parity, as he is the righteous Gover-
nor of the World, did not make it ne-
ceflary for him to do fo. It is with ■ a
kind DeJSgn, that Sinners may be deterred
'- from

DISCOURSE X. 217

from their wicked Courfes, and thereby
their Punifhment and Mifery may be pre-
vented, that God hath caufed thefe Threat-
enings to be denounced againft them ; but
if they will not take thefe Warnings, but
ftill continue obftinate and incorrigible,
his own Juftice and Faithfulnefs, and the
Regard he hath to the Honour and Autho-
rity of his Government and Laws, and
to the Prefervation of the Peace and good
Order of the moral World, will oblige
him to execute thofe Threatenings.

I would now conclude with ibme brief
Refledlions upon this Subjecfl.

And I ft. Is Sin the Objea of God's
righteous Abhorrence ? then how great is
the Guilt and Folly of thofe who delight
in Sin, or who make a mock at it, or at
leaft regard it as a flight and inconfiderable
Evil! The Wife-man obferves that Fools
make a mock at Sin, Prov. xiv. 9. Many fuch
Fools there are among us at this Day,
that inftead of being grieved and affeded
with a penitent Sorrow for Sin, do only
fport themfelves with it, and make it the
Matter of their Mirth and Gaiety. Ah
foolifli Creatures ! to take Pleafure in that
which is fo infinitely difpleafing to a holy
and glorious God ! To make a mock at
that which turned bright Angels into odi-
ous Fiends, and can turn a Paradife into
v'^-' a Chaos,

2i8 DISCOURSE X.

a Chaos, and which hath been all along
the unhappy Source of all thofe Evils that
have invaded any of ihe human Race !
Coniider, vile unthinking Worm, that this
Sin at which thou mockeft, or with which
thou art delighted, will coft thee eternal
Ruin and Mifery, if impenitently perfifted
in. And what wilt thou think of Sin,
when in Hell thou flialt lift up thine
Eyes ? Now thou mockeft in thy Cups and
Revellings, and amongft thy Companions
in Riot and Folly, but then mock if thou
canft. Then fhalt thou find to thy utter
Confufion, what an evil and a bitter Thing
it is that thou haft linned againft God ; thy
own Wickednefs fhall then feverely cor-
reft thee, and thy own Backflidings reprove
thee.

2dly, Is Sin fo hateful in the Sight of
God ? what Matter of deep Humiliation
fhould it be to us to confidcr that our Na-
tures are fo much defiled and infefted with
it, and that it hath appeared in fo many
Inftances in our Lives and Praftice ! As
to thofe that are in an unconverted State,
Sin may be faid to reign in them^ they
are abfolutely under its Power and
Tyranny, and yield themfelvcs the
Servants of Unrighteoufnefs unto Sin.
And even with regard to thofe that are
renewed and fanftified by the Grace an-d

Spirit

DISCOURSE X. 219

Spirit of God, though Sin does not reign,
yet it ftill dwells in them. If we fay
we have no Sm, we deceive ourfelves, aiid
the "Truth is Jiot in us. Sin mixes even
with our beft Services, and fpreads its de-
filing Influence through our religious Du-
ties themfelves. What an humbling Con-
fideration is this ! How fhould it mortify
every proud vain Thought ! Surely it be*
Cometh us to acknowledge our great Guilt
and Unworthinefs at the Footftool of a
pure and holy Deity, with a deep Repen-
tance and godly Sorrow, and an ingenuous
Self-abhorrence, lying in the very Duft
before him, and loathing ourfelves in our
own Sight for all our Iniquities, and for
all our Abominations.

3dly, Another Refledlion that naturally
arifes upon this Subje^^, is this; How
glorious fliould Chrijl be in our Eyes, con-
fidered under this Charadler, that he is
come to fave us from our Sins ! In our pre-
fent fallen State we are under the Guilt
and Dominion of Sin -, we cannot deliver
ourfelves from either, and therefore muft
be undone without a glorious Deliverer.
Such a Deliverer is our Lord Jefus Chrijl^
admirably fuited to the Neceflities of our
fallen State. By the Merit of his Obedi-
ence, and the atoning Virtue of his Sacri*
fice, he hath made Satisfadtion to divine

Juilice,

220 DISCOURSE X.

Juftice, and hath opened a Way for our be-
ing pardoned and freed from the condemning
Guilt of our Sins upon our fincere Repen-
tance 3 and by his Word, and the Influ-
ences of his Holy Spirit, he is every Way
able to free thofe that give themfelves up
to be governed by him from the reigning
Power of Sin, fo that it fhall no longer
have Dominion over them. How amiable
fhould this render him in our Efteem !
The more we fee of the Evil of Sin, the
rnore we (hall fee of the Need we ftand in
of a Saviour, and of the Glory and Excel-
lency, and luitable Fulnefs of the Lord
"^efus Chrijl. On him therefore let us
place our Dependence, yielding ourfelves
to him as our Saviour and our Lord, upon
tiie reaibnable and gracious Terms of the
new Covenant, that through him we may
be delivered from fo dreadful an Evil.

Lattly, Is Sin the Objedl of God's righte-
ous Deteftation and Abhorrence ? then be-
ware of allowing yourfelves in any Courfe of
known prefumptuous Sin. Confider, that
whilft you do, the Wrath of God is upon
you ; it is impoffible that your Perfons or
any of your Services fhould be pleafing in
his Sight. If I regard Iniquity in my
Hearty faith the Pfalmifi, tbe Lord will not
hear me. PfaL^lxvi. 18. We are told, that
the Sacrifice of the wicked is an Abomination

tu

DISCOURSE X. 221

to the Lord. Prov. xv. 8. He is reprefent-
cd as loathing even their moft folemn and
pompous Afts of external Devotion. Ifa, i.
II, 12, 13. Let it therefore be our firft
Care to endeavour to get our Natures re-
newed and fandlified, and our Hearts
cleanfed from the Love of Sin, and from
the Prevalency of corrupt Lufts, for till
this be done, it cannot be expeded that
the Life and Pradlice fhould be holy. Let
us ftir up all the Powers of our Souls
againft fo monftrous an Evil. Let us
make Ufe of the Reafon God hath given
us to this Purpofe, and be much in all
thofe Confiderations that tend to convince
us of the Evil and Malignity of Sin, and
the dreadful Confequences that fhall attend
it, and confequently to infpire us with an
Hatred and Abhorrence of it. And as we
muft thus ftrive with our own Hearts, fo
from a Senfe of our own Weaknefs and
Infufficiency in ourfelves, we muft be ear-
neft in Prayer to God for the Affiftances
of his Holy Spirit. We muft come to
Chrili by Faith, as the great Phyfician of
Souls, whom God hath exalted to be a
Prince and a Saviour, to give Repentance
and Remiffion of Sins, and whom he hath
fent to blefs us in turning us away from our
Iniquities. To him we muft yield up our^
felves, and through him to the bleflfed God,

as

222 DISCOURSE X.

as thofe that are alive from the dead, and
our Members as Inftruments of Righteouf-
nefs unto God, refolving by his Grace,
that Sin fliall no longer reign in our mor-
tal Bodies that we ihould obey it in the
Lufts thereof.

And having thus given up ourfelves to
God through Chrijiy and made a fincere
Renunciation of Sin, let us endeavour con-
tinually to watch, and maintain a Warfare
againft it. Labour as far as in you lies to
fupprefs the iirft Rifmgs of Corruption «
Watch particularly againft thofe Sins that
do moft eafily befet you. Confider where
you are moft apt to be overcome, and there
double your Guard, that you may keep
yourfelves from your own Iniquity, from the
Sins to which, whether by your natural
Conftitution and Temperament, or by your
Circumftances in the World, or by long Cuf-
tom and Habit you are more particularly
inclined and expofed. Finally, do not in-
dulge yourfelves in the habitual Prad:ice of
any one known Sin. Come to this as your
fixed deliberate Judgment, that the great-
eft Afflidion is rather to be chofen than
the leaft Sin. Guard as far as poffible
againft the Occafions and Temptations
leading to Sin, and efpecialiy againft the
Snares of evil Company, and endeavour to
abjlain from the Appearance of Evil, as the

Apoftlc

DISCOURSE X. 223

Apoftle exhorts, i T^hejf. v. 22. To affift
you in all this, confider God as prefent,
ihat you are under the all-feeing Eye of
an holy and lin-avenging Deity, and that
at his folemn Bar we muft fhortly give an
Account of all Things done in the Body,
and muft receive according to what we
have done, whether Good or Evil. Then
fliall they that have done Good, that have
gone on in a patient Continuance in well-
doing, come forth to the Refurreftion of
Life, and fhall obtain eternal Glory ; but
they that have done Evil fhall come forth
to the Refurredion of Damnation, and
fhall inherit Indignation and Wrath, Tri-
bulation and Anguifh.

May the Lord imprefs a deep Senfe
of this upon all our Hearts, and fit us
for that State where the Spirits of the
juft fhall be made perfect, entirely free
from Sin, and fhall fhine in the Beauties
of Holinefs, and be abfolutely eternally
transformed into the divine Likenefs !

On

On the. Goodnefs of God.

DISCOURSE XL

I John iv. 8»

^= God is Love.

TFI E Apoftle 'John, the Writer of
this Epiftle, is called the Difciple
whom 'Jefiis loved, John xxi. 20. He was
particularly dear to him above any other
of his Difciples, though he had a tender
Regard for them all. This might pro-
bably be on account of the Sweetnefs and
Excellency of his Difpofition, and becaufe
he more than any of the reft refembled
his blefled Lord in that Love and Good-
nefs, that moft amiable Temper which
is the greateft Attraction of Love. To
him therefore with his dying Voice, as
knowing his tender AfFedtion and Care,
he recommended his Virgin Mother. "Johji
xix. 26, 27. That divine Benevolence for
[Vol. L] Q^ which

226 DISCOURSE XI

which this ApiDftle was fo remarkable^
together with a moft beautiful, unafFefted
Simplicity, breathes in every Part of this
excellent Epiftk. The Spirit of Love
guided his Pen, and infpired his Heart,
Love to God, and Love to Mankind, is
the Sum of the Precepts he enjoins, and
which he urgeth with the moft affedlionate
Earneftnefs. He reprefents Love and Cha-
rity as the great Characfleriftie of a real
Chriftian, and a Child of God, without
which all our Profeffions of Religion will
be ineiFedtual and vain. To this purpofe
he declares in. the Words preceding the
Text : Beloved, let us love one another ^
J or Love is of God; and every one that
lovethy is born of God, and knoweth God,
He that loveth noty knoweth not God^
And then he adds. For God is Love, It
is this Ihort, but admirable and compre-
heniive Defcription here given of God,
that I fhall now confider. No Words can
poflibly reprefent the Deity under a more
amiable Charadler. The Manner of Ex-
preffion is noble and fignificant, and hath
a wonderful Beauty and Dignity in it.
It is not merely faid, that God is goody
and kind, and beneficent ; but he is Love
and Goodnefs itfelf; the fupreme, ori-
ginal, boundlefs Goodnefs and Benevo-
lence. Love is effential to him, and in-

feparable

DISCOURSE XL 227

feparable from him. It may be faid to
conftitute his very Nature and Eflence.
As he is from everlafting to everlafliing
God, fo he is from everlailing to everlaft-
ing infinite unchangeable Love and Good-
nefs. He was fo before the World u^as
made, and can as foon ceafe to be God,
as ceafe to be Love.

In treating of this Subject, I fliall firft
offer fome general Obfervations upon the
Defcription here given of God, that God
is Love.

Secondly, I fhall proceed to a more di-
ftindl Illuftration of it, by mentioning fome
of thofe Inftances in v^hich the Love and
Goodnefs of God is moft eminently ex-
ercifed and difplayed.

Thirdly, I ihall take fome Notice of thofe
Things which feem to have a contrary Ap-
pearance, and which have been made ufe
of as Objed;ions againft the divine Good-
nefs.

And then I fhall conclude the whole
with fome proper Refledlions.

Firft, I fhall offer fome general Ob-
fervations for clearing and explaining the
Charadler or Defcription here given of God,
that God is Love,

God's Love may be confidered either as
reprefenting himfelf, or as refpeding his
Creatures.

Q„2 His

228 DISCOURSE XL

His Love, confidered as refpedling hlm-
felf, fignifieth an infinite, eternal, immut-
able Complacency in his own glorious
Perfedlions, and in the Fulnefs of his own
Excellency. As he himfelf is the fupreme,
the infinite Good, the firft amiable, the
great Fountain and Original of all Per-
fedtion, in whom is to be found whatfo-
ever is perfeifl, excellent, and lovely, in
the higheft poflible Degree of Eminency ;
fo he is from everlafting to everlafting the
Objedt of his own infinite Love and De-
light. Here both the Objedt and A£t of
Love is infinite. As there are no Bounds
to his Perfeftion, fo neither are there to
his Love and Self-complacency, and to the
eternal Satisfadlion which floweth from it.
This is the moft exalted * Notion we can
form of the divine Happinefs. It is a
pure eternal Source of infinite Joy, always
equal and invariable, never capable of any
Interruption, or of the leaft Acceffion or
Diminution. In this Love of himfelf,
i, e. Love of infinite Beauty and Excel-
lence, he would have been unconceivably
happy, if there had never been any Crea-
ture formed, and would be fo, though they
were all annihilated. As nothing is equal
to himfelf in amiable Excellence, fo no-
thing'can equally be the ObjecS of his in-
finite Love*

But

4

DISCOURSE XL 229

But that which we are now to confider,
is the Love of God as exercifed and mani-
fefted towards his Creatures. And his
Love, coniidered in this View, properly
coniifteth in his pure and fteady Benevo-
lence, or Difpofition to do them Good,
and to promote their Happinefs* And
this is principally intended here, v/hen it
is declared that God is Love.

And with regard to this it may be ob-
ferved,

Firfl, That when it is here faid, that-
God is Lovey it fignifieth that he is per-
fed: Goodnefs and Benignity, without
any Defed:, or the leaft Mixture of any
contrary Affection. Fie is Love without
Imperfedion or Alloy, Love in its higheft
Exaltation and unmixed Purity, Love in
created Beings is often, even where it is
in a prevalent Degree, attended with fome
Paffion which tends to the Diminution of
it, or with fome private Affedions and
Views. But in God it is wholly pure and
difinterefled. He is infinitely happy in
himfelf, and therefore it is impoffible
that he fhould envy his Creatures any of
the good Things they enjoy, and w^hich
are all derived from his Bounty. He
giveth liberally i and upbraideth not» as
St. James expreffeth it, James i. 5. The
abfolutely perfedt Being can have no nar-
0^3 ^ow

230 DISCOURSE XL

row fordid Affedlions, no particular In-
terefts of his own in View, to cramp the
Exercife of his Benevolence. No Ill-will,
or Cruelty of Difpofition, can poffibly have
Place in his infinite and moft benevolent
Mind. He is incapable of delighting in
the Pain or Mifery of his Creatures, mere-
ly for its own Sake, or of doing any Thing
needlefsly to vex and give them Uneafinefs,
only to fhew his Dominion over them.
He doth not afflid: willingly, nor grieve
the Children of Men, but always for wife
and good Ends ; and is not therefore the
proper Caufe and Author of their Mifery
and Ruin» He is the glorious Source and
Original of all the Good that is in this
vaft Univerfe, and therefore mufl him-
felf be originally, effentially, and infinite--
ly good.

But fecondly. It is proper to obferve far-
ther, that though God is faid to be Love,
it muft not be underftood as if he were
mere infinite Goodnefs, ading always ne-
ceiTarily to the utmoft of its Ability, with-=
out Diicernment or Diftindion. For this
would not be a Virtue or Perfedion. But
his Goodnefs mufl be confidered as always
in Conjundion with, and as guided in all
its Efteds by infinite Wifdom, and by
what appeareth to his all-comprehending
Mind to be beft and fitteft upon the whole.

Though

DISCOURSE XI. 231

TKonfxh God be all Love and Goodneis,
iSS not diftribute the Effeas of h.
rnodnefs by a natural and undiftingmm-
?:;tldy, as the Sun difpenfeth us
eL, and a Fountain Its Strearr^, but
moft freely and voluntarily m ^^ch a Man-
ner and in fuch Proportion as fcemeth ft
Chimin his'fovereign Wdom whicli
Ilways proceedeth upon the wifeft and
fitTeft Reafons. Thus in creating the
World he did not aft by a natura Necef-
fity, for then he muft necefl-arily have
made the World from everlafting ; but he
made it at that Time and in that Manner,
S which his own infinite Underftanding
faw it was beft and fitteft it ftiould be made.
And in all his fubfequent Dealings toward,
his Creatures after having made them, he
exerteth his infinite Goo4nefs, not by an
abfolute Neceffity, to the utmoft Extent
of his almighty Power, but in fuch a
Manner as is^moft worthy of himfelf, and
moft becoming his own g brious Pertec-
dons His Goodnefs will always &ew it.
felf towards his rcafonable Creatures m a
Manner becoming him, a fovereign Be-
nefaaor, and a wife and righteous mo-
S Governor. He will promote their
Happinefs in fuch a Way as to leave room
for the Exercife of the Liberty be ongmg to
them as reafonable Beings, moral Agems,
Hw4

232 DISCOURSE XI.

and will not therefore manifeft his Love
equally and promifcuoufly at all Times to
the good and bad without Diftindion,
and without any Regard to their moral
Condud: and Behaviour. Such a Notion
of the divine Goodnefs would be difho-
nourable to the Deity, and of the moft
pernicious Confequence to the Interefts of
Religion and Virtue in the World. It
would take away the Fear of God, and
would tend to diflblve all Order and Go-
vernment, and to confound the Differences
between moral Good and Evil. Let none
therefore prefume that becaufe God is in-
finite Love and Goodnefs, therefore ob-
ftinate Sinners have Nothing to fear from
him, and may tranfgrefs his Laws with
Impunity. His Goodnefs muft not be fo
underftood, as to exclude, or be incon-
fiftent with the Exercife of his re*5toral and
punitive Juftice. On the contrary, Good-
nefs itfelf, confidered in the moft extenfive
View, as defigning and purfuing the great-
eft Good of the whole rational Creation,
and the Peace, Order, and Harmony of
the moral World, includes Juftice as one
neceffary Branch of it. And indeed it
may be faid, that all God's moral Attri-
butes are the divine Love and Goodnefs
difplaying itfelf in various Views. Even
his Juftice and Hatred againft Sin is his

Love

DISCOURSE XI. 233

Love of Order, of Purity and Recftitude,
of moral Goodnefs and Beauty. This in-
finite Love and Goodnefs carrieth him to
have a fteady, unalterable Regard to the
Happinefs and good Order of the rational
Creation; and this determineth him to hate
Sin, which tends to fpread Mifery and
Diforder through the World,, and to do all
that is proper for him to do, as a moral
Governor, to prevent it, or to flop the
Progrefs of moral Evil, by holy Laws en-
forced with proper Sandlions. No wife
Man ever counted it a Derogation from
the Goodnefs of an earthly Prince, that
he maintained the Authority of his Go-
vernment and Laws, by inflid:ing proper
Punifhment on the TranfgreiTors -, on the
contrary, it would be juftly looked upon
as a great Diminution of his Characfler,
and even an Impeachment of the Goodnefs
of his Government, if through a foft Indul-
gence he fuffered all manner of Crimes to
be committed with Impunity. And fhall
we afcribe fuch a Condud to the fupreme
Lord and Governor of the World, the
infinitely good and abfolutely perfect
Being ? The Goodnefs of God is that of a
moft holy and underftanding Mind, al-
ways exercifed in fuch a Way as is moft
becoming his own glorious Perfedtions,
and as feemeth moft fit to his all-compre-
hending

234 DISCOURSE XL

liending Wifdom ; and when it is confi-*
dered in this View, it is infinitely venerable
as well as amiable.

Having premifcd thefe general Obfer-
vations for explaining the glorious Defcrip-
tion or Charafter here given of God, that
Go."! is Love, I fhall now proceed to a more
diftinft Illuftration of it, by mentioning
fome of thofe In fiances in which the Love
and Goodnefs of God is moft eminently
exercifed and difplayed.

And here the firft Thing to be confider-
ed is, that it was owing to the divine
Love and Goodnefs that there were any
Creatures formed. The Goodnefs of God
was the original moving Caufe in the Crea-
tion of the World, and of all the Orders
of Beings in it ; though as to the Time
and Manner of the Creation, it was all un-
der the Diredlion of his infinite Wifdom.
He created this vaft Univerfe, not as if he
ftood in need of the Creatures, or of any
additional Beings befides himfelf, to con-
tribute to the Completion of his Happi-
nefs ; but merely of his own overflowing
Benignity, and the Delight he taketh in
the Communications of his Goodnefs. It
is his fovereign Love and Goodnefs, dire(fled
by the moft perfed Wifdom, that gave
Exiflence to this admirable Fram^e in all*
its Parts, that hath eftabliflied the Laws

of

DISCOURSE XL 2^5

of this material World, and hath fpread
fuch Beauty and Order through the uni-
yerfal Syftem. It is his wife and almighty
Love which hath ftretched out the Hea-
vens, which hath given Motion, Light,
and Heat, to that glorious Body the Sun,
^and hath affigned the Stars their feveral
Stations or Courfes : It is his Love and
Goodnefs that hath laid the Foundations of
the Earth, and rendered it a commodious
Habitation, and that hath gathered together
the Waters as an Heap, and hath laid up the
Deep in Store-houfes. But efpecially to
his moft powerful Goodnefs it is owing
that there has been fuch an inconceivable
Variety of living Creatures brought into
Being. He made the glorious Angels in
their feveral bright Orders and Degrees, and
gave them their amazing Powers whereby
they excel in Wifdom and Strength, and
are fitted for enjoying a fublime Felicity.
And he made Man a little lower than the
Angels, after his own Image, and endued
him with excellent Faculties, in the due
Improvement of which he is capable of
knowing, loving, and enjoying his Maker.
He made the various Tribes of Brute
Animals, and hath furniflied them with
admirable Organs, Inftind:s, and Appe-
tites, fuited to the feveral Kinds of Life
for which they are fitted and defigned.

And

236 DISCOURSE XI.

And in all the Creatures he hath made,
from the meaneft of them to the higheft,
riling one above another in the State of
Being, the inexhaufted Goodnefs of the
fupreme Caufe eminently appears. There
is indeed a very remarkable Difference be-
tween fome and others of them in their
Capacities, but they are each of them ca-
pable of Enjoyments, and of a Happinefs
fuited to their Natures. If there had been
only a fev^ Kinds or Species of Beings
created, and if they had all been made
equal in their Capacities and Endowments,
it is evident that the World would have
been lefs compleat and perfecfi: upon the
whole than now it is. It tends to the
Beauty, Order, and Harmony of the Uni-
verfe, that there (hould be the inferior
Kinds of Beings, as well as thofe that arc
more excellent, and that it (hould com-
prehend all the various Degrees of Life
from the higheft to the loweft. And if
we could behold them all at once in their
mutual Connedlions, Subordinations, and
Dependencies, in their various Ends and
Ufes, and the Relation they bear to one
another, and to the whole; we fhould
undoubtedly be ravifhed wdth an Admira-
tion of the divine Goodnefs as well as
Wifdom, as fhining forth in this Confti-
tution of Things,

In

DISCOURSE XI. 237

In the Contemplation of this, the de-
vout Pialmift calls upon all the Creatures
to join in bleffing and praifing the great
Creator of the Univerfe. Of this we have
a noble Specimen in the i48th Pfalm^
He begins with the highcft Heavens, and
the glorious Angels there; he then calls
upon the Sun, Moon, and Stars, to praife
the Lord ; and thence defcends to this
Earth, and the various Kinds of Creatures
here, the loweft and meaneft of them not
excepted : for though the inanimate and
Brute Creation are of themfelves not pro-
perly capable of praifing God, yet they
furniih rational and intelligent Beings with
juft Matter of Praife to him ; and thus
the whole Creation contributes to make up
one univerfal Confent in celebrating the
Praifes of that almighty and moft bene-
ficent Being, who commanded and they
were created. All his wonderful Works,
which are daily before our Eyes, ihould
continually put us in Mind to adore and
blefs him, and ihould engage us to cry
out with a devout Admiration, LorJ^ how
manifold are thy Works, in Wlfdom and
Goodnefs hajl thou made them alL

We iliould proceed, in the next Place,
to confider the Love and Goodnefs of Goi.
as exercifed and difplayed in his Dealing
towards his Creatures after having made

them :

238 DISCOURSE XL

them : And this will lead us to contemplate
the various Benefits of his bountiful Provi-
dence, and above all the Wonders of his
Love manifefted in the Methods of our
Redemption by ^ejiis Chriji, But wx have
not Time to enter upon the Confideration
of this at prefent.

On

On the Goodnefs of God.

DISCOURSE XIL

I John iv, 8.

^God is Love.

Ihave already offered thefe Words to
your Confideration : In treating of
which I propofed,

Firft, To make feme general Obferva-
tions upon the Character and Defcription
here given of God, that God is Love.

Secondly, To proceed to a more diftinA
Illuftration of it, by mentioning fome of
thofe Inftances in which the Love and
Goodnefs of God is moil eminently exer-
cifed and difplayed,

3 Thirdly,

240 DISCOURSE Xll

Thirdly, To confider fome of thofe
Things which feem to have a contrary Ap-
pearance, and v/hich have been made Ufe
of as Objedions againft the divine Good-
nefs.

And then to conclude the whole with
fbme proper Refledtions.

In my former Difcourfe fome general
Obfervations were made for clearing and
explaining the glorious Defcription or
Charafter here given of God, that God is
Love. And we entered on the fecond
Thing propofed, which was to illuftrate
it more diftinftly by mentioning fome of
thofe Inftances in which the Love and
Goodnefs of God is moft eminently exer-
cifed and difplayed. And here it was ob-
ferved In the $rft Place, that it was ow-
ing to the divine Love and Goodnefs that
there were any Creatures formed. This
was the original impulfive Caufe in the
Creation of the World. It was the fove-
reign unobliged Goodnefs of God, in Con-
jundion with almighty Power, and direfl:-
ed by the moft perfedl Wifdom, that gave
Exiftence to this admirable Frame in all
its Parts, and fpread fuch Beauty and Or-
der through the univerfal Syftem. It was
this that made the Heaven, the Earth,
the Sea, and brought fuch an inconceiva-
ble Variety of living Creatures into Being

in

DISCOURSE XII. 241

in their feveral Orders and Degrees, all of
which, from the higheft to the loweft,
are capable of Enjoyment and a Happinefs
fuited to their refpecSlive Natures ; and
conlidered in their various Ccnneftions
and Dependencies, and in the Relations
they bear to one another and to the whole,
proclaim both the Goodnefs and Wifdom
of the great Creator.

Let us now, in the next Place, confi-
der the Love and Goodnefs of God as ex-
ercifed and difplayed in his Dealings to-
wards his Creatures after having made
them.

And this leads us to contemplate the
various Benefits of his bountiful Provi-
dence ; and above all, the Wonders of his
Love manifefled in the Methods of our
Redemption by Je/us Chrijl.

Firft, Let us confider the Goodnefs of
God as manifefled in the various Benefits
of his bountiful Providence.

And what a delightful Contemplation
would it be, if v/e could carry our Views
throughout the whole Compafs of the
Creation, and behold infinite Love and
Goodnefs continually fuftaining and prefid-
ing over every Part of the univerfal Frame,
to which it at firft gave Audience, extend-
ing its Care and Benignity to all the Or-
ders of Beings in this vaft Univerfe, not

[Vol. I.] R over-

242 DISCOURSE Xir.

overlooking the meaneft, but communicat-=''
ing Happinefs to them in unfpeakably va-
rious Degrees, according to their varioirs
Natures and Capacities, and Degrees of
Life.

God's Goodnefs extends- to all the diffe-
rent Tribes of Brute Animals, the Fov^la
of the Air, the Fifhes of the Sea, and the
Beafts of the Earth. He hath not only
furnifhed them with admirable Organs and
Inflindls, but in the eonftant Courfe of his^
Providence he makes fuitable Proviiion for
them out of the ample Stores of his Boun-
ty, with which this World is abundantly
repleniihed, for their Subfiftence and En-
tertainment. This is what is lignified in
thofe beautiful Expreffions of the devout
Pfalmift, Tie Eyes of all wait upon thee^
and thou giveji them their Meat in due Sea-
Jon : H'loQii openejl thine Hand\ and fathfieji
the Defire cf every living Taking. Pfal. exlv.
15, 16.

But efpecially God's Goodnefs fnay be
coniidered as exercifed towards his rational
Creatures. Thefe alfo he hath made of
various Orders and Degrees; fome he hath
endued with more excellent Powers and
Faculties than others, but all of them in
general are made capable of a nobler and
fublimer Happinefs than the Brutes or
merely fenfitive Animals. And here, if

we

DISCOURSE XIT. 243

tve were able to carry our Thoughts
through all the bright and glorious Orders
of Angels ; if we had a full Knowledge of
their vaft and elevated Capacities, the
Splendor and Glory with which they are
inveflcdj their noble felicitating Exercifes
and Enjoyments, the bleffed Harmony,
Peace, and amiable Concord that reigns
among them, what Scenes of Blifs would
open to us ! what an Exuberance of Hap-
pinefs ! what a raviihing V^iew would this
eive us of the divine Love and Good-
nefs !

But that which it more particularly
concerneth us to confider, is God's Good-
nefs and Benevolence towards. Mankind.
This eminently fhone forth in his Deal-
ings towards Man in the State in which
he was at firft created. He came pure
and innocent out of his Maker's Hands,
and was placed in a delightful Region
abundantly furnifhed with the mod agree-
able Objedts for his Ufe and Entertain-
ment. He was admitted to a near Inter-
courfe with God, and enjoyed the happy
Tokens of his Love and Favour. All
Things around him proclaimed the Goodnefs
and Beneficence of his Creator, who indulg-
ed him in the free Ufe of all the Delights
of Paradife, with one only eafy Reftraint,
as an Inftance of the Hom.age and Fealty
R 2 ho

244 DISCOURSE XII.

he owed to his fovereign Lord, and which
was defigned to maintain upon his Mind a
conftant Senfe of his Dependence. And
when he moil ungratefully tranfgreffed the
divine Injundion, and broke the Laws of
his Creation, the Sentence juftly pronounc-
ed upon him for his Difobedience, was at
the fame Time accompanied with the moft
gracious Promife of Mercy and Delive-
rance. And if we furvey the divine Deal-
ings towards the human Race ever iince,
we fhall find the Goodnefs of God mani-
fefted in various Ways towards them in
their prefent degenerate and fmful State.
Though according to the Account the
Scripture giveth us, this Earth would
have been a more delightful Habitation if
Man had continued in a State of Inno-
cence, and although there was an Altera-
tion for the worfe in the Face of this lower
World, when ?vlan, the chief Inhabitant
of it, finned againit his Maker, yet ftill it
is certtiin, that even in this prefent State
the Earth is full of the Goodnefs of the Lord^
as the Pfalmift expreifeth it, Ffal, xxxiii.
5. Who can enumerate the manifold
Bleffings of his common bountiful Provi-
dence ? We are provided with not only
the abfolute Neceffaries, but with many
Conveniences and Accommodations of hu-
man Life. Many Things ftill concur to

render

DISCOURSE XII. 245

render this Earth a commodious and pleaf-
ing Habitation. Its Surface is, for the mofl
part, covered with a refrefliing Verdure,
and diverfified with an amazing and moft
entertaining Variety of Profpecfts. We
may here behold the grateful Intermixture
of Hills and Dales, lofty Mountains and
wide extended Plains and Lawns, Rivers
and Fountains, Woods and Groves, and
all the admirable Varieties of the vegetable
Kingdom, Plants, Trees, Fruits, and
Flowers, of manifold Ufe and exquifite
Beauty, together with the feveral Kinds of
Herbs and Grain, which the Earth bring-
eth forth in great Abundance. If we look
into the Bowek of the Earth, it is reple-
niihed with hidden Treafures, vaft Quanti-
ties of Metals, Stones, and Minerals, ca-
pable of being employed by human Art,
which alfo is the Gift of God, for ferving
a thoufand Purpofes in human Life, both
for real Ufe and for Ornament. Even the
great and wide Sea, that feemingly boifte-
rous and raging Element, is in many In-
ftances fubfervient to Man's Convenience
and to his Pleafure. And if we turn
our Views to the animal Creation, the va-
rious Kinds of living Creatures, in Earth,
Sea, or Air, contribute in their feveral
Way to the Service and Delight of Man-
kind. Let us next look above us, and behold
R 3 the

246 DISCOURSE XII.

the magnificent Arch of Heaven, which
is ever open to our View, a Sight beyond
Imagination beautiful and glorious. We
are placed in the midft of an auguft and
ample Theatre, than which nothing can
be better fitted to ftrike the Eye, and fill
the Mind with Pleafure and Aftoni(hment,
Our Saviour juftly reprefenteth it as a ma-
nifeft Proof of the Goodnefs of God, that
he caufeth his Sun to fliine, and his Rain
to defcend, even upon the unthankful ancj
the evil. And St. Paid declareth, that
God hath not left himfelf without Witnejsy
in any Age, in that he did Good, and gave
Rain from Heaven, and fruitful Seafons, and
filleth our Hearts with Food and Gladnefs,
Ads. xiv. 17. When the Air breathes
uoon us its balmy Influence ; when we feel
the warm, fprightly, and chearing Beams
of the Sun, and behold it illuminating
and beautifying the Face of Nature ; when
wx fee refrefning Rains defcend, the Earth
made foft with Showers, and the little Hills
rejoicing on every Side; when, on the
other Hand, we behold the various Beauties
of a frofty Scene, and a fnowy Land-
fcape; when we obferve the conflant re-
gular Viciffitudes of Day and Night, and
the orderly Succeflion of Seafons, each of
them in their feveral Ways ufeful and
beautiful ; furely in all thefe Things the
2 Good-

DISCOURSE XII. 247

Goodnefs and Benignity of the great Pa-
rent of the Univerfe, and the conftant
Care he taketh of his Creatures, efpecial-
iy of Mankind, as well as his great Wif-
dom, manifeftly appeareth. He hath fo
.conftituted us, that even the neceffary
Means of our Nourifhment, of fuftaining
and preferving Life, yield us very pleaiing
Senfations. We cannot fatisfy the Crav-
ings of Nature, Hunger, Thirft, and
other Appetites, without feeling a fenfible
refrefhing Gratification. The Pleafure v^e
take in by the Senies, the Eye^ the Ear, the
Tafte, &c are fufficient to make moft Men
defire Life, notwithftanding the Hardfhips
which may attend it. The Bleffings of
Providence which have been mentioned,
are in general common to all Mankind,
to thofe of all Nations and Countries. For
even thofe Parts of the World, which
perhaps feem to others uncomfortable and
inhofpitable Regions, yet have their Ad-
vantages and Comforts which recommend
them to the Inhabitants, fo that they are
not willing to change their Clime. To
which it may be added, that the poor
have their Share in thefe Pleafures of Life
as well as the rich ; the Sun fhines, the
Air breathes its refrefhing Influence, the
Fountains fpring, the Rivers flov/, and the
Beauties of Nature lie open to all, Yea,
R 4 it

?48 DISCOURSE XII.

it often happeneth that the poor have a
more exquifite Enjoyment and Senfation
of the Bounties of Providence, than thofe
whofe abufed Plenty and Affluence cloggeth
their Senfes, and preventeth their waiting
the Returns of Appetite.

But befides thofe fenfible Enjoyments
which Providence hath fo plentifully fur-
niflied to render Life agreeable, there arc
Pleafures provided for Men, even here on
Earth, of a higher Kind. Such are not only
the Pleafures of the Imagination, which
are of a large Extent, and ftrike the Mind
with great Force -, but efpecially the Plea-
fures which are to be found in the Pur-
fuits and Acquifitions of Knowledge and
Science, for which Man is naturally fitted,
and which open to us a thoufand Avenues
of exquifite and refined Entertainment.
And the ftill nobler Joys which refult from
the Exercife of the kind and focial Affec-
tions, from good Anions, generous Emo-
tions, from Love, Gratitude, Benevo-
lence, from the Blefljngs of Society, and
the CharmxS of Friendfliip ; but above all,
the divine Satisfaction that fioweth from
the peaceful Teftim.ony of a good Con-
fcience, and a felf-approving Mind, from
the Contemplation and Worlhip of the
Deity, and the Exercife of devout Aff'ec-
tions towards him, of Love, Reverence,

Refignation

DISCOURSE XII. 249

Refignation, Affiance, from a Senfe of his
Favour and Approbation, and the pleafing
Hopes of Immortality, which Man alone
of all the Creatures in this lower World
is capable of entertaining, and which have
been the principal Support and Comfort
of the beft of Men in all Ages.

And this leads me to what I propofed to
confider in the fecond Place, viz, the
glorious Difplays of the divine Love and
Goodnefs in the admirable Methods of
our Redemption and Salvation by Jefus
Chriji. And to this the Apoffle feems
here to have a fpecial Reference, when he
defcribes God under this moft: amiable Cha-
racter, God is Love. For he immediately
adds. In this was manifefiedthe Love of God
towards us, becaufe that God fent his only
begotten Son into the World, that we might
live through him. Herein is Love, not that
we loved God, but that he loved us, and fent
his Son to be the Propitiation for our Sins.
I John iv. 9. 10. Love, infinite Love
fhines forth in the whole aftonifhing
Scheme of our Salvation. We are taught in
Scripture to regard it as having had its firft:
Original in the Councils of God's eternal
Wifdom, Grace, and Love, before the
World was made. Such was the Good-
nefs and Love of God towards us, that
upon a Forefight of the wretched and ruin-
ous

250 DISCOURSE XII.

ous State into which we ihould fall by ®ur
Sins, he formed the glorious Deiign of our
Recovery, and chofe us in Chrift before the
Foundation of the World, that we JJjould be
koh\ and without Blame before him in Love,
Eph. i, 4. It was Love that in purfaancc
of his kind and gracious Intentions towards
us, caufed him to fend a Perfon of fuch
infinite Dignity, his well beloved and only
begotten Son, to fave and redeem us in the
Fulnefs of Time. The wonderful Love
of God to Mankind illuftriouily appears
in the Incarnation of the Son of God, in
his holy Life and perfed: Example, in his
excellent Dodrines and Precepts, and the
llevelation he hath brought from Heaven,
and his beneficent Miracles, in his grievous
Sufferings and Death, whereby he made
Atonement for the Sins of the World, in
his Refurredlion from the dead, and Af-
cenfion into Keaven, and Exaltation at the
right Hand of the Majefly on high. It is
infinite Wifdom and Love that hath con-
ftituted him Head over all Things unto
liis Church, and our great Advocate with
the Father, who ever liveth to make In-
terceflion for us, and that hath appointed,
that he who is our Saviour fhould be our
final Judge. Love eminently fhines forth
in the whole Conftitution of the Covenant
of Grace^ which is ratified by the Redeem-,

er*s

DISCOURSE XII. 251

ier's Blood, in its exceeding great and pre-
cious Promifes, and in its moft gracious
and condefcending Terms. HcvV amiable
doth God appear as a God in Ckrijl, re-^
Gonciling the World unto himfelf, in-
viting Sinners to forfake their evil Ways,
and to lay hold on his offered Grace and
Mercy, not imputing their Trefpaffes un-
to thofe that return to him by a humble
Faith, and fin cere Repentance, adopting
them into his Family, and admitting them
to the Privileges of his Children ! Bekoldy
(faith St. John,) what Manner of Love the
Father hath bejiowed iipcn us, that we Jhould
be called the Sons of God, i John iii. i. It
is Love that caufeth all Things to work
together for our Good, that fendeth the
Angels to minifter unto us, and the Holy
Spirit of Grace to affift, guide, and com-
fort us, to dwell in our Hearts as in his
living Temples, and to fpread divine Life,
and Light, and Joy, through our Souls.
It is Love, almighty Love, that will raife
our dead Bodies from the Grave, and will
fidmk us to the Glories of his heavenly
Kingdom, and make us completely happy
in his beatific Prefence to all Eternity.
With what Joy fhould we look forward
to that glorious Time and State, when the
whole general Afl'embly and Church of the
firft-born, confifting of all the good Men

that

252 DISCOURSE XII.

that ever lived from the Foundation of the
World, fhall be gathered together in Hea-
ven, all united in delightful Love and Har-
mony, and made perfed: in Holinefs, and
in Glory, and all of them the everlafting
Monumentsof the divine Grace and Good-
nefs ! Then fhall the Defigns of the divine
Love towards us be completed, and God
ihall appear to Men and Angels in all the
Glory of this amiable Character, that God
is Love, The heavenly Kingdom is a
Kingdom of eternal Love, Peace, and Joy.
There infinite Love reigns for ever, and is
all in all. Let us now rejoice in the
happy Profpedls, and endeavour to get
our Souls formed more and more into a
Meetnefs for that glorious State -, the beft
Preparative for which is a Life fpent un-
der the governing Influence of holy Love,
Love to God, and Love to Mankind.

Thus have I mentioned fome of thofe
Inftances in which the Love and Good-
nefs of God is moft eminently exercifed and
difplayed.

In our next Difcourfe we fhall take . No-
tice of fome Things which feem to have
a contrary Appearance, and which are
urged as Objeftions againft the divine Love
and Goodnefs.

On

On the Goodnefs of God.

DISCOURSE XIII.

I John iv. 8.
God is Love.

IN my former Difcourfes on this Sub-
jedt I firft offered fome general Ob-
fervations for explaining the Defcription
here given of God, that God is Love : And
then I proceeded to a more dlflind: Illuftra-
tion of this amiable and glorious Charadler,
and took Notice of fome of thofe Inftances
in which the Love and Goodnefs of God
is moft eminently exercifed and difplayed
towards his Creatures, and efpecially to-
wards Mankind. It appears in the va-
rious Benefits of his common bountiful
Providence : but above all it is illuftrioufly

manifefted

254 DISCOURSE XIII.

manifefted in the wonderful Methods of
our Redemption and Salvation by Jefus
Chrifi\ which is what the Apoftle feems
particularly to have in View, when he
here declareth that God is Love,

I now come, according to the Order pro-
pofed, to confider fome of thafe Things
which have been urged as Objedlions a-
gainft the divine Goodnefs. And it mud
be owned that there are great Difficulties
in the Courfe of God's providential Ad~
miniftrations, which in our prefent State
of Darknefs and Imperfeffion we find it
hard to account for, and to reconcile to
the infinite Love and Goodnefs of the Su-
preme Being.

And the firft Thing of this kind that
I (hall mention, is the Entrance of Sin
into the World, and the permitting the
Fall of Men and Angels, in confequence
of which innumerable Evils and Mifchiefs
have been fpread through the Creation of
God, and difturbed the Order of the Uni-
verfe. It fhould feem that a Being of
boundlefs Goodnefs, in Conjundlion witk
almighty and irrefiflible Power, if exert-
ing himfelf to the utmoft of his Ability,
might have prevented the Fall both of
Angels and Men, and might have main-
tained them in a conftant invariable In-
tegrity and Innocence i io that there fhould

have

EJISCOURSE XIII. 255

Have been no Sin, and confequently none
of thofe Miferies that have flowed from
it. But in Anfvver to this it otight to be
confidered, that it is no Impeachment of
the Wifdom and Goodnefs of God, but,
on the contrary, a fignal Inftance of both,
that he hath made reafonable Creatures
endued with Liberty and free Agency, and
a Power of determining their own Adions.
If there had been no fuch Beings formed,
it would have been evidently a great De-
fed: in the rational and moral Creation.
And if God thought fit to create fucli
Beings, it was not proper to lay them un-
der an abfolute irreiiflible Conftraint, but
to leave them to the free Ufe of their own
natural and moral Powers. It is certainly
a noble Privilege for any Being to be en-
dued w^ith Underftanding, Liberty, Rea-
fon, and Choice; and thofe Creatures
which are endued witli fuch Powers, are of
a higher and m.ore excellent Kind, than
thofe that want them, and capable of a
much greater and more fublime Felicity.
And if they abufe their Liberty, and thofe
noble Powers, fhall the Fault be laid upon
infinite Goodnefs, and not upon their own
wilful Abufe and Perverfion of the i^dvan-
tages given them ? If it be no Defed: of
Goodnefs in God to. make free Agents,
/, e. Creatures capable of finning, it is no

Defeft

256 DISCOURSE XIII.

Defed: of Goodnefs to permit them to ufe
their Liberty, and confequently to permit
them to fm : efpecially when it is con-
fidered, that God hath done what is proper
for him to do as a moral Governor, to
prevent their finning againft him, by giving
them holy Laws enforced by Promifes
and Threatenings ; and that fuch is his
tranfcendent Goodnefs, that he takes Oc-
cafion even from the Sins of Men to ex-
hibit the moft ilUiftrious Difplays of his
rich Grace and Mercy, in recovering and
reftoring them to Holinefs and Happinefs,
if they will but accept his gracious Offers,
and comply with his kind Intentions for
their Salvation.

This leads me to another Objedlion
which hath been made againft the divine
Goodnefs ; and that is God's conftituting
Men in a State of Trial, in a World full
of Snares, where they are expofed to ma-
nifold Dangers and Temptations, which
fuch frail Creatures, of fuch PafTions and
Infirmities, are fcarce able to refift. But
it fliould obviate this Difficulty to con-
fider, that a wife and merciful God is
ready to make all proper Allov/ances for
their WeaknefTes and Infirmities in this
prefent State, if their Hearts be fincere
and upright towards him : He pitieth them
as a Father pitieth his Children ; for he

knoweth

DISCOURSE XIII. 257

knoweth their Frame, he remembereth
that they ^^^ but Duft. He hath fur-
nifhed them with Means, which if duly
improved will be of great Ufe for over-
coming thofe Temptations, and is ready
to help their Infirmities with the gracious
Affiftances of his Holy Spirit. The very
Defign of his placing them in a State of
Trial, is to difcipline and train them up
in a Meetnefs for a nobler State of Ex-
iftence, to which he intendeth to raife
them ; and the Reward he will confer
upon them will in Greatnefs and Glory
infinitely tranfcend all that they could
have pretended to challenge or exped: as
the Reward of their Troubles and Labours
in this State of Trial.

But 3dly, Some have been ready to
arraign the divine Goodnefs for giving to
fome of his Creatures greater Advantages
than to others. It cannot be denied that
there is a great Difference made between
fome and others of the human Race, both
in their outward Condition and Circum-
ftances, and in their Opportunities for
moral and religious Improvement, which
feems not to be confiftent with that Good-
nefs of God which extendeth over all his
Works. But fince he doth a great deal
of Good to all, why fhould it be thought
an Objedtion againft the Goodnefs of the
[ Vol. I. ] S fupreme

258 DISCOURSE XIIL

fupreme Benefador, who is the abfolute
Lord of his own Gifts, that he doeth more
for fome than for others ? No Rule of
Goodnefs requireth that he fhould either
make all the Species of Beings equal in
Excellence; for then there would be no
inferior Species of Creatures at all, but
every Worm muft be an Angel ; or that
all of the fame Species ihould be endued
with Capacities every way equal, or be
exadly placed in the fame Situation, and
have the fame Privileges. If fome are
favoured with greater Advantages for Im-
provement than others, it is fufficient to
juftify the Goodnefs of God towards his
reafonable Creatures, that as he novv^
eonferreth many Benefits upon all, fo in
the final Account he will deal equitably
w4th all, and will require no more of any
of them, than according to the Means
that were put into their Hands. They
fhall be accepted according to what they
had, and not according to what they had
not.

4thly, Another Objedion which has
been often urged againft the divine Good-
nefs, is drawn from the Evils of various
Kinds with which this World abounds.
The Calamities incident to the human-
Pvace are too many to be enumerated.
Man that is born of a Woman, though of

few

DISCOURSE Xlir. 259

few Days, is full of Trouble. And would
it be thus, if all Things were under the
Diredlion and Adminiftration of infinite
Goodnefs ? But it would tend very much
to take off the Force of this Objedion,
to confider that many of thofe Things
which are equally called natural Evils, arc
the Effects of wife and good general Laws>
which, though they may in particular In-
ftances bring Inconveniencies, are very
much for the Benefit of the v/hole. It
were cafy to illuftrate this, if there were
Time now to enter upon a diilind: Con-
fideration of it. But what ought chiefly
to be obferved, is, that the Evils to which
Men are fubjedl here on Earth, are prin-
cipally owing to themfelves, and are
either the natural Effeds, or the juft
Punifliment of their Sins. The greatefit
Sorrows and Calamities that fpread Trouble
and Diforder through human Life, are
either brought upon them by their own
irregular Appetites and Paffions, or by
the Injuftice, the Fraud, and Violence of
other Men. Except God fhould in-
terpofe by his own almighty Power to
hinder Men from finning, / e. to hinder
them from the free Ufe of their own
Powers, or to ftop the natural Effecfls
and Confequences of their Adions^ there
muft be many Evils in a World where
S 2 Sin

26o DISCOURSE XIII.

Sin fo much abounds. And it hath feem-
ed fit to him in his great Wifdom to per-
mit thofe Evils, to make Men fenfible of
the bad Confequences of Sin, and the
Tendency it has to make them miferable.
And yet after all, when we confider that
the Earth is ftill full of the Goodnefs of the
Lordy Pfal. xxxiii. 5. when we refleft on
the many fignal Benefits that are flill
poured forth upon finful Men, amidft
the daily Indignities they offer to the di-
vine Majefty, we (hall find Reafon, in-
ftead of charging God as deficient in Kind-
nefs towards us in this prefent State, to
admire the Riches of his Goodnefs and
Forbearance and Long-fuffering.

If it be farther objected, that even the
befl: and mail: excellent Men are liable to
a Variety of Evils and Afflidlions in this
prefent State, and often have a larger Share
of them than other Men, which feems
fcarce reconcileable to thejuftice and Good-
nefs of God, it fliould filence all Mur-
murings to confider, that befides that we
may look upon thofe to be good and righ-
teous Perfons who are not really fo, the
beft of Men in this prefent State are not
free from Sin ; they are chargeable with
Offences and TranfgrefTions of the divine
Law, and it may be juftly faid under all
the Chaflifements they meet with, that

God

DISCOURSE XIII. 261

God puniflieth them lefs than their Ini-
quities have in Stri<3;nefs of Juftice de-
ferved, fo that they have Reafon to iing of
Mercy as well as of Judgment. And
farther, it ought to be confidered that
Afflidlions are fent for wife and gracious
Purpofes, and anfwer many vahiable Ends ;
fuch as the putting them npon ferious Re-
fle(5lions on their own Ways, the re-
ftraining and correfting evil Habits, the
weaning their Affeftions from the Objed:s
and Enjoyments of this prefent World,
and the exercifing and improving the
nobleft Virtues, fome of which, as Pa-
tience, Refignation, a forgiving Diipo-
fition, a rendering Good for Evil, and a
Confidence in God under the greateft Dif-
ficulties and DiftrefTes, have not a proper
Opportunity of exerting themfelves but
in Adverfity. And finally, we are afTured
both that God will grant to good Men
his gracious Afliflances and Supports un-
der Afflicflions and Trials, and that he
will, in his infinite Wifdom and Love,
over-rule the feemingly fevereft Difpofitions
for the greater Benefit of his Children.
And fliall we arraign the divine Goodnefs
on the Account of thofe Things which
are neceffary Medicines for healing our
fpiritual Maladies ? Or fliall we find Fault
\yith thofe temporary Affliftions and
S 3 Troubles

262 DISCOURSE Xlir.

Troubles which are defigned to form us
into a Mectnefs for a better World, and to
work for us a far more exceeding and
eternal Weight of Glory ?

The lad Objedion I fhall take. Notice
of againft the divine Goodnefs, is drawn
froiin the Punifhments which fhall be in-
fiidcd upon the wicked in a future State.
But in Anfwer to this it (hould be confidcr-
ed, that if God governeth reafonable Crea-
tures, moral Agents, he muft govern them
ih that Way in which it is proper that
iuch Creatures fhould be governed, that
is, by Laws given them as the Rule of
their Duty ; in which Cafe, it i? neceffary
that thefe Lavv^s fliould be enforced by pro-
per San6tions, which cannot be without
threatening Punifhments againfl the Tranf-
greiTors of thofe Laws. And it is evi-
dent, that if there were to be no future
Punifements, the Evils which attend Sin
in this Life would be no Way fafficient
to deter Men from committing it. Now
hecavfe Sentence againjl an evil Work is not
executed fpeedily, therefore the Heart of the
S'^ns of Men is fully Jet ip them to do EviL
Ecclef. viii. II. But much worfe wouM
it be, if they generally thought it would
never be executed at all. If there were to
be no future Account or Punifhments, the
worft of Men, and who do the greateft
"^ Mifchief

DISCOURSE xirr. 263

Mlfchief in the World, would not only
be often unpunifhed, but would be at-
tended with great Profperity and Succefs,
and continue fo to the End. And if Men
were to be treated in this Manner, why
not all other rational Beings throughout
the Univerfe ? And if they were all liiffer-
ed to tranfgrefs the divine Laws without
Fear of being punifhed or called to an Ac-
count for their Condudt, what a difmal
Scene of Confufion would this introduce !
Where would be the Appearance of the
divine Wifdom and Goodnefs in fuch a
diforderly State of Things ? Would this
look like a World formed and governed
by infinite Wifdom and Love, if Vice,
Injuftice, and Wickednefs, were fuffered to
ravage without Control ? How wrong
then is it to find Fault with the Goodnefs
of the fupreme Governor, becaufe he feeth
fit to inflidt Punifhments upon the obfti-
Date Tranfgreflbrs of his Laws, without
which his Authority and Laws would be
contemned, and all Things run into Con-
fufion ! It may be juftly faid, that thr ery
Goodnefs of God, and the Regard he : ath
to the Order and Harmony of the Uni-
verfe, and the Welfare and Happinefs oi the
rational Creation, muft needs carry him
to hate Sin, and to do what becouirth
him as a wife and righteous Go veiJior to
prevent it, by denouncing awful Puni(h-
S 4 . ments

264 DISCOURSE XIII,

ments to deter Perfons from committing it.
The Thr^atenings therefore of Punifhments
are made with a good and falutary Delign ;
and if it be not inconfiiTient with Goodnefs
to threaten Punifhment, it is not incon-
fiftent with it ordinarily to execute thofe
Threatenings. To fuppofe that the Good-
nefs of God will not fuffer him to inflift
thofe Panifhments which his Wifdom and
Goodnefs faw it necefTary to threaten,
would be a mofi: abfurd and felfrcontra-
did'ory Suppofition. And if his reafonable
Creatures entertained this Notion of the
divine Goodnefs, it would expofe the di-
vine Government more than if there were
no Puniihments threatened at all. And
whatever Appearance of Severity the in-
fiidting the threatened Punifhments may
carry in it, with regard to the particular
Perfons that are puniflied ; though, confi-
dering that they had fair Warning given
them, and that they had it in their Power
by a contrary Condud: to have obtained a
Reward and Happinefs infinitely tranfcend-
ing all they could have pretended to have
merited, they fhall have none to blame
but themfelves ; yet, I fay, if there fhould
be any Thing that iliould look like Seve-
rity to thofe particular Perfons, it is cer-
tainly a Kindnefs to the whole. We are
affured, however, in Scripture, that among

thofe

DISCOURSE XIII. 265

thofe that fhall be punifhed in a future
State, there ihall be a great Difference
made between fome and others in the De-
gree of their Punifliment. Some fhall be
beaten with more, fome with fewer Stripes;
nor {hall any be punifhed above the real
Demerit of their Crimes. Upon the whole,
the Punifhments referved for the wicked
in a future State are no more inconfiftent
with the Character here given of God,
that God is Love, or an Objedion againft
his Goodnefs, than it is an Impeachment
of the Goodnefs of a wife and clement
Prince, or inconfiflent with the Welfare
and Happinefs of a well-regulated State,^
that there are Jails and Prifons provided
for Malefactors, and fuitable Punifhments
allotted to their Crimes. And it is pro-
bable, that taking in the whole rational
Creation throughout the wide extended
Univerfe, the Number of thofe that are
thus made the Monuments of the divine
Juflice fhall be but fmall, compared with
the whole Number of thofe who fhall be
happy in the divine Love and Favour.

I would conclude this Difcourfe with
obferving, that we fhould take great Care
never to entertain any harfh or injurious
Thoughts of the divine Goodnefs, even
though we fhould meet with DifEculties
relating to it which we are not well able

to

266 DISCOURSE XIIL

to folve. Nothing admits of a clearer De-
monflration, than that the abfolutelv per-
fect Being, who is infinitely happy in
himfelf, felf-fufficient and all-fiifficient,
maft needs be incapable of Envy or 111-
wiil, or any Thing that argues a narrow-
er cruel, or malignant Difpofition; and
that he v/ho is the Author and Caufe of
all the Good, the Order, the Happinefs,
which is to be found in the whole Crea-
tion, muft himfelf be infinitely good. In
this the Voice of Nature and Reafon
perfectly harmonizeth with the Declara-
tions and Reprefentations made of him in
his holy Word. Let us therefore lay this
down as a Principle for ever unfhaken, that
God is perfedlly good ; and this being once
well fixed and eftablifhed in our Minds, we
muft not fuffer any feemiilg contrary Ap-
pearances to difturb or unfettle us from
the firm Belief and Perfuafion of it. If
therefore there be any Thing in the Courfe
of the divine Difpenfatlons which we can-
not well reconcile to our Notions of the
divine Love and Goodnefs, we fhould at-
tribute this, not to any Defeat of real
Goodnefs of God, but to the Narrownefs of
our own Minds, and to our Want of com-*
prchending them in their full Harmony.
We only fee a Part of his Ways, and can-
not carry our View through the whole
3 Univerfe

DISCOURSE XIII. 267

Univerfc at once, and through all Times
and Ages, and fee all the Connediions and
Dependencies of Things, and the Relations
they bear to one another and to the whole,
and therefore may eafily be miftaken, and
judge thofe Things not to be juft or good,
which are really, all Things confidered,
the beft. We fhould be perfuaded in all
fuch Cafes, that if we could behold Things
in their proper Connexion and Harmony,
as they lie open to God's all-comprehend-
ing Mind, they would have a quite diffe-
rent Afped: from what they now have to
us, and would appear to be moft wifely,
and kindly, and fitly ordered.

I propofe in my next Difcourfe to con-
clude this Subjedl with fome fuitable Re-
ttedions upon the whole.

On

071 the Goodnefs of God.

DISCOURSE XIV,

I John iv. 8.

' God is Love.

IT ought mightily to recommend the
Holy Scriptures to our Efteem, that
they tend to form our Minds to the mofi:
fublime and worthy Notions of God, and
of his glorious and adorable Perfedtions,
But among all the Defcriptions there
given us of the Deity, there is none more
amiable and comprehenfive than this, that
God is Love, And accordingly this is
what I have endeavoured to confider in fe-
veral Difcourfes. And in treating of this
Subject I propofed,

Firft^

270 DISCOURSE XIV.

Firfl, To offer fome. general Obferva-
tions for clearing and explaining the glori-
ous Defcription here given of God, that
God is Love,

Secondly, To illaftrate this more dl-
fl:in(ftly, by taking Notice of fome of thofe
Inftances in which the Love and Good-
nefs of God towards his Creatures, efpeci-
ally towards Mankind, is more eminently
exercifed and difplayed.

Thirdly, To confider fome of the Things
which feem to have a contrary Appear-
ance, and which have been made ufe of as
Objedlions againft the divine Goodnefs.

Thus far I hav^e proceeded in my former
Difcourfes on this Subjed:. I fliall now
conckide the whole with fome fuitable
Refledions.

And I ft. Since God is Love^ this fhould
engage us to love him with a fuperlative
Affection. Love is the moft powerful
Attractive of Love. If we do but hear of
a Man of diffufive Benignity, who delight-
eth in doing Good to all about him, we can
fcarce help having an Affeftion and Efteem
fo;r him, though we ourfelves have reaped
no particular Advantage from his Bounty.
But if he be alfo a Perfon to whom we
are under great Obligations, our Temper
muft be of the moft bafe and ungenerous
Alloy not to love fuch an one. And fhall

we

DISCOURSE XIV. 27t

we not then love the fupreme boundlefs
Goodnefs and Benevolence, the everlafting
Caufe and Source of all that is good and
amiable ? Shall we not love that moft be-
neficent Being, to whofe Benignity vi^e
owe all the good Things of every Kind
that we enjoy; who is doing Good, not
only now and then, but continually, not
merely to a few here and there, but to
nii^mberlefs Orders of Beings ? How fhould
we love and admire the glorious Original
and Fountain from whence thofe Streams
of Bleffings flow, which fpread Joy and
Gladnefs through all Nature ! It is he that
hath fl retched out the glorious Expanfe of
Heaven, v/ith all its rich and radiant
Furniture; who giveth the Sun for a Light
by Day, and the Ordinances of the Mcon
and Stars for a Light by Night, who com-
mandeth the Clouds to drop down Rains
and Dews, and to form a fair and fpacious
Canopy over our Heads, and hath fpread
the Earth before us in all its beautiful At-
tire, and enriched it with fuch an unfpeak-
able Variety of Produftions for the Advan-
tage of human Life ; who taketh Care in
his wife and good Providence, that Seed-
time and Harveft, and Cold and Heat, and
Summer and Winter, and Day and Nio-ht
do not ceafe ; who hath fo liberally flored
all Nature around us. Earth, Sea, and Air,

v/ith

272 DISCOURSE XIV.

with numberlefs Objefts admirably fitted
to entertain and gratify the Senfes which
he hath given us. Thefe Things, becaufe
they are lb common and daily repeated, we
are apt, through a ftrange Inattention and
Infenfibility of Mind, to pafs over with a
flight Regard ; whereas, the Commonnefs
of them is that which above all manifeft-
eth the Extenfivenefs and Riches of the di-
vine Benignity. And then, to bring it
nearer to our own Cafe, let us confider the
divine Goodnefs, not only as varioufly ex-
ercifed towards all Mankind in general,
but to ourfelves in particular. There is
none of us but muft upon due Recollec-
tion be fenfible that the Goodnefs of God
hath followed us all our Days. He hath
granted us Life and Favour, and his Vi-
fitation hath preferved our Spirits. How
manifold are the Experiences we have had
of his kind Providence watching over us,
and taking Care of us in every Stage and
Condition of Life, delivering us from
Dangers, fupporting us under Diftreffes,
and providing for us out of the Stores of
his Bounty ! We are in the continual Pof-
feffion and Enjoyment of a thoufand Mer-
cies. All the Bleffings which we have ever
received, or which we now enjoy, whether
relating to our Bodies or to our Souls, yea
and the Afts of Kindnefs done us by our

Fellow-

DISCOURSE XIV. 273

Fellow-creatures, the Benefits v/e receive
from oar earthly Benefadlors, are to be ul-
timately afcribed to the Goodnefs of his
fuperintending Providence. It fhould be
our Language therefore, as it was that of
the devout Pfalmifl, How precious are thy
'Thoughts unto me^ 0 God I how great is the
Sum of ihera I IJ I fiould count them, they
are more in Number than the Sand : when I
awake, I am Jlill with thee, Pfal. cxxxix.
17, 18. But above all, it fhould fill us
with the highefl: Admiration of God's in-
finite Goodnefs, to confider the wonderful
Methods of his Wifdom and Grace for the
Redemption and Salvation of loft perifhing
Sinners of the hum.an Race. The eternal
Father fending his only begotten Son into
the World to become incarnate, fufFer, and
die for our Sakes, to inftrud: us by his
Dodlrine, to guide by his excellent Laws
and by his holy Example, and to make
Atonement for our Sins by his grievous
Sufferings and Death : The Son conde-
fcending to take upon him our Nature,
and to fubmit to the deepeft Humiliations,
and the m.oft bitter Agonies and Paffions,
and even to the cruel and ignominious
Death of the Crofs, for us Men, and for our
Salvation : The Holy Spirit fent by the Fa-
ther and the Son to quicken, enlighten,
and fandify us, to aflift us in our Duty,
[Vol. I.] T and

274 P IS COURSE XIV.

and comfort us in all our Tribulation !
Behold, what Maimer of Love the Father
hath bejlowed upon us, that we Jhoiild be
called the Sons of God I And if we be Sons,
then are we Heirs, Heirs of God, and
Joint "heirs with Chrifly Heirs according
to the Hope of eternal Life. What could
God have done more for us that he hath
not done ? And fhall we not love fo gopd
a God, fo infinitely amiable in him.felf, fb
full of Love and Kindnefs towards us;:
our moft gracious and bountiful Benefac-
tor, and our moil merciful heavenly Fa-
ther? Shall v/e not love infinite Love and
Goodnefs itfelf ? Not to do fo would argue
a Mind depraved to the moft aftonifliing
Degree. Surely the Mercies of God
fhould engage us to prefent our Bodies
and our Souls a living Sacrifice, holy and
acceptable in his Sight, which is our rea-
fonable Service. Overcome and captivated
hy the facred Charms of infinite Love and
Goodnefs, let us heartily renounce every
Thing that is contrary to his holy Nature
and Will, and make an abfolute, aifedtionate,
unreferved Dedication and Surrender of
ourfelves to the God of Love, fenfible that
we are his by the moft endearing Obliga-
tions, and that in him alone we can be
happy. Let it be the real Language of
Qur Hearts to God, Whom have I in Heaven

but

DISCOURSE XIV. 2^^

but thee ? and there is none upon Earth that I
defire bejides thee. Our Love cannot fhew
itfelf towards him, as his doth to us, by
doing him Good, and contributing to pro-
mote his Happinefs. But fmce his Love
and Goodnefs is continually defcending
upon us in a Variety of Bleffings, our
Love fliould afcend to him in fuitable Re-
turns of holy and devout AfFecflions, in a
moft grateful Acceptance of his marvellous
Benefits, in a thankful Admiration of his
immenfe Goodnefs, and in adoring Praifes
and Acknowledgments. But efpecially our
Love to him fhould fhew itfelf by a chear-*
ful, uniform, perfevering Obedience to his
holy and excellent Laws; for this is the
Love oj God, that we keep his Command-^
ments, i John v. 3. by a diligent Per-
formance of the Duties which he requir-
eth ; by a ready Submiffion and Refigna-'
tion to the Orders of his Providence, and
a chearful Complacency in his Difpenfa-
tions, regarding them as the Appoint-
ments of infinite Wifdom and Love ; and
finally, by endeavouring to refemble hiiii
more and more in his Goodnefs and Be-
neficence, and in his Grace and Mercy.
Let us be Follo'wers of God, as becometh
dear Children^ and walk in Love, Ephef. v,
1,2. It is by this that we ihall manifeft
our heavenly Extraifdon, and that we are
T 2 under

276 DISCOURSE XIV.

under the Conducfb of the Spirit of God,
the Spirit of divine Love. For Love is of
God ', and he that loveth, is born of God,
and knoweth God-, as the Apoftle expreff-
eth it in the Words preceding the Text :
And he adds, Ver, 1 1 . Beloved, if God fo
loved usy we ought alfo to love one another.
Let us therefore be ready, as we have
Opportunity, to do Good unto all Men.
We fhould purfue our Meditations of the
divine Love and Goodnefs, till a fair Copy
of that eternal Goodnefs and Beauty be
drawn upon our Souls, and till we find our
Spirits wrought into a Conformity to the
fupreme Benevolence.

2dly, Since God is Lcve, let us rejoice
and delight ourfelves in him, as reprefented
to us under this moft amiable Charafter.
If we frequently regard him in this View,
he would appear to our Souls, not a fright-
ful and forbidding, but a moft lovely and
inviting Objedt. We fliould then be able
to fay with the pious Pfalmift, / -will Jing
unto the Lord as long as I live -y I will fin g
Praije unto ?ny God, while I have 7ny Being.
My Meditation of bim JJjall be jweet, 1 will be
glad in the Lord. Pfal. civ. 33, 34. What
Pleafure would this fpread through our
Prayers and Pralfes ! We fhould then find
a divine Delight in approaching to the
God of Love, and maintaining Commu-

nion

DISCOURSE XIV. 277

nion with him. With what Satisfadlion
ihould we behold infinite Love and Good-
nefs prefiding over this vaft Univerfe, dif-
fufing its benign Influences through every
Part of the Creation, ordering and dif-
pofing all Events in the beft and fittefl
Manner, ever watching over the Good of
the whole, and providing for that of every
particular Creature, fo far as is confiftent
with the univerfal Good. We fhould re-
joice in the Comforts and Bleflings of this
Life, as the Effed:s and Gifts of the divine
Bounty, and iliould in them tafte and fee
that the Lord is good and gracious. But
efpecially, we fhould rejoice in the Hopes
and Profpeds of eternal BlefTmgs to be
enjoyed in God's immediate Prefence and
Kingdom above. We Ihould delight in
the Laws he hath given us as the Pre-
fcriptions of his Love, the fair Tranfcripts
of his Good nefs as well as Purity, and as
plainly defigned for the true Perfection
and Happinefs of our Nature. Yea, wc
fhould rejoice in Tribulations alfo, confi-
dering them as permitted, over-ruled, and
ordered, in every Circumflance, by infinite
Wifdom and Goodnefs. In all our Afflic-
tions let us flill remember that G^^ /j- jL^i;^;
and that whom the Lord loveth he chajlen-
eth, Heb. xii. 6, Thofe whom we look
upon to be the nearefl and befl of earthly
T 3 Friends

278 DISCOURSE XIV.

FriiSLnds may forfake us, and prove incon-
ftant in their AfFedions ; but it is the
Language of divine Love, / will never leave
theeytior forfake thee . Heb, xiii. 5. And again.
Can a Woman forget her fucking Child ^ that
Jhe fhoiild not have Compafjion on the Son of
her Womb ? yea^ they may forget^ yet will 1
not forget thee, Ifa. xlix. 15. Here then
is the mofl: powerful Support under all our
Troubles, the moil fovereign and eflFed:ual
Jleflorative in all the Paintings of our Spirits,
Cod is Love, eternal, unchangeable Love
and Goodnefs. Can w^e thi k that fuch
a bleffed and moil amiable Defcription of
the Deity is fet before us in his Word, in
vain and to no Purpofe ? Why Vv^as it in^-
ferted there, but that we fhould confider
it, and give him the Glory, and take to
ourfelves the Comfort of it ? When we
are caft down under a deep Senfe and Con-
vidion of our Guilt and Unworthinefs,
let us oppofe this amiable Character of
God to the Fears and Doubtings of a
defponding Mind. Coniider, dejected Soul,
if thou hadft merely a finite Goodnefs to
deal with, thou mighteft well fink into
Defpair, but God is infinite, effential,
boundlefs Love and Benevolence. Hath
not he proclaimed his Name, The Lord,
the Lord Cody mercijul and gracious^ long--,
fiffmngy and abundant in Goodnefs and

truths
2

DISCOURSE XIV. 279

^ruth, forgiving IniquitieSy and 'Tranfgref-
Jion, and Sin ? Exod. xxxiv. 6, 7. What
amiable Difplays hath he made of his
wonderful Love, and the exceeding Riches
of his Grace in the Redeemer! Behold
that God, who is Love itfelf, feated on a
Throne of Grace, ready to receive thee up-
on thy penitent Return. Come to him
therefore as under this amiable Character,
for he delighteth not in the Death of Sin-
ners, but rather that they fliould turn
from their evil Ways, and live. Caft thyfelf
wholly on his fovereign Grace and Good-
nefs; yield thyfelf to him the God of Love
through Jefus Chriji the Son of his Love,
and thankfully lay hold on the Offers of
his Grace upon the moft reafonable and
merciful Terms of the new Covenant. O
give Thanks unto the Lord, for he is good,
for his Mercy endureth for ever. Rejoice in
the glorious Riches of his Grace, faying
with a humble and grateful Admiration,
Who is a God like tmto thee, that pardofjeth
Iniquity, and paffeth by the 'T7^anfgrefion of
the RemJiant of his Heritage ? he retaineth
not his Anger for ever, becaufe be delighteth
in Mercy, Micah vii. 18.

3dly, The laft Reflexion I would make

on this Subject, is, that it highly concern-

eth us to take Care that we do not abufc

the divine Goodnefs, or take Encourage-

T 4 ment

28o DISCOURSE XIV.

ment from this to go on in a Courfe of
prefumptaous Sin and Difobedience. There
is nothing that fetteth the Evil of Sin in
fo ftrong a Light as its being committed
againft the Love and Goodnefs of the beft
of Beings, our moit gracious and bounti-
ful Benefa6tor. If any Man fliould declare
in exprefs Words, Becaufe God is kind
and good, and is dally loading me with his
Benefits, therefore v^ill I offend and diflio-
nour him, and trample his Laws and Co-
venant under my Feet; I fay, if we fliould
hear any Man openly declare this, it would
appear fo monftrous, that it would be apt
to fill our Souls with Horror. And yet,
whatever obflinate prefumptuous Sinners
may profefs in Words, this is the real
Language of their Pra(flice. They pre-
fume upon his Mercy and Lndulgence, and
flatter themfelves that he is good, that he
will not be fevere to punifh them for their
TranfgrefTions 5 and therefore they allow
themfelves in a Courfe of wilful Difobe-
dience to his known Commands, and ven-
ture to fly in the Face of his Authority
and Governm.ent. Thus they defpife the
Riches of his Goodnefs, and Forbear ance, and
Lofig-fufferingy not knowing, i. e. not con-
fidering, t/jat the Goodnefs of Ccd leadeth to
"Repentance, as the Apoftle expreffeth it,
Rom, ii. 4. But let fuch Perfons confider,

that

DISCOURSE XIV. 281

that the Love and Goodnefs of God is not
a foft paffionate Tendernefs, like that of a
too fond and indulgent Parent, or of a
weak and unfteady Prince, but it is a
Goodnefs ever in Conjundlion with infi-
nite Wifdom, and with the moft unfpotted
P.edlitude and Purity, and the moft impar-
tial Juftice and Righteoufnefs. God is
merciful, infinitely merciful, but his Mer-
cy is exercifed in fuch a Way as is con-
fiftent with the Glory of his infinite Per-
fedlions, and the Order and Authority of
his Government. His Goodnefs is fuch
as becometh the wife and holy Governor
of the World, and therefore will not fail
to punifh the obftinate Defpifers of his
Authority and Laws. Thofe who are fo
bafe and difingenuous as to continue in
Sin becaufe Grace hath abounded, fliall
find in the liTue that abufed Goodnefs is the
moil dreadful Thing in the World, By-
wilful Impenitency and Difobedience we
fhall fhut up our Souls againft the Liflu-
ences and Irradiations of the fupreme Love
and Goodnefs. And then, though God be
infinitely good, we ihall be miferable, we
fhall banifli ourfelves from the Joys of his
beatific Prefence, and fhall draw down
upon us the moft awful EfFeds of his
righteous Difpleafure. It is only in a
Cpurfe of fincere Piety and Virtue that we

can

282 DISCOURSE XIV.

can hope to be admitted to the facred In-
timacies of Communion with the God of
Love, and may, upon good Grounds, look
forv^ard with Joy to that glorious State
where infinite Love fhall take us into its
neareft Embraces, and we ihall be perfedt-
ly happy in the immediate Vifion and Frui«
tion of God to all Eternity.

On

On the Truth and Faithfulnefs of
God.

DISCOURSE XV.

Psalm cxvii. 2»

T!he Truth of the Lord endureth for ever.
Praije ye the Lord,

THE Attributes and Perfeftions qf
God furnifh a Subjedl for our Me-
ditations, which is both in itfelf the mofl
noble and glorious that can enter into the
Mind of Man, and is alfo of the higheft
Ufe. Efpecially it is of great Advantage
to us frequently to turn our Thoughts and
Views to his moral Attributes and Ex-
cellencies, the Contemplation of which
not only tends to fiU our Minds with an

Efteem

284 DISCOURSE XV.

Efteem and Admiration of the Deity, but
to form us into his Image and Refem-
blance, in which the higheft Glory and
Felicity of the reafonable Nature doth
confift. And among God's moral Attri-
butes and Excellencies his Goodnefs and
Truth are eminently confpicuous, and ac-
cordingly they are frequently joined toge-
ther in the facred Writings. Thus when
God proclaims his own glorious Name,
he reprefents himfelf as abundant in Goodnefs
andiruth, Exod. xxxiv. 6. To the fame
Purpofe, Pfal.lxxxvi. 15, T^koUy Lord, art
aGod full of Compajjiony and gracious y long-
fufferingy and plenteous in Mercy and Truth.
And the Pfalm, of which the Words of
the Text is a Part, is a brief Exhortation
to all Nations to blefs and praife God, both
for his Goodnefs and Mercy, and for his
Truth. O praife the Lordy all ye Nations i
praife him all ye People : For his merciful
Kindnefs is great towards us; and the "Truth
of the Lord endureth for ever. Praife ye
the Lord, It is the latter of thefe that I
defign to confider at this Time -, and it is
an Attribute with which we have a parti-
cular Concernment. The Life we are to
live here on Earth, is a Life of Faith ; and
divine Faith hath the Truth of God for
its Objeft* It fixes on this glorious At-
tribute

DISCOURSE XV. 285

tribute as the firm and ftable Foundation
on which it relics.

In treating of this Subjecft, I fhall, firft,
offer fomething by Way of ExpHcation,
to fhew what we are to underftand by the
Truth of the Lord here mentioned.

Secondly, I (hall endeavour to illuftrate
the Pfalmift's Obfervation, that the Truth
of ti Lord endureth for ever ; it is ever-
kiting, and ihall never fail : And then I
ihall proceed to what I principally intend,
the pra(flical Improvement of this Subjedl.

Firft, I {hall offer iomething, by Way of
Explication^ to (hew what we are to un-
derftand by the Truth of the Lord here
mentioned.

Truth among Men is taken in various
Views.

It is taken, ift, as oppofed to Lying and
wilful Prevarication ; and thus it fuppofes,
that our Words muft be conformable to
our inward Thoughts, and not uttered
with an Intention to deceive. In this
Senfe, a Man is faid to be a Man of Truth
and Veracity when his Words are the
faithful Interpreters of his Mind, fo that
he doth not fpeak contrary to his own Sen-
timents, he doth not fpeak one Thing and
think another.

2dly, Truth is taken as oppofed, not
only to wilful Lying, but to Miftake and

Error ;

2»6 DISCOURSE XV.

Error; and fo it fuppofes that our Words
muft not only be agreeable to the Sentiments
and Intentions of our Minds, but to the
Reality of Things. A Man may, through
Miflake, fpeak a Thing which is in itfelf
falfe, thinking it to be true; and in this
Cafe he cannot be faid'- to be guilty of ly-
ing, bccaufe he fpeaks according to his
own Thoughts; but yet he cannot be faid
to fay the Truth, becaufe the Thing is in
itfelf falfe, though he doth not know it to
be fo. Truth therefore, in its largefl
Senfe; is oppofed, not only to wilful Ly-
ing, but Gvcn to involuntary Miftake or
Error, to all Ealfliood whatfoever whether
intended or not.

3dly, Truth, as particularly relating to
Promifes, fignifies Faithful nefs to thofe
Promifes, whereby, having once engaged
our Word, we are fteady to our Engage-
ments; and in this Senfe Truth is oppofed,
not only to a defigned Cheat, but to
Ficklenefs and Inconftancy in our Purpofes
and Promifes.

Finally, Truth fignifies a Sincerity in
our Adtions and in our general Condutfl,
a fair Opennefs and candid Simplicity
as oppofed to Hypocrify and Guile, to all
double Dealings and dark Difguife.

Having thus briefly ftated the Notion of
Truths let ;us apply this to the bleifed God,

and

DISCOURSE XV. 287

and fee what the Truth of the Lord i$
which is here mentioned.

And I ft. If v/e confider Truth as op-
pofed to wilful Lying and Prevarication, and
faying that which is falfe with an Intention
to deceive^ in this Senfe, Truth, as it be-
longeth to God, fignifics, that in all the
Revelations he makes of his Mind and
Will, he deals fincerely with his Creatures,
and doth not fay any Thing with an In-
tention to deceive them. He doth not ia
his Word fay one Thing whilft he thinks
or intends another. His fecret Will is ne-
ver contrary to his revealed, but all the
Rev^elations he makes are the true Signi-
fications of his Mind and Intentions ; his
Words are agreeable, if we may fo fpeak,
to the Thoughts of his Heart, fo that by
them we may certainly know what his
Mind is, as far as it is proper for us to
know it. Indeed no Revelation can con-
vey to us the Thoughts and Defigns of
God in their full Perfection and Extent
as they lie in his own infinite Mind;
for then what human Language could be
able to reprefent them, and what human
Mind could be able to conceive them ?
The Revelations he gives are in a Way
fuited to our Capacities, exprcjGed in our
own Language as far as we are able to re-
ceive them, and confequently the Difco-
very is not . full and. adequate, but yet it

is

288 DISCOURSE XV.

is juft, and fitted to inftrua: us in the Mind
and Will of God as far as it is ufefal or
neceflaiy for us to be acquainted with his
Counfels.

2dly, Truth as afcribed to God is op-
pofed, not only to all wilful Lying and
Prevarication, but it is oppofed to all Mif-
take and Error. So that it fignifies that
the Revelations God gives, are not only
the iufl Significations of his Mind and Will,
but they are moft certain in themfelves; they
are not only conformable to the Intentions
of the Revealer, but to the Truth and
Reality of Things. The bed of Men are
liable to Miftake and Error, and it often
happens, that being miftaken themfelves,
they vent FaKhood for Truth, and lead
others into Error without defigning it. But
as God hinifelf is the fuprenie Truth, he is
not only incapable of lying, but he is in-
capable of miifaking too. All his Revela-
tions therefore are infallibly true. He de-
livereth Nothing but what is in itfelf cer-
tain, without the lead Miftake in any one
Propofition or Dodrine, or in any one Fad:
or Circumftance that he is pleafed to reveal.

3dly, If we confider the Truth of God
with a particular Regard to his Promifes,
fo it notes his fteady Faithfulnefs, where-
by having once engaged his Word, he is
always conftant to it. In this Senfe the
Truth of God is frequently taken in the

facred

DISCOURSE XV. 289

facred Writings. And this is that which
the Pfalmift feems to have principally in
View, when he here declares, that the
"Truth of the Lord eiidureth for ever.
Men often break their Word, or fail of
their Promife, from various Caufes ; but
God remembereth his JVord to a thoufand
Generations, PfaL cv. 8. The Word that
he fpeaketh yZ?^// co7ne topafs ; he vviWfay the
JVord, and wilt perform it, Ezek. xii. 25.
All his Froinifes are Tea and Amen, 2
Cor, \, 20.

Finally, Truth belongeth to God, as it
fignifies an univerfal Sincerity in his whole
Conducft, in all his Adions and Dealings
towards his Creatures, remote from all
Fraud, Deceit, and Guile. In this Senfe
we are told, that not only his Words but
his Ways are juft and true : Great and mar-^
velloiis are thy Works, Lord God Ahitighty ;
juft and true are thy WaySy O thou King of
Saints, Rev. xv. 3.

Having thus enquired what we are to
underftand by the Truth of God,

i proceed, 2dly, to confirm and illuftrate
the Pfalmift's Obfervation, that the T^ruth
of the Lord endureth for ever ; it is ever-
lafting, and can never fail. And it highly
concerneth us to get our Minds fully con-
firmed and eftabliihed in a Perfuafion of the
Truth of God. I ihall therefore endea-

[Vol. I.] U vour

290 DISCOURSE XV.

vour to fhew how clearly this may be de^
monftrated both from the Nature and Rea-
fon of the Thing, and from the Teftimony
of the facred Writings.

I ft. The common Light of Reafon and
Nature leads us to acknowledge the Truth
and Faithfulnefs of God.

Truth and Fidelity hath an intrinfic Ex-
cellency, a Dignity and Beauty in it, that
naturally demands and engages our Admi-
ration and Efteem; and on the other Hand,
Falfliood and Guile is bafe, deformed, and
dillionourable. A Confcioufnefs of this is
deeply implanted in the human Heart : and
the more of true Greatnefs and Generofity
there is in any Mind, the ftrider Regard
and Love it hath for Truth and Sincerity ;
and the greater Abhorrence and Contempt
for Fraud and Falfhood. And therefore it
is the Voice of Nature, that Falfliood is
not to be found in God, which we cannot
but condemn in our Fellow-creatures, as
arguing great Meannefs and Bafenefs, or an
ill DifpoStion of Mind ; and that Truth and
Fidelity which is fo beautiful and excellent,
the infeparable Qualification of a great and
noble Soul, is to be found in the higheft
poflible Degree of Eminency in the fu-
preme and abfolutely perfedl Being.

And indeed none of thofe Things which
are the Caufts of Falfhood and Unfaithful-

cefs>

DISCOURSE XV. 291

iiefs in Men, can poffibly have Place in God.
For firft, it is impoffiWe he iliould be de-
ceived himfelf. This evidently follovys
from the Perfection and Infinitenefs of his
Underftanding, which for ever raifeth him
above all Poflibility of Miflake or Error.
He perfecflly know^cth all Things as thev
really are : he feeth all Things at once by
an immediate Intuition ; yea, he knowetli
them from everlafting, with a certain and
infallible, and all-comprehending Know-
ledge. He penetrates thofe Depths that
are moft myfterious to us. No Propofition
or Dodlrine hath the leaft Obfcurity to him.
No Fadl can efcape his Notice, nor the leaft
Circumftance attending it. God perfedlly
knows himfelf, and therefore knows his
own infinite Nature and Perfections, his
own Will and Counfels, and Decrees ; and
he knows this vaft Univerfe, and all the
Orders of Beings in it ; all which he at
firft created, and continually upholds : par-
ticularly he knows his reafonable Creatures,
and all their Thoughts, Words, and Acti-
ons, with all the Events relating to them ;
all which are under the Diredion arkd Dif-
pofal of his fuperintending Providence.
And confequently he takes in a full View
of the whole Compafs of Things; and there-
fore it is impoffible he ftiould be deceived
himfelf in any Thing he is pleafed to reveal.
U 2 And

292 DISCOURSE XV.

And he is equally Incapable of an Intention
to deceive others, as he is of being deceived
or miftaken himfelf. As it is impoffible for
God to err, fo it is impoffible for God to
lie ; becaufe it is inconiiftent w^ith the in-
finite Perfedion of his Nature, and Redi-
tude of his Will. The Strength of Ifrael
cannot lie ; that mofl perfect and power-
ful Being is incapable of fuch a Weaknefs,
fuch a Bafenefs. As he perfedtly knov/eth
all Things, fo to declare an Untruth to his
Creatures, would be a contradidling his
own Nature ; it would be, as the Apoftle
expreffeth x^to deny himfelf y which, he juftly
obferves, God cannot do. 2 T^iin. ii. 13.
Man may ftrive to deceive his Fellow-crea-
tures, with a Defign to obtain to himfelf
fome Advantage, or to avoid fome Evil.
He may be tempted to lie by the Influence
of his own Hopes or Fears, or by fome pri-
vate felfifh Interefts and Views, and may
have Recourfe to Fraud and falfe Artifice,
becaufe he is not able to accomplifli his
Defigns otherwife ; all which argues a
great deal of Weaknefs or Corruptions.
But God hath nothing to hope or to fear
from any other Being whatfoever, no pri-
vate felfifli Intereft to purfue ; he can never
be in want of any Thing, for he is felf-fuf-
ficient and all-fufficient ; nor can a Being
of almighty Power and infinite Wifdom

ever

DISCOURSE XV. 293

ever be obliged to have Recourfe to Fraud
and Falfliood, from an Inability of accom-
plifhing his Defigns without it. He hath
therefore nothing to divert or tempt him
from the Paths of Truth. And confe-
quently, if he choofeth to deceive, it mufl
be for deceiving s Sake, and becaufe he pre-
ferreth Falfhood to Truth, and taketh a
Pleafure in making a Mock and Sport of
his own Creatures, wdiich would argue fuch
a ftrange Perverfenefs of Mind and Will,
as cannot poffibly be fuppofed of God, with-
out the higheft Abfurdity andContradiftion.
This would be abfolutely inconfiftent with
all his moral Excellencies, his Holi-
nefs, Juftice, and Goodnefs ; fo that the
Arguments that demonftrate thefe, do
equally demonftrate his Veracity.

I add, as a farther Demonftration of
God's Faithfulnefs and Truth, efpecially as
it regards his Promifes,that his Counfels and
Purpofes are immutable ; nor can any Thing
ever happen to oblige him to alter them, or
to hinder him from accomplifhing the
Things he hath once promifed and engaged.
Men after having made Promifes, often
break them, and that either becaufe when
they made them they had no Intention of
keeping them, or becaufe their Purpofes and
Refolutions afterwards change, either thro*
a Levity and Inconftmcy of Mind,or becaufe
U 3 they

294 DISCOURSE XV.

they fee Reafon, as they think, or at leaft
llippole it their Intereft to alter them, or
finally becaufe feme unforefeen Thing hap-
pens, which renders them incapable of what
they promifed and really intended. But
none of thefe Things can be fuppofed of
God. It hath been already fhewn, that he
could not in making Promifes intend only
to deceive his Creatures, and amufe them
with vain Hopes. Nor is he, like Men,
variable in his Purpofes and Refolutions.
He it is, the Father of Lights, with ivhom
is no Variabkncfsy nor Shadow of Tiirjiing.
Jam. i. 17. He forms all his Purpofes,
and makes all his Promifes wdth infinite
Wifdom, and upon a perfecft Forefight
of every Thing that could poffibly hap-
pen. He cannot therefore be ever obliged
by any unforefeen Event to change his
Purpofe and Counfels ; and as he is al-
mighty, he can never want Power to ac-
complifli what he hath once promifed and
decreed.

Taking all thefe Things together, we
have the ftrongeft Evidence of Reafon to
convince us, that the Truth of God endureth
for ever,

2dly, Let us confider the exprefs Tefti-
monies of the facred Writings to this Pur-
pofe. There is fcarce any one Perfedion
cf the Deity more frequently celebrated in
4 the

DISCOURSE XV. 295

the divine Oracles, than his Faithfulnefs
and Truth. God is called a God of Truth,
Deut. xxxiv. Ifai. Ixv. 16. the God that
cannot lie. Tit. i. 2. We are told that
his Words are true, 2 Sam. vii, 28. and that
his Counclh of old are Faithfulnefs- and Truth,
Ifa. XXV. I. He is called the faithful God,
which kecpeth Covenant and Mercy with them
that love him, and keep his Commandment s^ to
d t hoi f and Generations. Deut. vii. 9. For
ever, O Lord, thy Word is fettled in Heaven,
faith the Pfalmift, and thy Faithfulnefs unto
all Generations, Plal. cxix. 89, 90. We are
told that He arc en and Earth Jhall pafs away,
hut his Words jhall not pafs awaySli2Xl. xxiv.
35. God himfelf declares, My Covenant
will I not break, nor alter the Thing that is
gone out of my Lips. Pfal. Ixxxix. 34. What
he faith in a particular Cafe, is true of every
other Inftance in which he interpofeth his
ow^n facred Word, / have fpoken it, I will
alfo bring it to pafs ; I have purpofed it, J
will alfo do it. Ifa. xlvi. 11.

Laftly, to add no more, Godisfaidtohave
magnified his Word above all his Name. Pfal.
cxxxviii. 2. /. e. he hath eminently dif-
played his Faithfulnefs and Truth, with a
diftinguifliing Luftre and Glory above his
other Attributes. And not only do the
Scriptures affert and celebrate this Attribute
of the Truth or Faithfulnefs of God, but
U 4 . they

296 DISCOURSE XV.

they exemplify it to us in the Accomplifh-
ment of many wonderful Predidions and
Promifes, of which we there have an Ac-
count ; and which, tho' perhaps feeming
very unlikely when they v/ere firft made,
yet were afterv/ards fignally and mod punc-
tually fulfilled. Such were the Promifes
and Predidions made to Abrahmn, that his
Wife Sarah, who had been always barren,
fhould have a Son by him in her old Age, at
a Time when by the Courfe of Nature it
feemed impoffible, and that his Pofterity
ihould inherit the Land oi Canaan, in which
he was a Stranger and Sojourner ; but that
firft they fnould be afflidled and in Bondage,
and afterwards God v/ould judge that Na-
tion Vv^hom they had ferved,and they fhould
come out with great Subftance, and in the
fourth Generation fhould return to the pro-
mifed Land. All which was literally ac-
complifhed. And afterwards the moft re-
markable Events that happened from Time
to Time, with regard to God's ancient
Church and People Ifrael, were diftinftly
foretold. Many of the Predidions recorded
in Scripture are remarkably plain and cir-
cumflantial, tho' uttered long before the
Events they related to came to pafs. Of
this Kind is that of which we have Account,
1 Kings xiii. 2. — 6. that a Child fliould be
born unto the Houfe of David, Jo/iah by

Name.

DISCOURSE XV. 297

Name, who fhould deftroy the Altar Jero-
boam had eredled at Bethel, and ftrew dead
Mens Bones upon It to pollute it j and this
foretold above 300 Years before it happened.
Such alfo was the Prophet Ifaiah's foretell-
ing the Victories and Conquefts of Cyms
by Name, and his letting go the Captives
oi Judah not for Price or Reward ^ and this
near 200 Years before it came to pafs. Ifa.
xlv. I. V. 13. When Sennacherib came
before Jerufalem with a mighty Army, and
threatened utter Dellrudtion to it, and there
was no human Power to oppofe him, it was
foretold, contrary to all Appearance, that he
fhould return with Diigrace to his own
Land. Ifa, xxxvii. The Deftrucflion of
Jerufalem by the King of Babylon, and the
carrying of the royal Family of Judah Cap-
tives thither, was plainly foretold, when
there was little Likelihood of any fuchThing,
above 100 Years before it happened. Ifa,
xxxix. 6, 7. So was alfo the fubverting of
the Babylonijh Empire by the Medes and
Perjiansy and the taking of the City of Ba-
bylon, and the utter Defolation to which at
length it fhould be reduced. Ifa, xiv. 21.
Jer, 1. It was plainly foretold, that
the Land of Jiidea fhould remain defolate,
and the People fhould continue in Capti-
vity 70 Years, and that at the End of that
fixed Time they fhould be reflored to their

own

298 DISCOURSE XV.

own Country again. The Prophecies in the
Book of Daniel are particularly remarkable.
They tike in the Fates of many different
Nations for a long Series of Years, the
Succefiion of four mighty Empires, and the
principal Revolutions that were to befall
them ', particularly the overturning the
Perfmn Empire by Alexander the Great,
and the Divifion of his Empire after his
Death into four Kingdoms ; the profaning
the Temple, and the Miferies brought up-
on the "^ews by Antiochus Epiphanes, as well
as the final Deftrudion of the Jewipo State,
of the City and Sandluary, by the Romans.
But efpecially the Prophecies and Predidi-
ons relating to the Meffiah that was to come,
exhibit a glorious Difplay of the invariable
Truth and Faithfulnefs of God. Here we
have a wonderful Series of remarkable Pro-
phecies, carried on from the Beginning
thro' a long Succefiion of Ages, concerning
the great Redeemer that was to come. His
Perfon v/as pointed out by many remarkable
Charaders, as was the Time of his coming.
The Nation, Tribe, and Family from which
he was to proceed 5 the Place of his Birth ;
his being born of a Virgin ; the Dignity of
his Perfon, and yet the Meannefs of his hum-
bled State ; the illuftrious Miracles he per-
formed i the grievous Sufferings and Death

DISCOURSE XV. 299

to which he fubmitted for the Sins of the
World; together with fome of the humiliat-
ing Circumftances that attended thofe Suf-
ferings, and the Glories that followed them;
his Refurreftion from the dead, and fitting
at the right Hand of the Majclly on high;
his univerfal Dominion ; that great Salva-
tion of which he was to be the Author ;
the plentiful Effufion of the Holy Ghoft :
all thefe Things were promifed and fore-
told many Ages before they happened. To
which we may add, the Predidtions concern-
ing the general DifFufion of the Gofpel, the
calling of the Gentiles, the fubverting of the
yewifh Polity, and the introducing a new
Difpenfation inftead of that oiMofes. Thefe
and many other Things to the like Purpofe
were foretold at fundry Times, and in di-
vers Manners, when there was not the leaft
Profpedl of fuch Events, and they have all
been remarkably fulfilled, which £hews that
God is faithful that hath promifed. Thus
do the holy Scriptures give many glorious
Atteftations to the Truth and Faithfulnefs
of God, that it endureth throughout all
Generations.

If any Promifes feem to have been made,
or Threatnings denounced, which yet were
not adlually accompliflied, we muft confi-
der that they were conditional, and fo
upon the dropping of the Condition they

fell

300 DISCOURSE XV.

fell of courfe. Thus Nineveh was to be de-
ftroyed within 40 Days. Jonah was com-
miflioned to declare it to the Ninevites. But
here there was a Condition implied, tho' not
diredlly exprelTed, viz, that they were to be
deftroyed if they did not repent. So the A7-
nevites themfelves underflood it j and ac-
cordingly upon their humbling themfelves
before God, and repenting of their evil
Ways, the threatned Punifliment was
averted. We may apply this to other
Cafes. When any Promifes feem not to
have been performed, or Threatnings not
executed, 'tis not as if God were not faith-
ful and true to his own Word, but becaufe
the Conditions on which thofe Promifes or
Threatnings were fufpended, were not ful-
filled. There is a general Rule laid down,
by which fuch Promifes and Threatnings
are to be underflood, Jer, xviii. 7, 8, 9, 10.
j4t what Injiant I fiall /peak concerning a
Nation^ a?id concerning a Kingdom, to pluck
upy and to pull down, and to dtjlroy it : If
that Nation agaiyift whom I have projiounced,
turn from their Evil, I will repent of the
Evil that I thought to do unto them, Jlnd
at what Injtant Ifl:allfpeak concerning a Na-
tion, and concerning a Kingdom, to build and
to plant it : If it do Evil in my Sight, that it
obey not my Voice, then I will repent of the
Good wherewith I faid I would benefit them.

This

DISCOURSE XV. 301

This Is the ordinary ftated Rule of the di-
vine Procedure ; and his altering his Deal-
ings towards Nations or particular Perfons,
when done according to this Rule, Is fo far
from being an Impeachment of hIs' Faith-
fulnefs and Truth, that It Is rather a Con-
firmation of it. I need not tell you, that
when repenting is in this and other Paf-
fages of Scripture afcribed to God, it can-
not be underftood properly to fignify any
Mutability In his Counfels or Purpofes. For
■he is not a Man that he jhould lie, nor the
Son of Man that he Jhould repent. Numb,
xxili. 19. But It is only fpoken after the man-
ner of Men, to fignify a Change of his out-
ward Dealings towards a People, from a
Way of Mercy to that of Judgment, or the
contrary; which very Change was what
he perfecflly forefaw, and refolved upon from
the Beginning, and therefore made a Part
of the divine Scheme and Counfels, con-
formably to the eftabllfhed Rules of his
providential Government.

Thus have I endeavoured to Illuftrate the
Obfervatlon of the Pfalmift, that the Truth
of the Lord endureth for ever -, it Is ever-
lafl:Ing, and can never fail.

And now how glorious and venerable

fhould God be in our Efteem, as vefted

v/Ith this Charafter! If v/e cannot but ap^

prove and admire Truth and Sincerity as

5 far

302 DISCOURSE XV.

far as it is to be found among Men, who
would not admire him, who is the fupreme,
the infinite Truth, and celebrate his Word
which he hath magnified above all his Name!
His Faithfulnefs we are told reacheth unto
the Clouds ; thither let our Praifes afcend.
Here in the Text all Nations are called up-
on to join, as it were, in an univerfal Con-
fort, to praife the Lord, giving him the
Glory of this Attribute, that his Truth en-
diireth for ever. In like manner, Pfal. c.
4, 5. we are called upon to be thankful to the
Lord, and to blefs his Name, becaufe his
Mercy is everlajiingy and his Truth endureth
throughout all Gejierations, In what exalted
Strains doth the Pfalmift celebrate and adore
this divine Perfection in the 89th Pfalm !
He begins with declaring, / willjing of the
Mercies of the Lord for ever ; with my Mouth
will I make known thy Faithfulnefs to all Ge-
nerations, For I have faid, Mercy Jlmll be
built up for ever -, thy Faithfulnefs Jhalt thou
eflabltjlj in the very Heave?is, Ver. i, 2.; and
again, Ver. 5. The Heavens Omll praife thy
Wonders y O Lord; thy Faithfulnefs alfo in the
Congregation of the Saints, And at length
he breaks forth into that rapturous Excla-
mation, Ver. 8. 0 Lord God of Ho/Is y who
is a flrong Lord like unto thee ? or to thy
Faithfulnefs round about thee F And if the
Saints under the old Teftament were {o full

of

DISCOURSE XV. 303

of the Pralfes of the Faithfulnefs and Truth
of God, much more fhould we be fo, who
have fcen the AccompUfhment of thofe
glorious Promifes, which they only lived
in the Hope and Expedlation of. This is
an Attribute that particularly fhlnes forth
with an amiable Glory in the Face of our
Lord Je/us Chrijl ; who is in this refpedt
the Image of the inviiible Deity. He is*
full of Grace and Truth, the Amen, the
faithful and true Witnefs, in whom all the
Promifes of God are Yea and Amen. What
the Ifraelites were obliged to own, concern-
ing God's Faithfulnefs in his Promifes, re-
lating to their Pofleffion of the earthly Ca^
naauy may yet with greater Juftice be ap-
plied to the Promifes relating to the Mef-
iiah, and that great Salvation of which he
is the glorious Author : T^here hath failed
not ought of any good Tlmig which the Lord
hath fpoken ; all came to pafs, Jofli. xxi. 45.
Let our Souls therefore blefs the Lord, let
us extol his Name together, and make his
Truth the Subjecl of our thankful Praifes.
I add, that the Confi deration of this glo-
rious Attribute may furnifli many Reflec-
tions that may be of Ufe to us for regulating
our Condud, as I ihall fhew in my next
Pifcourfe,

On

On the Truth and Faithfulnefs of
God.

DISCOURSE XVI.

Psalm cxvli. 2»
Hhe Truth of the Lord endureth for ever,

IPropofed thefe Words to your Confi-
deration the laft Opportunity. And
for illuftrating them, I firfl endeavoured
to ftate the Notion of the Truth of the
Lord here mentioned, and to fhew what
we are to underftand by it. And then I
proceeded to demonftrate, both from Reafon
and Scripture, the Everlaftingnefs and Sta-
bility of the Truth and Faithfulnefs of God,
that it endureth for ever, and can never fail.
[Vol. I.] X This

oo6 DISCOURSE XVI.

This Subjed may furniili feveral im-
portant Refledions that may be of great
Ufe to us for the Regulation of our Tem-
per and Condu(fl.

And I ft, Doth the Truth of the^ Lord
endure for ever ? how unhke are thofe to
God who indulge themfelves in Lying,
Falfliood, and Deceit ! Since God is infi-
nite Truth, nothing can be more contra-
ry to him than a Lie. How often doth
he in Scripture declaie his Abhorrence of
it in the ftrongeft Terms ! When Idols
are reprefented under the moft contempti-
ble and odious Charadler, they are called
Lies, and lying Vanities. Lying Lips are
faid to be an Abomination unto the Lord.

I fhall not at prefent infift upon the ill
Effecfts that Lying and Falfliood bring upon
human Society, the Tendency it hath to
deftroy all Faith and mutual Confidence
among Men, and to fow endlefs Jealoufies
and Sufpicions; that it is the Parent of
Slander and Reproach, and creates Enmi-
ty, Difcord, and innumerable Mifchiefs;
but what I fliall at prefent obferve, and
what my Subjed: diredly leads me to, is,
its abfolutc Contrariety to the Nature and
Will of God, to that which he efteems
his Glory, his Faithfulncfs and Truth. A
Lie is reprefented as the deformed Ciiarac-
ter and Progeny of Satan, that impure

Spirit^

DISCOURSE XVI. 307

Spirit, the Enemy of God and of Mankind,
and of all that is good. It is faid of him by
our bleffed Lord, "^John viii. 44 . that there
is no Truth in him : when hefpeaketh a Lie^ he
fpeakeph of his own ; for he is a Liar, and the
Father of it. So that all habitual Liars may
be regarded as Satan's Children ; they bear
his Image and not God's. Can it therefore be
expected that God fhould take any Delight
or Complacency in them or in their Servi-
ces ? What Communion can there be be-
tween infinite Truth and him that loveth
and maketh a Lie ? Heaven will fpue fuch
Creatures out ; for nothing but eternal
Truth and Sincerity dwells there. A
known habitual Liar is defpifed on Earth,
and Men of Integrity and true Honour
are loth to keep Company with fuch an
one, much lefs fhall Perfons of this Tem-
per and Charader be admitted to the So-
ciety of Angels and bleffed Saints in Hea-
ven. They fhall be thruft down into
Company fitter for them, and whom they
more nearly refemble, that is, the Devil,
who is a Liar from the Beginning, and the
Father of Lies, and his Angels, who are
called lying Spirits. Hence in that black
Catalogue of thofe that pall have their
Portion in the Lake which bur net h with Fire
and Brimjlone, Liars are particularly men-
tioned. Rev, xxi. 8. And yet it muft be
X 2 owned

3o8 DISCOURSE XVf.

owned that Lying and Falfliood is a Thing
to which our Natures in their prefent de-
generate and corrupt State are particularly
prone. Though we are confcious that it
hath a Vilenefs and Bafenefs in it, and it
hath been ever accounted a mean and diiho-
nourable Thing, unworthy of a great and
noble Mind; though an habitual Liar hath
been an infamous Charadler in all Ages, fo
that thofe that pretend to any Senfe of Ho-
nour can almoft bear any Reproach rather
than this, and efteem it the higheft In-
dignity to be charged with a Lie ; yet not-
withftanding this it is evident, that there
is fcarce any Vice more common than this.
When it is faid that God is not a Man that
he Jhould He, Numb, xxiii. 19. it feems
plainly implied, that Man is a Creature
prone to Lying and Falfhood. The Apof-
tle, when he fets himfelf to fliew that
Jews and Gentiles were all under Sin,
brings this as a general Charge againft them,
that %oith their "Tongues they have ufed De-
ceit, Rom. iii. 13. And the Pfalmift ob-
ferves concerning the wicked, that they go
ajiray as foon as they be born, /peaking Lies.
Indeed there is an obfervable Pronenefs to
this in Children, and w^hich is apt to grow^
up with them from their Infancy, and
therefore needs to be very early checked and
retrained. The Heart of Man is faid to

be

DISCOURSE XVI. 309

be deceitful above all "Things. Jen xvii. 9.
And this Deceitfulnefs diffufeth itfelf
through the Words and A6lions. It high-
ly concerneth us, therefore, to guard againft
all Falfhood, and Deceit, and Guile, and
earneftly to afpire after a nearer Confor-
mity to God in his Faithfulnefs and Truth,
We muft endeavour to maintain and pre-
ferve a ftridl Regard to Truth, both in
our Tranfa6tions with God, and in our
Converfes with our Fellow-creatures.

I ft. Let us endeavour to maintain a
facred Regard to Truth in our more im-
mediate Tranfadlions with the Deity. God
is all Truth and Faithfulnefs in his Pro-
mifes and Dealings towards us; we fhould
therefore endeavour to be true in our reli-
gious Profeffions, and in our Promifes of
Duty to him. There is fcarce any Thing
more odious to God than Hypocrify. The
whole Life of the Hypocrite is as it were
one folemn Lie. He puts on an Appear-
ance of Religion and Devotion when he is
utterly deftitute of the Truth and Reality
of it. The Prayers of the wicked are faid to
be an Abomination unto the Lord, becaufe
their very Prayers are Lies ; they come be-
fore God with a fuppliant external Gef-
ture, and make folemn Profeffions of Duty
and Allegiance ; they profefs their earneft
Defires of his gracious Affiflances, and
X 3 their

3IO DISCOURSE XVI.

their Refolutions of abandoning their cor-
rupt Lufts, when all the while their Hearts
are far from him ; they are only lying to
him with their Lips, as he complains of
his profeffing People of old. Let us
therefore earneftly guard againft this, and
make it our great Care to get our Hearts
cleanfed from reigning Hypocrify and
Guile. Let us be earneft in our Addreffes
to the Throne of Grace, that he who lov^
eth Truth in the inward Parts, would by
his Spirit form us to that amiable Sinceri-
ty which is fo pleafing in his Sight ; that
he would fo caufe us to learn the Truth,
as it is in Jefus^ that we may put off the old
Maiiy which is corrupt according to the
deceitful Ltijls, and may be renewed in the
Spirit of our Minds, and put on the new
Many which after God is created in Rigbte-
oufnefs and true Holinefsy or, as the Words
run in the Original, * Holinefs of Truth/
Ephef iv. 22, 23, 24. Let us not content
Qurfelves with a mere Form of Godlinefs
without the Power of it. Let us wor-
fhip God not merely in outward Shew,
but in Spirit and in Truth, as our Saviour
expreffeth it ; and fee that in the Prayers,
rhe Thankfgivings, and Adorations we of-
fer to the divine Majefty, our Words be
expreffive of the real inward Thoughts," Af-
fcdions, and Defu'es of our Hearts. When

DISCOURSE XVI. 311

we take up Refolutlons as in the Prefence
of God, and bind our Souls to him with
folemn Vows, we muft be careful to perform
and fulfil thofe Vows, and muft exercife a
continual Watch over ourfelves, that our
Hearts may not turn afide, and that we be
not unftedfaft in the Covenant of our God.
Having opened our Mouths unto the Lord,
we muft not entertain a Thought of going
back from it.

2dly, We muft alfo maintain a ftrid:
Regard to Truth in our Converfes with our
Fellow-creatures. In our Dealings and
TrafBe we muft be juft and true, above
the little mean Arts of Tricking and Falf-
hood, that are fo common among thofe
that are carried away by an eager Defire of
Gain : we muft be conftant and faithful to
our Words and Promifes, and ufe ourfelves
to be fo even in fmaller Matters ; for thofe
that allow themfelves to break their Words in
Trifles, will be in great Danger of doing fo in
Things of greater Importance. In our whole
Converfations let us be governed by a Love
of Truth, and keep at the remoteft Diftance
from whatever borders upon a Lie. It is
obferved concerning that excellent Heathen
Epaminondas^ one of the moft admired
Charaders in all Antiquity, that he had
fuch a Regard to Truth that he would not
utter a FaUhood, no not even in Jeft.
And indeed thofe that accuftom themfelves
X 4 to

312 DISCOURSE XVL

to fay Things which they know to
be falfe in a Way of Jeft and Merri-
ment, will by Degrees lofe all Reverence
for Truth, and have little Regard for it
even in ferious Matters. It is given as the
Charader of the Man that fhall abide in the
Tabernacle of God, and dwell in his holy
Hill, that he walketh uprightly, and
worketh Righteoufnefs, and fpeaketh the
Truth in his Heart ; and that he fweareth,
or promifeth to his own Hurt, and chang-
eth not. He keepeth his Promife even
where it feems to be contrary to his Inte-
reft. PfaL xv. 2, 4. We are commanded
to fpeak t^e T^riith in Love, that we may
grow up into him in all Things, which
is the Head, even Chriji, Ephef. iv. 15.
And in the 25th of the fame Chapter
we^ are exhorted to put away Lying, and
to fpeak every Man Truth unto his Neigh--
hour ; for we are Members one of another.
No Confideration either of Fear or world-
ly Advantage fhould tempt us to deliberate
Lying ', nothing can excufe it, and it always
heightens the Crime that it endeavours to
conceal. How amiable is the Charader
that is given of Nathanael, that he was an
Ifraelite indeed, in whom there is no Guile,
John. i. 47, This muft be our Character if
we would approve ourfelves real Chriftians,
the Difciples of the holy fefus, all whofe
Words are faithful and true, and the Chil-
dren

DISCOURSE XVI. 313

dren of that God that cannot lie, and
who keepeth Truth for ever. By this we
fhall adorn the Profeffion we make of Re-
ligion, as by a contrary Condud: we iliall
bring a Stain and Reproach upon it.

I now come to the fecond main Ufe I
would dired: you to make of this Subjed ;
and that is, that we fhould improve the
Conlideration of the ^ruth mid Faithfulnefs
of God, as laying a folid Foundation for a
Life of Faith. The Apoflle Paul fpeak-
ing in his own Name, and in that of all
fincere Chriftians, faith, we walk by Faiths
aJid not by Sight. And it is declared, that
the jiiji /hall live by Faith, Now Faith (as
I hinted in my former Difcourfe) hath the
Truth of God for its Objed. In order
therefore to our living a Life of Faith,
we mufl firft get it fixed upon our Hearts
as a ftable Principle, an abfolute Depend-
ence. Let us refign ourfelves entirely to
its Gondud:, believing all the Dodrines
that are there revealed, and relying on the
Promifes that are there given us, and look-
ing for the Accomplifliment of the Predic-
tions that are there made. In doing this
we fhall live that Life of Faith which is
fo becoming Chriftians, and fhall (liew a
due Regard to this glorious Attribute of
God, that 'Truth of the Lord which en-
dureth for ever,

I ft.

314 DISCOURSE XVI.

I ft. We muft ftiew our Faith in God,
and our juft Regard to his Truth, by be-
lieving the Doctrines he revealeth in his
holy Word, even thofe that are moft dif-
ficult to be comprehended by us. Many
of thofe Things which natural Rcafon,
if duly improved, w^ould lead us to ac-
knowledge, are in the Gofpel Revelation
more amply confirmed, and fet in a
clearer Light. Befides which, there are
feveral Things there revealed which our
unaffifted Reafon could not have difcover-
ed, at leaft with any Certainty. Such,
in general, are the Doftrines relating to
the wonderful Methods of our Redemp-
tion and Salvation through y^fus Chrijiy
the Dodlrine of the holy and ever-bleffed
Trinity, the Incarnation of the Son of
God, the Satisfaction he hath offered for
the Sins of the World, the new Cove-
nant founded in his Blood, his perpetual
Interceflion for us in Heaven, and the
univerfal Dominion he is inverted with
as Mediator, his coming in great Glory to
judge the World at the great Day, the
Refurredlion of the Body, and the won-
derful Change that fhall then pafs upon it,
&c. Some of thefe Things depended up-
on the wife and free Counfels and Purpofes
of God, which we could not have known
if he had not thought fit to reveal them to
us 3 and others of them relate to Things

very

DISCOURSE XVI. 315

very myfterious in themfelves, and which are
attended with Difficulties which we are
not well able to explain, and which puzzle
and aftonifh our feeble Minds. But this
fhould not fliock our Faith, nor hinder us
from yielding an AITent to thofe Doftrines,
when we have Reafon to think that God
hath taught them to us in his Word. It is a
Homage which the human Intelledt owes
to God, to believe whatfoever he reveals,
though relating to Matters which exceed
our Comprehenfion. A noble and an ac-
ceptable Inftance of Self-denial it is in fuch
Cafes to fubmit our Underftandings to the
Obedience of Faith, and to refign ourfelves
wholly up to the Guidance of infinite Truth,
fubduing the Pride and Petulancy of our
own prefumptuous Minds, which, though
often puzzled to account for Things which
feem to be moft plain and obvious, are
yet for pretending to grafp Infinity itfelf.
And this fubmitting ourfelves to the Con-
dud of divine Revelation doth no more
intrench upon the Liberty of the Under-
ftanding, or that Freedom of Thought
which is the Glory and Privilege of our
Natures, than the keeping the Appetites
within the juft Boundaries of good and equal
Laws intrenches upon the Freedom of the
Will. Does not Reafon and our own Ex-
perience convince us, on the one Hand,
* that

3i6 DISCOURSE XVI.

that our Capacities are finite and limited ;
that there are many Things moft certainly
true which we are not able to explain or to
account for ; and that confequently it is no
fufficient Objediion againft the Truth of a
Thing, that we cannot diilindlly conceive
or explain the Manner how it is ? And, on
the other Hand, doth not Reafon affure
us, that God is a Being of infinite Wif-
dom and Knowledge, who cannot be de-
ceived himfelf, and of infinite Goodnefs
and Veracity, who will not deceive his
Creatures ; that confequently, in any Mat-
ter whatfoever it is a fufficient Ground for
our believing it, that God himfelf hath
revealed it. After having therefore once
got it fully confirmed to our Minds, that
the Scriptures are the Word of God, all
that remains with refped: to particular Doc-
trines, is, to enquire whether fuch and
fuch Dodrines be contained there, and if
they be, we fhould receive them with a
firm and unfhaken Afl^ent, without Doubt
or Wavering, When we receive any Doc-
trine merely upon the Credit of frail and
fallible Men, we may well entertain Suf-?
picions and Doubts concerning it. For
Men are capable of an Intention to deceive
us, or if they be honeft, and have never fo
good Intention, their Honefty is no Secu-
rity to us, fince the beft and honefteft of

Men

DISCOURSE XVI. 317

Men may be miftaken in their Notions
and Reafonings, and whether Men defign
to deceive me or not, it is neceffary for me
to be upon my Guard, if they may deceive
without defigning it. But when we rely
upon a divine Teftimony, our Faith is fix-
ed upon a folid Foundation. Whatever
Difficulties attend the Dodirine that is re-
vealed, if we are convinced that God hath
revealed it, our Uncertainties are at an
End. And what a Satisfadion muft it
needs be to a generous Soul that is inflam-
ed with the Love of Truth, that we are
not left to: wander without a Guide in the
Mazes of Ignorance and Error, but amidft
the many Uncertainties that furround us,
here is fomething in which we may fe-
curely acquiefce, even that Word of God
which is more fliable llian Heaven and
Earth! Can v/e ever be fufnciently thank-
ful to God, that he hath given us his holy
Word to be a Lamp to our Feet, and a
Light unto our Path ? that we have infal-
lible Truth to be our Guide, by the Help of
which the meaned fmcere Chriftians have
a more certain Knowledge of many Things
that are of great Importance than the moil
fagacious of the Pagan Philofophers ? Let
us therefore, with a divine Satisfaction and
Repofe of Soul, rely on the Difcoveries
God hath made to us in his Word, and

embrace

3i8 DISCOURSE XVI.

embrace with an unfhaken Affent all the
Doctrines that are there revealed. This is
one remarkable Inftance in which our Faith
muft fhew itfelf,and by which we muft ma-
nifeft our" Regard to this Attribute of God,
hisTruth andVeracity which endureth for ever.
2dly, As we mufl believe the Dodrines,
lb we 'muft truft the Predi6lions relating to
grand and important Events that are yet
future, as well as there have been many
Predidions in the Word of God that have al-
ready received their full Accompliihments ;
and the Fulfilment of thofe that are now paft
fhould ftrengthen our Faith with refpe(ft
to thofe that are yet to com.e. Thus e. g.
the Rejedion of God's ancient People the
JeivSy and the Calling of the Gentiles j the
Deftrudtion of ^erufale7n and the Temple,
and the Jews being difperfed all over the
Earth, and ftill preferved a diftincfl People,
were plainly foretold , and as thefe Predic-
tions have been evidently fulfilled, fo we
may juftly pleafe ourfelves with the Hopes
of the Accomplifliment of thofe Predidli-
ons that relate to the Converfion of the
y^it'i in the latter Days, and the bringing
in the Fulnefs of the Gentiles, Again, it
is exprefly foretold, that there iliould be a
falling away from the Chriftian Faith, and
under the Name of myftical Babylon^ an ex-
traordinary idolatrous, antichriftian Power
5 i5

DISCOURSE XVL 319

is foretold in the Chriftian Church, which
under the Veil of Religion (hould deceive
the Nations, and raife the moft cruel Per-
fecutions againft Chrijl\ faithful Servants ;
and that the Seat of it fhould be in the City
which reigned over the Kings of the Earth
at the Time when the Prophecy was given,
which was the City of Rome: and as wc
have feen this remarkably fulfilled, fo we
have Reafon to look for the Accomplifh-
ment of that Part of the Prediction that
yet remains to be fulfilled, relating to the
Deftrudion of the myftical Babylon^ and a
more flourifhing State of the Chriftian
Church than has yet appeared.

Again, When we behold the remarkable
Predidlions relating to Chrift's firft coming,
his Miracles, SuflTerings, Death, Refurrec-
tion, as having been fo exadly fulfilled, the*
foretold feveral Ages before they came to
pafs, this fhould help to ftrengthen our
Faith with refpedt to thofe Prediftions
that relate to his fecond glorious Appearance,
when he ihall come to raife the dead, to
judge the World, to inflidt Vengeance on
the obftinately wicked and prefumptuous
Sinners, and to compleat the Salvation of
the righteous. Faith depending on the un-
failing Truth of God fliould fo realize thefe
great Events, in all their Certainty and Im-
portance, as to give them a kind of prefent

Subfiftcnc«

320 DISCOURSE XVI.

Subfiftence to our Minds. Hence Truth
is faid to be the Subjlance of Takings hoped
for^ and the Evide?ice of Things not feen,
Heb. xi. I . Let not the Diftance of thefe
Events, or the feeming Delay of their Ac-
compUfliment, weaken our Belief of them,
knowing that the Lord is not flack concern-
ing his Promife (as fome Men count Slack-
nefs,) but will fulfil what he hath promifed
and foretold, in that Seafon that feemeth
moll fit to his infinite Wifdom. Nor let the
Difficulties that may feem to lie in the Way
of their Accomplifliment, difcourage us;
for all thefe Difficulties fly before the Power
of an Almighty God. In fuch Cafes we
ihould imitate faithful Abraham, who, in a
Cafe of great Difficulty, and feemingly im-
poflible, againft Hope believed in Hope, and
Jlaggered not at the Promife of God through
Unbelief \ but icasJi?'ong in Faith, giving Glory
to God, being fidly perfuaded, that what he
had promifed, he was able alfo to perform, Rom,
iv. 1 8, 20, 21. And as we fhould look for
the Accomplifliment of the Predidions
contained in the holy Scriptures, fo we
fliould often confider the Promifes that are
there made for the Support and Confolation
of the People of God. And we fliould
fliew our Regard to the Truth and Faith-
fulnefs of God,,by trufting in thefe Promifes,
and applying them to our own Ufe, amidfl;

the

DISCOURSE XVI. 32f

the many Difficulties and Difcouragements
we muft expe6t to encounter with, in this
State of Trial. And the greater thofe Dif-
ficulties are, the more (hould the Eminency
of our Faith appear. Thus, e. g. Are we
chaftened with fore and grievous Afflic-^
tions ? let us rely on the Declarations
made in the Word of God, that all Things
ihali work together for Good to them that
love his Name; and that tho' no Afflic-
tion be for the prefent joyous, but grievous,
yet it iliall bring forth the peaceable Fruit
of Righteoufnefs to them that are exercifed
thereby. Rom. viii. 28. Heb, xii. Are we
left deftitute of worldly Friends and Sup-
ports, and forfaken by fuch on whom we
moft depended ? let us place our fteady
Confidence in him who hath faid, / will
never leave thee, nor forfake thee. Heb. xiii.
5. Are we in Wants and Straits, and per-
plexed with anxious Cares, what we fhall
eat, and what we fliall drink, and where-
withal we ihall be clothed ? let us exer-
cife Faith in the Promifes of God, remem-
bering that it is declared in his V/ord, T'ruft
in the Lord, and do Good^fo JJ:alt thou dwell
in the handy and verily thou fialt be fed.
Pfal. xxxvii. 3. And again, it is promifed
concerning him that walketh righteoujlyt
and Jpeakeih uprightly ^ that Bread (hall be
give?z him, and his Waters Jhall be Jure. Ifa.
xxxiii. 15, 16. Seek ye firjl the Kingdom
[Vol. L] Y of

.22 DISCOURSE XVI.

of God, faith our Saviour, and his Righ-
teoufnefs, and all thefe Things, i. e, the Things
of this prefent World, as far as they are
really good and needful, jhall be added
unto you. Matth. vi. 33. Are we aiTaulted
by Satan, and by violent Temptations ? let
us rely en the Faithfulnefs of him who
hath faid, My Grace is fa fficient for thee -, and
who hath promifed, not to fiiffer us to be
tempted above that we are able-, but that
he ivill with the T^emptation alfo make
a Way to efcape, that we may be able alfo
to bear it. i Cor. x. 13. 2 Cor. xii. Are
we ready to fink under a Senfe of our Guilt,
the Numbers and Aggravations of our Of-
fences, and to think that there is no Hope,
and that our Iniquities are too great to be
forgiven ? let us exercife Faith on thofe
Promifes of God, whereby he hath engaged
to receive the greatefi: of Sinners to Mercy,
upon their iincere Repentance; and that in
that Cafe, tho' their Sins have been as Scar-
let, they iliall be white as Snow ; tho' they
have been red like Crimfon, they lliali be
as Wool.

Thus when we are preffed down with
Burdens of any Kind, we fliould by Faith
cafl: our Burdens upon the Lord, waiting,
upon him in a perfevering Dependence upon
his Promifes. This it is to live by Faith;
and to engage you to this, conlider,

1%

DISCOURSE XVL 323

I ft. That fuch a Life of Faith will be
peculiarly pleafing to God, and will tend to
glorify him in the World. Hereby we ihall
give God the Glory of his Faithfulnefs and
Truth, which he fo highly delights in, and
by which he fo often defcribes himfelf
in the facred Writings ; and not only of
this, but of his Goodnefs, his Wifdom, his
Power, and All-fufficiency. Thus we are
told, that Abraham being ftrong in Faith,
gave Glory to God ; fee the Paffage I men-
tioned before, Rom, iv. and accordingly his
believing in God was imputed unto him
for Righteoufnefs.

2dly, Such a Life of Faith as it will be
highly pleafing to God, fo it will be very
comfortable to ourfelves. We ihall then
have Support in every Circumftance, and be
kept from finking under the greateft Difii-
cuities, and be firengthened with Might in
the inner Man. And fint^lly, we fhall be
prepared for Fleaven itfelf, where Faith
fhall be turned into Vifion, and Hope into
everlafting Enjoyment.

Y 2 Qn

On the Unchangeahlenefs of God.

DISCOURSE xvir.

James L 17^

F^very good Glfty and every perfeB Gift is
from abovey and cometh down from the
Father of Lights^ with whom is no Vari--
ablenefsi neither Shadow of Turning.

IT Is the latter Part of the Words that
I fhall particularly infift upon, Wtth
whom is no Variablenefsy neither Shadow of
Turning.

It is one great Excellency of the facred
Writings, that they every where abound
with the nobleft Defcriptions of the Su-
preme Being, fuch as tend to fill us with
the moft admiring Thoughts of him, and

Y3 to

326 DISCOURSE XVII.

to produce in us fuitable devout Affedions
and Difpofitions towards him. He is every
where reprefented as moft amiable and
moft venerable, w^orthy of our higheft
Love, and of our profoundeft Veneration and
Efteem. Great Care is taken to guard M
againft entertaining any unworthy Concep-
tions of the Deity, unbecoming his glo-
rious Greatnefs, his Goodnefs, and Purity,
We are there taught to take the Blame of
all the Evils we are guilty of wholly to our-
felves, and to give God the Glory of the
Good that is in us, or that we are enabled
to perform. To this Purpofe St. 'James
here declares, Ver. 1 3. Let no Man fay when
he is tempted, I am tempted of God : for God
cannot be tempted with Evil, neither tempt eth
he any Man, And then he adds, Ver. 17.
Every good Gift, and every perfeB Gift is
from above, and comet h down from the Fa-
ther of Lights, with whom is no Variable nefsy
neither Shadow of T^urjiing, How amiable
is God, confidered as the great Fountain
and Author of all Good ! But tho' he \vere
moft kind and beneficent, as earthly Princes
fometimes are in their imperfed: Meafure
and Degree, yet if like them he Vv'ere va-
riable and inconftant, he could not be fafely
depended on. But when we confider, that
he is good and kind, fo he is always the
fame, unchangeatle in his Being, in his

Perfedtrons,

DISCOURSE XVII. 327

Perfedlions, and in his Purpofes; this tend-
eth greatly to heighten our Efleem of him,
and rendereth him the proper Object of cur
Love, Admiration, and Affiance.

God is here called the Father of Light Sy
in Allufion, as fome fuppofe, to that glori-
ous Luminary the Sun, the great Fountain
of Light and vital Warmth to this lower
World, v/hich may exhibit an imperfed:
Refembiance of the difFuiive Goodnefs and
Benignity, the unutterable Splendor and
Glory of the fupreme Lord of the Univerfe.
And the Alluiion fcems to be ilill carrying
on, when it is here declared concerning God,
that with him is 7io Variablejiefs, neither
Shadow of T'urjiing, For the Critics ob-
ferve, that the Expreffions in the Original
are the fame that are ufed by Allronomers
to denote the Changes and Variations
that happen to the heavenly Bodies. Thofe
glorious Orbs put on different Afpedls ;
they are in themfelves mutable, and at
length liable to a total Diffolution -, but God
is not fubjeft to the leaft Variation. With
him is not fo much as a Shadow of T^iirnmgj
as the Apoftle here mod emphatically ex-
preffeth it. He is, from everlafting to
everlafting, the fame immutably perfedl,
the fame mod amiable and beneficent Be-
ing, the eternal indeficient Source o^ Glory
and Happinefs. "This is a mighty Confo-
Y 4 lation.

328 DISCOURSE XVII.

lation, and a jufl Ground of Confidence
and Joy.

This Immutability of the Supreme Being
is what I now propofe to coniider; and in
treating of this Subjedl, I would obferve,

Firft, That God is unchangeable in his
Being and Perfedions.

Secondly, He is unchangeable in his
Counfels and Purpofes.

Thirdly, He is unchangeable in his Ways
pf Procedure, and Methods of affing.

Firft, God is unchangeable in his Being
and Perfeiflions. This is one Thing that
feems to be intended in that glorious Cha-
rader by which he defcribeth himfelf, / am
that lam. The fame Thing is fignified by
the Name Jehovah, which is appropriated
to him in the facred Writings, and which
leadeth us to confider him as the eternal
felf-exiftent Being. All other Things are
contingent ; they do not exift necelTarily of
themfelves, but owe their Exiftence to the
Power and Will of the Caufe that produced
them \ and therefore it implieth no Con-
tradidion to fuppofe them never to have ex-
ifled at all, or to fuppofe them to ceafe to be,
or to be liable to Change, and different from
what they now are. But the original and
moft fundamental Notion we can form of
God, is, that he is abfolutely eternal, that
he derived not his Being from any exter-
nal

DISCOURSE XVII. 329

nal Caufe, but exifteth neceflarily of him-
felf from everlafting^ and it is manifefl: that
that which exifteth neceffariiy, cannot be
any other than what it is, and confequently
muft be unchangeable in its Being.

Again, That God is unchangeable in his
Being or EfTence farther appeareth, if we
confider, that if his Effence be fubjed to
Change, it muft be owing either to an in-
ternal Weaknefs and Defeftin its own Na-
ture, or to the Power and Agency of fome
external Caufe. To fuppofe any internal
Weaknefs or Defed: in the abfolutely per-
fect Being, were a m.anifefl Inconfiftency ;
and it were equally abfurd to imagine that
the eternal and felf-exiftent Jehovah, who
derived not his Being from any thing with-
out him, (hould be fo far fubjedt to the
Power of any external Caufe, as to have a
Change thereby produced in his Nattire or
Eflence.

And if God be unchangeable in his Ef-
fence, he is fo in his Perfe<£lions and At-
tributes, which are not really diftind: from
his EfTence. Whatever Excellencies we
may fuppofe to belong to any created Being,
they are ftill capable of being increafed or di-
minilTied,and confequently of being changed
from what they now are. The mcft glo-
rious Angels may be raifed to higher De-
grees of Perfedtion and Excellence than

they

330 DISCOURSE XVIJ.

they have yet attained to. And on the
other Hand it Is poffible in the Nature of
Things, that they may fall from their Ho-
linefs, their Goodnefs, their Purity, whilft
they will retain their Beings ; becaufe thefe
Qualities are, in the Nature of the Thing,
feparable from their E/Tence, as appears by
the Inftance of the evil Angels. But with
regard to God, who is effentially moft pow-
erful, moft wife, moft good ; he can no
more fuffer the leaft Alteration in any of
thefe his adorable Properties, than in his
very Being or Effence ; for they confti-
tute his Effence, and are infeparable
from it. They are, as his Effence, infinite
and eternal, not capable of receiving any
Acceffion, or fuffering any Diminution.
He can never grow more perfect than he
always is, becaufe he is, from everlafting to
everlafting, abfolutely and infinitely per-
fedl, and nothing can be added to infinite
Perfection. Nor can he eve^r be rendered lefs
perfedt than he is. His Power can never
be weakened, nor his Undcrftanding and
Wifdom be ever impaired, nor his Good-
nefs, and the Purity and Reditude of his
Nature and Will, ever be diminiflied. He
is always equally powerful and wife, holy,
juft, and good, and is for ever raifed by the
effential Excellency of his Nature above all
Poffibility of being tempted to moral Evil.

Secondly,

DISCOURSE XVII. 331

Secondly, God is without Variableneis,
not only in his Being and Perfecflions, but in
his Councils and Purpofes. We read of
the Immiitabilty of his Conn ft L Heb. vi.
17. And this is frequently and very figni-
ficantly reprefented to us in the facred Writ-
ings. Thus it is declared, Pfal, xxxiii. 11.
that the Counfel of the Lord Jlcmdeth for
every and the Thoughts of his Heart imto all
Generations, The Wife- man obferves, that
there are many Devices in a Mans Heart ;
never thelefs the Counfel of the Lord, that
fhallfiand^Vvov.xix. 21. God himfelf is in-
troduced as declaring with great Solemnity,
Ifa. xWu gy 10. lam God, and there is none
elfe ; I am God, and there is none like me ; de-
daring the End from the Beginning, ajidfrom
ancient "Times the Things that are not yet
do7ie, fayingy My Counfel fall f and, and I
will do all 7ny Pleafure. And again, Ver.
11./ have fpoken it, I will alfo bring it to
pafs ', I have purpofd if, I will alfo do it.
Men often alter their Purpofes and Coun-
fels, either becaufe they were at firft rafli
and ill concerted, taken up in a fudden
Heat, and without due Deliberation j or
becaufe, though their Purpofes were formed
upon mature Confideration, yet through the
Imperfection of human Underflanding, they
did not take in a full View of Things ;
fomething or other efcaped them which it

would

332 DISCOURSE XVIL

would have been proper for them to have
confidered ; or Things may fall out quite
contrary to all Appearance and Probability,
and which it was not poffible for them to
forefee, and againft which therefore they
could not provide ; and this may lay them
under aNeceffityto alter their Schemes, or
after having well concerted their Deiigns,
they may want Power to put them in Ex-
ecution ; or laftly, they may change their
Purpofes from an unaccountable Levity and
Inconftancy of Mind, and a Variablenefs of
Humour, to which Men, and even thofe in
the greateftEminency of Station and Power,
are often fubje^l, or through the Pre valency
of fome Paffion, or a View to fome word-
ly Intereft, which they apprehend may be
better ferved by altering their firft Purpofes.
But none of thefe Things can pofTibly have
Place in God. He perfectly knoweth all
Things from everlailing. The whole Com-
pafs of PoiTibilities, and the entire Scheme of
future Events; every Thing that can happen,
or that fhall come to pafs, lies always open to
his all-com.prehending Mind. And he per-
fedlly knoweth v^hat is beft and fittefl; to be
done in every poffible Circumftance of
Things. Nothing therefore can ever hap-
pen to make him alter his Purpofes, becaufe
nothing can ever happen which he did not
forefee from the Beginning. And what he
hath mod wifely defigned, he can never

want

DISCOURSE XVIL 333

want Power to execute. For to him all
Things are poffible. And he worketh all
Things according to the Counfel of his own
Will, as the Apoftle exprelTeth it, Eph. i.
II. It is called the Counfel of his Will,
to fignify that his Purpofes are formed upon
the moft perfed: View of Things, and
founded upon what feemeth moft fit and
proper to his infinite Wifdom. And finally,
there is no fuch Thing in God as Levity and
Inconftancy of Temper and Humour, no
partial mifguided Affections \ he hath no
mean Paflion to gratify, no felfifli Interefts
to purfue, which often put Men upon
changing their Purpofes.

It may perhaps feem not well reconcile-
able to what hath been faid concerning the
Unchangeablenefs of God's Purpofes and
Counfels, that he is fometlmes in Scrip-
ture reprefented as repenting. But it muft
be obferved, that in other Paffages of the
facred Writings it is exprefsly declared, that
God is incapable of repenting. He is not
a Man that he Jhould lie, nor the Son of
Man that he /hould repe?it. Numb, xxiii. 19.
I Sam. XV. 29. This fhews, that when
Repentance is afcrlbed to God, it cannot
be undcrftood in a ftrift literal Senfe, as if
it imported a real proper Change of the
Mind and Counfel, or as if fomething had
happened which he was ignorant of before.
3 But

334 DISCOURSE XVTI.

But becaufe when Men repent of a Thing,
they alter their Courfe of adling ; therefore
when God in his Dealings towards Nations,
or particular Perfons, turns from Methods
of Kindnefs and Indulgence, to thofe of r.
juft Severity, or the contrary, this is, in Ac-
commodation to human Infirmity, repre-
fented under the Notion of repenting;
though this very Change in his Dealings
was what he perfectly knew and deter-
mined from the Beginning, and made a Part
of his original Scheme, but did not ^ actu-
ally take Effed: till the proper Time came
for manifefting his Purpole. There is a
remarkable Paffage of this kind, Gen» vi. 6.
where w^e are told, that when the Wicked-
nefs of Man was great, and all Flefli had
corrupted their Way, // repented the Lord
that he had made Man on the Earthy and
it grieved him at his Heart, This is a
ilrong Way of Expreffion to fignify that
the great and univerfal Corruption of Man-
kind was highly difplealing to a pure and
holy Deity 5 that it was fo contrary to the
very End of Man's Creation, that if God had
been properly capable of being grieved, it
would have affedled him with Sorrow of
Heart. And that whereas he had long
borne with the Wickednefs of Mankind, and
had treated them w^ith great Lenity and In-
dulgence, he would now feverely punifli

them.

DISCOURSE XVII. 335

them, and manifeft his juft and righteous
Difpleafure againft them, by fendingan uni-
versal Deluge to deftroy them from off the
Face of the Earth ; as if it had repented
him that he had made them. But all this
doth not infer a proper Change in his Mind
and Counfels ; fmce this very Punifhment
which he then inflid:ed upon Mankind, on
the account of their great Wickednefs, was
what he had purpofed from the Beginning,
upon a Forefight of this their Wickednefs,
though he did not adually accomplifh it
till the proper Seafon came, and till their
abounding Iniquities, which v/ere come to
the greatefl Height, rendered it proper for
him fo to do.

Thirdly, God is without Variablenefs in his '
Ways of Procedure, and Methods of adiino-.
This follov/eth from what hath been already
obferved. For all his Ways and Proceedino-
towards his Creatures flow from, and are
conformable unto his infinite Perfedions,
and the moft wife Counfels and Purpofes
of his Mind. Since therefore his Perfec-
tions and Counfels are unchangeable, his
Ways of acting muft be fo too ; /. e, they
are always invariably wife, good, and holy,
always confiftent with themfelves. For the
Lord is righteous 'm all his Ways, and holy
in all his Works, Pfal. cxlv. 17. It is true
they may not always appear to. us to be io.

5 Some

336 DISCOURSE XVII.

Some of the divine Proceedings and Dif-
peniations may feem to be fcarce reconcile-
able to Goodnefs and Juftice, in our narrow
Appreheniions of Things. But this we may
be fure of, that this feeming Irregularity is
owing to our own Short-fightednefs, who
cannot take in the whole Extent of Things
in their juft Conne(ftion and Harmony-
God's JVays are fometimes in the dark Wa-
ters (as the Pfalmift exprefleth it) and his
Footfieps are izot kjioicn. We cannot dif-
tindlly trace the Reafon of his Difpenfa-
tions : Clouds and Dark7iefs are roimd about
hinu Yet even then it is certain, that Righ-
teoufnefs and Judg7nent are the Habitation^ or
*Eftabliiiiment', ^/"fo'j" T/jr(?.^f. Pfal.xcvii. 2.
For he is the Rock^ his Work is perfe5f, and all
his Ways are judgment : a God of 'Truths and
without Liiquity, jujl and right is he, Deut.
xxxii. 4. And hence it is a Part of that
admirable Song of Mofes and the Lamb,
Rev, XV. 3. "JuJl and true are thy Ways, O
thou King of Saints, God's Ways of
proceeding towards his Creatures in
ail the different Circumirances and Re-
lations they are under, are ftill fit and pro-
per upon the whole, and agreeable to the
Truth and Reafon of Things. Whether
he dealeth with Sinners in a Way of
great Tendernefs and Indulgence, or in a
Way of righteous Severity ; whether he

receiveth

DISCOURSE XVII. 337

receketh them to Favour upon their return-
ing to him by a fincere Repentance, or pu-
nifh them for their Obftinacy and incorri-
gible Difobedience. His Ways in all thefe
different Turns and Afpeds are ftill uni-
formly wife and juft, ftill equally worthy
of God, and never vary from the fteady
Rules of Reafon and Equity ; and it is in
this that the Unchangeablenefs of his Works
and Ways doth properly confift. Thus
when God at length rejedled his ancient
People the "Jews, whom he had for a long
time fo highly favoured -, and when he in-
ftituted various Rites and Ordinances, which
were to continue till the Time of Reforma-
tion, and afterwards abrogated thofe Ordi-
nances, and caufed a new and more per-
fedl Difpenfation to be introduced, to which
the former was defigned to be preparatory ;
all this did not proceed from any Variablenefs
in God. His Conduct was ftill of a piece,
always confiftent with itfelf, and every Part
of his Procedure was only a fulfilling "and
executing the moft wife and harmonious
Scheme formed in his infinite Mind. Up-
on the whole, our Ways are unequal, varia-
ble, inconfiant ; but God's Ways are always
equal, conftant, uniform, fuitable to the
Reafon of Things, and governed by the
fteady invariable Rules of infinite Wifdom>
Righteoufnefs, and Equity.

[Vol, L] Z Thus

2;}S DISCOURSE XVII.

Thus have I gone through w^hat I
thought neceflary for illuftrating the Apof-
tle's Affertion, that with God there is no Fa^
riablenefsy neither Shadow of Turning, There
is no Variablenefs in his Being and Perfec-
tions, in his Counfels and Purpofes, in
his Adlions and Ways. His Perfedions
are unchangeable as his Effence ^ his Coun-
fels are always agreeable to his Perfections,
and flow from them, and his AcStions and
Ways are a fulfilling of his moft wife
Counfels, and are always conformable to the
Purpofes of his infinite Mind.

I fhall conclude this Subjedl with a few
Refleftions.

And I ft, This naturally tends to fill us
with the moft admiring Thoughts of the
incomprehenfible Jehovah, and fhould en-
gage us to adore and worihip him with
the profoundeft Veneration of Soul. God
is the worthy Objedt of our religious Ho-
mage and Adoration, as having all Excel-
lencies and Perfections in himfelf in the
higheft Degree of Eminency ; but it fhould
render him efpecially glorious and vene-
rable, when we confider that he is abfo-
lutely, eternally unchangeable in them all.
In this RefpeCt we may juftly cry out,
JVho is like unto thee, O Lord, who is like
tmto thee ? Who in the Heavens can be com*
fared unto the Lord? who among the Sons of

the

DISCOURSE XVII. 339

the mighty can be likened unto the Lord'?
The moft exalted Angels are in their own
Nature liable to Variation and Change.
This vaft Fabric of Heaven and Earth,
which appeareth fo flable and permanent
whilft upheld by God's mighty Hand, is
in itfelf mutable, fubjed to Corruption
and Alteration ; and there is a Time com-
ing when it fhall undergo a remarkable
Change, and all Things lliall put on a
new Appearance. But ftill God is from
everlafting to everlafting the fame immu-
tably happy, and infinitely perfect Being.
Let us therefore worfhip him with the
profoundeft Reverence, who is the fame
Yefterday, and To-day, and for ever, and
join in that noble and fublime Addrefs of
the devout Pfalmift, PfaL cii. 25, 26, 27*
Of old hajl thou laid the Foundation rf the
'Earthy and the Heavens are the Work of
thy Hands : They JJoall per ijl:^ but thou Jl: alt
endure \ yea^ all of them pmll wax old like a
Garment \ as a Vejhire Jloalt thou change
themy and they Jlmll be chajiged : But thou
art the fame^ and thy Tears JloaU have na
End,

2dly, The Coniideration of God's Un-
changeablenefs yields great Comfort to the
righteous, and lays a folid Foundation for
a fteady Truft and Confidence in him. It
is the Unchangeablenefs of God that is
Z 2 the

340 DISCOURSE XVII.

the Bafis and Support of Heaven and Earth.
It is this that upholdeth the whole Frame
of Things, and what is ufually called the
Courfe of Nature, and fixeth and eftablifli-
eth the great Laws of the Univerfe, of the
natural and moral World, without which
all Things would run into Diforder and
Confuiion. If God were not unchange-
able, there would be no Security for the
Prefervation of Order; neither Men nor
Angels, nor any Creature could have any
Thing ftable to depend upon. But it lay-
eth a juft Foundation for our Hope and
Truil to confider, that as God is perfectly
powerful, wife, juft, and good, fo he is
all this eternally and unchangeably. It is
becaufe of this that we can truft his Word,
and rely upon his Promifes, and can draw
Comfort from the Conlideration of his for-
mer Dealings. For he is ftill as juft, as
kind, as able as ever he was. His Arm is
not jhortened that it cannot fave, nor is
his Ear grown heavy that it cannot hear.
'The Mercy of the Lord is from everlajling to
everlajii?2g unto them that fear him ; and his
Faitkfiilnefs endureth throughout all Gene-
rations, We live in an uncertain World,
where all Things about us are in a perpe-
tual Fluduation and Change. The Con-
dition and Circumftances of particular Per-
fons, Families, and larger Societies, arc

con-

DISCOURSE XVII. 341

continually varying ; but it is our Comfort
that God is ever the fame. He who go-
verneth all the Changes and Viciffitude of
this variable Scene, is himfelf immovable
and unchangeable ; and will, with a wife
and fteady Hand, fo over-rule Events,
as to caufe all Things to work together
for Good to them that love him. The
Power of the greateft earthly Prince is
unftable, or at leaft their Favour is very
precarious, varying and inconftant as the
Wind. It was the Saying of a famous
worldly Politician, who after having been
long in high Favour with a great King,
fell into Difgrace, that if he had ferved
God as faithfully as he had ferved his
Prince, he would not have call him off in
his old Age. Thofe whom we are apt to
e|leem our beft Friends on Earth may
prove inconftant ; but God loveth his Peo-
ple with an everlafting Love, and hath
made with them an everlafting Covenant,
well ordered in all Things, and fure. His
Gifts and Calling are without Repentance.'
Rom. xi. 29. He hath /aid, and we m.ay
be fure he will he as good as his Word, /
will never fail thee, nor for fake thee, Heb.
xiii. 5. When my Father and my Mother
forfake me, faith the Plalmift, then the Lord
will take me up, Pfal xxvii. 10. Can a
Woman forget her fucking Childy that Jhe
Z 3 Jhould

342 DISCOURSE XVIL

Jhould not have CompaJJion on the Son of her
Womb f yeuy th y may for get ^ yet will I fiot
forget thee. Ifa. xlix. 15 He is ftill as
ready as ever to receive Sinners to Favour
upon their returning to him by a fincere
Repentance, and to confer the moft valu*
able Benefits upon all that heartily comply
with the moft reafonable and condefcend-
ing Terms of his Covenant. No good
Thing v^ill he with-hold from them that
walk uprightly. He v^ill grant them his
gracious Affiftances in this State of Trial,
and will at length give them eternal Life.
He hath promifed it, and he will alfo do
it. He will, in the proper Seafon, raife
them to Heaven, and there place them in
a permanent State of Joy and Felicity,
where they fhall be for ever happy in his
Love, and have the unchangeable God to
be their fatlsf/ing Portion to all Eternity.

3dly, As God's Unchangeablenefs yield-
cth great Ccnfoktion to the righteous, fo
it is Matter of juft Terror to the obfti-
nately wicked and impenitent. Sinners
are apt to flatter themfelves that they fhall
have Peace though they walk in the Ima-
gination of their own Hearts ; that they
fhall find Mercy at laft, though they do
perfift in an Indulgence of their corrupt
Lufts, and in a Courfe of wilful prefump-
tuous Sin and Difobedience. But fuch

Hopes

DISCOURSE XVII. 342

Hopes are altogether foolifih and vain. If
the God with whom they have to do were
variable in his Reiblutions and Purpofes,
governed by inconftant Humour or Ca-
price, they might have fome Hazard of
efcaping his righteous Vengeance. But as
it is, they have not the leaft Ground of
Hope whilft they go on in their ungodly
Pradrices. For God is invariably the fame
infinitely pure and holy Being, who hath
no Pleafure in Wickednefs, neither fliall
Evil dwell with him. His Nature muft
change, which is abfolutely impoffible,
before he can admit the wicked to Com-
munion with him, or to an Intereft in his
Favour. For fuch Perfons to hope for
Heaven, is to hope that God will be un-
faithful and untrue, that he will ceafe to
be the righteous and holy Being that he
always is, that he will break his own fa-
cred Word, and abfolutely fubvert the Or-
der of Things which he hath eftablifhed.
An Expectation as foolifh as it is impious.
Confider this ye that now allow yourfelves
in a vicious ungodly Courfe, and who are
under the Power of depraved evil Habits.
Since it is impoffible there fliould be a
Change in God, it remains, that in order
to your being happy in his Favour and
Love, there muft be a Change in you, in
your Temper, and in your Condudt. Set
Z 4 your-

344 DISCOURSE XVII.

yourfelves therefore immediately to fhakc
off the Dominion of your fmful Lufts, and
to forfake your evil Ways, and your Do-
ings that are not good. You muft exert
your own utmoft Endeavours, being fenli-
ble that you muft either repent and be con-
Verted, or you muft perifh ; and you muft
at the fame Time be earneft in your Pray-
ers to God for the Influences and Aflift-
ances of his Holy Spirit, that you may be
enabled to make to youfelves new Hearts
and new Spirits, and to put off the old
Mariy which is corrupt according to the de-
ceitful Lujisy and to put on the new Many
which after God is created in Righteoufnefs
and true Holinefs, Then fhall he take a
divine Delight and Complacency in you,
and fliall rejoice over you to do you Good*
For the righteous Lord loveth Righteouf
fiefsi his Countenance doth behold the up^
right.

On

On the Divine Happtnefs.

DISCOURSE XVIII.

I Tim. VI. 15.
Who is the blejjed and only Potentate,

the King of Kings y and Lord of Lords.

C"^ REAT and worthy Conceptions of
y the Supreme Being lie at the Foun-
dation of all Religion. And accordingly
it is one great Excellency of the facred
Writings, that they every where abound
with the moft juft and admirable Defcrip-
tions of the Deity, and of his incomparable
Glory and Perfedion, than which nothing
can have a happier Tendency to engage us
to adore and worfhip, to ferve and to obey
him, and to fill us at once with an ar-
dent

346 DISCOURSE XVIII.

dent fuperlative Love to him, and with
a profound Awe and Reverence of his
infinite Majefty.

A remarkable Inftance of this we have
in thefe Words of St. Pauly in which he
reprefents God as the bleffed and only Po-
tentate, the King of Kings, and Lord of
Lords, who only hath Immortality, dwelling
in the Light which no Man can approach
unto, whom no Man hath feen, or can fee ;
to whom be Honour and Power everlajiing.
Amen. What a grand and fublime De-
fcription of the Deity is this ! It is the
firft Part of it that I fhall now parti-
cularly conlider, in v/hich God is repre-
fented as the blejjed and only Potentate, the
King of Kings, and Lord of Lords ^ There
?tre two Things which are here plainly
fignified, the divine Happinefs, and the
divine Dominion. The firft is fignified
in the Chara(fler of blejjed, which is here
given. The fecond is fignified by his
being called the only Potentate, the King
of Kings, and Lord of Lords,

I fliall diflindly confider each of thefe.

ifl:, Let us confider the perfecft Hap-
pinefs of the Supreme Being, which is fig-
nified by the Epithet bleffed, by which lie
is here defcribed. In the New Tefl:ament
there are two Words ufed in the Origi-
nal concerning God, both which are ren-
dered

DISCOURSE XVIII. 347

dered by our Tranflators blejjedy though they
differ in their Signification. The one
is ivhoyyjTOQy and is the Word ufed, Rom, i.
25. where God is called hlejfed for ever -y
and Rom, ix. 5. and in feveral other Places,
And this Word, in its proper origi-
nal Meaning, has fa Relation to the
Praifes afcribed to him by his intellec-
tual Creatures, and fignifies, that to him
all Blefling and Praife belongs. The other
Word which our Tranflators likewife render
blejfedy but which, to diftinguifli it from
the former, had better be rendered * hap-
py', is ij^andpicg. And this is defigned,
not fo much to fignify that he is wor-
thy to be bleffed and praifed by his Crea-
tures, as to fignify his own eifential Fe-
licity, that he is mofl: perfectly happy
in himfelf. And this is the Word ufed in
the Text. The firft Claufe of the Verfe
might therefore be properly rendered
thus, tie ^ happy* and only Potentate,

Happinefs is fo manifefl:ly included in
the Idea of God, that all that have ever
owned the Being of God, have regarded
him as pofl^efied of a perfed: Felicity.
Yet it will not be amifs to enquire a
little into the Proofs and Evidences upon
which this Principle is grounded^ how
it appears that God is infinitely happy,
and what that Happinefs is which be-
z longs

348 DISCOURSE XVIII.

longs to him. This will tend to render
that infinitely glorious Being very honour-
able and amiable in our Eyes, and to fill
us with the higheft Admiration of him,
as well as to convince us how well fitted
he is to make his Creatures happy, to
be our fiifficient Happinefs as he is his
own.

I ft. In general it appears, that God
muft needs be perfedlly happy, if we con-
iider that he has an abfolute Fulnefs of
Perfedion and Excellency in him.felf with-
out any poflible Defeat. The higheft Idea
we can form of the moft compleat Feli-
city, is a full and abfolute Confluence of
all poflible Excellency, Perfection, and
Glory. The more excellent any Being
is, and the fublimer and more enlarged
its Faculties and Capacities are, its Hap-
pinefs is of a fublimer and nobler Kind.
Thus the Happinefs of a Man, when he
afts up to the true End of his Being, is
greater and of a nobler Nature than that
of a Brute, and of an Angel than that of
a Man. And as God is infinitely more
perfe6l than the higheft Angels, fo his
Happinefs is of as much an higher Kind
as the Excellency of his Nature is fupe-
rior to theirs, /. e, in an infinite Degree.
The loweft Kind of Happinefs is the
fenfitive 5 above this rifes the rational and

human.

DISCOURSE XVIIL 349

human, above this the angelical, but
above all the divine. Whatever there is
of Excellency, Felicity, and Joy in the
whole Univerfe is derived from God, and
in him is contained and fummed up. He
comprehends it all eminently in himfelf,
and infinitely more. By enjoying himfelf,
therefore, he enjoys all that is great and
good, glorious and happy. For where
there is an infinite Fulnefs of all poffible
Perfection, there is no room for any farther
Defires ; fince nothing is deficient, nothing
can be added. This boundlefs Perfed:ion
of the divine Nature muft needs be a
Scarce of the moft perfeft Complacency
and Joy to his infinite Mind. Where
there is infinite Power, Wifdom, Good-
nefs, Righteoufnefs, Truth, and all other
Perfedions, in the higheft Degree of
Eminency, and in the moft amiable and
perfed: Harmony, how fublime and com-
pleat m.uft the Happinefs refulting frorn
this be ! With what perfedl Delight and
Self-approbation muft he contemplate his
own peerlefs Excellencies, efpeciaily as he
is the great Original of moral Goodnefs and
Beauty, comprehending in himfelf all that
is lovely, juft, and pure, lie is infinite
eflential Life; zati him is t&e Foun^aipi of
Life, Pfal. xxxvi. 9. He is pure eternal
Light; for we are told, that God is

Light,

350 DISCOURSE XVIII.

Lighty and in him is no Darknefs at all,
I John i. 5. No Darknefs of Ignorance,
Error, or Impurity. He is infinite Love,
Goodnefs itfelf. God is Love^ i John iv.
8. and Love is a Fountain of Delight.
Now therefore, fince God is infinite Life,
and Light, and Love, he muft needs be
his own infinite Happinefs and Joy.

But 2dly, I add as a farther Illuftra-
tion of the divine Happinefs, that he hath
all this Felicity eternally, unchangeably,
independently. As from everlafting to
everlafting he is God, unchangeably pof-
fefied of all Perfedtions, fo from everlaft-
ing to everlafting he is abfolutely and un-
changeably happy. As he is equally perfedl
at all Times, fo he is at all Times equals
ly, that is, infinitely happy ; and as he
can never in any Part of Duration, or in
any poflible Circumftance of Things, be
rendered lefs perfed:, fo he can never be
lefs happy than he always is. He does
not in the leaft depend on any Thing with-
out him for his Being or for his Perfeftion,
and confequently does not depend on any
Thing without him for his Happinefs, nor
can fufFer the leaft Diminution from it,
or receive the leaft Acceflion to it. The
Creation of this vifible World, the Ex-
iftence of Angels and Men, made no Al-
teration in God's own proper Happinefs,

any

DISCOURSE XVIII. 351

any more than in his Effence or Perfed:ion-
He was infinitely happy in himfelf before
there was any Creature formed ; and
though we fliould fuppofe this vaft Uni-
verfe with all the Orders of Beings in it
to be annihilated, ftill would the Happi-
nefs of God continue unchangeably the
fame, fince he would ftill be the fame in-
finitely perfed: and glorious Being, having
a boundlefs Fulnefs of Perfeftion and Ex-
cellency in himfelf.

This leads me to add, 3dly, That God
is for ever exalted above every Thing that
might be fuppofed to interrupt or difturb
his Felicity and Joy. For nothing can re-
fift his Power, he can do whatfoever he
pleafeth in the Armies of Heaven, and
among the Inhabitants of the Earth. No
Events can furprife him, which he did not
forefee, fince he perfedlly knows all Things
from the Beginning, and therefore can ne-
ver properly meet with a Difappointment.
There is no Neceffity or Fate which binds
him, none but what flows from the moft
free and wife Refolves of his moft per-
fecfl Mind, whereby he ordereth all Things
according to the Counfel of his own Will ;
no uneafy Paffions or Perturbations can
poffibly have Place in his infinite Mind.
It does not difturb his Happinefs in the
leaft that he governs this vaft World, and

all

352 DISCOURSE XVITI.

all the Orders of Things in it. Hence
he is here juftly called the bleffed or * happy'
Po'entate, to iignify, that his univerlal
Government does not in any Degree inter-
rupt or diminifh his perfed: Felicity. Few
earthly Kings or Potentates can be reckon-
ed in any confiderable Degree happy.
However they appear ex:lted in Power
and Dignity above others, yet many of
their Subjedls are really happier, and enjoy
more true Satisfadion than they. All the
external Pomp and Magnificence of Em-
pire, which dazzles vain Mortals, is often
only a more fplendid Kind of Mifery.
The beft of Princes are often puzzled
with emergent Difficulties, or take wrong
Meafures through a Weaknefs incident to
human Nature, or find themfelves unable
to execute the good Defigns they had
concerted, or are diftracfled with the Mul-
tiplicity of Affairs, For w^hat a Burden
muft it be for a Man to have the Cares,
not merely of a Family, but of a Nation
upon him ! Yet what is this compared
with the Care of this vaft Univerfe, and
all Things in it ? Accordingly Epicurus and
his Followers who denied a Providence,
would not allow their Deities to concern
themfelves with the Affairs of Men, un-
der Pretence that this was inconfiftent with
their Happinefs. And indeed it might
c dillraa:

DISCOURSE XVIII. 353

diftraft and confound fuch limited imper-
fedt Deities as thefe were whom they pro-
feffed to acknowledge. But a juft View
and Confideration of the infinite Glory
and Perfections of the Supreme Being
would convince us that his Government of
the World is no way inconfiftent with
the perfedt Bleflednefs he enjoys. As he
created Heaven and Earth, and all Things
that are therein, by his Wordy or by the
Breath of his Mouthy as the Pfalmift ex-
preffeth It, Pfal. xxxiii. 6. fo he upholds
and governs all Things with the fame al-
mighty Facility with which he created
them. As he prefides over all the Changes
of this mutable Scene of Things, without
being himfelf changed, and over all the
Motions of this material World, being
himfelf unmoveable, fo he governs all the
Faffions and Perturbations of Men, without
being affedbed himfelf with thofe Paflions.
All the Con fu (ions of this lower World
occafion no Tumult or Com.motion in
him; he rules them all in perfe6l eternal
Tranquillity and unmixed Joy, and by his
fovereign Influence brings Light out of
Darknefs, and Good out of Evil, and
maintains the Harmony of the v/holc
amidft many apparent jarring Contrarieties.
No fingle Event happens in the Univerfc
but as he orders or permits for wife Ends,
[Vol* I.] A a con^

354 DISCOURSE XVIII.

conformably to the perfed: Scheme of
Things, in his infinite all-comprehending
Mind. He doeth all Things moft wifely,
moft eafily, moft freely, without Anxiety
or Difficulty. And as his EfTence fills Hea-
ven and Earth, and is intimately prefent at
once to every Part of this vaft Creation^
fo he governs every fingle Creature with
as much Eafe, and as much Exaftnefs, as
if he had only that fingle Creature to
mind.

I add, that even the Sins of his Crea-
tures cannot make him unhappy, or difturb
and interrupt his perfeft TranquilUty.
There are indeed feveral PafiTages of Scrip-
ture, in which God is reprefented as grieved
with the Sins of Mankind. See particu-
larly Gen, vi. 6. and Ifa. xliii. 24. Thefe
are popular Ways of fpeaking in Condefcen-
fion to our Infirmity, defigned to aff'ed:
our Hearts with a deep Senfe of the hei-
nous Malignity of Sin, and its Contrariety
to the holy Nature and Will of God ; this,
which is all that is intended by fuch Ex-
preflions, is certainly juft and true. But
they are not to be taken in the ftridl literal
Senfe, as if it were in the Power of wicked
Men, or Devils, by their moft direful Blaf-
phemies, or their moft malicious Oppofi-
tion to his Authority and Laws, really to
grieve and difturb their Maker, or to dimi-
5 nifh

DISCOURSE XVIIL 355

tiifli his eflcntial Felicity. In this Senfe
that Obfervation of Eh'hi muft be acknow-
ledged to be juft : If thou finneji, what
doefl thou againji him ? Or if thy Tran/gref-
Jions be multipliedy what doeji thou unto him f
Job XXXV. 6.

But here it is proper to obviate a per-
verfe Inference, that fome Perfons of pro-
fane Minds have drav^n from this Princi-
ple, that God is infinitely happy. They
have argued, that therefore there can be no
great Harm in finning againfl: God, nor will
he feverely punifh it, fince it cannot hurt
him, nor do him any real Prejudice. But
this is a mofl; abfurd and unreafonable Con-
clufion. It is to argue, that becaufe God
is infinitely perfedl, and confequently infi-
nitely happy, therefore his Authority may
be contemned, and his Laws tranfgrefi^ed
with Impunity : whereas, on the contrary,
it fets the Evil of Sin in the ftrongeft Light,
that it is an Oppofition to the Authority
and Government of the fupreme Lord of
all, who is pofl^efl^ed of all poflible Perfec-
tions. Indeed if God were capable of be-
ing rendered uneafy and unhappy, the Sins
of his Creatures would make him fo. This
is the genuine Tendency of Sin in its own Na-
ture; and if it does not adtually produce that
Effed:, no Thanks to the Sinner. It is not
owing to any Want of Malignity of Sin, but
A a 2 to

356 DISCOURSE XVIIL

to the infinite Excellency and Perfeffion of
the divine Nature. And this very Excel-
lency and Perfection of God renders the
Evil of Sin more monftrous, which is really
an Attempt, though an impotent one, againfl
the Throne, the Authority, and Govern-
ment of God j and as fuch defervcs and re-
quires to be punifhed. If Sinners were fuf-
fered without Control to oppofe their cor-
rupt Will and Appetites to the holy Will
of the fupreme univerfal Lord, to make
their own Lufts their Rule, and to violate
his Laws with Impunity, what but univer-
fal Confufion would enfue, a boundlefs Li-
centioufnefs, an utter Subverfion of all
Order ! The beautiful Symmetry of the
moral World would be diffolv^d. How
difmal would the State of Things be, if
there were no fupreme Governor and Judge!
And it would be in effed: the fame, if this
fupreme Governor and Judge took no Care
to maintain his Authority, and fuffered the
Subjeds of his moral Government pre-
fumptuoufly to perfift in tranfgreffing his
Laws, without puniiliing them for their
Contempt and Difobedience. This would
look as if he were indifferent to moral Good
or Evil, a Notion the moft unworthy of
God, and of his infinite Perfedlion, that
can pofijbly be conceived. But far be it
from us to entertain fuch injurious Thoughts

of

DISCOURSE XVIII. 357

of God. As fure as it is that he is the
wife and righteous Lord and Governor of
the World, fo certain it is that he will
ad: in a Manner fuitable to that Relation
and Charadier, and therefore will maintain
the Majefty of his Government, and the
Authority of his Laws ; and this cannot be
done without inflidling due Punifhments
on the obftinateprefumptuousTranfgreffors.
As he is an eternal Lover of Order, of that
which is juft and pure, and virtuous and
lovely, fo he hath a fixed Deteftation of mo-
ral Evil, which is the moil: manifeft Breach
of all Order, the moft contrary to his own
Perfedion and Purity, and which tends to
bring Confufion and Mifery upon the Crea-
tion of God. And therefore both the im-
mutable Redlitude and Holinefs of his
Nature, and his Regard to the univerfal
Good and Happinefs of his Creatures, will
engage him to do all that is proper for him
as a righteous Governor, to flop the fpread-
ing of moral Evil, by denouncing and exe-
cuting his juft Judgments againft it.

I would conclude this Difcourfe, concern-
ing the divine Happinefs, with this Reflec-
tion ; that fince God is the bleffed or happy
Potentate, we may hence fee of how great
Importance it is- to feek for Happinefs in
him, and to fecure an Intereft in his Fa-
vour. It is vain to expedt Happinefs from
A a 3 the

358 DISCOURSE XVIIL

the greateft Potentates on Earth, whofe
Humour is variable, whofe Favour is pre-
carious, whofe Life is fhort and uncertain,
whofe Power is limited, and who are
often Strangers to true Happinefs them-
felves, and therefore incapable of commu-
nicating it to others. But God hath a
boundlefs Fulnefs of Excellency in him-
felf. He is his own eternal Happinefs,
and is therefore fufficient to be the Happi-
nefs of his Creatures. For certainly an in-
finite Good muft be every Way fufficient
to make finite Beings happy. And it is
our great Comfort, that he delighteth in
the free Communications of his own Glory
and Felicity, and in liberal Diftributions to
his reafonable Creatures, except they fliut
their Souls againft his heavenly Influences,
and render themfelves unfit for receiving
and enjoying his Love and Favour, by in-
dulging themfelves in a Courfe of Sin and
Difobedience. The principal gracious Pro-
mife of the new Covenant is this, I will be
a God unto thee. This every fincere Chrif-
tian has a Right to apply to himfelf. And
there is more comprehended in it, than any
Man is able to exprefs, or any human
Heart is able to conceive. What Enemies
are we to our own Comfort, in not fre-
quently contemplating the Fulnefs of Joy,
Happinefs, and Perfeftion that is in God,

and

DISCOURSE XVIII. 359

and in not refledting on that gracious Pro-
mife, whereby he hath engaged to be our
God, our Portion and Felicity, if we will
but return and yield ourfelves to him, thro*
yefus Chrijiy by a true and living Faith, a
fincere Repentance, and dutiful Obedience.
We cannot indeed expect the full EfFed: of
his Promife, whilft we continue in this
prefent fmful World. But the Time is
coming, and that fhortly, when that infi-
nitely perfedt and happy Being fhall difplay
his Glory, and communicate of his Ful-
nefs to his faithful Servants and Children,
who loved and ferved him in Sincerity here
on Earth, in fuch a Manner as fhall for
ever ravifh their Souls, and diffufe Joy and
Gladnefs through all their Faculties and
Powers. Then fhall they behold his Face in
Righteoufnefs, and be perfeftlyfatisfied with
his Likenefs. For with him is the Foun-
tain of Life, and in his Light fhall they
fee Light. In his Prefence is Fulnefs of
Joy, and at his right Hand there are Plea-
fures for evermore. Rejoice therefore in
the Lord, O ye righteous, and fhout for
Joy all ye that are upright in Heart. Let
the Man of real Piety and Virtue de-
light himfelf in the Lord, and in his infi-
nite Perfed:ions, even when the World
frowns upon him, and his outward Cir-
cumflances have a dark and uncomfortable
A a 4 Afped.

360 DISCOURSE XVIII.

Afpeft. If the Lord is his Portion, what-
ever be his prefent Lot, he fhall in the final
Iffue of Things be perfedly happy ; and
rnay upon good Grounds, break forth into
that rapturous Strain of the Prophet,
Although the Fig-tree jhall not bhjjoin, 7iei-
t her J tall Fruit be in the Vine^ the Labour oj
the Olive Jhall faiU and the Fields Jhall
yield no Meat, the Flock Jhall be cut off from
the Fold, and there Jhall be no Herd in the
Stalls ; yet 1 will rejoice in the Lord, I will
joy in the God of my Salvation. Habak. iii.
17, 18.

if^lM

On

On the Divine Dominion.

DISCOURSE XIX.

Tim. vi. 15.

Who is the blejfed and only Potentate-^

the King of Kings^ and Lord of Lords,

IN my former Difcourfe on thefe Words,
it was obferved, that there are two
Things plainly fignified here, the divine
Uappinefsy and the divine Dominion, The
firft is fignified in the Charad:er of Meffedy
or, as it might more properly be rendered,
* happy', which is here given him. The
fecond is fignified in his being called, the
only Potentate, the King of Kings , and Lord
of Lords,

The firft of thefe has already been con-
fidered. It was fhewn, that God muft
needs be perfeftly happy, becaufe he has all

the

362 DISCOURSE XIX.

the Fulnefs of Perfedion and Excellency
in himfelf ; and that he has all this eter-
nally, unchangeably, and independently.
And it was farther obferved, that God is
for ever exalted above every thing that
could be fuppofed to interrupt or diflurb his
Felicity* The Government of this vaft
Univerfe, and all the Orders of Beings in
it, does not create any Uneafinefs in him :
nor is it in the Power of any of his Crea-
tures, by their Oppofitions to his Autho-
rity, and Tranfgreflions of his Laws, in
the leafl: to dimini/h the perfed: BlefTednefs
he for ever enjoys. Some Perfons of pro-
fane Minds have drawn a perverfe Inference
from this, as if becaufe Sin cannot hurt God,
therefore there is no great Evil in finning
againft him, nor will he feverely punifh it.
But it was fhewn, that if the Sins of his
Creatures do not make God unhappy, this
is not owing to any Want of Malignity
in Sin, which v/ould render him unhappy if
he were capable of being fo, but is owing
to the infinite Excellency and Perfeftion of
his Nature; and this very Excellency and
Perfedion of God mightily heightens the
Evil of Sin, which is an Attempt againft
his Authority and Government, and a mon-
ftrous Breach of Order, and, as fuch, deferves
and requires to be punifhed. Nor does
God's infiiding Puniihments on his rebel-
lious Creatures occafion the leaft Perturba-
tion

DISCOURSE XIX. 363

tlon in his infinite Mind, fince it is only
adling agreeably to Juftice and Order, and
in a Manner worthy of his Perfections, and
becoming him as the wife and righteous
Governor of the World, and which tends
to the maintaining and promoting the uni-
verfal Good.

I concluded with obferving, that as God
is his own eternal Happinefs, fo he is every
way fufficient to be the Happinefs of his
Creatures, and delights in the free Com-
munications of his own Goodnefs : that
therefore it is of the higheft Importance to
us to feek to him for Happinefs, and to en-
deavour to fecure an Intereil: in his Favour.

Having confidered the firft Thing here
fignified, viz, the divine Happinefs -, the
next Thing that comes to be confidered is,
the divine Dominion. As he is faid to be
the bleffedy or * happy', fo he is reprefented
to be the only Potentate, the King of Kings,
and Lord of Lords.

God is here called the only Pote?itate, as
if there was no other that deferved the
Name of Potentate but God alone. And
indeed there is no other Potentate, whofe
Dominion is fupreme and abfolute, uni-
verfal in its Extent, and unchangeable and
eternal in its Duration.

I ft, God may be faid to be the only P or-
ientate^ becaufc he alone is truly and pro-
perly

364 DISCOURSE XIX.

perly fupreme. All other Potentates are
fubjed: to him, bat he himfelf is fubjedl
to none. Hence he is here called, the King
of Kings y and Lord of Lords, The highefl
Honour that the migh ti eft earthly Monarch s
can pretend to, is at heft to be regarded as
his Vicegerents. He is the proper Source
and fupreme Original of Dominion and
Power. Inhere is no Power but of Gody and
the Powers that be are ordained of God. Rom.
xiii. I. From him they ultimately derive
their Authority, and they arc all under hi§
fovereign Control. Promotion comet h nei-
ther from the Eaft, nor from the JFeJiy nor
from the South : but God is the Judge -, he
putteth down o^ie, and fetteth up another.
PfaL Ixxv. 6, 7. He changeth ■ the Times
and the Seafons ^ he removeth Kings, and fet-
teth up Kings, Dan. ii. 2i.- -Or aSjit is
expreffed, Dan. iv. 25. 'The mofl High ruleth
in the Kingdom of Men, and giyeth it to
whomfoever he wilU In this and feveral
other Paffages of the facred Writings, God
is defcribed under the Charadler of the moft
High, to iliew, that he is infinitely fupe-
rior to all other Beings whatfoever. ThoUy
Lord, art mofl high for ever?7iorey faith the
Pfalmift, PfaL xcii. 8. He is faid to be
higher than the higheft, Ecclef v, S, If
thoufeeji the Opprejjion of the Poor, and vio^
lent perverting oj Judgment and Juflice

tn

DISCOURSE XIX, 365

in a Province y marvel not at the Matter :
for he that is higher than the highcjl regard-
eth ; and there be higher than they. We arc
told, that he jndgeth thofe that are high.
Job xxi. 22. The Lord is a great God, and
a great King above all Gods, Pfal. xcv. 3.
/. e, he is infinitely exalted, not only above
all earthly Princes and Potentates, but
above the higheft Angels, the Thrones and
Dominions, Principalities and Powers, in
heavenly Places. For who in the Heavens
can be compared unto the Lord ? Who among
the Sons of the mighty can be likened unto
the Lord? Pfal. Ixxxix. 6.

2dly, God may be faid to be the only Po-
tentatey the King of Kings, and Lord of
Lords, becaufe his Dominion, and his only,
is in the propereft Senfe abfolute and unac-
countable, though at the fame time moll:
juft and righteous : Whereas that of all
earthly Kings is limited, if not by their
own Subjects, and the Laws of the Com-
munity, yet hy the Law of God, to whom
they are fubjedl, and to whom they muft
give an Account. The Abfolucenefs of
God's Dominion is frequently aflerted
in the facred Writings, in the ftrongeft
Terms, Our God is in the Heavens, he hath
done whatfoever he pleajed. Pfal. cxv. 3.
Or as St. Paul exprefieth it, he work-
eth all Things according to the Counfel of his
own JVilL Eph, i. ri. JVhy Jlriveji thou

againfi

366 DISCOURSE XIX.

againjl him, faith Elihu to Job, for he giveth
not Account of any of his Matters'? Job
xxxiii. 13. That haughty King Nebu-
chadnezzar was brought to make that no-
ble Acknowledgment of God's abfolute
Dominion and Sovereignty : All the Inha-
bitants of the Earth are reputed as nothing ;
and he doth according to his Will in the Ar-
mies of Heaven, and among the Inhabita7its
of the Earth ; and none can fiay his Hand, or
fay unto him. What doefl thou ? Dan. iv. 35.
His Dominion is abfolute, becaufe there is
no Authority to which he is fubje^t, no
Superior to give him Laws, or prefcribe
Rules to him, no Counfellor to inftrudt
or diredl him, no higher Power or Tribu-
nal to which he is accountable. He hath
an abfolute Sovereignty over the Subjects of
his Government, becaufe they are all his
Creatures. For Jhall the Clay fay to him
that fajhioned it. What makeji thou ? Ifa.
xlv. 9. He gave them Life, and Breath,
and all Things, and can without Injuftice
withdraw that Life, and the Enjoyments
of it, when he pleafes. For may not
he do what he will with his own ? Matth.
XX. 15. The Lordkilleth, and maketh alive :
he bringeth down to the Grave, and brijigeth
up. The Lord maketh poor, and maketh rich:
he bringeth low, and lifteth up, i Sam. ii. 6,
7, But earthly Princes are of the fame

Species

DISCOURSE XIX. 367

Species of Beings with their Subjects, Flefli
and Blood as well as they ; and as they did
not give them Exiftence, fo they have not
an abfolute Right over their Lives, to take
them away at their own Pleafure. And as
God's Creation of us gives him an undoubted
Property in us, and lays a juft Foundation
for his abfolute Dominion over us, fo his
infinite Perfedlion, the tranfcendant une-
qualled Excellency of his Nature more
eminently qualifies him for exercifing it.
No Being is fit to have abfolute Power, but
one of infallibly Wifdom, and of infinite
Righteoufnefs and Goodnefs, becaufe fuch
an one can never abufe his Power. Though
therefore God's Power and Dominion be
ftridly and properly abfolute and unli-
mited, and in that Senfe his Government
may be faid to be arbitrary, exercifed ac-
cording to his own Will, without any exter-
nal Law to dire(ft or oblige him ; yet this
iliould give us no Uneafinefs : for the Pcr-
feftion and Excellency of his own Nature
is an eternal Law to him, which he can
never counterad. without denying himfelf.
His Creatures therefore have the higheft
poffible Security, that he will never do any
thing but what is wife, and juft, and good.
He is for ever raifed above all poflible
Temptations to Cruelty and Injuftice, and
never ads from mere unreafonable Humour

or

368 DISCOURSE XIX.

•or Caprice, but always from the moft juft
Reafons, andamoft wife Benevolence, which
hath the Good of the whole ever in View,
and of each Individual, as far as is con-
fident with univerfal Order. There are
many noble Declarations to this Purpofe in
the holy Scriptures. T^he Lord is good to
ally and his tender Mercies are over all his
Works : Righteous is he in all his WaySy and
holy in all he doeth. Pfal. cxlv. 9, 17.
He is the Rocky his Work is perfeBy and all
his Ways are 'Judgment -y a God of T^ ruth y and
without Iniquity y juft and right is he. Deut.
xxxii. 4. His Ways are often in the dark
Watersy and his Footfteps are not knowny
and we cannot penetrate into the Reafon
of his Difpenfations ; yet even when Clouds
and Darknefs are about him, Righteoufnefs
and Judgment are the Habit ationy or * Efta-
blifhment', of his Hhrone. Pfal. xcvii. 2. The
whole Creation is called upon to rejoice in
this, that the Lord reigneth, RfaL xcvi.
10, II, 12, 13. We have very amiable
Reprefentations frequently made to us in
the facred Writings of the divine Govern-
ment and Providence. The Lord executeth
Judgment for the opprejjed : he giveth Food
to the hungry, "The Lord loofeth the Pr if oners:
the Lord openeth the Lyes of th£ blind : the
Lord^ raifeth them that are bowed down : the
Lord loveth the righteous. The Lord pre-

ferveth

DISCOURSE XIX 369

ferveth the Strangers-, he relieveth the fa-^
therkfs and Widow : but the Way of tht
wicked he turneth upjide down. Pfal. cxlvi,

7> ^> 9-

3dly, God may be juftly calkd the only

Potentate y the King of Kings, and Lord of
Lords, with refped; to the Univerfality of
his Dominion. He alone is the univerfal
Lord ; this vaft Univerfe is his Empire.
T^he Lord hath eftablifhed his 'Throne in the
Heavens, and his Kingdom ruleth over alL
Pfal. ciii. 19. How narrow and fcanty is
the Dominion of the greateft earthly Po-
tentates compared with this ! Let us con-
fider this Earth of ours in its utmoft Extent,
and then give an unbounded Stretch to our
Imagination, in conceiving as far as we are
able, all thofe vaft and numberlefs Worlds
around us, to which this Earth of ours is
but a diminutive Spot, they are all equally
under the Dominion of God. The higheft
Angels that excel in Wifdom and Strength
are his Subjed:s. They do his Command-
ments, hearkening to the Voice of his
Word, and are his Minifters to do his Plea-
fure. And as his Government extends to
all the various Orders of Beings through-
out the Univerfe, fo alfo to every Indivi-
dual among tliem, from the greateft to
the leaft and meaneft. The Affairs not only
of Nations, but of Families and particular
[Vol. I.] B b Perfons,

370 DISCOURSE XIX.

Perfons, with the Events relating to them,
and not only their outward Actions, but
their very Hearts and Thoughts, which do
not come within the Cognizance of human
Judicatures, are all under the Infpedion
and Government of God. This his uni-
verfal and particular Providence is frequently
aflerted and defcribed in the holy Scrip-
tures : and it is of great Importance to us,
to get our Minds firmly eftablifhed in the
Belief of it.

4thly, The laft Thing I would obferve,
concerning the Dominion of God, and by
which it is eminently diftinguifhed from
that of all other Potentates, is, that it is
unchangeable and eternal. Thy Ki?igdo?ny
faith the Pfalmift, is an everlajling King-
dom, and thy Dominion endureth throughout
all Generations. Pfal. cxlv. 13. The Em-
pires of this World, even thoie of them
which feem to be eftabliflied on the fureft
Foundations, continue but for a few Gene-
rations; but the Reigns of particular Princes
are jftill fliorter. It may be juftly faid, con-
cerning every one of them. His Breath goeth
"forth y he returneth to his Earth , in that very
Day his Thoughts perijh, PfaL cxlvi. 4. But
as it there follows, Ver. 10. The Lord
reignethfor every even thy God, 0 Zion, unto
all Generatiojis. The Lord is the true God^
faith the Prophet Jeremiah^ he is the livi?7g
4 God,

DISCOURSE XIX. 371

GW, and an everlajiing King. Jer. x. 10.
His Throne is for ever raifed above all the
Changes and Viciffitudes of Time. His
Dominion is ftable as Eternity. Thy
"Throne is ejiablijbed of old, faith the Pfal-=»
mid ; thou art from ever la fling. Pfal xciii.
2. The Time is coming when all earthly-
Kingdoms fhall fail, and all their Autho-
rity and Power fhall be put down ; yea,
and Chriji himfelf fliall deliver up his "me-
diatorial Kingdom to God, even the Father,
which was eredled for fpecial Ends and
Purpofes j but ftill the univerfal Dominion
of God fliall be unchanged, and he fhall
in the moft eminent and glorious Senfe be
for ever all in all, i Cor. xvi 24, 28.

Thus have 1 confidered the divine Hap-
pinefs and the divine Dominion, as iigni-
iied in the noble Defcription here given
of God, that he is the bleffed and oitly Po-
tentate, the King of Kings, and Lord of
Lords.

I fliall conclude the v^^hole with a few
Refledlions.

And I ft. It is a natural Inference from
what has been offered on this Subjedt, that
God is the worthy Object of the higheft
Praifes and Adorations of all intelligent
Beings. In what rapturous Strains doth
the Pfalmift exprefs himfelf to this Pur-
pofe in feveral of his divine Hymns, and
B b 2 particularly

372 DISCOURSE XIX.

particularly in the 145th Pfalm, I will ex^
tol thee, my Ged, O King, and 1 will blefs
thy Name for ever and ever. "Every Day
will I blefs theey and I will praife thy
Name for ever and ever. Great is the Lord^
and greatly to be praifed y and his Greatnefs
is unfearchable. One Generation fhall praife
thy Works to another, and fhall declare thy
mighty ABs, I will fpeak of the glorious
Honour of thy Majejly, and of thy wondrous
Works, And Men Jhall fpeak of the Might
of thy terrible ABs -, and I will declare thy
Greatnefs. They Jhall abundantly utter the
Memory of thy great Goodnefs, and Jhall fng
of thy Right eon fnefs. All thy Works Jhall
praife thee, O Lord, and thy Saints fhall
blefs thee. They f jail fpeak of the Glory of
thy Kingdom, and talk of thy Power : To
make known to the Sons of Men his mighty
A5ls, and the glorious Majejiy of his King"
dom. It is true, that God is not capable
of receiving the leaft Acceffion to his ef-
fential Glory and Felicity by the united
Praifes and Adorations of Angels and
Men. But yet it is his Will that we
fhould employ ourfelves this Way, becaufe
it is agreeable to the juft Order of Things
that it fhould be fo. If it be fit and rea-
fonable, as it manifeflly is, that reafona-
ble Beings fliould entertain the highefl
Efleem, Veneration, and Love, for the

great

DISCOURSE XIX. 373

great Lord of the Univerfe, the Fountain
of all Perfection and Happinefs, and their
conftant bountiful Benefadtor, it is equally
fit and reafonable that they fhould exprefs
thofe inward gOod Affedions and Difpofi-
tions of their Minds by their adoring
Praifes and Acknowledgments. And this
is acceptable unto God, not as if he were
like vain Men that love to hear their own
Praifes, as fome Enemies to Religion have
unworthily reprefented it, but becaufe he
is pleafed to fee his reafonable Creatures
exercifing good Affedions, and ading in
a Manner becoming the Obligations they
are under, and the noble Faculties he hath
given them. And therefore, for our En-
couragement he condefcendeth to exprefs
his Complacency in our Praifes and Ado-
rations when offered up in the Sincerity of
our Hearts, and will as certainly and as am-
ply reward them, as if he received a real
Honour and Advantage from our relio-ious
Services. When we ccnfider this, we have
Reafon to cry out, Lord, what is Man that
thou art mindful of him ? and the Son of
Man that thou "vifteji him ? What are our
poor imperfed Praifes and Services, that
thou fhouldefl fo gracioufly regard them,
and even vouchfafe to declare, that whofo-
ever offereth Praife honoureth thee ! Surely
our Goodnefs extendeth not unto thee,
B b 3 but

374 DISCOURSE XIX.

but thy Goodnefs is continually flowing
down upon us, and therefore we will, as
is moft reafonable, with all the Powers
thou haft given us, adore and blefs thee,
and manifeft the Senfe we have of the
Obhgations we are under, both by the
Praifes of our Lips and the Obedience of
our Lips. This leads me to add,

2dly, That fince God is the ble£ed and
only Pote?2tate, we owe him the moft ab-
folute and unreferved, and at the fame
Time the moft chearful Submiffion and
Obedience. He has given us Laws for
the Rule of our Duty, all which Laws
we are indifpenfably bound to obferve. It
highly concerneth us therefore to be ac-
quainted with his holy Will, and what it
is that he requireth of us ; our Part is not
to difpute, but to obey. We fhould fet
ourfelves heartily to fulfil his Command-
ments, however they may appear difficult,
or difagreeable to the Flefli. And our
Obedience fhould not be merely by Con-
ftraint, but of Choice, as being perfuaded
of his juft Propriety in us, and Dominion
over us, that he is our moft rightful So-
vereign and Lord, and the Lord of the
Univerfe, of infinite Wifdom, Righteouf-
nefs, and Goodnefs ^ and that all his Laws
are holy, juft, and good, and tend to the
true Felicity and Perfedlion of our owa

Nature^

DISCOURSE XrX. 375

Nature. We fhould not fuffer the Luft of
the Flefh, the Luft of the Eye, or the
Pride of Life, any Profpedls of worldly
Honours, Pleafures, or Gain, to entice us,
or any Fears of worldly Evils to deter us
from the Duty and Allegiance we owe him.
If it ever happens, that the Commands of
an earthly Monarch interfere with the Laws
of the great King of Kings, aiid Lord of
Lords, we muft not hefitate a Moment
which to prefer ; for it is an eternal Truth,
that we ought to obey God rather than
Man, Adls v. 29. He alone is the Lord
of Confcience ; and all Laws are in them-
felves void, and incapable of laying aa
Obligation upon us which are contrary to
the divine. His Difpleafure is infinitely
more to be feared than that of any, or all
the Potentates upon Earth. They can
only kill the Body, and after that have no
more that they can do ; but he, after he hath
killed, hath Power to caji into Hell ; as our
Saviour fpeaks, Luke xii. 4, 5. And on
the other Hand, his Favour is of infinite-
ly greater Importance to us, than that of
the greateft earthly Monarchs. He hath
the Treafures of the Univerfe in his Hands,
and is himfelf the infinite Good, the ever- "
lafting Source of true Glory and Bleffed-
nefs. They can at beft only beftow fonie
B b 4 " tran«

376 DISCOURSE XIX.

tfanfitory Riches and Honours on their
Sen^ants and Favourites ; and what are
thefe compared with that eternal Glory
and Felicity with which God will reward
thofe that love and ferve him in Sincerity ?
This is a Reward far tranfcending what
we could have challenged as ftriftly due
to us, even though we had perfedily obey^
ed. How much lefs could we have claim-
ed it on the Account of an Obedience fo
imperfect and defedive as ours is ! But he
will reward us, not merely according to
pur Deferts, but according to the glorious
Riches of his Grace m Jefus Chrijl^ through
whom he is pleafed gracioufly to accept
and reward our fincere Obedience, flowing
from Faith and Love, though mixed with
lamented Failures and Defeats. This is
the Tenor of that Covenant which he hath
cftabliihed with us through the Redeemer,
and in which we are affured, that eternal
Life is the Gift of God through "^efus
Chrijiy to thofe that fincerely believe and
obey him. Let us therefore make it our
daily Care and Endeavour to obferve the
holy and excellent Laws which he hath
given us, and to go on in a patient Conti-
nuance in well-doing, looking for the glo-
rious appearing of our Lord Jefus Chriji^
n^hicb in his Times he Jhall JheWy who
Z is

DISCOURSE XIX, 377

is the blejfed and only Potentatey the King of
Kings, and Lord of Lords ; who only hath
Immortalityy dwelling in the Light which
no Man can approach untOy whom no Man
hath feeuy nor can fee -y to whom he Honour
and Po^er everlajling. Amen.

On

On doing all to the Glory of God,

DISCOURSE XX,

I GoRiN. X. 31.

Whether therefore ye eat or drink, or what-*
foever ye do, do all to the Glory of God.

THIS excellent apoftolical Precept
is fo admirably comprehenfive,
and of fuch an exteniive Influence on the
Conducft of the Chriftian Life, that it cer-
tainly deferves a very particular and atten-
tive Confideration. By a due Obferva-
tion of this, we fhall, in fome Meafure,
anfwer the noble End of our Beine, which
IS to honour and glorify God on Earth,
in order to our eternal Enjoyment of him
in the heavenly World,

For

380 DISCOURSE xx;

For clearing the Connexion of thefc
Words it muft be obferved, that the Apof-
tle Paul in this Chapter declares to the
Chriftian Converts, that they might with-
out Scruple eat whatever v^2.% fold in the
Shambles y afking no ^ejiions for Confcience^
fake-y yet at the fame Time he acquaints
them, that whenever it happened, that
their eating any Thing might be a Stum-
blino--block to a weak Brother, and caufc
their Liberty to be evil fpoken of, they
fhould, out of a Regard to the Honour of
God and Religion, and to the Edification
of their Neighbour, abftain from what
otherwife would have been in itfelf law-
ful. And then he gives it as an excellent
general Rule, Whether ye eat or drinky or
whatfoever ye do, do all to the Glory of God,
Eating and drinking is among us the moft
common Adtions of Life; we are then
apt to have little elfe in View than the
fatisfying the Cravings of Nature, Yet
even in eating and drinking we are to
have an ultimate Regard to the Glory of
God, We muft not eat and drink as the
Brutes do, merely to gratify fenfual Ap-
petite, but muft take Care that we do it
in a regular Subordination to the divine
Glory, as our higheft End. A Regard to
this great End muft run through all our
Actions, and influence our whole Condudt.

In

DISCOURSE XX. 381

In treating of this Subjed; I propofe,
firft, to inquire into the juft Meaning and
Extent of this Precept, Whether ye eat or
drinks or whatfoever ye do, do all to the
Glory of God. Secondly, I fhall fhew the
Reafonablenefs of this Precept, and the
Obligations we are under to glorify God in
whatfoever we do.

Firft, Let us offer fomething for explain-
ing the juft Defign and Extent of this
Precept. And here it will be proper to
inquire, both what thofe Actions are
which we are here required to do to the
Glory of God, and what is to be underftood
by our doing them to his Glory.

As to the Adions here referred to, we
are told in general, that whether we eat or
drink, or whatfoever we do, we muft do all to
the Glory of God, Nothing can be ex^-
preffed or delivered in more comprehen-
five Terms. It extends to all our Ac-
tions. There is no Part of our Conduft
and Behaviour, but what comes in one
Degree or other under the Regulation of
this Precept. The Adions of Life may
be ranked under three principal Heads,
natural, civil, and thofe of a moral and
religious Nature^ and in each of thefe wc
are to have a Refpedl to the Glory of God as
our fupreme End. This holds even with
regard to our natural Aftions themfelves,

fuch

382 DISCOURSE XX.

fuch as eating and drinking, and othei"
Adions that tend to the Support of this
animal Life, and the gratifying our natu-
ral Appetites. Thefe, abftradly and in
themfelves confidered, have nothing of
moral Good or Evil in them ^ yet they
are to be regulated in Men by a fuperior
Regard to the Glory of God, v^ith refpedt
to the Meafure and Degree of them, and
feveral Circumftances attending them. The
fame may be faid of thofe Actions which
are defigned for our Recreation. This
Precept alfo extends to civil Adions, or
Actions that appertain to us as Members
of civil Society, and of larger or lefler
Communities, and to thofe Ufages which
•the Cuftoms of Nations have introduced.
But above all, this Precept extends to
thofe Adtions which are diredlly and im-
mediately of a moral and religious Na-
ture. Such are the Duties required of us
in the divine Law relating to God, our
Neighbours, and ourfelves. All thefe fe-
veral Kinds of Adlions which have been
mentioned may be regarded as compre-
hended under this general Diredlion. Let
us therefore enquire in what Senfe it is to
be underftood, that v/c are to do whatfo^
ever we do to the Glory of God.

And in order to this, we muft, in the
firft Place, fee that the Matter of every.

DISCOURSE XX. 383

one of our Adions be lawful in itfelf,
net contrary to the Will or Law of God.
It is not indeed neceffary that all our Ac-
tions be as to. the Matter of them exprefs-
ly commanded by God. But then we are,
on no Pretence whatfoever, to allow our-
felves in the Commiffion of any Thing
that is forbidden in the divine Law^ for
that A6tion, which as to the Matter of it
is forbidden by God, can never be done to
his Glory. No Intention, let it be ever
fo fpacious, can fandlify any Aftion that is
in itfelf evil. It is an invariable Rule,
that we muft not do Evil that Good may
come of it. Rom. iii. 8. When therefore
we are required to do whatfoever we do to
the Glory of God; it neceffarily fuppofes
that we muft take Care, that all our Ac-
tions be, as to the Matter of them, law-
ful. We muft alfo be careful, that as to
the Meafure or Manner of them there be
nothing in them contrary to the divine
Will, or unfuitable to our Charader as
reafonable Creatures and Chriftians. Ma-
ny Adlions which are in themfelves law-
ful, or of an indifferent Nature, may be
carried to fuch an Excefs, or attended with
fuch Circumftances, as to render them
culpable in the Sight of God, or at leaft
inexpedient. It highly concerns us there-
fore, if we would anfwer the true Defign

of

384 DISCOURSE XX.

of this Precept, to take Care that our
Aftions be, as to the Matter and Manner
of them, lawful and innocent, and fuch as
do not in the leaft intrench on the Regard
that is due to the Rules of Religion and
Prudence, Charity and Decency.

But that which is moft direftly intended
here, is, that all our AcStions muft be ulti-
mately devoted to the Glory ofGody as our
fupreme governing End. The Glory of
God is a Phrafe which frequently occurs
in the facred Writings. It* is properly and
originally to be underftood of the divine
Perfedions, which, in themfelves confi-
dered, are eternally and invariably the fame.
This mav be called his eflential Glory,
which h incapable of Acceffion or Dimi-
nution. Nor can any Creature pretend,
without the higheft Prefumption, in this
Senfe to advance the Glory of God, or to
add to the divine Perfedions and Happi-
nefs. The only Senfe therefore in which
any Creature can be faid to glorify God,
is, that it may be inftrumental to fhew
forth his Glory, and may contribute to
the Manifeftation and Difplay of the di-
vine Perfedions. We may then be faid to
do what we do to his Glory, when we
adt in fuch a Manner as to fhew the
high Senfe we have of his fupreme Ma-
jefty and Dominion, and of his infinite

Per-

DISCOURSE XX. 385

Perfedlions, his Wifdom> Power, Righte-
©ufnefs, and Goodnefs; when we make aa
amiable Reprefentation of him to the
World, and endeavour to raife the fame
religious Sentiments and Affedlions towards
him in others, whieh we feel in our own
Breafts; when we yield a dutiful unre-
ferved Subjedlion to his Authority, and, as
far as in us lies, anfwer the Defign of his
moral Adminiftrations by contributing to
promote good Order, Holinefs, and Happi-
nefs, in ourfelves and others. God him-
felf declares, Whofo offereth Fraife, glorifieth
me ; and to him that ordei^eth his Converfation
aright, will I /hew the Salvation of God.
Pfal. 1. 23. Our Saviour faith to his Dif-
ciples. Herein is my Father glorified^ that ye
bear much Fruit, fo fhall ye be my Difci^
fles. John xv. 8. To the fame Purpofe
is that Exhortation, Matt, v. 16. Let your
Light Jo Jhine before Men, that they may fee
your good Works, and glorify your Father
which is in Heaven. And St. Paul prays for
the Chriftian Converts, that they might
be filled with the Fruits of Right eoufnefs,
which are by Jefus Chrifi, to the Glory and
PraifeofGod, Phil. i. 11.

This may ferve to give us a general
Notion of what is to be underftood by
our doing whatfoever we do to the Glory of
God. But it may be of Ufe to explain

[Vol. L] C c this

386 DISCOURSE XX.

this Matter more diftinftly : And to thk
Purpofe I would obferve,

I ft. That this is not to be underftood in
fo ftridl a Senfe as if we were to have no
other End in View in any of our Adtions
but the divine Glory, or as if we were to
have an adual explicit Intention this Way
in every fingle Adion we perform.

There are feveral particular Ends which
it is lawful for us to have in View, both
with regard to ourfelves and others, in car-
rying on the Bufinefs, or relifliing the En-
joyments of human Life. The Glory of
God is not deiigned to be the only End we
are to aim at, exclufive of all others ; it is
fufficient if it be the higheft End, to which
every Thing elfe muft be fubordinate.
Nor can we always have that great End
adlually in our Thoughts, amidft the vaft
Variety of Things v/hich employ our
Minds, and engage our Attention in this
prefent State. When therefore it is here
required of us, that whether we eat or
drink^ or whatfoever we doy we ftiould d7
all to the Glory of God-, it iignifies,

I ft, That we muft have an habitual
fixed Intention . to pleafe and ferve Gody
and to glorify him in the World 3 and that
this muft have a governing Influence over
us in the general Courfe of our Prac-
tice. 3

2dly,

DISCOURSE XX. 387

2dly, That we muft frequently have
an adiual Intention this Way in the parti-
cular A6lions we perform, when proper
Opportunity offers, and the Cafe feems to
require it.

I ft, We muft have an habitual fixed
Intention to pleafe and ferve God, and to
glorify him in the World; and this muft
have a governing Influence over us in the
general Courfe of our Pradice. This ha-
bitual Intention of glorifying God f ip~
pofes that our Souls are ftrongly im.preffed
with a deep and lively Senfe of his adora-
ble Perfections, his abfolute Propriety in
us, and juft Dominion over us ; and the
rightful Claim he hath to all the Service
and Obedience we are capable of render-
ing. And in confequence of this, it muft,
be not merely a fudden tranfient Refolu-
tion, but the deliberate fixed Purpofe of
our Souls, that we will be for God, and
not for another ; that we will live not un-
to ourfelves but unto him ; and that we
will make it our daily Care and Bufinefs
to ferve and to obey him; and to walk
before him unto all pleafing. Love to God,
joined with a profound Reverence and ho-
ly Fear of his divine Majefty, and Zeai
for his Glory, muft become fo far the ha-
bitual Temper and Difpofition of our
Minds, as to diffufe its Influence through
C e 2 our

388 DISCOURSE XX.

our whole Behaviour, fo as both to keep
us from allowing ourfelves in any Thing
that is contrary to his holy Nature and
Will, and to be a powerful Incentive to
thofe Adlions by which we may obtaia
his Approbation, and fliew forth his
Praifes and Virtues. As our Lord hath
taught us to make it our conftant Prayer
to God, that his Name may be hallowed
or glorified ; fo to promote this great End
by all proper Means in our Power, muft
be the principal ruling Intention that ani-
mates all our Endeavours, and direds and
regulates our Pradlice. A Fear of offend-
ing God, and a Defire of pleafing and ho-
nouring him, muft run through the whole
of our Converfation and Deportment, and
engage us to deny Ungodlinefs and worldly
Lufcs, and to live fobcrly, righteoufly, and
godly, in this prefent World. We muft,
in Conformity to the Will of God, and
in Obedience to his Commands, follow
the Things which are true, juft, and
venerable, and pure and lovely, and vir-
tuous and praife- worthy ; and by fuch a
Courfe of Adlion w^e fliall glorify him in
the World, and perform the Work which
he hath given us to do.

But 2dly, It muft not only be our fixed
habitual Intention to pleafe and honour
God in our general Courfe, but we muft

very

DISCOURSE XX. 389

very frequently have an adual Intention this
Way, and muft propofe the Glory of God as
our chief End in the particular Adions we
perform. And indeed this is the natural
Confequence of the former. Where there
is a fincere habitual Intention of fervino-
and glorifying God, it will frequently put
the Soul upon adtually railing its Thoughts,
Affedions, and Views, to the Supreme Be-
ing, and aiming at his Glory as its princi-
pal End* Many particular Occafions might
be mentioned, in which this is highly
proper.

Thus it fhould be more efpecially in our
immediate Approaches unto God in religious
Duties. We muft then have our Thoughts
adually fixed on that glorious Majefty, and
muft realize him as immediately prefent.
In all the Parts of our religious Services,
in our Petitions, Confeffions, and Thankf-
givings ', in our attending on divine Ordi-
nances, and reading or hearing his holy
Word, we muft not have it in View,
merely to be feen of Men, or to make a
fair outward Shew and Appearance, but
{hould have an adual Intention to glorify
God in the World, to render him that Tri-
bute of religious Homage and Adoration,
which is fo juftly due to him, and to pro-
mote cur fpiritual Improvement and
Growth in Grace and Holinels, that we
C c 3 may

3go DISCOURSE XX.

may be filled with tjiofe Fruits of Righte^^
oufnefsy which are by Jefus Chrifi, unto the
Glory and Praife dJ God,

And not only in religious Duties, but in
Aclions that are of a civil Nature, we fhould
often have an aftual Intention to ferve and
glorify God. When v^e engage in any
Affair or Action of Importance of any kind,
as we fhould take care that it be lawful ill
itfelf, and that there be nothing in it for
Aiatter or Manner difagreeable to the Will
of God, ib it is proper that we fhould
commend it to the divine Bleffmg. And
if we have a View, as we lawfully may, to
our own Honour, or Pleafure, or Intereft,
yet ftill all muft be in a regular Subordi-
nation to the Glory of God as our fupremc
iEnd, and in an entire Confiftency with it.

Again, In entering on the Employment
of every Day, in our feveral Callings and
Stations, we fhould begin with an adual
Intention of doing whatfoever we do, as
in the Sight of God, and with an Eye to
his Favour and Approbation. Every Mornr.
ing fhould we commit ourfelves, and all our
Concernments to him, whofe wife and good
Providence hath appointed us our feveral
Stations, and whofe Will it is, that we
fhould exercife ourfelves in various Offices,
according to the feveral Relations we bear,
•and the Rank we hold in the Co^imunity.

Thus

DISCOURSE XX. 39t

Thus muft we perform the Work of e very-
Day in Subordination to the Will and to
the Honour of God, doing what we do
as unto the Lord, and not unto Men.
Then ihall we anfwer the Defign ©f that
excellent Exhortation, Be thou in the Fear
of the Lord all the Day long, Prov. xxiii.
17, and fhall be able, upon good Grounds,
to conclude the Day, as well as begin it,
with Acknowledgments of our conftant
Dependence upon God, and our great Obli-
gations to his Goodnefs, and with devoting
ourfelves, and our Adtions and Affairs, to
his Glory and Service.

I add, and it it is what the Words of the
Text lead us to take Notice of, that even
in our natural Actions, fuch as eating and
drinking, we muft have a Regard to the
divine Glory. To fignify this is the^ Defign
of that laudable Cuftom, of making a fhort
Addrefs to God before and after our
ftated Meals : a Cuftom which fome in
the prefent Age feem willingly to difcard,
as if they were afhamed of every Thing
that has the Appearance of Religion \ but
which is of the greateft Antiquity, both
amongft Jews and Chriftians. The Jew5
reckon it as one of the affirmative Precepts
of the^ Law, Let every one blefs God in tak-
ing his Repaji 3 to which purpofe they cite
fpveral Texts of Scripture, And they have
Cc4 beeii

392 DISCOURSE XX.

been from the moft ancient Times, and ftill
are, very exad: in obferving it. And it
may be gathered from feveral Paflages of
the New Teftament, that this was the
Practice of our Saviour himfelf, and his
Apoftles : and that it conftantly obtained
in the primitive Chriftian Church, appears
from the Teftimony of the ancient Chrif-
tian Writers. And it hath continued among
Chriftians in a greater or lefs Degree ever
fince. And it deferves our Notice, that it
was cuftomary among the Heathens them-
felves, as the learned have iliewn, efpecially
among the ancient Greeks and Romans, to
invocate their Deities, and to celebrate
them at their Feafls and Entertainments :
and this is faid to be the Ufage among
the Chinefe and other Eaftern Nations at
this Day : as it is alfo among the Maho-
metans. So that it may be affirmed, that
fomething like this has very generally ob-
tained among all civilized Nations which
have kept up any Form or Shew of Reli-
gion. But it is not fufBcient merely to ufe
a few Words in a formal Way ; we muft
have an inward Senfe of our abfolute De-
pendence upon God, and of our Obliga-
tions to hini as our fpvereign Benefactor,
who in his great Goodnefs provideth fov
our daily Nourifhment, and not only for
our Neceffiti^s, but for our Pleafure ; and

1%

DISCOURSE XX. 293

it muft be our fincere Intention to employ
the Strength which is thus dally repaired
and renewed, in his Service, and to his
Glory.

Finally, We muft have an Eye to the
Glory ofGody even in our Diverfions. We
muft take Care that they be lawful in them-
felves, and that they be kept v;ithin the
Bounds of a due Moderation, and not car-
ried to an Excefs. We muft ufe them as
Recreations allowed us by our merciful
heavenly Father, for preferving and pro-
moting our Health, and exhilarating our
Spirits, that we may be the better fitted for
the chearful Difcharge of the various Du-
ties incumbent upon us in this prefent
State.

Thus have I endeavoured to explain the
true Intention and Defign of this compre-
henfive Precept j Whether ye eat or drink,
or whatfoever ye do^ do all to the Glory of
God, I propofe in my next Difcourfe to
fhew the Reafonablenefs of this Precept,
and to offer fome other Confiderations for
the farther Illuftration of this Subjedl.

On

';'lf,

m-

On doing all to the Glory of God.

DISCOURSE XXI.

I Cor. X. 31.

Whether therefore ye eat or drinky or what*
foever ye do, do all to the Glory of God.

TN my former Difcourfe on thefe Words,
feveral Things were offered for explain-
ing the juft Defign and Extent of this Pre-
x:ept. It was obferved, that it is admirably
comprehenlive, and extends in a greater or
lefs Degree to all our Aftions. It fuppofes,
that all our Acftions muft, both as to the
Matter of them, and as to the Manner or
Degree, be lawful and innocent ; and that
there muft be nothing in them contrary to
the divine Will or Law, or which intrudes
in the leaft on the Rules of Religion and

Prudence^

396 DISCOURSE XXL

Prudence, df Juftice, Charity, and De-
cency. And it efpecially fignifies, that all
our Adions muft be ultimately directed to
the Glory of God as our fupreme governing
End. This is not to be underflood, as if
by any Thing we are capable of doing, we
could make the leaft Acceffion to his ^^^xs.--
tial Glory, /. e. to his Perfedlion and Hap-
pinefs. The only Senfe in which reafon-
able Creatures can be faid to glorify God,
is, that they may be inftrumental to fhew
forth his Glory, or to contribute to the
Manifeftation and Difplay of the divine Per-
feffcions, and to anfwer the great Ends of his
moral Adminiftration, by promoting good
Order, Holinefs, and Happinefs, in them-
felves and others. Thus to glorify God
is the chief End we are to propofe in all
our Adions : not as if it were poffible for
us actually to think of God, and to have
an explicit Intention in every (ingle Aftion
we perform, to do it to his Glory \ but an
habitual fixed Intention to pleafe and ferve
God, and to glorify him in the World, muft
run through the general Courfe of our
Pradlce, and have a governing Influence
over our whole Deportment. And we muft
alfo frequently have an adlual Intention this
Way, when a proper Opportunity offers
in the particular Anions we perform. Se-
veral Inftances were mentioned to illuftratc

tbis^

DISCOURSE XXL 397

this, which I (hall not now repeat, but fhall
proceed according to the Order propofed.
Secondly, To iliew the Reafonablenefs
of this Precept, and the Obligations we are
under to do whatfoever we do to the Glory
of God.

And this will appear, if we confider,
I ft. That this is, in the Nature of the
Thing, the beft and nobleft End which we
can pofTibly have in View. Man, as he is
an intelligent Creature, muft propofe fbmc
End which he is to have principally in
View. And if we confult unprejudiced
Reafon, the Glory of God is properly the
higheft End, and every other End muft be
in a Subferviency to this. As God is in
himfelf the greateft and the beft of Beings,
the original Source and Centre of all Per-
fedlion and Happincfs, fo he is in the Na-
ture of Things, the chief Good, and the
ultimate End, ofisohcm, and through whonij
and to whom are all Tubings, What other End
can we reafonably propofe to ourfelves as the
governing End in our general Condu(fl, but
the Glory of God ? Would we propofe our
own Honour, Profit, and Pleafure, the Ad-
vancement of our own particular Interefts ?
Would we make this our chief End ? But
is it juft and reafonable, that our narrow
felfifti Interefts fhould be put in Compe-
tition with the fupreme, all-comprehending

Interefts

398 DISCOURSE XXL

Interefts of the great Jehovah? Let us
confider what God is, and what we our-
felves are, and then let Reafon pronounce
which is the beft and worthieft End ; the
pleafmg, obeying and ferving God, or the
pleafing ourfelves, and gratifying our own
Appetites ? It is indeed lawful for us to
have our own Eafe arid Intefeft in View,
but then this muft be in a regular Subor-
dination io the Glory of God, as our prin-
cipal End. And God hath fo ordered it,
that what is for the Advancement of his
Honour, is alfo for our own trueft Advan-
tage. Nothing is more certain, than that
by ferving God, and promoting his Glory,
wx fecure and promote our higheft Happi-
hefs. Thefe, when rightly undefftood, are
never really oppofed to one another. But
Men, in their fhort-fighted Views, are often
apt to oppofe what they imagine to be their
prefent flefhly Interefts, to the Will and
Glory of God : though this is unqueftion-
ably the moft excellent End, to which no
other End can be oppofed, without the
moft manifeft Breach of all the Rules of
Juftice and Order.

2dly, It appears that we are under indif-
penfable Obligations to do what we do ta
the Glory of God, becaufe this is the End
for which we were created. Even the ina-
nimate and irrational Creation glorify God

objedively,

DiSCOtfRSEXXI. 399

olDJedlively, bttt without intending it. Thus
the Heavens 2Xt faid to declare the Glory of
God, and the Firmament Jheweth forth hii
Handy-worki ushQanng the bright Impreffes
of God's infinite Wifdom> Power, and
Goodnefs. But befides this, God made
intellectual Creatures, which might be ca-
pable of glorifying him ad:ively, and with
a deliberate Choice of Heart, and Intention
of Mind. He made Man upright, after
his own Image, defigning him to ferve and
honour his Maker, that he might be happy
in his Favour and Love. To this End ho
endued him with an Underftanding ta
know God, and contemplate his glorious
Perfedions, and a Will to chufe and fix
upon him as his chief Good. He gave
him Reafon to govern and correfl: his infe-
rior Appetites and Paffions, and to diredl
his Adlions to the nobleft Purpofes. It
was for this that Man was furnilhed with
Faculties and Capacities fo vaftly fuperior
to the Brutes, that he might live propor-
tionably to higher Ends than they. God
made us, and not we ourf elves. Pfal. c. 3,
and therefore we fliould live and adl not
merely unto ourfelves, but unto him, and
for that End for which he defigned us. By
being our Creator, he is our abfolute Owner
and Proprietor, our fupreme and rightful
Lord, who hath an unalienable Claim to

all

400 DISCOURSE XXL

all the Service, Love, and Obedience, that
we are capable of rendering : his Will and
Law fhould be our Rule ; his Glory the
chief End to which our Actions fhould be
dircded. As far as we do this, we anfwer
the great End of our Being, the End we
are fent into the World for, and without
which we fhould live to no valuable Pur-
pofe at all.

3dly, We fhould do all for the Glory
, of God, becaufe we are continually fuflained
and upheld by him in every Adion, and
are daily receiving manifold Benefits from
his bountiful Hand. As it is God that
created us at firfl, fo it is in him that we
H'OCy and fnovcy and have our Being. It is
by a conflant Influence from him that we
fubfifl. He gave us the Pov^'er of ading,
and without his providential Concourfe we
fliould not be able to put forth that Power
to Exercife, What therefore can be more
fit and jufl, than that as we ad: from him,
fo we fhould ad for him in our daily
Courfe ? And as we can do no Adion
whatfoever, but by Strength which is
originally derived from him, fo we fhould
do no A6lion whatfoever, but in Subordi-
nation to his Glory. If we eat or drink, it
is he that furnilhes our Provifions, and
caufeth them to nourifh and refrefh us;
and in all our Adions of whatfoever kind,
5 natural.

DISCOURSE XXI. 401

natural, civil, moral, and religious, and even
in our Diverlions themfelves ; it is God
that upholdeth us in the Ufe of our Facul-
ties, and Powers of Body and Mind ; and
therefore we ihould take care, that all our
Adtions be done in a Conformity to his Will,
and in a due Subferviency to his Honour,
who hath granted us Life and Favour, and
whofe Vifitation preferves our Spirits. He
daily fhdwers down numberlefs Benefits
upon us, in the Courfe of his bountiful
Providence: And whatfhouldbe the Effedl
of all, but to lead us up to him, our glo-
rious Author^ Preferver, and Benefa(5lor^
and to eno:ap:e us to live to him, as our
chief Good and higheft End ?

4thly, We are obliged to do whatfoever
we do to the Glory of God^ bec^.ufe thus io
glorify Gody is the End for which we were
redeemed. God had a facred Propriety in
us, and a Right to be glorified by us in our
Adlions, on account of his Creation, and
conftant Prefervation of us : and this Right
is farther ftrengthened by his having re-
deemed and bought us with the ineftima-
ble Price of the Blood of his only begotten
Son; Te are not your own^ faith St. Paul,
for ye are bought with a Price ; therefore
■ glorify God in your Bodies and Spirits, ivhich
are his. i Cor. vi. 20. We muft glorify
him with all the Faculties of the one, with

[Vol, L] D d all

402 DISCOURSE Xx:r.

all the A4embers of the other, and confe-
quently in all the Adiions of both. It
was for this End Chrijl died for us, that we
might henceforth live, not unto ourfelves,
but unto him who died for us, and rofe
again, and through him to God our hea-
venly Father. He gave himfelffor us, that
he might redeem us from a' I Iniquity , and
purijy unto himfelf a peculiar People zea-
lous of good TForks : and for this End he
fends his Holy Spirit, to fandlify and aflift
us in the Performance of our Duty ; and
fets before us the moft excellent Precepts.,
and exceeding great and precious Promifes,.
and raifes us to the moft glorious Hopes,
the Hopes of being for ever happy in his
gracious Favour and blifsful Prefence. The
Defign of all this is, that we fhould be
efFedually engaged to ferve and obey, and
glorify him. And accordingly the Tenor
cf the Chriftian Covenant and Vow,
which all Chriji's faithful Difciples are
brought under, is, that they fhould yield
themfeives unto God, as thofe that are
alive from the dead, and their Members
as Inftruments of Righteoufnefs unto God,
honouring him in all their Actions, as be-
com.es a chofen Generation, his ranfomed
and peculiar People, to fliew forth the
Praifes and Virtues of their God and
Saviour,

Having

DISCOURSE XXI. 403

Having thus fhewn the Indifpenfiible
Obligations we are under, whether we eat
or drink, or whatfoever we do, to do all to
the Glory of God, I fliall conclude with
feme fui table Refledlions.

And I ft. How juftly are thofe to be re-
proved, who are (o far from anfwering the
Defign of this Precept, that they difho-
noiir God, inftead of glorifying him in
their Adions. Do thofe do what they do
to the Glory of God, who allow themfelves
in Adions which are forbidden in the di-
vine Law ? who blafpheme that facred
Name, which they ought to reverence and
adore, or at leaft treat it in a verv light
and unbecoming Manner ? who profane
God's holy Day, inftead of fandUfying it >
and caft Contempt upon his Word and
Ordinances ? Do thofe do what they ought
to do to the Glory of God, who allow them*
felves in the Breach of Juftice, Charity, and
Mercy towards their Neighbours ? who in-
jure them in their Perfons, by xA.6ts of Vio-
lence, or defraud and over-reach them in
their Dealings, or backbite and calum-
niate them, and fpread evil Reports to
their Prejudice ? Do thofe glorify God in
their Aftions, who indulge thofe Lufts and
Works of the Flefh, which we are com-
manded to mortify, and which are fo con-
trary to that Purity and Decency which
D d 2 becomes

404 DISCOURSE XXI.

becomes the Children of God, and the
Dilciples of the holy Jefiis ? Do thofe eat
and drink to the Glory of Gody who walk in
Rioting and Drunkennefs, and have nothing
in View but the Gratification of their bru-
tifh Appetites ; or who neither look up to
God for a Bleffing on their Food, nor are
thankful to him for the Provifion he makes
for their daily Suftenance and Support ? Can
thofe be faid to glorify God in their Ac-
tions, whofe whole Life is little elfe than a
continual Succeffion of Diverfions and
Amufements, as if this was the principal
Thing they were fent into the World for ?
and efpecially who give themfelves up to
exceflivc Gaming, which, befides its being
Mifpence of precious Time, is generally
attended with bafe and corrupt Pradtices,
and is produdlive of the moft pernicious
Confequences, both to particular Perfons
and Families, and to the Public ? Fi-
nally, Do thofe do what they do to the Glory
of God, who in the general Courfe of their
Adtions make the pleafing of the Flcfh,
and the Advancement of their worldly In-
terefts, and the gratifying their Ambition
and Avarice, their principal ruling End,
to which tb-ey diredt all their Aims and
Views, and which they pradlically prefer
before the Service of God, and the pro-
moting the Interefts of his Kingdom,

And

DISCOURSE XXL 405

And even as to thofe of us, whofe Hearts
are in the main upright towards God, and
fincerely difpofed and determined to ferve
and glorify him in the World, we have
Reafon to take Shame and ConfuiSon of Face
unto ourfelves, when we confider how
greatly we have been wanting in a due
Regard to the Glory of God in our Acflions ?
We have not fixed the Eye of our Minds
on that glorious Being, fo frequently, and
with that Affedion and Attention, which
we might and ought to have done. How
often have we engaged even in Adlions of
Moment and Importance, without a fuit-
able Senfe of our abfolute Dependence up-
on God ? Have we not been often influenced
and governed in our A(ftions by felfiifh in-
terefted Ends and Views, rather than by
a juft Refpecfl to the Gmy of God, and the
Edification of our Neighbour ? Even in
our religious Duties themfelves, how many
Negligences and Defefts are we chargeable
with, and how apt are we to take up with
an outward fpiritlefs Formality, deflitute
of Life and Power ! It becomes us there-
fore, when we ferioufly compare our own
Hearts and Lives with this moij comprehen-
five Precept, to humble ourfelves deeply be-r
fore God, and earneftly to implore his par^
doning Mercy, thro' Jefus Cfjrlji, whofe
Plood cleanfeth from all Sin : and wherein
D d 3 v/e

4o6 DISCOURSE XXL

we are fenfible we have been moft defedlive,
let us fet ourfelves heartily to recfiify what
has been amifs -, and ufe our utmo'ft Care
and Diligence to approve ourfelves to God
in our A6lions, and to do whatfoever we
do to his Glory, And to affift you in this,
I ihall briefly mention a few Diredions.

I ft, See that you get your Hearts deeply
afFedled and imprelfed with a Perfuafion of
God's glorious Perfedions, his abfolute
Propriety in us, and Dominion over us, by
Right of Creation, Prefervation, and Re-
demption. Confider his Excellency in
himfeif, and the Relations he ftands in
unto us, till you come to this as the deter-
minate pradlical Refolution of your Minds ;
that he is mofl juflly intitled to all the
Obedience and Service you can render to
him ; and that you are obliged by the moft
facred Ties, to glorify him in all your Acti-
ons, as far as you are capable of doing fo.

2dly, You mufl make a lincere Dedica-
tion and Surrender of yourfelves, and all
that you have and are to God, through a
Redeemer, upon the gracious and reafon^
able Terms of the Gofpel Covenant. This
]s neceflary to lay the juft Foundation of
an holy devoted Life. Till you thus yield
up yourfelves unto God, you are not pro-
perly fitted to glorify him in your Adions.
This Covenant-furrender mull be abfolute

and

DISCOURSE XXI. 407

and unreferved. It muft be entire and un-
feigned, accompanied with a hearty Re-
nunciation of the Devil, the ¥/oiid, and
the Flefli, and of every Intereft whatfoevcr
that comes in Competition with the Ho-
nour and Duty we owe to our God and
Saviour. And this Covenant-dedication
iliould be folemnly renewed and redlified,
as often as we approach the Table of the
Lord.

3dly, If you would do all that you do
to the Glory of Gody you niuft do all that
you do in the Name of Chrift, For it is
in him that our Perfons and Services are
accepted of God : and through him the
gracious Influences of the Holy Spirit are
commemorated to us. Hence the Apoftle
exhorts in a Paflage nearly parallel to this.
Col. iii. 17. Whatfoever ye do in Word or
Deed, do all in the Name of Jfus Chrift
givingT hanks to God and the Father by him.

4thly, If you would do whatfoever ye do
to the Glory of God, you muft labour to
maintain a conftant Senfe of his all-feeing
Eye, fetting the Lord always before you,
and endeavouring to exercife daily Com-
munion with him. No Day (hould pafs
over us without offering up our ftated
Tribute of Adoration, Prayer, and Thankf-
giving to God. To him we fnould com-
ipit ail our Ways, and on him caft our
D d 4 Burdens

4o8 DISCOURSE XXL

Burdens and our Cares. We fhould rcr
ceive the good Things we enjoy as from
his Hand, and regard the Events which
befall us as ordered by his Providence,
A Regard to him mufi: mix with our
worldly Employments, and with our focial
Converfe ; nor muft we allow ourfelves in
any A(ftions or Affairs, or in any Enjoy-
ments, but what we may fafely, and with
a good Confcience commend to his divine
Bleffing and gracious Acceptance. Im-
ploring the Afliftances of his Grace, we
muft perform the Duties of our feveral
Stations and Relations as in his Sight, and
in Conformity to his Will and Appoint-
ment ; and muft exercife ourfelves accord-
ing to our Abilities and Opportunities in
doing Good, and promoting Virtue and
Happinefs in ourfelves and others. Here-
by we ftiall, in our narrow Sphere, com-
ply with the great Ends of his moral Ad-
ininiftration. We m/ay then be faid to
glorify God in the Earth, and to finilh
the Work that he hath given us to do, and
to ferve our Generation according to his
Will. And thus to endeavour to glorify
God is the fureft Way we can take to pro-
mote our own true Honours and Intereft.
For the greateft Honour a reafonable
Cpature is capable of, is to be an Inftrument
in honouring and obeying his Maker.

And

DISCOURSE XXI. 409

And a Life thus employed is not only the
moft honourable, but the mofl comfortable
and delightful Life, even in this prefent
State. No Pleafures arifing from worldly
Affluence or fenfual Enjoyments can be
compared to the divine Satisfadion which
floweth from a Senfe of God's Acceptance
and Approbation, and from a Confcioufnels
that we are engaged in a Courfe of Action
which is agreeable to his Will, and which
he in his rich and fovereign Grace and
Goodnefs will abundantly reward. And
this leads me to the laft Thing I would
obferve, which is, that if we now make
it our earnefl Care and Endeavour to do
whatfoever we do to the Glory of God; and
therefore to glorify him on the Earth,
we fhall enjoy him for ever in Heaven.
He will gracioufly crown our fincere Aims
and faithful Endeavours for the Advance-
ment of his Honour, with a tranfcendent
Glory and Felicity in his own immediate
Prefence and Kingdom above, throughout
the boundlefs Ages of Eternity,

On

0?i heiiig Followers of God,

DIS COURSE XXII.

Ephesians v. I.

Be ye therefore Followers of Gody as dear
Children.

NOTHING can poffibly give us a
nobler Idea of the Nature and Excel-
lency of true Religion, than that it is de-
figned to raife us to a Conformity to God
himfelf, the holieft and beft of Beings,
the fupreme Original of Perfedion and
Happinefs. Be ye perfeB^ faith our Savi-
our, even as your Father which is in Heaven
is perfect. Not as if it were poffible for
us to attain to an equal Degree of Perfec-
tion

412 DISCOURSE XXII.

tion with God himfelf, which it were the
higheft Impiety and Folly to imagine;
but we muft, as far as we are able, make
it our continual Care and earneft Endea-
vour to refemble him more and more in
thofe amiable Excellencies in which he is
imitable by fuch Creatures as we are. And
to engage us to this is the Defign of this im-
portant and compreheniive Exhortation of
the Apoftle; Be ye Follower Sy or as it
might properly and literally be rendered,
* Be ye Imitators', of Gody as dear Chil-
dren : where it is plainly implied, both
that all true Chriftians are in a fpecial
Senfe the Children of God, and that as
fuch, they are obliged to endeavour to imi^
tate and refemble him.

In treating of this Paffage I fhall, firfl:,
offer fomething concerning the Charadler
by which true Chriftians are here defcrib-
ed, that they are God's dear Children,

Secondly, I fhall enquire into the true
Meaning and Extent of the Exhortation
here given, or what is included in our be-
ing Followers and Imitators of God ; and
fhall fhcw the Obligations we are under to
be fo.

ifl. Let us confider the Chara(5ler by
which true Chriftians are here defcribed,
that they are God's dear Children, The
Perfons whom the Apoftle here honours

with

DISCOURSE XXII, 413

with this glorious Charadier, are thofe,
whom in the Beginning of this Epiftle he
calls, the Saints which are at Ephefus, and
the faithful in Chrijl Jfus, And the Cha-
rafter equally belongeth to all that in eve-
ry Place believe in Jefus Chrijiy and love
and obey him in Sincerity.

There is indeed a general Senfe in which
all Mankind may be faid to be the Chil-
dren of God, in as much as he is the Au-
thor of their Beings, from whom they de-
rive their Exiftence in a far properer and
nobler Senfe than they do from their earth-
Iv Parents. To him we owe the wonder-
ful and curious Frame of our Bodies, and
he is the Father of our Spirits. He giv-
cth us Life, and Breath, and all Things,
and on him v/e continually depend. In
this Senfe he may be faid to be the God
and Father of the whole human Race.
We are all his Offspring, as St. Paul ob-
ferves to the Athenians by a Quotation
frorri one of their own Poets. ABs xvii.
29. And on this Account we are oblig-
ed to love, obey, and honour him.

But it is not merely in this Senfe that
the Charadler of God's dear Children is
to be underftood in this Paffage. Every
one that is acquainted with the New
Teftament muft be fenfible, that Chrift's
faithful Difciples are there reprefented as

the

414 DISCOURSE XXIl.

the Children of Gad in a higher and more
eminent Senfe, in which that Charafter is
not equally applicable to all Mankind. It
-is frequently fpoken of as a glorious Privi-
lege, of which all true Chriftians are Par-
takers, and which is owing to the fovereign
Grace and free Love of God our heavenly
Father through 'Jefus Chriji- Beholdy faith
St. Johriy what Manner of Love the Father
hath bejiowed upon us, that we JJjould be call-
ed the Sons of God. And he adds. Beloved,
now are we the Sons of God^ i John iii. i^
2. Now in this prefent State we Chrif-
tians, the true Difciples and living Mem-
bers of the holy fe/us, are the Sons of
God. And it is frequently fignified, that
It is through Jeftis Ckriji, i\\Q Son of his
Love, that God admitteth us to this va-
luable Privilege. To this Purpofe we
are told, that God h.2Xki predeflinated iis
to the Adoption of Children by fefus
Chnji unto himfef Ephef. i. 5. And that
when the Fubtefs of the Ifme was come^
God fent forth his Son, made of a 'Woman,
made under the Law, that we might obtain
the Adoption of Sons. Gal. iv. 4, 5. Ac-
cordingly St. fohn obferveth, that to asma-
ny as received hinty to them gave he Power,
or * a Right,' to become the Sons of God,
even to them that believe on his Name. Jo^n
i. 12. We had by our Apoftacy from God

for-*

DISCOUkSE XXII. 415

forfeited all Intereft in his Favour, and caft
ourfelves oat from the Privilege^; of his
Family. The whole human Race had fall-
en from their original Glory, from the
Image and Favour of God, into a wretch-
ed State of Sin and Mifery. They became
alienated from the Life of God, and v/ere
eftranged and far off from him. But God
hath, in his infinite Wifdom and Goodnefs,
fent his own Son into the World, and
hath appointed him to the glorious Work
of recovering us from cur ruinous and loft
Eftate. And upon our receiving Chrijt Je-^
JiiSy this great appointed Saviour, with a
true and living Faith produdlive of good
Works, and heartily complying with the
gracious Delign of his Undertaking, we
are brought into a State of Favour with
God, and into the dear and honourable
Relation of his Children.

Nor is this a mere nominal Relation ;
all thofe to whom this Charadler truly be-
longeth are regenerated by his Grace and
Spirit, and are made Partakers of a divine
Nature, as St. Peter nobly expreffeth it.
They have a happy fancSifying Change
wrought upon their Souls, with regard ta
which they are faid, in the emphatic^l
Language of holy Writ, to become new
Men, and new Creatures, and to be born
again, and born from above. They are
3 borHf

4i6 DISCOURSE XXII.

boruy as St. John fays, 7iot of Bloody nor of^
the Will of the Fle/h, nor of the Will of
Man, but of God. John i. 13. to figni-
fy that this is not owing to the mere
Powers of unaffifted Nature, but to the
gracious Operations of God's Holy Spirit.
Accordingly they are faid to be born of
the Spirit, John iii. 5, 6. To the fame
Purpofe it is obferved by St. James, that df
his oivn Will hath God begotten us with
the Word of Truth. Jam. i. 18. Where it
is intimated, that as God by his Spirit, of
his own free Goodnefs, is the principal Ef-
ficient; fo the Word by its Dodrines,
Precepts, and Promifes, is the main Inftru-
ment in effeding this great Change. Arid
the fame Thing is fignified by St. Peter,
v/hen he faith, that we are born again,
not of corruptible Seed, but of incorruptible,
by the Word of God, which liveth and ahid-
eth for ever, i Pet. i. 23. and he addeth,
Tihis is the Word which by the Gofpel is
preached unto you. Ver. 25. This Word
of God received into the Heart becom-
eth a living Principle there, a Principle of
all Holinefs and Goodnefs, the Principle
of a fpiritual and divine Life. And he
that is thus born of God, the Apoftle John
tells us, doth not co??imit Sin, i. e. doth not
go on in a Courfe of wilful prefumptuotis
Sin and Difobedience -, for his Seed remain-

eth

DISCOURSE XXir. 417

ethJn him^ i. e. thofe holy and divine
Difpofitions which are wrought in his Soul,
are Principles of a permanent abiding Na-
ture, fo that, as it is there added, he cannot
Jin becaufc he is born oj God. i John iii. 0.
And he had before obferved. If ye know
that he is righteous, ye know that every one
that doth Right eoufnefs is born of him. i John
ii. 29. And thofe who are in this Senfe
the Children of God, are the Objefts of
his fpecial Love and Favour, as the Apof-
tle fignifieth when he here calleth them
God's dear Children. They are dear to
God, his beloved, in whom he taketh a
peculiar Complacency above the reft of
Mankind. They have their Fellowihip or
Communion with the Father, and with
his Son Jefus Chriji. He fendeth his Ho-
ly Spirit to dwell in them, to affift, guide,
and comfort them. Becaufe ye are Sons,
faith St. Paul, God hath fent forth the Spirit
of his Son into your Hearts, crying, Abba^
Father, Gal. iv. 6. He granteth them a
Liberty of Accefs to the Throne of his
Grace, fo that they can come with an in-
genuous Freedom and AfSance as Children
to a Father. He provideth for them
whatfoever he feeth to be really needful,
and caufeth all Things to work together
for their Good. And finally, he giveth
them a Right and Title to a glorious
[Vol. L] E e hea-

4i8 DISCOURSE XXIL

heavenly Inheritance. For if we be Chil-
dnriy then are we Heirs^ Heirs of God, and
Joint^heirs with Chrijl. Rom. viii. 17.
Heirs according to the Hope of eternal Life.
Tit. iii. 7.

Having confidered the Charader by
which true Chriftians are here defcribed,
that they are God's dear Children^ let us
proceed.

Secondly, To inquire into the true
Meaning and Extent of the Exhortation
here given, Be ye Followers^ or ' Imita-
tors', of Gody as dear Children.

And that we may have a right Notion
of what is included in our being Followersy
or Imitators, of Gody it is proper to ob-
ferve,

I ft. That there are peculiar Perfedlions
and Prerogatives of the Deity, with regard
to which God is not properly imitable by us.
He is the eternal felf-exiftent Jehovah, who
exifteth neceffarily from everlafting to ever-
lafting. His Power is almighty and irre-
liftible, w^hereby he created this vaft Uni-
verfe out of Nothing, and doeth all Things
according to the Counfel of his Will.
He fiUeth Heaven and Earth with the
Immenfity of his Prefence. His Omni-
fcience comprehendeth all Things at once,
paft, prefent, and to come. His Domi-
nion is abfolutc, and lie ruleth all Things

with

DISCOURSE XXII. 419

with an uncontrolled Sovereignty, and
none can call him to an Account, or fay
unto him. What doeft thou? In thefe
Things it were the greateft Folly and Pre-
fumption for any Creature to pretend to
an Imitation of the Deity. An undue
Affedation of being like God in his So-
vereignty and Independency feems to have
been the Sin of the Devils, which cafl
them down from their firft Habitation.
And fomething of this Kind entered into
the Sin of our firft Parents. They were
not content with the Rank afligned them ;
they wanted to be their own Lords : Ye
ihall be as Gods, was the Temptation
which prevailed on them, and flattered
their Ambition. And ever fince Men have
been too prone to affecfl a Kind of Deity
and Independency. They are for making
themfelves their ultimate End, and their
own Wi/h and Appetites their Rule, and
are ready to lay in their Hearts, Who
is Lord over us ? As if they had a
Right to think, fpeak, and aift as they
pleafe, v/ithout being accountable to any
Superior. They have often been for arro-
gating to themfelves a Kind of Omnifci-
ence. Not content with the Knowledge
of thofe Things that belong to them,
they w^ould alfo know thofe fecret Things
which belong to God. They are for af-

E e 2 fuming

420 DISCOURSE XXII.

fuming an univerfal Comprehenfian, as if
they had a Right to have all the divine
Councils laid open to them, and were able
to grafp Infinity itfelf. To affedl to be
like God in fuch Refpedls as thefe, is to
break from the regular Subordination of
Creatures. And what a ftrange Perverfi-
ty is it, not to endeavour after a Conformi-
ty to God in thofe Excellencies and Per-
fedlions in which it is our Honour and
Happinefs to imitate him, and yet to afFedt
a Refemblance of him in thofe Inftances in
which it is the moft criminal Prefumption
to attempt it !

Our Duty, with refpedl to fuch Perfec-
tions and Prerogatives of the Deity as
have been mentioned, is not to afpire to
an Imitation of them, but to adore him
on the Account of them with the pro-
foundeft Reverence, and to carry towards
him with fuch AfFe<flions and Difpofitions
of Mind as becometh us towards a Being
poffefTed of fuch unparalleled Perfedlions
and Prerogatives. It is very ufeful fre-
quently to confider his neceflary eternal
Exiftence, his abfolute Supremacy and
Independency, his Immenfity, Omnifci-
ence, and Omnipotency, which are ufual-
ly called his natural or phyfical Attributes,
as diftinguiihed from his moral, in order
to fill us with the moft awful admiring

Thoughts

DISCOURSE XXII. 421

Thoughts of that incomprehenfible Jeho-
vah, and with the moft humbling 'Senfe
of the infinite Diftance there is between
him and us , yea, and between him and the
moft glorious and exalted of ail created
Beings. Oh with what profound Submif-
fion and Veneration of Soul fhould we
proftrate ourfelves at the Footftool of the
great, the adorable I am, the immenfe,
the felf-exiftent God, finking into the
Duft before him for the Fear of the
Lord, and the Glory of his Majefty, and
acknowledging that we are in his Sight
as nothing, yea even lefs than nothing, and
Vanity! With what a devout Aftonifh-
ment fliould we cry out. Thou art God, and
there is none other bejides thee ! Who in the
Heavens can be compared unto the Lord? or
who among the Sons of the mighty can be likened
unto the Lord? Canjl thou by fe arching find
out God? Canft thou find out the Almighty
unto Perfediion ?

2dly, When we are urged to be Fol-
lowers or Imitators of God, it is to be un-
derftood of our endeavouring after a Con-
formity to him in his amiable moral Ex-
cellencies. It is in thefe that he propofeth
himfelf to our Imitation -, and in thefe i. s
our Privilege and Glory to refemble iiiui.
It is true, that even with rep-ard to thefe,
there muft be acknowledged to be a vail and
E e 3 ineffable

422 DISCOURSE XXIT.

ineffable Difproportion between God and us.
As he is infinite, fo all his Perfections and
Attributes, even thofe we call his moral
ones, are infinite too. And therefore thofe
moral Perfedions, as they are in him, muft
be infinitely fuperior to the Shadows and
Refemblances of them which are to be
obferved in us, or in any, the moll excel-
lent, of his reafonable Creatures. And
there are alfo fome Things which are juft
and right in him, confidered as the fove-
reio-n Lord of the Univerfe, which would
not be fit and proper for us, in the Rela-
tions we bear as his Creatures and Subjedls.
But ftill it is certain, that making proper
Allowances for the neceflTary Difference be-
tween the infinite Jehovah and fuch Beings
as we are, it is pofTiblQ for us to bear a
real Conformity to him in his illuflrious
moral Perfedtions. And as far as we
do, fo we may be faid to be like him, or
to imitate and refemble him in fuch a Mea-
fure and Degree, as is fuited to the Order
of our Being. This Conformity and Re~
femblance is only to be found in reafonable
Creatures, moral Agents. And that we
may have a more diUin6t Notion wherein
it doth confift, I (hall make particular
Mention of fome of thofe Inftances, wherein
we are more efpecially concerned to afpire
to an Imitation of the Deity.

And

DISCOURSE XXII. 423

And I ft, God is a Being of infinite Ho-
linefs and fpotlefs Purity, who hateth Sin
with a perfeft Hatred ; and our being Fol-
lowers of God, as dear Children^ includeth
our endeavouring to refemble him by a real
univerfal Holinefs of Heart and Life, and a
prevailing Abhorrence and Deteftation of
Sin. There is fcarce any one Character by
which God is more frequently defcribed in
the facred Writings, than that he is the Holy
One, holy by Way of Eminency. This is
reprefented as his Glory. Who is like un-
to thee, O Lordy faith Mofes in his triumphal
Song, glorious in Holinefs / Exod. xv. 11.
Under this Character the Angels celebrate
and adore him, faying with the profoundeft
Reverence, Holy, holy, holy, is the Lord of
" Hojis I And the Saints are exhorted to
give Thanks at the Remembrance of his
Holinefs. This Holinefs of God is not
fo much to be underftood of any one par-
ticular Perfeftion, as of the univerfal Rec-
titude of his Nature, It includeth the
pure Light of his- infinite Mind, whereby
he hath a clear and perfeft Comprehenfion
of all the moral Reafons and Relations of
Things, and knoweth in every Inftance and
Circumftance what is fitteft and beft. And
it alfo includeth the perfed Reaitude of
•his Will, whereby he is invariably inclined
a^d determined to that which appeareth to
E e 4 hi^

424 DISCOURSE XXII,

his own infinite Underftanding to be good,
and pure, and excellent. Hence he hath
an eternal and immutable Love of Order
and moral Goodnefs, and an eternal Aver-
fion to all moral Evil. We are told that
he is of purer Eyes than to behold Evil^ and
that he cannot look on Iniquity, Habak. i.
13. /. e. he cannot look upon it w^ithout
the utmoft Abhorrence. He hath taken
many Ways to manifeft his Hatred againft
Sin, by the Declaration of his Word, the
Threatnings of his Law, and the Difpen-
fations of his Providence. Not the leaft
Stain of moral Corruption or Defilement
can cleave to his infinite Mind. No irre-
gular AfFedions, no corrupt Appetites and
Paflions, can poffibly have Place there. And
with regard to this it is juftly faid of God,
that he is Lights and in him is ?io Darknefs at
all : no Darknefs, either of Ignorance or
Impurity.

Now this his Purity and Holinefs is that
in which we are efpecially required to afpire
after a Conformity to him. It is the Com-
mand of God, Be ye holy^ for I am holy.
And again, we are exhorted to be holy y as
he who hath called us is holy in all manner of
Converfaticn. i Pet. i. 15, 16. In our pre*
fent corrupt and degenerate State, our Na-
tures, Body and Soul, are defiled and un-
clean, till renewed and regenerated by the

Spirit

DISCOURSE XXII. 425

Spirit and Grace of God. Sin hath fpread
its polluting Influence through all our Fa-
culties and Powers. But if we would ap-
prove ourfelves the dear Children of God,
we muft through his gracious Affiftances,
which will not be wanting to ©ur fervent
Prayers and fincere Endeavours, cleanfe our-
felves from all Filthinefs both of Flefh and
Spirit. We muft not content ourfelves
with fome particular good Qualities, or a
partial Reformation, but muft labour after
an univerfal Recflitude and Purity of Heart
and Life. We muft endeavour to get our
Minds enlightened, and formed to a juft
Difcernment of the moral Differences of
Things, and our Wills fteadily difpofed and
determined to approve, embrace, praftife,
and purfue, that which we fee and know
to be pure, and lovely, and virtuous, and
praife- worthy. We muft no longer, as we
are prone to do, delight in Sin, or roll it as
a fweet Morfel under our Tongues ; but it
muft be the Objedl of our juft Deteftation,
as it is of God's. We muft hate it for its
own intrinfic Malignity and Demerit, and
for its abfolute Contrariety to his holy Na-
ture and Will. It is true, there will ftill
be fome Remains of Corruption cleaving
to us in this imperfe<5l State, but we muft
ftrive againft them more and more; and
not for any Confiderations of fenfuai Plea-

fure.

426 DISCOURSE XXII.

fure, or worldly Gain, allow ourfelves In
any Courfe of known prefiimptuous Sin,
or harbour and indulge any darling Iniquity
in our Bofoms. It mufh be our conftant
Care and Endeavour to watch againft the
Temptations to which we are expofed, to
mortify the Body of Sin more and more,
and to perfedl Holinefs in the Fear of God.
2dly, God is reprefented in Scripture as
a Being of impartial Juftice, and perfect
Righteoufnefs and Equity. Righteoufnefs
in the largeft Senfe is of the fame Import
with univerfal Holinefs ; but at prefent I
take it, as it is often taken, in a more nar-
row and limited Senfe, as fignifying Juftice,
and a Difpofition to render that which is
right and due to every one, and that in an
equitable Proportion. And this alfo is an
Attribute frequently afcribed to God in the
facred Writings. He is often reprefented
as the moft juil and righteous Governor of
the World. Is there Unrighteoufnefs with
God? faith St. Patil : God forbid. Rom. ix.
1 4. Shall mt the Judge of all the Earth
do right? Gen. xviii. 25. There is no
Refped of Perfons with him : but he ren-
dereth to every Man according to his Ways,
and according to the Fruit of his Doings.
Even when Clouds a?id Darkiiefs are rou?id
about kimy and we cannot penetrate into
the Reafons of his Difpenfation, yet ftill

WQ

DISCOURSE XXII. 427

we arc fure that Right eon fnefs and Judg^
merit are the Habitation^ or Eftablifhment,
of his Throne. Pfal. xcvii. 2, Wilt thou
condemn him that is 7710ft juft ? faith Elihu :
and he reprefenteth it as a monftrous Ab-
furdity, to fuppofe that the Almighty would
pervert Judg7nent, Job xxxiv. 12, 17. For^
as he there obferveth, the Work of a Mart
'will he render unto him, and caufe every Man
to fi7id accordi72g to his Ways. Ver. 1 1 . All
his Dilpenfations are guided by the fteady
Rules of Righteoufnefs and Equity ; from
which nothing can ever miflead or bias
him : no partial Affections, no unaccount-
able Humour or Caprice, no narrow felfifh
Interefts. Now in this we fhould endea-
vour, as far as in us lieth, to imitate and
refemble him. Thofe of the Sons of Men
who are in exalted Stations, and Invefled
with Power and Dominion, as Princes and
Magiftrates, are in a particular Manner
obliged to imitate God in the Righteouf-
nefs and Equity of their Adminiftrations.
They fliould execute Judgment with an
equal and impartial Hand, and keep at the
remoteft Diftance from all Injuflice and
Oppreffion. And all Men in general
fliould in their feveral Stations be careful
to do juftly, and render unto all their Dues,
not allowing themfelves to withhold from
any tlicir Rights or to \vrong and defraud

their

428 DISCOURSE XXIL

their Brother in any Matter. This is an
Inftance of Conformity to God, which is
abfolutely neceffary, if v/e would a<fl: up to
the Charader of his Children. For in this
the Children of God are manifeft, and
the Children of the Devil. Wkofoever doth
not Righteoufnefsy is 7iot of God, neither he
that lonjeth not his Brother, i John iii. lo.
The Faithfulnefs and Truth of God is
another of thofe Attributes, in which we
fliould afpire to an Imitation of him. But
efpecially we fhould endeavour to refemble
him in his Love and Goodnefs, But the
Confideration of this, and fome other
Things relating to this Subje^l, mull be
referved for another Opportunity,

On

On being Followers of God.

DISCOURSE XXIII.

Ephesians V. I.
"Be ye Followers of God, as dear Children.

IN a former Difcourfe of this remarkable
Paflage, I firft confidered the Charadler
by which true Chriftians are here defcribed,
that they are God's dear Children. And
then proceeded to enquire into the true
Meaning and Extent of the important Ex-
hortation here given. Be ye Follower Sy or as
the Word might literally be rendered, * Be
ye Imitators' of God, as dear Children. And
after having obferved, that there are pecu-
liar Perfedions and Prerogatives belonging
to the Supreme Being, in which it were

the

430 DISCOURSE XXIII.

the mod criminal Folly and Prefumptioil
to afFedt an Imitation of him ; it was
fhewn, that the imitating or followiilg
God, to which we are here exhorted, is to
be underftood of endeavouring after a Con-
formity to him in his amiable moral Excel-
lencies. And particularly we muft endea-
vour, as far as in us lieth, to refemble him
in his Purity and Holinefs, and Detefta-
tlon againft Sin; and in his impartial Juftice,
Righteoufnefs, and Equity.

I now obferve farther, that another of
thofe Attributes in which we fhould afpire
after a Conformity to God our heavenly
Father, is his Fathfulnefs and Truth. He
is defcribed by this Charadler, that he is
the God of Truth, And we arc told that
the I'ruth of the Lord endureth for ever^
and that his Faithfulness is unto all Gene^
rations : that he keepeth Covenant ; and
that all his Promifes are Tea and Amen,
/. e. they are faithful and true, and fliall
moft certainly be accompliOied in the pro-
per Seafon. We are affured that it is ini^
fojfible for God to /?>, as being abfolutely
inconfiftent with the effential Reditude
and Perfection of his Nature : that he
loveth Truth in the i?iward FartSy and that
lying Lips are an Abomination unto the Lord.
If therefore we would approve ourfelves
the Children of God, we muft get ourfelves
4 pofiefled

DISCOURSE XXIII. 431

poffefled with a Love of Truth, and flievv
a facred Regard to it in the whole of our
Converfation. We muft put away from
us all Hypocrify and Guile, all Falfliood
and Diffimulation, and muft have our
Loins girt about with Truth, as the Apoftle
expreffeth it, Eph. v'u 14. An amiable
Simplicity and godly Sincerity muft in-
fluence and govern our whole Deportment,
as oppofed to what is in Scripture called a
double Hearty and a double Tongue. It is
mentioned as a neceffary Part of the Cha-
radler of a good Man, ^n^ho JJjall abide in
the Tabernacle of God, and dwell in his hol^
Hilly that he walketh uprighthjy — and/peak-
eth the Truth in his Heart ; and that he
fweareth to his own Hurt, and changeth ?iot.
Pfal. XV. I, 2, 4. And on the contrary,
Falfliood and Deceit are reprefented as the
black Lineaments of Satan's Image, whofe
Charafter it is, that he is a Liar, and the
Father of it. John viii. 44.

But that which ought efpecially to be
confidered, when we are inquiring what is
included in our being Followers or Imita-
tors of God, is that we fliould endeavour
after a Conformity to him in Love and
Goodnefs. There cannot be a nobler and
more inviting Defcription of the Deity,
than that which is given us by St John,
I John iv. 8. God is Love. He is not only

good

432 DISCOURSE XXIII.

good and kind, but he is Love and Good-
nefs itfelf ; it is his very Nature, as well
as Delight. He is infinitely happy in
himfelf, and in the Fulnefs of his ov^n Per-
fedion : yet fuch is the Goodnefs and Be-
nignity of his Nature, that he delighteth
in the free and liberal Communications of
his own Fulnefs. It was this that moved
him to give Exiftenceto numberlefs Orders
of Beings, and to make Provifion for them
according to the Powers and Capacities he
hath furnifhed them with. His Goodnefs
is wide as this vaft Univerfe, diffufmg its
beneficial Influences through Heaven and
Earth. It is an overflowing Fountain from
whence thofe Streams of Blefiings proceed,
which refrefh and make glad the Creation
of God. But efpecially he hath manifefted
his Goodnefs towards us of the human
Race, and that even in our corrupt and
degenerate State. The Goodnefs of God
as exercifed towards guilty fmful Crea-
tures, who had off^ended him by their
Tranfgreflions, is called his Mercy -, Mercj?-,
that amiable Attribute by which hs is fo
often defcribed and celebrated in the facred
Writings. We are told that be delighteth
in Mercy. Mic. vii. i8. It was this that
prompted him to fend his own Son into the
World, to redeem and fave us from the
Miferies and Ruins we had brought upon
_5 ourfelves.

DISCOURSE XXIII. 433

ourfelves, by our Apoftacy and Difobedience,
and to die for us whilft we were yet Ene-
mies. It is this that hath induced him to
enter into a gracious Covenant with us, in
which he offereth Pardon and Salvation up-
on the moft merciful and condefcending
Terms. How amiable is that Name and
Charadler by v/hich he hath proclaimed
himfelf, the Lo?'d, the Lord God, merciful
and gracious, long-fuffering, and abundant in
Goodnefs and 1'ruth, forgiving Iniquity^
TranfgreJJion, and Sin. Exod. xxxivi 6, 7.
He often long beareth even with obftinatc
prefumptuous Sinners, and exercifeth great
Patience towards them, not willing that
any fhould peri{h> but that all fhould come
to Repentance. He caufeth his Sun to
fhine, and his Rain to defcend, not only up-
on the juft, but upon the unjuft, and doeth
Good in the Methods of his common boun-
tiful Providence, even to the unthankful
and the evil. But he taketh a fpecial Com-
placency in thofe who lay hold of his
offered Grace, and who are renewed after
his Image in Righteoufnefs and true Holi-
nefs. To thefe he giveth the moft amazing
Proofs of his diftinguifliing Love ^nd
Goodnefs, and will crown their fincere,
though imperfed: Obedience, with the glo-
rious Reward of Life everlafting, that they
may be happy in him to all Eternity.
[Vol. L] F f ^o^v

434 DISCOURSE XXIII.

Now this Goodnefs, Love, and Mercy
of God, is what we are particularly obliged
to imitate. Hence, immediately after the
Exhortation in the Text, Be ye Followers,
or Imitators, of God as dear Childreriy it is
added, and walk in Love, Our Love mulft
in the firfl: Place be fixed upon God, the
beft of Beings, the fupreme, the infinite
Good : this mufl: be the noble governing
Principle in our Souls, guiding and over-
ruling all the inferior Affecflions : and then
through him our Love muft be carried
forth towards his Creatures, and towards
thofe moft in whom we fee moft of his
lovely Image. Our Delight fhould be in
the excellent of the Earth, and we fhould
love them as Brethren v/ith a pure Heart,
fervently. But though we ought to bear
a fpecial Affedtion towards them, our Bene-
volence muft not be confined to them, but
muft extend to the whole human Race.
We muft, in Conformity to God, be ready-
to do Good unto all, as far as the Sphere of
our Ability reacheth,to fupply their Wants,
to afilft them with our kind Oflices, and
faccour them in their Diftreffes ; or at
leaft, if we can do no more, they fhould
have a Share in our kind Wifties, and in
our Prayers ; not excepting even our Ene-
mies themfelves, and thofe that have in-
jured u&. For hereby we fhalJ become the
5 Children

DISCOURSE XXIII. 435

Children of the Bigheji, and fhall fliew oar-
fclves mercifiiU ^s our Father^ which is in
Heaven, is merciful: which is what our
Saviour exhorteth to. Luke vi. 3 c> 36. We
muft endeavour to fubdue our Refentments,
and to be flow to Anger, and ready to for-
give, which argueth a godlike Difpofition,
and is a Character by which God is fre-
quently defcribed in the facred Writings.
And this is what the Apoftle feemeth here
to have particularly in View. For in the
Words preceding the Text he faith, Let all
Bitternefsy and Wrathy and Clamour, ^ a7id
Evil-fpeaking be put away from you, with all
Malice : And be ye kind one to another, tender-
hearted, forgiving one another, even as God
for Chrifs Sake hath forgiven you. ^ And
then it follows. Be ye therefore Imitators
of God, as dear Children.

What hath been offered may fuffice for
explaining the Meaning and Extent of the
Exhortation in the Text, or what ^ is in-
cluded in our being Fdilowers or Imitators
of God. And that we are under indif-
penfable Obligations to endeavour to imi-
tate and refemble him in the Senfe already
explained, needs no laborious Proof. Thofe
moral Perfedions of God, in which we
are called to an Imitation of him, are in
themfelves mofl amiable and excellent, dc-
fervino- the bio-heft Affeftion and Eftsera
"^ Ff2 of

436 DISCOURSE XXIII.

of reafonable Beings. If it be our Duty
to follow after the Things which are true,
and juft, and pure, and venerable, and
lovely, then certainly wc are never fo wor-
thily employed, as when we are endeavour-
ing, as far as we are capable of it, to re-
femble the beft of Beings, the great Arche-
type and Original of moral Goodnefs and
Excellence. This is what we are obliged
to as reafonable Beings, but efpecially as
we are Chriftians, who profefs to be, in a
fpecial Senfe, the Children of God. It is
by this that we fhall prove our heavenly
Extradion, that we are indeed born of
God, and are made Partakers of a divine
Nature. And it is by this that we ihall
fliew, that we love him in Sincerity, as be-
cometh his dear Children. To profefs to
be the Children of God, and not to love
him with all our Hearts, is a manifeft In-
confiftency. And can we love him, and
not endeavour to refemble him ? A fincere
and fuperlative Love will naturally drav/
us to an Imitation of him, and tend to form
our Souls into his amiable Likenefs. Add
to this, that it is what he himfelf exprefsly
requireth of us in his holy Word. And
what a Condefcenfion is it in fo glorious a
Being, that he not only alloweth, but com-
mandeth us to afpire after a Conformity to
him in his iliuftrious moral Perfections,

and

DISCOURSE XXIII. 437

and is pleafed to propofe himfelf to us as
the Object of our Imitation. He requireth
this of us, becaufe he delighteth in our
Happinefs. And fliall not we efteem it
our greateft Privilege, as well as Duty, to
obey fo excellent a Command ? Efpecially
lince the more efFedlually to engage and
affift us to do fo, God hath been pleafed
to fend his own Son into the World, the
living unfpotted Image of his own Good-
nefs and Purity, who hath /hewn us in
his own facred Life and Pradice what it
is ta be like God ; and in whom the amia-
ble Excellencies of the Deity are brought
nearer to our View, and more within the
Reach of our Imitation.

And now that we may make a right Im-
provement of what hath been faid on this
Subjedl, it highly concerneth us to exa-
mine and try ourfelves, whether, and how
far we have endeavoured to anfwer the Dc-
fign of this important Exhortation, by
following and imitating God as becometh
his dear Children. He is a Beiiig of infi-
nite Holinefs and fpotlefs Purity. Do we
in fome Meafure refemble him in this ?
Can we fay that we really hate and ab-
hor Sin as the word of Evils, and that it
is our earneft Defire and Endeavour to
cleanfe ourfelves from all Filthiiv-fs of
Flefh and Spirit ? Is univerfal Holinels
F f 3 what

438 DISCOURSE XXIII.

what we afpire unto as the greateft Glory of
our Natures ? and is it this which recom-
mendeth Heaven itfelf to our Souls, that
there we fhall be made perfect in Holinefs ?
Or, on the other Hand, do we really de-
light in Sin, and roll it as a fweet Mor-
fel under our Tongue ? Are not the pre-
vailing Affections and Difpofitions of our
Hearts carnal and impure ? Is there not
fome beloved Luft, lome darling Iniquity
which we cherhh and indulge in our Bo-
foms ? Again, God is a Being of impar-
tial Juftice and Righteoufnefs, of invaria-
ble Faithfulnefs and Truth. Do we in
Conformity to him make it our conftant
Endeavour to do juftly, and to render unto
all their Dues ? Are we true and faithful
in our Words and Promifes, fincere in the
inward Difpofition of our Minds, and
avcrfe to all Falihood and Guile ? Or, on
the contrary, are we unrighteous and un-
juft, ready, if we have Opportunity, to
defraud and over-reach our Neighbour, if
we can ferve our own private Intereft by
it ? Are we among thofe that love and
make a Lie, falfe and infincere in our
Dealings towards God or Man ? Again,
God is a Being of infinite Love and Good-
iiefs, flow to Anger, and of great Mercy.
Do we therefore delight in doing Good in
Imitation of that glorious and beneficent

Being ?

DISCOURSE XXIII. 439

Being ? Are we patient and merciful, as
our heavenly Father is merciful, kind and
tender-hearted, forgiving one another, as
-God for ChrijV^ Sake hath forgiven us ?
Or, on the contrary, are v^e of a narrow
felfifh Difpofition, prone to envy the Wel-
fare of our Fellow-creatures, inftead of re-
joicing in their Happinefs, and endeavour-
ing to promote it ? Are we of an implaca-
ble unforgiving Temper of Mind, taking
a malignant Pleafure in the Exercife of
Malice and Revenge ?

Thus ihould we try ourfelves whether
we are Followers of God ; and by this we
may form a proper Judgment concerning
pur own State. If our Hearts condemn
us not, then we may have Confidence to-
wards God, and may rejoice in the Cha-
radler and Privileges of his Children. But
if we do not find the Lineaments of his
blefifed Image upon our Souls, we have
great Reafon to lament our degenerate State
and Frame, acknowledging that God might
juftly caft us away from his gracious Pre-
fence. With penitent and contrite Hearts
we fliould confefs before him our great
Guilt and Unworthinefs, humbly implor-
ing his pardoning Mercy. And we flaould
be earneft in our Applications to him for
the fandifying Influences of his Holy Spi-
rit : that he would create in us clean

Hearts,

440 DISCOURSE XXIIL

Hearts, and renew us in the Spirit of our
Minds, that we may be formed into his
divine Likenefs. And to our Prayers we
muft add diligent Endeavours in the Ufe
of all proper Means on our Parts. Parti-
cularly we muft fet ourfelves heartily to
mortify and fubdue all fenfual and inordi-
nate AfFedions and Lufts, than which no-
thing hath a greater Tendency to deface the
divine Image in our Souls. And let us
often contemplate God's amiable moral
Perfedlions^ efpecially in the affeding De-
fcriptions that are given us of them in
his holy Word. Nothing can be more
ufeful than frequently to fix our Views on
that infinitely perfed: Being, and the glori-
ous Difcoveries he hath made to us of
his Holinefs, Righteoufnefs, Goodnefs, and
Truth. Thus to realize him to our Minds
in the Meditations of Faith would have
a happy Influence to transform us into his
Likenefs. And fince, as was before hint-
ed, our Lord ^efus Chrijl v/as the brighteft
Image of the invifible Deity, let us be
often looking unto '^^efusy and fet his Ex-
ample before us as our Pattern. The more
we endeavour to have the fame Mind in
us that was in him, and to walk as he
walked, the nearer fhall we be brought to
a Conformity to God himfelf.

I fhall

DISCOURSE XXIII. 441

I riiall conclude with oflFering two or
three Confiderations which may ferve as
fo many powerful Motives to enforce the
Exhortation upon us.

And I ft, To imitate and follow God is
the higheft Glory and Perfection of the
reafonable Nature. As God is the fu-
preme Original and Source of all Perfec-
tion, in whom is to be found every Thing
that is truly excellent, glorious, venerable,
and lovely, in the higheft poffible Degree
of Eminency ; fo it is evident, that the
more any reafonable Creature refembleth
that great Original, the more valuable and
truly excellent that Creature is. It was
the Glory of Man in his primitive
State, and his nobleft Diftin6tion above
the inferior Brute Animals, that he was
made after the Image of God, And
when by his Apoftacy and Difobedience,
this Image became fadly defaced, he with
it loft his Happinefs and Glory. To re-
ftore this bleffed Image was one great
Defign of God's fending his Son, and
communicating his Holy Spirit. And when
the Soul is again renewed after the divine
Image by the Spirit and Grace of God,
it begins again to recover its Glory and
Beauty, and to anfwer the original De-
fign of its Creation. Then doth God look
upon it with Complacency, and the blef-
fed

442 DISCOURSE XXIIt.

led Angels with Wonder and Joy behold
the divine Image again fhining forth in
the human Nature. It is then raifed to a
noble Dignity, and hath a folid Foun-
dation laid for inward Happinefs and
Self-enjoyment.

2dly, It fhould farther engage us to be
Followers of God in his imitable moral
Perfections, to confider that this is the bed
Way we can take to glorify him here
below, and to ihew forth his Praifes and
Virtues. We then honour God in the pro-
pereft Manner, when we as it were be-
come the living Images of the Deity, in
whom the divine Goodnefs, Holinefs, and
Truth, fliine with an amiable Luftre. This
is the Glory he juftly expefteth from his
dear Children, whom he hath in a fpecial
Manner chofen to himfelf; and hereby
they fliew the Power of his Grace, the
Reality and Excellency of true Religion,
and make a lovely Reprefentation of him
to the World.

3dly, Let it be confidered, that if we
endeavour to be Followers and Imitators of
God here on Earth, we flTiall be fitted
for the immediate Villon and eternal En-
joyment of him in the heavenly State.
Thofe only that are in fome Degree like
God here, lliall hereafter fee him as he
is. If v/e nov/, with a pious Ambition,

afpire

DISCOURSE XXIII. 443

afpire to a Conformity to God our heaven-
ly Father, as far as we are capable of at-
taining to it ; if from Day to Day we en-
deavour to grow up more and more into
his bleffed Likenefs, in univerfal Holinefs
and Righteoufnefs, in Faithfulnefs and
Truth, in beneficent Goodnefs, Love, and
Mercy ; we may be faid to have Heaven
brought down to our Souls in fome happy
Beginnings here on Earth. This will be
a comforting Evidence to us that we are
the dear Children of God, and Heirs of
the heavenly Inheritance, and that when
we depart hence, we fhall be for ever
with the Lord. He who hath begun to
form us into his own divine Likenefs,
will perfedl the glorious Work in us, and
raife us in the fitteft Seafon to his own
beatific Prefence and Bofom, that we may
reft and rejoice in him to all Eternity.
Upon the whole, we may be aflured, that
they who make it their earneft Endea-
vour to follow and imitate God in his moral
Excellencies in this prefent State, thefe are
the Perfons that fhall in the heavenly
World behold his Face in Righteoufnefs,
and fhall be perfectly fa^isfied with his
Likenefs.

The Ejs^D of the First Volume,*

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