PRINCETON, N. J
Division..
Section ...
Shelf, Number..
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53 '
v. I
THEOLO GIA;
OR, * • "
DISCOURSES OF GOD.
DELIVERED IN CXX
SERMON S.
IN TWO VOLUMES.
CONTAINING,
VOL. I.
»
DISCOURSES
Qi the Neceflity and Excellen-
cy of the KNOWLEDGE
of GOD; of his BEING—
INCOMPREHENSIBI-
LITY—KNOWLEDGE
—WISDOM — POWER
-HOLINESS— GOOD.
NESS— JUSTICE— PA-
TIENCE— MERCY
TRUTH — ETERNITY
and GLORY.
VO L. IL *
DISCOURSES
Of making the glorifying God
our Chief End, and ou r great
Employment and Bufmefs ;
' of God's BlefTednefs ; of hia
"Decrees ; of the Unity of the
♦Divine EfTence ; of the Tri-
nity of Perfons in the God-
head j of beholding the Glo-.
ry of God in the Glafe of the
Gofpel ? and of propagating
the Knowledge of God.
£y Mr. WILLIAM WISHEARTJ Sen;.
Principal of the Univerfity of Edinburgh^
and one of the Minifters of that City.
VOL. I.
• PAISLEY;
PRINTED BY JOHN NEIL SON*,
FOR ROBERT REID, T>HE PUBLISHER,
jM.DGC.LXXXVII.'
r k
fiEC. N0V18S1
T H J?
To the Righ* Honorable
JOHN CAMPBELL, Efcj;
Lord Provoft :
WILLIAM NEILSON, V
THOMAS DUNDAS,
}> Bailies^
JOHN WIGHTMAN,
CHARLES TAILFER, J
ROBERT CRAIG, Dean of Guild,
JOHN FORREST, Treafurer,
JOHN LAUDER, Deacon-Conveener,
And the remanent Members of the Honourable Council
of Edinburgh.
Right Honourable,
THE prefixing your names to the following Di-f-
courfes, is what I could not avoid, without a
manifefl; trefpafs upon that dutiful regard, which the
honourable chara&er you bear, and the fupporr, coun-
tenance and refpecl, I have had from you, in the ex<*
ercife of my miniftry, may juflly challenge.
All
iv DEDICATION.
AH tliefe Serraoas being preached in this City,
and mod of them m the audience of fome of your
Honours, particularly of My Lord Provoft, I hope it
will be thought they may juftly claim a title to your
patronage.
The ready accefs you have allowed me upon all
proper occafions, and the abundant civilities and un-
merited favours 1 have received from you, both in
your public and in your private capacities, move me
to make this public acknowledgement of ray great p-
bligations to you.
Right Honourable, the benign influence of your
adminiftration in the City ; your zeal for the glory
of God ; your concern for the Proteftant Intereft ;
your untainted loyalty and unmaken fidelity to the
best of kings, and your firm adherence to the
Proteftant Succeflion in his Royal Family, in the mofl
dimcult and trying times j your wifdom in laying down
prudent meafures for the fupport of the Good Town
under its heavy burdens, and fatherly care in the di-
ligent profecution of them; and, in fine, your laud-
able endeavours and generous defigns for the advance-
ment of religion and the interefl of the gofpel in the
City,
DEDICATION. v
City, deferve to be gratefully remembered by pofteri-
ty, and imitated by your fucceffqrs.
One thing I find myfelf obliged more particular-
ly to obferve, to your honour, That though it was in
a time of great danger that you were called to enter
upon the government of the City, s wicked and un-
natural rebellion then threatening the kingdom with
blood and confufion, and the ruin of all our valuable
ititerefls ; yet the greateft dangers we were in, when
the enemy was even at our gates, frighted you not
from your duty, but rather proved a fpur to your
diligence, and an occafion of your exerting yourfelves
with the greater vigour, in the defence of all that was
dear unto us.
And now that it hath pleafed our gracious God
to crown your exemplary zeal and firmnefs, in fo good
a caufe, with the defired fuccefs, and to free, not only
this City, but the whole kingdom, from the great
dangers we were in by that perfidious rebellion : May
this amazing goodnefs encourage you (till to go on in
feeking the good of the city, and the advancement of
religion in it, which your pious care and prudent con-
duct give us ground to expeft : May the God of hea-
ven continue to hlefs with fuccefs, and abundantly re-
ward
ti DEDICATION.
ward all your noble and faithful endeavours this way ;
and may the City, under your government, flourifh in
true religion, and abound in all the bleflings of peace
and plenty. Thefe are the earned prayers of,
Right Honourable,
Your moft humble
and obedient Servant,
in the Lord,
May 2 2</,
1716.
WILL. WISHEART.
THE
PREFACE.
IT is of no fmall concernment in religion, with refpe& both to
our worfhip and to our obedience, what notions and concep-
tions we have of God, Right and acceptable worfliip and obe-
dience are founded in right apprehenfions of him. How can we
glorify him without fuitable conceptions of his glory and great-
nefs ? And how can we perform any right worfhip to him, if we
have unworthy notions of him imprinted in our minds ? Hence it
is that the right knowledge of God is promifed as the foundation
©f acceptable worfhip, in thefe words, And the Egyptians Jhall
know the Lord in that day, and Jhall do facrifice and oblation *.
What holy fear, or love, or humility, can there be in our worfhip*
mnlef8 we have fome becoming conceptions of the infinite power
and juftice of God, of the amiablenefs of his nature, and of his
glorious and matchlefs excellency ? Mens* mifbehaviour in the
worfhip of God, their coldnefa, formality, deadnefs, and careleff-
sefs in it, arife in a great meafure from their mifapprehenfions of
feim. And however men may pleafe themfelves in their own mif-
taken notions and conceits, and entertain them in their minds, (as
many even of the wifer Heathens did, and too many Chriftians do
at this day) yet it is plain that all unworthy apprehenfions and
conceptions of God, as they are moft difhonourable to him, and
debafe his nature, fo they are manifeftly idolatrous. When un-
worthy conceits of God are lodged and entertained in the minds
of men, this is plainly to frame and ereft images of him in their
own fancies ; and all worfhip guided by them, is a worfhip of
that image fet up in the mind, and not a worfhip of the true God.
Yea, mens* unworthy conceptions of God have been one great
caufe of the groffeft idolatry. The Heathens becoming vain in
their imaginations of God, changed his glory into an image made
like to corruptible nan f . Having fet up vain images of him ia
their fancy, they were thereby kd to fet up idolatrous reprefent-
ations of him in their temples From all which it is evident, that
right conceptions of God are abfolutely neceflary to our worfhip.
They are alfo no lefs neceffary to the whole of our obedience.
Wrong notions of Gqd were the fpring of man's firft apoftacy
and rebellion : and they are ftill the root of all difobedience ; for
unworthy notions of God in the mind breed contempt, which if
the mother of difobedience. Pharaoh thought himfelf too good
to ftoop to fuch a God as he had fancied the God of Ifrael to be.
Who is the Lord, faya he, that 1 Jlnuld ehey his voice \ ? When men
fhape
* Ife. xix. 2f . f Rom. i. ai, 23. J Exod. v, a.
viit ^PREFACE.
fhape God according to their own corrupt fancies, fuch falfe ideas
and conceptions of him are the root and fpring of ali kinds of
vice Hence it is that God chargeth the impieties of men upon
this fcore : Thsfs things thou haft done> fays \iz—Tbou thoughtej}
that I war altogether fuch an one as thjfe/f*. And I c?nnot but
take notice, that wrong notions of God are that from which mul-
titudes in this generation have encouraged themfelves in their
rooted enmity againft all ferious piety, in their contempt of and
corrupting the true worfhip of God, and in thefe horrid impieties
thac aa a deluge have overfpread the nation ; for all which the
wrath of a holy and jealous God hath often gone out againft us.
Upon all thefe accounts, it is of the greateft concern to all thofe
that would apply themfelves in earneft. to ferious practical religion,
to get right notions and conceptions of that God with whom they
have to do : For right apprehensions of him are of great influence
to excite men to the exercife of faith, repentance, love, fear, hu-
mility, and the performance of that fincere and univcrfal obedi-
ence to him that he requires. The more worthy conceptions we
have of God, the more we will fear and love him ; and the more we
f^ar and love him, the more readily and chearfuliy will we obey
him. TheblefTed angels that behold his face, do molt chearfuliy
obey his commands -j*.
From what is laid, it plainly appears how neceflary it was that
God mould make fome difcovery of himfelf to ua fuited to our capa*
city : for without this we could have no right conceptions of him.
Being but poor finite creatures, our capacity is fo weak and
(hallow, that we are not able to conceive of an infinite God as he
is in himfelf. In this refpe6l, clouds and darknefs at e round about
him \ ; and he diuel/eth in the light which no man can approach
unto |).. Therefore he is pleafed, in condefcenlion to our weak-
nefa, to come, as it were, out of his inaccefiibje light, and to ma-
nifeft himfelf to us by certain attributes, fuch as infinite power,,
wifdom, goodnefa, holinefs, juffice. &c. which are as fo many rayt
of the divine perfections let down to us : and we have right con-
ceptions of God, when we conceive of him according to thefe re»
presentations he hath made of himfelf to us.
We muft acknowledge that God hath given fome difcoveriet
of himfelf, both by implanted notions of him in the minds of men;
whereof the accufations and condemnations of confeience are to
me a convincing evidence j and iu his works of nature, many of
his invifible perfections being clearly feen in the works of crea-
tion and providence §. Bur, though thefe difcoveries are of ex-
cellent ufe, and the knowledge of God by thefe means jiecefTary
as a foundation for higher conceptions and apprehenfions of him :
Yet neither the works of nature, nor the implanted notions o£
God
• Pfal. 1. at. f Mat. xviii. io. Pfal. ciii. ao. i Pfal. xcii. 7. £ x Tim,
i. itf. $ Pvom. i. a®.
The PREFACE. it
God* give fuch difcoveries of him, as are fufficicnt to furnifh fal-
len man with fuch conceptions of him, as are fuitable to the ex-
cellency of his nature* and necerTuy to right worfhip. What
notion can even improved nature afFord us of the wonders of di-
vine grace, the riches of his goodnefs* the greatnefs of his love,
the tendernefs of his mercy, and efpecially of his pardoning mer-
cy ? And it is plain that nothing in nature can give any difeovery
of God in Chrift, and of a holy Trinity of Perfons. And though
mere nature gives fome notices of the power, wifdom, and good-
r.efs of God ; yet they are but dim, and not in that ful-nefs and
f plendor as to difcover the glory of them. Mere nature can af-
ford at beft but weak and languishing notions of God. Therefore
the world is called by fome Mnigma Dei : That is* a riddle where-
by God is fet forth to us. And indeed even the wifer Heathen*
did often err in the interpretation of it, fo that they did not, by
nil their natural and acquired wifdom, know God*, but framed
and entertained ttrange and unworthy notions of him, They did
Dot conceive of God as God, but were all infected with fome
vrcng opinion of him or other. And hence it wad that they
could never carve out a right worfhip for him ; but from their
«wn vain imaginations contrived modes of worfhip unworthy of
the majefty of God, and below the nature of a man : fo that their
various ways of worfhip were more provoking than pleafing.
It is therefore an eminent expreflion of the divine gooduefs,
that he hath given us more clear, full, and certain difcoveries of
himfelf in his written word, and in the glorious work of our re-
demption by Chrift, there revealed and declared to be accomplifh-
ed. He fct but his footfteps in the creatures, but hath unvailed
his face in the holy fcriptures. True it ia$ that even in his word,
he is pleafed to temper the declarations of himfelf to our weak-
nefs, becaufe we are not able to conceive of him a3 he is in him-
felf. Therefore he ufhers himfelf into our mind3, by fuch ex-
preffions of his nature and perfections* as are borrowed from the
creatuces, and fuited to our capacity : For if God had fpoken of
himfelf to us as he is, or in terms fuited to the greatnefs of his
majefty, our underftandings could as little reach the loftinef3 of
fuch expreflions, as we can behold the brightnefs of his glory.
Yet in the holy fcripiures we have as plain and rich difcoveries of
his nature and glorious perfections, as can be drawn in lines and
letters. They are as a glafs, wherein we may behold the reflec-
tions of God, and view more of his glorious greatnefs and inex-
prefiible geodnefs and amiablenefs, than all rational difcoveries
can prefent to us. And the holy fctiptures give fuch difcoveries
of God as are neceffary to our recovery from our fallen Male, and
Sble to lead lis, by a due compliance with God, to the eternal en-
Vol. I. N°. I. B joyment
* l Cor, i, * U
x ^PREFACE,
joyment of him ; and fuch difcoveries aa are fufficient to direct us
with rtfpeft to right and acceptable worlfhip and obedience. And
whereas it is dangerous to entertain even fuch notiona of God as
are true, unlefs we are certain of the truth of them ; the difcove-
ries we have of him in the holy fcripture3 are molt ceitain ; they
carry their own evidence along with them, being the words of
Him who is Truth itfelf, and cannot lie to us.
Even the Jews, under the law, had fuch difcoveries of God a*
were necefiary and fufficient to guide believers in their faith and
wOrfhip, and the performance of all that obedience which God re-
quired of them. In the moral law they had a difcovery of him
in his holinefs, majefty and Sovereignty ; and in the promtfes and
prophecies concerning Chrift, and the facrifices and other types
©f him, they had difcoveries of his infinite juftice and holinefs, of
Lid free love and grace, and of his pardoning mercy. They had
fuch a revelation of God made unto them, as was fuitable to the
infant ftate of that church. We know not perfectly what their
condition was ; but it is certain that God gave them out light as
they were able to bear it. Yet the difcoveries they had were com-
paratively dim, and the means of light they enjoyed fo obfeure,
that even the wifeft among them did but darkly underftand them,
and that not without the affiftance of fome fpecial revelations, by
prophets fent of God in feveral ages for that purpofe. They could
not then J?edfa/]/y kok to the end of that nvhich is abolijbed*. But
bow, under the gofpel, God having fpoken to us by his Son, and
revealed himfelf from his own bofom, we have more full and clear
difcoveries of him ; fo that the weakeft believer now may behold
more of the glorious nature and perfections of God than the moft
grown believer under the law. The light of the gofpel whereby
God is now revealed, is glorious. Therefore, according to fome^
the gofpel is refembled by a fea ofglafs f , in regard of the tranf-
parency of it, through which wc fee God and his infinite perfec-
tions. Gofpel light being come, the glory of the Lord (/. e. the
glory of all his attributes) is rifen upon us £. And it was cer-
tainly moft fit and meet that gofpel light mould be very glorious,
and that the more full and clear difcoveries of God mould be re-
ferved for gofpel times, for the peculiar glory and honour of Chrift,
the great Prophet of the church, who came out of the Father's
bofom to reveal God unto us |J. The Jews themfelves expected
the difcovery of the face of God by the Meffiah ; and to that pur-
pofe they interpreted Dan. ii. 22. In Chrift jieic difcovered in
the fweetnefs and beauty of his nature. Hence Chrift is called
The Sun of ' Righteoujnefs J, as dimjfing light and health by his
beams. In h;s perloa and do&rine we have far more clear reve-
lations and difcoveries of God, than in all the apparitions to the
patriarchs,
* ; Cor :\\. 13. t R-cv. xt. *. |< Ifa. lx. t. || John i. 19. § Mai. iv. *.
The PREFACE. xi
patriarchs, all the inftitutions under the law, and all the revela-
tions of him by the prophets. In his perfon God is rendered
fpiritually vifible, fo that whofoever fees him fees the Father *. He
is the image of the invifihle God f. The glory of God ( i, e. his glo-
rious perfections ) is discovered in the face of Chrifl % \ i. e. In hia
perfon as God-man God who dwells in the light unto which
no man can approach, hath exhibited and exprefied the glorioua
perfections of his nature to us in the perfon of his Son, that we
might be led thereby into right notions and apprehenfions of him.
All the perfections of God are centered in him, and (hine in him
as an exact image i For he is the brightnefs of his glory, and the
exprefs image oj his perfon |] . In his death and fufFerings, the pro-
found wifdom of God, his immenfe goodnefs, glorious power, im-
partial juftice, unfpotted holinefs, and infinite love and condefcen-
fion, are manifefted in fuch a manner, that a higher difcovery of
God in this life we are not capable of. In his do&rine alfo he
made a brighter difcovery of God than all the prophets that went
before him had done. As he wa3 notably fitted for this difcovery,
feeing he was in the bofom of the Father §, and confequently had
an intimate knowledge of his nature and perfections ; fo it was
one great end of hia coming, and of the Father's fending him**..
The full revelation of God was to be given out by him, as the
great Prophet promifed to the church f f. He was promifed as
a tight of the Gentiles %%. He had undertaken to declare the name
of God unto his brethren ]{{] . And he afferts that he had mani-
fefied his name, and would further declare it unto the fons of
men jj. This he did, partly in his own perfon, both before his
death, when he inftructed his difciples, and preached the gofpel
to the Jews ; and after his refurrection, when he conferred with
his aportles of the things pertaining to the kingdom of Ged ^[. Part-
ly alio by his Spirit, which he poured out upon hiaapotiles and
difciples, to fit and enable them to preach the gofpel unto the
nations ; and whereby he infpired fome of them, that they might
commit the truths of the gofpel unto writingt It was this he
promifed to his difciples, when he faid to them, The time cometb
ivhen 1 J}? all no more fpeak unto you in proverbs , but I fliall fhenv you.
plainly ef the Father «[*|. Chrift did communicate the plain dii-
coveries of God in his mqii illuftrioiis perfections, by his Spirit
to the apoftles, and by them to the church.
From all which it is evident, that the revelation made of God ii|
the gofpel mult far exceed that under the law,' in fulnefs and clear-
nefs, being made by the only begotten Son of God from the bofmi of
the Father, The people of God of old were under a dark dif-
peufation,
* John xiv. 9. f Co!, i. \$. \ l Cor. iv. 6. \\ Heb. i. 3. $ Tohn i. 18.
** John xvii 6, 8. +f Deut. xviii. J 8. # Ifa. xlii 6. |||j Vfal. xxii. 22.
€§ John xvii. 5, a<$, \ A<fh i. 3. ^ John xvi- 3*»
xii 7te PREFACE.
penfation, the difcoveries they had of God being wrapt up in
clouds of dark prophecies, legal facrifices, and other dark infti-
t'jtions, which were fhadows of things to come : But now thefe
prophecies are accomplished, the dim glafs of legal ceremonies
is broken, and Chrift the body being come, thefe dark fhadows
of him are evanifhed, fo that now nvc heboid the glory cf the Lord
nvitb open face* , comparatively to what the Jews did under the
law. Though their eyes were as fharp and clear as ours, and the
object as glorious then as now ; yet their light was dim in com-
parifon of ours. Gofpel light is as the light of feven days, com-
paratively to what they enjoyed : for now the clouds are fcatter-
ed, the fhadows of the night are fled away, and the fun is rifea
upon us ; fo that the difcovery we have of God by the revelation
of Jefus Chrift in the gofpel, is exceeding eminent and gloriou3.
Hence the gofpel is faid to be grace and truth -j:, in oppofition
to the law ; as if there had been no grace nor truth in that old
d'.ipenfatfon, becaufe indeed there was none comparatively to the
clearnefs of gofpel revelation. This is the fulleii and cleaned we
are capable of in this life.
The admirable goodnefs and condefcenfion of God in giving
fuch clear and full difcoveries of himfelf in his word and gofpel,,
ought to engage all that live under the gofpel, to make a dili-
gent improvement of them, for informing their minds, and in-
fluencing their life and practice. That God fhould reveal himfelf
fo clearly and fully, in and by his own Son, unto fuch as had
brought themfelvcs into woful darknefs by t heir own fin and folly,
what admirable grace and condefcenfion i3 here ! Efpeciaily, con-
fidering that it is of the greateft concernment to us, with refpecl
to our eternal condition, to be brought by fuch difcoveries to have
right conceptions of God ; and that he was no way obliged to
make any revelation of himfelf unto us. He might for ever have
jocked up the trtafures of his wifdom and prudence in his own
eternal breaft, and have left all the fons of men in that woful
darknefs into which they had call themfeives, and kept them un-
dtr the chains and power of it, unto eternal judgment. Such
therefore by whom thefe high difcoveries of God in the gofpel
are neglected, aa they will be left without excufe, fo they are
chargeable with the highelt ingratitude to God, and a horrible
contempt of his admirable grace and goodnefs, which cannot but
expofe them to hh heavy wrath and indignation for evermore.
It is therefore our duty and intereft to improve thefe difcoveries
with all diligence, for furnifhing our minds with fuch notions and
conceptions of God, as are in h>me meafure worthy of him, and
(unable to the revelation he hath made of himfelf. But bare no-
tions of God in the mind being but vain fpeculations, therefore it
doth
* % Cor. \\l 15. f John i. 27.
^'PREFACE. xirt
doth alfo highly concern us to improve the revelation God hath
made of hirnfelf for bettering our notions and apprehenfions of
rym, that they may not only fill the head, but alfo affect the
heart, snd make the life fruitful. This is that knowledge of God
that gives the mind its perfection, and the foul itsbleffednefs^and
jlifpels our natural darknefs, the removal whereof is the dawning
of glory and immortality. Therefore let us not pleafe ourfelves
with any notions and conceptions of God, how much foever they
may be raifed and refined, but fuch as transform the foul into his
image, &\d influence our life and practice, with refpect to hi$
worfhip, and the whole of our obedience to him. The end of all
gofpel revelation is, to declare fo much of God as is fufficient to
be a bottom of our faith, love, and obedience, fuch as we are ca-
pable to perform in this imperfect ftate. He will make a far
more high and bright difcovery of hirnfelf, when he calls us to e-
ternal contemplation, admiration, and praife.
It rnufl be acknowledged, that after the greateft diligence irf
improving the difcoveries we have of God, it is but very little of
the knowledge of him that we can attain to in this life, even un-
der the glorious light of the gofpel. Though we behold the glory
of the Lord with open face f ; yet it is but as in a glafs ; and that
not clearly, but darkly J . It were likely that under the fhadows
of the law, and in the morning of the gofpel, when the day began
to dawn, and the fhadows were not fully Scattered, that then there
(hould be more cfofcurity. Yea, but even when gofpel light hath
fhined brighter and brighter toward the perfect day, even then
we fee but darkly, and have but a dim knowledge of God. Yea,
evenChriftians of the higheft attainments in grace and knowledge,
and of the neareft intimacy and familiarity with God, do in this
life know but very little of him. Who fo clear-fighted as the
apoftle Paul was I Yet even he had but a dark and obfcure know-
ledge of God : For he fays of hirnfelf and other believers, we fee
but darkly ; and tells us that he knew but in fart ; and in the pre-
ceding verfe, he compares all the knowledge he had of God to that
he had of things when he was a child. His knowledge of God was
very weak. O, how little a portion is known of him ! All that
we can know of him in this life is but little comparatively to what
he is in hirnfelf. We cannot conceive of him as he is. We can-
not fee into his infinitely glorious effence. No man hath feen God
at any time |J. The very angels cover their faces § before him.
His light is fuch as no creature can approach unto fr Our higheft
conceptions of him are very low : none of them reach the per-
fection of his glory. Though God hirnfelf hath taught us that,
he is iufinitcj, omnipotent, and eternal, and though we have fome
words
* John xvii. 3. fa Cor. iii. IS. f I Cor. xiii. iz, |j John i. j$.
§ Ifa. vi. 1. ^ 1 Tim. vi. I<5.
zvr The PREFACE.
word* and notions about thefe things ; yet what do we know of
the things themfelves? What difputes and different notions are
there about them ? Is not our underftanding brutifh in the con-
templation of them ? They are but the back-parts of infinitenefs
and eternity that we have a glimpfe of. And as for the holy Tri-
nity, the fubfiftence of three diftinel: perfona in the fame individual
leiTence, it is wholly my fterious. God's name is fecret*, Heniaker
darknefs hit pavilion and fecret place f . The infinite diftance be-
tween him and us bars our accefs to him, and keeps us in the
dark, that we cannot fee him as he is in himfelf. O hoi.rimmenfe
is he in hia nature ! We are not able to bear the rays of his glo-
rious being. Our higheft notions of him are but childifh, in re-
fpect of his infinite perfections. To believe, admire, and praife,
is all that we can attain unto. Yea, it is but little that the bell
know of God, in comparifon of what they fhall know in the life
to come. They fhall then have clearer notions and fuller con-
ceptions of him. Any fight we have of him in this life is but
cloudy and enigmatical %. We fee but the back-part3 of his glo-
ry fl. We have but now and then fome glimpfes of it. God gives
us but imperfect difcoveries of himfelf in this life. Any difcovery
we have of him is, as it were, wrapt up in a cloud. He holdeth hack
the face of his throne> and fpreadeth his cloud upon it §t And fucb.
i* our weaknefs and incapacity, that we are not able to bear the
full difcoveries of his glory. Ho man can fee his face and live ^.
The church's eyes, though they are clear like doves, yet they are
nvithin her locks f f . There are ft ill fome obftru&ions to a full
fight. But in heaven the fcales mall for ever fall off from the eye
of the foul, and the dark vail from the heart, that it may behold
without weaknefs and winking ; and the light will dart imme-
diately upon the foul, without a reflection from a glafs ; fo that
we fhally&? God face to face, and know even as alfo nve are known \\,
We may apprehend that we have attained clear and high notions
of God now : but when he fhall bring us into his immediate pre-
fence, we fhall be ready to cry out, that the thoufandth part of
his glory, perfection, and bleffednefs, never entered into our
hearts.
But though, after all our fearch and ftudy, and our beft im?
provement of the rich difcoveries of God that we have in the gof-
pel, we can know but very little of him : yet fo much may be
known of him, as is neceffary to be a foundation for right and
acceptable worfhip and obedience. We may know him fo as to
love, defire, and delight in him ; and fo as to fear, ferve, and obey
him ; and fo far as to admire, adore, and praife his incomprehen-
fible majefty : And we may know enough to take down the pride
of
* Jmlpes xiii. T<?. f Pfal. xrln. ii, \ I Cor. xit. II. \ Exod. xxxiii. 13,
§ Job xxvi, «>. \ Exod. xxxiii, 30, 23. ff Cant. iv. I. i\ 1 Cqr, xiii. \\^
The PREFACE. **
©four hearts, and to keep us low and humble under the fenfe of"
our ignorance of him. Therefore our darknefa and weaknefs caia
be no plea for our floth and negligence. On the contrary, the
confideration of this, that it is but little of the knowledge of God
we can attain unto in this imperfect ftate, ihould fharpen our en-
deavours, and add fpun to our diligence, in following on to know
the Lsrd*. And moil certain it is, that fiich as find fweetnefe
and benefit by thefe difcoveries God hath made of himfelf in and
by Chrift, will be continually reaching after a further acquaint-
ance with them* It is therefore of the greateft concernment to
us, to be diligent in ftudying the word of God, 3nd fearching
into the mind of God in it ; and to form all our conceptions of
him according to the revelation he hath made of himfelf therein.
All notions and conceptions of God, fetched from his word, have
his feal and ftamp upon them, and none elfe. That we may pro-
fit in the knowledge of God by the word, we ought to mix the
word with faith, without which all our conceptions of him are
but loofe and uncertain notions. It concerns us alfo to confider
what we read, and to paufe a little on the defcriptions we find of
God, not refting till we find our hearts ftirring, and rifing up in
an holy adoration and admiration of him. It is likewife molt ne-
ceiTary that we look up to Chrift, and depend on him 5 for it ia
he that muft reveal God unto us f . We ought to be frequent and
fervent in prayer for the affiftance of the Holy Spirit, who alone
can fearcb the deep things of God 'J, and reveal them unto us. And
it is alfo our duty to ufe the proper helps and affiftances afforded
to us by other good books that treat of God, his nature and per-
fections : For there are many things God hath revealed of him-
felf, that people cannot well underjland^ except Jome man guide
them |j. True, it is that we have not alike ability to buy books,
nor alike time and leifure for reading them : But it is no lefs true,
that many pretend want of time and money for fuch purpofes, who
yet find enough of both for other things that are unnecefiary, yetr,
impertinent and finful. How much money is fpent, by many,
upon their unnecefiary and unlawful fports and paitimes, fuper-
fluous houfehold furniture, vain and gaudy attire, coftly and de-
licate meats and drinks, yea, in drinking toexcefs, and following
their finful and brutilh pleafures ? And how much precious time
is confumed in unneceffary vifits, unprofitable and finful difcourfe,
tipling in taverns and ale-houfes, immoderate and unlawful re-
creations, reading play-books and romances, exctifive fleep, and
curious decking and trimming the body ? If the money and time
that ia fpent about thefe things, were employed in buying and
reading the holy fcriptures, and other good books that explain,
confirm, and apply the doctrines there revealed, what a happy ac-
count
*Ho£ji,3. f Mat. xi. 217. \ l Cor. ii. io. Jj Arts viii, 31.
xvi fePREFAC E.
count would this come to ? Even the duties of men*' lawful cal-
lings and employments in the world mould not divert them from
ftudying the knowledge of God in Chrift. It is the fin of many
that they grafp fo much worldly bufinefs, that they leave them-
felve8 no time for reading the fcriptures, ?.nd ufing fome proper
helps for underftanding what they read.
Great help hath been afforded to Chriftians in thia matter by
divers learned and godly divines, and, by fome of them, in our
own language, whofe works praife them in the gates ; for which
we have great caufe to be very thankful unto God, The fame
is alfo aimed at in thefe Difcourfes. They are an help offered to
Chriftian8 by a weak hand, in order to their due improvement of
thefe glorious difcoverie3 God hath made of himfelf in the gofpel
of his Son : So that the fubject fpeaks for itfelf, being fubhme,
noble, excellent, and neceffary. The rich difcoveries God hath
made to us in the holy fcriptures, of his nature, effential perfec-
tions, and perfonal relations, are here infilled upon : and Chrif-
tians are quickened and directed to the due improvement of them.
As for the way and manner of handVng this fubject, as it is
infinitely below what becomes the incomprehenfible majefty of
God ; fo the excellency of the fubject may juftly make me afham-
ed of the meannefs of this performance, which yet is according
to the meafure of the gift that God hath given me to profit with-
al. In handling this fubject I pretend to nothing Angular or e-
minent ; far lefs am I fo prefumptuous as to pretend to outftrip
any of thefe worthy and eminent divines that have written on
this fubject. All that I pretend to, is to imitate them in doing
good in the church of God, though I cannot come up to the
pattern they have fet me. I freely acknowledge that 1 have ufed
their help and afiiftance, and particularly the help afforded to me,
in reference to fome of my difcourfes, by the works of the reve-
rend and learned Mr. Charnock : But with what judgment and
difcretion I have ufed it, is fubmitted to judicious and candid
readers. My ftile and method is plain and ordinary, having al-
ways in ray fermons ftudied to be as plain as I could to ordinary
capacities. 1 think it will be eafily dilcerned by judicious read-
ers, that there is nothing in thefe Difcourfes defigned to fatisfy
the vain curiofity of any. Tn delivering them to the people of
my charge, I hope it was, through grace, my fincere aim to glo-
rify God, and to promote truch and holinefs among my hearers ;
and the fame is now, if my heart deceive me not, my fincere aim
in publishing them. I am very fenfible that many defects will be
found in them ; and perhaps there are aifo fome mittakes, which
I hope God fur Chritl's fake will pardon, and I expect that can-
did
The PREFACE. xm
did readers will alfo forgive them f . But I am hopeful that no-
thing mail be found in them contrary to the do&rine delivered in
the holy fcriptures, or to the form of found words, received in thia
church, and wherein the members of it have been educated and
inftru&ed. I hope there are many things in them that may edi-
fy ferioua Chriftiang, and nothing that may juftly offend any of
them.
I (hall, for the further fatisfa&ion of fuch aa are willing to re-
ceive it, give this plain and ingenuous account, how I have been
led, by the hand of divine Providence, to the publishing of theCe
Difcourfes. When I was profecuting a purpofe I had of preach-
ing upon the principles of religion to the people of my congre-
gation, I was very near gone through all the divine attributes,
before I had the lead thought of making any of thefe Difcourfes
more public : But fome of the molt judicious among my hearers
did, on feveral occafions, exprefs their defire and wifh that my
fermons might be printed. Yet their defires had not that weight
with rae> till I bad occafion of communicating divers of thefe Dif-
courfes to fome other peribns, to whofe judgment I pay a great
regard, who, after their perufal of them, advifed me to go on in
this fubjeft, and particularly to preach on the do&rine of the holy-
Trinity : And having afterward communicated the whole to them,
they expreffed their earneft defire that the fame might be pmblifh-
cd, as that which might be of good ufe unto the people of God.
Jkfides this, there were divers other things that had weight with
me : For I confidered that what divers eminent divines had pu-
blished on this fubjedt, was generally in larger volumes, which
many, into whofe hands this book may come, had neither money
to buy, nor time to read ; That diverfity of gifta, though they
be not alike eminent and uCeful, and variety in handling the fame
truths, contribute much to the edification of the church ; That
one book comes into the hands of fome, and another into the hands
of others, whereby truth and piety are promoted : That God
hath fometimes bleffed weak and mean endeavours, fuch aa I ac-
knowledge this to be : And that God might be pleafed to blefs
my fincere though weak eifay this way, to provoke others of
greater abilities, to employ the talent God hath given them by
writing, for the good and edification of the church : For it may
be the fault of iome able and worthy men, efpecially in this
church, that they do fo much fpare their labour this way. Thefe
confiderations did contribute not a little to clear my call to ad-
venture upon the publishing of thefe Difcourfes. And having had
God's call cleared to me, I depend on him, through Chrilt, for
his rich blefTing, which alone can make them effe&ual for the cdi'
Vol. L N°. i. C
f Domfae Dcus, quxcunq ; dhi in his libris de tuot agnvfe'ant
& tut ; et que? & viet, & tu ignofce <& tu'h Auguft,
juiii 77* PREFACE.
fication of his people ; and am hopeful that the publifiifng of this
Book ihail not be without fome good fruit, to the praife of hts
glorious grace. And fo I conclude with my earneft and hearty
prayer to God, that my failings maybe pardoned, and my weak
endeavours accepted, through the mediation of Jefus Chrift ; <N:d
that a rich bleffing may attend the reading of thefe Difcourfes,
to make them effectual for promoting truth and holinefa, that
God in all things may be gloriiied ; to whom be glory for ever.
Amen*
THEOLOGIAN
& I GET:
THEOLOGIA;
LOG' J
O R,
DISCOURSES OF GOD.
DISCOURSE I.
@f the Neceiliry and Excellency of the Kcowledge
of God.
SERMON \.
Jer. xxiv. 7. And I will give them an heart to know me9 that
I atp tJje Lord*
IT is matter of fad regret, that in a land of light, and un-
der plenty of the means of knowledge, there mould be
fo much woful ignorance of God. Alas, many are grofsly ig-
norant ; ignorant of what is moil neceCary to be known con-
cerning God: and many members of the church, who, in
rcfoecl: of the means they have enjoyed, might have been
teachers of others, have need that one teacf? them again which
be the firji principles of the oracles of God {a). Yea, ferious
Chriftians know but little of God -7 little, in comparison of
what they ought to know; little, in comparison of what they
might have known ; and little, in comparifon of what others
have attained unto, who had not iuch means and helps to the
knowledge of God as they have. Therefore I am, from thif
text, to difcourfe to you, of the neceffity and excellency of
the knowledge of God, that hereby you may be quickened to
the ferious ftudy thereof.
In this chapter, under the type of good and bad fgs, the
Lord in a vifion reveals to the prophet, that he would deal
more gracioujly with thefe Jews, that were carried captive to
Babylon with Jeconiah, than with thofe that either remained
in their own land, or had fled down to Egypt. Particularly,
from yerfe 5th and downward, the Lord ihews, that as the
good
(a) Heht v. 12.
20 Of the NeceJ/ity and Excellency
good figs were approved by Jeremiah, and pleafing to him,
fo he did approve of them that were carried captive, and
humbled for their fins; and that he would own and look
after them, and favour them with many great bleflings, a-
mongft which this in my text is one, an heart to know the
Lord.
In this gracious promife, we may notice, i. The blefling
promifed. 2. The author of this blefling. 3. The perfons
to whom the promife is made.
1. The blefling promifed, An heart to know God that he is
JEHOVAH; where we have,
(i.) The act, Know. There is a two-fold knowledge of
things. 1 . A fpeculative knowledge ; when we have fome
barren notions of things in our head or brain ; fome dry and
faplefs fpeculations of them, without any further benefit.
2. An affective or practical knowledge; fuch a knowledge
as affects the heart, and influenceth the life and practice.
This is what is here promifed, called an heart to know God*
The former is a head knowledge ; this is a heart knowledge,
(2.) The object, God, that he is the Lord. God is the fu-
preme object of knowledge, and fuch as infinitely tranfeends
the reach and capacity of all created underftandings ; fo that
he can be perfectly known only by himfelf. Yet there is a
knowledge of God unto falvation attainable, which is here
promifed. God is not here to be confidered abfolutely, but
in relation to fome fpeeial revelation of himfelf. There is
a knowledge of God as God, by the light of nature ; but
this is not here intended ; nor can it be the fubject of any
'gracious promife, feeing it is common to all men ; but God
is to be confidered here, as revealed in Chrift : So that the
knowledge here promifed, is a knowledge of God in Chrift,
of God in covenant, of God as he hath revealed himfelf and
his mind and will in the holy fcriptures. Then it is added.
That lam the Lord (JEHOVAH). This name denotes the
felf-exiftence of God To know him as he is JEHOVAH,
is to know him as the eternal, unchangeable, and inde-
pendent Being, that hath his being in and of himfelf, and
is the fountain and caufe of all other beings, and gives a
being to his decrees, purpofes, and promifes.
(3.) The fubject, the Heart. There is promifed, not on-
ly an headt but an heart to know God. The heart is here
to be taken as comprehending the underftanding, the will,
and the affections : So that here the Lord promifeth, not
only
of the Knowledge of God. 2 1
only that their underftandings fliould be enlightened, but
that their wills mould be changed and renewed by grace.
Such a knowledge of God is here promifed as affects the
heart, and fills it with love to him, defires after him, and
delight in him, and a reverence of his authority, and fo (hews
itfelf in obedience to him. Such a knowledge of God is
intended, whereby the mind is renewed, being accompani-
ed with faith and love in the heart : A knowing God by a
law in the heart, as well as by a notion in the head. There-
fore the law written in the heart is rendered as a reafon
why his people fhall know him (b).
2. The author of this bleffing, God»himfelf. I will give
them^ fays he. — Importing that men are naturally deftitute
of the right knowledge of God ; and that none can give the
right knowledge of him, or an heart to know him, but he
himfelf : therefore he here undertakes to beftow this blef-
fing.
3. The perfons to whom the promife is made. I will
give them, i. e. To God's covenanted people among the Jews,
and consequently to all whom he takes into covenant with
him. Therefore it follows, And I will be their God, So
that this bleffing is promifed to all God's elect, to whom he
becomes a God in and by covenant.
The doctrine I propofe from thefe words thus explained,
is this,
The right knowledge of God is a great bleffing) whereof God
alone is the Author y and which he gives to all whom he
brings into covenant with him.
In profecuting this doctrine, I (halt (how,
1. What this knowledge of God is.
2. That it is a great and excellent bleffing.
3 . That God alone is the Author of it.
4. That he gives this bleffing to all whom he takes Into co-
venant with him.
5. JJhall apply the doclrine.
Fir/l, What is this knowledge of God which he gives to
all whom he takes into covenant with him ?
1. It is not an immediate knowledge, fuch as that know-
ledge we have of a man by feeing him and converfing with
him
{£) Jer. xxxi. 33,34.
2 2 Of the Neceffity and Excellency
bim face to face. Therefore it is faid, that God dwelleth
in the light which no man can approach unto ; whom no man hath
feent nor can fee [c). Any knowledge of God that we attain
to in this life, is like the knowledge of a man in a glafs :
For now ive fee through a glafs, darkly (d). Such glaflcs are
the works of creation and providence : but more especially
the word of God is as a clear glafs, wherein his glory mines
forth to ug. In this life we fee and know God only by
certain ways and means. We have no immediate fight of
God. The fight of immediate vifion is referved till the life
to come, when the faints fhall fee God face to face (^ }.
2. It-Js not a comprehenfive knowledge, a* if we could
comprehend the nature and perfections of God. He ?s in-
comprehenfible by any created underlianding. Canjl thou
by fear ching find cut God ? fays Zophar, canfi thou find out the
Mmighty unto perfeBion (f) ? Though Mofes was admitted
to great familiarity with God, yet the furtheft he could at-
tain to was a fight of his hack-parts (g)y and a beholding the
Jimilitude of the Lord (h). Even the angefs and glorified faints
have no comprehenfive knowledge of Gotl. A bucket can-
not contain the ocean: Farltfscan we, poor finite creatures,
comprehend an infinite God in our uncierftanding.
3. It is not a perfect knowledge, fo far as is poffible for
a creature to know him. Here ive know but in part (i). O
how little a portion is heard of him (k) ! All the knowledge of
God that the beft have here, is but little in comparifon of
what they (hall have hereafter. Hence it is that the molt
eminent faints confefs and bewail their ignorance of God.
As the pfalmift, Sofooli/h was I, and ignorant (/). And wife
Agur, Surely I am more hruti/h than any tnan, and have not the
underfianding of a man. I mither learned wifdomy nor have
the knowledge of the holy (m). Much of our natural darknefs
ftiil remaineth ; and God doth not fo fuily manifefl himfelf
here, as he will do hereafter.
4. It is not a knowledge of God only in his nature and
attributes, but a knowledge of God in three Perfons, of Gcd
in Chrift. Many even of the Heathens knew much of God ;
and Come of them have difcourfed excellently of his nature
and attributes. They knew that God is, and what he is,
that
(V) 1 Tim. vi. 16. (d) 1 Cor. xiii. 12. (<?) 1 Cor. xiii. 12.
(/) Job xi. 7. (g) Exod.xxxiii. 23. (h) Numb. xii. 8. ('*) 1 Cor.
xiii. 12. (i) Jobxxvi. 14. (1) Pfal. lxxiii. 22. (*») Prov.xxx.2;^.
Gf the Knowledge of God. 23
that he is infinite, eternal, omnipotent, &c. but they knew
not who he is. Excellent to this purpofe is that text, This
is life eternal^ that they might know Thee the only true God, and
Jefus Chrift whom thou haftfent («). That God, who is one
in three perfons, is the only true God. This knowledge of
God is fo neceffary, that without it all other knowledge of
him is infufneient to falvation. All notions of God out of
Chrift are below him, and many times unworthy of him.
We do but guefs at the nature of God, till we fee him in the
face of Chrift {0). All notions of God out of Chrift are but
faint and weak, and lofe much of their majefty and beauty*
©f their power and efficacy upon the fouls of men : Yea, all
notions of God without a Mediator, arc terrible to guilty
finnefs.
5. It is not a fpeculativc knowledge only, but a practical
and faving knowledge; as I cleared already, when I ex-
plained the text. It is not only an head% but an heart to know
God. Men may have fome notions of God in Chrift in their
heads, that never fink into their hearts. Even the devils
have much of this knowledge. And this is all the know-
ledge of God that the generality of profeffors have. It is
like the knowledge of meat in the brain of a hungry man,
who hath nothing to put in bis mouth. But the knowledge
of God here promifed, is a practical knowledge, an heart-
knowledge, that finks down into the heart and affections,
and drives away all cold affections toward God, and makes
us love, defire, and delight in him. It is fuch a knowledge
of God as enlivens and quickens the heart ; when not only
fome notions of God are pictured in the brain, but the i-
mage of God is ftamped on the heart.
Second, Let me fpeak a little of the greatnefs and excel-
lency of this bkfling. The practical knowledge of God, an
heart U knew him, is indeed a glorious blefling- For,
1. Knowledge in general is excellent; much more the
faving knowledge of God. Knowledge is man's excellency:
It is his privilege and pre-eminence above the beads. Many
of the brute creatures excel us, either in beauty and colour,
in ftrength and nimblenefs of body, or in acutenefs of fenfe :
But man excels them in knowledge. God teacheth us mere
than the beajls of the earth, and maketh us wifer than tl^ fowls
of heaven (p) Knowledge is the perfection of our nature.
The
(n) John xvii, 3. (s>) % Cor. iv. 6. {/) Job xxxv, 1 1.
24 Of the Necefjity and Excellency
The mote knowledge there is in us, there is the mors of a
man in us.
2. The faving knowledge of God is a principal part of
his image in man. Our firft parents were made after the
image of God in knowledge, as well as in righteoufnefs and
holinefs. And when this image is again repaired and re-
ftored in the elecl:, faving knowledge is a principal part of
it. The new man is faid to be renewed in knowledge after the
image of him that created him (q)> An underftanding favingly
enlightened, ufhers in a rectitude in all the other powers
and faculties of the fduL
3. The faving and practical knowledge of God is a dif-
tinguifhing mercy. It is a fpecial gift of God only to a few
wnom he dearly loveth. Hence our blefled Lord tells his
difciples, It is given unto you to know the myfleries of the ling'
dom of heaven ; but to them it is not given (r). God hath de-
nied it to many great, rich, noble, and learned men : He
hath hid it from the wife and prudent (f). He hath giien
riches and wealth, vaft treafures, and Urge poffeflions in
the world, to many to whom he hath denied the faving
knowledge of himfelf.
4. The right knowledge of God liiuft needs be a great
blefling, becaufe the devil is a great enemy to it. When
faving knowledge breaks into the foul, and the day-ftar a-*
rifes in the heart, Satan falls from heaven like lightening.
Therefore he fets himfelf to (hut the door of knowledge.
His bufinefs is to keep the fouls of men in ignorance, by
Minding their minds , lefl the light of the glorious go/pel of Qhrijf
Jhould ffjine unto them (s). That mult needs be excellent
which the devil with fo much vigour oppofeth.
5. The faving knowledge of God is promifed in the co-
venant of grace as a fpecial gofpel bleffing : As here in my
text, and that of the prophet, They pall teach no more every
man his neighbour , and every man his brothertfayingy Know the
Lord: For they flail all know trie, from the leaf of them unt$
the greatejl of 'them , faith the Lord (t). And again, The earth
fljalL be full of the knowledge of the Lord, as the waters cover
the fea (u). And when £he converCon of Egypt is fore-
told, the faving knowledge of God is promifed as the found-
ation of all religion. The Egyptians JIj all know the Lord in
that day, and f, ball dofacrifwe and oblation (x)»
But
(7) Col. Hi. 10. (r) Mat xtil. 1 1. (/) Mat xi. 3£. (^)aCor.
iv. 4. (/) Jer. xxxi. 34. («) Ifa. Xi.-9. (x) fk. xix 21.
vf the Knowledge of God, 25
Biit therein doth the greatnefs and excellency of this
blefling appear ? This appears from thefe confiderations.
1. Gonfider the obje£t of this knowledge. The know-
ledge of things excellent is very defirable : But what fo ex-
cellent as God ! The Pfalmift cries out, 0 Lord our Lord^
how excellent is thy name in all the earth (y) ! His name alone
is excellent (z). There is none in heaven or earth that may
once be compared unto him. Among the gods there is none
like him (a). And there is nothing in God but what is de-
firable and delectable. The mod excellent beings fall in-
finitely fhort of hini. He is all light without any darknefs j
all beauty without any deformity. Men reckon it a great
attainment to have much knowledge of things natural: But
here is an object infinitely more glorious than the whole
fcheme of nature ; therefore the knowledge of him mud be
infinitely more excellent.
2. Gonfider the way and manner of attaining this know-
ledge : It is wholly fupernatural. Much fpeculative know-
ledge of God may be attained by the works of creation, and
much more by external revelation *, but practical knowledge
is had only by a gracious internal illumination. So the a-
poftle tells us, God iuho commanded the light to Jhine out of
darknefs, hath Jhined in our hearts, to give the light of the
knowledge of the glory of God in the face of Jefus Chri/I (b).
This points out the excellency of this knowledge. Know-
ledge is the more efteemed when there is fomething fingu-
lar in the way of attaining it : Now, this is a knowledge
brought down to us from the bofom of God by his own e-
ternai Son : For, No man hath feen God at any time : The
enly begotten Son, who is in the bofom of the Father^ he hath
declared him [c). This is a light that fpringeth from the Fa*
ther of lights, a fruit of divine teaching* Of this our bleffed
Saviour acquaints us, It is written in the prophets, fays he,
unci theyjhall be all taught of God : Every man therefore that
hath htard and hath learned of the Father, cometh unto me (d).
Other knowledge may be learned from man } but this is
learned only from God. It is attained by God's opening
the understanding, and by an internal gracious revelation
to the foul (e).
Vol. I. N°. t. D * 3. Confidef
( y) Plal. viii. I. (2) Pfal. cxlviii. 1 3. (a) Pfal. Ixxxfx. 6.
and Ixxxvi 8. {b) 2 Cor. iv. 6. (c) John i. 18. (</)- John vi. 45*
[e) Luke xxiv. 45. Mat. xi. 25. and xvi. 17.
26 Of the NeceJ/ity and Excellency
3. ConGder the faving knowledge of God in itfelf \ it is
a great and excellent bleffing, as appears from thefe pro-
perties and excellencies of it.
(r). It is the molt neceflary knowledge. A man may be
happy without other knowledge ; but no happinefs without
this. Such as die ignorant of God are eternally damned.
The Lord Jefus fiall be revealed from heaven , — -—taking ruen-.
geance on them that know not God (f). There can be no true
religion without it. The underilanding, being the leading
faculty of the foul, muft firfl be enlightened. Hence the
new man is faid to be renewed in knowledge (g). The whole
body is dark, if the eye be fo : And what the eye is to the
body, that is the underftanding to the foul [h) The whole
body of a man's a£ts are a£b of darknefs, if the mind be
blind. Without the knowledge of God, we can neither be-
lieve in him, nor love him, nor worihip him> nor delight in
him. All our worfhip, without this, may have that infcrip-
tion engraven upon it, To the unknown God (*).
(2.) It is the moft profitable knowledge. It is the root
and life of all religion. 1. It is the root of all true religion.
The faving knowledge of God is the root of our happinefs.
Hence our bleffed Lord fays, in his prayer to the Father,
This is life eternaly that they might know thee the only true Gcdy
and Jefus Chrifl whom thou has fent (k). It is the root of eter-
nal life j a root that wiil fpring up to the knowledge of God
above, which is compleat happinefs. When this knowledge
is planted in the heart, there is a work of grace begun,
which will be carried on unto perfection. When we know
God favingly, then we will love him, and long for him. Hence
our Saviour fays to the woman of Samaria, If thou knewejh
the gift of God) — thou ivouldeji Jrnve afked of him (/). They that
know his name, will put their trufl in him (?n). 2. It is the life
of all religion. As it conveys life to the foul at firft, and is
therefore called the light of life («) ; fo it cherithes and pro-
motes the fpiritual life. It furthers theincreafe and exercife
of all the graces of the Spirit in a gracious foul. Growth
in grace is promoted by it. Hence the apoflle exhorts us to
grow in grace, and in the knowledge of our Lord and Saviour
Jefus ChriJ] [0). It is .fuel to our love, to make it flame the
more vehemently. Therefore the apoitle prays for thePhi-
lippians
j (/) 2 ThefT. i. 7, S. (g) Col. in. 10. (h) Mat. vi. 21.
(/) Ads xvii. 23. {k) John xyii. 3. (/) John iv. 10. {m) Pfalr
U. jo. («) Joha vui. 12. (>) z Ptt id. 18.
of ihe Knowledge of God , 27
lippians, that their lov& might yet abound mere and more in
know/edge (p). Fruitfulnefs in every good work depends up-
on it. Hence they are joined together: Being fruit fid in
every good work, and increafing \n the knowledge of God (q).
And the flrength of grace is promoted by it : For a man cf
knowledge increafeth ftrength (r). Practical knowledge en-
livens and quickens the foul. It engages believers in the
purfuit of more conformity and likenefs to God : We all,
fays the apoftle, with open face, beholding as in a glafs the glory
of the Lord, are changed into the fame image (f). Knowledge
firft begets love, and then love ftudies to draw the picture
of the party beloved. This knowledge promotes humility :
For the fame light that difcovers to the foul the glory and
beauty of God, doth alfo difcover to it its own viienefs and
filthinefs. Again, it weans the heart from the world and
all things here below. A fight of God's glory and beauty
makes all the fancied glory and beauty of other things to
difappear in the eye of the foul.
SERMON II.
(3 ) TT is the mod pleafant knowledge. Light isfweety and
I it is a pleafant thing for the eyes to beheld the fun (#). But
how much more pleafant is it to have the light of the gofpel
fhining into the heart ? How pleafant is it, when the clouds
evaniih, and the day-ilar atifes in the heart, to give the
light of the knowledge of the glory of God in the face of
Chrift S All knowledge is pleafant to the foul : The delights
of learning dp by far furpafs the delights of carnal fenfe.
O then, what delight and pleafure muft there be in the
knowledge of God, who is an infinitely excellent and plea-
fant cbjecl; ! The understanding is the higtjeft faculty, and
God is the higheft object : O what fweetnefs and fatisfac-
tion muft there be, when thefe two meet together ! Hence
the pfalmift fays, My meditation of him pall be fweet ; I will
be glad in the Lord [b).
(4.) It is the only fatisfying knowledge. Other objecls
are not proportioned to the vaft capacity of the foul of man ;
therefore the knowledge of them cannot fatisfy. 1'he eye is
nit fatisfied with feeing y nor the ear filed with hearing (c). But
feeing God is an infinite object, and infinitely amiable \
therefore
(/>) Phil. i. 9. (q) Col. !. 10 (r) Prov. xxiv. 5. (f) 2 Cor,
iii. 18. (a) Eccl.xi. 7. (b) Pia). civ, 34. (c) Eccl. i, 8.
2 8 Of the NeceJJity afid Excellency
therefore in the knowledge of him your foul may have full
draughts, to fatisfy your natural third after knowledge.
Shew us the Father, fays Philip, and it fufficeth us (d). Th^
right fight and knowledge of God yields full fatisfa&ion
and refrefhment. The foul feems to be boundlefs in its
deiires after knowledge ; therefore if there be any fatisf ac-
tion to it, it mull be an infinite objecl;. Nothing but an
infinite God can giye a full reply to all its cravings.
(5.) It is the moft alluring knowledge. It (harpens the
appetite for more. It is the nature of all true knowledge
that it allures the mind to a further progrefs. A wife man
•mill hear, and will increafe learning : And the heart of him
that hath underjlanding feeketh knowledge (e). Much more is
faving and fpiritual knowledge of an engaging nature.
Such as know any thing of God favingly, will be defirous
to know more of him. See and compare two petitions of
Mofes. One is, What is thy name ? The other is, / befeech
thee ', pew me thy glory (/). When God firft appeared to him,
his petition is, tell me thy name ; But when he was better ac-
quainted with God, his requeft is, fhew m thy glory. The
more any man is acquainted with God, he will be the more
defirous of fpiritual difcoveries of his glory. The more a
man knoweth God, he wi}l be ftill the more defirous to
know him better A tafte here, provokes the appetite.
Hence the apoftle exhorts, As new-born babes, deftre theftn*
cere milk of the wordy — if fo be ye have tajled that the Lord is
gracious (g).
(6.) It is the moft fublime and myfterious knowledge.
We ufe to call that a myftery which is a great fecret, and
the knowledge whereof lies out of the road of vulgar un-
derftandings. Now, the knowledge of God in Ch(ift is e-
minently fuch. The doctrines of the holy Trinity, of the
generation of the Son, of the procefiion of the Holy Ghoft,
of the incarnation, death, and fufferings of the Lord Jefus :
Thefe are great myfteries, facred fecrets, tranfeending the
reach of all human understandings. They are myfteries
even to believers themfelves, efpecially in this ftate of im-
perfection. They dazzle the moft piercing a'pprehenfion.
He that knows God favingly, hath the knowledge of many
facred fecrets, of great and wonderful myfteries, that the
very angels defire to look into** fuch myfteries as tend to
falvation,
{d) John xiv. 8. (e) Prov. i. 5. and xv. 14. (/) Exod. ill
13. and juxiii. 18. {g) 1 Pet. ii. 2, 3.
of the Knowledge of God* 2<*
falvation, and fuch as God hath whifpered into the ears of
very few.
(7.) It is the moft certain knowledge. There is an uncer-
tainty and doubtfulnefs in all other knowledge ; but the
foundation here is unihaken. That there is a God infinite-
ly perfect, and a glorious Redeemer ; the knowledge of
thefe by the word is moft certain. This knowledge is more
divine than any demonftration can be ; becaufe it is not
built upon human reafon, but upon divine and infallible re-
velation. Hence we read of the full effurance ef 'tinderfiand-
ing (h). And the faving knowledge of God is called a be-
Ixtlding the glpry of God with open face [i). That knowledge
of God which natural men have, is rather an opinion of
God than a knowledge : But when God fhines into the
heart, and the day-ftar arifes there -, this gives a moft fure
and certain knowledge. Hence our Lord fays, in his prayer
to the Father, They have known furely that I came out frtrn
thee (k). There can be nothing more fure than a divine
light to an opened underftanding.
(8). It is the only true knowledge. Other knowledge is
but a fhadow ; this is the fubftantial knowledge. Hence it
is called found ivifdom (I). Other fciences are but fhadows
of wifdom •, this is the found wifdom. Whatever other
learning and knowledge men have, yet if they have no
faving knowledge, they are but fools in God's account.
"Without the faving knowledge of God, all other know-
ledge of him is but a form of knowledge, like the picture
of a man without life. Therefore the moft learned and
wife philofophers among the heathens, who difcourfed ex-
cellently of the nature and attributes of God, are reckoned
among them that know not God (m). So that faving know-
ledge is the only true knowledge : Other knowledge, with-
out this, doth not fo much as deferve the name.
Thirds I come to fhew that God alone is the author of
the faving and practical knowledge of himfelf. He alone
can give you an heart to know him. 1 (hall endeavour to
clear this, 1. Negatively. 2. Pofitively.
1. Negatively. We can have this kuowledge no wherf
Cife.
(1.) The faving and practical knowledge of God is not
attainable by the mere light of nature, without fcriptuie-
revelation ;
^ (/') Col. \L 2. (i) 2 Or. ill. 18. (i) John xvii. 8. (/j Prov,
i». 7. and iii. 21. {in) 2 ThefT. i. 18.
3® Of the Necejfity and Excellency
revelation ; and that for two reafons. i. Becaufe there are
fome things neceffary to be known concerning God, that
nature could never difcover to men : As, the doctrines of
the bleffed Trinity, of the incarnation of Chrift, and of the
redemption of loft elect: finners through him. 2. There
are other things necefiary to be known concerning God,
that could not be fo clearly known without fcripture-reve-
lation j as> the infinite wifdom and goodnefs of God, the
riches of his grace, the bowels of his mercy, the purity of
his holinefs, and the dreadfulnefs of his juftice. There are
but dark difcoveries of theie in the book of nature ; but
they are clearly revealed in the book of the holy fcriptures.
(2.) The faving and practical knowledge of God is not
attainable by reafon, or by our induftry, even though we
have the help of fcripture-revelation, and that for two
reafons. 1. Reafon is blind in the things of God. Sin
hath brought a great darknefs and blindnefs upon our un-
derftandings, fo that there is no right reafon in the things
of God without a fupernatural revelation : For the natural
man rece'iveth not the things of the Spirit of God, for they are
foolijhnefs unto him : Neither can he knew them, becaufe they are
fpiritually difcerned («.). Reafon is not a proportionable and
fit faculty for difcerning things after this manner. There
muft always be a proportion and fuitablenefs between the
object and the faculty. Divine things cannot be feen but by
a divine light. 2. Reafon, in natural men, is an enemy to
the right knowledge of God. There are imaginations and
high .things that exalt them/elves againfl this knowledge (0).
Carnal and unfanctified reafon, in natural men, rifeth
up in arms againfl the knowledge of God, as revealed in
the gofpeJ, by fophiftical argumentations and heighths of
falfe reasoning. Hence it is faid, that the natural man
receiveth not the things of the Spirit of God, for they are fodijh ■
nefs unto him (/>). By the things of the Spirit, we are t% under-
ftand fuch things as depend only on divine revelation, and
cannot be known by nature : The natural man receiveth them
not ; that is, though he may understand the phrafes and
fentences by which they are expreffed inferipture, and may
be able to difcourfe of them to others ; yet he hath no fpi-
ritual fenfe or reliili cf them \ he doth not receive,, embrace
and clofe with them : For they are folly to him, being con-
trary to his falfe reafonings.
(3.) Men
(«) 1 Cor. ii. 14. (0) 2 Cor.x. 4. (/>) 1 Cor. ii. 14,
of the Knowledge of God. g t
(3.) Men cannot be the authors of faving and practical
knowledge. The bed minifters in the world cannot give
you an heart to know God. Man*6 teaching may fill your head
with notions of God, but cannot give you a true heart-af-
fecting knowledge of him. Man's teaching reacheth the
ear, but cannot reach the heart. And doth not the fad
experience of many of you bear witnefs to the truth of this ?
You have lived many years under the gofpel, and have been
long taught by men *, yet you know nothing of God faving-
ly : Why ? Becaufe, though you have heard the voice of
man fpeaking to your ear, yet you never heard the voice of
God fpeaking into your heart.
2. Pofitively. Saving knowledge is of a divine original :
God alone can give an heart to know him. It is wrought in
us, by the holy Spirit. Hence the apoftle prayed for the
Ephefians, That the God of our Lord J ejus Chri/l, the Father
of glory, might give unto them the fpirit of wifdom and revela-
latiotiy in the knowledge of him (q). God alone can teach us the
faving knowledge of himfelf. "We muft be taught ofGod$
and hear and learn of the Father (r). This is an unclionfrom
the holy One (s). It is a light that fpringeth from the Father
of lights (t). It is an effect of God's mining into the heart :
God hath Jhined into our hearts , fays the apoftle, to give ms
the light of the knowledge of the glory of God («).
But how doth God teach the faving and practical know-
ledge of himfelf ? How doth he give an heart to know him ?
(1.) By his bleffed word, as the external inftrumental
caufe. The word is the mean he is pleafed to ufe in this
matter. Therefore the gofpel is called the minijlration of the
Spirit (x). Becaufe thereby the fpirit of wifdom and reve-
lation is inftrumentally conveyed to the foul. And the
word of God is a fit mean for this end : For therein God
gives us a full and clear revelation of himfelf, and of his
mind and will. The Bible is a book that God hath written
of himfelf, as Carfar did write his own commentaries. God
is the great fubject of the fcriptures ; and God manifefted in
the fiejhy is the great fubject of the gofpel. Therein are
difcovered the treafures of wifdom and knowledge. The
fcriptures are a looking glafs wherein we may behold the
cleared reflections of God. They are a profpect by which
we may behold more of the glorious greatnefs, wifdom,
and
(q) Eph, i. 17, 18. (r) John vi. 45. (/) John ii. 20.
(/) Janics i. 17. («} 2 Cor. iv, 6. (*) 2 Cor. iii, 8.
3* Of the Necejfity and Excellency
and grace of God, than all rational difcovcries can prefent
unto us.
(2). By his Spirit, as the efficient caufe, working by and
with the word in oar hearts. Hence he is called the Spirit
of wifdom and revelation (y). And the work of the Spirit in
this matter, lies in thefe two things. 1. The Spirit en-
lightens the eyes of the underftanding. Hence the apoftle
prays for the Ephefians, that God might give unto them the
Spirit ofwifdom and revelation in the knowledge of him; the eyes
of their under/landing being enlightened (z). And when our
blefled Lord taught his difciples, it is faid, lie opened their
under/landings (a). If he as God had not opened their un-
derftandings, his teaching them as man had been loft: labour.
So Elihu tells us, There is afpirit in man, and the infpiratioii
of the Almighty giveth them underftanding (b). Our under-
standings are fo blinded by fin, that a fpiritual illumina-
tion is no lefs neceflary than an external revelation. No ex-
ternal light can difcover an object to us, unlefs there be a
feeing faculty in the eye : A blind m?n cannot fee at noon-
day. Hence the pfalmift prays, Open thou mine eyes, that I
may behold wondrous things out of thy law (c). Now, the Spi-
rit enlightens the eyes. (1.) By removing the dark vail of
igorance that blinds the mind. (2 ) By infufing light. He
fhines into the heart {d). God firft opens a window in the
foul, and then the light breaks in. The day-ftar arifeth in
the heart, and a divine light is fprung up in the foul. 2.
The Spirit reveals and manifefts God to the foul. As he
takes the dark vail off the heart •, fo he takes the vail from
the face of God, that we may get a clear difcovery of him.
.God alone can make himfelf known. As the fun is not feen
but by his own light ; fo God cannot be feen but by the
light of his own Spirit. In thy light, fays the p'falmiit, we
jhalljee light {e). None can force the vail from his face a-
gainft his mind. Hence it is that an inward revelation is
no lefs neceffary than an outward one. Of that we read in
thefe texts, Thou hajl hid thefe things from the w'ife and pru-
dent, and haft revealed them unto babes. When it pie of ed God to
reveal his Son in me. Flejh and blood hath not revealed it unto
thee, but my Father who is in heaven (/'). Whence is it
that the fame fermon is as a clear vifion to one, and as a
dark
(y) Eph. i. 17. (2) Eph. i. 17. (a) Lukexxiv. 45. (!>) Job
xxxii. 8. (c) Pfal cxsx 18. (</) 2 Cor. iii. 14, 15, 16 2 Cur. iv.
6. (<?) Pfal. xxxvi. 9. (f) Mat. xi. 25. Gal. i. IJ. Mat. svi. 17.
of the Knowledge rf God, 33
dark riddle to another? It is betaufe God manifefts himfelf
to one, and not to another. The gofpel is hid to fome,
and manifefted to others (g).
Fourth^ I proceed to fhew that God gives this blemng of
the faving and practical knowledge of himfelf to all whom
he takes into covenant with him. This needs not much
proof-, therefore I mail not infift upon it. Only, it is clear
from thefe things.
1. It is a blemng promifed in the <*>venant •, as in my
text, and that of the prophet, They /hall all know me, from
the leajl of them unto the greateft of them (h). And this is one
of the abfolute promifes, and is therefore made good to all
that are taken into covenant with God. In the promifes,
the truth and faithfulnefs of God are laid in pawn. He can-
not go back of his word. He is the faithful God, that keep-
eth covenant and mercy with his people.
2. It is a bleffing purchafed by Chrift. The propitiation
Chrift made upon the crofs, is the procuring caufe of the
knowledge of God. They fj all all know me, fays the Lord ;
for I will forgive their iniquity, and remember their J m no more (*)•
Sin drew a dark vail between God and us ; but Chrift, by
his facrifice, rent the vail afunder, that we might fee God*
There were dark clouds of fin between God and us, till the
Sun of righleoufnefs fcattered them. Ndw, all that believe
on Chrift have a right to the bleflings of his purchafe ; for
by faith in Chrift we are myftically one with him ; fo that
he and all he hath becomes ours (k) : Rut fo it is that all that
are taken into covenant with God, believe on Chrift; for
it is by believing on him, that we enter into covenant.
3 - Chrift is promifed in the covenant for this end, to cure
his people of their fpiritual bluidnefs, and to teach them
faving and found knowledge. So, the Father is brought in
fpeaking to Chrift, I will give thee for a covenant of 'the people ,
for a light of the Gentiles ; to open the blind eyes (/). He is pro-
mifed as a prophet; The Lord thy God, fays Mofes, will rafe
tip unto thee a prophet, from the mzdjl of thee, of thy brethren, like
unto me; unto him ye Jhall hearken (;»). And it is Chrift's
work, as a prophet, to teach his people the faving know-
ledge of God.
4. An heart to know God muft needs be the bleffing of all
his covenanted people, becaufe without it there can be no
Vol. I. N°. u E true
(g) 2 Cor. xv. 3, 4, 6, (h) Ter. xxxi. 34. (/) Jer. xxxi. 2,
(£) Ejfh. iii, 17. (/) Ifa. xlii. 0, 7, (m) Deut. xvui. 15,
34 Of the Neceffity and Excellency
true religion, and confequently no falvation God hath fo
ordered it, that the knowledge of God is the firft ftep to
falvation ; fo that none can be laved, but fuch as come in
the way of the knowledge of God, as he is revealed in the
gofpeL Hence the apoftle fuys, He will have all men to be
Javed, and to came unto the Knowledge of the truth («). The un-
derstanding being the leading faculty, muft firft be enlighten-
ed. The illumination of the mind is firft, and then the in-
clinations of the will follow. Now, God in his gracious
operations, though he crofs corrupt nature, yet he never
cfdfleth the natural order of the faculties of the foul. He
draws with the cords of a man {o). He firft opens the under-
ftanding, and then inclines the will.
5. The faying knowledge of God hath a necefTary con-
nection with other co\Tenant-blefiings. Regeneration and
ftnclificarion do neceflarily imply an heart to know the Lord:
For the firft work of grace in regeneration is the illumina-
tion of the mind. Hence, the new man is faid to be renew-
ed in knowledge (/>) : And we are faid to be transformed by
the renewing of our mfnd (q). As in the firft creation, the
firft creature that God made was light ; fo in the new crea-
tion, God's firft work is the enlightening of the mind with
the faving knowledge of himfelf. This blefling hath alfo a
necellary connection with peace with God, accefs to him,
and communication with him > for till we have an heart tz
know hi?n> we cannot fcek peace with him, nor value and
purfue after communion with him.
SERMON III.
i^%T? OLLOWS the application of this do&rine.
JJ Ufe 1. For lamentation, in two branches.
Lament. 1. Alas, that fo many are deftitute of this great
ccvenant-blefling. Oh, how much ignorance of God is
there even among us ? Alas, he is an unknown God even
to many that are called by his name.
Firf y Many are grofsly ignorant of God. I am afraid
that many even among you that hear the gofpel, are defti-
tute of that meafure of knowledge that k abfolutely necef-
fary to falvation. The fun, moon and ftars, and all the
creatures about you, and your own confeiences within you,
proclaim
(«) 1 TiWii. 4. («) Hof.xi. 4. (p) Col. iii. 10. (q) Rom.
xii. 2.
of the Knowledge of God. 35
proclaim that there is a God : But how little do you know
of his nature and glorious perfections, asjie hath revealed
himfelf in his blefled word? So that, though you multiply
acts of worfhip, yet that infcription may be engraven upon
them, To the unknown God {a).
This ignorance of God that is to be found in fome of yCu
is a fad and woful evil. For,
1. It is mod finful. It is a breach of the firft command,
whereby we are required to know God. Yea, it is a breach
of an exprefs command : Know thou the God of thy fathers (5).
And it is in many a wilful and affected ignorance, and conse-
quently the more finful. The apoltle fpeaks of fome who
are willingly ignorant {c). Such are many of you ; you are
not defirous of the knowledge of God 5 you live in a care»
lefs neglect of the means of knowledge. Though the light
of his word and gofpel mine round about you, yet you (hut
your eyes againil it, and will not fuffer it to thine into your
hearts.
2. It is molt fhameful. Hence the apoftle fays, Borne have
not the knowledge of God, I /peak tlus io your Jhame (d). It is
fo, upon a twofold account. 1. Becaufe of the many ob-
ligations that lie upon us to ftudy the knowledge of God.
In him we live, move, and have our being. He daily
Joadeth us with benefits ; and gives us richly all things to
enjoy; and fills our hearts with food and gladnefs. Is it not
matter of lhame, to be ignorant of our great and bountiful
Benefactor ? 2. Becaufe, under the gofpel, we have m3tiy
means, helps^ advantages and opportunities for attaining
the knowledge of God, above and beyond others. The poor
heathens had no other teachers but the fun, moon and frars,
and other creatures, together with the works of Providence :
And though the Jews under the Old Teftament had far bet-
ter and clearer instruction than they ; yet God was more
obfcurely revealed unto them than he is unto us. The glo-
ry of God was then wrapt up in clouds of facrinces, cere-
monies and other fhadows : But now, it fhiues to us in the
face of J (Jus Chriji (e) .- And we behold the glery of the Lord
with open face (f). Gofpel light is Jike the light rfjl-ven days (g)9
in com pari fori of what it was under the Old 1 eftament.- O
then, what a iharne is it to be ignorant of God under fuch
a clear
(a) Aft xvii. 23. (b) I Oiron xxvlu. y. (c) 2 Pet. iii. 5-,
(d) 1 Cor. xv. 34. {c) 2 Cor, iv. 6, (f) 2 Cor, iii. 1 8.
\g) lia. xxx, 26.
36 Ofiht NeceJJify and Excellency
a clear difpenfation, and fuch plenty of the means of know-
ledge ? This is an argument, either of great flothfulnefs and
negligence in the ufe of the means, or of great dulnefs and
incapacity ', and both thefe are matter of fhame,
3. It renders the condition of your foul moil miferable.
For,
(i.) It is an inlet to all fin and wickednefs. Ignorance
of God is a fin that never goes fingle, but hath many other
{ins accompanying it. There is no knowledge of God hi the
land, fays the prophet, and then it follows, by jwearing, and ly-
ing, and killing, andflealing, and committing adultery , they break
out, and blood toucheth blood (/>). As faving knowledge is the
root of all other graces ; fo is ignorance of God the root of
all other fins.
(2 ) It keeps the foul fecure in (in. As darknefs- inclines
men to fleep •, fo ignorance lays the foul and confcience a-
fleep. The blind and ignorant are paji feeling (i). Such as
are grofsly ignorant, want light to iet them fee their fin and
danger by it, and therefore lleep fecurely. They have nei-
ther fear nor fhame : They fin without blufhing, becaufe
they fee not their guilt ^ and they are not afraid, becaufe
they know not their danger.
(3.) It is a fign of a gracelefs ftate. For, as I faid, God's
firft work in conversion is the enlightening of the mind. If
your underftanding be not enlightened, you are yet in an
unrenewed flate, void of living grace. If you want the
knowledge of God, you are none of his : For, as I already
cleared, this is a bleuing God gives to all that are hi covenant
with him : / will give them an heart to know me, fays he; and
they ficdl all know me (k). Therefore, if you want the know-
ledge of God, you are none of his covenanted people: You
have no intereit in the promifes. Your ignorance is incon-
fiftent with true Chriftianity. You do not deferve the name
of Chriftians, who have not the neceflary knowledge of
Christians : You' have a pagan heart under a Chriltiar*
name.
(4.) Ignorant fouls are under the power of the devil.
He hath his throne in dark hearts. Therefore the deviis are
Called the ruhrs of the darknefs of this world (/). Your igno-
rance is the chain whereby the devii holds you captives and
prisoners. Therefore, the darknefs of the mind, and the
I >wer of Satun, are connected, in that esp.reiiipn, %o open
t/jeir
a >f. iv. 1. (i) Eph. iv. 18. (4) ]tx. xsxi. 34. (/) gpb.
of the Knowledge of God. 37
their eyes, to turn them from darhiefs to light , and from the
power of Satan unto God (;»). Your darknefs and blindnefs
chains your foul to the devil. After many years travel to-
ward heaven, as you think, by your good meanings, and
your blind and ignorant devotions, you will find yourfelves
to be where you were at firft, as very flaves to the devil as
ever.
(5). Grofs ignorance of God is the path-way to eternal
ruin and deftruclion. My people, fays the Lord, are de-
frayed for lack of knowledge (n) Many ignorant finners are
apt to think that God will pity them, and (hew them mercy,
becaufe they know not be leer. But what fays the Lord by
the prophet ? It is a people of no under/landing ; therefore he
that made them will not have mercy on them, and he that formed
them wtlljhew them nofavnur (0). And the apoftle tell us,
that Chrijl Jefus Jhall be revealed from heaven, with his mighty
angels , in flaming fire, taking vengeance on them that know not
God (p). There is vengeance for heathens, that know not
God : How much greater vengeance muft be referved for
profeffed Chriftians, who continue ignorant of God, under
fuch fpecial advantages and means of knowledge ! If poor
pagans, who had no other teachers than the works of
creation and providence, will be damned for their igno-
rance of God, what will become of you who do not profit
under gofpel light ? Surely your judgment will be much
more intolerable. The apoftle fays, If our gofpel be hid, it is
hid to them that are lofl (q). And if Satan's hiding this gofpel
from you, is a fign of a loft ftate ; how much more your
hiding it from yourfelves, by your own wilfulnefs and
obftinacy ?
Second, Many, who have lbme fpeculative knowledge of
God, have nothing of the practical and faving knowledge
of him. Many of you pleafe yourfelves with notions of God,
as children pleafe themfelves with pictures in a book, but
know not the learning that is in it. You do not know God,
fo as to love, ferve, and delight in him. You have an head
but not an heart to know him. This is fo evident, as to many
of you, that it needs no proof. You have no fuch know-
ledge of God as affects your heart, and influences your
life and practice. Your want of love to God, delight in him,
$nd zeal for his glory, is an evidence that there are many
dark
(m) Aft. xxvi. t8. (») Hof. iv. 6. {0) Ifa. xxvii. 11.
{/>) 2 ThcfT. i. 8. (?) 2 Cor. iv. 4.
3 3 Of the NeceJJity and Excellency
dark clouds between him and your underftanding. You
havs no found knowledge of the juftice of God, if you do
not tremble at it ; nor any favour of his holinefs, uniefs
you imitate it. And whatever notions you have of the death
and refurrecTion of the Lord Jefus j yet the myftery of
Chrift is vailed to your eyes, uniefs you feel the virtue of
his death and refurrc£tion upon your own hearts.
Lament. 2. Alas, that even believers in Chrift are fo
defective in the knowledge of God. True it is* a perfec-
tion in knowledge is not attainable in this life : In this re-
fpect the bed and mod knowing Chriftians do know but in
part. Yet, is it not lamentable that even you who are the
children of God come far fhort of what you might and
ought to know of God ? This gives Satan great advantage
againft you. He is the ruler of the darknefs of this world [r).
Therefore the more darknefs and ignorance be in you, he
bath the more advantage againft your foul. Again, this
is the caufe why you are fo defective in point of grace and
holinefs. For, knowledge is a leading principle in the foul \
all other graces follow it in a due meafure and proportion.
According to your knowledge of God, fo is your faith in
him, and love to him. They that know God moft, love
him bed. If you knew him more, you would love him
better, and truft him more. But now, other graces are fo
weak and defective, becaufe your knowledge is fo.
Ufe 2. For reproof. To them who though they fet
themfelves to the ftudy of the knowledge of God, and are
at pains in the ufe of the means ; yet neglect God in the
matter, and do not own him. It is a fure ilgn that you
truft in the means, and depend upon your own parts and
abilities, when in the ufe of means you neglect God, and
do not humbly depend on him for inftruction. And your
diligence in the ufe of means is loft labour, as to any fav-
ing knowledge, when you do not feek to God ; for he a-
lone can open your underftanding, and reveal and manifeft
himfelf to your foul.
Ufe 3. For exhortation. O ftudy the knowledge of.
God : And ftudy to know him as he hath revealed himfelf
in Chrift : And let no knowledge of God fatisfy you but
what is practical and Caving. Let it be your bufmefs to get
an heart to know God ; fuch a knowledge as afrecleth your
heart, and influenced! your life and practice^ And you
that
(r) Eph. vi. 1 J.
of the Knowledge of God. g^
that have fome knowledge of God, ftudy to know him
more, and to better purpofe.
For exciting and quickening you to tins, I propofe thefe
confederations.
Conjider. I. Great obligations lie upon you to ftudy the
knowledge of God. You are the offspring of God (s). You arc
his creatures, and he is your great Creator : And will you
not ftudy to know him that made you ? As he made you,
io he hath preferved you, and followed you with goodnefs
and mercy all the days of your life. It is by his providence,
that you have food and raiment, or riches and wealth, and
all the bltffmgs you enjoy. And is an unthankful ignorance
of God a worthy requital of all his kindnefs ? But he hath
done yet much more than all this. He hath brought about
a glorious redemption, not for fallen angels, but for fome
of the loft pofterity of Adam, fuch vile wretched finners as
you are : And in this glorious redemption, he hath given a
full and clear difcovery of himfelf. The glorious angels pry
into thofe things *, and are not ye much more concerned
than they ?
Confide*. 2. The faving knowledge of God is an excel-
lent biefiing. I cleared this already. But let me add a few"
things more to this purpofe.
i. Man's happinefs lies in it. The knowledge of other
things cannot confer a happinefs on man. Only the faving
knowledge of God in Chrift can fatisfy the vaft defires of
the foul ; therefore that alone can make us happy. In this
confifts the happinefs of the glorious angels-- Their angels ,
fays our Lord, do always behold the face of my Father if). Yea,
God's own happinefs lies in the knowledge of himfelf, and
his glorious perfections, and the infinite delight he hath
therein. He hath nothing to contemplate that is greater or
better than himfelf. The contemplation of himfelf was that
which gave him a fatisfacuon before the world was made ;
and this would ft ill be his happinefs, though all things he
Lath macle were turned into nothing. And feeing God's
happinefs lies in the knowledge of himfelf, furely our hap-
pinefs can confift in nothing elfe.
2 It is heaven begun. This is life eternal \ fays Chrift, thai
they might km.w thee the only true God, and Jefus Chrifl ivhom
thou ha/l feni (u). The happinefs of heaven lies in the fight
and
(/) Act. xvii, 23. (r) Mat. xviii, ic. («) John
Xvii. 5.
4© Of the Necejfity and Excellency
and knowledge of God. Then we Jh mil know ■, even as alfi
lue are known (#). Bleffed are the pure in hearty lays oar Lord*
for they flail fee God (y). And the apoftle tells us, We fhall
be like him; for we fliall fee him as he is (z). One glimpfe of
the glory of God in heaven, will better our knowledge
more than ten thoufand years ftudy upon earth could do.
Now, if heaven's happinefs conlift in the knowledge of
God, then the faving knowledge of God here is heaven be-
gun ; we thereby enter into the fuburbs of glory.
3. Compare the faving knowledge of God with all other
knowledge, and the excellency thereof appears in thefe.
(1). Other knowledge cannot yield you folid fatisfadtion.
It only fatisfies your curiofity, and is a {tone inftead of bread.
It cannot ftrike off one link of the chain of your fpiritual
darknefs, nor fortify your foul againft hell and death. But
the faving knowledge of God will fatisfy your defires, and
nourilh your fouls : It will be bread to your hunger, and
light to your eyes, and mufiic to your ears, and a cordial to
your hearts.
(2). All other knowledge is of no value without this.
Other knowledge is but the knowledge of trifles in compa-
rifon of it. Only the knowledge of the holy is under/landing [a).
The apoftle counted all other knowledge but lofs and dung,
for the excellency of the knowledge of Chrijl [b). Therefore you
fell your underftandings for nought, when you employ
them about other things with the neglect of God and
Chrift.
(3.) All other knowledge is hurtful without this. The
apoftle tells us, that the world by wifdom knew not God (<-).
The wifeft philofophers among the Heathens, in the pri-
mitive times, were the greateft enemies to Chriftianity. And
who are they amongft us at this day, that mock at all reveal-
ed religioa, but they who would be accounted the wits of
the timey being puffed up with a conceit of their wifdom and
knowledge. The (harpeft unfanclified wits have always been
the devil's greateft tools to promote his kingdom of darknefs.
(4). Only the faving knowledge of God, will be comfort-
able to you at laft. Other knowledge may yield you foms
delight and pleafure at prefent, but cannot comfort you in
tfce hour of death : But the faving knowledge of God will,
be to you a treafure of things new and old, to fupport you
under
■•
(x) I Cor. xiii. 12. (>) Ivfot. v. 8. (~) 1 John iti. 2,
{a) Frov. ix. 10. (b) Pbil. iii. 8. (c) 1 Cor. i. 21.
of the Knowledge of Cod. 4 1
under any calamity, and a cordial to your foul when you are
ftepping into eternity.
(5 ) All other knowledge brings and increafes forrow.
The preacher tells us, He that increafeth knowledge , increafeth
fir row ; and much fiudy is a wearinefs oftheJleJJj (d)- There
is a great deal of trouble, vexation, grief and difcontent, in
getting, keeping, and ufing other knowledge ; and oft-times
the fear of lofmg and forgetting what we have attained with
much ftudy, doth rack and vex the foul. But the knowledge
of God brings and increafes joy. It is the end of fcripture
revelation, that oury^v may he full (e). There is a fweet per-
fume and favour in the knowledge of God (f). The know-
ledge of fuch an excellent objedt cannot but yield an inex-
preflible fweetnefs to the foul.
(6 ) Other knowledge doth but a little help our reafon*
but cannot reftore our underftanding to its primitive date*
nor cure that crookednefs that we have catched by the fall.
But the faving knowledge of God, reitores and repairs the
image of God in the foul. The new man is renewed in know-
ledge after the image of God (g)> Other knowledge doth but
Bnend our natures, like an old houfe patched up : But this
jenews our natures by its transforming virtue (h).
(7. ) Only the faving knowledge of God will be of eternal
life and advantage to you. Other knowledge will evanifh
•with your laft breath ; but this will laft for ever. All other
knowledge will be of no advantage to you in the other world ;
there will be no ufe for it in eternity, whither you are going :
But the faving knowledge of God will abide with you, and
accompany you into heaven; and there it will be perfected,
Conjid< 3. The faving knowledge of God is an attainable
jblefling, glory to his name. God hath promifed it, ajid Chritt
liath purchafed it, and it is his work, by office, to teach it,
■as I have cleared already ; and many have actually attained
it. The believing Romans were filled with all knowledge (i).
And our blefled Lord teftifieth that his difciples knew God
favingly in fome meafure : And from henceforth^ fays he, ye
faiow him, and have feen him (k). Well then, it will not be
loft labour to fet to the ftudy of this knowledge ; and feeing
it is attainable, therefore fuch as remain ignorant of God un-
der the gofpel, will be left without eaccufe. Yea more, it is
Vol. I. N°. 1. F in
{4) Eccl. i. ulfc and ttfi. 1 2. (e) 1 John I 4. (/) 2 Cor. 11. 14.
(£) Col. iii. 10. ij>) z Qqt, iii. i8. (/') Rom. xv. 14*
\Jt) John xiv. ?.
.fi Of the Necejfity and Excellency
in fome refpect eafy to know God, at lea It fo much as is ne-
ceffary unto falvation. Any difficulty that is here, lies not
in Gcid, or in the means of revelation, but in ourfelves ; our
natural enmity againft God, and thefe unworthy notions wc
have of God naturally. God hath revealed and made him-
felf known in his word and works ; he hath fet his footfteps
in the creatures, and unvaiiedivls face in the fcriptures : fo
that if you know him not, the fault is in yourfelves.
Well then, be perfuaded to feek and purfue after the fav-
jng knowledge of God in Chrift. The time and pains fpent
this way will come to a good account at laft. Angels and
men cannot exprefs what fweet pleafure, delight and fatif-
fatlion it will yield to you, nor how great an influence it
hath upon the whole fpiritual life.
But, what fhall we do, that we may attain to the favirig
knowledge of God ? For this, take thefe directions.
i. Get a deep humbling fenfe of your ignorance of God.
Such of you as are moft conceited of your knowledge of God,
are lead capable of learning it : For you think yourfelves too
good to be taught by men, and you are in no fit frame to be
taught by God. You are not fit to enter to Chrift's fchool,
till you are aihamed of your ignorance of God, and lament
and mourn over it.
2. Piefign yourfelves to the Lord Jefus Chrift, as your pro-
phet. It is his ofrice to teach poor (inners. Neither knowetb
any mart the Father , fave the £;/;> and he to tvhomfoever the Son
will reveal him (/). ^Therefore receive Chrift as he is offered
in all his mediatory offices: And particularly, receive him as
the great prophet appointed by God, who is furniihed with
ability and ikill to imprint the knowledge of God upon your
hearts. When you clofe with Chrift, and fet your name to
the new covenant, then your indenture is fealed, and Chrift
becomes your prophet to teach you.
3. Be diligent in the ufe of the means of knowledge. Be
diligently attentive in reading and hearing tne word ; and
meditate on what you read and hear. Meditation is a mean
to ingraft the word into your hearts. Be diligent in attend-
ing the ordinance of catechifing. And be much in Chriilian
viiice with one another about God and the things of
( iod. God hath appointed one Chtifttan to be a prophet .to
another.
4. Becaufe thefe means and ordinances are of themfelve?
£ ricnf to work in you any faving knowledge of God,
therefore
(/) Mat si. 27.
if the Knowledge cf God' 43
therefore learn, in the ufe of them, to own and acknowledge
him. Seek to him and depend upon him for the faving
light of his Spirit. Cry to God to open the eyes of your
understanding, and to give you the fpirit of tuijdom and re-
velation in the knowledge of him (m). He is the beft ftudent
in the knowledge of God, who ftudies mpft upon his knees \.
5. Improve well the little knowledge of God that you
have already attained to. This is the way to get more. To
him that hath jhall be given • Improve it, (1.) By teaching o-
thers the knowledge of God. Talents, when employed, are
increafed. Ihe faving knowledge of God is like the wi-
dow's oil; it is increafed in the pouring out. (2.) By flu.-
dying a practice conformed to your knowledge. In practi-
cal fciences, fuch as religion is, the fkili is more increafed
by working than by ftudying. Therefore ftudy to live up
to that rr.cafure of light you have already received. 0 hotife If
Jacob y come ye, and let us avail in the light of the Lord [//).
SERMON IV.
Ufe 4. iJpOPv trial. Try, by what hath been faid, whether
1 you are in covenant with God or not. Some
feriousCnrifuans among ycu would gladly know, if you may
upon good grounds reckon yourfelves among the number
of God's covenanted people, and lay claim to the bleflings
and privileges of the new covenant. Now, you may try it
by this : Hath God given you an heart to know him ? Do vou
know God favingly ? You may have an head to know God,
an head furniihed with fome excellent notions of Go,d and
Chriit, and yet be ftrangers to God's covenant. Specula*
tive knowledge is not fuf&cient. The greateft heads have
often had the word hearts. The devil knows more of God
and Ch rift, in a fpeculative way, than any man on earth.
But hath God given you an heart to know him ? Have you
any faving and practical knowledge of him ?
How ihall we know that ? \ anfwer, 1. Negatively. 2.
Pofitively.
FirJ'ii Negatively. Some things may he taken for the
faring knowledge of God, that are not fo. And,
t. There may be a kind of delight in the (peculations of
God, where there is no faving knowledge ot him. There
is a delight and pleafure in the contemplation of any truth,
much
f
\m) Eph. i. 17. f &ene crajl'^/i hcr.e fuduijfe, Ka, ii. 6*
44 Of the Neceffity and Excellency
much more in the contemplation o/ the higheft and noblefi:
truth. The notions of God may be pleafant to your foul,
when a conformity to him in holinefs is very unpleafant.
There may be a delight in the fpeculations of God in your
minds, when there are no fcrious endeavours to better your
fiearts.
2. There is a knowledge of God and Chrift that may have
fome good effects in a man's life, which yet is not a faving
knowledge. This is clear from that which the apoftle tells
ti s, For if after they have efcaped the pollutions of the world,
through the knowledge of the Lord and Saviour Jefus ChriJ}9
they are again e?ita?igled therein, and overcome ; the latter end if
worfe with them than the beginning (a). It is evident that the
apoftle is not there fpeaking of the faving knowledge of
Chrift ; for he fpeaks of them whofe latter end is ivorfe than
their beginning, and for whom it had been better-not to have
known the way of righteoufnefs, and to whom the mijl of darknefi
is refervedfor ever (b). But he fpeaks only of a common, ge-
neral and Speculative knowledge of Chrift and gofpel truths.
Now, through this common and general knowledge, fome
may efcape the pollutions of the world : That is, they may
have fuch a knowledge of Chrift as cleanfeth their external
converfation, though they have no faving knowledge of him.
Though they have no gracious fpiritual illumination ; yet
they may have fuch a rational conviction of the truths of the
gofpel, as may engage them to abftain from grofs fins, and
pra&ife external duties, and walk blamelefsly before the
world.
Second, Pofitively. You may know if you have the faving
knowledge of God or not, by thefe marks or evidences.
I . The faving knowledge of God is always attended with
humility. Ifaiah, when he faw the Lord, did fink into no-
thing in his own thoughts : Wo is me, fays he, for lam un-
dine, becaufe I am a man of unclean lips, and I dwell in the tnidjl
cf a people of unclean lips ; for mine eyes havefeen the King, the
Lord of ho/Is (c). And, fays Job, 1 have heard of thee by the
hearing of the car ; but now mine eye fceth thee ; wherefore I ab-
hor-msfelf, antf repent in dujl and a/he-s (d). It is the nature
of other knowledge to pufF up a man ; but this pulleth down
the fpirit. A man that knows God favingly, cannot look
pn his infinite holinefs and righteoufnefs, but prefently his
pride
(a) 2 Pet. i». 20, (£) Ibidk 21. and 17. (c) Ifa. vi. c.
(d) Job xhi. 5; 6..
of the Knowledge of God, 45
pride is dallied cut of countenance, and all his excellency
appears to be a mere fenfelefs fhadow. Well then, try your-
felves by this. If your knowledge of God exalt your pride
and felf-conceit, and if it be thus in the habitual frame and
difpofition of your heart, then it is but a common and lite-
ral knowledge : But if it ftrip you of all conceit of felf-worth ;
if it humble you under the fenfe of your own vilenefs and
nothingnefs, fo that you cannot think of God without loth-
ing yourfelves, then your knowledge is faving.
2. The faving knowledge of God begets a bewailing fenfe
of our ignorance of him. It is thus even in natural know-
ledge*, the more a man knoweth, he is the more fenfible of
his ignorance. Socrates, the heathen philofopher, though
he was one of the mod knowing men in his age, yet he pro-
fefled f that he knew nothing. It is much more fo in fpi-
ritual and faving knowledge. A man that knows God fav-
ingly, is fenfible that what he knows is inconceivably lefe
than what he is ignorant of. And as he is fenfible of this,
fo he laments and bewails it ; as we fee in Agur, one of the
wifeft men in that age Surely , fays he, / am more brutijh
than any man> and have not the underfanding of a man; J have
neither learned imfdomy nor have the hnoiu ledge of the holy (e)*
And this he fpoke with reference to the knowledge he had
of God, as appears from verfe 4th. Well then, try your-
felves by this. Some ferious Chriftians there are that la-
ment and mourn over their ignorance of God -, the thoughts
of it wound them to the heart. But be comforted, ferious
foul ; the little knowledge thou haft is truly faving. It is a
beam of faving light from above, that difcovers the remain-
ing darknefs that is in thee. But, on the other hand, many
of you were never fenfible of, nor mourned over your ig-
norance : Surely, fuch of you have no laving knowledge.
They that know moil of God, are moft fenfible that they
know but very little of him. If you were privy to their fe-
cret complaints and regrets to God of their own cafe, you
would hear many fad lamentations over their ignorance.
3. Where the faving knowledge of God is, there will be
ardent defires to know more of him, and fuch defires as are
never fatisfled till it be perfected in heaven. All true know-
ledge (harpens the appetite for more. Such as know God
favingly, will follow on to know him (/)» It is not peflible
that
f Hoc umimfcio, quod nihil fch. (?) Prov. xxx, 2, 3.
(/■) Hcf. vi. 3.
46 Of tJye Necefjity and Excellency
that they can have any faving knowledge, who reft fatisfied
with what they have, and do not defire and endeavour to
grow in knowledge. But if that meafure of knowledge you
have, cannot content you, fo that you pant earneftly afte/
more, and there is nothing you defire more than to have the
eyes of your understanding more fully opened, that you may
fee more of the glory of God ; then is your knowledge of
Qod truly faving,
4. The faving knowledge of God vents itfelf in holinefs
and obedience to him- All pretenders to divine knowledge,
who do not make conscience of obedience to the commands
of God, are liars in his account. He that faith, I know him,
and keepeth ndt his commandments, is a liar, and the truth is not
in him {g). Hence is David's exhortation to Solomon. And
thou Solomon, my fori, know thou the God of thy father, and feme
him (h). The more a man knows of God favingly, the more
he will love him -, and the more he loves God, the more
will he ferve and obey him. Therefore Jofiah's obedience
is noticed by the Lord as an evidence of the right know-
ledge of him. He judged the caufe of the poor and needy, then it
was well with him : was not this to know me, filth the Lord[i) ?
Without gofpelrobedieuce, a profeiTed Chriitian knows no
more of God favingly than a mere Heathen. Well then,
what influence hath your knowledge of God upon your life
and practice ? Alas, many are Chriltians in knowledge, but
Pagans in life; they profefs to know God, but in their works
deny him. Such know nothing of God as they ought to
know. But if your knowledge of God engage you in the
ferious ftudy of a gofpel-converfation ; if it quicken you to
univerfai and fincere obedience ; then is it of a divine ftamp
and original.
5. 'lhe faving knowledge of God draws the foui to an
imitation of him, and transforms it into his likenefs. When
the glory of God is (cen in the glafs of the gofpel, there is
a divine beauty conveyed to the foul. We all, fays the a«
pottle, with open face, beholding as in a glafs the glory of the
Lord, are changed into the fame image, from glory to glory, even
as by the Spirit of the Lord (k). The gofpel is.fuch a glafs,
•as not only reprefents the object, but changes the foul in-
to its image. The faving knowledge of God firft begets love
to him; and then love itudies to draw the picture of the
party
(g) 1 John ii. 4. (h) 2 Chron xxvin. 9. (/-) Jer. xxii. 16.
\k) 2 Cor. iii. 18.
of the Knowledge of God 4 7
party beloved. Well then, doth your knowledge of God
quicken you to the ftudy of mpre conformity and likenefs
10 him ? Is it your earned defire and endeavour to be holy
as he is holy, to be merciful as he is ? Do you vent your
love to others in imitation of his love to you ? Do you know
ChrilVs holinefs, meeknefs, humility, and felf-denial, fo
as to write after this copy, by ftudying to be holy, meek,
humble and felf-denied, a« he was ? Then it is a faving
knowledge.
6. The faving knowledge of Gad warms the heart and af-
fections toward God and Chrift. This fpiritual light cannot
be without a fpiritual heat. The light that mines- in the
head, kindles a love to God in the heart. It ie faid of the
two difciples going to Emmaus, 'Their eyes were opened, and
their hearts burned within them (/). And the apoftle tells us,
He that loveih not, hioweth not God ; for God is love (m). If
the want of love to others, much more the want of love to
God, is an argument that we do not know him favingly.
Such as know God favingly, have feen him in the light oi
his own Spirit, and have got fuch a difcovery of his glory,
excellency and beauty, that their fouls cannot chufe but
love him, and delight in him. Well then, what love have
)ou to God ? What defires after the enjoyment of him ?
What delight in your approaches to him ? Doth your know-
ledge of God kindle defires, and holy afre&ions, and heart-
breakings for him ? Alas, many pretend to know God, but
they love other things better than him, and have more ar-
dent delires after the world than ever they had after God.
But if your knowledge of God warm your heart, and en-
liven and quicken your affe&ions after God and Chrift,
then it is faving.
7. The faving knowledge of God is a reforming know-
ledge*, and not informing only. To this purpofe is that
which the apoftle fays, But ye have not fo learned Chrijl : If
fo be that ye have heard him, and have been taught by him, as the
truth is in J ejus : That ye put off coneerning the former conver-
fatioiiy the old man, which is corrupt according to the deceitful
lufls ; and be renewed in the fpirit of your mind («). If
you have been taught of God, and know him favingly;
then you have fo learned Chrift as to put off the old man
with his deeds. You never knew God aright, unlefs
your knowledge reform your drunkennds, profane fwear-
(/) Luke xxiv. 31,32. (w) 1 John Iv, 8. (*) Ejgrh iv. 20, 2 1 ; Ji.
48 Of the NeceJJlty and Excellency
ing, Sabbath-breaking, and other abominations. Gifts
in the heal, without grace in the heart, will not avail
you. Others are ignorant of God in their minds; but you
deny him in your lives: They fufpecl the truth of religion,
but you deny the power of it. It is moft certain that you
know nothing of God favingly, unlefs your knowledge re-
form your hearts and lives.
Ufe 5. For exhortation. To fuch of you as have the fav-
ing knowledge of God. Hath God given you an heart to
know him ? Hath he mined into your hearts to give you the
light of the knowledge of the glory of God in the face of
Chrift ? Have you a humbling, transforming, heart-affect-
ing, reforming and practical knowledge of God ? Then let
me exhort you to thefe following duties.
1. Admire the grace and goodnefs of God to you. Many
of you to whom God hath given an heart to know him, are
but babes in comparifon of many others : Yet God hath re-
vealed fuch things to you as the wifeft in the world never
knew. Now, that God mould pafs by fo many wife and
learned men, and reveal himfelf to the like of you, O what
a wonder of free and fovereign grace is here ! The children
of God are often made to admire this. Lord how is it that ,
thou wilt manifefl thyfelf unto us, and not unto the. world (0) ?
Well then, let this be matter of admiration to you. It will
be fo in heaven : And how fweet is it to begin heaven's
work here on earth.
2. B!efs God and be thankful. It is given unto you to hiow
the myjteries of the kingdom of heaven (p). The greateft car-
nal fcholar that ever was, never had one fuch apprehenfion
of God and divine truths as you have. Therefore give
thanks to God, as our Lord did : I than thee, O Father* Lord
cf heaven and earth, that thou hafl hid thefe things from the wife
mid prudent, and haft revealed them unto babes (q). If the day-
ftar had not arifen in your heart, then you had perifhed for
ever in your own dreams and delufions. Therefore, though
it be little, yet if it be a true and faving light, blefs God for
it. Shew forth the praifes of him that hath called you out of
darhiefs to his marvellous light (r).
3. Comfort yourfelves in God. Your faving knowledge
of God is an evidence of a gracious (late, a fpecial gift of
God's love to you, and a fure pawn and pledge of future
glory,
(0) John xiv. 23. (p) Matth. xiii. u. ,(7) Matth. xi. 25*
/r) 1 Tct. ii. 9»
of the Knowledge of God. 40
felwy. What would you have more than eternal life? Here
it is. This is life eternal, that they might know thee, SgrV, (j).
The leaft fpark of faving knowledge is a pawn and pledge
t>f more : For he that hath begun a good work in you, will per-
forin it until the day of J ejus Chrifl (/). Therefore* comfort
and blefs yourfelves in God. Blefled are your eyes, for
they fee. If Chrift were here in the flefh, he would blefs
you, as he did Peter j Blefled art thou, Simon Bar-jona : For
Jlefh and blood hath not revealed it unto thee, but my Father who
is in heaven (u).
4. Mourn over your remaining ignorance of God. All
that you know of God is confiderably lefs than what you
are ignorant of. O how fmall a portion do you know o£
him? Ponder thefe two things. 1. God's incomprehensible
nature. He dwells in that light that is inacceffibie, and
clothes himfelf with light as with a garment. He makes
darknefs his pavilion and fecret place (x), His name is fecret,
and wonderful ( y). What is his nam*, or his Son's name, if
thou canjl tell (2) ? 2. Your own blincinefs and incapacity.
The fcales fall off from your eyes only by degrees, fo that
much of your natural blindnefs dill remaineth. Hence,
you fee but darkly, and know but in part (a). All that are
iavingly enlightened, go mourning to their graves over their
blindnefs and ignorance.
5. Grow in the knowledge of God. This is called afil-
hiving on to know the Lord (b). Be always making progrefs.
Leaving the principles of the doclrine of Chrifl, let us go on unto
perfection (c). Let your knowledge be like the Jhining light f
thatfuineth more and more unto the perfect day (d). There is a
ripe age and a manly ftature in understanding that you
fnould aim at. In under/landing be men (e). Even the glo-
rious angels, who know much of God, do (till defne to
know mere. Therefore after the apoflle had fpoken g£ the
glorious myfteries of the gofpel, he adds, Which things the
angels defire to look into{f). Study to imitate them in their
iiearch and inquiry into gofpel truths and myfteries. This
h necefTary to your growth in grace. Hence the apcftle
exhorts, But grow in grace, and in the knowledge of our Lord
and Saviour Jefus Chrifl (g).
Vol. I. N°. 1. G 6 Improve
(r) John xvn. 3. {£) £hil. i. 6. (u) Mat.xvL 17. (if) Pfak
xviii. 11. (v) Judges xiii. 18. (z) Prov. xxx. 4. (a) l Cor*
Xiii. 12. {b) Plof vi. 3. (c) Heb. vi. 1. (d) Prov iv. lb',
{e) 1 Cor. siv< io. (/} 1 Ptt. i. H- [g] 2 Pet. iii. 18.
$0 Of the Neceffity and Excellency
6. Improve your knowledge of God by walking fuitably
and anfwerably thereunto. Take heed of fiftning againft
knowledge. Nothing doth fo break the bones, and fcourge
the foul with remorfe, as fins againft light. And fins of
omifiion are aggravated by knowledge, as well as fins of
commiffion. Therefore take hee-d, not only of committing
fin, but of neglecting duty, againft your light. Walk in the
light (h). A mafter doth not fet up a candle that the fer-
vants may be idle, but that they that are in the houfe may
work : So, God having fet up fuch a light in your foul, be
diligent about your Matter's work and bufinefs. 0 houfe of
Jacob, come ye, and let us walk in the light of the Lord (;).
7. Long to be in heaven. It is but a fmall meafure of the
knowledge of God that you have here; but in heaven it will
be perfected. O v/hat a vaft difference there is between any
knowledge of God you have here, and that knowledge of
him that you fhall have hereafter 1 In this life we have but a
dark fight of him through the glafs of ordinances; but then
we fhall fee hirn immediately, without any intervening
mediums : For now we fee through a glafs, darkly : But then
face to face : Now we know in part, but then fhall we know even
as alf we are known (k). And if it be fo defirable to fee
God in the glafs of ordinances, wherein fo little of his glo-
ry doth appear ; what then will it be to fee him immedi-
ately, and face to face ? There the light fhall dart imme-
diately upon the foul, without a reflection from a glafs. As
the underftandings of the glorified faints fhall then be dilated
and ftrengethened ; fo God will make out himfelt to them
in the utmoit latitude that they are capable of. O long for
that happy ftate. Certainly, we fhall need no more to make
us happy, but once to fee the face of God. As for me, fays
the pfalmift, / will behold thy face in righteoufnefs : I fhall be
fatisfed, when I awake, with thy likenefs (/).
Ufe 6. For comfort. To fuch of you to whom God hath
given an heart to know him, who have any meafure of the
faving and practical knowledge of God in Chrift, there are
only two things I propofe for your comfort.
i . You know more of God than all the carnally wife men
in the world do. The moft knowing among carnal men,
know God only by a common illumination : But you know
him by a divine infufion. God hath left many wife men
with
(/>) 1 John i. 7* (/) Ifa. ii. 6. (k) 1 Cor. xiii. 12.
^/jiTaUxv-M. wit.
of the Knowledge of God. 51
with their blind eyes in the dark : But he hath fhined into
your hearts.
2. That knowledge of God which you have is a fpecial
covenant blefling, as I have already cleared from this text,
and is therefore an undoubted evidence of your covenant
intereft. It is a fure mark of a gracious ftate; a gift of the
Spirit -, a fpecial gift of God's love and favour ; a greater
evidence of God's friendship and refpecl: to you, than if he
had given you the whole world befides. Therefore, though
much darknefs and ignorance yet remain, which is very
grievous to you ; yet it is comfortable $hat Chrift pities
you, and is ready to relieve you in your bewailed ignorance
of God : For, he hath companion on the ignorant y and on them
that are out of the way {m).
(m) Heb. v. 2.
DISCOURSE II.
Of the Being of God.
SERMON V.
Heb. xi. 6. He that cometh to God mufl believe that he if.
THE apoftle having, in the latter part of the preceding
chapter, fhewed the believing Hebrews, that faith was
a fpecial mean of their perfeverance and conftancy in their
Chriftian profeffion, notwithstanding of all their trials, he
doth, in this eleventh chapter, illuftrate and confirm the
excellency and efficacy of faith, by divers inftances of the
power and efficacy thereof in particular perfons^ whofe ex-
ample in believing he propofeth unto thefe Hebrews for
their imitation. Having firft fpoken of the faith of Abel,
the fecond inftance he adduceth is that of Enoch, the end
and reward of whofe faith was his tranfiation : Which he
proves thus, becaufe before his tranfatim he had this teftimony
that hepleafed God; but without faith it is i?npoJJible topleafe him.
And that it is impofiibie to pleafe God without faith, h«
proves by giving inftance in fome foundation-truths, the
belief whereof is absolutely neceii <ry : For he that comrth t§
aid
5* Of the Being of God,
God mufl believ'e that he is, and that he is a rnuarder ofthetn>
that diligently fetk him.
Iu the text, we have thefe two things.
\. The fubjec~l or perfon fpoken of. He that cometh t&
God. By whom, as appears from the context, we are to
underfland him that pleafeth God, him that hath accefs to
God's favour, and is accepted with him. Elfewhere, in this
epiflle, by coming to God (a), is underflood, our drawing near
to him in the duties of his worfhip. Therefore fuch as are
called comers, verfe ift, are called tuorfhippers, verfe 2d. But
both thefe may be implied in this phrafe; and fo, by him
that cometh to God, underiland, him that draweth near to
God in the duties of his worfhip, and would worfhip God,
fo as to be accepted of him, and have communion with him.
2. What is required of fuch an one? what mufl he do?
He mufl believe that he is. That is, he mufl believe the
being or exiflence of God. The apoftle doth not, in this
verfe, mention all that is necefTary to be believed, in order
to our coming to God, and our acceptance with him in our
worfhip % he only mentions what mufl firfl be believed, as
necefTary to any a£t of worfhip or obedience to God : We
muft believe that God is, and that he is a rezuarder, &c. That
as, we mufl believe his being and bounty. This mufl be be-
lieved at leaft, and believed in the firfl place, if we would
worfhip or pleafe God : But this is not all that muft be be-
lieved.' What more is required, is elfewhere declared in
the holy fcriptures.
The doclrine 1 fhall fpeak to from thefe words, is this.
This principle, 'That God is, is the firfl principle of faith, and-
the firm belief thereof is neceffary to all our worfljip.
In profecuting this doctrine, I fhall fhew,
1. How this is a point of faith, That God is.
2. That it is the firfl principle of faith. fc
3 . What necefjitj there is of proving and demonfl rating this>,
truth.
4. By ivhat arguments it may be evinced.
5. I ihali apply the doclrine.
Firfl, Let me fhew, how this is a principle of faith*, Thai
God is. For feeing the being of God is known by the light
of nature, and confequently is an object of natural know-
ledge,
0) Heb. x. 1.
Of the Being of God. 53
ledge, bow then is it here propofed to our faith, which is
merely of things fupernatural, and known only by revela-
tion ? I anfwer, in thefe three particulars*
1. The fame truth may, in clivers refpects, be an object
both of faith and of reafon ; when that which is difcovera-
ble by natural reafon, is more clearly and diftin£t.ly pro-
pofed to faith by divine revelation. As for example, the
creation of the world, of which the apoftle fpeaks here, verfe
3d, 'Through faith we undeifl and that the worlds were framed
py the word of God. We underftand this, even by natural
reafon ; but we underftand it more clearly and diftinclly,
by faith founded upon divine revelation. In this cafe,
though a man aflent to a truth on principles of reafon •, yet
the new evidence given to it by divine revelation, confirms
his mind more in the perfuafion of it. So here, the being
of God is an article, both of our reafon, and of our faith. It
is an article of our reafon, as it fhines forth to us in the crea-
tures 5 and an article of faith, as it breaks forth upon us in
the holy fcriptures. It is true, faith is properly only of
thefe things that are above reafon, and depend merely upon
revelation ; what is demonftrable by nature's light, is pro-
perly an object of reafon : Yet in regard of the new and
clear evidence given to it by divine revelation, it is alfo an
object of faith.
2. There is a great difference between afTenting to a truth,
upon principles of reafon, and affenting to the fame truth
upon divine revelation. A man may yield a moral and
tranfient atlent to the being of God on principles of reafon;
but he cannot yield a fpiritual and faving fixed aflent to it
without faith. A\re mult have a divine revelation, ere we
can favingly believe this truth, That God is.
3. The apoftle is here fpeaking of fuch a belief of God's
being, as encourages finners to come to him, and is founded
on divine revelation. He that cometh to Gody muji believe that.
he is. That is, He muit believe that God is in fuch a man-
ner as he hath revealed htmfelf in the holy fcriptures ; viz.
One in three Perfons : For, if we imagine a God out of a
Trinity, we form an idol to ourfelves. Therefore, it is ob-
fervable that the apoftle doth not fay, he that cometh to God9
muji believe that there is a God; but muit believe that he is :
That is, He muft believe, that be who is one in three perfons,
hath a being and exiftence. And agreeable hereunto is that
which our Lord fays, in his prayer to the Father, This is
fife
(£) John xvii. 3.
54 Of the Being of God.
life eternal \ that they might know thee the only true God (b). He
who is God the Father, Son and Holy Ghojl, one in three
perfons, is the only true God. So that we do not believe the
exiftence of the only true God, uniefs wc believe the ex-
iftence of that God who is one in three perfons : And. the
belief of this is founded only upon divine revelation.
Second, I fhali next (hew you that this is the firft principle
cf faith, That God is. It is the fupreme truth, and funda-
mental to all religion. The main work of religion is to
draw our fouls to God ; and the chief ground and reafon
for this, is the truth of his being: Therefore, uniefs we be-
lieve his being, all religion falls to the ground. The belief of
God's being is fudamental both to faith and worfhip. i. To
faith. All the truths of religion fpring from this as their
common principle: And ail our doubts arife from the want
of a firm belief of the being of God. 2. To worfhip : For
he that cometh to God, muft believe that he is. If we have not
right notions of this truth, we cannot perform any worfhip
or fervice to God *. We muft firft believe that God is, clfc
we can pay him no homage. Without the belief of this,
all worfhip would be but a foolifli cuftom and empty for-
mality, and all religion would foon be abolifhed : No man
would be touched with any care of religion, or concern to
have the favour of God. On the other hand, all a&s of
worfhip would be managed with the more awe and rever-
ence, if once this principle were firmly hid up in the heart,
That God is.
Third, I proceed to {hew what neceifity there is, of prov-
ing and demonftrating the exiftence of God. Some think
this unneceffary, becaufe it is the moft manifeft, clear, and
evident truth in the world ; and becaufe it is fo univerfaily
owned and believed. But the proof and demonftration of
this principle, That God is, is neceflary upon thefe accounts.
1. Becaufe, as I have {hewed, it is fundamental to all re-
ligion. Therefore it muft be laid as the foundation of all
our worfhip and approaches to God ; and firmly laid, as
foundation ftones ufed to be. The whole building totters,
if the foundation be out of courfe. This being the fupreme
truth, and fo fundamental, it ought to be laid up with the
greater certainty and affurance, and our belief of it ought to
be founded on undeniable evidence.
2. Becaufe of the great growth of atheifm in the gene-
ration wherein we live. No difeafe is fo univerfal, and fo
hardly cured as this is. It is indeed difguifed under feveral
(hapes,
* Primus^sft deorum cultus Den credere. Sen.
Of the Being of God. 5$
fhapes, and is not openly avowed and profeffed : Yet fwarms
of atheifts are more obfervable in our time than in any age
palt. Scoffing at religion, and bare-faced debauchery, do
evidence, at leaft, a carelefs belief of this truth, That God it,
And fuch kind of furmifes, that there is no God, arife in the
hearts of many in whom they do not grew to fettled atheifm.
The fad, fays the pfalmift, hath /aid in his heart, there is fiA
God (c). And the context there is quoted by the apoftle*
to prove the natural degeneracy of all men {d). Every un-
regenerate man is a kind of atheift. There is fomething in
his heart that is ever riling up againft the being of God : A
root o*f atheifm that fometimes fprings up in foolilh imagi-
nations, inordinate affe&ions, and fecret wifhes. Yea, there
is fecret atheifm in the hearts of the beft. The children of
God are fomes affaulted with this temptation, Is there a God?
Atheiftical thoughts and fuggeftions do often haunt them.
Therefore it will not be loft labour, to fettle the belief of
this fupreme truth, that the light of it may reflect upon our
confidences, and that we may batter down the atheifm that
is in our hearts.
3. To revive the remembrance of God in our mindt.
Alas, we are apt to forget him. Wicked men are defcrib-
ed by this; they are called fuch as forget God (e). Yea, good
men do not meditate and think of God with that frequency
they ought to do. Alas, we fatisfy ourfelves with carelefs,
flight and tranfient glances, and do not fettle in the thoughts
of God. Thought* of him do fometimes rulh into our
minds ; but, like unwelcome guefts, they are not entertain-
ed there : Why ? What is the caufe ? It is becaufe the
truth of God's being is not fo charged home upon the heart
as it ought to be. It is faid of the wicked man, God is not
all in his thoughts (f). Some render the words thus, all
his thoughts are, that there is no God. The one maketh way
for the other. Therefore it may be of great ufe to profecute
this argument a little, that your minds may be held in the
view of this truth, and that you may enlarge yourfelves in
the thoughts of God.
4. This cannot but be fatisfying to ferious Chriftians.
Some 0/ you have, through grace, chofeii God for your God
at*d portion. Your hearts are fet upon him, and your deiircs
are carried out after him, and your delight" is in him. You
have
(c) Pfal. xiv. u (d) Rom. Hi. 10. (e) Pfah L 2*.
(/) PlaLx.4.
t& Qfithe Being of God.
have taken him for your all, and refolve to feek all yciir
happinefs in him, and have counted all things but lois and
dung for him. Now, it cannot but yield great fatisfattion
to you, to take a view of thefe convincing demonstrations,
that reafon affords of the being of that God whom your
hearts have centered upon. O, how refreshing muft it be,
to fee every creature juftify you, in your owning, choofmg
and adoring him !
Fourth, I go on to (hew you by what arguments we may
prove and evince this fupreme truth, That God is.
And I premife, that this truth is demonftrable by natural
reafon : therefore the holy fcriptures do often fend us to take
a view of the creatures for a difcovery of God y and the a-
poftles drew arguments to prove the being of God, from to-
pics of nature, which they would not have done, if this truth
were not demonftrable by natural reafon (g). Hence it is*
as a noble author obferves f, that God never wrought a mi-
racle for evincing his being againft any atheiif. Indeed,
miracles, when they are wrought, are evident demonftra-
tions of the being of God : But the working of them was
never defigned, but for the confirmation of fupernatural
truths.
I now proceed to the arguments for proving the exiftence
of God : and I mail but hint a little at thefe that are largely
handled by divines on this fubjecl:.
Arg. i. From the works of creation. The apoftle tells
us, The invifible things of Gody from the creation of the *uorkt9
are clearly fceny being underflood by the things that are made, even
his eternal power and Godhead (h). That is, The invifible per-
fections of God are in a fort made vifible to us in the works
he hath made. So the pfalmift tells us, The heavens declare
the glory of God : and the firmament fljeiveth his handiwork.
Day unto day utter eth fpeech , and flight unto flight JJjeweth know-
ledge. There is no fpeech, nor language , where their voice is not
heafd. Their line is gone out through all the earth, and their
words to the efid of the world (i). The world is fometimes
compared to a book, and fometimes to a preacher, It is like
a great print-book, wherein God hath fet forth himfelf : and
the great diverfity of creatures in it are as fo many letters,
out of which we may fpell his name* And they preach ta
us ti>e being of God. Efpecially the vifible heavens, the vaft
firmament,
-f- Bacon's EfTayg.
(g) Rom. i. 19, 20 Ad. xiv. 15, 16, 17. [/>) Ra;*. h T:?.
(/) rr*i. xix, 1, 2, 3, 4.
Of the Being of God. 57
luTii anient > with all its curious furniture, of fun, moon, and
(tars, do objectively declare to us the giorious perfections
of God, his infinite power, wifdom,and goodnefs And they
i'peak and preach plainly to all nations in their own language,
God's attributes are glorious, and his name excellent in all the
earth (k). Yea, God is feen, not only in that glorious ca-
nopy of the vifible heavens, but in every infect f, and in e-
very pile of grafs ; as the image of a prince is itamped 011 a
penny as well as a greater medal.
Let it be confidered, that the work), and all the creatures
in it, miift be from fome caufe : For, as they had a begin-
ning, and could not be from eternity, feeing their duration
is meafured by time, which cannot be infinite ; fo they could
not give a being to themfelves, feeing nothing can act. before
it is. And as they mud be from fome caufe ; fo no crea-
ture could be the caufe, feeing it is a work of infinite power,
to create of nothing, or to give a being to things that had
no being before. And if it could be fuppofed that a crea-
ture could be the caufe of the production of the world j yet
the oAue(lion wouid (till return, whence that creature had
its being, feeing it could not give a being to itfelf. So that
we mult come at laft to fome Firft Caufe, even an infinite,
eternal, and independent Being, who hath his being of him-
felf, and is the Author of being to all other beings, and that
is God.
This is yet more evident % from the beauty and harmony
of all the parts of the world j their fubierviency one to ano-
ther ; and the admirable variety and diverfity of the crea-
tures. But I may not here infill on thefe things.
Let me argue a little more particularly from the creation
of man. Man is the epitome of the world, and contains in
himfelf the fubftance of all natures. All the perfections of
the feveral natures in the world are gathered and. meet in
him. In his foul, he partakes of heaven -, in his body, of
earth. In him is the life of plants, the fenfe of beads, and
the intellectual nature of angels. Particularly, 1. Confider
the fabric of the body. It is formed like an admirable piece
of architecture. \Ve are fearfully and -wonderfully made (/)'.
Vol. I. N°. 1. H Man's
f Prefentcmq; rcfert quceVihet hsrba Deum.
% Ejfe pr cefantemaliquam xternantque HAturam^ 6" earn fufpici-
ehiaih adorandamq; hor?iinum generi, prdohritudo Mundi ordc^ue
m ciielcfliUm co^lt confileri, Cic. dc Divinat. L 2.
{k) PUL viii. iM (/} Plfr c%xv*. 1 4,. 15.
$% Of the Bang of God.
Man's body is curioufly and cunningly wrought, with nerve?,
veins, arteries •, like a piece of embroidery or tapeftry. In-
deed, the artificial ftructure of the body, the elegancy of ail
the feverat parts, the proper fituation of them, their propor-
tion one to another, and their fitnefs and ufeftflnefs for their
Fetetfal functions, do loudly proclaim the infinite goodnefs,
power and wifdom of the Creator, and that none but God
could frame it. Add to all this, the great diverfrty of faces
and features among men, without which there could be no
government, no commerce, no preservation of property, nor
execution of juftice. 2. Confider the nature of the foul.
The noblenefs and excellency thereof, do plainly mew that
it is of a divine original: For it is fpiritual and immortal.
The foul rs the greateft glory of the lower world. And, as
one fays f, there feems to be no more difference between a
foul and an angel, than between a fword in the fcabbard, and
when it is out of the fcabbard. Confider the vaftnefs of its
capacity. It is fuited to all objects, as the eye is to all co-
lours. Confider alfo the fwiftnefs of its motion. There is
nothing fo fwift in the whole courfe of nature. The fun
runs round the world in a day ; but the foul can run through
the world in a moment, and on a fudden think of things that
are a thoufand miles diftant. Certainly, fuch a noble being
cannot be the effect of any material caufe. Such a fpiritual
nature muft proceed from a higher fpirit than itfelf, and of
a tranfeendent perfection above it. 3. Confider the union
of both. That fuch a noble being as the foul mould be an
inhabitant in fuch a tabernacle of clay ; that a body in itfelf
as vile and dull as earth, and a foul of fuch a noble and ac-
tive nature ; an earthly bedy^and an immaterial foul, mould
be linked together by fuch a itrait union : this mud needs be
the effect of an infinite power. Who but a God could fo
elofely unite fuch different fubftances ?
When we confider all this, we muft own that there is a
God that made us, and not we ou-rfelves. We need go no
further than ourfelves to behold a God : fo that we mult flee
from ourfelves before we can put off the notions of a Deity.
SERMON VI.
Arg. 2, "fT^GM the works of providence. Even fuch of
J/ the creatures as are deftitute of knowledge and
imderfhnding, and fo cannot be fuppofed to move by any
counfel
I More.
Of the Bang of God.- 59
counfel of their own, do yet purfue and attain their end* ;
which plainly fhews that they are under the wife government
of fome Supreme Being. Again, the comely and beautiful
order, and the fweet harmony and agreement of fuch things
as are of different and defiru&ive natures, are plain eviden-
ces that there is a powerful and wife God that governs and
guides them all : For all would run into diforder and confu-
fion, if not prevented by the art and care of Providence.
Sometimes we are awakened by fome notable effects of
Providence : Such as miracles, which are beyond the reach
of nature, and muft therefore be the effects of a Power fu-
perior to nature ; wonderful deliverances of perfons, focieties
and nations, when they have been on the very brink of ruin ;
extraordinary judgments on wicked and abominable finners ;
(trange difcoveries of fecret murders and bloody plots ; the
bridling the paflions of men for the prefervation of human
focieties. Thefe and many other things are unaccountable,
unlefs we have recourfe to a Supreme Being.
Arg. 3. From the confent of all nations. We never read
or heard of any nation fo barbarous, who acknowledged not
a God. Rather than have no God, they would have a falfe
God. And fo many nations could not have been fo eafily
deceived by forged deities, if they had no notion of a real
one. Yea f , even the moft barbarcus nations, that have
lived in defarts, moft abftracted from human fociety, free
from all traffic and commerce, and without law and govern^
ment, have had a fenfe of a Deity. And though there have
been irreconcileable enmities, (harp quarrels, and bloody
wars, between kingdoms and nations, about other opinions;
yet this, of the exiftence of God, was never the fubjecfc of
contention.
Now, that which is fo univerfally contented unto by all
nations, muft needs be a dictate of nature, and confequent-
Jy a certain truth p For fuch a confent could not be the
effect of mere tradition, which leaves men in great uncer-
tainty, and never (hikes deep upon their minds ; nor the ef-
fect
f Nulla gent eft tarn fsra <b immarfueta, qua non> etiamf ig-
nore? qua km Deum habere deceaf, tamen% habendum fciat. C;c. L..
I de Legib.
Nulla gens ufquam eft adeo contra leges morefque projefia ui non
aliquot Deo 1 ere tat, Seneca Ej>.
J Omnibus innatum, 6 quafi infculptum eft, ejfe Ueos. Qlc de
mi. Deor.
6o / Of the Being of God,
it€t of a mutual intelligence between governors, to keep the
people in awe, as atheifts pretend, feeing fuch an intelligence,
whether by a joint aflembly, or by a mutual correfpondence,
is utterly unaccountable.
Arg. 4. From confeience. The very Heathens had a
conference, which did fometimes accufe> and fometimes excufe-,
them {in). It is very plain, that there is in men fomething
that will check and chide them for fin ; yea, for fecret fins,
and fuch are beyond the cognizance and vengeance of men.
Yea, fears and terrors of confeience, in finners, have fome-
times arifen to that height, that they would have reckoned.
it a favour to be put to death by men ; yea, have fometimes
laid violent hands upon themfelves f. And fuch checks and
tenors of confeience are to be found even in the ftouteft fin-
ners, and in men in high place and power in the world ; yea,
in direct atheifts ; fo that no human art or endeavour could
totally free them from thefe terrors p Some men do what
they can to fmother their fears, while they wallow in fin, and
fpend their days in carnal mirth : Yet there are hidden fears
which they cannot altogether extinguifh ; and thefe hidden
fears are revived, whether they will or not, when the hand
of God is upon them, or when they are alone, or when they
■are on the confines of eternity. Certainly thefe things prove
the being of God : For they muft needs arife from the fecrec
fenfe of fome Supreme Being, who knows and obferves, and
will call finners to an account. So that God hath not left
himfelf without a witnefs in mens' own breads : Yea, every
man's confeience is as a thoufand witnelles of the being of
God.
Arg. 5. From experience: Such as the accompliihment
of prophecies, and the prediction of things hundreds of years
before they came to pafs. Cyrus was foretold by name an
hundred years before he was born, and Jofiah about three
hundred years before he was born (n) And the cafting off
of the Jews, and calling of the Gentiles, were foretold many
hundreds of years before they were accompliihed. Now,
that
j- Si honejfn funt qua: facij, omnss fciant : Si turpia, quid re-
fert neminem Jcire, cum tujcias : 0, te miferum ft contemnies huhc
iejiem. Sen. Ep.
J Prima <6 maxima peccantium p#na eft peccajfe ; fecunda
fanes premunt <b fquuntur, timer e femper <& expavefesre & fecuri~
talk dijf dure '! hraiybuUid in Eptfi. Periand. ex Laertio.
Un) Rom. ii. i$. (») 1 KingG aiii. -:.
Of the Brittg ofG:d. 6\
that Power which foretels things purely contingent, and
which cannot he known by natural figns, or in their caufes,
and orders all cauies for the accomplifhment of them, mult
needs be an infinite Power. Hence is that challenge, Shew
the things that are to cane hereafter, that we may know that ye
are gods (<?). God himfelf produceth this as an inconteftible
proof of his Deity : lam God, and there is none like me : declar-
ing the end from the beginning, and from ancient times the things
that are not yet come, faying, luy counfel Jlmll Jland, and I nx ill
do all my pleafure {/>).
Another experience that proves the being of God, is the
reftraint that is upon devils and evil fpirits. That there are
fuch, is apparent from blafphemous injections, and the prac-
tices of witches and conjurors. Now, fuch is their power
that they are able to deitroy all mankind in a little time ;
and fuch is their nature, that they want not will to do it :
Therefore, that it is not done, can be afcribed to no other
caufe, but a higher power that reilrains and over-rules them.
God fufFers them now and then to difcover and vent their
malice, that we may know by whofe jroodnefs we all fubfift.
Another experience is the power of the word of God, in
breaking in upon the hearts and confciences of men (q). To
which we may add, the gracious experiences of believers, in
God's hearing their prayers ; relieving, fupporting, quick-
ening and refrefhing their fouls ; healing their fpiritual dif-
eafes and diftempers ; and many other gracious experiences,
whereby believers do fenfibly feel that God is.
Arg. 6. From thofe vail and boundlefs defires that are in
the foul of man after fome fatisfying good. There he many
that fay, Who willjbew us any good (r) ? There are in the foul
infatiable defires after happinefs, contentment, and fatis-
fa&ion, which it cannot find in worldly things ; for it finds
an imperfection in all things here, and is therefore, in the
greateit affluence of worldly comforts and enjoyments, ft ill
purfuing after fomething die to content and fatisfy it, and
can never be at reft. Now, thefc defires argue that there
is in the foul fome notion of a perfect Being, that can con-
tent and fatisfy it. And indeed, if there were no fuch Be-
ing, the nobleft creature in the world would be moil mifer-
able. For other creatures obtain their ultimate defires ; then
are filed with good(s) : therefore, if there were nothing able
to
(o) I fa. xli, 23. (/>) Ifa. xlvi. 9, 10. U) 1 Cor. xiv. 25,
(r) Pfal. iv, 6. (/} ft], civ. 28,
€ 2 Of the Being of Gsd.
to fattsfy the raft defires of the foul, man would be in a
worfe condition than any other creature. Seeing the foul
cannot reft but in that which is infinite, there mu(t be fome-
thing infinite for it to reft in.
Arg 7. From the holy fcriptures. The argument is,
There is fuch a book as the holy fcriptures ; therefore there
muft be a God. I take this to be a very ftrong argument.
If there were no God, this book of the holy fcriptures could
never have had a being, feeing no creature nor company of
creatures could be the author of it. The holy fcripture
bears a clear ftamp and imprefs of God upon it ; and haih
in it fuch lively marks and characters of a Deity, as are not
to be found in all the works of nature. And, to fpeak with
our Confemon of Faith, The heavenlinefs of the matter, the ef-
ficacy of the doElrine, the majejiy of the file, the confent of all
the parts, the fcope of the whole, f which is to give all glory ts
God J the full difcovery it makes of the only way of man' }s falva-
tion, the many other incomparable excellencies * and the entire per-
feclion thereof, are arguments, whereby it doth abundantly evi-
dence it/elf to be the word of God f . Thefe are plain arguments
of the divine defcent and original of the holy fcriptures, and
that there is an infinitely wife and holy God from whom
they proceed.
Fifthly, I come, in the Jaft place, to make application of
this doctrine.
Ufe 1. To confute and reprove all atheifts, who either de-
ny the being of Go<4> or wilh there were no God, or live as
if there were none. So that there are three forts of atheifts.
1. Atheifts in opinion.
2. Atheifts in affection.
3. Atheifts in life and conyerfation.
And becaufe of the great growth of atheifm in the gener-
ation wherein we live, I (hall fpeak a little upon each o£
thefe.
Firjl, There are atheifts in opinion. And thofe again are
of two forts : There are direft and indirect atheifts.
1. Indirect atheifts are they who afcribe fuch things to
God, or deny fuch things of him, whence by confequence
his very being is denied. As, 1. When men deny his
providence or care of human affairs, bounding him in the
heavens. 2. When men deny any of the glorious perfec-
tions of his nature *, as his orqnifcience, juftice, mercy,
holinefsj
k
f Chap i. Art 5.
Of the Being of (led. 6$
nolinefs, or any other of his attributes. Now, fuch as de-
ny God's providence, do in effect deny his being, feeing
they ftrip him cf that wifdom, goodnefs, mercy, juftice and
righteoufnefs, which are the glory of his Deity. And he
that denies any of his eflential attributes, may be faid to
deny his being, becaufe he cannot be conceived without
them. To deny the juftice or holinefs of God, is virtual-
ly to undeify him ; feeing he could not be God, if he were
not a juft and holy God.
2. There are direct atheifts, who do plainly and direct-
ly deny the divine Being. This is abfolute atheifm. Some
think it potfible that there may be fome atheifts in opinion
for a time, though very few. But I humbly conceive that
there are none directly and purely fo, who do conftantly
believe that there is no God : Yea, that none, at any time,
can be certainly and firmly perfuaded in their own minds
that there is no God.
Indeed, fome few have profeffed atheifm, and openly de-
nied the being of God with their mouths. But fuch fpoke
what they wifhed, rather than what they thought and firm-
ly believed. Hence it is, as a noble author obferves *, *' that
fi none deny there is a God, but thofe for whom it maketh
** that there were no God." And though men may fmother
in themfelves the notices of a Deity, and tamper with their
own hearts, to bring them to fuch a perfuafion, that there
is no God; and endeavour to perfuade others of the fame:
Yet I verily believe that f the greatefl abfolute atheifts that
ever were, could never bring their hearts to a fettled firm
belief and perfuafion, that there is no God ; but were, at
"leaft fometimes, under the convictions of a Deity: For it is
impoflible for men utterly to deface and blot out thefe im-
preflions and characters of God that are naturally engraven
upon their hearts. 1 hey may as foon defpoil themfelves of
their own humanity, as they can ftifle all fentiraents of the
being of God. Even they that dare to deny a God with their
lips, do yet let up fomething or other as a God in their
hearts.
But, though thefe things be true, yet there ane two forts
of fpeculative atheifts in the world ; and oh, that there
were not too many in the generation wherein we live.
(i.) Some
* Bacor/e Efliys.
f Menthmtur qui dicunt Je non [entire ejl- Deum ; nam etft ti-
ll affirment intsrdiu, noftu tamen hjk't dutitanl. Sea.
64 Of the Being of God.
(i.) Some arc atheifts by ftudious and earneft endeavc
They labour what they can to blot out of their minds the
impreflions of the being of a Deity, and to make themfelves
believe there is no God. They do even itudy atheifm.
Though they cannot utterly raze out the notions of a God
in their minds ; yet they make it their work and bufmefsfo
to do. And in this they have a curfed fuccefs : For the fenfe
of God wears off their hearts in a great meafure ; andy in
the juft judgment of God, the impreiiions of his be.ing'ars
much defaced.
But what is it that moves wicked men to this? I anfwer,
love to carnal liberty and licentioufnefs : For having given
up themfelves to the fatisfying of their bafe and brutifh lulls,
they would gladly perfuade themfelves that there is no God,
that they might commit all manner of fin and wiekednefs
with an uncontrolable liberty. They would gladly beiiev:
that there is no God, that they might not be men, but beaits
and labour to reconcile their principles with their practices
that they may enjoy their lulls without disturbance. And
alas, thefe dregs of time in which our lot is fallen, afford us
many of thefe rnonliers.
(2.) Others are atheifts by profeffion. They do plainly
profefs atheifm, and deny the being of God. Oh, how fad
and lamentable is it that this facred truth, confented unto
by all nations, and which is the bond of human focieties,
and the fource of all order in the world, mould be denied by
fome with a bare face, and difputed againft in companies,
even in reformed churches ! And that, under fuch a clear
gofpel light, there ihould be found fuch monfters in human
nature, who utter fuch horrid difcourfes in their private
cabals, concerning the ever bleffed God and our Lord Jefun
Chrift, and concerning the devil, and heaven and hell, that
the very report of them might make your hair to ftand, and
your hearts to tremble. And may we not fake oecafion from
this to admire the patience of God, in bearing with fuch
vile wretches, and that the earth doth not open her mouth
and fwallow them up quick. But their judgment lingereth
not) and their damnation jluftibereth not (t).
I {hall, in a few particulars, hold forth the great evil of
this atheifm, whether by ftudious and earneft endeavour, or
by profeffion. 1. It is moll irrational. It is great folly.
j"/:t fool hath /aid in his heart, there is no God (it). It is con-
tra iT
(t) 2 Pet. ii. 3. (u) Pfal xiv. I-
Of the Being of Qui $$
fcrary to the ftream of univerfal reafon in the world * ; con-
trary to the rational cficiates of the atheift/s own foul j and
contrary to the teftimony of every creature. The atheift
hath as many arguments again ft him as there are creatures
in heaven and earth. 2 It is mod impious. What horrid
impiety is it for men to envy their Creator a being, without
whofe goodnefs they could have had none themfelves ?
Yea, it is a killing of God, as much as in them lies : It is
an aim at the deftrti&ion of his being. The atheift fays,
upon the matter, that God is unworthy of a being, and that
it were well the world were rid of him. 3. Atheifts are
worfe than heathens : For, they worfhipped many Gods,
thefe none : They preferved fome notion of God in the
world, but thefe would banifh him both froni heaven and
earth: They degraded him; thefe would deftroy him. 4. A-
theifts are worfe than devils : For, the devils are under the
dread of this truth, that God is ; they believe and tremble (V).
They cannot be atheifts in opinion 5 for they feel there is a
God, being under the fenfe of his wrath tormenting them.
There may be atheifts in the church : but there are none in
hell : Atheifm hath no footing there. 5. Atheifm is cer-
tainly a moft dangerous evil beyond all contradiction. The
atheift, who denies the being of God, or feeks to raze all
notions of a Deity out of his mind, what can he gain by this
but a fordid pleafure, unworthy of the nature of a man ?
And fuppofe there were no God, what can he lofe but hi*
flefhly lufts, by firmly believing that there is one ? There
may be a God, for ought the atheift knoweth ; and if there
be, what a doleful meeting will there be between God and
him ? By believing and confeffing a God, a man ventures
iio lofs ; but by denying him, he runs the moft defperate
hazard, if there be one. 6. Atheifm expofeth a man to the
moft heavy wrath and vengeance of God. What hot recep-
tacles in hell muft be referved for fuch enemies of God, as
ftrike and fight againft his very being ? Yea, fuch lie open
to dreadful wrath here in this world. No atheift almoft can
be named in any hiftory, that came not to fome fearful and
Vol. I. N°. I. I untimely
* Hec eft fumma delieliy nolle agnofcere quern ignorare non pof-
fs Cyp. de idol Van.
I had rather believe all the fables of the Legend, the Tai-
inud, and the Alcoran, than that this univerfal frame is without
a jF-ind. Bacon's EJfayy 16.
(x) James ii. 19.
•66 Of tie Being of Gad.
untimely end. Atheifm tends to the overturning of human
fociety, by taking off the bridle from the finful inclinations
cf men : And fins deftructive of human fociety are re-
markably followed with vengeance. It is a bold f:n, and
point-blank again ft all the glory of God : And boldnefs in
fin is a prefage of vengeance, efpecially when the glory pf
God is more particularly concerned in it.
I fhall now apply myfelf to the honourable magiftrates of
the city *. This atheifm of which I have been fpeaking, though
it be not openly avowed and profefled, yet, alas, it abounds
very much in this generation and city wherein we live. A
fecret atheifm lies at the root of all thefe wicked practice*
that abound among us. Practical atheifm doth always fpring
from an evil difpofition of heart toward God (y). Though
you cannot root out the atheifm that is in the hearts of men :
Yet the outbreakings thereof in mens life and practice, by
bare-faced debauchery, fcofHng at religion, and other hor-
rid impieties ; thefe you are called of God to curb and re-
strain, by a vigorous and impartial exercife of that power
and authority wherewith God hath inverted you. This city
was for fome time peftered with a fet of people that pretend-
ed to a fpirit of prophecy and immediate infpiration. But
I verily believe, and I hope you are under the conviction of
it, that their pretences and practices had a manifeft ten-
dency to {hake people loofe in their belief of all divine truths
revealed in the holy fcriptures, and to open a door for ab-
solute atheifm and infidelity. You have {hewed your com-
mendable zeal in ridding the city of thefe people ; and it is
hoped, that after this, they mall find no entertainment in it.
There are alfo divers places in this city, where innovations
in the public worlhip of God are fet up, contrary to the word
of God and the conftant practice of this church ; and con-
trary to the good and laudable laws, made fince the happy
revolution, for eftablilhing and fecuring this church in her
worfhip, as well as in her doctrine, discipline, and govern-
ment. And as it were eafy to clear, if time would permit,
that the patching up the worlhip of God with the inven-
tions of men, is practical atheifm j fo the endeavours ufed
by
* This fermon was preached before the Honourable Magifiratea
snd Council of Edinburgh, in the Tron-Church, when they were
going their circuit through the churches of the city, before the
annual election.
{j) Pfal. xiv. i.
Of the Being of God. 6 J
by fome to introduce the Englifh liturgy, bath a manifeft
tendency to the difturbance of the peace and quiet of church
and ftate. Therefore it concerns you, from a regard to the
glory of God, the welfare of this church, and the peace and
quiet of the city, to give yet further proofs of your zeal, in
proper ways and methods, againft fuch innovations.
1 (hall conclude with a few advices with refpeft to the a-
theifm, profanenefs, irreligion and impiety that abound a-
mong us. i. Labour to get your own fouls fuitably afFe£ted
with grief for the difhonour done to the bleffed God by thefe
evils. The grief of Ezra andNehemiah made them forward
to reform the corruptions that were among the people. You
cannot be truly zealous for reforming thefe evils that are
not burdenfome to ycur own fouls. 2. While any of you
are in the government, ftudy holy magnanimity and cou-
rage for God. Being to oppofe reigning vice, you need to
be men of heroic fpirits. Be earneft with God for a fpirit
of zeal againft the atheifm and daring profanenefs that a-
bound. You are God's vicegerents, and are called gods j
God hath fet his own name upon you : Therefore the glo-
ry and honour of God mould be dear to you above all things
in the world. In fuch a degenerate and diffolute age, you
need to roufe up yourfelves to acl: vigoroufly for God, and
to render yourfelves a terror to evil-doers. 3. Encourage a
gofpel miniftry. If the intereft of religion fnould fink a-
mong us, other interefts are like to fink with it : And how
fhould the intereft of religion profper, if a gofpel miniftry
be not fupported and encouraged. I hope, none of you will
look on a gofpel miniftry as a burden on the city : And it is
earneftly deiired and expected, both by minifters, and by the
Lord's people, that in a time when there is fo great need,
no unneccflary delay will be made of providing the city with
more minifters, able minilters of the New Teftament ; and
that, in your wifdom and zeal for God, you will ufe ail pro-
per means for removing all obftru&ions to it out of the way,
and which I hope the Lord will direct you unto. 4. Now,
when you are to chufe magiftrates for the enfuing year, fee
that you chufe men duly qualified. Have a regard to the
icripture-quaiifications of good magiftrates. See that they
be able men y fuch as fear God, men of truth % hating covctouf-
nefs (2); atid men of courage, refolution and conftp.ncy of
mind, who may fet themfelves ftedfaftly againft a flood of
atheifm and irreligion. But being hopeful that you will da
even
(z) Exod. sviii. 2^.
68 Of the Being of God.
even more than I fay, I (hall add no more, but recommenii
you to the grace of God.
SERMON VII.
Second \r 1 ''HERE are atheifts in affection ; or in wifh and
defire. Many that believe there is a God, do yet
fecretly wifh that there were none. They may have atheifti-
cal hearts, who have not atheiftical heads. Some take this to
be the meaning of that text, The fool hath J aid in his heart,
there is no God (a). He hath /aid it in his heart. That is3
he defires and wifhes there were no God : For the heart is
the feat of defires. They are the fool's wiihes and defires,
rather than his formal and explicit thoughts *. Such de-
fires and wiihes do often lurk under fecret imaginations*
when men pleafe themfelves with fuch imaginations an4
fuppofitions as thefe, O that there were no God, none to
call men to an account ; then they might let loofe the reins,
and live as they lift. Mens thoughts and defires do naturally
run that way.
But it may be objected, Is not God infinitely good and
amiable ? How then is it pofiible for men to wifh him not
to have a being ? I anfwer, None can heartily wi(h the de-
ftrucYion of God, or the ceflation of his being, confidered
as he is God ; becaufe he is indeed the beft of Beings, the
moft lovely Being, yea, infinitely and univerfally good and
amiable. But wicked men confider God as clothed with
fuch perfections, which they apprehend as hurtful to them;
fuch as infinite juftice and holinefs : And fo wifh he were
flript of thefe perfections ; and in fo doing they do, by ne-
ceflary confequence, wifh he were deprived of his being,
becaufehe cannot be without them ; they are fo effential to
his nature, that he would not be God, if he were not jujfc
and holy.
But what maybe the caufesof this atheifm in affection I
I aflign thefe few. x. A ftrong inclination to impiety and
debauchery. Profane and irreligious men think, if there
were no God, O then they would be freed of all thefe re-
ftraints, and melancholy and fad thoughts, which religion iro*
pofcth upon them. Many are fo deeply in love with fin and
de-
(a) Pfal. xiv. i.
* He rather faith it by rote to himfelf, as that he would have,
$iaq that he cau thoroughly believe it, or be perfuaded of it.
Bacon's EJi)s.
Of the Being of God. 6*9
debauchery, that they would rather have God not to be, than
they themfelves to be under controul. That is the language
of wicked finners, Depart from us, for ive defire not the know-
ledge of thy ways (b). 2. Fears and terrors of conscience in
wicked finners. Guilt always begets fear, and fear begets
hatred, and hatred ftrikes at the very being of the object
hated. A guilry confcience confiders God as a God to whom,
vengeance bplongeth : And as a malefactor guilty of death
wiiheth there were no judge to order his punifhment; fo a?
wakened finners with there were no God, to take vengeance f.
A wicked man, under horrors and terrors of confcience,
would take away the very life and being of God, if it were
in his power. 3. Averfenefs to duties that fiavifh fear urgeth
men unto. Many look on the duties of God's worfhip, and
go about them, as mere drudgeries. They are utterly averfe
to them, and yet are constrained to the praclice of them by
a fear of hell and wrath. And when men perform duties
with fuch relu&ancy, no wonder if they have an evil dif-
pofition of heart towards God who enjoins them. Sinners
look upon God as a hard matter, as cruel and tyrannical :
And they that look on their fuperiors as tyrannical, will
be very little concerned in their welfare. The apprehenfions
of the feverity of the divine commands do always fpring up
in defires and wifhes that there were no God to command.
Now, this atheifm in affe&ion is natural to us. As I faid
before, mens thoughts and defires do naturally run this way.
Therefore look into your own hearts, and try yourfelves
impartially. Hath there not heen fometimes fuch fecrer
thoughts and imaginations, O if there were no God, none
to take notice of fin, or to take vengeance for it ? Do you
never pleafe yourfelves with fuch thoughts, what liberty
you would take to fin, if there were no God ? Did you never
wifh to be fubjecl: to no law, but that of your own will ?
Did you never with to be your own lord, to have none a-
bove you to control you> or to call you to an account, that
you might live and wallow in fin without fear ? I am per-
i'uaded that upon ferious and impartial fearch and inquiry,
you will find ground to charge yourfelves with much of this
atheifm in affection.
This kind of atheifm is a woful evil, upon thefe follow-
ing accounts. J. Such atheiftical defires and wifhes are an
argument of great enmity in your heart againft God. What
greater
Job xxi. 14.
^ Nemo Dewn non ejfs credit, ?iiji cui Denm non eje expcdit.
7» Of the Being of Cod.
greater hatred of God and enmity againft him, than to wilh
the deftru&ion of his very being ? This indeed is the very
fpirit of enmity. 2. Such atheiftical defires and wifhes are
all known to God. Though they are hid from men, yet
they lie naked and open to his view, whofe eyes are as a flame
of fire y and who fearches and tries the heart and reins. There-
fore the Spirit of God takes notice of this atheifm ; The fool
bathfaid in his heart, there is no God (c) Our fecret withes
are as vifible to God, as our outward actions are to one ano-
ther. 3. God will certainly call men to an account for this
atheifm. On that day, when we {hall all appear before the
judgment-feat of Chrift, all our defires and wilhes wiil
come into an account and reckoning ; much more thefe that
are atheiftical. And on that day, men muft expect a meafure
of wrath proportionable to the wickednefs of their hearts.
Third% There are atheiiis in life and converfation. Thefe
are they that live as if there were no God, and regard him
as little as if he had no being. Such atheifts are moft plen-
ty, even under the light of the gofpel There are few athe-
ifts in opinion or profeflion, more in affection, and moft of
all in life and converfation. Such are ail wicked and ungod-
ly men, who in their judgments own God, but in their
nvorks deny him (d). Many own God in profeflion, but de-
ny him in converfation. They live down this principle,
that God is. There is a real language in mens converfation.
Works difcover what is in the heart, better than words :
They (hew what fecret principles lurk there, though they
be not exprefsly owned. An atheiftical life doth beft dif-
cover what atheifm is in the heart.
Now this practical atheifm is moft agreeable to corrupt
nature. The heart is naturally full of it, and void of the
leaft fpark of the practical fenfe of a Deity. And being fo
agreeable to corrupt nature, hence it is that it is fo com-
mon. There are fwarms of practical atheifts in the gener-
ation wherein we live. When men profefs there is a God,
and yet do not feek peace with him, but live in heart eiir
rnity againft him, and arecarelefs whether he be pleafed or
difpleaied ; what is this but practical atheifm ? They that
prcftfs to believe that he is an omnifcient and holy God,
and yet give up themfelves to a courfe of fin, living in fil-
thinefs, or taking liberty to lie, or cheat, or opprefs, or
drink drunk, or profane the Lord's Day ; fuch are practi-
cal
(c) Pfal.xiv. 1. (d) Tit, ii. 1$.
Of the Being of God. 7 f
cal athelfts : And oh, how many fuch are there In the city
wherein we live.
I (hall give inltance particularly in feveral practices where-
by men live clown this principle, that God is% and which are
confequently to be reckoned under this head of practical a-
theifm, as parts or branches thereof. As,
1 A profane neglect of the worfhip of God. The Spirit
of God lays this brat of irreligion at the door of 3theifm,
The fool hath /aid in his heart, there is no God (e). And then
it follows, he doth notfeek God. Many of you live in a pro-
fane neglect of fecret and family worfhip, and many are
guilty of a profane withdrawment from public worfhip.
Now, though you believe there is a God, yet your neglect
of his worfhip is a practical denial of him ; for it is only by
the worfhip of God that we acknowledge his Deity. Cer-
tainly there is a fecret atheifm at the root, when you dare
deny God thefe parts of natural worfhip, that even fuch as
knew him leaft did give unto him. Such as do not worfhip
God, would wifh there were no God to worfhip.
2. Hypocrify. Many of you pleafe yourfelves with ex-
ternal duties, and fair fhews and appearances of devotion,
when your heart is not right with God. This is a practical
denial of God's omnifcience, as if be could not pierce into
the darknefs of your mind, but did as little know you as*
you do one another; as if God could be impofed upon by
fawning pretences. Atheifm is always at the bottom of hy-
pocrify. Many of you never think of the all-feeing eye of
God ; therefore, fo long as you can blind the eyes of men,
you think all is well enough. To carry fair without, when
the heart is not right within, is to deny God to be the
fearcher of hearts. Hypocrites are the greateft practical a-
theifts in the world.
3. Indulgence to fecret fins. Many of you are not a-
flvamed to do that in fecret which you would blufh to do be-
fore men. There is a fecret atheifm at the root of this ;
for the language of it is, God feeth not. Therefore fecret
finners are brought in encouraging themfelves in their
wickednefs, faying, No eye f mil fee me (f). Hence the Lord
fays, Can any hide himfelf in fecret places \ that I Jhall not fee
him (g)P Implying, that feme natter themfelves with fuch
thoughts, as if they could hide themfelves from the eye of
God.
4. Corrupting
[e) Pfal. xiv. I, 2. (/) Job xxi*. 15. (/ ) Jer. xxiii. 24,
ii Of the Being of God*
4. Corrupting the worlhip of God with a mixture of hu-
man inventions. It is matter of fad regret, that in a pro-
tettant church, fuch rites and ceremoni.es as are merely of
human invention and inftitution, are ufed as parts of wor-
ship, and have a religious neceffity impofed upon them.
But feeing men are naturally prone to live byVenfe, it needs
feem no wonder, if a fenfible worl*hip, that affects the out-
ward fenfes with a kind of amazement, be fo dear to them,
when fpiritual worlhip is moil lothfome. Carnal men nau-
feate the fimplicity of divine worfnip, as unworthy of the
majefty and excellency of God 5 and pompous rites arid ce-
remonies are the engine of the devil to bring men to this*
The ordinances of God are bulked with a new and gaudy
drefs, to take the eye with a Vain (hew. And is it not very
ftrange, that a fet of men among us, who when they had pow-
er and authority in their hands, never once attempted the
introduction of the Englilh Liturgy, fhould attempt it how,
contrary to plain law ? Is there not juft occafion given here-
by to fufpect, that what they do now in this matter, is not
out of confciencc, but from a factious fpirit, and difafFec-
tion to the prefent government, and to dilturb the peace and
quiet of church and date ? Now, I fay, the corrupting the
worlhip of God by fuch human inventions is a branch of
practical atheifm : For, it is a practical denial of me infinite
wifdom of God, as if he needed the wit and device of man
to contrive a fit model of worlhip for his honour. When
men will make additions of their own to God's mftitutionsj-
they efteem themfdves wifer than God, and give out that
they can invent ways and means of worfhip fuitable to God's
honour, better than he can do himfeif. And feeing it is the
prerogative of God alone to give laws to the confcience, and
10 infiitute and appoint his own wormip : Therefore, for
men to impofe human inventions in the worfhip of God,
upon their own or other mens conferences, is a bold afcent
into the throne of God, and hath been defervedly account-
ed the very fpirit of antichriil.
5. Senfuality and luxury. When men fpend their tirr.e
in feafting and fporting, carding and dicing, balling and
dancing ; and give up themfelves to carnal and fmful piea-
fures, and fenfual delights, drunkennefs, and gluttony and
filthinefs : This is a plain practical denial of the being of
God. Certainly, the impreflions of God upon the hearts
of fuch men muft be exceedingly defaced and worn out,
elfe they could not take fuch liberty, And keep ali quiet in,
thfeir
Of the Being of God, 73
their foul9. If at any time conicience begins to murmur,
carnal men relieve their melancholy thoughts with their
company and cups, and fo by degrees wear out the feelings
of conscience, and do almoft lofe all fehfe of God upon their
hearts.
6. Scoffing at religion. Profane men will be venting the
fuperfluities of their frothy wit* by jeering at fermons,
mocking religion, and jelling with the holy fcripturea.
They make thefe things as faiice to their meals, and enter-
tainment at their drunken cups. As this fprings from athe-
ifm, fo it is a caufe of more : For, hereby they blot out all
reverence of God, and deface thefe impreflibns of his being
that are naturally engraven upon their hearts. Hence it is*
that men of a vicious life and frothy wit, are men of a fit
temper for the devil to make atheifts of.
7. Confulting witches and fuch as have a familiar fpirit.
Some, when they would know what events fhall befal them,
or how they may recover what they have loft or hath beeri
ftolen from them, run to wizards, foothfayers, and fuch as
have a familiar fpirit. But what is this, but to deny the God
that is above ? When king Ahaziah fent to Baalzebub, to
know if he fbould recover from his (icknefs, he had that
dreadful meflage fent to him, Is it not becaufe there is not a God
in Ifrael, that ye go to enquire of Baalzebub the god of Ekrcn P Noiu9
therefore, thus faith the Lord, thoufhalt not come down, &c. (h)i
So, is it not becaufe there is not a God in heaven, that many
go to the devil and his wicked inftruments in fuch cafes ?
But it may be enquired, Whence is it that practical athe-
ifm doth fo much abound* even where the gofpel is purely
preached? I arifwer, Becaufe God, in his juft judgment*
gives up many to it, for their abufe and contempt of the
glorious gofpel, and rebelling againft the light "thereof^
Hence it is that there are worfe atheifts to be found under
the clear light of the gofpel, than in the darkeft corners of
the earth j worfe atheifts among profeffed proteftants, thari
among pagans and Indians ; as Weeds grow ranked in the
richelt grounds. There are no fuch atheifts as thefe who
have their eyes put out by gofpel light. This judiciary a-
theifm is moft incurable.
It remains that I hold forth to you the great evil of this
practical atheifm, which I (hall endeavour to do in a few
particulars.
1 . It is a clear diftovery of that hidden atheifm that lieth
Vol.I. N*. i. K in
{h) 2 Kings i. 3.
74 Of the Being of God.
in the hearts of men. Actions are a greater difcovery of a
principle than words; and the frame of mens hearts is to be
meafured, rather by what they do, than by what they fay.
The truth is, a fecret atheiftn lieth at the root of ail firx
When men take liberty to do what they pleafe, this is the
language of it, I would be a lord to myfelf, and have none
above me. A fenfe of God in the heart would burftcAit in
the life : Therefore when men take liberty to live as they lift,
certainly the fenfe of God's being upon their hearts is much
defaced. Hence it is, that all outward impieties are branches
of a root of atheifm in our nature. And, O what atheifm
muft there be in the hearts of men, when fo much re vifible
in their lives ?
2. Practical atheifm is, in fome refpedt, worfe than a-
theifm in profeflion, abftractly confidered. They are more
defervedly accounted atheifts, who believe there is a God,
and yet live as if there was none ; than they who deny a
God, and yet live outwardly as if there was one, if any fuch
are to be found. Certain it is, that a practical denial of
God, is worfe than a mere verbal one : For, deeds are
ufually more deliberate than words; and words may be the
fruit of a paflion, but a courfe of evil actions is always the
fruit of a principle fettled in the heart.
3. Practical atheifts are cafily carried into atheifm in opi-
nion. Such as live as if there were no God, and in their
works deny him, would gladly believe that there is none,
and are eafily induced to deny his being. Is it any wonder
if the devil go far on in perfuading them that there is no God,
•who do already live in fuch defiance againft him, as cannot
but render the belief of a God dreadful and terrible to their
thoughts ?
4. Practical atheifm, in the lives of profeffed Chriflians,
is a great ftumbling-block to others. We read in hiftory,
that when a heathen furprifed a Chriftian in an act of filthi-
nefs, he put home this fmart queftion to him, O Chriflian,
Chrijliatiy nvliere is thy God ? When you who are profeflbrs,
and talk much of God and religion, do not live up to the
power of it, but live and walk contrary to your profeflion ;
you live down this principle, that God is, and would make
others believe that there is no God at allk There is no
greater temptation to atheifm than the fcandalous lives of
profeffars. And oh, is it not moll: lamentable, that you,
who fhould bring God into requefl: with others, do, by your
fcandalous practices, make others fufpect whether there be
a God or not ?
s- it
Of the Being of God. ft
5. It is a bafe and unworthy behaviour toward God. To
believe a God, and yet live as if there were none ; to pay
no regard to him, O what a contempt of God is this ? As
if he were unworthy of your notice ; yea, unworthy of a
being. And this is the more bafe, considering the ingrati-
tude that is in it : For, you are the work of his hands ; he
made you, and not you yourfelves ; and he daily loadeth
you with benefits; all the mercies and bleflings you receive
and enjoy, come originally from his nand : O then, how
bafe is it to rebel againft him, to pour contempt upon htm,
and to count nothing of him, as all practical atheifts do ?
We abhor the unworthy carriage of a man toward his earth-
ly benefactors : And is God a Being lefs to be regarded than
man, and more worthy of contempt than a poor creature.
6. Your belief of God's being is that which aggravates
your impiety. Believe it, Sirs, this will put the moit dread-
ful accent, and the moft killing aggravation on your fins,
that believing there is a God, you dare prefume to rebel a-
gainft him, and to provoke the Almighty to jealoufy, as if
you thought to be ftronger than he. It is indeed the greatefi:
prodigy in the world, to believe there is a God, and yet
live as if there were none. This will render you inexcufe«
able in that great day.
SERMON VIH.
life a.TTVDR exhortation. In feveral branches.
r Exhort. 1. Labour to be firmly fettled in this
truth, thatGsdis. Charge this truth home upon your hearts,
and (ludy to be well rooted in this principle. I mall here,
1. Propofe a few things by way of motive to engage you
to this.
2. Give fome directions what to do that you may be well
footed and grounded in the belief of this fupreme truth.
FirJ}% To excite and engage you to make it your bufmefs
to be through grace firmly rooted and well fettled in this
principle, That God iV, I propofe thefe motives.
Mot. 1 . There is great danger of being drawn into athe-
ifm. For,
1. Satan will vigoroufly affault you. He will be bufy to
ihake and weaken your faith in this fupreme truth, that God
is. For, although in former ages Satan was willing to keep
up the notions of a God in the world, for promoting his
grand defign of erecting idolatry : Yet now, feeing his de-
figH
7 6 Of the Being of Gcd.
fign in that matter is in a great meafure defeated in many ns*
tions, he may endeavour, as his laft refuge, to banifh the no-
tions of a God out of the world. And I think that hence it
is that barefaced atheifm doth fo much abound in thefe laft
times ; becaufe in thefe laft ages Satan's grand defign and
bufinefs is to raze out all fenfe of God in the minds of men.
Even the beft among you need be at pains to be well fettled
in the truth of God's being ; becaufe you know not how foon
Satan may ufe his utmoft efforts, to bring you to a denial o£
this fupreme truth.
2. There were never more temptations to atheifm than
there are now. The great variety of opinions in matters, o£
religion, hath a great tendency to atheifm. The many grofs
errors that abound, do in lefs or more (hake this fupreme
truth about the exiftence of God. The many divifions, fac-
tions, and parties that are in the church, tend to breed athe-
ifm in the world. The fcandalous lives of many profeflbrs
who pretend to ftrictnefs in religion, tempt others to think,
that religion is nothing but an empty pretence, and a covert
for finful practices. And the endeavours that are ufed to
draw people away to the expectation of new revelations, are
the device of Satan, to cheat people out of their religion %
and fo tend to atheifm- And I add, that in this degenerate
age, atheifm appears barefaced without difguife : Therefore
we fhould never be without our armour- Certainly, in a
feafon when we are fo much affaulted with temptations,
there is great need to Hand our ground, and to fortify our-
felve9 againft atheifm.
3. The danger is yet the greater, confidering that there 19
a feeret atheifm in the hearts of the befl men. Even your
own corrupt hearts will be ever catling up atheiflical
thoughts. Therefore it is good to {land upon your guard,
and in defiance of fuch thoughts, to fettle your belief of this
fupreme truth, that Gcd is.
Mot. 2. The *irm fettling of this truth is of the greateft influ-
ence in religion. As fire, when it is once well kindled, doth
of its own accord burft out into a flame: So, when we are
once well fettled under the power and dominion of this truth,
that God is, the whole bufinefs of religion will become the
more eafy. Therefore the Jewj call the knowledge of the
being of God, The foundation and pillar of ivifdom. Religion
in the heart rifes or falls, according to the ftrength or weak-
nefs of our faith in this principle. ' Particularly, to be well
rooted in this principle, that God is, is of great influence,
5. In matters of faith. Ail feebndary truths depend on the
firft
Of the Being of God. 77
firft principles. Other truths Avail be the more eafily be-
lieved* when you are firmly fettled in this truth : But while
you waver in this principle, you will always be troubled with
doubts about other truths that God hath revealed. 2. In
matters of practice. Unlefs we firmly believe there is a God,
we can pay him no religious regard, no fteady worfhip : And
without this, we cannot order our lives as it becomes us.
AH exorbitances of life, all unevennefs in our walk, all our
irreverence in worthip, all our dulnefs and wanderings of
heart, and vanity and careleflhefs of mind in our religious
duties, do fpring from an unfettlednefs in this principle,
thatGodis. But when this principle is once firmly fettled, it
will have a mighty influence to perfuade to ferious religion,
and to engage us to fear and ferve God, and to be awful and
ferious in our worfnip.
Mot. 3. To be well rooted in this principle, that God is,
will be of great ufe in all the difficulties of our lives. It is a
comfort to the oppreffed, that there is a God, to be a refuge
for them, and to notice their forrows, and right their wrongs.
This is propofed by the preacher, as a ground of comfort to
the afflicted ; If thou fee/} the cpprejfion of the poor, and violent
perverting of judgment and jujhce in a province, marvel not at
the matter : For he that is higher than the highejl regardeth,
and there be higher than they (a). It is a matter of comfort,
in the cafe of wrong, oppreflion, and injustice in the courts
of men, that there is a higher court to which we may appeal.
And it is no imal! comfort to diftrefled and afflicted believ-
ers, that all things are governed, by an infinitely wife, juft,
and holy God. If we are unfettled in this principle, that
God is, to whom can we make our complaints in trou-
ble ? And where can we go for fupport and comfort ?
And how mould we relieve ourfelves with the hopes of a
glory to come ? For in a day of trouble, the thoughts of
other things may have a bitternefs mixed with them, and
may greatly augment our forrows.
Mot. 4. Without the firm fettling of this truth, that God
is, we cannot believe the holy fcriptures. Unlefs we firmly
believe that God is, how can we believe any revelation from
him ? But the more firmly ycu believe the being of God,
his commands, promifes, and threatenings, will have the
more influence upon you. Moft certain it is, that the holy
fcriptures will be but an ufelefs book to you, and your read-
ing and fludying them will be loft labour, if you be not
fettled in the belief of his being who is the Author of them.
Seccw!,
(a) Eccl. v. 8.
^8 Of the Being of God.
Second, I (hall, in the next place, give fome dire£Udf)s»
holding forth what you muft do that you may be firmly
fettled and well rooted in this fupreme truth, that God is.
Direcl. I. Beware of fuch opinions as tend to atheifm.
There being impreflions and characters of God engraven
upon all his works, and efpecially upon the hearts of
men; therefore Satan doth not directly rife up againft
this truth, that God is ; but feeks by little and little
to weaken our afTent to it, by drawing us to fuch opini-
ons as lirike at the being of God, or aim at the under-
mining this fupreme truth in our hearts: Such as de-
nying the immortality of the foul. This is a ftroke at a
diftance, at the very being of God, who is the fupreme Spi-
rit. Again, another opinion is, that it is no great matter
what religion a man be of, fo he walk according to the prin-
ciples of it, and be of a fober moral life. This tends to
fliake people loofe of all religion and regard to God. To
make many doors to heaven, as a worthy divine faith *, is to
widen the gates of hell. Another opinion is that I already hinN
ed at, the expectation of new revelations beyond the written
word. This is the device of the devil, to keep peopl^
from fettling in the ways and truths of God ; and fo tends to
atheifm. And then, popery hath a great tendency to athe-
ifm ; partly, becaufe it is a pompous and formal religion,
confifting of many idle and ridiculous ceremonies, which
tend to beget a fecret contempt and fcorn of religion in con-
sidering men : Partly alfo, becaufe the errojs and herefies of
the church of Rome, are calculated for this prefent world,
and for temporal ends ; and are fupported by forged miracles
and lying legends : All which tend to make people queftion
the truth of all religion, and to look on religion as not-
hing but a draught of human policy.
Direcl. 2. Take heed of an indulgence to fin. When you
take liberty to fin, you will hate the law that forbids it; and
this will lead you to a hatred of the law-giver ; and hatred
of God ftrikes againft his very being. When you proclaim
to yourfelves an indulgence to fin, you will be apt to think,
O that there were no God, and would gladly perfuade your-
felves that there is none; and will think it your only game
to do what you can to root out the notions of God in your
minds, for your own quiet, that you may waliow in fin
without remorfe \. Direcl. 3.
* Mahton on Heb. xi.
f Docmones ex he mi nib us fieri, quidam opinati funt, per pet ua cri+
tninum ttccntia. Petrarch, de lnjuito Domin.
Of the Being of Go J. 79
Direcl. 3. Prize and ftudy the holy fcriptures. This
principle, that Godisy appears every where in fcripture-, and
it is not enough to aflent unto this truth, merely upon
grounds of reafon, but you ihould aflent to it upon grounds
of faith. As I faid formerly, there are more clear marks
and characters of a Deity (lamped upon the holy fcrip-
tures, than upon all the works of nature. Therefore con-
verfe much with them. By this means was Junius converted
from atheifm. His father perceiving him to be fo atheiftical,
caufed lay a Bible in every room, fo that into whatfoever
room he entered a Bible haunted him : And he fancied that
it upbraided him, Wilt thou not read me% atheijl? Wilt thou not
read me? Whereupon he read it, and was thereby converted.
I fay then, ftudy the holy fcriptures: And in doing fo, learn,
to fubmit your reafon to divine revelation ; for fome men,
neglecting tfie fcriptures, and going forth in the pride of
their own underftandings, have at laft difputed themfelves
into flat atheifm.
Direcl, 4. Study God in the creatures as well as in the
fcriptures. The holy fcriptures direct us to view God in his
works: And indeed you may fee him in every thing that he
hath made. The creatures were made to be heralds of his
glory. In the book of the creatures, he hath written apart of
the excellency of his name ; and you fhould learn to read
God wherever he hath made himfelf legible to you. And
although the appearances of God are clearer in the holy
fcripture, than in all the works of nature ; yet feeing fcrip-
ture and nature are not contrary one to another, neither of
them ought to be neglected.
Direcl. 5. Be much in converfe with God, and prefs after
much familiar and experimental acquaintance with him in
your own foul. By this means you mall difcover the loveli-
nefs of his>nature, and the fweetnefs of his ways: And this
will confirm you in the belief of a God, and ftifle temptati-
ons to atheifm. You are not like to efpoufe any opinion,
that is confuted by your delightful converfe with God. By-
frequent converfe with him,thefe notions of a Deity that are
in your hearts will grow more vigorous and lively.
Direcl. 6. Be often viewing and improving your gracious
experiences of God. Believers in Chrift, have you not of-
ten found God, in the ftrengthening, reviving, afcd refreih-
ing influences of his grace upon your fouls ? Have you no%
had fweet manifeftations of his grace, and experiences of his
love ? Have you not had frequent refreshing taftes of his
goodne/s, in pardoning your iniquities, hearing and anfwer-
%b Of the Reing of God.
ing your prayers, (applying your wants, feeding 2nd feafi-
ing your fouls, &c. I he reviewing of fuch experiences is:
a mighty prefervative againft atheifm. Can you doubt of
his being, when you have been fo often revived, refrefhed,
and fupported by him ? The fecret touches of God upon
your hearts, your inward converfes with him, are to you a
clearer evidence of the being of God, than all the works of
nature. i
Direcl. 7. Atteutively obferve providences. There is a
fet of men fettled on their lees, that fay in their hearts, the Lord
will not do good) neither will he do evil (b). They conceive of
God, as if he were (hut up within the curtains of heaven,
and took no notice of what is done here below. But fuch a-
theiftical thoughts would evanifh, would you turn ftudents
of Providence. Upon the obfervation of remarkable provi-
dences, you could not but fay, This is the finger of God ; this
is the Lord's doing. If you would obferve feafonable mer-
cies bellowed on good men, and remarkable judgments in-
flicted on wicked men, you could not but cry out, Verily9
there is a reward for the righteous ; v£rily, he is a God that
judgeth in the earth (c). The obfervation of Providence is fc
notable cure of, and antidote againft atheifm.
Direcl. 8. Beware of fuch books as have the feeds of a-
theifm fcattered in them. Some men are of a very curious
and inquifitive temper, and have a great itch to know what
is in this and the other book, how dangerous foever thefe
books may be to their fouls. Some indeed may fometimes
read fuch books with profit : And there are fome whofe
place and office doth fome way oblige them to read fuch
books ; as miniflers, that they may be able to give warning
to people, and to hold forth to them how dangerous fuch
and fuch tenets and opinions are. Yet take thefe two cau-
tions. 1. They that read books which have the feeds of a-
theifm in them, need to be men of found and folid j udgments,
that are well rooted and grounded in the faith, and have a
fpirit of difcerning. 2. Such as read them would not make
it their ordinary practice j but read them very rarely, and
with abhorence, and an holy diffidence in themfelves, and
an humble dependence on God through Chrift for the con-
duct of his Spirit who leach unto all truth.
Direcl* 9. Take heed of familiar converfe with men of a-
tjaeiftical fpirits. Thefe feeds of atheifm that are in your own
hearts, render your familiar converfe with fuch men highly
dangerous*
(b) Zeph. i. m (c) Pfal. bin. ifo
QflheBchgofGod. 8t
dangerous. ^ At firft you may have an abhorrence of their a-
theiitical principles and practices ; but by frequent and fa-
miliar converfe with them, this abhorrence will gradually a-
bate. i I do the rather warn you againft this woful evil, be-
caufe indeed there is no greater caufe of the corruption of
youth in this generation, than bad company and converfe.
Direcl. 10. I recommend fobriety and temperance; the
moderate ufe of lawful comforts. The immoderate and
unwary ufe of allowed comforts proves a great fnare to the
foul, job feared, when his fons feafled, that they had carfi
ed God in their hearts [d). Where are there greater atheifts
this day than fuch as indulge themfelves in fenfual pleafures ?
Senfuality is a great ftep to atheifm. Nothing is more apt
to quench the notions of God in the fouls of men.
Direcl. ii Be much in prayer. Pray that God would
increafe and Strengthen your faith ; that you may not only
arlent to this truth. That God is, upon principles of reafon,
but firmly believe it as a point of faith. Faith is not gotten
by clearnefs of judgment, or ftrength of argument ; it is the
gift of God : therefore go to God for it.
Direct. 12. Beware of difputing this principle under a
temptation. But of this I (hall fpeak afterward.
SERMON IX.
Exhort. 2. QET yourfelves againft all atheiftical thoughts
|^ and whifpers. Sometimes fuch thoughts
arife, in the hearts even of ferious Christians, as have a great
tendency to atheifm ; yea, are in their own nature atheisti-
cal. There are fometimes fome fecret whifpers of atheifm,
fome furmifes in the foul that ftrike againft the being o£
God. Concerning thefe I ihall fhew,
1 . Whence they arife*
2. What confederations may be effectual to engage ns in a
vigorous oppojitisn to them.
3. By what means ive muji oppofe theni.
Fuji, Whence atheiftical thoughts and whifpers a-
rife. 1. Sometimes they arife from Satan. He fometimes
troubles the foul with fuch fuggeftions as ftrike directly a-
gainft the being and glory of God. Thefe are part of his
fiery darts (a). They fall like a flafh of lightening on the
foul. Sometimes even believers in Chrift are molcfted with
Vol. I. N°. t. L fuch
(i) Jobi. 4. (a) Eph. fi 1 (J.
82 Of the Being of God*
fucb fuggeftions from him. 2. Sometimes they arlfe from
cur own hearts, and thefe cuffed feeds of atheifm that arc
in the btil men. We arc fometimes apt to think thus with
our fc Ives, Is there a God P What if there be none? What if
religion be but a human device , and the go/pel a cunningly devifed
fable ? God knows how often fuch thoughts and whifpers
a rife in our hearts. And we muft not lay all upon Satan ;
for corruption in our own hearts minifters matter to fuch
fparks. It is not faid, Satan hath fuggefed to the fool ; but,
the feci hath faid in his hearty there is no God (b).
But it may be enquired, How fhall we know whether
thefe atheiftical whifpers, that are fometimes in our hearts,
be the fuggeltions of Satan, or thoughts arifing "from our
own corruption ? I anfwerin thefe two things : 1. It is very
hard to diftinguifh them : For as the fuggeftions of Satan
are ufually fudden and furprifing, fo are the firft motions of
corruption in our own hearts. Corruption in us is very
broody, particularly in atheiftical thoughts and imaginations :
and believers do oft-times find themfelves furprifed with
fuch bubblings up of corruption : So that is very hard to
difcern between the fiery darts of the devil, and fparks from
our own corruption. 2. They are very rarely, if ever, fe-
parated. Though Satan's temptations and fuggeftions be
not our fins, fave only when they are confented unto or com-
plied with -y and though bis fuggeftions do not always pre-
vail to a full conqueft : yet it is feldom, if ever, that our
hearts do not, in lefs or more, join iilue with them. And
here we may obferve a very great difference between Chrift
and the beft believers. Says our Lord, The prince of this
world comcth, and hath nothing in me (c). There was not the
leait corruption in him for Satan's temptations to work up-
on : But there is a feed of all evil in our hearts. Hence it
is that Satan's temptations and fuggeftions fall on us, not as
a fire-ball upon ice or fnow, but as fparks upon tinder, or a
flalh of lightening upon dry thatch. Where no wood is, fays
Solomon, there the fire goeth out (d). If there were no cor-
ruption inus, we would be in no fuch danger : But our cor-
rupt hearts are apt to take fire at Satan's fiery darts.
Therefore I advife you who are ferious Chriftians, when
atheiftical whifpers arife in your hearts, not to fpend the
time in fearching and enquiring, if they be the fuggeftions
of Satan, or thoughts arifing from your own corruption.
1. Becaufe,
(b) Pful. xiv. 1. (c) Johr* xivrjo. (</) Prov, xxvi. 20.
Bfthe Being of God. 83
t. Becaufe, granting they be the fuggeftions of Satan, yet
twenty to one but your hearts are tainted or defiled by them,
in lefs or more : So that it is fafeft to fufpect your own hearts
and corruption within you. 2. Becaufe the time that would
be fpent in fuch a fearch and inquiry, may be far more pro-
fitably employed otherwife. When a houfe is on fire, we do
not fpend the time in fearching how the fire began, but fet
fpeedily to the quenching of it : So, when atheiftical whif-»
pers arife in your hearts, let them come from what principle
foever, it will be your wifdom to fet yourfelves fpeedily in
oppofition to them, and without delay to quench thefe fparks
ere they break out into a flame. And fo,
Second^ Let me fhew you what confederations may be ef-
fectual to engage us in a vigorous oppofition to atheiftical
thoughts and fuggeftions. Confid. 1. Such thoughts and fug-
geftions are of a very foul nature. Thoughts that ftrike at
the being of God are of a very dangerous importance : there-
fore you fhould not lightly digeft them. They tend to a
total eclipfe of all fpiritual light in your foul. Con/id. 2.
Men will be called to an account for them. See how God
hath provided for the fafety and majefty of princes. X^urfe
not the kingy no not in thy thought , and curfe not the rich in thy
bed-chamher : For a bird of the air ft hall carry the voice y and thai
ivhich hath, wings Jhall tell the matter (e). Even diiloyal
thoughts againft magiftrates are liable to Good's judgment,
much more atheiftical thoughts, that ftrike againft the being
of the fupreme Majefty. Qonful. 3. The harbouring of fuch
thoughts is very dangerous : for Satan keeps a fecret intelli-
gence with the thoughts ; they fet open the gates of the
foul for him ; and, when they prepare the tinder, the next
fiery dart may fet all on a ilame. The harbouring of them
will hearten your enemy, fq that thefe motions will grow
the more vigorous. Conjid. 4. When you oppofe them hear-
tily, they will not be laid to your charge, but fet on the de-
vil's fcore ; at leaft God will pardon your infirmity and weak-
nefs. Suppofe thefe atheiftical thoughts may be thoughts
arifing from your own corruption 5 yet, if you be deeply
humbled for them, if you proteft againft them, and cry out
with the forced woman under the law j if you fet yourfelves
to fupprefs them, then God will not charge them againft
you. Thefe things argue the fincerity and uprightnefs of
your heart : and God will accept of your fincerity, and par-
don failings for Chrift's fake.
(e) Eccl. x 20,
TLiri,
54 Of the Being of God,
Third, I proceed to fhew by what means you are called
to oppofe fuch atheiftical thoughts and whifpers. Take this
in thefe directions.
DireB. i. See that you do not clofe with them, nor nou-
rifh them in your hearts. If they be forced in upon you,
yet do not harbour them ; give them no credit, but regard
them as the hidings of the old ferpent. Pieceive them as a
flafh of lightening in your face, and (hut your eyes againft
them.
DireB. 2. Be humbled for them. Atheiftical thoughts
and furmifes are of fo foul a nature, that they fhould not be
palled over without humiliation. How was the pfalmifti
grieved becaufe of his fooiifh imaginations of God. Thus
tny heart was grieved, fays he, and I was pricked in my veins*
And he cries out againft himfelf as a fool and a beaft for his
unworthy thoughts of God. So ficlifJj ivas I and ignorant ;
I ivas as a beaji before thee (f). "So do you : " Oh, fhall I
" think or once imagine that there is no God ? What a bru-
€< tifh thing is this ? Common fenfe and reafon may teach
" me otherwife." Upon every alTault from Satan or your
own corruption, pour out tears unto God. When fuch
thoughts rufh into your mind, cry out, Oh what a vile heart
have I ! and aggravate this fin, and make it odious to your
foul. Frequent humiliations will deaden the fire within,
and make the fparks the fewer. The more you are hum-
bled for fuch atheiftical thoughts, the more will your hatred
of them be increafed, and cohfequently you will be the more
prepared to repel them.
DireB. 3. Supprefs fuch atheiftical thoughts and whif-
pers, and keep them under. And, t. Check them at their
very firft appearance. Though you cannot hinder them from
haunting you, yet let them not lodge in you. Quench them
fpeedily, as you would do fparks of fire among flax. En-
tertain them with no lefs indignation than Chrilt did Peter's
carnal counfcl, Get thee behind me, Satan. Spit out tr;e de-
vil's poifon with dereftation. Oppofe the whole fcheme of
nature to fuch thoughts. Stir up fentiments of confcience
againft fentiments of corruption : And refolve fooner to
believe that yourfelves are not, than that God is not. 2. I
recommend to you the fhield of faith. Above all, fays the
apoftle, taking the Jhie/d of' faith, tuherewith ye /hall be able ts
quench all the Jt<ry darts of the wicked (g). Employ Chriit
much. And a<Lt faith on him particularly as tempted : For
in
(/) Pfal Ixxiii. a I, 22. (^) Eph. vi. 16,
Of the Being of God. 85
in that he himfelf fuffered, being tempted, he is able to fuccour
them that are tempted (h). Even Chrift himfelf was tempted
to a practical denial of God by worfhipping the devil ; but
he came oft a conqueror in the day of his trial. And all
this was not merely upon his own account, but for his peo-
ple's fake ; fo that the benefit of his victory and conqueft re-
dounds to them. Therefore, in the faith of all this, have
recourfe to a tempted Saviour : look to him, and rely upon
him for help and fuccour. 3. Be much in prayer. Confi-
der your own weaknefs, and pray for powerful afliftance.
As atheifticai thoughts and fuggeftions folicit you, be you
as frequent in foiiciting God; and then, as the devil takes
their part, fo Chrift will take yours- Right prayer calls in
that feafonable help and relief that is laid up in Chrift for us.
Let us therefore come boldly unto the throne of grace, that we may
obtain mercy, and find grace to help in time of need (i). 4. Per-
fevere in your refiftance, and be very importunate. Though
atheifticai thoughts and fuggeftions importune you, yet do
not lay down your fpiritual armour. You increafe your e-
nemy's courage by your cowardice : but an obftinate refift-
ance makes him fly. Rffi the devil, and he will fee from
you{k).
Direcl. 4. Improve fuch atheifticai thoughts and fuggef-
tions. Like the fkiHul pilot, make ufe of the violence of
thefe winds, and the raging of this fea, to further you in
your fpiritual voyage. Even poifpn itfeif may be made me-
dicinal. You may itrike fome fparks from the moil heliifh
motions, to kindle your love to God, and quicken your re-
pentance. Improve atheifticai thoughts and fuggeftions to
increafe your hatred of them. They give you juft occalion to
awe your heart into a more deep reverence of the ma jetty of
God. This is to beat the devil and your own corrupt hearts
with their own weapons.
Exhort. 3. Is it fo that it is the firft principle of faith, to
believe that God is ? This directs us what to do under itrong
and violent temptations, viz. Not to difpute this principle,
but refolutely and ftedfaftly believe it.
As I hinted already, even believers in Chrift are fome«*
times ftrongly affaulted with temptations to atheifm And
there are feveral feafons that Satan improves for this end ;
as, when the godly are in great affliction and diftrefs ; When
their prayers are not heard and anfwered •, and when griev-
ous wrongs and oppreflions go unrevenged. In fuch cafes,
the
(/;} Htb. ii. 18. (/) Heb. iv, 16. \h) James iv. 7.
86" Of the Being of God*
the children of God are often tempted to queftion, if there
be a God. Indeed the devil himfelf cannot turn atheift,
much lefs can he make the child of God one : Yet the chil-
dren of God may be fore haunted and difquieted with temp-
tations to it. They may meet with atheiftical fuggeftions
one upon the back of another : thefe fiery darts may flee
thick, fo that their fouls may be filled with horror and terror.
Now, I fay, a time of ftrong and violent temptations is
not a proper feafon for difputing this principle, that God is ;
but we mult refolutely and ftedfaftly believe it. i. Becaufe
it is a principle of faith, and the firft principle of faith, as I
cleared already : He that cometh to Gody muji believe that he
is. Indeed, it is more an objecl; of faith than of reafon, up-
on the grounds I formerly laid down. 2. This hath been the
practice of the faints *, when they were fore affaulted, they
refolved to (tick to principles. As the prophet, Righteous
art thou, O Lord, when I plead with thee ; yet let me talk with
thee of thy judgments (/). And the pfalmilt, Truly God is good
to lfrael% &c (m). Thefe worthy faints were tempted to en-
tertain atheiftical or unworthy thoughts of God, under his
prefent difpenfations. But what do they ? They lay down
fome firm conclusions, or principles, which they refolve to
ftick to, without difputing them. As if they mould fay,
We know and believe firmly, that God is righteous and good
to his people, though we are at a lofs in our own thoughts
how to reconcile thefe things with his difpenfations : So do
you. Yea, Chrift himfelf, though he was well able *o baffle
the devil by reafon ; yet, for a pattern to us, he repels him
by the word of God : It is written; and again, It is written (;/}.
3. It is dangerous to enter the lifts with Satan, and to dif-
pute with him by your naked reafon. He is fo fubtle a dif-
putant, that there is great odds between him and you : And
you are lefs capable to manage the debate, when your heart
is under the cloud of a temptation. When you think to con-
quer by your own wit and reafon, you will find him too fub-
tle and hard for you. O, how foon may he puzzle your
reafon, and put your thoughts to a non-plus ?• But there is a
divine authority in the word of God, which faith builcls up?
on ; and it hath a throne in the confcience even of the devil
himfelf.
Therefor^, though you cannot comprehend the nature of
God, nor anfwer the devil's fophiftry; yet firmly believe that
God is, becaufe the fcripture fays it. In times of tempta-
tion,
{/] Jer. xii. 1. (;;/) Pfal. Ixxiii. I. («) Maah, iy.
Of the Being of God. 8 7
tion, it is confutation enough, to anfwej Satan with refo-
Jution, and to hold faft this principle that he would wreft
from you. " The creatures fhew there is a God : But though
M they did not, it is enough to me that the word fays it ;
« and I will believe it, though I cannot make it good againft
" all the fiery- darts of the devil." Thus, you mult not dif-
pute, but believe. This is the effectual way to non-plus the
devil. Yet it is good at other times to fee upon what firm
footing we Hand When the ftorm is over, and you are
more compofed, then back your faith with all the reafons
and arguments you can.
Exhort. 4. Is it fo, that God is? Then let us own and ac-
knowledge his being, and give him the glory of a God, and
thatthefe ways. 1. By chufing him for our God. Not to
take him for your God is a kind of denial of him. What
comfort can it yield to you that God isy if he be not your God ?
The faith and thoughts of his being may juftly be a terror to
you, if you have no fpecial intereft in him. Therefore, get
him for your God. For this end, renounce all other gods.
Thefe lufts and idols that are fet up in your hearts in the
room and place of God, muft be renounced with an utter
deteftation, and without any fecret referve. And chufe God
in Chrift for your God. Chufe him wholly, in all that he is9
Father, Son> and Holy Ghoft, for your God and portion.
And chufe him abfolutely. There muft be no ifs nor ands*
no fecret referves, no conditions in your chufing God, nor
any place left for repentance. 2. By feeking his favour, as
the beft of bltinngs. Certainly, if there be a God, it muft
be a great happinefs to have his favour and friendfhip, and to
keep in with him. Therefore, value his favour as the great-
eft good, and dread his difpleafure as the greateft evil : And
feek his favour in Chrift with ail earneftnefs and importuni-
ty ; and keep it with all holy care and watchfulnefs. Be
careful to pleafe him, and afraid to offend him. O how ex-
act and punctual mould you be that you may keep in with,
God ! 3. By worihipplng him. If you acknowledge his be-
ing, it is a great folly not to worihip him. By this only we
acknowledge his Deity. Though you profefs a belief of his
being, yet by neglects of worihip you deny that profeflion,
and envy him the being that you cannot deprive him of. It
was the condemnation of the Gentile world, that when they
knew God} they glorified him twt as God (0). He that denies
the bejng of God, is an atheift as to his c-ffence ; arid he thac
denies
(*) Rem. i. 21.
88 Of the Being of God.
denies his worfhip, is an atheift as to his honour and glory.
4. By a fuperlative love to him. Loving him above all things.,
This is to give him the glory of a God, when you give him
the throne in your heart, and all other things are fet down
at his footftool. You mould be able to fay with the pfalmift*
Whom have I in heaven but thee ? and there is none upon earth
that I defire beftdes thee (p). 5. By meditating on him. Con-
verfe often with him in your thoughts. Forgetfulnefs of God
is a kind of denial of him. It is made the black mark of an
ungodly man or atheift, that God is not in all his thoughts (q).
What comfort can be had from the being of God, if we do
not think of him with reverence and delight ? A God for-
gotten, is as good as no God to you. 6. By a life of hum-
ble dependence upon him. We do not own and acknow-
ledge his being, unlefs we have recourfe to himj and rely
upon him, in all our wants, ftraits and diftrefles. Therefore
depend on him continually through Chrift for grace to do
and fuffer for him, to perform duties, vanquifh temptations,
and mortify corruptions. Depend on him for help and de-
liverance in all your troubles and dangers, fupport and com-
fort in all your diftrefles, the fupply of all your wants, and
counfel and direction in all your ways. This is to give him
the glory of a God. 7. By living in fubjection and obedi-
ence to him. You do not own him to be God, unlefs you be
fubjecl: and obedient to his laws. This is his right as the
Author of your being. Fear God, fays the preacher, and
keep his commandments, for this is the whole duty of man (r).
Orig. For this is the whole of man. Religion is as neceflary
as reafon to compleat a man. So that you are not men, but
beads, if you do not reverence God's authority, and live in
fubjection and obedience to him. 8. By thankfulnefs to
him for all his mercies : Acknowledging him as the Author
and Fountain of all the bleffings you receive and enjoy, and
giving him the praife that is due unto his name.
Exhort. 5. Improve this principle, that God is,
1. To confirm your faith with refpect to a judgment to
come. For, if there be a God, he muft be juft and righteous*
feeing this is eflential to his nature. Now, the juflice and
righteoufnefs of God requires, that it be well with them
that do well, and ill with them that do ill : But it is not ap-
parently fo in this world ; for the godly do often meet with
oppreflion and injuftice, even under colour of law: There-
fore, there muft be a day when all will be fet right. This
i*
(/») Pfal. Ixxiii. If. (q) Pfcl. x. 4. [r) Eccl. xii. 12.
Of the Being of God. 8p
is the apoftle's argument •, feeing it is a righteous thing nvith
God to recompence tribulation to them that trouble you ; and to you
*iuho are troubled y reft with us> when the Lord J tjits Jha 11 be re-
vealed frcni heaven (s) : And the preacher's; Ifdiv under the
fun the place of judgment , that luichednefs was there , and the
place of righteoufnefsy that iniquity was there. I faid in mine
hearty God fljall judge the righteous and the wicked (/). In this
life the belt many times go to the walls, and are exercifed
with poverty, ihame and difgrace, oppreflion and injustice ;
while wicked men live at eafe, and in pomp and pleafure.
Therefore the juftice and righteoufnefs of God requires, that
there be a day of judgment, when.all things (hall be fet in
good order.
2. To beget and maintain in your hearts a holy awe and
reverence of the majefty of God. The more deep the fenfe
of God's being be upon your hearts, you will fear and reve-
rence him the more. If you believe there is a God, improve
this to beget ah awful apprehenfion of the infinite diftance
between him and you 5 and reprefent his being fo to your
fouls, that in all your ways you may fear before him.
3. To influence you to the ftudy of a life and walk an-
fwerable thereunto ; that you may live like them that be-
lieve there is a God. Do you firmly believe that God is,
and will you defpife and difhonour him, and trample upon
Isis authority, and rebel againft him, and prefer every bafe
luft before him ? O, how unworthy is this! You that are
profefTors of religion would take heed that you do not by
your vicious lives tempt others to atheifm. Live like them
that have the fenfe of the being of God upon their hearts.
Live fo as your lives may manifeft and proclaim to the world
what fenfe you have of his being, and fo as you may exprefii
the gtorious perfections of God in your converfation, that
the image of God may be feen damped on your lives (w).
Exhort. 6. Is it fo that he that cometh to God mult believe
that he is ? Then, in coming to God, and feeking commu-
nion with him in duties of worfhip, fix your thoughts on the
confederation of his being, and labour to revive this princi-
ple upon your hearts, That God is. This would be an excel-
lent mean to prevent formality, carleflhefsj and irreverence
in worlhip. Many, in their worfhip, do not a£t as unto at
Cod, but as unto a mere idol. In all your addfefTes to God,
b'e careful to bring and keep your hearts under the fenfe of
Vol. I. N<\ i. M God's
{s) 2 Theft i, 6, 7- (?) Eccl til 16, 17. (u) 1 P<*. ii. 9.
~oo Of God's IncomprehcnfibU'itp
God's being. Though you cannot conceive what he is; yet
be fure to fix your hearts in this, that he is. All acts of worr
{hip would be managed with more awe and reverence, if we
went about them with a lively fenfe of the being of God, that
fo we might adore an infinite Majefty, concerning whom we
know that he is t though we cannot comprehend him, howheis%
and what he is, nor fearch out the Almighty unto perfection.
DISCOURSE III.
Of the IucomprehenfibiKty of God.
SERMON X.
Prov xxx. 4. What is his name ? If th:tt can/} tell.
Job xi. 7. Canft thou by fearching find out God P Canjl thou
find out the Almighty unto perfection ?
TfpOUR things chiefly are neceffary to be known concern-
ing God. i- That he is. 2. What he is- 3. That he is
but one. 4. Who he is : God in three perfons. Having
spoken of the firft of thele, That God is ; I now come to dif-
courfe to you of the fecond, What he is. And indeed this
is a queftion that I cannot anfwer. And who can anfwer it ?
Though I had the tongue and underftanding of men and an-
gels, yet I could hot tell you what God is. And though it
were poflibig that you could get a full anfwer to this queftion,
yet you could not poflibly underftand it. We cannot fo
jnuch as tell his name. What it his name% if thou canfl tell ?
In the verfes preceding this text, wife Agur makes a
humble acknowledgment of his own ignorance and want of
^earning, efpecially in fpiritual things. And then, in verfe
4th, he fhews that none can give a fatisfying account of the
work3 of providence, but God alone, whofe works they are.
Whereupon he challengeth any man (o much as to tell his
name, What is his name? &c. As if he had faid, neither you,
nor I, nor any mere creature, can tell his name ; that is,
declare his nature and perfections. It is true, in the holy
fcriptures, God hath been pleafed to give unto himfelf di-
vers names, whereby he makes himfelf, in fome meafure,
known to us. Yet, as God hath no need of a difcre-
tive name (fcsing he is a. molt lingular Being, and infinitely
diltind
Of GocFs IncompreherifibiUfy. ot
diftinft from all other beings, which in comparifon of him
are as no beings) fo there is no name that can perfectly re<-
prefent his effence. In relation to the creatures, he hath
divers names : But if you aflc what is his proper name, in
relation to himfelf, he himfelf alone knows that: His ef-
ence is inexpreflible and incomprehenfible *.
This is more exprefly declared in the other text I read to
you. Job, in his difcourfes, feemed to complain of God's
proceedings, becaufe he faw not fuch a caufe of God's dif-
penfations toward him as he thought reafonable : Therefore
.Zophar, in my text, {hews that God's ways toward man are
far above his reach, feeing he himfelf is unfearchable.
In the words we may notice thefe two things.
1. The fubjecl: fpokenof; God, and the Almighty. In
the preceding verfe, he had been fpeaking of the fecrets of
divine wifdom. Thence interpreters do generally conclude,
that the text is to be underftood chiefly of the 'wifdom of
God, which is incomprehenfible, fo that the fecrets thereof
cannot be dived into by man. Therefore, that in God
which cannot by fearching be found out is, in the following
verfes, expreiled by a word in the feminine gender, which
may have a reference to the wifdom of God, which, in verfe
6th, is expreffed by another word in the fame gender. But
feeing God is the molt (imple and uncompounded Being,
fo that his attributes are not divers qualities in him, as they
are in the creatures, but are really one and the fame with his
efience \ therefore, though we fnould underftand thefe words
of the wifdom of God, yet they muft needs be true alfo of
his elTence and attributes. And why may we not under-
ftand the words more generally of the divine effence : For
Zophar, having, in verfe 6th, fpoken of the wifdom of God
as a fecret, a great and unfearchable depth, he here (hews
that it muft needs be fo, feeing God himfelf is unfearchable.
And fo we have,
2. The pofition concerning God Almighty. This is laid
down by way of queftion, in two particulars, Ganjl thou fo
fearching find out God? Canji thou find out y &c. The word
in the original here rendered fearching, fignines the exact-
eft diligence in enquiry. As if he had faid, Canft thou, by
all thy ftudies and endeavours, or the utmoft improvement
of
* Attains Martyr, a.tyr anno per contempt um interrogates, quc4
tiomen Deus haberet? §hii piures funt> refpondit, nominibuj di;cer-
nuntur ; qui autemunus eft, nonindiget mmirre* Euicb. Kuior*
L- 6. c. 3.
Q2 Of Gad's Incotnprehetifibilitp
of all thine, abilities, find out God? The queftion imports a
-vehement denial ; Canjl thou find him out ? No, furely, thou
canft not *, thine own confcience will tell thee fo much *, how
abfurd were it once to imagine that thou canft ? But is not
God to be found by fearching? Certainly he is. Much of
God may' be found and feen in his works : For, the heavens
declare his glory (a) ; and the invifible perfections of God are
clearly feen in the things he hath made (&),- and there are yet
clearer difcoveries of him to be had by faith ; Mofes faw him,
'who is invifible (c). But though we may find God by fearch-
ing, yet we cannot find him out; that is, we cannot attain to
the full knowledge of him, or the full difcovery of his Ma-
jefty. Some render thefr words thus, Canjl thou find out the
fearchings of God ; or the laft, fumy or -whole of God : And fo
it falls in with what follows, Canjl thou find out the Almighty,
unto perfection ? Thefe words are exegetical of the former.
We may find him out, in fome fenfe, but not to perfection ; not
fo, as fully and perfectly to underftand his nature and per-
fections. We can never come to the uttermoft of what God
is. This is too hard a talk for any mere creature.
From thefe texts thus explained I propofe this do<5trine|
God is unfearchable a?idt incomprehenfible.
And here we have an anfwer to that queftion, What is God?
Indeed, he is fuch a Being that we cannot fully tell what he is.
We cannot form an adequate conception of him. We cannot
comprehend his nature and perfections. Though we fhould
rack our wits to the utmoft, and ply our ftudies never fo hardt
to fearch into his nature ; yet we can never find him out.
Therefore, when Mofes afked the Lord, What is thy name ?.
The Lord anfwers, I AM THAT I AM (d). A ftrange an-
fwer: But the only pertinent anfwer to fuch a queftion. Itisa
name that, amongother things, imports his unfearchablenefs :
As when any man afks us concerning a thing, what it is; if
we would conceal and hide it from him, we fay, itiswhatitis.
Well then, this is the fittefb notion wherein we can take up
God, That be is unfearchable, the incomprehenfible Being,
infinitely beyond all that we can fpeak or think, an unfa-
thomable depth and boundlefs ocean of all perfection.
Many have racked their wits to fearch into the myfteries and
riddles of the Deity •, but I think that poor heathen, Simo-
rti'les, faid more in filence, than many have faid in much
fpeaking : For he being afked by Hiero, a king, what God
was
{a) P|al xix. i. (£) Rom. i. 20. (c) Heb. xi. 27.
'. Exod! iii, 14.'
Of God's IncomprehenfibUity, 93
was, defired a day to think upon it •, and when that day was
at an end, he defired two days ; and when thefe were paft,
he defired four days : Thus he ftill doubled the number of
days, in which he defired to think of God, ere he would give
an anfwer : Whereupon the king wondering, aiked at him
what he meant by this ; to which he anfwered, * The more
I think of hint) he is fill the more dark and unknown to me.
Indeed he that would tell you what God is, in any meafure
anfwerably to his excellency, had need to know God as he
is known of him.
For clearing this, know that God is unfearchable and in-
comprehenfible.
1. In his works Elihu, fpeaking of the works of God,
cries out, Behold* God is great, and we know him not (e). He
is great, fo that we cannot fully take him up in his works.
"We cannot comprehend even that of his power and wifdom
that he is pleafed to manifeft in his works. Hence the a-
poftle cries out, 0 the depth of the riches both of the luifdom and
knowledge of God ? How unfearchable are his judgments ', and his
ways paft finding out (f) ? Man cannot under/land his own
way (g) ; much lefs the ways of an infinite God. His
judgments are a great depth (h). We may as well expect to
fathom the deepeft part Of the fea, or to (pan the heaven, or
to contain the ocean in anut-fhell, as fully and perfectly to
underftand the ways and works of God. We fee but a part
of his ways [i).
2. In his elTence and attributes. Touching the Almighty*
we cannot find him out (k). Hence he is faid to dwell in the
light which no man can approach unto (/). Indeed, with re-
fpe£t to his being (imply, God is eafily found out; for there
is a fenfe of his being engraven upon the hearts of all men:
But with refpect to the manner of his being, how he is, and
what he is ; thus we cannot find him out. Ca?ijt thou by
parching find out God P No, no. Ir is utterly impoflible by
all the helps and advantages, of nature, art, and grace, yea,
of glory too, to find out God fully. This only we can com-
prehend of God, that he cannot be comprehended. What
is his name* if thou canfl tell? To fpeak properly, God is a-
bove
* Quanta diufius confidero* tanto viagis obfcurior mill videtur.
C'ic. de Nat. Deor. L. 2. C. 26.
(<?) Job xxxvi. 26. {/) Rom. xi. 33. (g) Prov. xx. 24.
(/;) Pfal. xxxvi. 6. (;) Job xxvi. 14. (k) Job xxxvii. 25.
(/) I Tim. vi. i£.
94 fy God's Incomprehenjib\liiy>
bove all name. The heathens had divers names for their
falfe and fictitious deities. But Plutarch tells us, that fome
Africans did call an unknown God whom they worshipped,
Amon, that is, in our language, Hark, who art thou ? Why
(ifkefl thou after my name, faid the increated Angel to Manoah,
feeing it is fecret, or wonderful (m). God's name is a great
fecret, or myftery ; a hidden myftery, out of the reach of
all created capacities. No man can exprefs that incompre-
hensible Majefly. God himfelf cannot exprefs it to our ca-
pacity, becaufe we are not capable to underftand what he
can exprefs. Therefore it is beft for cs to be filent, as to'
any aim of exprefling fully what he is; and, indeed, a hum-
ble believing filence here, would be our rareft eloquence. I
fhall further clear this do&rine under thefe two propositions.
1. God is unfearchahle and incomprehenfibh by us in this
Jlate of imperfection.
2. He is unfearchahle and incomprehenfibh by any created,
under/landing whqtfcever.
Prcpof. i. God is unfearchable and incomprehensible by
us in this {late of imperfection.
We cannot comprehend him; \re cannot find him cut.
Canfl thou by fearching find out God ? Thou, a poor mean,
vile worm, crawling on the earth, doll thou think to fearch
him out unto perfection, or to contain and comprehend him
whom the heaven and the heaven of heavens cannot contain ?
Doft thou think that the fhort line of thy understanding can
fathom this boundlefs Being? No, no, it is impoffible. When
holy Auguftine, walking by the fea, was rapt in the medi-
tations of God, he heard a voice faying, Drain the ocean with
a cocklefhell. We may fooner drain the ocean with a little
{hell, than comprehend the glorious perfections of God in
our underflanding. God hath been the fubjccl of the dif-
courfes and debates of men in all ages : Yet after all, every
age muft give him this teftimony, We J?ave heard the fame of
him, but he is hid from the eyes of all living (;j). Much hath been
fpoken of God ; but, O how fmall a portion hath been un-
derftood of him ? All our knowledge of him reaches no fur-
ther than a believing affectionate admiration of him. The
prophet cries out, Who is a God like unto thee (o) ? And Ifraei
{*) Judges, xiii. 18. («) Job xxviii. 21,22. (0) Micah.
vii. iS.
Of God's bicmtpFehenfibliiy.. 95
in their fong, Who is like unto thee, 0 Lord! who is like
thee(p)! And admiration implies ignorance. Hence it is
that they who know God beft, are moft fenftble of their ig-
norance of him \ becaufe fuch as know him beft, know this
of him, that he cannot be known. Hence Elihu cries out,
Beheld, God is great, and we know him not (q). They find that
he is unfearchable. I (hall here,
1. Clear this proportion a little further,
2. Ajfignfome reafons thereof,
Firf, That we have no full or comprehenfive knowledge of
God in this life, appears from the feveral ways of knowing
God. The fchool-men tell us *, that there are three ways
of knowing God in this life. 1. By way of cafuality. 2.
By way of eminency. 3. By way of negation f. Now, I
{hall (hew you that in all thefe ways of knowing God, we
come vaftly fhort of knowing him as he is in himfelf.
1. By way of cafuality. When we obferve the vafl in-
fluence that God hath upon all the creatures; that from him,
ihey have their being, life and motion ; and that all their
perfections are from him as the firftcaufe : We thence con-
clude that all thefe perfections mud be virtually in God. But
thefe are but weak apprehenfions of God that we have this
way. By this means, we know rather that God is, than what
he. is. We know this way, that there i« a fupreme Being,
a Firft Caufe, a Being of beings, that hath given a being to
all other beings, and is the Fountain of all created perfec-
tions : Yet ftill we are at a lofs, what that Being is. We do
but grope after him in the dark, and guefs at his Majefty,
by the glorious emanations of his power and wifdom, and
the rays of them which he is pleafed to difplay in all the
works of his hands ; and from all thefe concurring teftimo-
nies of him, we gather but this confufed notion of him, that
he is the felf-exiftent, independent Being, the Fountain and
Original of all other beings : Yet ftill we are in the dark,
what a Being he is in himfelf.
2. We come to know God by way of eminency. When
we obferve what perfections are in the creatures •, we do
thence conclude that all thefe perfections muft be in God
in
(p) Exod. xv. 1 r. [q) Job xxxvi. 26.
* Ex Dionyfio lib. de divin. nomiu. C. 7.
f I, Via cafualitatisy per attribata relativa. 2. Via eminenti*,
per (ttt/ibyta abfiluta, 3. Via nsgathnis^ per attvihuta vegatha.
g6 Of God'S Incomprehenftbility .
in an eminent and tranfeendent way ; and fo affirm that of
God, by way of eminency, which is excellent in the crea-
tures. As for example : When we obferve fome wiidom,
goodnefs, and holinefs, in fome of the creatures ; we do
thence rationally conclude, that God mud be eminently
wife, and good and holy. Thefe perfections are in the crea-
tures in a finite and dependent way ; therefore they mult be
in him infinitely and independently. All thefe perfections
that are fcattered among all the creatures, and are in them
finite, do all centre and meet in him after an infinite man-
ner. So that, we mud winnow all the creatures from all their
imperfections, and then take the bed and choicefi: of them
to fet forth fome dark refemblance of the glorious majefty
of God. Hence it is, that in fcripture, God is called by*
and compared to, whatever is good, and anfwerabie, either
to neceflity, or conveniency, or delight. He is called the
light and tife of his people; their bread and water ; their
dwelling-place; their Jlneldy buckler , and high tower, and a
feajl of fat things for them. And indeed, what are all the
works of his hands, but beams of his increated light, and
ftreams of his inexhauftible ocean of goodnefs ? So that
whatever perfections are in them, are eminently and virtu-
ally in him. There is no quality, property, or virtue* that
hath the lead fhadow of goodnefs, but he is that^ eminent-
ly, infinitely, eflentially and eternally.
Yet, after all this, any knowledge we can have of God
this way is but very weak and imperfect., as appears from
thefe two things.
(i.) Becaufe the beft and pured of all the creatures, and
all their perfections, even the quintefience of them, are but
dregs in comparifon of the glorious majefty of God, who
chargeth his angels with folly. So that, when the divine
perfections are fet forth by thefe excellencies in the crea-
tures, this is God's ftooping low to our weak capacity. For,
God is not like the creatures, nor is there any proportion
between him and them : So that, when we draw our Ieffons
from them, it is impoffible we can have a notion of God
commenfurate to his glorious and immenfe being. For all
the excellencies of men and angels are not worthy to be a
fhadow of the glorious excellency of God \ feeing all nation*
before him are as nothings and they are counted to him lefs than
nothing, and vanity (r). All the creatures^ and all their ex-
cellencies united, do not amount to the value of one unite,
'if
(r) lfa.4l.17.
Of God* s Incomprehenftbility, 97
if compared with God So that you have aB yet taken up but a
very dim notion of God, when you have conceived him to be
the mod eminent of all beings $ feeing all beings before him.
are as nothing : For when you conceive God to be the beft,
you (till attribute fomething to the creature ; feeing every
comparative or fuperlative includes the pofitive-, fo that you
take up only fome different degrees, between them that dif-
fer fo infinitely, io incomprehenfibly.
(2.) Becaufe all our attainment of knowledge this wav,
reaches no further than fuch a queftion as that, Who is like
unto thee , 0 Lord? For, when we climb up upon the moulders
of all created excellencies, and there proclaim that there is
none in heaven or earth that can be compared unto the Lord j
all that we attain unto, is only to know, that he is not like
any other thing that we know, but not to know what he is.
So that, this way of knowing God, breeds admiration rather
than knowledge. For, when we hear or conceive that there
is fuch a glorious Being, who hath all perfections eminent-
ly and infinitely centered in him, we then admire what this
Being fhould be ; and admiration, at beft, is but a ftupi-
fied kind of knowledge, if I may fo phrafe it.
3. We come to know God by way of negation : That is,
by denying of God or removing from him, in our conceptions
of him, thefe imperfections that we find in the creatures,
and are inconfiftent wjth a Deity. Thus, the fcripture doth
often hold him forth, when it tells us, that God feeth not as
man feeth (s) ,• that with him there is no variablenefs \ neither
Jhadow of turning (t) ; that he is not a man that he fhould lie%
&c (n). Again, when we call God infinite, immenfe% un-
changeable : all thefe are but negatives: The plain meaning is,
that he is not finite, is confined to no bounds, is fubje£t to
no change. Again, when we fay, that God is unfearchable
and incomprehenfible ; thefe are but negatives. This way
of knowing God, by way of negation, is more eafy than the
former: For, we better understand what God is not , than
what he is. And much of our knowledge of God in this life,
is by this way. When in our conceptions of God, we re-
move from him all thefe imperfections that are inconfiftent
■with his being, we do more ftrongly aflert his being, and
know more of him, than when in our conceptions we ele-
vate him above all. Yet, as I faid, by this way of know-
ing, we rather know what God is not4 than what he is :
Vol. I. N°. 1. N And
(/) 1 Sam. xvi. 7. (/) James i. 17. («) Num. xxiii. 19,
^S Of God's Im owbrehenfi 'vilify.
And you will eafily own that to be but a weak knowledge,
when we cannot tell you what a thing is, but what it is not.
When we have conceived all of God that we can, we are To
overcome with the dazzling brightnefs of his giory, that we
can find no better names and notions to expreis him by,
than thofe that do withal exprefs our own ignorance of him.
And what is this, but after all our fearching, to proclaim
him to be unfearchable and incomprehenfible, and that in-
deed we do not know him.
SERMON XI.
Second, T COME, in the next place, to give fome reafons
why we can have no full or comprehend ve know-
ledge of God, or adequate conceptions of him, in this im-
perfect ftate. And I mall infill a little on thefe two reafons.
i . Becaufe, in this life, God manifests and lets out but little
of himfelf to us. 2. Becaufe of our incapacity.
Reaf. i. We cannot have a full and comprehend ve know-
ledge of God, becaufe in this life God manifefts and lets out
but little of himfelf to us. We have but imperfect difco-
veries of God. Job cries out, Lo, thefe are parts of his ways ;
biti how little a portion is heard of him (a) ? Or, as the Vulgar
renders it, hoiu little a drop ? or as others, how little a whifper
is heard of him ? And then it follows, but the thunder of his
power who can under/land ? That which God is pleafed to
difcovet to us of his majefty, is in comparifon of what he is
in himfelf, but as a fmall drop to the ocean, or as a whifper
to a terrible thunder. The Heathens hear fomewhat of God
from the voice of his works ; and his faints hear far more
of him from his bleffed word : But O, how little is heard of
him, in comparifon of the excellency that is in him ? Though
Mofe6 was dignified with the greateit familiarity with God ;
yet he could arife no higher than to^ his backparts (b). In
this life Chrift. fhews himfelf through the lattice, or tirlefs (c).
We have but fome glimpfes of God's glory and beauty. The
beft of the faints fee but fome appearance of the likenefs of his
glory {d).
Let us hear how the apoftle expreffeth this. For, fays he,
now we fee through a glafs, darkly ; but then face to face (e).
The word rendered darkly , may be alfo rendered in a riddle.
Now, a riddle is an intricate and cloudy fpeech, locked up
from
(a) Job xxvf. 14. (b) Exod. xxxiii. 23* (c) Cant,
if, 9. N) Ezck. i. ujt. (<?) 1 Cor. xlii. 12.
Of God's Incanprehenfibiluy. 99
from vulgar underftandings : So our knowledge of God, in
this life, is cloudy and ^enigmatical. But whence is it thai we
fee but darkly ? Becaufe we fee through a glafs. So the fame
apoftle tells us elfewhere, We all with open face behold as in a
glafs the glory of the Lord (f). Though believers behold with
cpen face, yet it is but as in a glafs. With reference to the
Jews, under the Old Teftament, who were under clouds of
ceremonies and prophecies, we behold with open face \ but,
with reference to the faints in glory, we behold but as in a
glafs. And this exprefiion, of beholding as in aglafsy imports
that any knowledge we have of God in this life, is, I. But
weak, and dark and cloudy, like the weak and hnguifhing
reprefentation of a thing in a gtafs. And, 2. That it is but
mediate. God doth not in tins life manifeft himfclf imme-
diately to his people. We fee only fome broken beams cf
his glory, by looking-glaffes of his making, means of his ap-
pointment. *r
The infufficiency of thefe glafTes, in which we fee* God in
this life, doth plainly argue that we have but imperfect dif-
ooveries of him. I fhall mention fome of them. As, 1. The
glafs of the creatures. In the creatures we have a reprefent^
ation of the glorious perfections of God, his infinite power,
wlfdom and goodnefs. The heavens declare the glory of God,
and the firmament Jheweth his handiwork, &c (g). And his e-
ternal power and Godhead are clearly feen, being underjlood by
the things that are made (h). Yet in this glafs we fee but
darkly : For, as the eye of the foul is blinded by fin, fo there
is not the leaft fhadow of the infinite treafures of divine love,
grace, and mercy, reprefented in this glafs. 2. The glafs of
human learning. But though learned men have many ad-
vantages beyond others, yet they fee but darkly, even in the
works of nature ; how much more dark and cloudy mult
their knowledge be of the glorious Author of nature ? 3.
The glafs of providence. Providence affords us many cleajr
inftances and examples, wherein, as in a looking-glafs, we
may behold the infinite juftice and holinefs of God, his in-
finite goodnefs and mercy, and his infinite power and wif-
dom. Yet in this glafs we fee but darkly : For we fee but
part of his ways (i). The works of creation and providence
are, as it were, but a whifper concerning God. And pro-
vidence is very myfte/ies : there are many riddles in it. The
apoftle Paul himfelf, like one amazed, cries out, How un*
fearchable
(/) 2 Cor. iii. 18* {g) Pfal. xix. I, 2, 3, 4,
(i) Job xxvi. 14, {h) Rom.i. 20.
100 Of God* s Incomprehenftbility,
fearchable are his judgments > and his ways pafi finding out (k) ?
God's ways are in the deep. Thy way is in the fea> fays the
pfalmift, and thy path in the great waters : and thy footfteps are
net known (/). We cannot trace his footfteps in his ways of
providence. 4. The glafs of the holy fcriptures. This is
by far the cleared glafs of all, wherein we behold the clear
reflections of God. Yet, even in this glafs, we fee but dark-
ly. Indeed, the holy fcriptures difcover to us as much of
the nature and attributes of God as could be drawn by lines
and letters : but all words, even the moil fignificant, com-
prehenfive and fuperlative words, fall infinitely fhort of ex-
prefling what God is, as be is in himfelf. Therefore he
fpeaks of himfelf to us in the holy fcriptures, with great con-
defcenfion to our frailty and weaknefs, and uihers himfelf
into our minds, by fhadows and refemblances, and fpeechea
borrowed from poor creatures.
Reaf. 2. We cannot have a full and comprehend ve know-
ledge of God in this life, becaufe of our incapacity. Though
the ocean hath water enough to fill the largeft veflel, yet it
can communicate no more to it than the vefTel is capable to
contain : So here, there is enough in God to fill the largeft
underftanding, but our capacity is very mallow. You may
exceed all other fubjecls in your expreflions and apprehen-
Cons of them ; but here is a fubjecl: wherein there can be no
excefs : Yea, there is no accefs to it \ for he dwelleth in the
light which no man can approach unto (m). The mind is much
more comprehenfive than words ; yet our minds aire too nar-
row to conceive him. Even the heart of a Solomon, though
enlarged as the land on the fea-fhore, was not large enough
for the great God. Canji thou by fearching find out God?
Canjl thou find out the Almighty unto perfection ? It is as high
as heavent what carfi thou do ? Deeper than hell, what canji
thou know ? The mmfure thereof is longer than the earthy and
broader than the fea. God is fometimes faid to dwell in
Tight (/z), to (hew the greatnefs of his majefty ; and fome-
times he is faid to dwell in darknefs, to (hew our weaknefs
and incapacity to apprehend him as he is in himfelf. He
made darknefs his fecret place , fays the pfalmift ; his pavilion
round about him was dark waters (0). The eye of the foul can
no more look upon theidazzling brightness of God, than a
man can look ftedfaftly on the fun (hining in his ftrength.
The abundance of that inacceflible light, bearing no propor-
tion,
(k) Rom. xi. 33. (/) Pfal. Ixxvii. 19. (m) 1 Tim.
vi. 16. (n) 1 Tim. vi. 16. {0) Pfal. xviii. u.
Of God's Incomprehenftbility, 1 01
tion to oitr understanding, doth fo dazzle the eye of the foul,
that it becomes as darknefs to it. When the eye of the foui
is fixed in the contemplation of that fhining and glorious
Majefty, his inacceflible light is, by reafon of our weaknefs,
that glorious and reiplendent darknefs that blinds us fo that
we cannot look on him. In this fenfe, clouds and darknefs
are round about him (p). Though he be not far from us, yet
fee is far above us, and far beyond us ; far above our thoughts,
and beyond our conceptions. This ocean cannot be mea-
fured by our little ihell. We can have no adequate con-
ceptions of his majelty We cannot fpeak or think worthi-
ly of him ; feeing he is infinitely greater than our words,
a^id vafter than our underftandings.
In profecuting this a little further, I fhall,
1. Propofe fame evidences of our incapacity in this prefent
Jiate to comprehend Godf or to have adequate conceptions
of him.
2. $hew whence it is (hat our capacity is fofhallow.
i. Our incapacity, in this prefent ftate, to comprehend
the majefty of God, or to form any adequate conception o£
him, appears from thefe three confiderations
Conftd. I . We cannot fearch out or meafure the feveral
dimensions of the works of God, of heaven and hell, of the
fea and dry land. To this purpofe are the words following
my text : Can/} thou by fearching find out Codf &c. // is as high
as heaven, ivhat canfl thou doy &c The feveral dimenfions of
heaven and hell, of the fea and land, cannot be exactly found
put and meafured. And if we cannot meafure that which
is finite, what then can we know of him who is infinite ?
If neither the height of heaven, nor the depth of hell, nor
the length of the earth, nor the breadth of the fea, can be
found out and meafured exactly ; much lefs can yrefnd out
the Almighty utito perfeclicn. How can we comprehend the
height of his power, or the depth of his wifdom, or the
breadth of his love, or the length of his duration f ? Would
he not be thought a fool who would undertake to afcend in-
to the ftarry heavens, to meafure the magnitude and diftance
of the seleftial bodies ; or to climb up the higheft ftoreys of
heaven,
(p) PfaJ. xcvif. 2.
\ Quid ejf Deut ? Longitudo^ latitude, fublimitas, profundum.
Longitudo propter aternitaie?n : Latitude propter charitatem : Sub •
Umiiaf propter ?najejlaiem : profundum propter fapientiam. Ikrn.
de Cociider.
lOi Of God s Incomprehenfihilltf*
heaven, to take the dimenfions of them ? Yet be that would
find out God unto perfection, muft climb infinitely higher,
feeing the heavens, and the heaven of heavens, cannot con-
tain him. Who knows what lies hid and yet undifcovered
in the bowels of the earth ? much lefs can any know what is
in the depth of hell, what dreadful torments there are there :
How then can we know or comprehend him who fetieth an
end to darinefs, andfearcheth out all perfection ; thejiones of dark"
nefs., and thejhadow of death {q) ? We cannot with our arms
fathom the fea and dry land -, how then can ye find out him
who hath meafured the waters in the hollow of his hand, and
meted out heaven with thefpan, and comprehended the dujl of the
earth in a meafurey and weighed the mountains infcales, and the
hills in a balance (r) ? We cannot meafure the circumference
of heaven ; much lefs can we comprehend him whojlretch*
eih out the heavens qs a curtain^ and fpreadeth them out en a tent
to dwell in{s) ?
Con/id. i. We cannot comprehend the nature of the crea-
tures that are near us, and that we have in our view. Though
we behold the fun, moon, and ftars, yet we do not fully un-
derhand the nature of them How often are wife men puzzl-
ed to know the forms and fouls of brutes and plants ? We
cannot pierce into their hidden natures. The greater! wits
have not been able to fatisfy their own understandings, in
the reafons of the ebbings and flo wings of the fea, of the at-
tractive virtue of the loadftone, &c. There are a thoufand
other things in nature that nonplus the reafon of man. How
often do learned men betake themfelves to fecret fympathies
and antipathies, and occult qualities, as a cloke and covert
for their ignorance ? Yea, how blind are we in the nature of
cur own fouls, that we do continually carry about with us?
How then is it poflible for us to conceive aright of the divine
nature, as it is in itfelf ? If we cannot comprehend molt
things in the world, how can we comprehend the majefty of
God ? If we cannot comprehend his works, much lefs can
we comprehend his nature : For, the works of God are finite,
and many of them vifible to us, and obvious to our fenfes ;
but the Divine Effence is wholly infinite, and invifible, and
cannot be apprehended by fenfe, feeing he dwells in the light
that is inaccellible.
Confid. -3. We cannot behold any extraordinary created ap-
pearance or manifeftation of God, without fear and confter-
nation. Eliphaz had an extraordinary vifion of God : but
fa
{q) job xxviii. 3. (r) Ifa. xl. 12. {s) Ifa. xl. 23.
Of God's JncomprthettfibiKty. ic£
he could not behold it without fear and tremblings fothat ail
his bones did flake, and the hair of his flejbjiood up {t). And
we read, what fear and trembling, and tainting, leized on
Daniel, when he had a»n extraordinary vifion of God (a).
And fuch a manifeftation of the glory of God did {hew itfelf
on Mount Sinai, that Mofes himfelf did exceedingly fear and
quake {x). Now, thefe eminent faints did not fee God im-
mediately, but only fome vifible manifeftation of his prefence
and glory ; yet they could not look upon it without fear and
fainting : How much lefs are we able to look upon God, in
his full beauty and brightnefs, and boundlefs excellency and
perfection ?
2. Let me (Hew you whence it is that our capacity, to con-
ceive of God, is fo (hallow in this imperfect ftate. Take
thefe reafons or caufes of it. I. There is a cloud of fin up-
on the eye of the foul ; a thick mift upon the understanding.
Believers themfelves are not perfectly cured of their natural
blindnefs. There are ftill thick fcales upon our eyes, and
too much of the vail upon our hearts : So that it is with be-
lievers as with a man that hath fore eyes ; he cannot fee fo
clearly as another whofe eyes are whole and found. 2. The
foul is clogged with flefhly clay. The motions of the body,
by reafon of its weaknefs and infirmities, v1o greatly obftrucl:
the operations of the foul : So that it is with the foul as with
a man that is fhut up in a dark room ; the light fhines in on-
ly through fome fmall holes and rifts; buttho' the fun ihine
never fo brightly, yet he cannot fee the glory of it : So, while
we are (hut up in this dungeon of Heft, we cannot fee the
glory of God. When the foul tries the wing, and flutters
toward heaven, it is prefently pulled down again by this
earthly clay that we carry about with us. 3. Corrupt and
turbulent affections do oft-times confound the eye of the
foul. AsHagar coukj not fee the well that was before her, by
reafon of her paffion and grief, till God opened her eyes (j?):
So we are oft-times blinded with paflions, love and fear^de-
fire and anger, or fome cloud interpofing from the paffions,
fo that we cannot fee God and the things of God fo clearly.
4. In this imperfect ftate, our apprehenfions of things take
their rife from fenfe and fenfible thing6. Our poor narrow
minds are, as it were, immerfed and drowned in bodies of
c^ay j fo that we cannot think of things without fome cor-
poreal
(/) job iv. 12, 13, 14. (a) Eton. x. (x) H>b, xii. zfo
(y) Gtn, x*i. 10.
104 Of God's InccmprehenfibUity,
poreal representations. Hence it is that we are not able to
conceive of God as he is : For although we labour to refine
and fpiritualize our thoughts of God, and aim at more raifed
and abftradted conceptions of his majefty, by feparating that
which is bodily from that which is fpiritual ; yet even when
we frame the higheft notions of God, there is ftili fome fi-
militude of fome corporeal thing in our fancy, and fome dregs
of matter (ticking to our conceptions of him •, fo that we can-
not frame any fuitable pure notion of his abftracted nature.
So much for the firft propofition, viz. That God is un-
fearchable and incomprehenfible by us, in this ftate of im-
perfection. I now proceed to
Propof. 2. God is unfearchable and incomprehenfible by
any created underftanding.
I (hall, I. Clear this truth.
2. Confirm it.
Firft I clear it. No created being whatfoever, no not
in its beft ftate, with all imaginable advantages, can find
out God unto perfection. All creatures are too (hallow to
take him up. As he fills heaven and earth, fo he fills the
understandings of angels and men, but is comprehended by
neither of them. God alone hath the full and comprehen-
five knowledge of himfelf. And,
i. The glorified faints above cannot comprehend him,
they cannot find him out unto perfection. Indeed, they
know God in a more excellent manner than we can know
him here on earth : They fee face to face {%). It is contro-
verted amongft fchoolmen and divines, whether the very ef-
fence of God will be feen by the glorified faints. But let
us wave and adjourn that debate, till we come to heaven
and fee, if ever it be our happinefs to come there, as Indeed
it will be the happinefs of very few. Only, there are two
things clear from the text I juft now quoted, and other texts
of fcripture. i. That the glorified faints (hall fee the face
of God : As for tne, fays the pfalmift, IJball behold thy face in
righteoufnefs (a). They (hall fee him in his greatelt glory, in
the refplendent and confpicuous luftre of all his divine per*
fections. 2. That they (hall fee him face to face (b) ; that is,
clearly and immediately, and not darkly, or by reflection, as
in a looking-glafs. The curtain (hall then be drawn afide, and
the beautiful face of God be unvaUed. The direct beams of
divine
(z) i Cor, Kiii. 12. (a) PJal xvii. ult. (b) i Cdr. xili. iz.
OjGjJ's Iticomprehcnfibii'ity. J0£
divine glory (hall fhine into the mind, and the light of God
dart immediately upon the foul. Whatever appearances of
the glory of God are offered here to our view, yet there is
fomething within the curtain that will outiliine all.
But though thefe things be fo, yet the faints in heaven
fhall have no comprehenfive knowledge of God. The moft
enlarged capacity of the glorified faints, fhall not be large
enough to comprehend all his glory. Therefore that mani-
f citation of the glory of God in heaven, mult be proportion-
ed to the capacity of the creature, elfe it would confound
and not fatisfy. God mult infinitely condefcend, even in
in heaven itfelf, and accommodate the appearances of his
glory to the apprehenfions of poor finite creatures. The
faints in heaven (hall know God perfectly, fo far as creatures
are capable to know him : Yet they (hall not know him to
perfection. They mall then fee and know fo much of God
as will make them perfectly happy : But to know him to
perfection, is more than comes to the (hare of the hapjxinefs
of any creature *. And though it be faid, that ive fhall fee
him as he is (c) : Yet it is moft agreeable to the context to
underftand this of a fight of Chrift in his human nature. But
if we understand it of a fight of God, then it is that which
eye hath not feen, nor tar heard, neither hath it entered
into the heart of man to conceive what it is. Only in ge-
neral, to fee God as he is, is to fee him, not only by way
of negation, or by way of eminency, or by way of cafuali-
ty, as we fee and know him in this life : But it is to fee that
pofitive excellency in God; to fee him in bis eminency, and
the abfolute perfection of his own nature; and to fee him as
he is in himfelf, and not in his effects only. But to fee
whole God, and to fee him wholly and fully, is above the
capacity of any creature'.
2. The glorious angels cannot comprehend hirn ; they
fcannot find him out unto perfection^ Though they have
the fulleft vifion of God, and know him in a more excellent
manner than other creatures can do-, yet to eternity they
will never be able to comprehend the eiTence of God. 1 here-
fore they are reprefented covering their faces ivith their zuwgs(d)
before the throne of God. Importing that the Diety is too
Vol. I. N°. i. O myiterious
* Plenam divinitaiis naturam, nee angiitis qtiilibet, nee fane-
term aliquij, perfecle intelligere peter it ', nedum videre. Aug. <}e
iiKp'fit. Trinit.
[c) 1 John fifc 2. (/) If* vi. n
io6" Of God's IncomprehenfibUity.
myfterious for their underftanding. They cover their face3
from the radiant and (hining brightnefs of his majefty, as not
being able to behold his glory. Though they do always be-
hold the face of God (e) ; yet can they never comprehend hi**
greatnefs and majefty. God is reprefented, in Ezekiel's vi-
iion, as fitting above the head of the cherubims (f). He is in-
finitely above the fulnefs and brightnefs even of an angeli-
cal underftanding. Yea,
3. Even the human nature of Chrift cannot comprehend
God. For, Chrift's human nature being but a Creature -f
therefore his human underftanding, though it be enlarged
far beyond that of any mere creature,, yet abfolutely con-
sidered, is but of a finite capacity, and fo bears no propor-
tion to the infinite majefty of Goa. Though his human
nature, being ftraitly united to the divine nature in his per-
fon, doth behold the eflence of God, yet it cannot com-
pcehend it. Chrift as a man *, fees whole God, but he doth
not fee him wholly and fully.
SERMON XII.
Second, T Proceed to confirm the truth of this propofition,
J_ That God is unfearchable arid incomprehenfible
by any created underftanding. I mall only give two argu-
ments for the proof of it; and (hall infill a little upon them,
becaufe I (hall here take occafion to fpeak fomething of the
3*ature of the divine attributes.
Arg. 1 God muft be unfearchable and incomprehenfible
by any created underftanding, becaufe he is a moil fimple
and uncompounded Being. He is one mod pure eflence,
without all parts, members, accidents, qualities, or any other
compofition whatsoever: Yea, he is not capable of the lealt
compofition. So much is implied in that name he hath taken
to himfelf, 1 AM THAT I AM (a). And it appears
alfo from his infinite excellency and perfection. Any thing,
the more fimple it is, is the more excellent and perfect.
Hence fome obferve that the fame word in the Hebrew
language, fignifies both fimple and p^rfecl:. In a thing
compounded
(e) Matth. xviii. 10. (/) Ezek. x. 1.
* Vidst Deum l\iu «aa* *'# «'a^. Wolleb. Compecd. Lib. 1,
Cap- 10.
(a) Exod. iii. 14.
Of God's IncomprehevftbiUty, 1 07
compounded of parts, the parts are, at lead in order of na-
ture, before the thing which is compounded of them ; and
it hath fome kind of dependence on its parts, and is divifi-
ble into thefe parts of which it is compounded : But none of
thefe can have place here, they being all repugnant to the
divine nature.
Now, feeing God is a mod pure, fimple and uncompound-
ed efieijce or Being 5 therefore we cannot know him com-
prehenfively, or as he is in himfelf. God being incapable
of the lead divifion into parts, we cannot know him as he is
in himfeif, unlefs we could by one pofitive conception
conceive him wholly and fully, which it is plain is a-
bove the capacity of any creature. Hence it is that all the
knowledge we have of God is by different conceptions of
thefe things whereby he is pleafed to manifeft himfelf to us.
Therefore God, in condefcenfion to our weaknefs, is
pleafed to come, as it were, out of his inacceffible light, and
to manifeft himfelf to us by certain attributes; fuch as in-
dependency, immenfity, infinity, eternity, immutability,
wifdom, power, holinefs, &c. All which are fo many rays
of the divine perfection let down to us. So that the attri-
butes of God are, thefe perfections of the divine nature whereby
he is pleafed to make himfelf known to us ; or which are attributed
to him y that we may the better under/land him. They are called.
•attributes, becaufe God attributes them to himfelf for our
fake, that by them we may the better conceive what he is.
And they are called properties, becaufe they are proper and
peculiar to God, and are fo in him as they are not in any
creature. For, though fome of thefe attributes, fuch as
wifdom, power, holinefs, &c. be called generally by divines
communicable attributes, becaufe fome veftige or fhadow of
them is to be found in men and angels •, yet, as they are in
him, they are incommunicable to any creature. To this
purpofe is that defcription that is given of God in our Shor-
ter Catechifm \ God is a Spirit : But what a Spirit is he ? 7«-
finite, eternal, and unchangeable : Wherein is he infinite, e-
ternal, and unchangeable ? He is fo, in his being, vi'tfdotri,
power, &c So that thefe attributes, as they are in him,
cannot pofiibly be found in any other.
Further, the attributes of God are not qualities or pro-
perties in him, as attributes are in men and angels. ') hey
do not really differ among themfelves, or from jhe divine
efience, but are the very effence of God. They are that one
mojf'pure effence ', diverfy apprehended by us, as it is diverjly made
hncu.-?:
Io8 Gj'Gcd's Incctiifrehexftb'rfitp
hnoiun to us. The attributes of God are himfdf; for what-
ever is in God, is himfeif, his very being. Therefore, that
which is a quality in men and angels, is attributed to God
in the abftract. Men and angels are wife and holy : But
God is not only wife, but wifdom ; as he is often called in
the book of the Proverbs. And be is, not only holy, but
holinefs. Hence the prophet prays, Behold from the habita-
tion of thy holinefs {b). J:|is wifdom and holinefs, are his very
effence. The holinefs of God, is the holy God. / have
fwom by my holinefs (c), fays the Lord, that is, by myfelf ;
for, fo the apoflle interprets it ; Becaufe he could five ar by no
greater, he f wore by himf'f \d). So, the wifdom of God, is
the wife God ; and the truth of God, is the true God, &c.
All his attributes are himfeif, his very effence. But they*
are attributed to God, to fuppiy the defeat of our capacity.
We are not able to underhand that which is to be known of
God, under one name, or by one a£lof the underftanding:
Therefore, God is pleafed to manifeft himfeif, in conde-
fcenfion to our weak capacity, by certain attributes, which
differ only in regard of the different objects and effects, and
in our apprehenfions and conceptions of him \ but are real-
ly all one in, him, and the fame with his effence. When he
manifefts himfeif one way, we call that his power; when
he manifefts himfeif another way, we call that his mercy ;
and when he manifefts himfeif a third way, we call that his
juftice. His puniihing the wicked, is his juftice ; his re-
lieving the miferable, is his mercy ; his performing his pro-
mifes, is his faithfulnefs ; his bearing with fmners, is his
patience, &c. bo that there are not many things in God j
but all thefe attributes that arediverily apprehended by us,
are one excellency in him, and the fame with his effence.
As a fun-beam, {hilling through a red glafs, gives a red re-
flection -, and finning through a green glafs, it gives a green
reflexion -, and mining through a blue glafs, it gives a blue
rcileclion : And yet, all the while, the beam is the fame.
Thus I have ihewed you that God is a mod pure, fimple
and uncompounded Being ; fo that we cannot know him
compreheiifivsly, nor pofitively conceive him. Indeed there
is nothing in the world, that we can attain to the full un-
derstanding of by one pofitive conception •, far lefs can we
thus attain to a full underftanding of the glorious majefty of
God : And different conceptions cannot ferve for conceiving
him
(b) IwAiii. 15. (?) Pfal. Ixxxi*. 36". [d) Heb.vi.y.
Of God' Incomprehenftbility. T09
him as he is in himfelf, feeing he is a moft pure, fimple,
indivifible Being.
Arg. 2 God muft needs be unfearchable and incompre-
henfible by any created underftanding, becaufe be is an in-
infinite Being, and all creatures are but finite ; and that which
is finite cannot comprehend that which is infinite. God
is truly and abfolutely infinite, and unmeafurable : He can-
not be bounded or limited. He is abfolutely free from any
limitation of time, place, or degree. All creatures are li-
mited ; there are hounds fet to them by their caufes : But God
hatij- no caufe; he is independent; he is wholly of himfelf,
and what is of itfelf cannot be limited by any other thing.
Now, becaufe he is infinite, therefore he muft be un-
fearchable and incomprehenfibb As confidered in himfelf,
he is infinite ; as confidered in relation to our underftanding,
he is incomprthtnfible. There muft be fome proportion
between the faculty and the object : But what proportion
can there be between a finite underftanding and an infinite
efience ? If God could be comprehended by any finite un-
dertianding, then he were not infinite. If we poor creatures
could comprehend Gpd, and enclofe an infinite being in our
underftanding, we would be greater than God, the leaft
thought whereof is horridly blafphemous. The vaft ocean
may be fooner contained in anut-fhell, than an infinite God
can be contained in the limited understandings of men and
angels. There is no meafuring of an infinite Being.
Wore particularly, God is infinite and confequently in-
comprehenfible. 1. In regard of being and perfection. 2.
In regard of place 3. In regard of time.1
1. In regard of being and perfection. Ke is infinitely
-and abfolutely perfect. All excellencies and perfections
are, either formally or eminently, found in him, above all
meafure and degree : So that there is no meafure of his per-
fection. He cannot be bounded or limited. All creatures,
in comparifon' of him, are as nothing , and lefs than nothing,
end vanity (e). In this fenfe he is often called Great \ yea,
a Great Xing, and a Great God, above all gods{f ). G re at i n e x -
celiency, worth, and perfection. His greatnefs denotes
•an incomprehensible and unmeafurable vaftnefs of all ex-
cellencies. None can fet bounds to terminate the greatnefs
and excellency of God. His greatnefs is unfearchable (g).
Behold^ God is great, and *ve know him net (/?;. We know
not
(ff) Ifa. xl 17. (/) Pfal. xcv. 3. (jr) Pfal. csty 3.
{•>] job xxxvi, 26,
no Of God's Ittsmpr&henftbilify.
not how great he is ; or we know not the utmoft of his great-
nefs. There is no proportion between the greatnefs of God
and the underftanding of a creature : For the greatnefs of
God is infinite, butourunderftandings are finite; fo that we
cannot comprehend his greatnefs and perfection.
2. In regard of place. His eflential prefence is not
hounded or limited by any place : He is every where pre-
fent. This the pfalmift declares, Whither filmlt I go from
thy Spirit ? or iv hit her foall 1 flee from thy prefence ? If I af-
cend up into heaven , thou art there ; if I make my bed in hell, be-
hold thou art there, &c (i). And fays the Lord by the pro-
phet, Can any hide himfelf in fecret places , that I fhall not fee
him ? Do not I fill heaven and earth ? faith the Lord (k). He
fills heaven and earth with his effence *. No place can be
imagined that is deftitute of the prefence of God. He is
eflfentially prefent in all places, and with all his creatures.
He is not far from every Gtie of us : For in him -we live, and
move, and have our being (/).
But though he is, from the height of heaven to the bot-
tom of the depth, in every point of the world, and in the
whole circle of it; yet he is not limited by it, but beyond it.
Behold the heaven, and heaven of heavens, cannot contain him (m).
The Harry heaven or firmament is very large ; it compaffcth
the whole world ; this terreftial world is but a point in com-
parifon of it : But the heaven of heavens is yet much more-
vaft; it contains the itarry heaven ; yet it cannot contain
the great God. As he was before the world, and fpace,
and all things; fo he was to himfelf a world, and fpace, and
every thing He is really out of the world, in himfelf, as
he was in himfelf before the world was made f : As one
anfwered another that afked him, where his God was be-
fore the world was made ? He ivas then, faid he, where he
is noiu, in himfelf, becaufe he is fufficient to himfelf \.
Now, feeing God is infinite in his effence and being, he
mull needs be incomprehenfible. We cannot conceive the
vaftnefs and glory of the heavens ; much lefs can we con-
ceive him that is fo great as to fill heaven and earth, yea, fo
great' that the heaven of heavens cannot contain him. There is
no
(/) Pfal. exxxix. 7, 8, 9, io. (k) Jer. xxiii. 24..
* jfovis omnia plena. Virg. Eccl, 3.
(/) Aft xvif. 27, 28. {tri) 1 King8 viii. 27*
-J- Ante omnia Dais eratfolut; ijffibi 6" mundtts, <b locus , C7
omnia. Tertull. Con. Prax. C. 5.
i Tunc ubi nunc, in fc, quomam fibi fiifficit iff.
Of God's Incompreh&ifibihfy. in
f>o proportion between a boundlefs being and a bounded un-
derftanding. Can we think to contain or apprehend him*
whom the heaven cf heavens cannot contain or comprehend ?
Gan we think that the fhort line of a finite underftauding
can fathom this boundlefs Being ? We know that there is an
infinite God ; but his infinity or immenfity furpafleth the
compafs cf our minds.
3. God is infinite and consequently incomprehenfible,
in regard of time or duration : He is eternal. But of this
I fhall fpeak afterward.
I proceed to apply this doctrine. ♦
life 1 . For initruction. Is it fo that God is unfearchable
and incomprehensible, fo that he cannot be found out un-
to perfection ? Then we may hence be inftructed in thefe
things.
Injir. 1 . Here we may fee the reafon why God fpeaks o£
himfelf to us in the holy fcriptures under borrowed terms
and expreffions. No mind can conceive, much lefs can any
words exprefs what he is in himfelf. And fuch is our weak-
nefs and incapacity, that if God fhould fpeak to us of him-
felf as he is, our underftanding could not reach it ; all would
be but dark fayings, hid from the understandings of all liv-
ing. Therefore God tempers the declarations of himfelf to
our weaknefs, and condefcends to our narrownefs, in repre-
senting himfelf to us by certain Similitudes borrowed frorr*
the creatures, and fetting forth his divine perfections by fuch
excellencies as are to be found in the things he hath made.
As the light of the fun would dazzle our weak eyes, if it
were not tempered by the air and vapours, through which
it diffufeth itfelf to our fenfes : So the direct and immediate
beams of God's incomprehenfible majefty would iiupify and
overwhelm us. We are not able to conceive of him as he
is in himfelf \ therefore he ufhers himfelf into our minds by-
dark (hadows, and yfeth fuch expreflions of his nature and
perfections as are fuited to our capacity, and thereby tem-
pers the declarations of himfelf to our weaknefs : Like a kind
father, he Hammers with his ftammering children, and
fpeaks to us in our own dialect.
Injir. 2. Is it fo that God is unfearchable and incompre-
henfible ? Then he hath not a body and bodily parts. Being
a mod pure and Simple fubftance, free from all mixture and
composition, we mult needs have a higher conception of
him, than to clog him with any matter, though of a fiuer
temper than ours. This is that which is intended, when
God
1 1 z Of Gsd's Incoi-iprehe^buih.
God is called a Spirit. John iv. 24. It is to be underftoodj
not fo much by way of affirmation, as by way of negation.
He is a Spirit ; that is, he is not a body ; he is vvhoily fe-
parate from any thing of flefh and matter; nor doth he con-
fill of various parts extended one without and beyond ano-
ther. He is not a Spirit fo as angels and fouis of men are,
but infinitely higher. As he exceeds all hi the nature of
being, (o he exceeds all in the nature of fpirit : So that we
mud apprehend him above any fpirit. But we call him a
Spirit, and he calls himfelf fo, becaufe there is not among
men any other term of excellency to exprefs him by. Spirit
is the higheft excellency in us ; therefore it is transferred to
God in honour *
Spiritual fubftances are more excellent than bodily i
Therefore God being the mod excellent Subftance, he
muft needs be entirely remote from the condition of a body.
And the effects of his power, wifdom and goodnefs, are fo
admirable, that they do plainly fhew him to be a more per-
fect and eminent Being than can poffibly come under a bo-
dily fhape. It is true, under the old Telrament, God did
fometimes manifefi: himfelf in a bodily fhape ; or we may
fay that the Son of God did fometimes appear in a human af-
fumed body or bodily ftiape, as a prelude of his incarnation :
But in fuch instances, the fubflance of God was no mere
feen, than the fubllance of angels was in their apparitions
unto men. And although bodily parts or members, fuch
as eyes, mouth, hands, are oft-times attributed to God in
fcripture ; yet that is done in condefcenfion to our weaknefs?
that we may the more eafily conceive of him by fuch re-
femblances. Such reprefentations are intended to fignify
the acts of God, as they bear fome refemblance to thefe acts
which we perform by fuch members as he is pleafed, for
our fake, to afcribe unto himfelf. Therefore me mull not
conceive of God according to the letter of fuch exprefnons,
but according to the true intent and defign of them.
Inflr. 3. Is it fo that God is unfearchable and incompre-
henuble ? Then we cannot frame any image or picture of
bim, as in the Piomiih church they pretend to do, by pio
turing God in their temples in the fhape of an old man f .
But
* Nee enim Deus ipfa qui intelligitur a nobis alio ^no do Intel-
Ugi poteji, n'tfi mens qme dam fjufa a libera, fegregata a omni
eoncretione mortali* Cic.
■f Nulla autem effigies, nulli centmiftd wet alio
Forma Dei : tnentet habitare & pelfora g<*ndet. Stat. 1 2 . Taeb«
6/ God's iricoinprehnfwdity. 1 1 3
But it plainly follows, from the doctrine of God's incom-
prehenfibility, that to frame any image or picture of God,
is unreasonable, impoflible and diihonourable to him. 1.
It is unreafonable. How unreasonable is it to think to fa-
fhion with our hands, whom we cannot fee with out eyes,
nb'r comprehend with otir minds? Some heathens have been
more rational in this matter than fome pretended Chriftians.
Pythagoras forbade his fcholars to engrave any fhape of God
on a ring, becaufe he was not to be comprehended by fenfe.
God did exprefsly forbid the Children of Ifrael to make any
ftmilitude of him, whether in the fhape of a man, or in the
fhape of any other creature («) : And he urgeth the fame
by this argument, that they [aw no manner offimilitude in Horeb.
When God difcovered his glory in Horeb, the people were
ready to break through to gaze (0). Probably they were curi-
ous tohave feen fome iimilitude of God, that they might know
how to make an image of him, which therefoje he was the
more careful to prevent. And how often doth the Lord,
by the prophets, declare his indignation againft the repre-
fenting him by any image ? As in that text,. To who?n then
null! ye liken God? Or what likenefs ivill ye compare unto him (p) t
God is infinitely above any image or picture ; therefore it is
inonftrous 3nd brutim (timidity to think to reprefent him by
any. 2. It is impoflible. For, if our fouls cannot grafp
his nature, how can our hands frame his image ? Of the
two, it is more poflible to comprehend him in our minds*
than to frame him in an image to pur fenfes. There is no
proportion in nature^ between an infinite, immenfe, and
incomprehenfible Being, and a finite, limited and vifible
lhape. 3. It is moll diftionourable to God. It is mod un-
worthy of him ; a difgrace to his incomprehenfible nature.
It is to render him no better than a carnal corruptible being,
and tends to debafe mens apprehenfions of him, and to im-
pair the reverence of him in their minds. It is a difgrace
to his pure fpiritual nature.
Injir. 4. Is it fo that God is unfearchable arid incompre-
henfible ? Then there is an unfeen evil in fin ; more evil
than any man ever knew or faw. Certainly'the evil of fin
mull be infinite, incomprehenfible, and inconceivable, in
regard of the object againft whom it is committed. An inj u-
fy, which being done to an ordinary man, is but a breach of
Vol. I. N°. 2. P good
(*) DeutHv. 15, t5, 17, 18. (<?) Exod. xrx. 21. (j>) Ifa, xl.
M4 Of God's Inccmprehenfibiliiy.
good behaviour, may be high treafon, if done againft a king
or prince. The dignity 3nd excellency of the objedt doth ex-
ceedingly aggravate the offence. O then, of what a hor-
rid nature muft fm be, feeing it is an offence and injury
done, not to earthly kings and princes, nor to glorious an-
gels, but to an incomprehenfibie Majefty who cannot fc
found cut unto perfection ? The venom and malignity of fin
muft needs be inconceivably great ; becaufe God, who is
offended, wronged and difhonoured by it, is inconceivably
excellent, infinitely above all that we can fpeak or think.
And upon this ground, I can aver, that there is more evil
in the leaft fin, than can be Conceived or comprehended by
all angels and men. In heaven, when the faints fhally^ God
face iofacet and know him as thty are known of him, then they
fhall have more full and clear apprehenfions of the evil of fin*
than they can have now, which will greatly heighten their
joy and thankfulnefs, and admiration of divine grace : Yet
even then fhall they not be able to comprehend the great
evil that is in fin ; becaufe their mod enlarged Capacity will
not be large enough, to comprehend the matchlefs excel-
lency and glorious perfections of God, who was offended
and difhonoured by it. O then, never entertain flight
thoughts of fin any more.
SERMON XIII.
Inftr. £. TS it fo that God is unfearchable and incompre-
X henfible ? Then, a filent and feeing ignorance
of God, is our highefl*knowiedge of him. You may per-
ceive, that I fpeak not of a grofs ignorance of what God
hath revealed of himfelf : In this many pleafe them-
felves to their eternal ruin. But my meaning is, when
men apply themfelves ferioufly to ftudy the knowledge of
God, as he hath revealed and made himfelf known ; and
the more ihey ftudy to know him, the more they fee their
own ignorance of him, and filently and quietly admire this
Unfearchable depth of all perfection : This, I fay, is out*
higheft knowledge of God. Therefore fuch as are beft ac-
quainted with God, do moft lament and bewail their igno-
rance of him: As the pfalmift, So fa Hffj was 1 and igno-
rant (a), fays he ; and wife Agur, Surely 1 am more brutifi
than any man, and have net the under]} anding of a man, &C )b).
As they that know leaft of God, are leaft fenfble of their
ignorance ;
{a) Pfal. lxxiii. it. (£) Prov. xxx. 2.
Of God's Incomprehettftbility. ii$
ignorance; Co they that know him beft, do moft bewail their
own blindnefs. # When the light of the knowledge of God
breaks in upon your heart, the darknefs of your ignorance
will be more manifefted by it, and your knowledge will
difappear in the glorious appearance of this light. Upon
every new difcovery of God, this will more clearly appear,
that he is ftill further from your knowledge than ever you
conceived him to be. It is the firft point and degree of
the true knowledge of God, to difcern our own ignorance
of him, and to find him to be above alt knowledge : And
they are the greateft proficients in the knowledge of God ;
who grow moft in a believing, humbling, and admiring ig-
norance of him.
Ufe 2. For reproof. To two forts of perfons.
Repr. i. Here is ground of reproof to them that are con-
ceited of their knowledge of God, and boaft of it, as if they
knew enough, being vainly puffed up by their flefhly mind$.
I am afraid, that fome among you are puffed up with a con-
ceit of your knowledge, as if you knew God well enough.
But this is a fad evil. For, i. It is mod difhonourable to
God. What mean thoughts muft you have of his incom-
prehenfible majefty who are conceited of your knowledge of
him, as if you could fathom this bottomlefs depth ! 2. Such
a conceit is wholly groundlefs and unreasonable. For, fee-
ing God is unfeafchable and incomprehenfible by any cre-
ated underftanding, therefore all that you know of God muft
be inconceivably lefs than what you are ignorant of. O how
little do even the beft know of God ! 3. £uch a conceit is
an argument of your ignorance : For it the moft ignorant
that are moft apt to boaft of their knowledge. Hence the
apoftle tells us, If any man think that he knoiveth any things he
hioweth nothing ytt as he ought to hicw (c). They that know
leaft of God, are conceited that they know moft. 4. A con-
ceit of your knowledge makes you negligent in the ufe of
means. Hence our Lord fays to the Pharifees, Nowxye fay,
we fee ; therefore your ftn remaineth (d). The conceit they had
of their knowledge made them (till go on in their ignorance^
and flight the cure and remedy.
Repr. 2. Here is alfo ground of reproof to them that
fearch curioufly into the Divine Effence, as if by fearching
they could find out God unto perfection Ever (lr.ee the fall,
a vain curiofity pofteiYeth the minds of men, fo that natural-
ly they have an itching defire to know what Goi wouJd not
h»vs
(c) 1 Cor. tiii\ 2.- (i) John ix. 41. .
1 1 6, Of God's . Inromprehenf bitty .
have them to know. Vain men naufeate and defpife what
is revealed, as trite and vulgar, cheap and low : And hence
they boldly intrude i?ito things that they have not feen (<?), and
would be ivife above what is written (f) ; enquiring curioufly
into things above their reach, and prying into things too high
for them; which Cyril calls, the domineerings or darings of bold:
Spirits f . Particularly, mens curiofity doth oft-times lead
them to pry into the nature of God further than he hath re-
vealed, and above their capacity to fearch out and difcover.
Hence it is that the fchoolmen multiply curious and unedi-
fying queftions, and fubtle inquiries, concerning God and
the Divine EfTence, as if they could unfold all the myfteries
and riddles of the Deity. And even the faints themfeives
have fometimes been too curious in their requefts and en-
quiries concerning God, as defiring to pry too far into his
majefty. That queftion propofed by Mofes, feems to have
had fomewhat of curiofity in it ; Tf the children of Ifrael fay
to met What is his name, what fi all I. fay unto them (g) ? As"
alfo that prayer he put up, Ibefeech thee tf jew me thy glory (h).
Perhaps, there was in his prayer fome mixture of human in-
firmity, as defiring to pry into the effence of God. Some-
thing of this difcovered itfelf in Philip alfo : For, when our
blefTed Lord had told his difciples, that they knew the Father ,
mid had feen him, Philip fays, Lord, pew us the Father, and it
fufficeth lis (i). He was not fatisfted with feeing the Father
by faith and in Chriit, but defned to fee and know him in a
way of his own.
This curious fearch ing and inquiring into the divine ef-
fence, arifeth often from an ambition to be accounted wife,
and to be highly efteemed among men, as having a know-
ledge eftrahged from the common mafs of mankind. But
it is a very great evil. For,
i. It is unnecefTary : For, God hath revealed fo much of
himfelf as is good for us, and needful for us to know ; and I
may fay, as much as we are capable of knowing in this im-
perfect ftate. BlefTed be God, we are not left to feek our
falvation, in curious and obfeure queftions, and nice and fub-
tle inquiries. In thefe we may fafely be ignorant.
2- Such curiofity is vain and fruitlefs : For God will not
fatisfy it- As 1 faid, Mofes's queftion feems to be too cu-
rious, What is thy name (k) ? Therefore God gives a dark an-
fwer,
f rHJy roXfS.vipciv KvpioTy)TCt»
(e) Col. ii. 18. (/)■ i Cor. iv. 6. (g) Exod. iii. 13.
(£; Exod.xxxiii. 18. (/J John xiv. 7,8. (&) Exo^. iii. 13, 14.
Of God's Ittcomprehenftbility. \ ) y
fwer, to confound vain and prefumptuous mortality : I AM
THAT I AM. An anfwer that doth not fatisfy curiofity,
though it be enough to fatisfy and quiet faith and fobriety.
And to his prayer, Shew me thy glory, the Lord anfwers, thou
po alt fee my backparts% but my face jh all not be feen (/). Probably
Mofes had defired to fee his face, to pry into his eflence : No,
fays the Lord, thou (halt fee no more but my backparts. God
will not fatisfy the curiofny of men, were they as dear to him
as ever Mofes was.
3. Such curiofity f is finful. For, i/It is that which God
hath forbidden. We muft not feek to be "wife above what is
written (m). When God discovered his glory to the Ifraelites,
in giving the law, hecommanded to fet bounds to the people, that
they might not be too bufily inquifitive : And they are for-
bidden to break through unto the Lord to gaze (»)• God would
not allow them to gratify their curiofity. They might fee
at a diftance, but not come fo near as to gaze : Importing
that, in divine things, we muft not covet to know more than
God would have us to know. Men that defire to pry into
the divine efTence, need that admonition, that they break not
through to gaze, Draw not near hither (0), fays the Lord to
Mofes, when he appeared in the burning bum : Come not
fo near as to pry. 2. It is unaccountable boldnefs and pre-
lum pt ion. Wherefore is it that thou afkefl after my name (p)f
fays the Lord to Jacob : Importing that it is a high preemp-
tion and daring boldnefs, to fearch fuch a myftery that is
out of the reach of all created capacities. God's incompre-
henfible majefty fets him above all our bold and curious in-
quiries. Shall we, who are poor finite fhallow creatures,
prefume to meafure an incomprehenfible Majefty by our un~
derftanding ? Shall we prefume to empty the ocean of God's
infinitenefs, fyy the poor (hell of our finite capacity ?■ What
intolerable boldnefs is it, to attempt to fathom that bottom-
lefs ocean of all perfection ! 3. It is moft difhonourable to
God : For, frf, It is a tacit accufing him of envy, as the
ferpent did to our firft parents; as if God gave but imperfect:
difcoveries of himfelf, becaufe he envies us an intellectual
happinefs. Second, It is to intrench upon his infinite wif-
dom and Sovereignty, when we intrude, and would be wife
above
(I) Exod xxxiii. 23.
■J- Curiofitas reumefficit, honperitum. Zeno Serm. 2 de secern.
FiKj Gcner.
(m) 1 Cor iv. 6. (n) Exod. xix, 12, 21. {0) Exod. Hi 5..
{£) Gen. xxxii. 29^
1 1 3* Of God's Incomprehetiftbuii-j.
above what is written ; as if he were not competent judge
what is fit to be revealed, or meet for us to know.
4. This curiofity is pernicious. For, 1. It hinders, yea,
ruins true knowledge. By prying into that which God
would not have us to know^we come (hort of that which o-
therwife we might be capable of knowing. Curious inqui-
ries concerning God are, as an ancient fays f, the difeafe of
the foul. While men think to ftrengthen, they crack their
brains ; as the fly, by approaching too near the candle, lofetl^
both its eyes and its wings. God turns mens afpiring wif-
dom into folly. All bold and curious inquiries, are like
gazing upon the fun, where, inftead of greater quicknefo of
light, we meet with biindnefs. 2. Such curious inquiries
are the fnare of the devil, to take men off from all ferious
religion : For, by thefe, he devours their time, eats up their
flrength, and diverts their minds* fothat the important bu-
fmefs of ferious religion lies by as a neglected thing. 3. By
thefe the devil leads men into error. Nothing humours cu-
rious minds but novelties and rarities. At this day novelty
and rarity are the two properties that commend do£trines
to wanton palates ; and the devil is not wanting to pleafe and
gratify them with variety of new opinions and nice notions,
that lead them into error. 4. Such curious inquiries «xpofe
men to wrath. It was a curious defire of hidden knowledge
that ruined our firft parents. Let them not break through to
gaze, fays the Lord, left the Lord br-eak forth upon them, and
many of them perifi {q). The Bethmemites paid dear for their
prefumption, in prying into the ark. It is at our peril, if
we break through the bounds that God had fet, and intrude
upon that which he hath not allowed us:f. God hates the
curious.
Ufe 3. For caution. Though God be incomprehen-
fible, yet we mould not give over the ftudy of the know-
ledge of him. Though we cannot comprehend him, nor
find him out unto perfection ; yet this will not excufe
mens floth and negligence, as if it were in vain to ftudy to
know him. We mull not fit down, where we are, becaufe
we cannot go fo far as we would. As we (hould labour to
know
*}" Tnifaxflf vorWtJL*, i\l to KSUtus kccI WifttipySt fyr'tZv T't'pt ©/«.
(q) Exod. xix. 21, 24. Bafil.
i To one that afked many thing9 concerning the gods, Euclid
aniwered, Czizra quidem ntfcioy illudfcio quod odere curiofos.
Maxim. *krm. 21,
Of Goifs IncavprehenftbUliy. jjg
hiow thelois vf Chrift, though it be fo vaft and boundlefs that
it pnffeth knowledge (r) ; So ihpuld we labour to know God,
though he pafs ail created underftandings. We mould ftu-
dy to know the greatnefs of his power, love, mercy, &c.
though his greatnefs in all thefe be fuch as our narrow hearts
cannot comprehend. We fhould aim at and endeavour af-
-ier perfeftion in the knowledge of God, as well as in grace,
though we cannot attain to either.
For clearing this, confider that there is fome knowledge
of God attainable in this life, though not a perfect nor com-
prehend ve knowledge. Though he cannot be known as he
is in himfeif, yet he may be known fo far as is needful for
cur falvation and comfort f You may know him, fo far as
concerns your duty to him, and your happinefs in him. You
may know him, fo far, as out of love to him, and fear of him,
to worfhifc and ferve him ; and fo far as to admire and adore
his incomprehenfible majefty, and to fee that there is no hap*
pinefs but in the enjoyment of him. This is all the know-
ledge of God that is promifed in this life, and all we can
attain unto. And even with refpecl to this knowledge, none
know fo much of God, but they may know more, and know
him better, and to better purpofe. And though we cannot
know all of God, yet we are bound to ftudy all that may be
known.
Well then, let not the confideration of God's ircompre-
henfibility difcourage you in ftudying the knowledge of him.
It mwft not quench your endeavours, but regulate them, and
keep them in compafc. You muft not lie by, but prefs ear-
neftly after the knowledge of God, as he hath revealed him-
feif. And let all your inquiries after the knowledge of God
bear a fpecial relation to this end, that you may fear, reve-
rence, and adore his glorious majefty, and that you may wor-
ship and ferve him, and your hearts may go out after him as
a matchlefs and incomparable portion. Whatever you know
of God is but a vain fpeculation, if it hath no tendency this
way.
Ufe 4. For exhortation. Is it fo that God is unfearchable
and incomprehenfible ? Then let me hence exhort vou to fe-
veral duties.
Exhort. 1 Let us dwell upon the ftudy and contempla-
tion of this incomprehenfible Majefty, with much humble
fobrietj:
(r) Eph iii 19.
t Qui pie infinite pro/efUstqr, etfi non conti^at aligiufiJc, teihe%
tfr4c& piodiutuk. Hjliar. 4e Trm. L. 3.
ilo Of God's Incomprehensibility.
fobriety and modefty To engage you to this I propose tbefe
confiderations. I. Confider the infinite diftance between
God and us. So did Abraham ; / have taken upon ?net fays he,
to /peak unto the Lord, who am but dufi and apes (i). There
is not fo great a diftance between the moft glorious angel
and a pile of grafs, as between the incomprehenfible God
and finful duft. Therefore, as the preacher fays on another
occafion, Be not rajh tuith thy mouth, and let not thine heart be
hafly to utter any thing before God [t) : So here, be not rauS in
your inquiries concerning God, nor hafty in forming your
conceptions of him ; for God is in heaven, arid thou upon earth.
All nations before him are as nothing, and they are counted to hini
tefs than nothing, and vanity \u). You are poor finite crea-
tures of mallow capacities : O, with what fobriety mould you
fearch after the knowledge of him who is infinitely above
you ! What poor drops, what pitiful nothings are you in com-
parifonof him ? 2. Confider how little of the knowledge c(
God we are capable of in this prefent ftate. There is a dark
cloud upon the minds even of the beft faints in this life. Our
eyes, by reafon of the beam of fin in them, are as the eyes
of an owl before the fun. Though Paul was privileged with
extraordinary revelations, yet he pretended to no higher
knowledge of God than in aglafs, and that not clearly, but
darkly (*). 3. Confider what danger there is of wrong no-
tions of this incomprehenfible God. If there be f danger in
fpeaking of God, even the things that are true, there mull be
danger alfo in ftudying and contemplating his majefty, left
•we fearch too far into this myftery, that is fo far above us,
and remote from our underftanding. How eafily may we be
miftaken, and offend and difhonour God, and fo meet with
fuch a challenge as that, Ye have not fpoken of me the thing
that is right (y) ' You have not thought or conceived wor-
thily of me. It is certainly our intereft to be foberly wife in
Searching after the knowledge of this incomprehenfible Ma-
lefty*.
But it may be enquired, wherein mud our fobriety and
modefty appear in ftudying and contemplating the majefty
cf God ? 1 anfwer, it muft be exercifed in thefe things. 1.
Study
(/) Gen. xviii.27. (;)Eccl.v. 2. («) Ifa.xl.17. (x) iCor.xiii.12^
f De Deoetiam vera dicer e periculofum eft. Cypr.
0) Job xlii. 7.
X Nihil de Peg, quod non licet, qUitras ; de D:» nihil dicJS, quod
mn didicsris a Dee* Scxtus FjtliagorA
Of God's IticMprehenJib'rfify . j % t
Study the knowledge of God with a deep humbling fenfeof
your blindneis and ignorance, and humbly own and acknow-
ledge the fame before God. As Agur did, Surely, fays he,
1 am more brutijh than any man, and have net the knowledge of
a man : I neither /earned wifdom, nor have the knowledge of the
holy (z). ^ Of all men God takes the meek and humble fin-
ner for his fcholar : The meek will he guide in. judgment $ the
meek will he teach his way (a). Therefore be even as a wean-
ed child (i>). Be denied to your own wit, and fubmit your
feafon to divine revelation. 2. In ftudying the knowledge
of God, entertain a deep reverence of his majefty. San&i-
fy him in your hearts. For he will be fanBified in them that
come nigh him {c). Reverence and adore him, as being in-
finitely above the underftanding of men and angels. Evert
the glorious angels cover their faces (d) before him, out of a
profound reverence. 3. Dwell upon the ftudy and contem-
plation of God with much holy fear and trembling; left you
difhonour him by wrong notions and apprehenfions of his ma-
jefty, or be guilty of prying too far into his incomprehenfible
nature. O what need is there of holy fear, confidering how
far God is above you, and what corrupt, vain, arid foolifh
hearts you have 1 4. Keep clofe to the written word. We
may learn much of God from his works, but much more
irom his word. There he hath more fully arid clearly re-
vealed himfelf. Therefore reft fatisfied with what God hath
revealed of himfelf, without prying curioufly into his incom-
prehenfible nature. Seek not to be wife above what is writ-
ten. There is enough in the written word to take up youv
time and ftudy, though you do not pry into things too deep
for you *. 5. In ftudying the knowledge of God, exercife*
a humble, felf-denied and believing dependence on Chrift.
Put him upon the exercife of his prophetical office : For no
man knoweth the Fqtherfave the Son, and he to wJho?nfoever the
Son will reveal him (e). It is Chrift that muft reveal God
unto you. No man hath feen God at any time ; the drily begot*
ten Son, who is in ihebofom of the Father, he hath declared hint (f).
The apoftle afcribes the faving knowledge of God that he and
Vol. I. N°. 2. Q^ othef
(z) Prov. xxx. 2, 3. (a) Pfal. xxv. 9. (b) Pfal. cxxxl. 2.
(c) Lev. x. 3. (d) If*, vi. 2.
* $>na Dsas occulta ejfe voluit, non funt fcrutanda ; qua tame n
in anifefta fecit non funt negligenda ; Ne in Hits illicite cUrioji, & in
his da'nnabiHter inveniamur ingrati. Profp. de Voc Gent.
(*) Riutti. xi« in. (/) John 1. 1$.
122 Of God's Incompi vhetiftbility .
other believers bad to Jefus Chrift as the author: The Son of
Gcd, fays he, hath given us an underjlanding that ive may know
him that is true (g). He is made of God to us wifdom (/>).
Therefore, under the deep humbling fenfe of the darknefs
and blindnels of your minds, depend on him for the light of
his Spirit, that in his light you may fee light (?). 6. Hum-
bly addrefs yourfelves to God in prayer. You ftudy God
beft, when you ftudy on your knees. You need an inter-
nal illumination, as well as an external revelation : And you
muft have that from God f . There is a fpirit in man ,• and
the infpiration of the Almighty giveth them underjlanding (k).
Pray that he would open your eyes, and fhine into your
heart. Pray for the fpirit of wifdom and revelation in the knov:-
ledge of him (/).
SEHMON XIV.
Exhort. 2. ^T^AKE heed what conceptions you have of
1 this incomprehenfible Majefty. You need
to advert to this ; and to engage you te it, I propofe thefe
confederations.
1. We cannot have an adequate fuitable conception of
God : Elfe his nature being infinite, our conceptions of him
muft be fo alfo. Imagination will go very far : Yet all our
imaginations cannot reprefent to us a full notion of God's
incomprehenfible nature. We cannot conceive what God
is in himfelf : And this needs not feem ftrange, feeing he
dwells in light inacceflible. Yet,
2. It is neceffary that we have fome right conception of
God. Without this, we cannot fear, love, ferye or wor-
{hip him. Without right conceptions of God, our fervices
are profane, cuftomary and irreligious : We worfhip we
know not what (a). Our thoughts in duty are loft and fcat-
tered, unlefs we fettle them on fome right notions of God.
Unlefs we have right conceptions of him in duty, we do not
worfhip him, but an idol.
3- We
(g) I John v. io (h) i Cor. i. 30. (i) Pfal. xxxvi .9.
f Bernardus omnes fuas liter as inflvis <b in agris didicit, non
bominwn magifieris, fed mtdltanda fa or an Jo* Petrarch. Lib. 2.
Dialog. 40.
(k) Job xxxu. 8. Pfal. xix. 8. 2 Cor. ir. 6". (I) E->h. 1. 17.
(<t) Johii ir. ii.
Of God? s IncoinprehenfibUity. 123
3. We may have true conceptions of God, though not full
and adequate conceptions. Though we cannot conceive
ivhat God is in himfelf, yet we can conceive that he is,
that he hath a true and real eflence ; and we may conceive
what ke is fwtt that he is not finite, changeable, vifible, or
material ; and we have fome pofitive conceptions of his at-
tributes, his wifdom, power, holinefs, and other perfecti-
on6. Now, thefe are true conceptions of God, though not
commenfurate to his nature. As we truly fee the vaft ocean,
though we cannot fee how vaft and deep it is ; and we truly
touch a mountain, though we do not lay our hand upon the
whole of it, nor grafp it in our arms: So, we truly conceive
God to be omnipotent, immenfe, &c. though we cannot
comprehend his power and immenfity. There is a great
difference between a falfe and a weak conception. Our
fimple coming (hort of fuch notions and conceptions as arc
fully fuitable to God's incomprehenfible nature, is our weak-
nefs, not our fin. Even the glorious angels come infinitely
fhort of adequate conceptions of his incomprehenfible ma-
jefty ; yet it cannot be denied that they have true and right
conceptions of him.
4. It is very hard for us to attain to any right and becom-
ing conceptions of God. And that, j Becaufe of his infinite
and incomprehenfible nature. No bounds can be fet to ter-
minate his excellency. 2. Becaufe of our weaknefs and in-
capacity With refpetl: to this, it is faid, He maheth dark-
tiefs his fecret place ; and clouds and darknefs are round about
him (b). 3. Becaufe of the corruption of our nature. We
have fuch bad hearts, that it is hard for us to win to any fuch
thoughts of God as are worthy of him. I fay then, upon
all thefe accounts, there is great danger of erring, when we
go about to eftablifh a right notion of God. We poor fin-
ful creatures are at a lots how to form proper thoughts of
him. Yet,
5. We mould endeavour to have as high and becoming
thoughts of God as we can. Seeing we cannot have a full
notion of him, we mould endeavour to make it as high and
as pure as can be. It is our fin to reft in mean and low
thoughts of God. We (hould endeavour to have right con-
ceptions of him, and to afcend as high as our capacity will
allow. And though our weaknefs is fuch that we {hail (till
come far (liort, God being infinitely above our choiceft
thoughts and conceptions of him ; yet when we fingly en-
deavour,
(3) Pfal. xviii. 11. Pfal. xcvii. 2t
124 Of God's Incomprehenjtbilrty.
deavour, through grace, to have as high thoughts of God
as we can, our coming fhort will not be charged againft us
qs our fin.
But what fhall we do that we may attain to right concep-
tions of God ? This may be matter of ferious exercife to
tender Chriftians: Seeing God is incomprehenfible, infinite-
ly above, the conceptions of men and angels, how then fliall
we poor finite creatures form any right thoughts of God? t
give thefe following directions.
i. Beware of all fuch thoughts and conceptions of God
as are difhonourable to him ; ail debafiqg conceptions that
are unworthy of him. Such are called, in the heathens,
pain imaginations. They became vain in their imaginations (c)'.
They did not think of God according to the dignity of a
Deity. Vain imaginations of God are yery natural to us.
Men are apt to drefs up a God according tp their own hu-
mours, and to afcribe to him what is grateful to them;
though never fo bafe. They think that God is altogether fuck
an one as themfelves (a). Though we cannot comprehend
ivhat he is9 yet we mult not fancy him to be %vhat he is not.
Take heed of all fuch thoughts as diminifh his glory, and
fet him below the dignity of his nature. Remember that he
is a jealous God-,* very fen fible of the leaft difgrace. Wrong
notions of God, ajid low apprehenfions of him, will pollute
your wo r (hip.
2. More particularly, take heed of a carnal notion or re*
pre/cntation of God in your minds. As there are external
idols, fo there ar.e mental idols: When men conceive of God
as having a bodily form, or fancy him according to the (hape
and fafhion of fpme vifible iubftance ; as of an old man fit-
ting in heaven, or the like. This is very natural to us. We
that converfe fo much with material and fenfible objects, are
very prone to conceive of God according to thefe things a-
bout which we are converfant. Images of God are fo natu-
ral to us, that we can hardly difpoffefs pur minds of them.
And by this means external idolatry had its firft rife. The
apoftle teftifies concerning the Gentiles, that becoming vain
in their imaginations , they changed the glory of the incorruptible
Cody into an image made like to corruptible many &c (e). But
this is moil difhonourable to God. Carnal reprefentations
of God in the mind, are as ridiculous in themfelves, and as
injurious to God, as an external image or ftatue. They tend
to
(c) Rom. I 21. (i) £fal. \. 21. (e) Rom. i. 21, 2$.
Of God's Inccmprehenftbility. \i$
to debafe his nature, and render him contemptible. "When
fach reprefentations come into our minds, and are entertain-
ed there, this is to limit an infinite efTence, to meafure his
incomprehenfible nature, and to detract from his fuperemi-
nent excellency. And certainly he that hath forbidden ima-
ges of* him in the church, doth alfo forbid them in our minds.
3. Form all your conceptions of God according to his
word, and the revelation he hath given of himfelf. It will
be the happinefs of the faints in heaven to fee God as he is ;
here we can fee him, only as he is pleafed to reveal and make
himfelf known to us. And this way is moft eafy, fafe, and
profitable : For, though thefe representations God makes of
himfelf in his word, are but imperfect notions, and not e-j
very way proportionable to his incomprehenfible nature ;
yet they are enough to beget lote, fear, admiration, and re-
verence. When Mofes dented to fee his glory, God did only
proclaim his name : He paffed by before him, and proclaimed r,
"The Lord j the Lord God, merciful, and gracious , long-fuffer-
fag, and abundant in goodnefs and truth, &c (f). So that thefe
are the conceptions we muff, have of God, that he is merci-
ful, gracious, kng-fuffvring, &c We draw a fnare upon
ourfelves, when we would go higher than the written word.
To fee his face is the happinefs of heaven ; all we can do now,
and as much as we can afpire unto, is to look upon his back*
parts. Only conceive that thefe attributes are in God in an in-
finite manner: And look on all thefe perfections as they fliine
forth and difcover themfelves in the face of Chrift (g) ; that
is, in his perfon as God-man : For, in him we have the clear-
eft, fulleft, and moft delightful manifeftation of the divine
perfections, that ever was or mall be in this world. The
attributes of God are contemperated in Chrift to our faith,
love and contemplation.
4. Ufe earthly fimilitudes and refemblances, as helps and
arguments, rather than reprefentations In the holy fcrip-
rures God doth often fpeak of himfelf under fimilitudes bor-
rowed from the creatures : As when he attributes to him-
ielf, either bodily members, as eyes, mouth, hands ; or the ac-
tions of creatures, fuch as fitting, nvalking, flying. .So alfo,
he fhadows forth himfelf, fometimes under the refemblances
of a rock, fielter, light, &c And fometimes under the re-
lations of a \ friend, father, hufand, &c. Now, thefe are no-
tions fuited, not fo much to the nature of God, as to the
weaknefs of man, and therefore ought not to be our formal
conceptions
^f) Exod. xxxiv. 6> 7. (t^) 2 Cor. iv. 6".
1 26 Of God's Iticomprehenftbility.
conceptions of him. But, 1. We are to ufe them as helps
in our meditations and conceptions of God. Such is our
weaknefs, that we cannot rightly conceive of God, without
the help of fuch refemblances ; therefore we are thereby to
aflift ourfelves in our apprehenfions of him We are not to
reft in fuch conceptions of him, but to take our rife from
thefe perfections and excellencies that are in the creatures,
and mount up by degrees to a knowledge of God's natui
thefe feveral helps, and conceive of him by thefe divided
cellencies, becaufe we cannot conceive of him in the fimpij-
city of his own being and his undivided erTence. 2. We arfl
to ufe them as arguments, whereby to reafon ourfelves inr 1
fome fuitable and becoming conceptions of God. So, when
God refembles himfelf to a loving father or tender-hearted
mother (h), argue thus, O, there is no father or mother like
God ; if earthly parents have fuch a tender love to, and cars
of their children, then the love and care of God toward hl$
own muft be inconceivably great. Again, if fuch and fuch
excellencies are to be found in the creatures, then there ir.uft
be infinitely more in God.
5. Learn to refine, fpiritualize, and elevate, all your no-
tions and conceptions of God. Even when you endeavour
to frame the higheft notions of God, there will be fome
fimilitude of fome corporeal thing in your fancy : Therefore
what is offered to your fancy, mould be purified by your
reafon. Endeavour to refine every reprefentation of God,
by feparating therefrom, in your conception, whatever is
unworthy of him. Labour to have your apprehenfions ftili
more purified, and to rife higher and higher in your concep-
tions of him. Remember, whatever God is, he is infinite-
ly fo. Conceive of him, as excellent, without any imper-
fection ; as great, without quantity ; as perfect, without
quality ; as every where, without place ; as powerful, with-
out members ; as wifer without reafoning ; as light, with-
out darknefs. And when you have rifen to the higheft, con-
ceive him to be yet infinitely above all that you can conceive
of him, and humbly acknowledge the weaknefs and infirmi-
ty of your own minds. Say, with refpecV. to the higheft
and pureft conception you can attain to, " This is not God :
€l God is infinitely more than this: If 1 could conceive him,
*f then he were not God \ for he is incomprehenfibly above
*s all that I can think or conceive of him."
Exhort. 3. Is it fo, that God is incomprehenfible? This
teacheth
(b) Pfal. ciii. 13. Ifa. xiix. 15.
OftJrud's Incomprehenfibiliij. 127
teacheth you to acquiefce in his difpenfations, without mur-
muring, or difputing, or calling him to an account, or cen-
tring him in any of his ways. As God cannot be fully
known in his nature, fo neither in his ways or works. How
unfearchable are his judgments, and his ivays pafi finding out (i) ?
There is fomething inaccefiible to us in his works, as well
as in his nature. There zxtfecrets of wifdom (k) above our
reach. God were not unfearchable and incomprehenfible,
if the reafons of all his ways and a&ings were obvious to
our fhailow capacity. Therefore let us fit down in filence,
and acquiefce in his proceedings, and not cenfure what wc
cannot comprehend. This is Elihu's fcope ; Behold, fays he,
God is great, and we know him not (J) : Therefore, do not com-
plain or difpute about God's dealings with you or his church.
And again, Touching the Almighty, we cannot find him out ; He
is excellent in power, and in judgment (m) There are fome dark
providences, the meaning whereof is hid from us, who arc
poor fhort.fighted creatures. We may fooner fathom the
deepeft part of the fea, than undei Hand the ways of his in-
comprehenfible majefty with our fhailow brains. We have
not heads to underltand the reafons and methods of his go-
vernment. No man can find out the work that God maketh from
the beginning to the end in). It is not the face, but the back-
parts of Providence, that we behold : Therefore it is high pre-
fumption for us, to judge or cenfure any of the ways of God.
So it is alfo in God's difpenfations of grace. There are
fuch mazes and myfteries there, as we cannot find out : As,
why he difpenfeth grace and mercy to fuch fmners, rather
than to others ; why he adcth fo varioufly in the means,
manner, and time of converfion ; and in difpenfmg his
gifts, graces, and comforts, to fome more, to others lefs.
It is true, thefe are among the depths of divine fovereign-
ty : Yet fovere-ignty never ac~b feparately from infinite wif-
dom. God hath infinitely wife reafons for all that he doth-
But his reafons are unfearchable by us. The rays of his in-
finite wifdom are too blight and' dazzling for our weaknefs;
and the fecrets of his wifdom are too deep for us to wade
into : Therefore let us filently reverence and adore his way.
Exhort 4. Improve the confederation of God's incompre-
nenfibihty to promote humility. And, 1. O what poor
nothings are we in comparifon of him ! The confideration
• of
(*) Rom. x«. 33. (£) J0b xl 6. (/) JQb xx*vi. 26.
W Job xxxvu. 23. (*) Eccl. in. 11,
1 2 8 Of GoJts hiamprehafibiliiy.
of his incomprehenfibility mould make us appear little hi
our own eyes. O what a vaft difproportion is there between
him ami us ! What little little things are we to God ? E-
ven lefs than an atom in the beams of the fun ; poor drops
to that ocean of all perfection: Yea, a! I nations before him
are as nothing (0). 2. It is alfo a humbling confideration,
that we are capable to know and underitand fo little of God,
This fhould beat down the pride even of thofe that excel
others in knowledge. O, how fmall a portion do you know
of him, not only by reafon of his incomprehenfibility, but
alfo by reafon of your own blindnefs and incapacity ? All
that are favingly enlightened go mourning to their graves^
that they know fo little of God. How did Agur lament
this (p) ?
Exhort, 5. The confideration of God's incomprehenfibili-
ty, fhould engage us in a holy admiration of his Majeity.
You fhould be (truck with wonder and amazement, at his
matchlefs being, and boundlefs excellency and perfection.
Nothing is more prefent than God, and yet nothing more hid.
He is light and yet obfeurity. His perfections are vifible,
and yet unfearchable. O how wonderful is he ! We admire
the brightnefs of the fun the more, becaufe we cannot look
upon it without winking. 80 here, let us admire him whom
we cannot comprehend, and cry out, Who is like unto thee, 0
Lord, among the gods ! who is like thee (q) ! His name is won-
derful (r). Whenever any thing of God is feen, he is f^en
a wonder : So that it is a wonder indeed that he is not more
wondered at. A filent and amazing admiration of him, is
a filent commendation of him, and is almoft all the worihip
we can give him.
Exhort. 6. God's incomprehenfibility calls for holy reve-1
rence and adoration. God is clothed with unfpeakable and
incomprehenfible majefty. O that this may imprint on our
hearts an awful refpe£t to him. Live under a conftant awe
and reverence of him, efpecialiy when you draw near to him
in worihip : For he will be fanclijied in them that come nigh
him (s). Even the glorious angels cover their faces (t) before
him : O then, with what holy awe mould creeping worms
come into his prefence ? Let us entertain high conceptions
cf God. The higher apprehenfions you have of him, the
greater awe and reverence will be upori your hearts in his
prcfence. Exhort. 7.
(0) Ifa. xl. 17. (/>) Prov. xxx. 2, 3. (7) Exod, xy. ii.
(r) Judges aiii. 18. (j) Lev. x 3. (/) Ha. vi. a.
Of God's IncomprehenfibilHy* 1 29
Exhort. 7. This doctrine ferves to direct us with what
frame we fhould approach to God in his worfhip. We
fhould worfhip him with thefe boundlefs affections that bear
tipon them fome fhadow or image of his incomprehenfible
nature; fuch as raifed affections, and vaft and enlarged defires,
which know no limits. Under the law, no creeping thing
was to be offered in facrifice to God. It is a great contempt
of his incomprehenfible Majefty, when we come before him
with a flight creeping frame; as if any thing, though never
fo mean, were good enough for him. We, poor /hallow
creatures, can never give enough to that boundlefs ocean of
all perfection : Therefore, let us give all that we can, and en-
deavour to fcrew up our affections to the higheft pitch in his
fervice. We cannot give him a worfhip proportionable to his
incomprehenfible Majefty, tho' our hearts did fwell as large
as heaven in our defires after him in every duty. Therefore,
in all our worfhip, let us nourifti r-ight conceptions of God.
Let our thoughts of him be high and reverend. Let us con-
fider that we draw near to him who is infinitely above the
conceptions of angels and men, and dwells in inaccefiible
light, and is therefore worthy of infinite honour, and merits
our higheft affections. Low thoughts of God will fink our
fpirits in a low frame before him.
Exhort. 8. Let believers in Chrift long to be in heaven :
For although, even there, you can have no compreheiifive
knowledge of God, yet your knowledge of him will then be
perfected ; for then, the capacity of your foul will be enlarg-
ed to a very vaft comprehenfion, and God will then more
fully difcover and manifeft himfelf. O then, long for that
bleffed ftate. A fight of his bleffed face (hall then make us
completely happy.
Vol. L N°. 2, H DISCOURSE
( 13° )
DISCOURSE IV-
Of God's Knowledge,
SERMON XV.
I Sam. ii. 3. The Lord is a God of knowledge.
MY next work (hall be to ipeak of fome of the divine
attributes, where I (hall have occafion to (hew that
God is infinite and incomprehensible in every one of them.
I begin with God's knowledge, from the text I have read.
Thefe words arc a part of Hannah's fong of thankfgiving
to God for her fon Samuel. Having expreffed her great
joy in the Lord, and the gr-ounds thereof, fhe, in the next
place, admonifheth her own and the church's adverfaries,
to forbear their infolent and arrogant taunts and reproaches.
And this fhe urgeth, in my text, by an argument taken from
God's accurate and exact knowledge of all mens* actions and
behaviour: Z^r, fays fhe, the Lord is a God of 'knowledge. As if
fhe had faid, He exactly knows all your pride and contempt,
and perverfe carriage towards me and others of his people.
The expreflion hath a great emphafis in it, and imports the
greatnefs and vaftnefs of his kno wlegde. As Chrift is called a
man offorrows (a), to exprefs the greatnefs of his forrow, as
if he had been made up of forrow : So God is here called a
God of knowledge, as if he were wholly and only knowledge ;
becaufe he is all eye, all underftanding, perfect in know-
ledge. The word, in the original, is in the plural number,
** God ^knowledges; that is, of all kinds of knowledge.
He is perfect in all knowledges. All things fall under hU
knowledge. He knows what men and angels know, and in-
finitely more. He is underftanding above underftanding,
mind above mind ; the mind of minds, and the light of lights.
The doctrine I propofe is this :
God hath an infinite and perfecl knowledge •■
In profecuting this doctrine, I fhall,
I . Prow that a perfecl knowledge belongs unto God.
2. Shew
(a) Ifi. liii. 2,
Of God's Knowledge. 1 3 r
2. Shew what God's know/edge is, and in what fenfe know-
ledge is attributed to him.
g. Shew what are the objects of God's knowledge.
4. Speak of the manner of his knowledge.
5. Make applicatim of the doBrine.
Firfi, I prove that a perfect knowledge belongs unto God.
Knowledge is frequently attributed unto God in fcripture.
The holy fcriptures hold forth God's perfect knowledge
three ways.
1. Affirmatively or pofitively ; when it is faid, that he
hoketh to the ends of the earth , and feeth under the whole hea-
ven (b) : And that his eyes are upon the ways of man, and he
leeth all his goings (c). And the pfalmift thus expreffes him-
felf in prayer, O I^ord, thou hajl /earthed me, and known me.
Thou knowejl my down-fitting, and mine up rifng ,- thou under-
fandejl my thought afar off. Thou compajfefl my path , and my
lying down, and art acquainted with all my ways, &c (d). And
the apoftle tells us, all things are naked and opened to the eyes
of him with whom we have to do (e). I might multiply texts
of fcripture to this purpofe. Hence he is faid to be perfeSi
in knowledge (f). He is abfolutely perfect in it. Nothing
can be added to his knowledge. It can admit of no ima-
ginable increafe. Therefore the apoftle breaks out into an
admiration of God's abundant knowledge ; 0 the depth of the
riches both of the wijdom and knowledge of God (g).
2. Negatively; when it denies any thing to be bid from
God. / know, fays Job, that no thought can be withh olden from
thee(h). And Elihu tells us, There is no darknefs norfiadotu
of death where the workers of iniquity may hide them/elves (i).
Agreeable whereunto is that of the apoftle, Neither is there
any creature that is not manifef in his fight (k). Again, the
holy fcripture denies of God, or removes from him, thefe
imperfections that knowledge in us is attended with. His-
under/landing is infinite (/), fays the pfalmift. It is not finite,
as ours is. Or, as the words may be rendered, There is m
number or account of his under/landing .* There is no end of it :
It hath no meafure, bounds or iimits, as our underftanding
hath. There is no fearching of his under/landing (m).
3. Figuratively
{b) Jobxxviii. 24. (c) Jobxxxiv. 21. (d) Pfal. cxxxix. 1 — 5.
(<?) Heb. iv. 13. (/") Jobxxxvit 16. (g) Rom. xi. 33. (h) Jab
slii. 2. (i) Jobxxxiv. 22. (k\ Heb. iv, 13. (/) Pfal. cxlvii. c.
(m) Ifa. xl. 28. *
13* Qf God's Knowledge.
3. Figuratively and metaphorically; as when God is re>
fembled to pure light. God is light, fays the apoftle, and in
him is no darknefs at all (n). And when the fcripture attri-
butes to God eyes and ears, and the fenfes of feeing and
hearing. So it is faid, The eyes of the Lord run to and fr&
throughout the whole earth. His eyes behold, his eye-lids try the
children of men. Tou have wept in the ears of the Lord (0). Not
that God hath eyes and ears properly, as we have ; but be-
caufe thefe are the fenfes whereby we have the moft clear
and certain knowledge of things, therefore they are attri-
buted to God, to fignify his moft clear and perfect know-
ledge. All things are more clearly and certainly known to
him, than any thing can be to us that we are ear and eye-
witnefles unto. Therefore he is defcribed with /even eyes (p).
'Nowyfeven is a number of perfection ; and fo the phrafe im-
ports God's perfect knowledge of all occurrences in the
world. So the wheels alfo, in EzekieFs vifion, are defcribed
to be full of eyes round about (q), to fignify God's all-feeing
providence in all the parts of his government.
We fee then that a perfect knowledge is varioufly attri-
buted ro God in fcripture. And he muft needs have fuch
a knowledge, 1. Becaufe he hath created all things. For, in,
creation, he is not a natural, but a voluntary agent, fo that
he cannot be ignorant of thefe things he hath made. Hav-
ing given a being to all the creatures, he is able to difcern
them feverally one by one, and to underftand all their actions.
Therefore, from his being Creator, the prophet infers the
unfearchablenefs of his underftanding. The Creator of the.
ends of the earth — There is nofearching sfhis underjia?iding (r).
2. Becaufe of his univerfal providence. All things depend
on him, in their being and operations. In him we live, we
move, and have our being (s). All are fupported and govern-
ed by his providential influence. He upholdeth all things by
the word of his ponver (t) : And his kingdom ruleth over all (u).
Therefore he cannot but know all things particularly. Even
the fmalleft things fall under his conduct ; therefore all we
do falls under his knowledge. The pfalmift improves this
argument, when he fays, Even there Jhall thy hand lead ?ne,
and thy right-hand Jhall hold me (*). He that leadeth us by
the
{n) 1 Jc hn i. 5, (0) 2 Chron. xvi. 9. pfal. *i. 4. Numb. xi.
18. [p) Z^ch. iii. 9. (q) Ezek. i. 18. (r) Ifa. xl. 28.
(/) A&3 xva. 28. (t) Heb. 1. 3. (u) Pial.cm. 19. (.v) Pfal.
cxxxix. 10.
Of God's Knowledge. 1 33
the hand wherever we go, mull be acquainted with all our
ways (y). 3. God is a Being infinitely perfect : But know-
ledge is a perfed ion, a high excellency ; therefore it muft
be in him after an infinite manner. No degree of ignorance
can be imagined in the moft perfect Being. 4. God hath
endued creatures with knowledge. The knowledge of men
and angels is derived from him. He is the Father of lights (2).
All are but drops from this ocean. Now, if the creatures de-
rive knowledge from him, it muft be eminently and infinite-
ly in himfelf ; for nothing can give what it hath not. This
argument is urged by the pfalmift : He that teacheth man know* -^
ledge, Jhall he not know [a) ? 5. God is every where prefent ;
included in no place, and excluded out of no place ; fo that
he muft fee and know all things. Am la God at hand, faith
the Lord, and not a God afar of? Can any hide himfelf in fecret
places, that I jh all not Jet him, faith the Lord P Do not 1 fill hea-
ven and earth, faith the Lord (b) ? He is not far from every one
of us (c) : So that ail we think, fpeak and do, is better known
to him than to ourfelves. His eyes are in every place, beholding
the evil and the good (d). See how the pfalmift urgeth this
argument alfo, Pfal. cxxxix. 7, &c. 6. This truth is clear
from the accufations and condemnations of confcience. Con-
fcience fometimes raifeth fears and terrors for the moft fe-
cret fins, which none in the world are privy to but a man's
felf. Whence can this arife but from the fenfe of a Supreme
Being that knows and underftands ail that we do ? For, if
cur heart condemn us, God is greater than our heart, and knoweth
all things [e). 7. Nature itfelf hath a knowledge of this truth,
thztthe Lord is a God of knowledge. The very heathens acknow-
ledged it. Knowledge, fays a Pagan orator, is the life of the gods f .
Some called him Mind J, pure understanding : Others, the
Infpeclor of all things ||. The Greeks exprefs him by a word
which fignifies to fee § .• And one of their feven wife men
faid, Men /hould have this opinion of God, thathefeeth all things^.
Some called him the eye of the world; and the Egyptians re-
piefented
(y) Pfal. cxxxix. 3. (z) James i. 17. {a) Pfal. xciv. iq.
(b) Jer. xxiii. 23,24. (c) Ada xvii. 27. (d) Prov. xv 3.
(^) 1 John iii, 20.
f Scientia deorum vita Cicero.
§ Oi»\ et$-iX6[/.oci, ut Bafilius ; vel, ubw^a, ui Bradw3rdina.
f[ Homines exifiimare opportet, Decs omnia csmsre. Thalcs,
cijaat. Cic. de Legib, L. 2.
134 0/ God's Knowledge,
prefented him by an eye upon the topofafceptre; implying that
he is all eye. All the worftiip which the Heathens perform-
ed, their facrifices, their folemn covenants, wherein they in-
voked the name of God, implied a fenfe of this truth, that
God is a God of knowledge.
Second^ I proceed to the w what God's knowledge is, and
in what fenfe knowledge is attributed to him. It is that at-
tribute whereby he underftands all things, in and of himfelf,
or by his own eflence. It hath various names, according
to the various objects of it. In refpecl: of things paft, it
is called Remembrance. In refpecl of things prefent, it is
called knowledge or fight. In refpecl: of things to come, it is
called fore-knowledge. And in regard of the univerfalixy of
the objects, it is called omnifcience (f).
In man, underftanding is the faculty, and knowledge i$
cither the habit, or the a£r. proceeding from the faculty by
the habit. But thefe are all one in God, and only dii-
tinguifhed according to our manner of conceiving. What-
ever is attributed to God, is himfelf, his very eflence. God's
knowledge is God knowing. Therefore knowledge, as it is
in us, a habit or aclt perfecting the underftandingr or a difpo-
fition different from the underftanding and added to it ; fo
far it is not to be afcribed unto God. In attributing know-
ledge to God, we mull remove all imperfections from know-
ledge in us, and afcribe unto him the moil eminent way of
knowing. We mud not meafure God's knowledge by our
own, or think that he hath eyesofflefh> and fees and knows as
?7ien do (g). He hath an incomprehenfible knowledge, in
comparifon of which ours is as mere darknefs.
God's knowledge, though it be one and fimple in him, yet
in regard of the objects, it is varioufly diftinguimed. There
is a knowledge of approbation, and a knowledge of appre-
henfion.
r. There is his knowledge of approbation ; which is a
knowledge of favour and fpecial regard. So it is taken in
thefe texts. *The Lord knoweth the way of the righteous. And
you only have I known of all the families of the earth (h). Hence
God is faid not to know them whom he doth not approve.
Twill prof efs unto themy fays our Lord, / never knew you (f).
In this fenfe God is faid to know his own people two ways,
i. In his eternal purpofe of love to them. For whom he did
foreknow,
(f) Pfal. xxv. 6, 7. Rom. xi. 33. Heb. W. 13. 1 Pet. i. 2,
(g) Job x. 4. [h) Pfal. i. 6. Amos iii. 2. (f) Mattb. vii. 23.
Of God's Knowledge. 135
foreknow, he alfo did predejiinate, &c (/). Thus, be knows
them long before they know him. 2. In the a&ual difpen-
fation of his love and grace towards them in time. He knew*
eth them that trujtin him (I).
2. There is God's knowledge of apprehenfion. As the
former properly belongs to the will, though it be termed
knowledge, becaufe affection implies knowledge \ fo this
properly belongs to the underftanding. It is twofold. £ . Hia
knowledge of fimple intelligence or underftanding, which is
of all things poflible, confidered merely as fuch, and with-
out refpecl to his decree. It refpe&s all fuch things as are
poflible to be, if God pleafe to will and order their being :
And he fees and knows them in his own power and fuffki-
ency to produce them. So that God hath the ideas of all
poflible things in his mind from eve.rlafting. 2. His know-
ledge of fight or vifion, which is of all things future or not
future, confidered (imply as fuch. This, in our manner of
conceiving *, fuppofeth and is confequent to his decree that
fuch and fuch things (hall be or not be in time. So that
this kind of knowledge refpe&s, (1.) All future things,
though many of them are not yet fprung up into being : All
things that have been, are, or fhall be in time. (2.) Such
poflible things as are not future, and fhall never come to pafs?
As that David fhall not build an houfe to his name (/). (3.)
What events would follow upon fuch and fuch poflible oc*
cafions, which yet never (hall be : As that the inhabitant*
of Keilah would deliver up David tO-Saul, if he abode in
that place (m). He fees and knows all future things in his
decree to produce them : And what poflible things are not
future, in his decree to continue them in a ftate of pure pof-
fibility : And what events would follow upon fuch and fuch
occafions, in his decree connecting fuch events and occafions
together.
We fee then how thefe two kind of knowledge differ-
That of intelligence is, in our manner of conceiving, ante-
cedent to the decree •, that of vifion, fuppofeth it. That of
intelligence refpe&s merely the poflibility of things ; that o£
vifion refpetls the futurition or not futurition of things in
time. He knows things poflible only in his power : But he
knows what things arc future, and what are not future, in
his own will and decree determining the being or not being
of
(/) Rom. viii. 29. (k) Nah. i. 7.
* Infigna ratfonit, fay the fchoolroen.
(/) 2 Ghron. vi. 9. {m) 1 Sara, xxiii. xi.
1 3 6 Of God's Knowledge.
of them in time ; feeing the futurition of things is founded
only in the divine decree.
Third, I come next to fpeak of the objects of God's know-
ledge, or what he knows. Andj
i. He hath an exact perfect and comprehenfive know-
ledge of himfelf. This is efpecially to be attended unto, as
the fountain of all his other knowledge. God doth perfect-
ly know his own eflence and infinite perfections. The Spi~
rit Jearcheth all things , even the deep things of God («). The
word fearch, denotes an exact knowledge, fuch as men have
upon diligent fearch and inquiry. The depths of the divine
eflence and perfections, are known only to God himfelf. He
is blefled for ever in the enjoyment of himfelf, and therefore
muft needs know himfelf. And herein efpecially confifts the
infinitenefs of his knowledge ; for all other objects are but
finite, but he himfelf is an infinite object for his own know-
ledge. In this he tranfcends all creatures.
2. He knows all other things. Lord, fays Peter, thoit
knoweji all things (o). And fays the apoftle, God is greater
than our heart, and knoweth all things (p). He could not be
faid to.be omnifcient, if he were ignorant of any one thing
poflible to be known. And indeed, what can be too difficult
for him to know, when his own infinite eflence is not fo.
Particularly, he knows, I. All things poflible. 2. All
things pad. 3. All things prefent. 4. All things to come.
(1.) He knows all things poflible; all things that are pof-
fible to be wrought by his power, though he never give them
a being : And thefe are innumerable. He called thofe things
which be not, as though they were (q) : And confequently he
knew them before they were ; and if he know things that
are not, he alfo knows what may never be. He knew what
the men of Keilah would have done, if David had tarried in
it (r). He knows things poflible, though they (hall never be ;
uot in themfelves, becaufe they are not ; nor in their caufes,
becaufe they (hall never be; but in his own power, or in
himfelf as able to produce them.
(2.) God knows all things paft. He knows them as if
they were now prefent : For in regard of his eternity there
is nothing paft or tocome with him. Hence his knowledge
is called a look of remembrance (s) ,- fignifying the continual
prefcnce of all things paft before him. This is one of the
books
(n) 1 Cor. ii. 10. (0) John xxi. 17. (p) 1 John iii. 30*.
(q) Rom, iv. 17. (r) 1 Sarm. xxiii. 11. (/) Mai* iii* iG\
Of God* s Knowledge. igy
books (hat {hall be opened in the great day (?), Ail that
panes Hands on record there : Beholdy fays the Lord, it is
written before me (it). God hath a perfect knowledge of all
the occurrences that have been in the world, of all the crea-
tures that have been, and of ail their acts and operations, in
thought, word, and deed. O how vail: is his knowledge!
It muft needs be an infinite knowledge that can view all
thefe at once. And without this knowledge of things paft,
God could not act the part of a Judge, in diftributing re-
wards and puuifhments. It is true, forgetfulnefs is fome-
times afcribed to God in fcripture : But improperly, after
the manner of men, viz. When God carrieth himfelf as
men ufe to do when they forget j as* when he defers to
make good his promifes to his people, or to execute his
threatenings againfl the wicked. So, he is faid to remem-
ber a perfon or people, when he manifefts his favour to them ;
and he is faid to forget them, when he withdraws or with-
holds the teftimonies of his favour and kindnefs from them.
But a fimple forgetfulnefs or defect of memory cannot be
afcribed to God.
(3.) God knows all things prefent. He knows all the-
acts of his own power, and all the effects of his grace and
goodnefs, and of his mercy and juftice : So that this know-
ledge is grounded on his knowledge of himfelf.
Fit f> He knows all the creatures from the lead to the.
greatelc. Neither is there any creature that is not mamfeji vL
his fight (*). He knoivs all the foivls of the mountains ( y). He
telleth the number of the Jlars 3 he calleth them all by their
names (z). Yea, the very hairs of our head are all number-
ed (a). All the creatures are the effects of his own power :
And the deformity or vilenefs of any of them cannot deform
or defile him. '
Second, He knows all the acts and operations- of the crea-
tures, whether in thought, word, or deed. 1. He knows
all our thoughts. No thought can be withhoklen from him.
He knows our mod inward contrivances, our fecret inten-
tions and deilgns #. He difcerns the thoughts and intents of
Vol. I. N°.2. S the
(0 Rev. xx. 12. («) Ifa, Ixv. 6. (x) Heb.iv. 13. (y) Pfcl.
1. I U (z) Pfal. cxlvii. 4. {a) Matth. x. 30.
* Sit igitur hoc perfaafutn civibut, qualis qui/que ft, quid agat,
quid in fe admittat, Deos intueri. Cic.
Socrates was wont to fay, Hrttvfk. 0^? h-ibal T« li teyouim
1 3 8 Of God's Knowledge*
tht heart. 2. He knows all our words. Hence the pfalmiifc
fays, 'There is not a word in my tongue t but lo, O Lord, thou
hnowefl it altogether. Yea, thefe words that are fpoken in
fecret are not hid from him. Hence Elifha, the prophet,
could tell the king of Ifrael the words that the king of Sy-
ila fpoke in his bedchamber (b). 3. He knows all our ac-
tions : Our natural actions ; Then knowefl my down-fitting,
and mine up-rifing (f), fays the pfalmiil : And our moral ac-
tions ; all the ways of men. Doth not he fee my ways, fays
Job, and count all myfleps (d) ? He tells our wanderings \e).
All cur ways are before him (f ), The ivays of man are before
the eyes of the Lord, and he ponder eth all his goings (g). Yea,
hi knows thefe actions that are molt hidden and fecret: For
ht feeth in fecret [h); and darknefs hiddeth not from him [i).
And as he fees and knows all the gracious actings of men,
the actings of their graces, their holy thoughts and medi-
tations, their duties of piety and righteoufnefs ; fo he fees
and knows all the fins of men, in thought, word, and deed.
He feeth wickednefs (k) ; And he beholdeth mif chief and f pit e tj-
requite it with his hand (I). Yea, he feeth thefe fins that are
committed in fecret : He fets our fecret fms in the light of his
countenance (m) ; And he feeth what wicked men do in the
dark (71). He knows his own law, and his own holiaefs,
and therefore cannot but know what is contrary to both.
Third, More particularly, he hath an exact knowledge of
the hearts of men. Hence he is faid xofearch and try the heart
and reins. He knows the general bent and inclination of the
heart. He knows what graces are in the heart ; and all the
actings and exercife of grace. And he knows what corrup-
tions are in the heart, and all the motions and workings of
them (0). tSolomon tells us, Hell and dejlruclion are before
the Lord ; how much more then the hearts of the children of
men (p) P He made the heart, and therefore cannot but un-
derftand the motions of it. From the place of his habitation ha
hoheth upon all the inhabitants of the earth. He fafuioneth their
hearts alike: He confulereth all their works (q). And he giveth
laws
(b) 2 King3 vi. 12. (c) Pfal exxxix 2. (d) Job. xxxi. 4.
(e) Pfal. lvi. 8. (/) Pfal. cxix 168. (g) Prov. v. 21.
{h) Matth. vi. 4. (/') Pfal. exxxix. 12. {k) Job. xi. 11.
(/) Pfal. x. 40. (vi) Pfal xc. 8. (/;) Ezek. viii. 12.
(0) Pfal. vii. 9. 1 Chron, xxviii. 9. Deut. xxxi. 21. Rev, ii. 19.
Matth. ix. 2. Gca. vi. 5. (/;) Prov. xv. 11. (?) Pfal. xxx::i.
>4> »5-
OfGcd's Knowledge. \ 139
laws to the heart, which neceffarily implieth the knowledge
of it. And without this he could not be a righteous judge.
JSo much is implied in what the prophet fays-, OLord of Hoftst
that judgejl righteouJiyf that tricjl the reins and the heart (r).
Even the heathens had 1 fenfe of this f, that God is in the
midft of our fouls, fearches and tries the heart, and exactly
knows all the thoughts and counfels cf men. Yea, it is the
prerogative of God alone to know the heart immediately,
He> even he only knoweth the hearts of all the children of men (j).
And God challenges this as proper to himfelf. The heart is
deceitful above all things , and defpe rate ly wicked; iu ho can know
it? I the Lord fear ch the hearty and try the reins (/). Man
looheth on the outward appearance^ hut the Lord hoketh on the
heart (?/). The devils themfelves can but guefs at the
thoughts of the heart, from the knowledge they have of our
tempers, paflions, interefts, and the courfe of our actions.
(4). God knows all things future, or to come. Known
unto God are all his works from the beginning of the vjorld (x).
He underflands our thoughts afar off (y). rl hat is, long be-
fore we think them. He knows what (hall come to pafs in.
all ages and generations ; for he declareth the end from the be-
ginning) and from ancient times the things that are not yet done (z),
it is certainly a greater perfection to know future things
than not to know them, and therefore cannot be denied of
an infinitely perfect Being. And if he did not know future
things till they come to pafs, his knowledge would be mu-
table, and admit of an increafe and growth ; and his provi-
dence and government of affairs would be hereby overturn-
ed ; for there can be no providence where there is no fore-
Tight. Again, God's knowledge of things to come is evi-
dent from the whole prophetic part of fcripture : And the
foretelling things to come, is what God challengeth as pro-
per and peculiar to himfelf, and whereby he is diftinguifh-
ed from all falfe gods : Shew the things that are to come here-
after , that ive may know that yt are gods [a). All the prophets *
(r) Jer. xi. 20.
f Nihil Dm claufurn ; intercft atiimis nojlris ; er medijs cogitf
itonibui ir.tervenit. Sen.
Videt tile or tut ohitufque : ®uid Arclos, quid Boreas Hi'
fornus agat : Ferriqus togteque corfiiiu^ at que ipfam mortem pi o-
bat. Stat 5. Sil. I.
(j) l Kings viii. 39. (/) Jer. xvii. 9, 10. (u) 1 Sam. xvf.
7. (x) Afts xv. 18. (;') Pfal. cxxxix. z. {z) Ifa. xlvz. 10,
(a) Ifa xli. 23.
* Prxfcientia Dei> tot habet tefles^ quot fecit prophet at % TertuL
L. 2. contr. Marcion.
140 t '/ GjcVs Knowledge.
are witnefTes of God's foreknowledge. And I add, that God's
knowledge of things to come, doth neceflarily follow on his
knowledge of hirrtfelf He knows his own will and decree,
and confequently what is to come, feeing nothing comes to
pafs but what he decreed. He appointed the things that are
comings and/ball come (k). And feeing God knows things to
come in his own will and decree, hence it follows that he
knows them from eternity, and doth not know them only
in their caufes ; and that his knowledge of them is molt
certain. To afcribe to God only a conjectural knowledge,
is mod unworthy of him ; for then he could foretel things
only by guefs, and confequently might be deceived and
miflaken.
Particularly, he knows all future contingencies ; that is,
fuch things as fhall come to pafs accidentally or by chance j
and all the free and voluntary actions of men : For what is
accidental, in regard of us, is certain,. in regard of God and
his will and decree. The holy fcriptures afcribe fuch a
knowledge to God. I knewt fays the Lord, that thou nvouldefi
deal very treachercujly (c)~ And many future contingents and
voluntary actions of men, have been foretold in fcripture,
and have accordingly come to pafs. If God did not know:
future contingencies and voluntary actions till they come to
pafs, he would be ftill acquiring greater degrees of know-
ledge, which is inconfiftent with his immutability and in-
finite perfection. And without this knowledge he could
not govern the world ; for fuch things might happen, and
fuch refolutions be taken by men, unknown to him, as might
perplex all his affairs, and oblige him to alter his counfeis
and methods Hence it is that, even the heathens * afcrib-
ed fuch a knowledge unto God. The liberty of man's will
is not hereby diminifhed •, for God's foreknowledge doth
put any force upon men, to compel them to do thi? or that ;
and he not only fore-knew the actions of men, but alfo the
manner of them, that they would do them freely.
SERxMON
{h) Ifa. xllv 7. (c) Ifa. xlviii. 8.
* At iiiu noturn% qui pueyi, qualifq; futura Jit uxor. Juven.
Not a eji enim Wis f i. c*. Dijs) operis fui ferries, omniwnq; Hits re-
turn per tuanus fuas iturorttm fcierilia in certo femper ejl : Nobis ex
abdite jfuhit ; <6 quie repenlina pufamus} Wis prcvifa veniunt 6" fa-
miliaria* iSc.i.
Of Geo* s Knowledge* 141;
SERMON XVI.
fourth, T Go on to fpeak of the manner of God's know-
JL ledge, or to fhew you how he knows.
And here I premife thefe three things, in general. 1.
We muft not meafure God's knowledge by our own. As
his efience, fo alfo his knowledge is inconceivably above
ours : It is infinitely more pure and perfect. The manner
of his knowledge is infinitely more above man's knowledge,
than the knowledge of a man is above that of a beaft. There-
fore, the manner of his knowledge muft be confidered and
conceived by us, as to remove from it all thefe imperfections
our knowledge is attended with. 2. Seeing God is the
moft nobte and excellent Being, he muft have the moft no-
ble and excellent manner of knowing ; for it is better to
know in the mod excellent manner, than to have a mean
and low kind of knowledge. His knowledge muft be of a
higher elevation than the knowledge of any creature can be :
And the more perfect and noble the manner of knowing is,
the more perfect and noble is the knowledge itfelf. 3. The
manner of God's knowledge is unknown to us. We, poor
fhallow creatures, are not able to comprehend it. The
fPfalmift, fwallowed up in the thoughts of it, cries out,
Such knew I edge is too wonderful for me : It is high, I cannot
attain unto it {a). It is far above our capacity. As the ex-
tent of his knowledge, in regard of the objects known, fo
the manner of his knowledge, is above our comprehenfion.
We can as little comprehend the manner of his knowing, as
the manner of his being. Yea, even in heaven itfelf, the
faints mall no more comprehend the manner of his know-
ledge, than the glory of his effence. We muft therefore ftudy
modefty and fobriety in fearching into this myftery.
Yet ibmething we may fafely adventure upon with refpeel:
to the manner of God's knowledge. 1. Negatively. 2. Po-
fitively.
1. Negatively. And, 1. God doth not know by any fpe-
cies or images of things abftracted, as we know objects by
the abftracled images of them which are conveyed into our
minds by the fenfes. God is not beholden to objects to af-
fift him with images, as we are ; nor is his knowledge de-
pendent upon or borrowed from the creatures. 2. Me doth
not know by bodily fenfes, as feeing and hearing : For he
hath
(a) Pfal. exxxix. 6.
T42 Of G:>is KtijivleiMg:.
bath not a body or bodily pirts ; fo that he doth not fee
one thing with the eyes, and another thing with the mini,
as we do. Haft thou eyes of fle/Jj P fays Job, or feeft thou as
manfeeth {]>)? 3. He doth not know by any faculty : For,
feeing he is a mod fimple and uncompounded Being, his
understanding and his eSTence are one and the fame God is
not made up of various parts as we are, and therefore doth
not underftand by a part of himfelf. 4. He doth not know
by reafoning and diicourfe ; that is, by deducing and ar-
guing one thing from another : For this would argue a mix-
ture of knowledge and ignorance in him. God ftands in no
need of reafonings. 5. He doth not know by information :
For ivho hath been his counfellor (c) ? Or, who being his coun-
cilor, hath taught him [d) ? He hath no need of the coun-
sels or instructions of others, nor any need of a book to in-
form him.
2. Pofitively. God knows by his own eSTence. Aslfaid,
his understanding is not diftinct from his efTence; therefore
what he knows, he knows by his efTence. The beauty, per-
fection, life and vigour of all creatures, yea, all things pof-
iible, are eminently contained in the divine efTence ; fo that
by understanding his efTence, he eminently understands all
things. He fees all things poSTible, in his power ; an,d
and all things future, in his own will ; and he fees the na-
ture of things in the eternal ideas in his own mind. So
that feeing himfelf, he feeth all things : His own eiTence is
the book or mirror wherein he beholds them.
From what is faid, we may gather thefe excellencies and
properties of God's knowledge ; whence it will appear that
he knows in the molt excellent manner, and in a manner
incomprehenfible by us.
(1.) God's knowledge is eflential and necefTary. He
knows all things neceSTarily. It is efTential to his nature to
know them. He can as foon ceafe to be God, as ceafe to
be omuifcient. Seeing his understanding and eiTence are one
and the fame, his knowledge muft be as necefTary as his
efTence.
(2.) God is infinite in knowledge, His under/landing is
infinite (e). Orig. 'There is no account of it. We can no more
draw it into account, than we can number the drops in the
ocean. It hath no bounds or limits. We cannot fay, God
knows
(b) Job. x. 4. (j) Rom. xi. 34. (d) Ifc. xl. 13.
(*) Pfal. cxlvii. 5.
Of Goers Knowledge. i.\ j
knows all tilings but this or that j this were to fct a bar to
his knowledge. His knowledge extends to all objects
(3,) It is intuitive knowledge, as the fchoolmen fpeak.
God knows all things, not fucceffively, one after another, as
we do, but one intuitive act. The Lord lookethfrom heaven :
He beholdeth all the fins of men. From theptace of his habitation
he koketh upm all the inhabitants of the earth (f). As there is no
fuccefiion in his eflence, fo there can be none in his knowledge.
Nothing is paft or future with him, He knows things that
are fucceffive by one fimple act of intuition, by one glance
from eternity to eternity. Our understandings are unable
to take tn many objects at once, much lefs all objects. But
God fees all things diftinctly and particularly at one view.
Jill things are naked and open to his eyes (g) : Naked and open, at
once, more than any one thing can be to us. Hence,
(4.) He knows all things moft eafily. It cofts us a great
deal of pains, fearch, and ftudy, to make otirfelves matters
of a little knowledge. We muft/^l her as f her, and fearch
for her as for hid treafures (h). And it is but a little know-
ledge we attain to after many years ftudy and experience :
Hence Job fays, with the ancient is ivifdwi, &c (i). But God
hath a perfect knowledge of all things without any difficul-
ty : Therefore mark what is faid of God in the very next
verfe, With him is vpfdom andfrength ; he hath couttfil and un-
demanding (k). With him it is, and be hath it ; it is efleii-
tial to him. To know any one thing, and to know all things
are alike eafy to him. All things are but a point to the im-
menfity of his knowledge. He cau behold thelb at once
with more eafe than we can turn our eye.
(5.) He knows all things perpetually, in regard of the
act of knowledge. Seeing he knows by his eilence, he al-
ways knows. Men may have much knowledge in habit,
when they have it not in act ; fometimes they do not fo
much as think of it : But God is perpetually in the act of
knowledge. He never [lumbers norfeeps (/) ; as in regard of
his providence, fo alfo in regard of his knowledge.
(6.) God's knowledge is independent. He doth not bor-
row it from the creatures, nor depend on them for means ot
knowledge, as we poor worms do As his eflence is inde-
pendent from the creature, fo is his knowledge. He hath
his knowledge from himfeif, and doth not fetch it from bor-
rows
(/) Pfal. xxxlii. 13, 14. (g) Heb. iv 15. {h) Prov.ii.4.
(/) Job. xii. 1.2. (k) Verfe 13. U) Pfal exxi. 14,
144 Of God's Knowledge.
rowed helps, or any thing without him. He knew the crea-
tures before he made them-, for in wifd&nhi made them all \tn) -•
Therefore he could not derive his knowledge from them.
(7.) His knowledge is clear and diitinct, full and perfect.
God is lights and in him is no darknefs at all [n). He is perfect
in knowledge (0) : He is abfolutely fo. Men know things
imperfectly, and by halves : What they know, they know
but in part. We fee little or nothing of the efience of things :
And we fee the nobleft things but as i/iaglafsy dhrUy (p) :
And the multitude of objects confounds our underftanding.
But God difcerns the forms and efTences of all things ; all
their caufes, qualities, natures, properties, are open to him ;
he knows them thoroughly and diitinctly. He fees to the
very bottom. All are naked and open to his eyes (<?). He be^
holds every thing thoroughly, as if he beheld nothing but
that. His eye-lids try the children of men (r) : He hath a oif-
tincl:, critical, and thorough knowledge of them.
(8.) His knowledge is certain and infallible. It is not an
opinion and conjecture. He is not fubject to deceit or mil-
take : It is not confident with his infinite perfection, to ima^
gine him fo to be. His understanding is a clear and fixed
light. His efience is the meafure of his knowledge, and in
that he cannot be miftaken. He is as incapable of error and
deceit in his knowledge, as of imperfection in his efience.
(9.) His knowledge is immutable. Seeing he knows by
his eftence, his knowledge admits no more of incrcafe or cle-
creafe than his efience doth. He knows no more now than
he did from everialting, and to ail eternity he fhall know no
more than he doth now. If his knowledge were capable 01
increafe, it were not perfect and infinite ; and if it did de-
creafe, it would ceafe to be fo. What way foever you fup-
pofe a change, you mud fuppofe a prefent or a paft ignorance.
There is no variablenefs in his mind, nor any fbado%u of turn-
ing (s) in his eye, as there is in ours, to behold various things.
1 here is a change in. the things known \ but his knowledge
of them and their feveral changes, is invariable and unaltei-
able.
(10.) His knowledge is eternal. He knows from all eter-
nity all that he can know. Known unto God are all his works
from the beginning of the world (tj. And to eternity he can
never
(m) Pfal. civ. 34. (n) 1 John i. f. (*) Job xxxvii. 16.
(/>) i Cor. xiii. 12. (q) Heb iv. 13. (r) ffiwl. xi. 4-.
(j) Jamesri. 17, {t) Atti xv. itf.
Of God's Knowledge. 14 c
never lofe any of his knowledge- He knows by his effence ;
therefore, his effence being eternal, his knowledge mull be
fo too. All things, paft and future, are prefent with him \\\
regard of his eternity. What was done a thcufand years
ago, is as much prefent with his knowledge, as what was
done but yefterday : For a ihoufand years in hisfght are but
as yefierday when it is pafl («).
(ii) It is original knowledge : The original of all know-
ledge. All that have any knowledge, derive it from God :
He is the Father of lights (#). The moil knowing men fhine
with a borrowed luftre. All the candles in the world are
lighted at this torch. He enlighteneth every man that cometh
into the world (y). Men and angels light their lamps at this
glorious Sun.
Fifthly, I fliall now apply this doctrine.
Ufe i. For inftrutlion. In feveral particulars.
Inflr. I. It follows from this do£trine that there is a judg*
ment to come : For there is much fecret wickednefs for wheh
men efcape cenfure and punifhment in this world ; but all is
feen and known by an infinitely holy and jufl God ; there-
fore there mud be a day, wherein he will bring all to light,
and judge men for the fame. For God will bring every work
into judgment , with every fecret thing, whether it be good, or
whether it be evil (z). He will bring to light the hidden things
§f darknefs, and will make mamfefi the coimfels of the heart (a).
In that day God will judge the fecret s of men by Jefus Chrifl ac*
cording to the go/pel (b). Then (hall this attribute of divine
omniicience be publicly demon ft rated and glorified in the
eyes of the world. Then the books fliall be opened, and the
dead (hall be judged out ofthefe things which are written in the
books, according to their works (c) > fo that the judgment will
be moft exact. God will judge from what he hath feen and
known, fo that there can be no miftake.
Inflr. 2. The consideration of God's perfect knowledge
may facilitate our belief of the refurrecUon of the fame body.
For when our bodies are diffolved and mouldered into duft,
not the lead atom of that duft can efcape God's knowledge.
Hell and defruSion are before the Lord (d)- That is, the whole
ftate of the dead, all their graves, all the bodies of men, and
the duft of their bodies, all are open before him. He keeps
Vol. I. N°. 2. T an
(u) Pfal. xc. 4. (x) James i. 17. (y) John i. 9. (2) Eccl.
:;:; 14. (a) 1 Cor. iv. 5. {b) Rom. ii. 16. (c) Rev. xx. I2#
'//; Pjqv. xv, 11.
146 Of God's Knowledge.
an exact account of them all, and knows what is become of
ail the atoms of duft that belong to fuch and fuch a body,
and how to reftore to every body what is efiential to it, and
can, by his power, call forth every atom of duft out of the
treafures of his knowledge.
Injir. 3. It follows, from this doctrine, that fecrecy is no
(belter for fin. It is a proverb among finners, If thou canjl
not live chaftely, yet carry the matter "warily f . But how vain
and fooiifli is it for men to imagine that they can hide their
fins from an all-feeing eye ? Though men fee not, yet Cod
fees and knows. Hence the Lord tells the prophet, They
have committed villany in Ifrael, and have committed adultery
ivith their neighbours wives even I know, and am a witnefs%
faith the Lord (e). Darknefs is no covering from an all-feeing
God : Darknefs hideth not from him, but the night fhineth as the
the darknefs and the light are both alike to him (jfj. S in-
ane apt to think that all is fafe, when fecret and hid from
Co of men ; but this is to put a cheat on their own fouls ;
for God fees all their fecret wickednefs. As the Lord tells
that wicked p rople : Thou hajl forgotten me, andtrujledinfalfe*
hood. I havefeen thine adulteries, and thy neighings, and lewd'
f thy whoredom, and thine abominations (g).
InJlr. 4. See, from this doctrine, how admirable God's
rce is towards the world : For he fees all the wicked-
fs that is committed in all the fecret corners of the world,
iiud yet doth not deftroy it. If all the vilianies that are com-
mitted in fuch a city as this, in one day's fpace, were known
io you, you would admire that God doth not make it like
Sodom for judgment : But what are all the vilianies com-
mitted in this city, in comparifon of thefe innumerable
fwajms of fin that are committed all the world over, and
that for fo many revolutions of years and ages from Adam
till now ? Now, all thefe fins are fet in the light of God }s coun-
tenance\h) ; he bath a diftinct view of them all, not only in
their number, but in their horrid nature ; and his hatred of
them is infinite : Yet he fpares the world, and doth not de-
ftroy it. O wbat an amazing patience is this ! The powej*
of God is no lefs difcovered in his forbearing to deftroy the
world for the wickednefs he fees in it, than it was in making
the world at firft. Hence it is faid, The Lord is flow to an-
ger, and great in power (i) His flownefs to anger argues a
mighty power over himfelf. Ufo
f Si non cafle, tarnen caute.
(e) Jer. xxix. i%. (f) Pfal. CMKI&. 12. (g) Jer. xiii. 25, 27.
{*) Pfal. *c. 8. p) Nah. i. 3.
Of God 's Knowledge. 147
Ufe 2. For reproof. To two forts of perfons.
Repr. 1. To them that invade God's right and prerogative
as a God of knowledge. Men do this two ways. 1. By a
curiofity to know what God hath kept fecret When men
indulge themfelves in vain fpeculations, and intrude into thefe
things they have not feen, by fearching boldly into things not re-
vealed, and enquiring curioufly into things above their reach ;
what is this but to pry into the fecrets of God, and invade
his prerogative ? £ or fecret things belong unto the Lord our Gcd;
but thofe things which are revealed belong unto us (k). 2- By rafh
and uncharitable judging and cenfuring others. It is true,
open crimes fall under the Cenfure and judgment of men, in
a way proper to them f . But when you take upon you to
judge mens' future and final ftate ; or to cenfure them for
things indifferent, or for fuch actions as are capable of a good
construction, or for doubtful actions, the good or evil where-
of depends only on God's determination; or judge their
principles and intentions, contrary to their folemn profeilion,
though it be in fome actions that cannot be excufed : In all
fuch cafes, you invade the right of God, as if you had a
knowledge equal to his ; you become ufurping judges of evil
thoughts (/).
Repr. 2. To fuch as deny God's infinite and perfect know-
ledge. Some deny it doctrinally, and others practically.
1. Some deny it doc~lrinally. Some ancient philofophers
afcribed to God only a knowledge of generals, not of parti-
culars, as if he knew things only in a heap, and confufedly,
and not particularly. "What is this but to deny the perfec-
tion of the divine knowledge, feeing it is a greater perfection
to know things particularly, than to know generals only.
Again, the Socinians, that they may the more eafily eftabliflt
an independent indifferency of man's free-will, afcribe to
God only a conjectural knowledge in future contingencies,
and a knowledge depending on the creature in free and vo-
luntary actions ; and they maintain, that God knows and
underitands by difcourfe, and reafoning from things more
known, to things lefs known, as we do : All which are moft
diflionourable to God, and are bold attempts to rob him of
this glorious perfection of his nature.
2. Others deny God's infinite and perfect knowledge prac-
tically. And men do fo divers ways ; as,
00 By
(k) Dcut. xxix. 29.
f Maledicere emnibus bona confcientiie fgnum arbitraniur.
(/) James ii, 4. Hieroji. contra Helvid.
1 4 8 Of Cod's Kn owledg e .
(i.) By taking liberty to live and go on in fin. Wicked
finners fancy to themfelves that God feeth them not ; or
they would gladly believe it, and bring their fouls under this
perfuafion. Though flames of fear come in upon them Some-
times ; yet they boldly prefume that God (hall not fee them.
The pfalmift mentions this as the ground of the wicked car-
riage of the church's enemies : They break in pieces thy people,
O Lord, and afflict thine heritage. They flay the widow and the
fl ranger, and murder the faiherlefs. Tet they fay, The Lord
Jhall not fee, neither fi all the God cf Jacob regard it [in). They
fecretly fancy that God, either doth not, or cannot take no-
tice of them. To the fame purpofe is that text : He hath
[aid in his heart, God hath forgotten : He hideth his face, he will
never fee it («). And again, They fay, How doth God know P
And is there knowledge in the M oft High (o)P Eliphaz chargeth
Job with this : And thou fayejl, How doth God know t Can he
judge through the dark cloud ? Thick clouds are a covering to him
that he feeth not(p). Alas, many live and walk fo, as if the
God whom they profefs, were a blind and ignorant God, or
as if they could blind his eyes. Sinners do many times flat-
ter themfelves out of God's fight, and pleafe themfelves with
this imagination, that he fees them not. This is an inlet
to all wickednefs.
(2) By an indulgence to fecret fins. A practical difbe-t
lief of God's omnifcience is at the bofom of this; as appears
from that threatening, Wo uni 'o them that feek deep to hide their
counfel from the Lord ; and their works are in the dark ; and
they fay, Who feeth us? and who knoweth us (q) ? How often do
men take liberty to commit that in the dark, which they re-
frain from in the light, as if darknefs were as great an ob-
ft.rut~t.ion to his knowledge as it is to ours. When you ard
drawn to fin upon the encouragement of fecrecy, you do in
fo far deny God. Hence Job fays, If my heart hath been fe-
cretly enticed, or my mouth hath kiffed my hand : — I fhould have
denied the God thai is above (>). Alas, the eye of man ftrikes
a greater awe upon your heart many times than the eye of
'God. There is a fecret atheifm at the root of this : It is a
practical denial of God's omnifcience.
(3.} By feeking to hide and cover their fins from God.
Men are nafurul y inclined to make vails for their fins. A-
dam, when he had finned, fought to hide and excufe his fin :
And
(m.) Pfal xciv. 5, 6, 7. («) Pfal. x. u. (0) Pfal. 'xxiii. 11.
{/; Job xxii. i3> 14. (q) Ifa. xxtx. 15. (r) Job xxxi. 27, 28.
Of God's Knowledge. 1 49
And we all tread more or lefs in his footfteps. Even the
pialmift himfelf kept fdence (s). That is, he did not freely
confefs his fins to God, but fought to palliate, excufe and
extenuate them : Such a practice as this, is to charge God
with a defect of knowledge, as if he could not fee into the
depths of a deceitful heart. Therefore Job clears himfelf
of it, If I covered my tranfgreffions as Adam , by hiding mine ini-
quity in my bofom (t).
(4.) By formality and hypocrify in worfhip. When you
feek to put off God with a glittering profeffion, and with
fair outward fhews and appearances of devotion ; when your
hearts are not right with God in duty, but you flatter
him with your lips, and lie unto him with your tongues :
This is to put a cheat upon God, and to think to blind his
all-feeing eye, as if he could be impofed upon by fuch fair
pretences, and did as little know you as ye do one another.
(5.) By omiflions of fecret duties. Sometimes fecret du-
ties are wholly neglected, which is a practical denial of God's
omnifcience, as if he did not fee in fecret. Sometimes they
are very {lightly and carelefsly performed. If men had a
window to fee into your heart, in time of prayer, tKis would
trouble you exceedingly : But, alas, it is no trouble to you
that God feeth ; which is an evidence that you have not the
fenfe of his omnifcience upon your hearts ; you practically
deny it. Sometimes men are at pains to enlarge themfelves
in prayer with others, but are flight and negligent in fecret
prayer : This is to fay, upon the matter, that our heavenly
Father feeth not in fecret.
Ufe 3 For terror. To feveral forts of perfons.
1. Here is matter of terror to all wicked finners. I am
afraid that fome among you, that bear me, proclaim a law-
lefs liberty to yourfelves ; you live and go on in fin, disho-
nouring God, and breaking his laws : O, what a mad courfe
do you run ! But here is that which may be matter of terror
to you, God fees and knows all : Nothing can efcape his
knowledge. As he knows your perfons, fo he fees your
wickednefs. He knoweth vain men : he feeth wickednfs alfo :
ivill he not then confder it (u) ? Not a vain thought, nor an idle
word, nor a wicked action, nor a flight and negligent fer-
vice, but all is knov/n to him. And it were better for you
that your fins were known to all angels and men, than thai*
they (hould be known to an omnifcient God, who is infinite-
ly juft to take vengeance for them. For he, who is now
your
(fj Pfal. xxxii. 3. (/) Jobxxxi. 33. (it) Job xi. it.
150 Qf God's Knowledge.
your witnefs, will one day be your j udge : and if repentance,
and fleeing to Chrift, prevent it not, he will, on that day, fet
your fins in order before yrm ; and, in hell, he will rip open
ail your fins to your face, which Bafit thinks will be more
terrible to the damned than all their other torments will be.
2. Here is matter of terror to fecret fmners. Some
of you, who are biamelefs in your walk before the world,
do yet take a great deal of liberty to fin in fecret, and in the
dark ; and you flatter yourfelves with this, that no eye fees
you, and would not for all the world that what you did were
feen and known of men : As Job fays of fecret tinners*
The morning is to them even as the fimdow of death (») : If one
know them, they are in the terrors of the fhadow of death.
If men did difcover you in your abominable ways in fecret,
you would be ready to die with the terror of it. But, ah,
God fees and knows. Neither the darkeft night, nor the
clofeft curtains, can hide any fin from his eye : For his eyes
are as a flame of fire ; light and darknefs are both alike to
him ; And he fets our fecret fins in the light of his counte-
nance (y) : So that it is great folly to think to conceal a fiu
in fecret. And on that great day, how will your faces ga-
ther blacknefs, and be filled with fhame, when an omnifci*
entGod fhall unvail all your wickednefs before all the world !
3. Here is matter of terror to hypocrites. Many of you
are rotten-hearted hypocrites, and pieafe yourfelves with fair
fhews and appearances of devotion. Though you are naught
before God, yet you carry fair before men, and cover your-
felves with a vail of piety : Like apples that are fair to look
to, but are rotten at the heart. But though you may deceive
men, yet you cannot deceive God: He is not mocked. The
clofeft hypocrify lies unmalked before him : For he feeth not
as man feeth) &c (s). He judgeth not according to outward
appearance. The omnifcient God fathoms the fecret depths
of your heart ; fo that all your juggling and difTembling with
him in duty, all your difguifed pretexts, are clear to his eye.
SERMON XVII.
life 4. i /"OPx Exhortation : In feveral branches.
R Exhort. 1. Let us reverence, honour, and
adore the great God, on account of this glorious and admir-
able perfection. We ufe to pay a great veneration to men
of
(x) Job xxiv. 17. (y) Rev. i. 14. Pfcl. xc 8. (z) Gal.
vi.£. 1 Sam. xvi. 7.
Of God* s Knowledge. jrj
of grest knowledge , and fhali we not much more honour
and reverence the great God, for his infinite and incompre-
henfible knowledge ? Is it not a great perfection to know
and fore-know, not only the works, but alfo all the thoughts,
purpofes, and defigns of any one man ? But how much
greater mufl it be, to know and fore-know all the fecret
practices, defigns, thoughts and contrivances, of all the men
that have been, are, or (hall be, in all parts of the world ?
God's fore-knowledge is mod admirable. Prophets have
been in all ages and nations held in great veneration : How
much more fhould God's infinite fore-knowiedge of all things
render him venerable and honourable in our eyes ? Let us
then admire this perfection in God, and adore him for it.
Exhort. 2. Get a deep fenfe of God's knowledge upon
your heart, that you may live and walk always as in his fight.
To this the Lord exhorts Abraham, Walk before me, atid be
thou perfect (a). And the faints have done fo. David fet
the Lord always before him (b). And it was the pfalmift's re-
solution to walk before the Lord in the land of the living (c).
Even the heathen could fay that ive ought to live fo as in his
fight *. There ought to be frequent thoughts of God's
knowledge, that the fenfe of it may be deeply impreffed up-
on our hearts.
To excite and engage you to this, confider, I. You are
always under God's eye, whether you have a fenfe of it or
not. He is above all, and through all, and in you all (d) : So
that nothing can be hid from his fight. Your molt fecret
actions, thoughts, and defigns, lie open to him : For all
things are naked, and opened unto the eyef of him ivith whom ive
have to do (e). 2. Mens' being deftitute of a due fenfe of God's
knowledge is the root and fpring of all wickednefs. Hence
the pfalmift complains, O God, the proud are rifen againfl me9
and the ajfemblies of violent men have fought after my foul, and
have not fet thee before them (/'). As the fenfe of God's know-
ledge wears off, a door is opened to all iniquity : And if the
fenfe of it were rooted out of the minds of men, they would
attempt to act the greateft villanies with a daring boldnefs,
and the foundations of human fociety would be quite over-
turned. 3. A deep fenfe of this divine perfection upon the
heart
(a) Gen. xvii. i. (b) Pfa!. xvi. 8. (e) PfaJ.cxvi. 9.
* Sic vivendum eft tanquam in confpgftu vhamus.
Sen. Lib. de Mor,
(d) Eph. iv. 6, (*) Heb. iv. 13. (/) Pfa. Ixsxvi, j4%
I $ 2 Of God's Knowledge.
heart will be of great ufe and advantage. For, (».) It will
beget humility and (name for our vilenefs before Gcd.
"Would we not be afhamed'and dejected exceedingly, if we
could perfuade ourfelves that all our feeret fins were known
to all that converfe with us ? But how much more would we
beaftiamedand humbled, had we the due fenfe of this, that all
our fins, with all the various circumftances and feveral ag-
gravations of them, are exactly known to him who cannot
look on fin without an infinite deteftation ? (2 ) It will be a
notable bridle of fin. The fenfe of it reftrained Job from
unclean thoughts and wanton glances : I have made a cove-
nant with mine eyes, fays he, how then fiould I think apon a
maid? And then it follows, Doth not he fee my ways, and
count all myjleps (g) ? Who would dare to fpeak treafon a-
gainft a prince, if he were fure he heard him ? A fenfe of
God's knowledge would make us watchful over our hearts
and lives, and blum at the very firft rife of finful thoughts.
Particularly, it would be a fovereign antidote againft thefe
deadly poiions of temptations, whereby many young people
are corrupted and ruined. It would make us fay with Jo-
feph , How can I do this great wickednefs, and fin againfl Gcd (h) P
tf Shall I affront God to his face ? Shall 1 commit fuch wick-
€i ednefs, when he is looking on ?" (3 .) It will be a fpur to
duty. It engaged the pfalmift to obedience. I have kept thy
precepts and thy teflimonies, fays he, for all my ways are before
thee \i). It is a great encouragement, when we believe and
confider that God fees and knows our diligence and faithr'ul-
nefs, the labour we undergo, and the difcouragements we
meet with in thejvay of our duty. This is the encourage-
ment propofed by our blefled Lord to the angel of the church
of Ephefus : I know thy works, and thy labour, andthypat'unce :
And to the angel of the church of Smyrna, I know thy works9
and tribulation, and poverty (k). Hence the Lord fays to A-
braham, Walk before me, and be thou perfect (/). The matter's
eye makes the fervant work : So here, " Shall I be lazy and
** fluggifh, remifs and negligent in duty, when God is look-
u ing on ?" More particularly, a deep fenfe of God's know-
ledge will make you faithful and diligent in the duties of
the feveral relations wherein you ftand to others. When
Jehofhaphat would quicken the judges to their proper work,
he tells them, God is with you in the judgment («). The a-
poille,
(g) Jobxxxi, i, 4. (h) Gen. xx-xix. 9. (/') Pfal. cxix.
108. (k) Rev. ii. 3, 9. (/) Cen. xvii. I . [m) 2 Chron. xix. 6.
Of bocVs Knowledge, 1 <g
poftle, under the fenfe of* this, discharged his truft fincerely
and faithfully : For we are not as many, fays he, that corrupt
the word of God ; but ds effincerity, but as of God, in the fight
of God /peak <we in Chrijl (//). And again he fays, Evenfo we
/peak, not as pleafing men, but God, ivho trieth our hearts (0).
Hence alfo he minds earthly matters that they have a Maf-
fer in heaven (p)9 who fees and obferves their carriage. And
he fuggefts the confideration of God's eye to fervants (q). So
that men would be better in every relation, if this truth were
deeply imprinted upon their hearts, that God fees and knows
all they do, and that all their ways are before him.
For direction in this matter, 1 . Believe God's omnifcience,
and believe it firmly. Labour to have the faith of it well
rooted in your hearts. Many who profefs to believe that
God fees and knows all things, have only a dead opinion of
it, which is eafily taken up. Therefore labour to have a found
and lively faith of it. Such a faith is the gift of God •, there-
fore go to him for it : and ftudy the reafonsand grounds ort
which his omnifcience is built. Certainly, he that made
us, and is ever prefent with us, and leads us by the hand
wherever we go, muft needs fee and know all that we do,
2. Think often of this divine perfection, and thjnk of it
deeply and ferioully. This is the way to have the fenfe of
it deeply imprinted on the heart. God takes it kindly, wheA
our minds are employed in thinking of him and his glorious
perfections. He hath a book of remembrance foe thofe that
think upon his name (r). 3. Look upon God, not only as
your Witnefs, but alfo as your Judge. Remember that as he
fees and knows all, fo he will bring every thing to judgment ( s).
It is to him you muft give an account. The thoughts of
this will render the fenfe of his omnitcience the more oper-
ative and effectual. Solomon tells us, A king thatfttteth on
the throne of judgment, fcattereth away all mnl with his eyes {t)~
Will a fubject break the laws in fight of his fovereign ? Will
malefactors perpetrate villanies when their judge is looking
on ? So, fhall we affront the Judge of all the earth to his face r
•Remember, that God fees wickednefs, that he may avenge
it : He beholds mifchief and fpite to requite it with his hand (»)i
But here it may be enquired, muft we always have actual
thoughts of this, That God is omnifcient, and fees and know*
~ Vol. I. N°. 2. U till
{n) 2 Cor. ii. 17. [b) t Theff. ii. 4. fp) Eph. vi. 9.
(?) Col. Hi. 22, 23, 24. (r) Mai. iii. 16. (/) Eccl. 12, 14.
(/). Prov. xx, 8. (») Pfal. x. 14.
154 Of God's Knonvledge.
all that we do ? How can this be ? I anfwer, I. It is not
poflible that we can always have actual, diftinct, and expli-
cit thoughts of it. Therefore, in the leiTer actions of our
lives, a habitual fenfe of God's knowledge is fufficient. Yet*
%. We mould often revive the thoughts of it in our fouls.
Alas, how fad is it, to have fwarms of thoughts for vanity
and fin, but few or none for God ? He thinks of us every
moment \ and fhall not we often think of him ? Frequent
thoughts of God's knowledge would cherifh and keep alive
the fenfe of it. 3. There are fome cafes and feafons
wherein the thoughts of God's omnifcience fhould be re-
vived. As, (1.) In time of temptation. . The thoughts of
God's eye are a feafonable relief to the foul, when we are
fore aflaulted. So they were to Jofeph when tempted by
his lewd miftrefs (x). (2) When God finds us out in our
ftcret fins. When he fets conscience a-work, whether by
his word, or by his Spirit, or by his providences ; fo that
fecret fins, and old forgotten fins, are brought to your re-
membrance, and fet in order before your face : In fuch
cafes, you m,ould think how God's all-feeing eye hath found
you out. (3) In the dated and folemn duties of God's
wcrfhip.
In worfhip, we fift ourfelves immediately before the Lord,
and converfe with him. Therefore it is called coining to God%
and drawing nigh to him (y). In prayer, we come to fpeak
to God ; in the word, we come to hear God fpeak to us ; in
th^ Lord's fupper, we come to be feafted at his table. Now,
all this is but an empty formality, unlefs we have a fenfe of
his orrmncience and all-feeing eye. Therefore, before every
duty of worship, let us open the curtains, and prefent God to
ourfelves as the fearcher of hearts, and think that we go be-
fore him that fees and knows us 1. This will quicken to
preparation, that we may bring nothing before God but what
is becoming his majefty. And we may judge of the fuit-
ablenefs of our preparation, by the depth of fuch imprefhons
on us. 2. It will be a good mean to keep the heart right in
worfhip. The neglect of it is the caufe why men are (o
flight and formal, fo cuftomary and carelefs in their wor-
fhip. But ferious thoughts of God'a all-feeing eye will be
a means to prevent thefe evils, and give check to wander-
ing aud diftrac-Ymg thoughts. It would make us ferious and
intent, and infpire us with life and vigour, and engage us to
behave ourfelves with that reverence and awfulnefs that be-
comes
(x) <?e$. xxxtx. 9. (y) Hcb. x. 1. James iv. 8.
Q/GocVs Knowledge. 15 ^
comes the divine Majefty. Therefore, let us remember that
we come before him, that fearcheth the heart, and whofe eyes
are as a flame of fire ; and let us fet ourfelves as in his fight.
Particularly, let us do fo, i. In prayer. The pfalmift begins
his prayer with fome thoughts of this : Unto thee I lift up mine
eyes, O thou that chvelleji in the heavens (z). He thought of
him as one fitting above, and beholding all that is here be-
low. O, it is an awful thought, when we fpeak to God,
that all our afTe&ions, defires, and aims, are naked and
open to his eyes. In prayer, we beg that his that eyes may
be open to behold us (a), as well as his ear attentive to hear us.
All our faith and comfort, as well as ferioufnefs, in prayer,
depends on the belief and confederation of this, that God fees
and knows all. 2. In hearing the word. Let us lift up our
hearts, and fet God before us, and fay, We are all here pre-
Cent before God, to hear all thing s that are commanded thee of God {b ).
We ought to be ferioufly attentive, as if God himfelf did
fpeak to us by oracles. 3. In the Lord's fupper. All the
internal work is immediately tranfa&ed between God and
our fouls ; therefore look on him as prefent that fees and
knows all.
Exhort, 3. Improve the confideration of God's infinite
knowledge, to profitable ends and purpofes. As,
1. To humble you, and keep you humble, whatever
meafure of knowledge you have attained to. As pride is
very natural to us -, fo there is nothing we are more apt to
be proud of than our knowledge. The apoftle tells us>
Knowledge puffeth up (c). If men have but a little knowledge,
beyond the vulgar, what a high conceit have they of them-
felves ? How would they be efteemed by others ? How in-
folent, if their opinion and judgment be not followed?
But let us confider, 1. That all our knowledge is derived
from God as the Fountain : So that it is a vanity to boaft o(
it. Hence the apoftle expoftulates with felf-conceited pro-
feflbrs, What haft thou that thou dulf not receive ? Now, if thou
did/l receive it, why dofl thou glory, as if thou hadf not received
it (d) ? It is a light from the Father of lights ; a ftream from
that eternal Fountain. 2. All our knowledge is but bru-
tifh ignorance, being compared with the divine knowledge.
The pfalmift owns this ; So fooii/h was I, and igmrant, fays
he, / was even as a beafl before thee (e). And fo doth Agur,
Surely
(z) Pfal.cxKiii. I.
{a) Neh. i 6. (b) Adsx. 33.- (c) 1 Cor. viii. 2. {d) 1 Cci..'
iv. 7. (e?) pfal, lxxiii. 2 2.
I $ 6 Of God's Knowledge.
Surely I am move bruti/h than any man, and have not the under*
/landing of a man : I neither learned ivifdom, nor have the know."
* ledge of the holy (f). f How little do we know in compan-
ion of what we are ignorant of ? All our knowledge is con-
fined to narrow bounds : It is but of the outfide and face of
things ; a mere nothing, in comparifon of the divine know-
ledge. O what a vain ignorant thing is man, being com-
pared with God ! On thefe accounts, the confideration of
God'6 omnifcience mould render us vile and low in our own
eyes.
2. To quicken you to repentance for fins paft. Confident .
God remembers all your bypaft fins. What a fenfelefs thing
is it to be carelefs of fins committed many years ago ? Though
thefe fins be forgotten by you, yet they are remembered by
aa infinite underftanding. They are written in a book which
lies always before God. Behold-, fays the Lord, it is written
before me (g). He fometimes binds himfelf by oath not to
forget the fins of men. The Lord hathfworn by the excellen-
cy of Jacob y fur ely I will never forget any of their works (h), 2.
God remembers your paft fins in all their aggravating cir-
cumftances. He knows them exactly, having taken exa£t
notice of them when they were committed. His eye-lids try
the children of men. He not only knows, but ponders all your
goings , and confders all your works (i). He ia not a bare
fpettator, but a diligent obferver. He remembers the place
"where, the time when, and the light, mercies and vows, a-
gainft which you finned ; and the number of your fins
are written in his book j they are marked before him. 3. He
remembers your fins fo as to avenge them, if you continue
impenitent. He obferves them in order to a juft recom-
pence. He beholdeth mi/chief and fpite to requite it with his hand (k ).
He hath them recorded for future vengeance. So the Lord
tells us, Behold it is written before mey I will not keepftlence> but
will recompence, even recompence into their bofom (/). They are
laid up in fore with him, and, fealed up among ft his treafures :
And a time of expence will come *, for to him belongeth ven-
geance and recompence yfo that their feet Jhall fide in due time [m).
Well then, let the confideration of all this awaken an<A
quicken
(/) Prov. xxx. 2, 3.
f Maxima pars eoruvi quafcimus, eft minima pars eorum qua
Vejcimus*
(g) Ifa. lxv. 6. (h) Amoa viii. 7. (1) Pfal. xi. 4. Prov. v.
21. Pfal. xxxiii. 15. (k) Pfal. x. 14. (/) Ifa. lxv. 6.
(w) Deut. xxxii. 34, 35.
Of God1 s Knowledge. 157
quicken you to repentance, and to faith in the blood of
Chrift. Plead with the pfalmift, Remember not the fins of my
youth, nor my tranfgreffions : and 0 remember not againft us for-
mer iniquities (n). It you continue in impenitence and unbe-
lief, your account is but growing, and God will at laft reck-
on for all together. As it is the comfort of the godly, fo it
is themiferyof all unbelieving, impenitent finners, that their
record is on high (p).
3. To encourage you to duty. What an encouragement
is it to diligence and faithfulnefs in the work and fervice of
God, notwithstanding of many difficulties and feeming dif-
couragements, that God fees and knows all, fo that nothing
fhall be forgotten ? Thus the apoftle encourages the believ-
ing Hebrews, God is not unrighteous, to forget your work and
labour of love (p). All the good you do is fet on record.
There is a book of remembrance written before him, for them that
fear the Lord, and think upon his name (q). None of your good
deeds fhall be wiped out (r). O, what an encouragement is
this, to labour earneftly, and to abound in the work of the
Lord?
4. To keep you from fhifting duty upon frivolous preten-
ces. Sometimes when fuch duties are required of you, as
have fome fpecial difficulty in them, or hazard attending
them, your falfe heart is apt to frame many excufes and de-
vices for fhifting them. Sometimes you pretend want of
ability or opportunity for them : Sometimes infuperable
difficulties are pretended, that there is a lion in the way. But
though men may be deluded by fuch excufes and pretences,
yet God is not mocked. An omnifcient and heart-fearching
God knows whether your hearts be fincere or falfe in fuph
cafes ; and whether fuch excufes be real, or only pretended.
To this purpofe is that which Solomon fay6 ; If thou forbedr
to deliver them that are drawn unto death, and thofe that are ready
to be fain .• If thoufayejl, Behold, we knew it not ; doth not he
that ponder eth the heart, confider it ? And he that keepeth thy foul \
doth not he know it ? And JJjqII not he render to every man ac-
cording to his works (s) ? As his juftice cannot be biafed, fo
his knowledge cannot be impofed upon.
5. To engage you in the ftudy of fincerityand upright-
ness. Hence David gives this direction to Solomon : And
thou Solomon my fin, know thou the God of thy father, andferve
him
'(») Pfal. xxv. 7 Pfal. Ixxix. 8. (0) Job xvi. 19. (p) Heb.
yi. 10. (?)Mal. iii. 16. (r) Neh.xiii. 14. (/) Prov. xxiv. 11, 12.
1 5 8 Of God's Knowledge,
him with a perfeB heart and with a willing mind : For the Lord
fearcheth all hearts y and underjlandeth all the imaginations of the
thoughts [t). Not only our actions, but alfo our principles
and ends, and manner of performing duties, lie all naked
and open to his eye : And thefe he chiefly regardeth. There-
fore ftudy to be what you feem to be. God looks into the heart%
andfearches the heart (u) ; Therefore let it be your great care
to have your heart right with God. Your bufinefs lies not
with men, but with God, who knows ail the deceirs and
tricks of a falfe heart. He weigheth the /pints (x).
6. To deter and reftrain you from the practice of fin.
God's eye is fti!l upon you : And will you break God's laws
before his face, and wheto he is looking on ? As kin^ Aha-
fuerus faid of Haman, Will he force the queen alfo before
me (y)? What an impudent wife mud (he be, that will prof-
titute herfelf to another, in the fight of her own hufband ?
This is the reafon ufed to enfore obedience to the Firlt Com-
mandment, Thoufhalt have no other gods DEF ORE ^1E. We
cannot fin but God is ftill looking on. Oh, ihali we affront
God to his face ? All things are naked and open unto his eyes (z).
Every fin is naked, anatomized, and ript up before him.
Why fhould fecrecy ftrengthen a temptation to fin, when
we have to do with a God that fees in fecret ? For his eyes
are upon the ways of mant and he feeth all his goings. There is
no darknefs norfhadow of death, where the workers of iniquity
may hide them/elves (a). Let us improve this thought to re-
ftrain and curb the corruption that is in our hearts. Solo-
mon prcfcribes this to reftrain young men from the fin of
uncleannefs ; And why wilt thou, my/on, be ravijhed with a
flrange woman , and embrace the bofom of a fir anger : For the
ways cf?nan are before the eyes of the Lord, and he ponder eth all
his goings (b). Yea, let us improve it to curb the very firft
motions of fin in our hearts. Why fhould I think upon a maid P
fays Job, Doth not he fee my ways and count all my fleps {c)P
Upon the approach of every temptation, guard your hearts
with that queflion wherewith the people of God fortified
themfelves againft temptations to idolatry, Shall not God
fearch this out ? For he knowcth the fecret s of the heart [d).
7. To encourage you to go God for aflillance, and fuccefs,
in
(t) 1 Chron. xxvrii 9. (u) 1 Sam. xvi. 7. (x) Prov. xvi. %>
(y) Efth. vii. 8. (~) tleb. 4. 13.
(a) Job xxxiv. 21,2 2, (b) Trov. v. 20, 21. {c) Job. xxxi.
1, 4. (</) Pial. xliv, 21.
Of God's Knowledge: \ pt)
'in that great and necefiary duty of ft If- examination. In
fearching and trying ourfelves, we do oft-times fail into
great miftakes, or our endeavours are fruitlefs and uufuc-
cefsful, becaufs we fet about the work in confidence of our
ability and fufficiency for it, and do not depend on the af-
fiftance of God's all-feeing eye. Therefore, when you en-
gage folemnly in this duty, go to the all-feeing God, that
you may have a clearer eye to direct you than your own. He
can difcover that to you v/hich otherwife will lie bid from
your view. Particularly, beg his afiiftance, I. In examin-
ing and trying your ftate. Sometimes you queftion your,
own fincerity, and are fo full of darknefs and confufion* that
you cannot difcern your own ftate, fo as to make a right
judgment about it. Therefore plead with God, that your
dark and confufed minds may be enlightened by a beam from
his knowledge, that fo you may not miftake counterfeit grace
for true grace. He that knows your fincerity, can belt dif-
cover it, and make it known to yourfelves. 2. In examin-
ing and fearching out your fins. There are often fonie hid-
den fins and corruptions, which your dimnefs cannot dif-
cover by the molt accurate fearch; but God's all-feeing eye
can make them vifible to you. Therefore, pray with Job,
Shew me wherefore thou contendejl with me. And, as Eiihu
directs, That which I fee not, teach thou me (e). Hence, Da-
vid, after a long meditation on the omnifcience of God, de-
fires the exercife of this attribute in difcovering him to hirn-
felf, that he might difcern any corrupt and wicked inclina-
tion that might be in him ; Search me, O God, fays he, and
know my heart : Try me, and know my thoughts : And fet if
there be any wicked way in me ( f),
8. To encourage you to truft in God, and to depend on
him in every (trait. As he knows the ftate and condition,
the wants, neceffities, miferies and diftreffes of his peo-
ple (g) ; fo he cannot forget his covenant and promifes.
Therefore they may confidently reft on him for fea-
fonable and fuitable mercies according to his promife.
Hence it is faid, He hath remembered his covenant for ever.
And, he remembered his holy promife. And, he remembered for
them his covenant (h). His knowledge is his book of remem-
brance, to mind him what he hath to do. Neither his mer-
cy to pity us, nor his goodnefs to relieve us, nor his power
to
(e) Job x. 14. Job xvxiv. 32. ( f) Pfal. cxxxix. 23, 24.
(g) Matth. vi. 8, 32. {h) Pfal. cv. 8, 42, and 6, 45.
i6o Of God's Knowledge.
to protect us, nor his wifdom to guide us, could be a fuffi-
cient ground of truft, if he were not omnifcient, to know
us, and our wants and neceilities, and to remember what he
(lands engaged by promife to do for us. But we may fafe-
ly depend upon his other perfections, feeing he hath an in-
finite knowledge to direct them in their exercife. Next, as
he knows all our ftraits, miferies, and diftreffes ; fo he
knows all the proper remedies. He knows when the lay-
ing on affliction, or the removing of it, may contribute moil
for his own glory and the good of his people. Again,
he knows all future things. He knows what will be the ef-
fect of every caufe, and the event of every counfel : So that
he cannot be furprifed with any thing that can happen to us,
nor forced through ignorance to take new counfel. Upon
thefe grounds let us be encouraged to commit ourfelve9
wholly to him. This is the ufe that the pfalmift makes of
God's omnifcience ; Thou haft feen it, fays he, for thou be-
hddejl mifchief and fpite to requite it ivith thy hand : The potr
cwnmitteth himfelf utito thee (i) ; and fo do I.
SERMON XVIII.
Exhort. 4. "l["TTOULD you have any profitable and ufe-
YV ftd knowledge ? Go for it to God as a
God of infinite knowledge. His is original knowledge, the
fpring and fountain of all knowledge that is in the creatures.
God challenges this to himfelf as his prerogative, Who hath
put wifdom in the inward parts P Or who hath given under/land-
ing to the heart (a) ? To this purpofe it is faid, There is a
Spirit in man ; and the infpiration of the Almighty giveth them
under/landing (b). All the light and knowledge of arts and
fciences is from him. He giveth wifdom unto the wife, and know-
ledge to them that know imderflanding (c). We mud mine
in his beam. Therefore feek to God, and depend on him
for all needful knowledge. Study alone will not make you
knowing men. Look up to the Father of lights.
More particularly, go to him for faving and practical
knowledge j fuch a knowledge of God, and Chrift, and of
the mind and will of God, as deeply affects the heart, and
influenceth the life and practice. Confider, 1 . You are
naturally blind and ignorant in fpiritual things. He that
lacketh
(/) Pfal. x. 14.
(a) Jobixxviii, 36. {b} Job xxXir. 8. {c) Dw,M. 21.
Of God's Knowledge. 161
lacketh the graces of the Spirit is blind (d). Your under/land-
ing is naturally darkened (e). Yea, how defective arc; even
the molt eminent faints in point of knowledge ? Hence Da-
vid is often fo earned for divine teaching (/). Our natu-
ral blindnefs is cured only in part j much of it (till remain-
eth. We need to have our eyes more opened, and our fight
more cleared. 2. Saving and practical knowledge is a very
great blefiing. It is a diftinguifhing blefTmg \ a fpecial gift
of God only to a few whom he dearly loveth. It is a prin-
cipal part of the image of God in man. It promotes the
increafe and exercife of all the graces of the Spirit. It is
heaven begun : A perfection in it is the happinefs of the
glorified above (g). 3. God alone is the Author and Foun-
tain of this knowledge. It is not attainable by natural rea-
fon : For the natural man receiveth not the things of the Spirit
of God, for they are fooli/hnefs unto him ; neither can he know
them, becaufe they are fpiritually difcerned (/.)). It cannot be
attained by our own pains, induitry, and ftudy. It is of a
divine original. We mult be taught of God \ and learn of the
Father. It is an union from the holy One ; and a fruit of God's
Jhining into the heart (z). 4. You may go to God for this
knowledge with confidence and hope. He is no lefs wil*
ling to communicate faving knowledge to men now, than he
was at man's firft creation. This is the encouragement the
apoftle propofes, If any of you lack vjifdom, let him ajk of God f
that giveth to all men liberally, and upbraideth not : Audit fi all
be given him (k), God is not like a proud man, that had ra-
ther expoie another to (hame for his ignorance, than to be
at pains to teach him. 5. Prayer is a fpecial mean to obtain
this bleffing. Solomon tells us, If thou eriefl a) Her knowledge %
and lift eft tip thy voice for underflanding Thenflmlt thou un-
derjtand the fear of the Lord, and find the knowledge of God (l)»
God is the hearer of prayer (m). All other means are fan&i-
lied by prayer. When you ufe other means, without own-
ing God, you make an idol of your own underftanding.
Well then, feek to God for knowledge, and efpecially for
faving knowledge. And, 1. Seek it humUy, lamenting and
bewailing your ignorance. John wept becaufe the book was
fealed ; and he got it open by -tveeping («). When you are a-
Vol.I. N°.2. X {named
(d) 2 Pet. i.9. (<?) Eph* iv. 18. (/) Pfal. cxix. and elfe-
where. (g) Col iii. 10. 2 Pet. i. 2. John xvii. 3. (b) 1 Cor. 11*.
14. (;') John vi. 45. 1 John ii. 20 2 Cor. iv. 6. {k} James i. 5.
(/) Prov. ii* .3, 5. (m) Pfal. Uy. 2 \n) Rev. v. 4, 5.
\6z Gf God's Knowledge.
fhamed of your ignorance, then may you look to be taught of
God. Hence the Lord fays to Ezekiel, If they be afiamed,
Jbew them the form of the houfe (o). Again, humbly fubmit
your reafon to divine revelation. God reveals hhnfelf to
babes (p) He reveals the choiceft truths to meek and hum-
ble fouls. The meek iui/1 he guide in. judgment ; the meek iv'ill
he teach his way [q). 2. Seek it earneftly. Be very impor-
tunate, and take no nay-fay. Cry after knowledge (r). Fol-
low God, as the blind men did Chrift;!). Be earneft that the
eyes of your understanding may be opened : And never give
over, till God break in upon your heart with the lively light
of his Spirit. 3. Seek it in Chrift. You muft yield up
yourfelves to Gcd to be taught by the Spirit : And this re-
(ignation muft be made in and through Chrift the Mediator ;
for, without a mediator, God will not fpeak to you finful
creatures, unlefs out of the fire in words of wrath If he
fpeak to you in words of peace and falvation, it muft be from
the mercy-feat, that is, through Chrift, who is God's Pro-
pitiatory (s). 4. Seek it in the due ufe of appointed means.
Be diligent and attentive in reading and hearing the word,
and attend the ordinance of catechizing. Thefe being the
means of God's appointment, you muft, in the ufe of them,
wait for the teachings of the Spirit. You muft hear, if you
■would learn of the Father (t). The opening the fcriptures,
and the opening the underftanding, go together (11).
Ufe 5. For comfort. To you who are the children of God,
and have a fpecial covenant intereft in him and relation to
him, the do6lrine of God's omnifcience affords you ground
of ftrong confolation, in divers cafes. As,
1. Under fpiritual defertion, and groundlefs apprehen-
sions of being neglected or forgotten by God. The children
of God are fometimes haunted with this temptation, that
God hath forgotten them, and doth not look after them,
xior take notice of what concerns them ; as if he did not
mind that there is fuch a man in the world. Hence the church
cries out, My Lord hath forfahen me, and my God hath for-
gotten me (x) : And the pfa) mift, Why haft thou forgotten me(y) P
And God reprehends this in his people, Why Jayeft thou, O
Jacob, andfpeakefts O IfraeU my way is hide from the Lord,
and my judgment is puffed over from my God (2). But in this
cafe,
(?)Ezek.xliii. 11. (/?) Matth. xi. 25. (q) PfaLxxv.9. (r)Prov.
ii 3. (f)Maub.xx. 31 (/) Rom.iii. 25. (/) Johnvi.45. (u) Luke
rxiv. 32, 45. (*) Ifa. xlix. 14. (y) Pfal. xlfi. 9. (z) Ifa. xl. 27.
Of God's Knowledge. 1 63
cafe, it may comfort you who are the children of God, that
you are not unknown to him. He knows the perfons of all
his own. The foundation of God fandeth Jure y having this fealf
The Lord knoweth them that are his. He knows his fJjeep by
name. Hence he fays to Mofes, I hnotu thee by name (a).
He knows you by name and firname. As he foreknew
you from eternity ; fo he cannot be ignorant of you m
time (f ). And he cannot forget you. Hence he fays to his
church, Can a woman forget her fucking child, that fhe would
not have cornpajjion on the f on of her womb ? Tea, they may for-
get ; yet will f not forget thee. Behold I have graven thee upon
the palms of my hands. Your names are written in the Lamb's
book of life. Chrift fays of the fparrows, not one of them is
forgotten before God (b). And are his own children forgotten ?
He knows and remembers you in this world, to care for and
look after you, to pardon your iniquities, heal your difeafes,
ftrengthen you under temptations, guide you in your diffi-
culties, preferve you in dangers, and to perform all things
for you : And he will remember you at laft, to raife you out
of your graves, to gather you to himfelf, and to reward yoi*
according to his promife.
2. Here is ground of comfort againft allunjuftcenfures of
your perfonsor ways. Sincere Chriftians are often judged
and cenfured as hypocrites, and their bed actions as acls of
bypocrify. Some indeed cenfure them ignorantly; others
do it knowingly and wickedly. They are often miftaken
and mifunderftood by men, and the worft conftructions put
upon their beft performances. But, in this cafe, it may be
Very comfortable to you whofe hearts are upright before God,
that you have a Judge of infinite knowledge, who knows
exactly the ftate of your perfons, the integrity of your hearts,
and the uprightnefs of your ways : For, he looks into the
hearty and knows the way of the righteous (c) How comfort-
able is it, that God is not led by the judgment of men, and
cannot miftake the reality of a mere appearance ? He fees
and knows, not only your outward aclions, but your inward
affections, principles, and ends. The faints take comfort
from this. Alfo now, fays Job, behold, my witnefs is in heaven ,
and my record is on high : And, He knows the way that I take (d).
With what comfort did the prophet appeal to God ? Butt
thou,
(a) 2 Tim. ii. 194 John x, 3, 14.. Exod. xxxiit 12.
(f) Rom. viii. 30. - (b) I fa xlix. 15. Rev. xvii 8. Lukcxii. 6.
(c) 1 Sam. xvi. 7. Pfal.i. 6. * (d) Job xvi 19. andxKul. 1 3,
1 64 Qf God's* Knowledge .
thou, 0 Lord, kn oiv eft me, thou haft feen me, and tried mine
heart towards thee (e). Yea, Chnit himfelf is brought in
taking comfort from this, / have not refrained my lips, O
Lord, thou knowe/l (f). How comfortable is it when you can
appeal to God for your fincerity, and fay with Hezekiah, /
befeech thee, O Lord, remember noiv, hoiv 1 have walked before
thee in truth, and with a perfect heart ; and have done that which
is good in thy fight (g) : And with Peter, Lord, then knowef
nil things, thou knowef that 1 love thee (h) P It may fometimes
comfort us, that God knows we did that in the integrity of
our hearts, which men cenfure as done for bafe and fordid ends.
3. Here is ground of comfort againft Satan's accufations.
He is called the accufer of the brethren, and is faid to accufe them
before God day and night (/). He accufes them to God for
their fins, as he did jofhua, the high prieft (£). And he
wrefts and mifreprefents their belt a&ions, as if done in hy-
pocrify, and for bafe ends •, as he did with Job. But it may-
be comfortable to you who are truly godly, in this cafe alfo,
that God knows your fincerity, and the integrity of your
ways ; fo that Satan (hall never prevail to get you caft out of
God's favour. God knows you well enough, and fees the
falfhood of Satan's accufations, and that he does no more
but flander you. There is no poflibility of his impofing upon
an omnifcient God. This may a!fo comfort you, when!
through the malice and fubtility of Satan, flanders and falfe
accufations are raifed againft you among men. Your name,
is bright in God's fight, how much foever it be fullied be-
fore men.
4. Here is matter of comfort in fecret duties. Sincere
Chriftians are fo much afraid of hypocrify and vain-glory,
when their duties lie too open to the eyes of men, that they
affecl: great privacy in performing many duties. As many
iinners feek corners wherein to ac"fc their wickednefs •, (o do.
the faints feek corners wherein to pray and meditate, and
perform other duties. Now, the world can take no notice
of this : Yet nothing is loft. It is comfort enough to a fin-
cere Chriltian, whofe great aim is to pleafe God, that he fees
and knows all And as he fees in fecret, fo he will reward,
openly (/). Yea, he fees into the molt fecret recefles of the
heart *, fo that net a gracious defire, nor a holy thought^
can
(e) Jer. xii. 3. (/"; Pfal. xl. 9. (g) t Kiogs xx. 3.
(J>) Join. xxi. 17. {1) Rev. xii. io. (() Zech. iii. 1,3.
(/) Matth vi. 4, 6.
Of God's Knowledge* t6$
can efcape his notice. He hath a book of remembrance fir
them that think upon his name. He fees, not only your -works
and labours , but alfo your faith and patience in working them,
and your fincere love in them (m) And though there be
many weakneffes and imperfections in your beft duties : Yet
God fearches your heart, and fees what good is in it, and
Jcnows and approves of your good affections, in the midft of
manifold weakneffes that are mingled with your performances.
5. More particularly, here is matter of comfort in fecret
prayer. God fees and knows your prayers («), though never
fo fecret. How comfortable is it, that you do not call upon
a deaf and ignorant idol, but upon a God of infinite know-
ledge, who can difcern your particular cry, though crouded
by a multitude of cries from others ; as Chrift difcerned the
believing touch of a poor woman from the prefs of the throng-
ing multitude ? Again, when you are at a lofs how to exprefs
yourfelves in prayer ; yet God knows and underftands your
fighs and groans ; he knows what is the mind and meaning
of the Spirit in them. So the apoftle tells us, The Spirit it
felf maketh intercejjion for us, with groanings which cannot be
uttered : And he that fearcheth the hearts , knoweth what is the
mind of the Spirit (0). How doth David chear himfelf with
this: 0 Lord, fays he, my groaning is not hid from thee. And
he hears your tears, the voice of your weeping; and referves your
tears in his bottle (p). Again, your prefent condition may be
fuch, that you cannot pray in any good order and method,
but your prayers are full of diftracHon and confufion : Yet
God underftands the meaning of them, and knows how to
diftinguifh between what is yours and what is his in your
prayers. He fees and knows the frame of your hearts in
prayer, if they be meek, humble, and broken ; and he judges
pf your prayers by that, and not by external enlargements.
Again, when in prayer you forget any thing which at firft you
intended : Yet God knows the mind of the Spirit, and there-
fore will put that in your prayers for you, which you forgot
to put in yourfelves. He hears your denres, though they be
not formally exprefled in prayer. Hence the pfalmift fays,
Lord, thou haft heard the defire of the humble : And, Lord, all
my defire is before thee (q). And he knows all your wants and
neceinties, though you have not expreffed them: Tour Father
knoweth what things ye have need of, before ye ajh him [r ) . , „
(m) Mai. iii. 16. Rev. ii. 2 Heb. vi. 10. («) Matth. vi 6.
(<?) Rom. viii. 26, 27. (p) Pful xxxviii. 9. Pfal.vi.8. Ifa. xxxviii.
5. rial. lvi. 8. (a) JPfal. x. 17. JPfal. xxxviii. 9. (r) Matth. vi. g,
1 66 Of God's Knowledge.
6. Here is matter of comfort in the want of ability and op-
portunity to do good. Sometimes you have an earneft dcfire
and firm purpofe of doing good things : But you have no a-
biiity to bring the fame to pafs, or you lack opportunity In
this cafe it is comfortable that God knows your heart and mind
in it. The defires and purpofes of your heart lie open to his
view, and are acceptable and pleafing to him. Becaufe he
fearches the heart, therefore he accepts the will for the deed :
For if there befrfl a willing mind, it is accepted, according to that a
man hath, and not according to that he hath not (s). So God knew
and accepted of David's purpofe to build a houfe for his name :
Thou did/1 welly fays the Lord, in that it was in thine heart (t).
7. Here you have ground of comfort in all your infirmities
and weaknefies. God knows and remembers them ; and this
moves and engages his tender compaffion. So the pfalrmit
tells us, Like as a father pi tieth his children ; fo the Lord pitieth
them that fear him ; For he hioweth cur frame ; he rememberetk
that we are dufl («). This the pfalmifl gives as a reafon why
he is fo gracious in pardoning, fo backward in punifhing, and
fo patient in waiting. He knows how frail your natural con*
ilitution is, how frail and brittle you are by creation, and how
little you are able to endure, how eafily cracked and crufhed:
And his mindfulnefs of this excites his compaffion, fo that
he will debate with you in meafure, and deal gently with you.
Again, he knows your weaknefs and infirmity by corruption,
how apt you are to be drawn to fin, againft your fmcere pur-
pofe: And therefore will either preferve you from temptation,
or fupport you under it, and pafs by your infirmities. And
he knows how weak in grace you are, and how little ftrength
you have for duty ; and therefore pities you, and pardons your
fhort-comings, and expects no more than you are able to do.
8. Here is ground of comfort alfo under your afflictions.
The trials and diftrefTes of the children of God are not un-
known to him. He knows their tribulation and poverty (,v). And
he hears their cries under affliction. So the Lord tells Mofes,
I have furely feen the affiBion of my people who are in Egypt, ana
have heard their cry, by reafon of their tajk-mafttrs : For I know
their forrows ( v). He fees into their dungeons, and beholds
their miferies, and knows their ftraits and extremities, and
pities their afflicted cafe. This was a comfort to the pfalmiit,
"Thou haft feen ity fays he } for thou beholdeft mif chief and fpite to re-
quite
(s) 2 Cor. viii. 12. (/) 2 Chron. vi. S. («) Pfal. cm. 13, 14,
(::) Rev. ii. 9. (y) Egad. iii. 7.
Of God's Knowledge. 1 6f
quite it with thy hand : The poor committeth himfelf unto thee (z).
Your companionate Father fees and beholds the fpite and
malice that lurks in the hearts of wicked oppreflbrs, and the
mifchief that is done by their hands. Particularly, this may
chear your heart in your outward wants and (traits, Tour
heavenly Father knows that ye have need of all thefe things (a).
Your Father who loves you dearly, and hath all power in his
hand, and can perform all things for you, he knows your ne-
ceflities and pinching ftraits. This may relieve your minds
againft all diftruftful fears and cares.
9. Here we have matter of comfort againft the fubtle plots
and clandeftine contrivances of enemies againft the church.
God hath an exacl: knowledge of them : For his eyes pierce
into their very hearts. Solomon tells us, Hell and dejlruclion
ere before the Lord; how much more then the hearts of the children
of men (b). All the church's enemies, even fuch of them as
are moft fecret, lie open to him. Many of them are hid from
us, their hatred agamft religion being difguifed with fair pre-
tences of friendfhip : But none of them can lie hid from an
all -feeing God. Mine adverfaries are all before thee (c), faith the
pfalmift, as a type of Chrift. They are all before him, not
only as to their perfons, but alfo in their fecret and fubtle
devices and counlels againft his church and people. He fees
their rage and malice. He knows when they go to confult,
and what are their decrees and refolutions. To this purpofe
the Lord fays to Sennacherib the king of Afiyria, I know thy
abode, and thy going out, and thy coining in, and thy rage againjb
me (d). God cannot be deceived by the moft clofe and fub-
tle enemies He knows all the methods of their counfels*
and how they refolye to execute their defigns. Though they
feek deep to hide their counfel frotn the Lord, and their works are in
the dark, and they fay, Whofeeth us P or who knoweth us P Yet
furely their turning of things upfde-doivn fiall be ejleemed as the
potters clay (e). The moft fubtle contrivances of enemies are
never too deep for God to fathom, nor too clofe for him. to
fruftrate.
DISCOURSE
{z) Pfal. x. 14.
(a) Matth. vi. 32. (b) Prov. xv. 11. {A Pfal. Ixix. 19.
(d) Ife. xxxvih 28. (?) Ifa. xxix. 15, 16.
( i68 )
DISCOURSE V.
Of the Wifdora of God.
SERMON XIX.
Jude 25. To the only wife God, our Saviour, be glory and majej?y9
dominion and power, both now and ever. Amen.
IN this verfe, and the preceding, the apoftle concludes this
epiftle with a folemn doxology, or voice of praife unto
God. We may notice thefe two things in the verfe.
1. To whom this praife is here given*, to God. And as
he is fet forth in the preceding verfe by his power, fo here
by his wifdom and goodnefs. 1. By his wifdom ; the only ivife
Cod. I take the name God here efTentially, as including all
the perfons of the God-head. God the Father, Son, and Holy
Ghoft, is the only ivife God to whom praife is here given.
Some interpreters underftand the name God here perfonally,
and think that the Son, the fecond perfon, is here meant :
But grant it be fo, yet wifdom is here attributed to him as he
is God ; and when he is called the only wife God, wifdom is
not fo appropriated to him as to exclude the wifdom of the
Father and of the Holy Ghoft, but to exclude the wifdom of
all the creatures. Though fome of the creatures have wif-
dom ; yet in comparison of the wifdom of God, it is none at
all, or doth not deferve that name. 2. By his goodnefs, im-
plied in this title, Saviour. This title is moft frequently given
to the Son in fcripture, becaufe he only aiTumed our nature,
and by his obedience and Sufferings in that nature purchafed
fpiritual and eternal falvation for us. Yet this title is alfo
given to God eflentially confidered : So that not only is God
the Son our Saviour, but God the Father alfo (a), as he is the
Author and Fountain of our falvation, by defigning and pur-
pofing falvation for an ele£V. company, and contriving the way
of falvation, and fending Chrift to purchafe it, and the Holy
Ghoft to apply it : And fo God the Holy Ghojl is alfo our Savi-
our (b), by applying the falvation Chrift hath p^* chafed to all
the elea.
%. The
(a) Ifa. xliii. 3. and xlv. 15. (I) 1 Tim. ii. 5.
Of the Wiflom of God. 1 69
2. The praife that is given to him. To him be glory and
majefly, &c. But it is the firft words of the verfe that I am
U> infill upon, in the profccution of this doctrine.
Obferv. Wifdom is the property and excellency fGcd alone; or*
he only is wife*
I fhall here £hew*
l • What wifdom is, and in what fenfe it is attributed to God*.
2. That God is wife ; or that wifdom is one of the proper*
ties and excellencies of his nature.
3. That he is the only wife God ; and in what fenfe he isfo,
4 . Wherein the wifdom of God doth appear.
5. I fhall apply the doclrine.
Firjt, What wifdom is, and hi what fenfe it is attributed
to God. There is a two-fold wifdom af God fpoken of in.
fcripture- 1. His perfonal wifdom; and that is the Son*
the fecond p? rfon, our Lord Jefus Chrift. He is called by
the apoftle the wifdom of God (c). And he is frequently ex-
preifed by this name in the book of the Proverbs, efpecially in
chapters viiith and ixth. He is called the wifdom cfGody be-
caufe in him God did (hew forth his wifdom in an eminent
manner \ and in him are hid all the treafures of wifdom and
knowledge (d) ; and it is he that reveals to us the Father's fe-
crets, and declares to us <he counfel of God for our falvation.
2. His elfential wifdom ; which is his wifdom coniidered as
an elfential property of his nature, and common to the three
perfons in tJie God-head. It is of this I fpeak here.
In the preceding difcourfe I fpoke of God's knowledge*
There is a difference between knowledge and wifdom. The
apoftle fpeaks of them as different gifts of the Spirit in men :
To one is given by the Spirit the word of wifdom ; to ansther the
word of knowledge fry the fa?ne Spirit (f ). Knowledge refpec~ts
things confidered abfolutely, and in themfelves ; wifdom re-
fpects things in the relation they have to one another as means
and ends. So that knowledge is the root of wifdom, and wif-
dom is the fruit of knowledge. Knowledge is the foundation
of wifdom, and wifdom is the fuperftruclure upon knowledge.
Knowledge is only an acl: of the under Handing ; but wifdom
is an acl: both of the underftanding and of the will. Know-
ledge belongs to fpeculation ; but wifdom belongs to prac*
Vol. I. N°. 2. Y tice,
(c) i, Cor. 1, 24. {J) Co!, ill. 3. (t) 1 Cor, *ii. 8.
i-jo Of the Wifdom of God.
tice, and is the fplendor and lultre of knowledge mining forth
in our refolutions and actings. And as thefe two are differ-
ent gifts and excellencies in men, fo alio they are diftinct per-
fections in God, according to our manner of conceiving His
knowledge is the fimple underftanding of things ; but his wif-
dom is his fkilful contriving and appointing, ordering and
difpofmg of all things. The apoftle fpeaks of them as diftinct;
perfections r 0 the depth of the riches both of the wifdom and know-
ledge of God (e) !
YVTifdom, in man, is thai -virtue or ability whereby he dif-
pofeth and orders his refolutions, undertakings and actings^
io as he may belt attain the worthy end which he propofeth
to himfelf. So, the wifdom of God is that perfection where-
by he difpofes and orders all things in fuch a way as doth
moil advance and promote his own glory. There are feveral
things wherein wifdom in man doth confift ; and there is in
the divine wifdom what is anfwerable to them in our con-
ception, i. Wifdom lies in propofmga right end toourfelves.
He is the wifeft man that acts for the noblefl; end ; So God is
infinitely wife, as he acts for the moft excellent end, to wit,
his own glory : For of him > and through, and to him are all things ;
io whom be glory for ever. Amen (f). 2. Wifdom lies in mak-
ing choice of and ufing the moil fit and proper means for at-
taining our end. Now, God is at liberty to ufe what means
he pleafeth : and as he fometimes works by fmall means, by-
unlikely means, by feemingly contrary means ; fo it is his pre-
jogative, that he gives a right bias to any means he is pleafed
to ufe for promoting his own glory. And fometimes the
rneans he ufeth are very admirable, and in their own nature
myfterious, wherein his wiklom doth radiantly fhine forth ;
as in our redemption by Chrift. 3. Wifdom lies in lay-
ing hold upon and improving the fitted feafons for bringing
about our defigns. For a zuife man's heart difcerneth both time
and judgment (g). So, God is infinitely wife to time the exe-
cution of his own counfels. Being infinite in knowledge, he
hath at once a perfect view of all the circumftances of things,
fo that he cannot be miftaken as to the proper feafon of bring-
ing about his own purpofes. He hath made every thing beauti-
ful in his time {h). He hath an exact knowledge of times and
feafons, and is infinitely wife to chufe the fitted. 4. Wifdom
lies in acting judicioufly and rationally. A wife man is not
felf-
(e) Rom. xi. 33. (/) Rom. xi. 36. (g) Eccl. viii, 5.
lb) Eccl. iii. II.
Of the Wifdom of God. \ 7 1
felf-willed, but is guided by right reafon, and a&s with judg-
ment. So, God doth nothing but with reafon and under-
ftanding. He is a God of Judgment ; and all his ways are judg-
ment. His will is never without ccunfel. Hence it is called
the counfel of his will if).
But in attributing wifdom to God, there are two things we
muft advert unto. 1. We mult remember that his wifdom
is not a habit fuperadded to his eflence, as it is in us ; as if
God were compounded of fubftance and qualities, as we are :
For he is a molt fimple and uncompounded Being. But * his
wifdom is the fame with his efTence. The wifdom of God
is the wife God, or God acting wifely. All the perfections
of God, though they feem diverfe in our conceptions, are one
and the fame in him, and the fame with his eflence. 2. We
muft not think that God confults and deliberates, and reafons
matters with himfelf, as men do, and fo is determined to a
choice of proper means, and of fit feafons and opportunities
of acting : For this would imply ignorance and hditation of
mind antecedent to fuch consultation, and a change of will
and purpofe after it : And God hath no need of fuch delibe-*
ration and reafoning ; for he hath at once a perfect view of
all the means for effecting his own purpofes, and of all the
circumftances of things, fo that he can never be at a lofs what
courfe he mould take.
Second, I proceed to prove that God is wife ; or, that wif-
dom is one of the excellencies and perfections of the divine
nature. Though the proof of this needs not be infilled upon,
yet it may be edifying to confider fome fcripture exprefiions
about it. Wifdom is often attributed to God in the holy
fcriptures, and that under a variety of expreflions. He is faid
to be wife in heart (k). This is fpoken of God after the manner.
of men, in whom the heart is the feat of wifdom : So that the
meaning is, he is perfectly and profoundly wife. Job doth
alfo exprefs himfelf thus, With him is wifdom andflrength {l\.
Wifdom is with him, as its mailer and fovereign Lord \ withr
him, as its fole Author and Proprietor. Again, Elihu tells
us, He is mighty in firength and wifdom {in). The particle and
is not in the original text ; and fo fome interpreters under-
ftand the words thus, He is mighty in theftrength of wifdom, or
mighty frong in wifdom. So Daniel tells us, Wifdom and might
are
(i) Ifa. xxx. 18. Deut. xxxii 4. Eph. i. 11.
* Et quia in ilia fimplicit ate mn efi aliud fapere quam cjfe% eadeiu
Hi fapientia qua ejj'sntia. Aug. de Trin. JL. 7. G. l«
[k) Job. ix. 4. (/) Job. xii, 13* (>*) Job xxxvi. 5.
172 Of the Wifdom cf God.
are his («). Wifdom is his peculiarly, his prerogative ; it is
the royalty of God. Hence the apoltle cries out, O the depth
of the riches both of the ivifdom and knowledge of God (o) ! There
are are treafures of wifdom in him (p). In him are all kinds
and forts of wifdom. Hence we read of the manifold ivifdom
of God (q). It is with reference to this divine perfection that
counfel is attributed to God in fcripture. He hath counfel and
underftanding. My counfel fi all f and , fays he. He is won-
derful in counfel (r). Now, counfel is attributed to God, not
properly as it is in us ; for fo it implies weaknefs and labori-
ous deliberatien : But it is afcribed to him in condefcenfion
to our capacity ; to fignify, that as thefe are the wifeft acts in
the creatures that are the remits of deliberation and counfel ;
fo God acts nothing but with reafon and underftanding. All
*iis purpofes are fo contrived as is worthy of and becoming his
glorious Majefty ; and he hath infinitely wife reafons for all
he doth. Therefore, as one obferves *, " The wifdom of God
*' may be fitly called the counfel-chamber of heaven, where c-
%i very thing is contrived, that is afterward wrought by his
M power :" For he worketh all things after the counfel of his own
will (j).
Thus we fee that wifdom is attributed to God in fcripture,
as one of the excellencies of his nature : And it muft needs
be fo for thefe reafons. i . Becaufe wifdom is a perfection ;
yea, the mod noble and eminent perfection in any creature.
It is a greater perfection than power : Wifdom is better than
Jlrength (/), fay3 Solomon : Therefore it muft be in God after
an infinite manner. The higheft perfection cannot be want-
ing to him who is infinitely perfect. 2. I argue from God's
being the Supreme Governor of the world. As wifdom is
neceftary to fit men for government, fo it muft be a neceflary
perfection to him whofe kingdom ruleth overall. As without
wifdom he could not have made the world •, fo without it he
could not govern the fame. Certainly, he who hath an uni-
yerfal, independent government, muft have an univerfal, in-
dependent wifdom. 3. All God's other perfections would
be none without wifdom : They would be as a body without
an eye, as a foul without underftanding. His patience would
^e cowardice, his juftice a tyranny, his power an oppreflion,
without
(n) Dan it. 20. (0) Rom. xi. 33. (/>) Col. ii. 3.
lq) £ph. iii. 10. (r) Job xii. 13. Ifa. xlvi. 10. and xxviii. 20.
* Flavel'a Righteous Man's Refuge.
(/) Eph. i. 11. (r) Eccl, ix. 16.
Of the 1'Vifdom of God. 1 73
without the conduct of wifdom. Without it they could not
ihine in a due luftre and brightnefs. Hence an eminent di-
vine fays, " Wifdom is the jewel in the ring of all the divine
«» excellencies, and holinefs is the fplendor of that jewel *."
4. The wifdom of men and angels is derived from God as the
Spring and Fountain of it. He giveth wifdom to the wife (u)>
Therefore he himfelf muft be eminently wife : For, nothing
can be in the effect which is not eminently in the caufe. If
he hath made creatures wife, he himfelf muft be much more
wife. 5. Even the Pagans, by nature's light, had a fenfe of
this. They had this natural notion of God, that he is emi-
nently wife. Plato therefore calls him Mindox Under/landing -\.
Cleanthes ufed ro call God Reafon. And the name philofopher,
which their learned men took to themfelves, did arife from the
regard they had to this tranfeendent perfection of God. They
would not be called ZoQoi, that is, wife men ; hutphilofophiy that
is, lovers of wiidom. Both Pythagoras and Socrates thought
the former too magnificent a title to be given unto any but God.
Third, I proceed to (hew that God only is wife, in and what
fenfe he is fo. It is one of the divine royalties : It is peculiar
to him alone. As there is none good but God{x) ; fo there is none
wife but he. Even the heathen philofopher Plato afferts § wif-
dom to be a thing of that excellency, that it cannot proper-
ly be attributed to any but God. All creatures are but fools in
comparifon. Solomon, who excelled in wifdom, was but a poor
fool to God. The ivifdom of this world is foolifbvefs with God :
And the fooli/hnefs of God is wifer than men ( v). Angels excel
men in wifdom (z) : Yet there is no proportion between their
wifdom and God's ; fo that it is as nothing in his fight ; it is
but folly comparatively to his : His angels he chargeth with fel-
ly (a). Though they are not chargeable with actual or abfo-
lute folly, yet they are chargeable with potential and compa-
rative folly. God differs infinitely from all creatures in his
wifdom. For,
1 He is effentially wife. He is fo by his effence. Yea, his
wifdom is his very effence. He is wifdom itfelf : It is his
very nature. He can as foon ceafe to be God, as ceafe to qe
moll wife.
2. He is independently wife. He that borrows his wif-
dom from another, cannot properly be called wife : And fuch
is
* Charnock on the Attributes, f N#. § Plato in Phaed.
{u) Dan. ii. 21. (>■) Matth. xix. 17, (v) I Cor. iii. 19.
I £or\ i. 25* (z) 2 Sam. xiv. 2c {a) Job iv. 18.
174 Of the Wifdom of God.
is the wifdom of all the creatures ; it is but borrowed. But
God doth not derive his wifdom from any other •, and it is
not the birth of ftudy, nor the fruit of experience : But he
hath it in and of himfelf. He never goeth out of himfelf to
learn wifdom, nor doth he receive counfel from any. With
whom took he counfel, and who inflrutled him, and taught him in the
path of judgment (b) ? With what man or angel, with what
politician did he ever confult ? He is infinitely above and be-
yond all inftrucrion, advice or counfel from any.
3. He i3 perfectly wife. The greateft wits among men
are not without fome mixture of madnefs. But there is no
defect in the wifdom of God. It is beautiful, without any
deformity. The wifdom of men and angels is but a faint fha-
dow of it. Wifdom is in him in the moft abfolute perfection.
4. He is infinitely wife. We cannot fet bounds and limits
to his wifdom, and fay, He is fo wife, and no more. Nothing
can be added to it. The greateft wifdom among men is in-
creafed by experience, and furthered by inftruclion and exer-
cife •, but the wifdom of God is not capable of any addition.
He cannot be more wife than he is. The experience of fo
many thoufand years in the government of the world, hath
added nothing to the immenfity of his wifdom.
5. He is immutably wife. He can never lofe his wifdom,
nor have it impaired in the leaft. The wifeft of men are not
wife at all times. The wifdom of man is often loft by dot-
age ; and the minds of fome who excelled in wifdom have
been darkened with folly; as Nebuchadnezar. But the wif-
dom of Godis ever with him. With him is wifdom and fir ength (c).
Wifdom is with him ; it is infeparable from his nature. He
is not variable in his counfel ; it it flands for ever, and to all
generations (d^ ; it is unmoveable like a rock. Hence we read
of the immutability of his counfel [e),
6. He is univerfally wife. Some are wife in one kind of
employment arid bufinefs, and fome in another. But God is
wife in all his contrivances and purpofes, and wife in all his
executions ; wife in all his ways, and in all his works, both
of creation and providence. None can charge him with ralh-
nefs or a defect of his wifdom in any of his proceedings. The
wifeft men fometimes flip, and ileep like the foolith virgins :
The faireft copy that ever was written by men had fome ble^
miihes in it. But all God's works are done in the depth of
wifdom : For he wills and works all by counfel ; he ivorketb
all things after the counfel of his own will (f). rj
(/?) Ifa. xl. 14. (c) Job xii. 13. [d) Pfal. xxxiii.
11. [e) Heb. vi. 17. (/*) Eph. i. 11.
Of the Wifdom of Cod. 1 75
7. He is originally wife. He is the Fountain of all cre-
ated wifdom. The wifdom of men and angels is but a drop
from this ocean : For he giveth wifdom to the wife, and knowledge
to them that know underjianding (g). He only is wife, becaufe
all wifdom is originally in him, and derived from him. Spi-
ritual wifdom is from him. Hence the apoftle exhorts, If
any of you lack wifdom, let him ajh of God (h). Political wif-
dom, wifdom for government, is from him. Solomon's wif-
dom was the gift of the Moft High. Artificial wifdom owns
him as the Fountain. All arts among men are rays of divine
wifdom (hining on them. Bezaleel's wifdom for embroidery,
and devifing curious works, was the gift of God (z). Yea,
the wifdom of the hufbandman is from God. His God doth
inJlrutJ. him to difcretion, and doth teach him : And having
fpoken of fome parts of the huibandman's wifdom, he adds,
This alfo cometh forth from the Lord of Hoflsy who is wonderful
in counfel, and excellent in working (k). So that all wifdom is
originally from God. All candies are lighted at this torch.
He is the Father of lights (/). To him we owe all the light and
wifdorn we have.
8. He is incomprehenfibly wife. The deepeft heads a-
mong men are but thailow -y but the wifdom of God is an un-
fearchable depth Hence the apoftle cries out, Othe depth of
the riches both of the wifdom and knowledge ef God (rn) ! There
are riches of wifdom, and a depth in thefe riches, and fuch a
depth as is to be admired but cannot be comprehended ; a
depth that none can fathom. The pfalmift adores God for
this, Thy thoughts are very deep (n). None can dive into the
depth of divine wifdom. No created underftanding can con-
ceive how wife he is. We read oifecrets of wifdom (0). There
are unfearchable depths of wifdom even in the ways and works
of God, fuch fecrets of wifdom as the wifeft of men never
faw: How much lefs can we comprehend God's effential
wifdom.
SERMON XX.
Fourth % TvGO on to ftiew wherein the wifdom of God doth
A appear. It appears, 1 . In the work of creation*
2. in the government of the world. 3. And efpecially, ia
our redemption by Chrift. T
(g) Dan. ii. 21. (/>) James I 5. (/') Exod. xxxi. 3.
(k) lia. xxviii. 26, 29. (/) James i. 17. (m) Rom. xi. 33.
(«) Pfal xwii. 5. (<?) Job xi. 6.
l76 . Of the Wifdom of God.
1. In the work of creation. There is no creature fo mean
but glitters with a beam of divine wifdom. Hence the pfal-
milt cries out, O Lord% how manifold are thy zuorks : In wifdom
hnfi thou made them all (a). His wifdom iliines in the frame
both of the heavens and of the earth. The pfalmift owns,
that by wifdom he made the heavens{ b) : And Solomon tells us,
that by wifdom he hath founded the earth ; by underftanding hath
he ejlablified the heavens (c). And, fays the prophet, He hath
made the earth by his power ; he hath cfiablifijed the world by his
wifdom , and hath fir etched out the heavens by his difcretion [d)»
Hence, he is called the Builder of the heavens (e). The word
fignifies, an artifical or curious builder, a builder by art. The
world is not a work of chance, but of counfel and rare con-
trivance. Hence is that lofty description of God, Who hath
r.ieafured the waters in the hollow of his hand ? And meted out
heaven with thejpan, and comprehended the dufi of the earth in a
meafure, and weighed the mountains in fca!esy and the kills in a
balance {f)? All things are difpofed by number, weight,
and meafure, according to the eternal ideas in God's own
mind. All is done in exact proportion; fo that there is a
wonderful and ravifhing beauty. On this account fome of
the ancient heathens framed the images of their gods with
mufical inftruments in their hands, to fignify that God had
wrought all things in a due proportion Particularly, the
wifdom of God in creation appears, in the comely variety o£
the creatures he hath made ; in their admirable beauty and
order ; in the fitnefs of every creature to its proper end and
ufe, fo that nothing is unprofitable ; and in the fubordination
of one creature to another for one common end, though they
are endued with contrary qualities. Indeed, the wifdom of
God in creation is above our reach. We may fay with refpett
to this, No man can find out the work that God maketh from the
beginning to the end (g). We have fome little glimpfes of his
wifdom in creation, that we may admire and praife : But we
cannot difcern all the beauty and order of it. O the rare and
wonderful contrivance !
2. In the government of the world. There are depths of
wi-fdom in the ways of God, which we cannot fathom. That
text is to be chiefly underftood of the wifdom of God in his
ways towards men ; Ganfl thou by fe arching find out God? Canfl
thou find out the Almighty unto perfeElion {h) f God hath infinite-
(a) Pfal, civ. 24. (b) Pfal. exxxvi. $. (c) Prov. iii. 19.
(d) Jer.x. 12. [e) Heb. xi. 10, (/) Ifcu il. 12. {/) £*&
ill if. (b) Job xj 7.
T)f th Wifdom of God. ifj
ly wife reafons for aii he doth ; but his reafons are unfearch-
able by us. The rays of infinite wifdom are too bright and
dazzling for our weakriefs ; and the fecrets thereof too deep
for us to wade into. Even in the works of common provi-
dence, there are many things that pofe and gravel the under-
flanding of man.
I mail give inftance of forrie things in God's government
wherein his wifdom is mod illuftrious. As,
( i.) In the various inclinations, gifts sfnd abilities of men
For the good of human fociety, and without which the cor-
poration of mankind would be a mere chaos. Particularly*
it appears in endowing men with wifdom and ability for rare
contrivances and witty inventions, whence great profit and
pleafure hath ari fen unto men. Hence Chrijl the perfonal
wifdom of God is brought in fpeaking, / wifdom dwell with
prudence, and fnd out knowledge of witty inventions (i).
(2 ) In bringing giory to himfelf and good to his people
out of fin, that evil of evils, which in its own nature tends
to fupplant his glor^, and to ruin the creature. He wifely*
ordered Adam's fail to iuch an end, as man never dreamed
of, and the devil never imagined ;. to wit, a full difcovery of
his grace and mercy in our redemption by Chriit. And the
the fins and corruptions of the children of God, are ordered
by infinke wifdom for their good ; to make them more hum-
ble and watchful, to drive them to Chrift, to raife their e=
iteem of him, and of the great falvation purchafed by him,
&nd to make them >ong for perfect bleffednefs in heaveti.
(3.) In the work of conversion ; efpecially in the manner
of it. It is God's promife to Ifrael, Behold I will allure her (k)i
Or, as the word may be rendered, 1 will deceive or beguile her.
Hence the gofpel, which is the ordinary mean of conversion,
is called the wifdom of God (/). There is infinite wifdom and
Ikiil in grace's way, to counterwork the ftratagems of Satan^
and the deceits of the flefh *, to work upon the heart without
wronging the natural faculties ; and to fuit the key to all the
•wards of the lock, fo as none of them may be difordered. And
there is infinite wifdom in God's bringing in finners in fuch
ways as are fuited to their natural tempers and difpofnions :
The ftubborn he tears like a lion ; the gentle he wins by
iweetnefs.
(4.) In guiding and conducting his people in all the paf-
fages of their lives, in all their (traits and difficulties^ and in
Vol. I. K°.2. Z . all
(/} Pro?, viii, 12. {k) Hof. ii. 14. (;) 1 Cor. ii< 7*
J78 Of the Wifdom of God.
all their clangers, and bringing them all fafe to glory atlaft.
A3 the fkill of a pilot is feen in bringing a (hip fafe to harbour,
notwithstanding of many dangers : So, when we confider the
inany dangers that are in the way of the children of God, what
rocks there are on every hand of them, and what hazard they
are in every hour, of making fbipwreck of faith and a good
confidence •, it is admirable to think how they are guided.
But there is infinite wifdom in the way with them. His wif-
dom appears in leading and guiding them in the way of duty,
when they are at lofs in their own thoughts, and know not
what to do; in counterworking the ftratagems of a fubtle
devil, and the wiles of a deceitful heart ; in meafuring out
their comforts for them ; in giving feafonable fupplies of grace ;
in fuiting their temptations to their ftrength ; in giving fea-
fonable relief under temptations, and opening a door for their
efcape. Whatever their trials and temptations be, yet he is
never at a lofs as to ways and methods for their help and relief.
^Tke Lord hiaweth how to deliver the godly out of temptations (*»).
And he is infinitely wife to accommodate his help and relief
to the various neceffities and conditions of his people.
(5 ) In the afflictions he allots unto his people. As, 1. la
ordering afflictions when they moft need them, and their a-
bufe of profperity calls aloud for them. They are in heavinefs
through manifold temptations »^nly if need be (») ; So that their
afflictions are moft neceflary and feafonable. 2. In fuiting
their afflictions to their various lufts, and to their different
tempers and difpofitions. Afflictions are God's phyfic ; and
he is infinitely wife to mingle and temper tht potion, to the
various conditions of his people. God is faithful who will net
fuffer them to be tempted above that they are able; but will with
the temptation alfo make a way to efcape t that they may be able to
bear it (0). Divers lufts have divers remedies; and God knows
how to ftrike in the right vein. 3. In the gracious iffues of
the fharpeft afflictions he allots them. He brings meat out of
the eater, and out of the ftrong he brings forth fweetnefs. So,
the heads of leviathan , became meat to them inhabiting the wilder-
nefs (p). God out -wits Satan, by bringing light out of dark-
nefs, and making poifons to become medicines. He fan£ti-
iies the afflictions of his people, to ftrengthen their faith, con-
firm their hope, fortify their patience, and make them more
holy. AU things work together for good to them that love
God (q).
(6.) In
(;//) 2 Pet. ii 9, («) 1 Pet. i. 7. (<?) 1 Cor. x. 13. (/>) PfaL-
lxxiv. 14. (y) Rom. viii. 28.
Of the Wifdom of God, 1 79
(6,) In the wonderful deliverances he fometimes works for
his church and people. As, 1. In the admirable manner in
which deliverances are fometimes brought about. There is a
depth of wifdom in his way. 2. In the feafon of the deliver-
ance. He fometimes delivers his church, when {he is on the
brink of ruin, and her danger in all human appearance una-
voidable : As in queen Efther's time. He fometimes delivers
in fuch a feafon wherein his people lead expect it, fo that
they are furprifed therewith. Hence tfce church fays, When
the Lord turned again the captivity of Zion, we were like them that
dream (r). 3. In railing up, fitting and qualifying inftru-
ments for this work. Thus, Mofes, a man learned in all the
wifdom of the Egyptians, and who had the advantage of a
generous and princely education, was raifed up to be the de-
liverer of God's people, and to be their head and captain. 4.
In difappointing the projects of enemies in the height of their
hopes, and ruining them by their own enterprizes, The Lord
is known by the judgment which he executeth ; the ivicked is fnared
in the work of his own hands (s). Hefcattereth the proud in the
imagination of their hearts (t). Sometimes ruin feizeth upon
enemies by tbefe very means by which they thought to bring
it upon the church.
3. The wifdoin of God doth chiefly appear in our redemp-
tion by Chrift. When man had ruined himfelf by fin, the
wifdom of men and angels could never have devifed any pof-
fible way of falvation. But when this puzzled and nonplufed
all finite understandings, infinite Wifdom found out the way,
to wit, that the eternal Son of God fhould aflume our nature,
and by his obedience and fufferings in that nature, fatiefy
Divine Juftice, and purchafe for us all fpiritual and eternal
bleflings; and that we mould be interefted in all this by faith in
him. Here is a conjunction of excellent ends and excellent
means. As there cannot be a more noble end, than the glo-
ry of God in the falvation of loft finners *, fo there cannot be
a more admirable means, than God manifeft: in the flefh.
This is the wifdom of God in a miflery (u) : A thing more fur
blime than all the fecrets in the creation. Here, death is
made the way to life, and fhame the way to glory, and the
crofs the way to the crown ; fo that the rare contrivance is
admirable. The very angels defire to pry into this miftery (#).
Yet are they not able to fearch it to the bottom, or to tell
over
(r) Pfal. exxvi. 1. (j) Pfal. ix. 16. (/) Luke i. 51.
{ti) 1 Cor, ii. 7. (v) 1 Pet. i. 12.
1*0 Of the Wifdom of God.
°ver the treafurcs of wifdom which are in it. Here the treav
fures of wifdom are opened. Hence, Chrift; is called the ivif
dom cf God ( v). Here is a hidden luifdom^ and wifdom in a
mi fiery (z). The wifdom of God in redemption is truly myf-
terious and incomprehenfible. The wifdom of men and an-
gels is not able to unfold it. It is a wifdom' as manifold as
myfterious. Hence it is called the manifold wifdom of God {a).
There is a variety in this myftery, and a myitery in every part
of the variety. The word in the original rendered manifold^
tlenoteth a thing that hath a curious variety in it, like a piece
of embroidery. The wifdom of God in redemption is an em-
broidered wifdom, wherein there is all variety of rich and
curious contrivances.
Thus I have (hewed, in fome meafure, how the wifdom of
God appears, in the work of creation ; in God's government
of the world, efpecially his gracious government ; and molt
of all in our redemption by Chrift. Yet all that is difcovered
or manifefted of God's infinite wifdom, is but little in com-
parison of what is in him. Let it be coniidered, that we can-
not find out even the wifdom of God in his works : We may
find it out fuffkiently for our inftruction, but it cannot be
found out to perfection. Yet all the wifdom of God in his
works is infinitely lefs than what is in himfelf The fecrets
of wifdom in God, are double to the expremons cf it in his
works. This feems to be the meaning of that expremon,
And that he would fieiv thee the fecrets cf wifdom, that they are
double to that which ts (b). God hath not {lamped all his wif-
dom upon any thing that he hath done. He hath a ftock and
(tore of wiVdom by him, that no creature ever looked into, or
is capable of finding out. /// him are hid all the treafures of-
wif dom and knowledge (c).
Fifth , Follows the application of this doctrine.
Ufr i. For inftrudaion. In feveral particulars.
Inftr. t. Is God only wife ? Then he muft needs be un>
changeable in his decrees and purpofes. If he did change,
it muft either be to the worfe, and fo he would not be wife.
in his prefent purpofe ; or to the better, and fo he was not
wife in his former purpofe. There can be no blots or ble-
mifhes in the counfels of infinite Wifdom, to move him to
any change. Hence, the immutability of his counfel is of-
ten allerted in fcriprure. My counfel jhailjland* and 1 will do
all my pleafure (d) . The counfel of the Lordfandethfer ever ; the
thoughts.
(y) I Cor. I. ^a. (2) 1 Cor. ii. 7.
(*} Eph. iii. jo. (&) Job xi. 6. (c) Col. ii. 3. (d) Ifa. xlvi. i$»
Of the Wifdom of God. 1 8 &,
thoughts of his heart to all generations (e). There ar* many de-
vices in a man's heart : Neverthelefs the counfel of the Lordy that
JhtUl ftand{f). There can be nodifappointments to make God
•hange his counfels. No craft or policy of the creature can
undermine them. There is no wifdoms nor under ft andingy nor
counfel againf the Lord (g). His infinite wifdom is a bar to
any change Hence the prophet fays, Tethe alfo is wife, and
will not call back his words (h).
Injlr. 2. Is God infinitely wife ? Then he doth nothing
in vain. That is in vain, which hath no good end or ufe •,
and it is in vain to do more than is convenient for the end de-
signed : But none of thefe can be imagined of the infinitely
wife God ; for he doth nothing, but he hath infinitely wife
ends in it, and reafons for it.
Irftr. 3. We may fee here the great happinefs of believers
in Chrift. He who is their God by covenant, is the only wife
God, He is infinitely wife, to counfel, dire£r, and guide
them continually, to out-wit and undermine their crafty and
fubtle enemies, and to manage all their concerns to his own
glory and their good. He is infinitely wife to communicate
all good to them, and prevent all evil ; and hath infinite ways
to bring to pafs his gracious intentions toward them : So that
they are unfpeakably happy in an intereft in him.
Injlr. 4. See here the great folly of the moft fubtle and
politic enemies of the church. They think they a& wifely
in plotting mifchief againft the church : But this their way
is their folly ; for they fet themfelves agaipft the GodofZion9
who is the only wife God ; fo that they labour in vain. He is
wife in hearty and mighty inftrength : who hath hardened himfelj
againft himy and hath prof per id [i) ? All their fubtle devices,
plots, and counfels, are but a preparation to their own ruin.
Hence the prophet triumphs over the church's enemies; Af-
fociate yourfehesy 0 ye people y and yefhall be broken in pieces.
Take counfel together , and itftjall come to nought : Speak the iv?ra\
find itjhall not ft and ; for God is with us (k). Crafty enemies
do but make halters and dig pits for themfelves The ft one
cut out of the mountain without hands (/), fhall dam in pieces ail
worldly power and policy.
Ufe 2. For reproof. Is it fo, that wifdom is one of the pro-
perties and excellencies of God, and that he is the only wife
God? Then, u Here
(*) Pfal. xxxJii. II. (/) Prov. xix. 2 1. (g) Prov. xxi. 30.
30. (b) Ifa. xxxi. 2. (;') Job ix. ^. [i) Ifa* viii. 9, 10.
(/) Dan. ii. 44, 45.
1 82 Of the Wifdom of God.
i. Here is ground of reproof to fuch as do not reverence
the infinite wifdom of God, and will not fubmit to it. When
you are peremptory for your own will, and wifh or pray for
any thing, without a due fubmiffion to the will and pleafure
of God ; this is to dictate to infinite Wifdom, as if ye were
God's counsellors, and wifer than he. When you are pe-
remptory in your defires after fuch mercies, fuch a lot and
condition in the world ; O that I had fuch and fuch things,
or that I were in fuch and fuch circumftances: In fuch cafes,
you encroach upon infinite wifdom, and would direct God
bow to difpofe of you.
2. Here is ground of reproof to them that invade the in-
finite wifdom of God, by bold and curious inquiries into
things fecret, and which God would not have them to know,
intruding into thefe things which they have not feen (m). When
you fearch curioufly into fuch things, the knowledge whereof
God hath referved to himfelf ; this is an ambition to be of
God's council : You affetl: a wifdom equal with God. This
was the fin of our firft parents: They affected a forbidden
wifdom : And from them is this original evil tran'mitted to
us. Vain man would be wife, though man be born like a wild ajfis'
eolt (n). Men do naturally defire forbidden wifdom, and che
more that is forbidden. They would be wife beyond their
line, as if they knew nothing worthy of a man, unlefs they
know what is only proper to God.
SERMON XXI.
$. Y TERE alfo is ground of reproof to them that reproach
JL X ana* affront the infinite wifdom of God, and do
plainly pour contempt upon it. This is done feveral ways.
As, i . By defpifing and violating his laws. All the laws God
hath given unto men are contrived by his wifdom for their
happinefs : Therefore, to break his laws, or to pick and chufe
out of his commands what pleafeth yourfelves, is to control
his infinite wifdom, as if God were not wife enough to rule
and govern you. When you prefer your own imaginations,
and the ways of your own hearts, before the ways of the only
wife God; this is to reproach the Lord, by proclaiming your-
felves wifer than he 2. By corrupting the worfhip of God
with human inventions. When men will be adding fome-
thing of their own or other mens invention to God's inftitu-
tions, and patch up the ordinances of God with fignificant
teaching
(?;;) Col. ii. 18. («) Job xi. 12.
Of the Wifdom of God. tfrj
teaching ceremonies devifed by men ; what is this, but to af-
front the wifdom of God, as it he had not been wife enough
to provide for his own honour, and to prefcribe the form of
his own worihip, but needed the wit and device of man. So
much is implied in God's charging the Ifraelites with making
idols according to their own underflanding (a), and imagining
themfelves wifer than God. 3. By neglecting God in our
affairs and bufinefs. When you dare undertake any bulinefs
without aiking counfel and advice from God, and make your
own wit your counfellor ; this is a great contempt of God,
as if your we re as wife as himfelf, and had ability enough to
dirtcfc yourfelves, and had no need of his counfel. Hence it
is that neglecting to feek God is taxed as a reflection on his
wifdom : They look not unto the holy One of Ifrael, neither fe eh the
Lord : Tet he alfo is wife (b), 4. By fetting up reafon as judge
of divine revelation. Ever fince man did eat of the forbidden
fruit, his reafon hath a malignant pride in it, and wtil fall a
judging divine myfteries, and reject as fpurious what it can-
not comprehend. This hath been a fruitful mother of here-
fies in all ages It hath, efpecially in the Socinians, blown
up the molt fundamental principles of Chriftianity. A certain
Socinian lays down this for a rule, f That cannot be believed by
faith y which cannot be comprehended by reafon. Hence they re-
ject the holy Trinity as a contradiction, and the union of the
two natures in Chrift as a repugnancy. But how bafe is it
to fet up a finite corrupted reafon, againft an infinite and in~
comprehenfible wifdom ? When men pre fume to cenfure di-
vine revelations, it implies a conceit that they are wifer than
God. 5. By cenfuring God in his ways of providence. When.
we take upon us to meafure the ways of God by our finite
understandings, and will not wait for the end of the Lord in
his prefent difpenfations, but will judge of them according to
outward appearance, and are apt to find fault with his pro-
ceedings, becaufe we do not fee or know the reafons of them;
this is an affront to his infinite wifdom. What arrogance is
it to cenfure or find fault with an infinitely wife Being, and
to cite him to anfwer at our bar ! 6. By impatience, difcon-
tent, and murmuring under crofs and afflicting difpenfations.
You reproach the infinitely wife God, when you complain of
his dealings with you, and fret and repine againft him, as if
you bad more wit to order your lot than he hath. When yon
give
Nihil credi poteft q#od a ratiqne capi <b inteliigi vequeat.
Cited by PolhU of Faith, C 3.,
(a) Hot iii, 2. (3) Ifa. xx&i. i4 2.
1 84 0/ the Wifdom of God.
give way to impatience, becaufe God's difpenfations toward
you do not anfwer your defires and wilhes, this is a presum-
ing to inftruct him, and a reproving him, a3 if he wanted ikill
how to deal with you : And /hall he that contendeth with the Al-
mighty , inflruEl him ? He that reproveth God, let him amfaer it (c).
Ufe 3. For exhortation. In feveral branches.
Exhort. 1. Reverence and adore this infinitely wife Ma-
jefty. We honour and reverence wife men ; and fhould we
not much honour and reverence the only ivife God, in compan-
ion 6f whom the greateft wifdom among men is but folly ? Oj
labour to get and entertain honourable and reverend thoughts
and apprehenfions of him, and a raifed admiration of the ex-
cellency of his being.
Exhort, 2. Get an intereft in this God as your God. Let
this commend him to you, that he is the only -wife God. O
what a happinefs will it be to have him for your God ! When
he is y£ur God, he will then be yours in all the glorious per--
fe&ions of his nature, and particularly in this of his wifdom.
His wifdom will be yours, to conduct you through all diffi-
culties, to out-wit all your fpiritual enemies, to give you all
that you need in due feafon, and to guide you fafe to glory
at laft. If left to yourfelves, you will ruin and undo your-
selves : But, O what a happinefs is it to be under the conduct
and guidance of infinite wifdom ? Therefore, let it be your
great bufinefs to get him for your God. And, for this end,
chufe him for your God in Chrift : For as he cannot be yours
but by your own choice, fo you cannot have him for your
God but in and through the bleiTed Mediator. And if you
would have the Lord for \our God, you muft be content x.6
take him for your Guide, and fay to him, My Father, thai art
the guide of my youth (d). As he will not be your God, fo you
do not own him as fuch, unlefs you take him for your Guide.
For this God is our God for ever and ever : he -will be our Guide
even utito death [e).
Exhort. 3. Is the Lord the only wife God ? Then refign
yourfelves abfolutely to his whole will in all things. 1 . Refign
yourfelves to his commanding wilL All the commands of God
are highly rational, and drawn from the depths of infinite wif-
dom. They are not a&s of mere will, but fruits of counfel.
Hence divine commands are fometimes called counfels. God
is infinitely wife, and knows how to govern you, and what to
enjoin you and advife you to, for his glory and your own good
and
[c) Job xi il {J) Jer. iii. 4. (*} Pfal. xlviii. 14,
Of the Wifdom of God. 1 8$
&nd happlnefs. Therefore refign yourfelves to tii$ will,
that he may require of you what he pleafes: And refign
yourfelves to his whole will, without any refervation \ for
it is folly, and a difgracc to infinite wifdom, to make any
referve. 2. Refign yourfelves to his difpofing will ; that he
may carve out your lot for you, and difpofe of you and yours,
and lead and guide you in what way he pleafeth. Lean not
to your own underftanding, but refign yourfelves to the dif-
poial of infinite Wifdom. Commit thy works unto the Lord,
and thy thoughts Jhall be eflablijloed (f). Leave it to him to or-
der your condition, and to manage all your affairs. Being
infinitely wife, his will is the bigheft wifdom and reafon.
He knows what is good and fit for you better than you do
yourfelves*. Therefore refign yourfelves and all that is yours
to God's wife difpofal, to hold them, or part with them, as he,
fhail determine, reiolving through grace to welcome any dif»
penfation, how crofs foever it may he to your own defifts and-
inclinations. In this imitate David's example ; Behold, here,
am /, fays he, let him do to me, as feemeth good unto him (g). Put
yourfelves in his will, that he may tyrn you into any condition
he pleafeth, that may be mod for his glory and your good \ foj;
he is the only wife God.
Exhort 4. Often contemplate the wifdom of God in thefe
difcoveries he hath given of it. It is certainly againft your
intereft as well as your duty, to neglecl: the manifeftations
God hath given of himfeif. He hath given full difcoveries
of his wifdom, in his works both of creation and providence*
Therefore ftudy the creatures, and ftudy providence, and or>
ferve what characters of his wifdom he hath left upon them.
This is noble and fuitable employment for any rational crea-
ture. Efpecially ftudy and admire the wifdom of God a6 it
Ihines forth in the glorious work of redemption. Even the
glorious angels are raviftied with the ftudy of it ; and (hall
not we be at more pains who are more deeply interefted in it ?
The ferious and attentive contemplation ©f the wifdom of
God in his works, is an exercife both pleafant and profitable.
1. It is a moft pleafant exercife. It is a pleafure to men o£
reafon to behold any wife contrivance : But there is fuch a depth
of wifdom difcovered in the works of God, efpecially in tire
work of redemption* that the fejious contemplation thereof
Vot. I. N°. 2. A a cannot
{/) Prov. xvi* 3.
* Quid profit, medkus novit9 non xgrotus. Aug. Semi, fp
$g) 2. Sam, xv. 25.
1 3 6 Of the Wifdom of God,
cannot but yield an inexpreflible pleafure. The contempla-
tion of the wifciom of God in his works, as it will be the ex-
ercife of the mind to eternity, fo it will yield and increafe a
continual delight ; therefore there mull needs be a proper-
ti .-m able pleafure in fuch contemplations here in this life.
This is to begin heaven upon earth. No doubt the model of
divine wifdom will be fully opened in heaven : In Gods light
ive pall fee light (h) : Even all the light in creation, govern-
»em, and redemption.
2. It is a moft profitable exercife. For, i. It will increafe
"humility. When we find the wifciom of God in his works
incomprehenfibie u> us, what mean thoughts will we then
have of ourfelves ? How readily will we acknowledge our
wifdom to be as nothing, and that we are indeed but dark and
foolifti creatures ? When wife Augur contemplated the
difcoveries of God in his works, all conceit of his own wif-
dom evamihed (£)• 2. It will raife and promote a high and re-
ver<. n.d efteem of God. As it raifeth our efteem of a wife art-
id to Yiew all the draughts of a curious piece of workman-
ihip -, fo when we view thefe characters of divine wifdom
::at are imp reded upon the ways and works of God, we can-
; but cry out, Whois like u?ito thee, 0 Lord I 3 It will be
a ipur to worfhip, and particularly to the higheit and great-
c'y part of worfhip, that part which ihail remain in heaven,
lh« admiration and praife of God, and delight in him. By
ferious contemplations of the wifdom of God in his works, we
J"hail fine frefh fprings of new wonders, which we cannot but
adore with holy aftonifhment, and cry out with the apottle,
O tk* depth of the riches both of the ivifdom and knowledge of
uod k)! And with the pfal mid, O Lord, how great are thy
works ! And thy thoughts are very deep (/). More efpecially,
ferious thoughts of the wifdom of God in redemption can-
iiot but produce in you, who are the children of God, afrec-
tionate admirations and thankfgivings for that which is fo full
of wonders, and make you break forth in fuch a doxology as
that in my rext, To the only wife God our Saviour, be glory and
fHajefly dominion and power, both now and ever. Amen.
Exhort 5. Is God only wife ? Then ftucly to be denied to
your own wifdom, the wifdom of the f^fb, carnal wifdom
aod policy. It is natural to all men to lean to their own
wifdom. There is no finner but is like Solomon's fluggard,
Wifer
(rt) Pfal. xxxvi. 9, (/') Prcv. xxx. 2, 3,4. (k) Rom. xi. 3$*
(I) LJk\* xcii. 5.
Of lie Wifdom of God. x 8 7
Wifcr in his own conceit % than /even men that can render a rea-
[on (m). And this is efpecially incident to men 01 great parts,
who have a high claim to the exercife of reafon. Vain men
will be wife (n). But it is a necefiary piece of kif-de.i'al, to
be denied to your own wifdom. For, 1. This is what the
Lord requires. Lean not to thine own underf mding ■ Be not
wife* in thine own eyes. Ceafe from thine own wifdom (0). 2.
Trufting to your own wifdom is moft difhonourabie to God.
It is fpi ritual idolatry. It is a deifying yourfelves, and mak-
ing your own bofom your oracle. 3. Your own wifdom is
insufficient to direct 3nd guide you. The way of man is not
in himfelf: It is not in man that walkelh to direel his Jleps (p).
Your own wifdom is but an empty lamp : Therefore it is great
folly to truft in it He that is wife in his own eyes is twice a fool *;
by having but a little wifdom, and by his great conceit of it.
4. It is moft dangerous to lean to your own wifdom. It cft-
tioes proves very hurtful, and runs men into many inconveni-
ences. That man that follows the dictates of his own wifdom,
will chufe a mifchief to himfelf inftead of a comfort and blef-
fing. f Carnal wifdom leads men into finful courfes and fcol-
deftroying precipices. Ever fince the fall, by which man got
a crack in his head, our own wifdom and knowledge hath per-
verted us (q). Our own wifdom is a blind guide, a traitor
and enemy to God and ourfelves. The carnal mind is en-
mity againjl God (r). Mens* idolizing their own wit hath been
the ufual rife of herefy. Carnal wifdom is blind in fpirituals :
It reckons that folly, which indeed is true wifdom : To be
precife and ftricT in religion, to fuffer for the name of Chrift,
to quit vifible conveniences for invifible rewards, to re-
nounce prefent delights and advantages, to mortify carnal af-
fections ; all this is folly in the judgment of carnal wifdom.
Hence it is, that no man is ruined here, or damned hereafter,
but by his own wifdom and will. Why then will you take
your own wifdom for your guide ? Who would chufe him f$r
a pilot that finks every veiTel that he governs ? 5 God de-
lights to crofs men in following the dictates of their own
wifdom. He maketh foolifh the wifdom of this world (s). Such
as have had a high conceit of their own wifdom, have at lair
proved
(m) Prov. xxvi. i6\ (n) Job xi. 12. (<?) Prov. iii. 5, 7,
Prov. xxiii. 4. (p) Jer. x. C3.
* Bis dfipit, qui fit fapit.
■f Sapisntes fepic titer in infer mint defendant* Hieron.
(?) Ifa. sjvii. 10, (r) Rom. viii. 7. (*) 1 Cor. i, ?o.'
t"88 Of the Wifdom of God.
proved the greateft fools. God wrote folly on the crafty cou^i-
fels of Haman, Achitophel, and Jeroboam. Carnal wifdom
never profpers. Many times, when we think to bring about
our ends and defigns by our own counfels, behold all our de-
vices and fine contrivances are gone, like a cobweb, with the
-turn of a befom, and our wifdom is turned into folly.
Yea, you mutt be denied even to fan&ified wifdom. It muft
not puff you up, nor take you off from your dependence on God.
To truft in it, is a great contempt of God* and a taking his
work out of his hands. God is jealous of your truft; for truft
is an acknowledgment of his fovereignty, and fets the crown
on his head ; therefore it is a plain denial of him, to place it
any where elfe.
Exhort. 6 Study to be like God in wifdom. Our bleffed
Lord exhorts, Be ye therefore perf eel, even as your Father ivhi
is in heaven is perfect (t). We fhould ftudy to referable God
in all his imitable perfections, and particularly in his wifdom.
Seek true wifdom, that you may be like God. But feek
chiefly after holy and fpiritual wifdom, that wifdom which
is from abcjve, heavenly wifdom, to be wife unto falvation,
and wife unto that which is good. In this you will moft re-
femble God. When you propofe to yourfeives the moft no-
ble and worthy end, the glorifying God and the enjoyment of
him ; and chufe the moft fit and proper means for attaining
that end, taking God's word for your rule and directory -%
and are vigorous and earned in purfuing the means for that
end : This is that holy and heavenly wifdom by which you
will moft refemble the infinitely wife God. That is true
wifdom, to be diligent and laborious in the work of your fal-
vation, to be careful and punctual in your obedience to God.
Hence Mofes exhorts the children of Ifrael, Keep therefore and ,
do thefe ftatutes ; for this is your wifdom (u). This is God's
voice to the children of men, as Job hath told us : And unto
man he /aid, Behold the fear of the Lord, that is wifdom ; and to
depart from evil is under jlanding (x). 1 he preacher tells us,
That a wife mans heart is at his right hand (y). The right
hand is the chief inftrument of action : So that the plain
meaning is, a wife* man is hard at work, diligent and labori-
ous in the great work that God hath given him to do. This
is that wifdom which I recommend to you. Confider, i. We
are naturally deftitute of this wifdom. It is ("aid of the pro-
digal*
(/) Matth. v. 48. («;) Deut, vi. 4. (x) Job xxyin. 3,8.
(j) Efcd. x ii.
Of the Wifdom of God. 1 89.
digal, when he came to himfelf , he/aid, &c (a). He was befide
himfelf before, like a mad-man or one out of his wits. Men
are naturally/co/i/fr in what concerns their eternal falvation (b).
c. Confider the neceflity of this wifdom. We read of being
wife unto falvation (c). Without holy and heavenly wifdom,
ye will never take the right way to falvation. Other wifdom
will be hurtful to you without this. The apoftle tells us,
That the world by wifdom knew not God (d). Other wifdom,
without this, will enable you to do the more mifchief, and
lead you into mad and foolifh courfes. The fharpeft unfan&i-
fied wits have always been the devil's greateft tools. 3. Con-
fider the excellency of holy wifdom. Wifdom is the principal
thing, therefore get wifdom {e). All the treafureB in the world
cannot equal it (/). It is a wifdom from above (g), of a hea-
venly defcent and original, It will commend you to God,
and be your honour before men. It is an excellent ornament.
It is like precious ointment that makes the face tofhine (h). It
will teach you to efcape the fnares of hell and deathj and to
fecore your great and eternal intereft. Well then, let this
faoly and heavenly wifdom be your chief ftudy : And that
you may attain to it, go to God for it. This leads me to
SERMON XXII.
Exhort. 7. £~~\ O to this only wife God for wifdom. Study
\JT alone, or experience alone, will not make
you wife. God is the original Spring and Fountain of all true
wifom. All wifdom is originally in him, and derivatively
from him. Wifdom and (kill in your manual employments,
fuch as the huibandman hath (a) : Wifdom in embroidery
and other curious arts, fuch as Bazaleel had : Wifdom for go-
vernment, fuch as Solomon had : Wifdom to manage your
worldly affairs and bufinefs : All is from God (b). But efpe-
cially holy and heavenly wifdom is to be had only from him.
The wifdom that was the glory of Solomon was the gift of
God. Job moves the queftion, But where Jhall wifdom be
found ? And ivhcre is the place of und erf an ding ? Man knoweth
not the price thereof neither is it found in the land of the living (c).
No creature hath it in his keeping or at his difpoilng : That
is God's prerogative. With him is wifdom and frength (d).
Wifdom
(a) Luke xv. 17. (b) Tit. Hi. 3. (c) 2 Tim. iii. 16.
(d) 1 Cor. i. 21. (e) Prov. iv. 7. (/") Job xxviii. 16.
{g) Jauies iii. 17. (b) Eccl. viii. 1.
(a) Ifa. xxviii. 26. (£) Pfal cxii. 5. (c) Job xxviii. 12,
43. {d) Jobxii. 1.3.
i po Of the Wifdom of God.
Wifdom is with him as a Lord and Steward, to give it out
as, and to whom, he pleafeth.
Well then, in feeking true wifdom fee that you do not.
neglect God ; come and fill your ciftem from this pure Foun-
tain. But especially feek from him holy and heavrnly wif-
dom. And, i. Seek it by prayer. If any man lack wifdvtn,
Jet him afk it of God {e). Pray muckfor the Spirit afivifdnn (/).
Solomon's wifdom was gotten by prayer (g). 2. Seek it
humbly Se!f-conc«=ited profeflors do not fpeed with God.
Therefore come to God fenfible of, and bewailing your folly.
3 Seek it in Chrift. He is made of God to us wifdvm (&).
Come to God through the blelTcd Mediator : Rett and rcty
on him, in whom are hid all the treafures of wifdom and know-
ledge (i). 4. Seek it in the ufe of his blefled word •, for that
h the rtanfeript of divine wifdom. The holy fcriptures are^
able to make you -wife unto falvation {k). The pfalmiit had his
wifdom by the means of the word. Thott, fays he, through
thy commandments hafi made me wifer than mine enemies, for they
are ever with me : And through thy precepts I get under/landing (/).
If you flight and neglect the written word, you mud needs
be void of true wifdom. Hence the prophet fays, They have
rejeclc'd'the word of the Lord, and what wifdom is in them (m) r
Exhort 8. Go to this only wife Gad for direction and
counfel on all occafions. When we are at a lofs in our own
thoughts, and know not what to do, we go to fome wife per-
fon for counfel ; but how much more mould you go to a God
of infinite wifdom. In all thy ways acknowledge him («). Seek
counfel from God in all your ways ; but efpecially in your
more weighty affairs, and in intricate and perplexed cafes,.
The very light of nature binds this duty upon you. Even
the poor Pagans ufed to begin with their gods in any weighty
enterprise. That was an honeft principle among the Hea-
thens, Let us begin with God f. And the Greeks commonly
ufed to fay, With the leave and bleffing of God%, in the begin-
ning of any undertaking. What a ihame will it be if pro-
feffed Chriitians fuiter themfclves to be outftript by Heathens
and Pagans in this matter ? Moreover, confider, 1. You have
aoiblute need of God's counltl. Yotthe way of man is not in
kimfelfip). If left to yourfeives, you will furely go wrong,
and
(e) James l 5. (/") Eph. i. 17. (g) 1 Kings iii. 9.
(/;)' 1 Cor. i. 30. {$) Col ii. 3. (4) 2 1'wn. in. 15.
(/) Pfal. cxix.98, 104. (*) Jtr.vm. 9. (n) Prov. ni. 0.
t A five pr'uidpium* % £v/ 0** (*) j«r. X. 23.
Oft,he Wifdom of God. 1 91
and wander m bye-paths. And other men are infufncient to
rive you counfel, the wifeft men being fubje£t to miftakcs.
Therefore it is beft to go to. the fountain, and not to content
yourfelves with the ftreams. 2. God is infinitely wife, and
can give counfel infallibly. He is great in counfel (p) ; and fo
can advife you in every cafe. It is a great encouragement,
that vou have a God of infinite wifdom to go to, who is e~
very way fkilful to manage any bufinefs for you, and to give
you counfel in tbe darkeft cafes. He can make darknefs light
before you (q). 3. It is dangerous to negle£t God. For, if
you do not own God, you cannot expecl: that he will own you,
but leave you to yourfelves. He may fuffer you to fall into
precipitant counfels that may ruin and undo you ; or he may
blaft your good counfete, though never fo wifely laid : For he
inrneth wife men backward, and maketh their knowledge foclifo (r).
4. Your owning God, and going to him for counfel, will have
blefTed fuccefs. To this the promife is made : In all thy ways1
mcknowledge him, and he will direfl thy paths (s). When you
go to God humbly, and in the fincerity of your heart, profef-
ling you know not bow to direct your own way, and begging
direction and counfel from him, then may you with conft-,
dence expect his counfel. And, O what happinefs is it to bl-
under his gracious and wife conduct 1 For, having him for
your guide, you fball not mifcarry in your way to glory, bni
be brought fafely home to God. This the pfalmift was con-
fident of: Thou Jhalt guide me by thy counfel^ fays he, ami ,
ward receive me to glory [t).
I fay then, go to the only wife God for counfel ; and t Jwrt:
not only in doubtful and difficult cafes, that are wholly above
your wit, but in all vour ways. Sometimes we are confid-?r;t
that we ihaU manage fuch a bufinefs well enough ; but, ala.%
when we feem to be molt wife, then are we mod infatuated
Therefore, in all your ways, acknowledge God. In ord'-er
hereunto, I give thefe directions. I. Undertake nbt&rtlgbut
that wherein you can with confidence intereft God Some*
times men engage in unlawful bufinefs, wherein they cannot
with confidence go to God for counfel. And indeed in fuch
cafes, it would be the height of prefumption to feek God's
€Ounfe', a« if you meant to draw a holy God into a finfu! con-
federacy with yourfelves. Therefore, I fay, engage in no af-
fair or bufiiie(s but that wherein you dare with confidence
intereit
(p) Jer xxxii. 19. (q) Ifa. xlii. 16. (r) Ifa x!:v. 25.
(/) Ptov. iii. 6. (*) Pfal. IxxJii. 24.
fp2 Of the Wifdom of God*
intcreft God by feeking his counfel. 2. Take the word ot
God for your rule and directory. There he hath given you
dire&ion and counfel fully, and with refpert to all caies.
Study to be well acquainted with the mind and will of God
revealed in the holy fcriptures. Read them frequently, with
reverence, attention, meditation and prayer, that this blefled
word may dwell in you richly in all wifdom and fpiritual under*
jlanding («). 3. Be much in prayer. Mr. Greenham, when
one came to feek his advice in a certain bunnejs, anfwered,
Friend, you and I have not prayed yet, O pray, pray that God
would direcl: and guide you continually. Be frequent and
fervent in prayer for this. Yea, all the day over, be looking
up to God for direction and counfel as the pfalmift did : Lead
me in thy truth, and teach me — On thee do I wait all the day (*•).
4. Go to God through Chrift the Mediator : For he is the,
Counfellor (y). Study to live by faith in him ; for he is given
to you, to be your Shepherd, Leader, and Counfellor. Par-
ticularly, a£t faith on him in thefe and the like promifes.
And I will bring the blind by a way that they knew not, I will lead
them in paths that they have not known, and will makg darknefs
light before them, and crooked things Jlraigbt. Thefe tbings will
I do unto them, and not forfake them [z). And that promife,
And the Lord (hall guide thee continually (a).
Exhort. 9. Truft in this infinitely wife God. His infinite
and infallible wifdom is a ftrong foundation for truft. 1.
Truft in him for the accomplishment of whatever he hath
promifed. He hath more wifdom than to promife any thing
rafhly or unadvifedly, or any thing which he cannot accom-
plifti. As he is powerful, and can make good his promifes \
faithful, and will do it : So he is wife, and knows well how
to do it, and to order all the means for the accomplifhment.
1. Truft him with all your concerns. Commit thy way unt»
the Lord ; trujl alfo in him, and he will bring it to pafs. Commit
thy works unto the Lord, and thy thoughts pall be ejlablifhed (b).
When you have left a bufinefs in the hand of a wife man, you
reft on him with confidence, and your thoughts are compof-
ed ; with how much more confidence and compofure may
you leave your concerns in the hand of the only wife God ?
He knows how to manage all. Truft him with the ordering
and difpofal of your lot : He is wifer than you, and knows
belt
(«) Col, hi. 16. (x) Pfal. xxv. 5. (y) Ifa. ix. vi. (z) Ifa,
xjii. 16.
(a) Ifa.lviii. II. (£) ?fal. xxxvii. £. Pjov.xvi. 3*
Of the Wifihm of God. 193
beft what is fit for you. 3. Truft him in the greateft extremi-
ties. To truft God, when your fupplies arc at hand, and no
difficulty appears, is no great matter: But when there is but a
handful of meal and a crufe of oil, And all ways of relief ara
ftopt, to truft in him then, is truly noble. Truft in him in
your greateft dangers, difficulties, and perplexities. God
brings you into (traits, that he may fee the exercife of your
faith. Hence the Lord promifes, I will alfo leave in the midft
of thee an affiBed and poor people : and they fiall truji in the name
of the Lord (c\. He alio doth fo, that you may have more
lively experiments of his tendernefs in your feafonahle relief.
The infinitely wife God can contrive and order the way and
means of your relief and deliverance, when all human hope is
loft Therefore, learn to anfwer every ftrait with that, The
Lord will provide. Again, in the ftraits and diftreffes of the
church : when fubtle enemies contrive and plot mifchief a-
gainft her, fo that (he is in dagger of ruin ; we are apt to give
way to unbelief, and our reafon intrudes too far, and is apt to
dictate too boldly in the cafe, Ob, how (hall the church be de-
livered and prcferved ? But that is an excellent counfel in fuch
a cafe, Truji in the Lord with all thine hearty and lean not to
thine own underfanding (d)
To quicken and engage you to the exercife of this grace,
confider, 1. You have great ground to trull in God. There
are many men whofe honefty we are confident of, but dare
not rely on their wifdom and difcretion : But God is infinite-
ly wife to manage the whole courfe of nature, and difpofe of
all creatures, for bringing his gracious purpofqs and promifes
to pafs. 2 Trufting in him is the way to engage him. The
pfalmift found it fo in his experience, My heart trujledin bkn>
and I am helped [e\ Trufting in God honours and glorifies
him ; therefore he never did, and never will difappoint the
regular expectations of fuch as truft in him. Hence the
pfalmift pleads it as an argument; Preferve me> 0 God, for hi
thee do I put my truji : And Afa ; Help ust 0 Lord our God, for
%ue reft on thee (f). 3. This is the way to fettle and eftablifh,
your heart in the moft troublefome times, times of great com-
motion. This is plain from what the pfalmift fays, He f all
not be afraid of evil tidings : His heart is ftxed, trufting in the
Lord. His heart is e/labli/hedy he Jt hall not be afraid (g). Truft-
ing in God will free you of anxious toftings and difquiet-
Vol.I. N°. 2. Bb ments
(c) Zeph iii. 12. {d) Prov. hi. 5. (A Pfal. xxviii. 7.
(/') Pfal. *yi. 1. 2 Chroc. xiv. 1 1. (g) Pfal exit. 7, 8,
1 94 Of the Wifdom of God.
merits of mind : For God will keep him in perfetl peace, vuhoje
mind is jlaid on hfnt^ hecaufe he trujleih in him (h).
Exhort, io Reverence and adore the infinite wifdom of
God, and fubmit to it. The wifdom of God being incom-
prehenfible, you mould adore it, and fubmit to it, and that in
all cafe« ; for there is no cafe wherein God's acts are not di-
rected by infinite wifdom. Particularly,
1. Submit your reafon to divine revelation. Is your weak
reafon, that is nonplufed and puzzled by many fecrets in na-
ture, ftrong enough to enter into the depths of divine myf-
teries ? Is a blind corrupted reafon fit to control the doctrines
of infinite wifdom ? The wifdom of God in the gofpd is be-
yond your finite reach : Therefore gofpel truths are to be re-
ceived with felf-emptinefs, and reafon muft not lift up itfelf
againft divine revelation (z). The firft work of grace is to
captivate the pride of our thoughts and our prejudices againft
religion. Reafon muft be captivated to faitb, though not to
fancy.
2. Reverence and obey his will, though you do not know
the reafons of it. All the commands of God are the refulta
of infinite and infallible wifdom, and are therefore to be
entertained with reverence, and obeyed without difputing.
It is faid of Abraham, When he was called to go out unto a place
ivhich hejfjould after receive for an inheritance, he obeyed, and he
went out, not k flowing whither he went (k). We owe the in-
finitely wife God blind and implicit obedience. When car-
nal reafon fteps in with objections, you mould not difpute#
but refolve.
3. Reverence and adore the only wife God in all his ways
of providence. Take heed of cenfuring any of his ways. Do
not cite him to anfwer at your bar. Shall infinite Wifdom be
called to an account by foolifh creatures ? How abfurd is this !
God were not infinitely wife, if the reafons of all he doth
-were obvious to your (hallow underftanding. There are fe-
crets of wifdom (/) above our reach. You pay fuch a reverence
to wife men, to think they have good reafons for what they
do, though you do not know them : And mould you not
much more give this honour to the infinitely wife God, to
think that he hath wife reafons for what he doth, though your
fjiallownefs cannot comprehend them ? Therefore, when you
cannot comprehend the ways of God, it is your wifdom to
be filent, and acquiefce in his proceedings. You fhould a-
dore rather than cenfure, and admire that in God which you
cannot comprehend. More
(*)Ifa.x*vu3. (/) 2 Cor. x.j. (k) Heb. si. *. (/) JobxLfc
Of the Wifdom of God. j£-
More particularly, I recommend thefe two things with re-
fpecl: to God's ways of providence, r. Reverence and fub-
mit to the only wife God in timing your mercies and com-
forts. Being infinitely wife he knows fit times and feafons
for mercy better than you do. He is a God of judgment (m).
When he feems to put you off, and to weary your expecta-
tion, he acts judicioufly and rationally ; he hath infinitely
wife reafons for fo doing Iherefore leave it to him to take
his own time, and to moderate his own pace, as in his infinite
wifdom he (hall fee meet and convenient. 2. Reverence and
fubmit to his will in all crofs and afflicting providences.
When he afflicts you, he knows what he is doing, and hath
infinitely wife reafons for it *. Therefore take heed of mur-
muring, impatience, difcontent, when God's dealings with
you do not anfwer your defires and wifhes. Ye are like
children, led by fancy more than by reafon. But God is
infinitely wife, and knows what is beft for you, and how to
carve out your lot for you. Therefore put a blank in his
hand, and let him take what way with you he pleafeth ; and
reverence, adore and fubmit to him whatever way he take.
Moreover, reverence the only wife God in the diftreffes and
(traits he brings his church into. Many times we wonder
what God is doing, and vex Qurfelves with perplexing cares.
But reyerence and adore infinite Wifdom. His path is in the
dark watsrsy and his footfleps are not known («). He fometimes
worketh under ground, as wife politicians ufe to do: He
worketh in the dark, where neither friends nor foes can be-
hold him, or fee what he is doing. With refpe£t to this the
prophet cries out, Verily^ thou art a God that hideji thyfelf, O
God of Ifrael the Saviour {0). He is often helping his church
in an unfeen way, which for the time is not vifible to us.
God is moft in his way, when we think he is moft out of it.
Ufe 4. For comfort to believers in Chrift. How comfort-
able is it that the only wife God is your God ? His wifdom is
made over to you by covenant. Being infinitely wife he hath
•many ways for bringing to pafs his gracious defigns toward
you. Particularly, the confideration of God's infinite wifdom
may comfort you in thefe cafes.
1. In all your difficulties and perplexities ; when you are
at a lofs in your own thoughts, and know not what to do, or
what
(m) Ifa. xxx. 18.
* Quid infirmofit utiiiusy inagis novit ixedicus quam tegrotus.
Aug. Lib. Sent* pro4p.^
[n) Pfal. !*xvii. 19. {0) Ifa. xlv. ij.
i(j6 Of the Wifdom of God.
what way to take. You have an infinitely wife God to direct
and guide you. He hath engaged himfelf by promife fo to
do: The meek will he guide in judgment ; and the meek ivill he
teach his way : And, the Lord Jhall guide thee continually (/>)•
And as he hath promifed to be your guide, fo he hath infinite
wifdom to fit and qualify him for it. There are rocks on
every hand upon which you are ready to make (hipwreck :
But, how comfortable is it that you are under the conduct of
Infinite Wifdom !
2. When you are involved in fnares and befet with tempta-
tions Your God is wife to out-wit Satan in his ftratagems,
and to baffle him in his enterprizes. He is wife, to fuit
temptations to your ftrength, that you may not be too hard
put to it ; and to open a door for your out- gate, when you
are fore entangled, and fee no evafion for you. God is faith'
fuly who ivill not fuffer you to be tempted above that ye are able9
but ivill with the temptation alfo make a way to *fcape9 thai ye may
be able to bear it (q). You are often at a lofs, and know not
how to be delivered ; But tfa only wife God is never fo. The
Lord knows how to deliver the godly out of temptations (r).
3. Under afflictions. God's management of the rod is
directed by infinite wifdom. He knows when to bring on
affliction, and when to remove it again. He knows how to
time your crofTes, and how to meafure out your comforts.
And he is wife to make all things work together for good to you>
and to extract good out of evil (s) ? He can make thefe afflicti-
ons which deitroy your outward comforts, confume your in-
ward defilements. He can bring the glory of your faivation
out of the depths of a feeming ruin.
4. Againft the deep defigas of the church's enemies. They
-are ufually men of the fined parts and deepeft policies, and
vex the church with their wiles (/). But how crafty and fub-
tle foever they be, yet they can never be wife enough to out-
wit the God of Zion. Though their projects be never fo
deep, and their counfels never fo crafty, yet he thatfrtteth h\
the heavens /hall laugh, the Lord Jhall have them in derifton (u).
The deepeft heads among men are but fhailow, but the wif-
dom of God is an unfearchable depth. The policy of carnal
men is no better than folly with God. He can infatuate the
counfels cf men, and fet a ftamp of folly on their wit and po-
licy, fo that they (hall conceive chaff ] and bring forth flubble (#).
He
(p) Pfal. xxv 9. Jfa. lviii. xi. (q) 1 Cor. x. 13. (r) 2 Pet.
ii. 9. (j) Rom. viii. 28. (t) Numb. xxv. id. (u) Pfal. 2. 4.
(x) Ifa. xxxiii. 1 1.
Of the Wifdom of God, 1 9 7
He can difcover their mod fecret plots and clandeftine con-
trivances againft the church : For he difcovereth deep things out
dfdarknefs, and bringeth out to light thefhadciv of death ( y). He
can defeat their moft fubtle contrivances, and difappoint their
plots : For he difappointeth the devices of the crafty , fo that their
hands cannot perform their enterprife. He taketh the wife in their
own craftinefs ; and the counfel ofthefrowardis carried headlong (z).
He can make the crafty defigns and contrivances of enemies
return upon themfelves, to their own (hame and ruin ; as he
dealt with Haman. And what can he not do ? He is the on-
ly -wife God. Though the greateft politicians in the world lay
their heads together againft the church, they are no match
for a God of infinite wifdom. He can and will maintain
and preferve his church againft all the power and policy of
men and devils.
(j>) J0D *»• 22' (z) J0D- v- 12> l3*
DISCOURSE VL
Of the Power of God.
SERMON XXIII.
Pfal. lxli. 11. God hath fpoken once ; twice have I heard this? —
That power belongeth unto God.
DAVID, the royal pcnmtn of this pfalm, doth from ths
beginning and downward, once and again, declare
and profefs his faith and confidence in God, and in him a-
lone, notwithftanding of the power and malice of his enemies.
And then in verfe 8th he exhorts others of the Lord's people,
to fix their faith and confidence on God, after his example.
In order hereunto, he labours to take them off from falfe and
ill grounded confidences, whether in perfon or things, verfe
9th and 10th, And then in the laft two verfes, he lays down
the true and fure grounds of faith and confidence in God,
viz. The power % mercy t and rightemtfnefs cfGoch
So
»oS Of the Power of God.
So that here in my text, he lays down a fure ground of truft
and confidence in God, even in times of greatest danger. We
may notice in the verfe thefe two things.
i. A preface whereby he ufhers in this. God hath fpoken
&nce ; twice have I heard this. Nothing is able to fettle our
confidence in God, but the powerful impreflion of his own
word. Twice have I heard this, That power, &c. How did
he hear this twice P Once from the voice of creation, and a-
gain from the voice of government. Mercy was heard in
government after man had finned, not in creation : But we
have heard of tht power of God twice : Once we heard of it
in creation, and again more glorioufly in the work of re-
demption, wherein his power and mercy were linked together.
Or, Twice have I heard this >That power ,&c. That is, it is~a molt
certain and undoubted truth, that power is effential to th|
Divine Nature. The repetition of a thing confirms the cer-
tainty of it. Mercy is alfo effential •, but power is more ap-
parently fo, becaufe no a£r, of mercy can be exercifed without
power. Or, though God fpake this but once, yet David heard
it twice, or often : That is, he thoroughly weighed and con-
iidered it at God's once fpeaking. In this fenfe, a gracious
perfon hears that twice that God fpeaks but once. Or, twice,
rhat is, frequently ; becaufe what God had once fpoken, had
been often repeated and inculcated, and often cleared and
confirmed to him, by repeated experimental evidence of the
certainty thereof; and he had thereupon received the fame
more and more heartily, and had taken deeper impreflions of
it by repeated and inculcated thoughts.
2. The truth aflerted or laid down. It muft be fome fpe-
cial and extraordinary thing that David ulhers in with fuch a
preface, That God fpoke fo folemnly, and he heard fo at-
tentively. But what was it ? That power belongeth unto God,
There is a two-fold power attributed to God in fcripture,
i. A power of authority ; whereby, as fovereign Lord, he
hath right and authority to command all the creatures, and
to difpofe of them according to his own pleafure, and is not
accountable to any : For he doth according to his will in the
firmy of heaven, and among the inhabitants of the earth, and none
can fay to him, what dofl thou [a) ? 2. A power of ability ;
which is, ftrength to act. In this fenfe it is ufually taken in
fcripture ; and fo it is to be understood here. Now, fays he,
power belongeth unto God : To him only, and to none elie.
He hath matchlefs and incomparable power : All other
power
(*) Dan. iv 35.
Of the Power of God. ; oq
power is none, comparatively to his. Power belongeth to
him as bis proper and peculiar excellency ; as his crown and
fceptre ; as his prerogative. All creatures are but poor impo-
tent things, in companion of him.
The doctrine I fhall fpeak to, is this,
Matchlefs and incomparable power is one of the divine excel-
lencies : Or, Power is the proper and peculiar excellency
of the divine nature.
The firl): article of the creed, commonly called the apof-
tles', teacheth us to believe that God i6 Almighty. In pro-
secuting this doctrine, I fhall fhew,
1 . That God is powerful ; and that matchlefs power is onecf
his glorious excellencies.
2. What the power of God is ; or what is the nature of this
divifie perfection.
3. 'That God is matchlefs and incomparable in his power ; and
how he is fo.
4. Wherein the infinite and matchlefs power of God is mam-
fefied and difcovered.
5. / Jhjall apply the whole.
Firft9 That God is powerful. Power is aa excellency be-
longing to the divine nature. Indeed it is effential to the
conception of God ; We cannot conceive him God, if we do
not conceive him moft powerful. He is not God, if he can-
not do what he will. We cannot conceive God, without a
power fuitable to his oature and eflence : Therefore, his ef-
ience being infinite, he muft alfo be infinite in power.
Particularly, That infinite and matchlefs power is one oi:
the divine excellencies, appears, both from fcripture, ami
from reafon.
1. From fcripture. It is often attributed to him in the holy
fcriptures, and is there fet forth divers ways, viz. Affirmative-
ly, effectively, negatively, and metaphorically. 1. Affirma-
tively : So, he is often called mighty (b), and Jlrong an J
mighty (c). That is a notable exprefhon which Job hath, if
I fpeak offlrength, lo, he is Jlrong (d). Here is one that is ftrong
indeed, ftrong to purpofe : None can match him in this. Ha
is not only ftrong, but mighty injlrength (e) ; not only power-
ful^ but excellent in power (/) ; not only mighty, but mfl
■mighty (g). Yea, he is Almighty, He is fo called, as fome
obferve,
(b) Deut. x. 17. Jobxxxvi. £. (c) Pfal. xxi<r. 8 (d) Job ix.
IO. (?)Jpbi*4 andxxxvi. £. {f) Job xxxvh, 23. (g) Pfal.xl.v. 3.
2 cro Of the Power of God.
obferve, thirty and one times in the book of Job, and fev<?nty
times in the whole fcripture He is called the Almighty (h)>
God Almighty (*), the Lord Almighty {k), and thrLord God Al-
mighty (/). And we read of the exceeding greatnefs of his power t
and the working of his mighty power (m). 2. Effectively : So,
the fcripture witneffeth, Tnat God can do every thing (;/) ; that
he can do what he pleafeth [o) ; that he is able to do exceeding abun-
dantly above all that we afk or think (p) ; and that all things are
pojjible to him (q). 3. Negatively ; when the fcripture denies
any thing to be impoflible, hard, or difficult to God : As in
the angel's fpeech to Mary, For with God nothing /hall be impof-
ftble(r). The queftion is propofed, Is any thing too hard for
the Lord (s) ? And it is anfwered, There is nothing too hard
for thee (t). 4. Symbolically, or metaphorically : When the
fcripture afcribes t© God an hand (#), a right hand and arm (*),
and a Jlretched-out arm (y). So the power of God is called
the arm of his Jlrength {%). The reafon of which expreffions is,
becaufe a man's itrength is exerted by his hand and arm.
Sometimes the power of God is varioufly expreffed, accord-
ing to the different manifeftations of it. It is expreffed, fome-
times by his finger (a) >• fometimes by his hand (b) ,• and
fometimes by his arm (c). He puts forth his power, fome-
times, as it were, by a finger only ; which denotes a leffer
manifeftation of his power : At another time, by his hand ;
which denotes fuller and clearer evidences of his power :
Sometimes, by his arm, and his ftjetched-out arm j which
denotes a fulnefs of his power.
2. That infinite and matchlefs power is one of the divine
excellencies, appears from reafon. And, 1. It muft be fo,
becaufe God is a Being infinitely perfect. Power is a perfec-
tion and excellency in the creature ; the more power, the
more excellency : Therefore, God being infinitely perfect
and excellent, muft be infinitely active and powerful. Any
kind of weaknefs is a defect, and fo cannot be imagined to be
in God. 2. There is power in creatures. Beafts have
power j
(h) Jobxxxiv. 10. Ruth i. 20, 21. (/) Gen. xvii. 1. and
Xxxv. 11. (k) 2 Cor. vi. 18. (/) Rev. xv 3. (m) Eph. i. 19.
(n) Jobxlii. 2. (0) Pfal. cxv. 3 andexxxv 6. (/>) Eph. iii. 20.
(q) Matth. xix 26. Markxiv. 36. Luke xviii. 27. (r) Luke i.
37. (/} Gen. xviii. 14. . (t) Jer. xxxii, 17. (u) 1 Chron.
xxix. 12, (x) Pfal. Ixxxix. 13. (y) Jer. xxxii. 17. (z) Ifa.
lxii. 8.
(a) Exoi. viii. 19. (b) Ifa. iix. 1. £r) Pfai. xcviii. 1.
Of the Pmuer of God* 20 1
power ; men have more for the molt part ; angels excel in
firength (d). But God is the Fountain of all this power ;
from him it is derived : Therefore, he hath eminently much
more power in himfelf. if the power of all the creatures in
heaven and earth were united in one, how inconceivably great
would that power be ? But fo it is, that all that fcattered power
that is amongft the creatures, doth all meet in God the Foun-
tain, and is infinitely more excellent in him than in them.
3. This appears from the creation of the world : For the in-
vifible things of him from the creation of the ivorld are clearly feen9
being underfood by the things that are madey even his eternal power
and Godhead {e). He that, by one act of his will, brought
forth all the creatures out of the abyfs of nothing, certainly
nothing can be too hard for him. He that hangs the earth upon
nothing, that Jlretcheth out the heavens as a curtain (/ ), what
can he not do ? He that made this world, could make ten
thoufand more if he pleafed. 4. I argue from providence.
He that upholds and governs all the creatures ; he that fets
bounds to the raging fea, and holds the winds in his fift ; he
that hath power over the hearts and affections of men, and
can difpofe of them, change and turn them as he pleafeth :
He that lays effectual reftraints on malicious devils and men -9
O what a mighty power muft he have ! Again, fuch works
and effects as are above the power of nature, yea, contrary to
the ordinary courfe of nature, and above the power of any
natural caufe, as miracles ; thcfe are arguments of an infinite
fupreme power. He that can turn the courfe of nature ac-
cording to his own pleafure, and that by a word, can any
thing be too hard for him ? 5. Power is fuch a neceffary per-
fection of God, that his other perfections would not be valid
and effectual without it. As holinefs is the beauty of all God's
attributes, fo power is the life of them in their exercife : No
acts of juftice, or mercy, or wifdom, can be exercifed by him>
without it. His juftice is powerful, to punifh offenders ; hia
mercy powerful, to relieve the miferable ; his truth power-
ful, to make good his promifes. The power of God is, as a
worthy divine faith *, " The arm, the hand of the Deity,
n which all his other attributes lay hold upon, when they
u would appear in their glory." bo that the power of God
is one of his greateft perfections. It is called his glory ; and
Vol. I. N°. 3. C c the
(d) Pf*J, cv. 20. (e) Rom. i. 20. {/) Job xxvi. 7. Ifa,
2d 22.
** Cbarnock.
ZQ$ : Of the Power of Gal.
the riches of his glory :• And we read oi his glorious power (g)»
6. To conclude, the very heathens, by the light of nature,
had a fen'e of this divine perfection. By the Grecian phi-
losophers, he is called omnipotent *. Tuily faysf, u There is
*' nothing that God cannot do, and that without any labour."
4. Father Almighty, and Jupiter Almighty, are familiar to the
poets. And it was the plain doctrine of Pythagoras §, who
taught his fcholars to believe miracles, and to doubt of no*
thing faid to be done by the gods, becaufe all things were pof-
fible to them. Homer plainly aflerts ||, " That God can do
*c all things." Indeed the omnifcience of God was never de-
nied by any heathen, that did not deny the being of a God,
fave one, and that was Pliny, and that upon very weak
grounds. And Ludovicus Vives H wonders that fo learned a
man as Pliny fhould cavil at God's omnipotence.
Second, I go on to (hew what the power of God is, or what
is the nature of this divine perfection. It is that effential
attribute of the divine nature, whereby God is conceived as
able to bring to pafs whatfoever he will, or is able to will.
Power is an ability to bring a thing into act It denotes the
principle of action.
The power of God is ufually diftisguimed, by divines, into
his abfolute and his ordinate power His abfolute power is that
whereby he is able to do all things poflible to be done, though
Jbe never will do the fame *, his ordinate power is that where-
by he doth that which he hath decreed to do. Thefe two
are not diftinct powers, but the fame power, confidered with
refpect to different objects, determined by the will and plea-
sure of God. His ordinate power is a part of his abfolute
power. His abfolute power is the power in his nature ; his
ordinate power is that power exercifed. His abfolmte power
is neceflary, and belongs to his nature ; his ordinate power is
free, and is guided by his will and wifdom. I (hall fpeak a
little of each of them.
1. God's
(g) Roru vi. 4. Eph. iii. 16". Col. i. 11,
* VotVTox.pet Twj3.
•\ Nihil eft quod Deus efficere non potejt, & quidemjtne idio labore*
Cic. de Divinau
% Pater omnipotent, <b Jupiter omnipotent*
§ Jamb de vita Pythag. Cap. 28.
j| —,...,, XaAsToV cT* 7* ofve-ertiv xAjJ^rtV/> yS h^ inert, ^miti ri*
9tc»,t* e/W»T*/. Homer Odyff, K'
^ Cemmcnt. in Aiq>. de Ciyit* Dei L. V. C. 10.
Of the Power of God. 203
}. God's abfolute power, or the power of his nature, is that
whereby he is able to do whatfoever he is able to will, though
he never will do the fame. Though the fcripture tells us
that he hath done whatfoever he will, yet it doth not tell us
that he hath done whatfoever he could. \ He can do many
things, that he never will do. He could have fent legions of,
angels (h) to refcue Chrift out of the hands of his enemies. He
could of the fl ones in the wildernefs have raifed up children to
Abraham (z). He could have made millions of worlds, re-
deemed devils, and left the whole mafsof mankind to perifh,
if he had pleafed. -His power is as great as his will. The will
of creatures is more extenfive than their power : But what-
foever God is able to will, falls within the compafs of his pow-
er. Though he hath decreed that fuch and fuch things (hall
never come to pafs ; yet, upon fuppofition that he could ac-
tually will them, he is able to perform them.
God's abfolute power may be confidered in a twofold re-
fpe£l. 1. In regard of the object. 2. In regard of the man-
ner of acling.
(1.) In regard of the object. He can do all things pom-
ble •, whatfoever he himfelf conceives can be done, or whatfo-
ever by power may be done. With God all things arepojfible (£).
He can not only do all things poffible to nature, but all things
poffible in nature ; that is, all fuch things as are not contrary
to his own nature and perfections, or do not imply a con-
tradiction, or are not repugnant in their own nature to be done.
Hence we fee that things fimply impoffible are excluded
from the obje£t of divine power. God can do things that
are impoffible' to nature, things above and befides nature,
things above the ordinary courfe of nature, and power of fe-
cond caufes ; as, to make the fun to (land (till, the fire not to
burn, &c. He can do things impojjible with men (/), but he can-
not do things impoflible in nature j which yet doth not argue
any defect or want of power in him. For clearing this, con-
lider, that things impoffible in nature, arc fuch as refpscl: ei-
ther the agent or the object. 1. The agent. And fc, fuch
things are impoffible as are repugnant, either to the nature
and being of God ; as, to. die, fuffcr, &c. or to his glorious
perfections ; as, to lie, or deny himfelf. That God cannot
do fuch things, is not from any defett, but from the eminency
of his power, and abfolute perfection : For thefe things im-
ply
- \ A potentia abfohta ad opus> non valet confequentia.
(h) Matth. xxvi. 53. (/) Match, ill. 9. (*) Mark x. 27.
(/) Matth. xix. 36".
504 Of the P over of God.
ply weaknefs and not power. Hence it is faid *, I Sam. xv\ 29.
The Strength of Ifrael will not lie. To die, were to caft off his
immortality; to He, were to deny his own truth. He cannot
do any thing unworthy of himfelf, or unbecoming any of his
glorious perfections. 2. The object : And fo thefe things are
impoflible, that are repugnant in their own nature to be done.
Such are ail thefe things that imply a contradiction ; as to
make that the fame thing fhould both be and not be, at the
fame inftant of time, f That God cannot do fuch things, is
not impotency, but power and perfection : For, to do them,
were to acl: repugnantly! and overturn his own action. Such
alfo are things impoflible to be done, becaufe of the incapabi-
lity of the fubjecl: ; as, to make a creature omnipotent, inde-
pendent, &c Thefe things fall not under the compafs of di-
vine power •, not from any defect of power in God, but be-
caufe of a deficiency in the creature. They are not proper
objects of power. Therefore, it is more proper to fay con-
cerning them, that fuch things cannot be done, than that God
cannot do them : that we may not feem to charge God with
any weaknefs •, and becaufe the reafon of the impoffibility of
thefe things, is in the nature of the things themfelves. They
cannot be brought into being, and fo cannot be the works of
power. He can do all things* which being done, argue power
or perfection.
But God's abfolute power may be confidered,
(2.) In regard of the manner of acting. God can. do what*
foever he is able to will. 1 . Mod eafily. He can do all things
without any difficulty. Yea, all things poffible are alike eaty
to him. He faint eth not>y neither is weary. It is nothing to him
to help, whether with matiy, or with them that have ?io power (?n),
2. Irrefiftibly. He cannot he refifted. His power cannot be
checked, reftrained, or fruftrated. None can flay his hand.
None can rejift his will (n) ; And therefore none can refill his
power. This will be the more evident, when we confider,
that
* Nee poieflas ejus minuitur, cum dicitur viori falliq; non pojfe.
Sic enimhoc non poteft> ut potiui, ft pojjity minoHs ejjet utique pstef-
tatis. Aug. de Civ pei. L. V. C 10.
Quid ergo ei itnpojjibile ? Mud utiq; quod naturae ejus contra Hum
eft, non quodvirtute arduum. Ambr. Annot. in Numb.
f Quanquam immenfa eft Dei potentia, diet tamen quxdam poffunt
ad qua fe ilia non extendit, quia quae Ha dicuntur y dicuntur tantum,
fenfum autem qui rem exprimat nullum habent, fidfibi ipfts repug-
nant. Grot de jur. Bell, et Pac. L I. G. I. J io.
(m) Ifn. xl. 2&. 2 Qhroo. xiv. \\. («) IJau. iv. $5. Rom. ix. 19,
Of the Power of God. 30£
that b»s power, though it be diftinc"r, from his will, according
to our manner of conceiving, yet it is not really diftincl: there-
from. His will is the principle of action ; his works ftand
forth as he wills them : and his will works without labour.
God f aid. Let there be light, and there was light, &c. He com-
manded, and they were created (o). It is fufficient to the exif-
tence of a thing, that God wills it to exift. He can acl: what
he will, only by his will, without any inftruments.
2. God's ordinate power, is that whereby he doth what he
hath decreed to do, or what he wills and is pleafed to do. It
is called ordinate, becaufe it is a power he hath ordained or
appointed to be exercifed ; or, becaufe it is exercifed about
things ordained by him. It is called alfo, by fome divines,
his actual power, becaufe it is his power actuated and put
forth. Of this power we read in thefe texts, Our God is
in the heavens: He hath done whatfoever he pleafed: And,
Whatfoever the Lord pleafed , that did he in heaven, and in earth,
in the ft as, and all the deep places (p). The objects of this
power, are all things decreed or ordained by God \ all things
that he wills to bring to pafs. This ordinate power of God
is the exercife of his abfolute power. It is the power in his
nature exercifed and put forth. It is of a diftincl: conception
from his will, though they are not really diftincl:. In our
conception, determination belongs to his will ; execution, to
his power. His ordinate pover is the application of his will
to effect what it hath refolved. Jfis power effects what his,
will orders. So the pialmift tells us, He hath done whatfoever
he pleafed : And, fays the apoftle, He worketh all things after
the counfel of his own will (a). It is the conftant efficacy or
execution of his omnipotent and eternal will.
God's ordinate power is the power of his nature, bounded
by his will, and regulated by the other perfections of bis na-
ture, i. It is his power bounded by his will. Though God
can do whatfoever he pieafeth ; yet he is not pleafed to do
whatfoever he can. He hath a power in his nature to do
what he never will do. By his abfolute power, he could
have prevented man's fall, or deftroyed the world immediate-
ly after man's fin: But in regard of his eternal will and de-
cree, he could not morally do any of them. The exercife
of his power is fubordinate to his decree and will, which
hath put a bar and fet bounds to it, fo that he cannot moral-
iy
!» Gen i 3. Pfal. cxlviii. 5. (/>) Pfal. cxv. 3. Pfal cxxxv. 6.
(f) Pfal. cxv. 3. Eph. i. 11.
2o6 bfths Power of God.
ly put forth his power, beyond what he hath willed and de-
creed from eternity. 2. His ordinate power is his power re-
gulated by the other perfections of his nature. As, (i<) By
his wifdom. No wife man will put forth his power to the
utmoft, but only fo far as is neceiTary for accompliming his
defign and purpofe. So, God in all that he doth, acts mod
wifely. His power is conduced by wifdom for bringing a-
bout his own ends and purpofes. He is a God of judgment (r).
He acts judicioufly and rationally. This is fcen both in
creation and providence. Though his abfolute power could
have made every creature better, and with greater degrees of
perfection ; yet his ordinate power, being regulated by his
wifdom, framed all things beft for the ends to which he de-
figned them. And though his abfolute power could always
bring about his ends in miraculous ways ; yet the exercife of
his power is ufually confined by his wifdom and will to or-
dinary means. (2) By his juftice and righteoufnefs. His
right band is full of righteoufnefs (s). His power is a juft power :
Becaufe'of his righteoufnefs, he can never ufe it ill. His
might never exceeds right. (3.) By his goodnefs and mercy.
It is a power in the hand of a good and merciful God. God
could plague all the wicked in the world continually, and
eut them off from all the blefiings even of his common pro-
vidence : But his power is regulated and guided by his mercy
and goodnefs. He is good anddoth good, even to the worft
of men, and the earth is full of his mercy. So, in his deal-
ings with his own, his power is in the hand of a gracious
and tender-hearted Father.
SERMON XXIV.
Third, T Proceed to (hew, that God is matchlefs and in-
JL comparable in his power. This is in a great
meafure evident from what hath been faid ; but I ihall en-
deavour to clear it yet a little further. Power belongeth un-
to God : To him only, and to none elfe. There is nothing
deferves the name of power, but what is proper and peculiar
to God. The power of all creatures is none in comparifon.
Hence it is faid in the conclunon of that excellent and per-
fect pattern of all prayer, called the Lord's Prayer, Thine is the
power (a). There is nothing worthy to be called power, but
his own. Hence we read of the might of his power *. All power,
com-
(r) Ifa. xxx. 18. (/) Pfal. xlviii. 10. {a) Eph. i. 19.
Of the Poiv er of God . 207.
compared to his, hath no might in it ; it is but very weak-
xiefs. In his power he hath no equal. Hence the pfalmiit ciirs
out, Who among the fons of the mighty can be likened unto the
Lord P O Lord Cod of' Hofts% ivho is a Jlrong Lord like unto
thee {b) P Men are ftrong ; but the weaknefs of God is flronger
than men (c) ,- that is, in thefe actions wherein God is pleafed
to conceal his power, and feems to act weakly ; even in thefe
he excels all human power. Hence it js, that God challeng-
eth Job, Hafl thou an arm like God (d) P
Particularly, That God is matchlefs and incomparable in
bis power, will appear from thefe properties and excellencies
of the power of God.
1. His power is effential. As it is effentially in God, and
infeparable from his nature ; fo it is not really diftinct from
his effence. It is his effence confidered as operative •, or the
inconceivable activity of his effence. Whatever God doth,
he doth it by his own effence. Though the action be ter-
minated in the creature ; yet the power of acting is the fame
with the effence of God. And it muff needs be fo, becaufe
of the fimplicity of his being. Hence it appears, that omni-
potence is incommunicable to any creature * : No creature can
(hare with God in it. It is a peculiar right of the Godhead.
Being the fame with the effence of God, it can no more be
communicated than the effence itfelf.
2. It is independent power. God hath it in and of him-
felf. It is not derived from any thing without him, as the
power of all creatures is. It is alfo independent in the exer-
cife thereof. The power of God needs no matter to work
upon ; he can create things of nothing. It needs no time to
work in ; for he can make time, and begin his work when he
pleafeth. It needs no copy to work by ; himfelf is his own
pattern. It needs no instruments or means to work with ;
For, though he ordinarily ufe means and inftruments ; yet it
is not becaufe he needs their power, but out of his abun-
dant goodnefs, deriving power to them. What he acts by
ihem, he could 3ct himfelf without them* He works, fome-
times without means, fometimes by fmall means, fometimes
by contrary means ; to (hew that he is not tied to any. He can
perfect his works without dependence on any ttyng.
(b) Pfal. Ixxxix. 6, 8. (c) 1 Cor. 1. 2;. (d) Job xl, 9.
* Non ergo quifpiam audebit quamlibet creaturaru% five ccekfiem
five tereftretn, dicere omnipotentem.
Author Lib. de Symb. ad Catechum, Lib. II. Cap. 3.
2 0 8 Of the Power of God.
3. It is infinite power. Hence we read of the exceeding
greatnefs of his *power {e). The greatnefs of his power ex^
ceeds all bounds and limits : It hath no end. He is able to
do exceeding abundantly above all that tve afh or think (f). His
power is not only infinite with refpecT: to us, becaufeitisabove
the power of any creature, and becaufe we cannot in our un-
derftanding reach the bounds of it : But it is alfo infinite in
itfelf, and abfolutely fo. It is an unlimited power : No bounds
can be fet to it. His effence is infinite and unlimited; there-
fore his power, which is the fame with his effence, muft be
fo alfo. Particularly, the power of God is infinite, both ex-
tenfively and intenfively. 1. It is extenfively infinite, in re-
gard of the multitude of objects he can bring into being. He
*an do every thing (g). It is true, he cannot make a thing in-
finite in being, becaufe of the incapability of the fubjecl: ; to
be a creature and to be infinite, is a contradiction : Yet the
objects of divine power are innumerable. He can produce
fuch effe&s as pafs the arithmetic of all creatures, and fuch
as never had any being, and fuch as the mind of man cannot
conceive. He can do infinitely more than he hath done, or
ever will do. There is no conceiving the numberlefs poffible
effects of his power. 2. It is intenfively infinite. And that,
(1.) In regard of the manner of operation. He is able to
produce things in an infinite manner, of nothing. A creat-
ing power muft needs be an infinite power, a power beyond
that of all creatures: For that axiom in philofophy, Of no-
thing nothing is made #, holds true of all created power. No-
thing can be created by a finite power. But God can create
numberlefs things : He can bring forth things from nothing,
and that by a word moft eafily f. Nothing is too hard for him.
He can never meet with any difficulty. (2) In regard of the
endowments he can beftow on his creatures. He could have
given higher degrees of perfection to every thing that he hath
made in this world. He can produce a world far more per-
fect and excellent than this is.
4. It is an eternal. Hence we read of his eternal power
and Godhead (b). His power is not limited by time. As it
never began to be, fo it can never seafe to be : In the Lord
JEHOVAH
{e) Eph.i. 19. (/) Eph. iii. 20. (g) Jobxlii. 2. (h) Rom. i. 20.
* Ex nibtlo nihil ft.
•f $hfirmodt> ab homine divina ilia vis differ ret, ft, ut homo, fie et'tam
Deia ope indigeat aliena : lndiget autem, ft nihil moliri pot eft, niji
ab altera ilii materia miniftrciur. Lactam. L. II. C. 9.
Of&e Power of God. 20O-
JEHOVAH is everlafling ftrength (i). It can fuiFer no dimi*
nution to eternity. When men have been at work, they
mult have fome time to recruit their tired fpirits : But none
of God's works can enfeeble or dull his power ; it cannot
languilh : The Creator of the ends of the earth fainteth nott nei-
ther is weary (k) Men ruft with age, and their ftrength is
dried up : But the power of the Ancient of Dap is never fpent
nor wafted. No weaknefs can feize on him : His arm is not
Jhortened, that it cannot fave . God takes up Mofes (hort, when
he afks, Is the Lord's hand waxed Jhort (I) ?
5. It is irrefiftible and infuperable power. None can fay
his hand (m). He works through all oppofition. / will work,
fays he, and who pall let it (n) ? No oppoiite power can be a
hindrance to God. All rubs in his way are as plain ground
before him. Who would fet the briars and thorns againft him in*
battle ? He would go through themt he would burn them together {p\„
The united ftrength of ail creatures cannot ftand before him.
Behold he taketh away, who can hinder him ? Who will fay unto
him} what dof thou (/>) ? He can take away the thrones of prin-
ces, the candlefticks of churches, the peace and wealth of na-
tions, and none can hinder him. And if he will make ufe
of thofe to fulfil his counfels, who neither know them nor
mind them; who can put a bar in his way ? Henge is that
promife of deliverance by Cyrus, Ifa. xlvi. 10, 11. My coyn-
fel fhall ftand, and I will do all my pleafire ; Calling a ravenous:
bird from the eafty the man that executeth my counfel from a far
country : Tea, I have fpoken it% I will alfo bring it topafs ; I have
purpofed it> I will alfo do it. His power is above all checks and
controls *.
6. It is original power ; the fountain of all power. The
power of all creatures is derived from him. The Lord pofeth
Job with a queftion, Hafl thou given the horfe frength ? Haft
thou clothed his neck with thunder (q) ? And the like queftion
might be propofed with refpecl: to the power of all other crea-
tures. In his hand it is to give ftrength unto adl (r). Hence
Vol. I. N°. 2. Dd our
(1) Ifa. xxvi. 4. {k) Ifa xl. 28. (/} Ifa. lix. 1. Numb.
xi. 23. (m) Dan. iv. 35. ' (n) Ifa. xliii. 13. (0) Ifa. xxvii, 4,
(/>) Job ix. 12.
* Neque enimveraciUr oh aliud vacatur omnipofenst nift quia quk*
quid vuit potefl ; nee voluntate cujufpiam creature voluntatis t>mrti~
potentis impeditur ejfeHua* Aug. Enchirid. C*p. 9$
i?) Job xxxix. 19. {r) 1 Chron. xxi*. i&
210 Of the Power of Goci>
our blefied Lord faith unto Pilate, Thou couldefi have nopowef
at all againjl mc, except it were given thee from above (j). The
power of all things that ever were or (hall be, is originally
in God : Ail created power is but a drop from this Fountain.
God is El Elohim, The Mighty of mighties (t}9 whence all
mighty perfons have their activity and power. He is the
Lord of hofts, the Creator and Conductor of the heavenly mi-
litia.
7. It is jncomprehenfihle power. No creature can con-
ceive the extent of it. It extends infinitely beyond the mea-
fure of all finite understandings. Touching the Almighty , ive
cannot find hi?n out : He is excellent in power («) He hath a
power of acting, above our power of understanding. He hath
a fulnefs of power, an exceeding ftrength* above all created
capacities The understandings of men and angels centred
in one creature, would fail fhort of the conception of it.
Jiow little a portion is heard of him ? But the thunder of his power
who can underftand \x) ? God himfelf only comprehends it.
Ail that we have heard of his power, is nothing to what may
be declared ; and what may be declared, is nothing to what
may be conceived ; and what may be conceived, is nothing
to what is above the conceptions of men and angels.
Fourth, I come, in the next place, to mew wherein God's
matchlefs and incomparable power is manifeft ; or wherein
it appears.
1 It appears in the work of creation His eternal power
and Godhead are clearly feen, being underjlood by the things that are
made { y). Hence the prophet gives him the glory of his cre-
ating power j Behold, thou hafl made the heaven and the earth by
thy great power, and jlretched-out arm (2). The heavens and
the earth are the two great (landing mountains of his power.
But the heaven efpecially, is a mod magnificent piece of
work, wherein his power is moft confpicuous. Hence it is
called the firmament of his power («). Particularly, the power
of God is manifeft, 1. In making all things of nothing, hav-
ing no pre-exiftent matter for him to work upon. He called
thefe things which be not9 as though they were {b). He called
them out of the abyfs of nothing. 2. In making all things
without any afliftance, and without any instruments to work
by : For he firetched forth the heavens aloney andfpread abroad
the
(j) John xix. l I. (/) Dan. xi. 36. (u) Job xxxvii. 27.
(x) Jobxxvi. 14.. {y) Rom. i 20. (z) Jcr. xx*ii, 17.
(a] PfrLcM. (b) Rom. ivt 17.
Of the Power of God. ^ : I
the earth by himfelf(c). As he had no need of any afliftance
or inftruments : So, the work of creation, being a work of
infinite power, none could co-operate with him in it, nor con-
tribute any thing thereunto. 3. In making all things by his
word, one fimple act of his will: For he/pake, and it was done;
he commanded , and it Jlood fajl : And, he commanded, and they
were created (d). AH was done by a powerful order of his
own will. He created all things without any labour or pain,
with more eafe than we can fpeak a word.
2. It appears in the prefervation of the world, and all things
therein. He is the Preferver of man andbeafl [e). By the fame
power by which he gave the creatures a being, he continues
them in their being. He upholdeth all things by the ivordofhis
powc, (f). What an almighty grafp mutt he have that up-
holds all things? All the creatures would fink into nothing,
were they not upheld in their being by the mighty power of
God : So that prefervation is a continued creation from mo-
ment to moment : For, In him we live, and move, and have our
being (g). The whole civth pfalm is a defcription of God's
preferving power. He hangeth the earth upon nothing (h). It
hangs like a ball in the midft of the heavens He bridles the
fea, that it may not overflow the earth. He hath placed the
fandfor the bounds of the fea, by a perpetual decree that it cannot
pfs it («'). He hathy^ bars and doors \ and /aid. Hitherto fhalt
thou come, but no further ; and here Jhall thy proud waves be
Jlayed (k). What a mighty power mud that be, that fuftains
fo many creatures, fets bounds to the raging fea, holds the
•winds in his fijl, and preferves a comely and beautiful order,
and a fweet harmony and agreement, between fuch creatures
as are of different and difagreeing natures ?
3. It appears in the government of the world. Ifhall give in-
stance in a few things, in his moral and gracious government. As,
(1.) In governing and ordering the hearts of men. He
grafps the hearts of all men in his omnipotent hand ; yea4 e-
ven of the greateft men, of kings and princes. The king's
heart is in the hand of the Lord, as the rivers of -water : He turn-
eth it whitherfoever he will \J). He can make men concur to
the accompliihment of his purpofes, contrary to their own
intentions. Solomon tells us, When, a mans ways pleafe the
Lord) he maketh even his enemies to be at peace with him [in). How
did
(c) Ifa xliv. 24. (d) P&l. xxxiii. 9. Pfal. cxlviii. J. (e) PfaJ.
xxxvi. 6. (f) Heb.i. 3. (g) Ada xvu\ 28. (/;) Job xxvi. 7%
(/) Jer. v. 22. (k) Jobxxxviii. 10, 11. (/) Pc©v. xxi. u
(«) Prov. xvi. 7.
2 1 2 Of the Power of Cod.
did he manage the hearts of Efau and Balaam! God hath the
key of hearts in his hand. He bent the hearts of the Egyp-
tians, fo that they fent away the children of Ifraet with great
riches, by lending them jewels of filver and gold. By a fecret
inftin£t he turned Jehoihaphat's enemies away from him.
And at another time, he turned his enemies againft one ano-
ther, fo that they fheathed their fwords in one anothers
bowels (w). He can take off the fpirits of men in the very
acT of their rage, as he did the wheels from the Egyptian
chariots.
(2). In governing the moft ftubborn creatures. As, i.In
governing devils. They have great power, and are full of
malice : But in fpite of all their might and malice, God go-
verns them, as a man doth prifoners in fetters. He hath them
chained. He governs all their motions. The devil could
not touch Job, nor any thing he had, nor could the devils en-
ter into the Gadarenes' fwine, without leave (0). Coufidering
their power and malice, there would be no fafety or fecurity
for us, if they were not curbed and reftrained by a fuperior
power. 2. In governing wicked men. The tumults of
people, as well as the waves of the fea, are of an impetuous
nature, and quelled by the fame power. Heftilleth the noife of
thefeaSy the noife of their waves, and the tumult of the people {p). If
the brutiih paflions in the hearts of men, were let loofe by that
infinite Power that bridies them, how foon would the world
run into confufion, and be drenched with blood ? The king
of Aflyria triumphed in his deiign againft Jerufalem : But
how did God govern this wild afs ? I luill put my hook in thy
no/e, fays he, and my bridle in thy lips, and I will turn thee back by
the way by which thou camejl (q).
(3.) In railing up a church to himfelf in fpite of all fpiri-
tual and fecular enemies j efpecially the New Teftament
church. The church was raifed, and the gofpel planted, not
by human force and power, but by his own divine power*
The docTrine of the gofpel was contrary to corrupt nature,
to the rooted cuftoms and prejudices of Jews and Gentiles,
and to the corrupt reafon of wife philofophers ; the instru-
ments that pubiimed and preached it, were outwardly con-
temptible, a few poor fifhermen, deftitute of all worldly ad-
vantages, and not backed with the power and countenance of
earthly
(n) Exod. xi. 2, 3 2 Chron. xviii. 31. 2 Chron. xx. («) Jude
verfe 6. Job i. 12. Matth. viii Ji. (/>) Pfal. lxv. 7.
(yj Ifa. xxxvii. 29-
Of the PoweW of God. 2 1 3
earthly princes and potentates : Yet this do&rine prevailed,
and the gofpel had wonderful fuccefs through all parts of the
known world, and that againft the power and policy of men
and devils. How could this be, without a mighty operation
of the power of God on the hearts of men ? Hence the gofpel
is called The power of God (r).
(4 ) In preferving, defending, and fupporting his church
under the moft terrible waves and tempefts. This is promif-
ed by our Saviour, And upon this Rock will I build my churchy
and the gates of hell Jhall not prevail againft it (s). The moft
flourifhing monarchies have withered, and the ftrongeft king-
doms have been broken in pieces : Yet the church hath been
preferved and fupported, notwithftanding of many and
mighty adverfaries, who in all ages have pulhed at her,
like fo many bulls of Bafhan. Yea, God hath preferved.
and delivered his church in the greateft extremities ; as in
Egypt, when the tale of the brick were doubled; at the Red-
Sea, when the knife was at the thro3t of God's Ifrael ; and in
Queen Efther's days, when a bloody decree was made for flay-
ing all the Jews. Yea, God hath delivered his church by
weak inftruments, fuch as Mofes, a fugitive from Egypt -, and
Aaron, a poor captive in it ; and by unlikely means, armies
of lice .and locufts. In all ages, God hath difplayed his pow-
er in the prefervation of his church, notwithftanding of the
power, rage, and malice of her enemies, who endeavoured
to extirpate her out of the world ; fo that me hath been as the
bujh burning, and yet not confumed. God is the jlrength of If-
rael if) ; and hath protected his little flock in the midft of
wolves. And what he hath done, he can do again ; fo that
in the greateft extremities his people have ground to truft in
him.
(5.) In the converfion of his elect. Hence, the gofpel,
which is the mean and instrument of converfion, is called the
Power of God-, and the Rod of his Jlrength (u). And the day of
the fuccefs of the gofpel in bringing in finners to Chriit. is
called The day of his power (x). O what a mighty power muft
that be, that quells the ftoutnefs and ftubbornnefs of the
heart, demoliiheth the ftrong holds of {in in the foul, routs
all the armies of corrupt nature, and makes the ftubbocn heart
ftrike fail to Jefus Chrift ! In this work the arm of the Lord is
revealed. A /nighty power is exerted in working faith in the
heart
(r) Rom. i 16. 1 Cor.i. t8. (/) Mattb xvf. 18. (*) l Sam.
2fv. 29. («) Rom. i 16. Pfal. ex. 2 (x) Pfal. ex. j.
2 r 4 Of the Power of God.
heart cf a (inner ( v) : And this work is carried on with fuel*
fweetnefs, that never any complained of grace's way. i hf-e
is in it, as one of our worthy divines f faith, afweet omnipo-
Uneyy and an omnipotent fuavity .
(6.) In preferving the fouls of believers amidft the many
dangers to which they are expofed, and conducting them fafe
to glory. They have many enemies without ; a powerful and
fubtle devil, and an enfnaring world; and they have ftrong
corruptions within, and but weak graces : So that it may be
juftly matter of wonder, how they are preferved. Bat they
are kept by the power of God through faith unto falvacion (z). Cor-
ruption in tjiem would foon extinguish grace in their hearts,
if not kept by a divine power. It is Chriftxs handf and the Fa-
ther's handt that keeps his fheep (a) It is his power that mo-
derates the violence of temptations, fuftains his people under
them, defeats the power of Satan, and bruifes him under their
feet. It is by his power that the work of faith \sfulfilled; and it is
his power that frengthens them under trials and tempta-
tions (b).
4. It appears in our redemption by Chrift Hence Chrift
ss called The power of God (c). Here the arm of divine power
was lifted up on high. Particularly, the power of God was
roanifefted, 1. In the conception of Chrift in the womb of a
virgin. The power of the Highef did overfjadow her(</). The
manner of his conception was (upernatural Hence he is cal-
led the Stone cutout without hands (e) 2, In uniting the two
natures, the divine and human, infinitely diftant, in one per-
fun 5 and that without any confufion of the two natures, or
changing the one into the other. O what a wonder of power
was here, that two natures, a divine and a human, in them-
fclves infinitely diftant, mould meet in a perfonal conjunction !
That is an admirable expreflfion, The Word was made fiefij (/).
3. In fupporting the human nature of Chrilt under that ter-
rible weight of divine wrath that came upon him for our fins,
and making him victorious over the devil. His human na-
ture could not poiTibly have borne up under the wrath of God,
and the curfe of the law, nor held out under fuch contcits
with the power of darknefs, if it had not been upheld by an
infinite power. Hence the Father fays concerning Chrilt,
Behold my Servant whjin 1 uphold (g). 4. In railing Chriit trom
the
(y) Ifa. IHi. 1. Eph. i 19. f Durham on I fa i ah liii. (z) 1 Pet. 1.5.
(a) John x 28,29 (£i 2 ThefT. i. 1 1. Col. i. 1 1. Eph. iii. 16.
(c) 1 Cor. i. 24. (d) Luke i. 35. (*) Daa. ii. 3+. (/) John
i. 14. (g) Ifa. x!u. i.
Of the Power of God. 2 ■ •
fche devd. The apotfle tells us that God exerted his mighty
pcnuer in Chrijl, when he raifed him from the dead (h) I h-»i he
ihould be raifed up from under the curfe of the law, apd jhe
infinite weight of our fins, and brought forth with fuccef^
and glory, after his encounter with the powers of hell : In rtus
the power of God was glorioufly manifeited. Hence he is (aid
to be raifed up from the dead by the glory of the Father (/) : That
is, by his glorious power.
SERMON XXV.
Fifthly, T^OLLOWS the application of this doctrine.
|P life 1. For inftrucTion. In feveral particulars*
Inflr. 1. We may be hence confirmed in our belief of she
refurrecTion. Why, fays the ^oH\e,Jhou/d it be thought a thktg
incredible with you, that God Jhould raife the dead (u) ? Indeed,
it cannot be thought fo, if we believe and ponder the infinite
power of God. This makes the belief of it eafy. i herefore,
when the apoftle is fpeaking of ChrifFs changing the vile bwieS
of believers at the reiurre&ion, he leads us to the considera-
tion of his divine power, whereby, fays he, he is able even tofub-
due all things unto himfelf(b). When we confider that nothing
is impoflibie unto God, this makes all our doubts about the
refurredlioa to evanifh. Hence our Lord tells the Sadducees,
who denied the re fur reel: ion, Ye do err, not knowing thejeiip-
tureSy nor the power of God (c). The power of God fhe ws that
it may be, and the fcriptures (hew that it (hall be ; the cne
(hews what God can do, and the other what he will do. God
is infinite in power, to gather the dull of our bodies together,
and to unite the dud of each body, and that in the twinkling
of an eye. Did he, by one pqwerful acT of his will, raii\ the,
world out of the abyfs of nothing ? And fhall it be thought
too hard for him, to gather together and unite the fcattered
parts of our bodies ? Our firm belief of the former, may well
render the belief of the latter the more eafy.
Inflr. 2. Here alfo we have aground of the immutability
of God's decrees and purpofes. No bars or impediments in
his way, can force him to any change, becaufe of his infinite
power. He chailengeth this as his prerogative : And ivho% as
Iy Jhad call, and pall declare it, and fet it in order for me (d) "
fylen are o^ften forced to change their purpofes, for want o£
power
(A) Eph. i. 19, so. (*") R(*n. vi. 4.
(a) Ada. xxvi. g. (b) Phil. iii. 21. {c) Maith xx : 29.
(d) Ifa. xliv. 7.
a 1 6 Of the Tower of God.
power to execute them : But what can be a bar in his way,
who, if he pleafe, can dafli the whole creation in pieces in a
moment of time ?
Injlr. 3. Is God infinite in power? Then difficulties that
lie in the way of the accomplifhment of his promifes (houid
he no ftumbling-block to our faith ; becaufe his mighty power
can furmount all difficulties i» his way. Hence it is laid of
Abraham, he Jl agger ed not at the promife of God through unbelief
but was Jlrong in faith y giving glory to God : and being fully per'
fuaded, that what he had promifed, he was able alfo to perform (<*)»
Abraham was fenfible of the difficulties in the way, both be-
fore he had a fon, and after, when he was commanded to of-
fer him up : But he trufted and refted on the power of God
for the accomplimment of his promife f. Difficulty or un-
likelihood mould never difcourage or weaken our faith, be-
caufe of the infinite power of God.
Inftr. 4. It follows, from this do&rine, that prefumptuous
Finning, and obftinacy in fin, is no better than madnefs. Pre-
fumptuous and Heaven-daring finners, who fin with a high
hand, muft be pofiefled with a prodigious madnefs. Why I
Becaufe they run upon a God of infinite power, and enter the
lifts with Omnipotency, and will have their way in fpite of
the Almighty, let him do his worft. So they are defcribed
by Eliphaz : He Jlretcheth out his hand agoinjl God, and Jlrength-
eneth him f elf again/} the almighty. He runneth upon him, even
en his neck, upon the thick bejfes of his bucklers (f). Every finner
run6 from God ; but the prefumptuous finner is fo defperate-
ly mad, that he runneth upon God, and fights againft him,
and bids defiance to him, till at laft he fall upon the (harp
fpikes of his bucklers. Obftinate finners alfo are no lefs mad \
for they enter upon a plain conteft with the mighty God, and
flrive and fight againft him *. When God ftrives with you to
reclaim you, by the calls, counfels, and threatenings of his
word, by manifold mercies, and by lefier rods and judgments :
If you ftill ftand out, and will (till go on in your fins ; then it
comes to a plain conteft between God and you, who (hall
have the better, God, as it were, fays to you, let your fins
go, your lying, curfing, Sabbath-breaking, abominable un-
cleanneffr
(e) Rona. i* 20, si.
f fifulla eft in promijfis Dei falfitas, qui a nulla eft in facien^is
difficultas aut impofibilitas. Fulgent. Lib. I. ad Maxim.
(f) J°k xv- 25, 26.
* Hotm malm atgae in mal/s objiinatus psne damonem cequaL
PcUaic-h. de injutto Dpnafrh
Of the Power of G J. U*f
cleannefs and drunkennefs, and other iniquities ; let all thefe
go : This is God's mefTage to yoH ; this is his voice in his
word and providences. Now, if you obftinately ftand out,
and will not part with your fins, whatever God do or fay in tiie
contrary *, then you drive and contend againft the great and
mighty God : And, O it is dreadful to fet yourfelves as par-
ties againft him ; for, He is wife in hearty and mighty inflrength •
who hath hardened him f elf againft him, and hath profpered (g) ?
The proudeft finner among you is no match for God j there-
fore obftinate contending with God will furely be your ruin.
life 2. For reproof. To feveral forts of perfons.
Repr. i. To them that doubt of or queftion the mighty
power of God. If we ftarch our own hearts to the bottom, we
will find that it is the power of God we often doubt of, rather
than his will ; and feeming doubts of his will are but preten-*
ces to cover our fhameful doubts of his power. A plain evi-
dence of this is, that doubts do not haunt us but in cafes of
danger and difficulty. Further, it is certain that God knows
our hearts much better than we do ourfelves : Now, in the
holy fcriptures he (till reprefents men as doubting of his
power. Sarah doubted of God's power to perform his pro-
mife, as is plainly implied in what the Lord faith to Abra-
ham, Wherefore did Sarah laugh ? Is any thing too hard for
the Lord (h) ? Mofes a;fo doubted of God's power to give the
people flefh to eat, when he fays to the Lord, Thou hafl faid
I will give thcmfejbj that they may eat a whole month. Shall the
forks and the herds be fain for them to fuffce them ? Or fjall aU
the ffj of the fea be gathered together for them to fuffice them ?
And to this the Lord anfwers, Is the Lord's hand waxed fjcrt (i) f
So that even Mofes was overtaken v/ith this kind of unbelief,
after all the experiments he had of God's miraculous acls :
God's anfwer to him plainly (hews that this was at the bot-
tom. The children of Ifrael, in the wildernefs, did alfo dis-
believe the power of God ; Can Godfttrni/h a table in the wilder*
nefs ? fay they ; Can he give bread ? Can he provide flep for his
people (k) ? And when Chrift came to raife Lazarus from the
dead, Martha fays, Lord, by this time hefinketh (I) : As if it
palTed the power of God to raife him up. From all which
we fee that even believers in Chrift are apt to queftion the
power of God in hard and difficult cafes. But whence doth
thifrarife ? i. From the imperfection of our underftanding.
Vol.1. N°. 2. Ee As
c
$(g) Job ix. 4. (b) Gen. xviii. 13, 14. (/) Numb. xi. 21,
23", 23. [k) PfaUlx*viii. 19, 20. .(') J°knxi. 39.
% 1 8 Of the Power of God,
As a young child doth not know his father's ftrengtn ; fo%
our capacities are fo (hallow that we have but mean concep-
tions of what the power of God can do for us. 2. From the
deep and ftrong fenfe we have of prefent danger and difficul-
ty, which (huts out the actual thoughts of the divine power.
The prefent temptation will not allow the foul liberty to think
of it. 3. Becaufe we are inured to principles of fenfe, and
converfe fo much with limited beings, therefore we are apt to
meafure God's way of working by the ordinary working of fe-
cond caufes ; as it is faid of God's ancient people, They li-
mited the holy One of Ifrael (m).
But let it be confidered that it is a great fin to queftion the
pov/er of God. It is to deny or queftion his Deity, and to
pull him out of his throne. Therefore God takes it ill when
men limit his power. He complains of this in the children
of Ifrael, and for this he takes up Mofes fhort (n). It is
moft difhonourable and difpleafing to God, and deprives peo-
ple of the favours he defigned for them, as we fee in the
children of Ifrael, when they queftioned his power ; The Lord
heard it and ivas wroth ; fo afire was kindled againji Jacob , and
anger alfo came up againji Ifrael (o). And when in a time of
great fcarcity, the prophet foretold a fudden plenty in Sama-
ria, a certain lord anfwered, and faid, Behold if the Lord would
make windows in heaven^ might this thing be (p) : For this a fad
doom was palled upon him by the prophet ; and accordingly
he lived to fee his unjbelief confuted, and then was troden to
death.
Repr. 2. To them that deny the almighty power of God.
And, (r.) Some deny it docinnally : As the Socinians, who
<ieny the power of God to be infinite in itfelf, and fay it is fo
only in refpecl of us, becaufe it exceeds the power of all crea-
tures, and becaufe we cannot conceive the greatnefs of it.
They hold it to be a limited power, though they fay we can-
not reach the bounds and limits of it by our underftanding.
Again, the Pelagians, Socinians, and Jefuits, hold that God
wills to do many things, which by his power he doth not*
being refilled by mens* free-will. This is upon the matter to
hold, that the free-will of man fets bounds and limits to the
power of God, which is horridly blafphemous. (2). Others
deny it practically. Men may be found and orthodox in their
opinions about the power of God, who yet deny it in their
practice.
(m) Pfal. Ixxviii. 41, (n) Pfal* Ixxviii. 41, Numb. xi. 2J.
(q) Pfal, l&xviii, 21. (/>) 2 Kinga vii. 2.
Of the Power of God. 2 1 <)
pra&ice. Take a few inftances o{ this. The power of God
is pra&ically denied, i. By a diftruft, of God in ftraits and
difficulties. When in the face of danger, we dare not truft
God in the way of our duty ; this implies an unworthy con-
ceit of fome weaknefs in him, as if he were not able to protect
us from the wrath of man, but had made creatures too ftrong
for himfelf. So, when the evil fpies magnified the ftrength
of the Canaanites, the children of Ifrael did diftruft God, as if
he had not been able to bring them into Canaan (q). Again,
to diftruft God, when there are no vifible means, is a reproach-
ing his power, as if he were bounded and limited. Hence it
is faid, They limited the hcly One of Ifrael (r). And how they
did that we are told in verfes 19th and 20th ; they faid, Can
he furnif}) a table in the vuildernefs? As if he were tied to means
and inftruments, and were like common artificers, who can-
not work without their tools. 1 By a finful fear of man.
When the fear of man proves a fnare, either to draw us to iin,
or to deter us from duty; this is to magnify the power of the
creature above the power of the Creator, as if man bad more
power to hurt than God hath to help. Therefore God fpeaks
to fuch with fo much difdain, Who art thou that thou fjouldeji
be afraid of man that jh all die, and ofthefon of man "whoflmll be
made as grafs? And forgetteji the Lord thy Maker, that hath
Jlretched forth the heavens 9 and laid the foundations of the
earth (s) ? 3. By trufting in creatures. "When, in our dif-
treffes, we neglect God, and run to creatures for help and
relief : This implies a conceit that the creature is more
powerful than God. Hence, God upbraids them that fought
to Egypt for help ; No*v> the Egyptians are men and not God (t).
He that trulls to any thing elfe belides God, denies God to
have a ftrength fufficient for him. So much is implied in
that of the pfalmift, Lo this is the man that made not God his
Jlrength, but trifled in the abundance of his riches , andjlrengthen-
edhimfelfin his ivickedne/s {u). 4. By afcribing the mercies
we receive to the power of inftruments, and not to the power
of God, and making more thankful acknowledgments to them
than to him. This is to deny and overlook the power of God,
as if the power of the inftrument.were more to be regarced
than the power of him that wrought by it. Thus the Af-
fyrian afcribed his fuccefs to the ftrength cf his own hand,
which the Lord rebukes as moil abfurd and unreafonable :
Shall
(q) Numb. xiv. I, 2, 3. (r) Pfal. Jxxviii. 41. (/) Ifa. h\
1?, 13. (t), Ifa, xxxi. 3. (u) Pfal. hi. 7.
220 Of the Power of God.
Shall the ax hoajl it/elf againjl him that heweth therewith P Or
Jhall the Jaw magnify iifelf againfl him that JJjaketh it (x) ? It is
God who by his power manageth inftruments as he pleafeth,
and from him they have all their power to a£t. Therefore to
afcribe to the inftrument the glory of the work, is a plain de-
nial of the power of God. 5. By fecurity in (inning. When
men dream of peace and eafe in a way of fin, notwithstand-
ing of all God's terrible threatenings againft it, and fleepfe-
curely in fin, under many alarming tokens of the wrath and
difpleafure of God ; this is to charge God with weaknefs,
and want of power to avenge the wrongs done to him \ as if
he were like fenfelefs idols. 6. By unbelief. As, firft, By
not believing the gofpel. The doctrine of the gofpel hath
Lecn attended with many remarkable difcoverles of the power
of God j particularly, in the convcrlion of the nations, and in
humbling the power of princes and the wifdom of philofo-
phers : Yea, fuch marks of divine power are not to be feen in
the work of creation, as have attended the doctrine of the
gofpel. Therefore the rejecting the gofpel, the not em-
bracing this doctrine, is a ciifgrace to all this power. Se-
cond, By not believing in Chrift offered in the gofpel, not re-
ceiving and doling with him by faith. Though doubts of
Chrift's wiliingnefs to fave are often pretended for unbelief,
yet mod frequently it is bottomed on a fecret unworthy con-
ceit of his inability to lave, and fo (trips him of his divine
power. As faith in Chrift gives him the glory of his power,
fo unbelief vilifies it. It is upon a diffidence of Chrift's
power that convinced finners are fo averfe to commit their
fouls to his keeping : It implies a fecret fentiment, that their
fouls are fafer in their own hands, than in his.
Repr. 3. To them that. contemn the power of God. This
is done efpecially, 1 . By obftinacy in (in. When after va-
rious reclaiming means, men will go on ftubbornly in their
tranfgreflions, and will run the hazard of all thefe terrible
judgments God hath threatened in his word, as if they could
jnake good their part againft him \ this is an horrible contempt
of his power, as is implied in that expreflion, Do we pro-
voke the Lordtojealoufy ? Are we flronger than he (v) ? Obfti-
nacy in (in, after manifold warnings, and various tokens and
ieftirnonjes of God's difpleafure, implies a fecret imagination
that you are jlronger than he, and that ycu are able to grapple
with the Almighty. 2. By fcoffing at divine warnings and
threatenings. There is a generation of men, who either real-
ty
\x) Ifa. x, 13, 14, 15. (y) 1 Cor. x. 22.
Of the Power of God* 22 1
ly or in pretence, are bold, fearlefs, and {tout-hearted, and
do not only difregard divine warnings, but entertain them
with fcorn and contempt, as if they would provoke God to do
his utmoft, and dare him to do all that he feems to threaten.
For thus they fpeak, Let him make fpeed, and hajlen his <workf
that we may fee it; and let the counfelofthe holy One of Jfrael draw
near, that -we may know it (z). Such a contempt of the Al-
mighty hath been an ufual fore-runner of heavy judgments.
Repr. 4. To them that abufe the power of God. This is
done, 1 . When it is pleaded in defence of contradictions.
The papifts plead the power of God, when they are urged
with the many abfurdities and contradictions implied in their
doctrine of trafubftautiation *. This is a horrid abufe of the
divine power, 2. When men prefume upon this power,
without ufing appointed means Though God be infinite in
power, yet he ordinarily exercifeth it, by blefling ordinary
means, and fucceeding lawful endeavours : Therefore if, in
times of danger, we neglect the means that his goodneis af-
fords us for our fafety ; this is not to trull in his power, but
to neglect it. Chrift himfelf did not prefume upon the power
of God, to fecure him from the Jews, but ufed ordinary means
for his prefervation, till his hour was come.
Ufe 3. For terror to impenitent finners, fuch of you as go
on in (in, and live in rebellion againft God. It may be juft-
ly matter of terror to you, to think that you have to do with
a God- of infinite power. Particularly,
1. Though he be a God of infinite power, yet his power
is not for you. The doctrine of God's omnipotency is load-
ed with comfort : But it is all for God's own children ; you
that are impenitent have no part in it. Though God be al-
mighty to pardon, yet he will not ufe fuch a power for thee
an impenitent finner. Though he be able to fave and help
in the deepeft diftrefTes, yet it is prefumptuous boldnefs in
thee to expect that he will ufe his power to fave or help thee.
In your ftraits, difficulties, dangers, miferies, the power of
God is no relief to you. Though you cry to him, yet he may
return luch an anfwer as that, Go, and cry unto the gods whom ye
have chojen ; let them deliver you in the time of your tribulaticn (a).
When miferies and diftrefTes come upon you, there is none
to help you. You are like a iliip in a ftorm without a pilot,
ready to be daihed againft the*rocks.
2. It
(z) Ifa. v. 19.
* Afylurn bartticorum eft omnipoteniia D<fi. Chryfo#,
{$) Judges x. 14.
222 Of the Power of God,
2. It is yet more terrible, that the power of God is againft
you, and will avenge the many wrongs you have done to his
mercy. The confederation of his power may render the
thoughts of his being an enemy very terrible. Better to have
all the world againft thee, than to have a God of infinite
power againft thee. Confider, i . You cannot efcaps his hand :
For he is wife in hearty and mighty inflrength ; who hath hardened
himfelf againft him and hath profpered (b) ? He hath threatened
terrible wrath againft you for fin : And he is able to inflict it ;
for he isflrong that executeth his word (c) , If he make the earth
open by an earthquake, and fwallow up the inhabitants ; if
he corrupt the air, to breed peftilence ; if he fend unfeafon-
able ftorms and fhowers, to corrupt the fruits of the ground,
ivho can flay his hand? You may break his laws, but cannot
refift his power in executing deferved punifhment. Can any
ftout-hearted finner among you, make good your part againft
the Almighty God ? Can thine heart endure , or can thine hands be
flrong, in the day that God Jhali deal with thee id) ? What are
your weak hands to the grafps of his omnipotency ? Who can
help you againft the mighty God ? For if he will not withdraw
his anger, the proud helpers dofloop under him (e). His ftrength is
uncontrolable : There is none that can deliver outof)\\$ hand(f).
2- You cannot bear the weight of his wrath. I he power of
God renders his wrath very terrible. Hence the pfalmift
cries out, Who knoweth the power of thine anger ? Even accord'
ing to thy fear, fo is thy wrath (g). In hell, the glory of God's
power will be difplayed, in the everlafting deftruction of im-
penitent finners : They /hall be punifhed with everlafting deftruc
tion,from the prefence of the Lord, and from the glory of his pow-
er (h). In hell, his wrath and power will be joined together,
as is implied in that of the apoftle, What if God, willing to
fhew his wrath, and to make his power known, endured with much
long-fujfering the veffels of wrath fitted to dejlruclion (i) God
will make damned finners fenfible of his aimightinefs in every
ftroke. He will {hew the ftrength of his arm in punifhing. O
how great mult that vengeance be, that (hall be backed with
all the ftrength of the Almighty ?
O that impenitents finners would think of thefe things.
"What prodigious ftupidity muft poffefs the minds of fuch as
fleep fecurely in fin, without horror and amazement, though
they
(b) Job ix. 4. (c) Joel ii. 11. (d) Ezek. xxii. 14. (e) Job
«. ii- (/) Job x. 7. {g) JPfal. xc. ir. (b) 2 ThefT, i. 9.
(j) Rom. ix. 2*.
Of the Power of God. 223
they hear that he is Almighty who hath threatened to take
vengeance on them ! O it is a fearful thing to fall into the hands
of the living Cod (k), the Almighty God : How fearful, no
tongue can exprefs, no not theirs who feel the weight of them.
Therefore, confider this, ye that forget God> left he tear you in
pieces, and there be none to deliver. Set not the briars and thorns
againjl him in battle, left he go through them, and burn them to-
gether : But take hold of his ftrength, that ye may makepeace with
him, and ye fhall make peace with him (/). It is neither wif-
dom nor valour to refufe terms of mercy at his hand, whofe
almighty power will foon bring you into the hands of juftice,
if oilers of mercy be rejected.
SERMON XXVI.
life 4. ■/■OR exhortation, in feveral branches.
" Exhort. 1 . Believe the mighty power of God%
Confider, 1. It is difficult to believe his power. But how can
that be ? Is not this a piece of natural divinity, that God is
almighty ? What need is there then to prefs people to believe
it ? Great need, becaufe this is the great thing we are apt to
queftion in cafes of difficulty, as I have already (hewed. Elfe
why do we pray with chearfulnefs, when we fee great pro-
bability of a thing -, but faint in prayer, when it otherwife ?
And why do we cry out in fad times, Oh, we fhall never fix
good days again ? 2. The firm belief of God's power is of great
concern and moment in religion. Faith is never quite laid
by, till the foul queftion the power of God. Oh, he cannot
pardon ; he cannot fave ! When it cometh to this, the foul is
no longer able to hold out. So that the life and vigour o£
faith is very much concerned in the belief of God's power.
It is indeed one of the firft fteps to all religion. Therefore
it is put in the front of our creed, / believe in God the Father
Almighty : And he that believes that firft article, will the
more eafily believe all the refj:. 3. God is much difpleafed
even with his own children, when his power is queftioned by
them. For this God takes up Mofes (hort, Is the Lord's hand-
waxed foort [a) P As if he had faid, " What, Mofes, doft thou
u think that my power is exhaufted or weakened ? what an
u unworthy conceit is this ?" For this alfo Chrift rebuked
Martha very fharply : Said I not unto thee, that if thou wouldeft be-
fieve, thou fiouldeft fee the glory cfGodif)? Yea, God is fo tender
(k) Heb.x- 31. (/) Pfal. I. 22. Ifa. xxvii. 4, 5.
{«} Nup)b, xi. 23. (Jb) John xi. 40.
of
224 Of the Power of God.
of the glory of his power, that he hath fharply chaftifed his
dear children, when their faith daggered in this matter : as
we fee in Zacharias, who, for questioning the power of God,
was immediately ftricken dumo upon the place. Well then,
let it be your great care to have your faith confirmed in the
belief of God's almighty power. For this end, ponder the
verbal declarations made of it in the holy fcriptures: Confider
and improve the manifestations he hath given of it, both in
your own and in former times : and pray much that God
would ftrengthen and increafe your faith.
Exhort, i. Get a deep fenfe of God's glorious power upon
your hearts. Why is it that God hath revealed himfelf fo of-
ten under the title of Almighty, and preffcth this upon us,
but that we fhould prefs it upon ourfelves ? Confider, I. A
deep fenfe of the power of God is necefiary. Without this
you cannot pray believingly, for obtaining promifed mercies,
or averting threatened evils. You cannot trull in God, nor
love him, nor fear him, unlefs you have a fenfe of his power.
It is for want of this that the people of God are often turned
from known duty by a fear of man : And without a due fenfe
of God's power, we cannot practically fuck the comfort of it.
2. A fenfe of the divine power is of great profit and advantage
in the fpiritual life. It yields no fmall relief to believing
fouls under ftrong temptations, and under the fenfe of power-
ful corruptions in their hearts. A deep fenfe of the power
of God would render your faith more ftedfaft, your hope more
lively, and your obedience more conftant. It ftrengthens the
foul for duty, and would make you go on in obedience with-
out daggering, though great difficulties and dangers be in
your way. This made Abraham go out, in obedience to the
call of God ; though he knew not whither he wfent, yet he
knew with whom he went, God Almighty (c). 3. A deep fenfe
of the power of God is that which we may get and retain
without much difficulty. How can we (hun a fenfe of that
which every thing about us and within us is a mark of? Some
of you have experienced the workings of the divine power in
your new creation ; in renewing you by his grace, bringing
down the ftrong holds of fin, and drawing you to Chrift. It
was his mighty power over himfelf that gave rife to his patience
toward you, and his pardoning grace conferred on you : So
that you cannot fliun the fenfe of his power, if you be noi*
wanting to yourfdves.
For this end, Irecommend frequent and deep thoughts of
the
%c) Hcb xi. 8.
Of the Power of God. 2 2 5
the power of God ; meditate upon it, and prefs it upon your
minds. Contemplate the difcoveries he hath made of it in
his works of creation and providence. And be ftill enlarging
the power of God in your thoughts : Though he hatU done
great things, yet he hath power ftill to do greater.
Exhort, 3. Get a faving intereft in this Almighty God.
Take him for your God in Chrift He puts forth the power
of his Godhead for the good of his own people. Hence it is
faid, The LcrdofHofts is theGodoflfrael, even a God to Ifrael [d).
When God is yours, then his power is yours, to help, de-
fend, preferve, and deliver you, and to perform all things for
you. When he is your God, he will be your friend : and his
infinite power renders his friendflnp highly valuable, O,
what cannot he do for you ? If he be for you, you need not
be afraid whoever be againft you Therefore make it your
great bufinefs to have him for your friend. For this end, get
a deep fenfe of your natural enmity againft God : Confefs
•with humility and brokennefs of heart all your former rebel-
lions againft him : Lay down the weapons of your rebellion,
by renouncing all iniquity : And flee to Chrift, embrace and
clofe with him by faith ; for it is he alone that can bring you
into friendfhip and favour With God.
Exhort. 4. Let us reverence and adore the Great God on
the account of his infinite power. We ufually reverence
men of great power, and pay an awful regard to them : And
(hall we not much more adore and reverence him, who is
matchiefs in power, and whofe power cannot be controlled ?
Though we ourfelves had not been amongft the monuments
of his power, yet we fhould give him the honour and adoration
that fo great an excellency requires. The power of all crea-
tures come infinitely (hort of his power, yea, is but weak-
nefs in comparifon of it : Therefore the reverence and refpecT:
due to the migbtieft among men, comes far ihort of what the
divine power may juftly challenge at our hand. Even fuch
things as are void of underftanding have (truck men with fuch
a reverence, that many have adored them as gods, as conceiv-
ing a mighty power in them : O then, what reverence and
adoration doth the mighty power of God plead for at our
hands
Exhort, 5. Improve the confideration of God's almighty
power, to encourage you to truft in him, to quicken you to
prayer, to fortify your foul againft the fear of man, to beget
Vol. I. N°. 3. Ff and
(d) 1 Chroa. xvii. 24.
a 26 Of the Power of God*
and cherifh a holy fear of God, and to promote holy humili-
ty and fubmiffion of fpirit.
Firjr, To encourage you to truft in God. Truft ye in the
Lord for ever; for in the Lord JEHOVAH is everlaft'uig
ftrength (e). The pfalmift feldom fpeaks of the power of
God in creation, but he improves it as an encouragement to
truft in him. As in that text, Put not your truft in princes, nor
in the f on of man, in whom there is no help, Happy is he that
hath the God of Jacob for his help : whofe hope is in the Lord his
God : who made heaven and earthy thefea, and all that therein
is (f). What difficulty can nonplus his ftrength who made
all things of nothing ? Therefore truft in God on the account
of his power ; reft and rely upon it. Believe that what he hath
promifed, he is able alfo to perform (g). With refpecl: to mer-
cies absolutely promi fed, you mould truft his power abfolute-
fy : For fuch promifes (hail be accompliftVd, becaufe God is
able. This is the apoftle's argument, They fhall be grafted in :
For God is able to graft them in again \h). But with refpecl: to
thefe bieffings that are only conditionally promifed ; magni-
fy the power of God, and refer the matter to his will : As that
.poor )eper> who faid, Lord, if thou wilty thou canft make me
clean (z). Though you know not what the Lord will do for
you, or what he may fee meet for your good, yet give him the
3>lory of his power Truft him in the greatelt ftraits and dif-
ficulties. No difficulties that lie in the way of the accom-
oeut of the promifes fhould weaken your faith : For
though the accomplishment be unlikely to reafon, yet God is
»ble. Therefore though, in great dangers and difficulties, you
can fee no way to efcape, yet magnify the power of God : As
r.ree children did ; Our God whom we ferve, fay they, is
able to deliver us from the burning fiery furnace (k). Again, let
faith reft on the mighty power of God, in the lowelt ftate of
the church, God can raife her up, even when her <^ife is
defperate in the eye of man. He can make the dry bones to
live (/). Theft are two great things God hath promifed, the
converfion of the Jews, and the fall of myftical Babylon : But
great difficulties lie in the way of both. How mall the Jews
be brought in again, when they are fcattered through the
world, and we know not where they are ? The apoftle an-
fwers, God is able to graft them in again (w). How ffiail Baby-
lon
{e) Ifa. xx^i. 3. (/) Pfal exlvi. 3, 5, 6. (g) Rom. U. 21.
(b) Rora. xi. 23. (/) Mattli. viii. 2. (/$) Dan, iii. 17.
(I) iizek. xxxvii. (m) Rom. xi. 23.
Of the Wifdom of God. . 2*7
Ion fall, when (lie is fupported by the combined interefts and
power of fo many princes ? The Spirit of God anfwers, Strong
is the Lord God ivho judgeth her {«).
In profecuting this purpofe a little, I fhall, I. Lay down
fome things by way of motive and argument, to perfuade you
to truft upon the power of God, in the greateft (traits and
'difficulties, whether in your own or the church's cafe. 2.
Prcpofe fome directions to this purpofe.
i. To quicken and engage you to truft upon the power of
God in the greateii ftrafts and difficulties, I propofe thefe
confederations.
Confid. i. The power of God is the great foundation of truft.
There are three foundations of truft, God's mercy, in making
the promife ; his truth, in minding to make good the promife ;
and his power, in the accomplishment of it : Or, as an old
father exprefleth it *, u The readinefs of grace, the truth of
(i the promife, and the power of performance." But, efpe-
cially the truth and power of God are the two great fupport-
ers of faith. Sarah's faith, and Abraham's faith, do well
together. Sarah relied upon the truth and faithfulnefs of God ;
She judged him faithful who had promifed (o) : And Abraham
relied upon the power of God; Being fully perfuaded, that what
God had promifed) he -was able alfo to perform (/>). The truth of
God is the warrant of our faith ; but his power to make good
the promife, is the proper ground and foundation of it. Hence
faith on God is called a trufiing on his arm (q). His mercy
could not fuccour us, nor his goodttefs relieve us, nor his
wifdom guide us, nor his truth make good the promifes to
us, without his power: So that there can be no truiiing in
God, without an eye to his power. Therefore, Abraham,
Ifaac, and Jacob, whofe faith was tried above mod of the faints
before or after them> had this attribute difplayed ro them for
the fupport of their faith : God appeared unto them by the name
tf God Almighty { r )
Confd. 2,. Believers in Chrift have great encouragement to
truft in God, and to rely upon his power, in the greateft ft raits
and difficulties. As, i It is a great encouragement that the
power of God ftands engaged for you. God is yours, there-
fore his power and might is yours, to be fet a-work for your
good. This is the reafon of tnat expreffion, Be ftrong in the
Lord,
(n) Rev. xviii. 8.
* Tria confidero, qui bus iota /pes ntea confifiit, charitatem adop-
tions, veritatem promt fiords* <b potefiatem redditionls. Bernard.
(*) Heb.xi.n. (p) Rom.iv.2i. (7} Ifa. li. 5- (r) Exod. vi. 3;
228 Of the Power of God.
Lord, and in the power of his might (*). His power (lands en-
gaged for you by covenant and promife ; and the near rela-
tions wherein he (lands to you, and his dear love to you, en-
gage his power for you. 2. It is alfo a great encouragement,
that God delights to glorify his power in his workings for and
toward his people. This is one end for which he hath in all
ages brought his church and people into great (Iraits, that
his power might be magnified in their deliverance, when
their power and ftrength was gone, and that they might have
nothing elfe but his power to truft to. To this purpofe is
that of the apoftle, We had the fentence of death in ourfelves, that
tuefhould ndt trujl in our/elves, but in God who raifeth the dead (/).
Yea, God oftentimes fuffers a contrary power to arife, even
at that very juncture of time, when he intends a great deliver-
ance for his people, that his mighty arm may be ftretchedout
on their behalf. For this end, he raifed up Pharaoh, a proud
tyrant, to opprefs his people, when the time of their deliver-
ance was at hand. And in very deed* fays the Lord, for this
caufe have I raifed thee up> for to ft hew in thee my power , and that
my namt may be declared in all the earth («). 3. Another great
encouragement is, that your trufting in God in (Iraits and
difficulties, will engage his power for your help and re-
lief. My heart trifled in himt fays the pfalmift, and lam help-
ed (x). Hence the pfalmift pleads this as an argument, Pre-
ferve me, O God : For in thee do I put my trujl ( y). Faith in
the power of God is fo pleafing to him, that fuch as exercife
it (hall never be afhamed. When you truft on the power of
God, if what you defire be not done for you, it is becaufe ifc
is not good for you : So that fuch as truft upon the power of
God cannot mifcarry ; whatever cometh to them is bed.
Coifid. 3. Trufting in God on the account of his power
hath many fpecial advantages. As, I. This will keep you
flraight and upright in the way of God, fo that you will not
turn afide, nor ufe carnal fhifts for your own fafety. Hence
the Lord fays to Abraham, / am God Almighty ; walk before
me> and be thou perfecl {%) How defperate-like foever the
cafe be, this will relieve you, and keep you fincere, M I truft
•* in God, who is able to provide for his own glory, and for
u my relief and fafety."
1. It will infpire your foul with holy courage for God in
the face of danger \ as it did the three children (a). The a*
poftle
(s) Eph. vi. io. (/) 2 Cor. i. 9. («) Exod. ix. 16.
(*) Pfal. xxviii. 7. (y{, Pfal xvi. 1. (z) Gen. xvii. f,
(«) £)an. iii. 1 6, 17, 18.
Of the Power of God. 22p
poftlc Paul alfo did both labour and fuffer feproach becaufe he
trufted in the living God (b). In times of danger, we grow
cowardly and faint-hearted, and carnal hopes and fears turn
us afide, when we do not fee ourfelves folded in the arms of
the Almighty. . 3 It will free your foul of a great many
anxieties and perplexities. When you are once fet upon this
rock, you will not be tofied with the uncertain waves of
anxious and di 'quieting thoughts. God will keep him in per-
f eel peace 1 whofe mind is Jlaid on him, becaufe he trufleth in him.
rl h rf fore. Trufl ye in the Lord for ever ,• for in the Lord JE-
HOVAH is everlaflingftrength (c). In threatening times, you
can never be freed from tempeftuous agitations of fpirit which
tofs you to and fro, till you caft yourfelves entirely upon the
mighty power of God.
Con/id. 4. Not to truft upon the power of God is a very
great evil. And, t. Nothing more hinders the difcoveries of
his power than this. Hence it is faid, He did not many mighty
works there, becaufe of their unbelief ' (d) ; or, as it is elfe where
exprefied, He could do there no mighty work (e). So that un-
belief doth in a fort put a bar in the way of Omnipotency ; as
is very plainly implied in what our Lord fays to Martha, Said I
not unto thee, if thou wouldejl believe, thou Jhouldefl fee the glory of
God (/). When you do not believe, when you do not truft
in the power of God ; this is the caufe why he doth not put
forth his power on your behalf. 2. When you cannot truft
upon the power of God, but run to carnal fhifts in times of
danger, this engageth his power againft you. As God fent a
ftorm after Jonah, when out of diftruft he run from his Mat-
ter's work : So when in times of danger, you dare not truft
on the power of God, but run from your duty, and betake
yourfelves to indirect courfes and carnal fhifts, you will there-
by run into many inconveniences, and mifchief fooner or la-
ter (hall overtake you.
Confid. 5. Trufting in God on the account of his power glo-
rifies him. So it is faid of Abraham, that he was Jlrong in
faith giving glory to God : Being fully perfuaded that ivhat he had
promifed, he was able alfo to perform (g). You magnify his
power, and gite him the glory of it, when you truft in it.
You do thereby fanctify God in the eyes of the world. Hence
the prophet exhorts, Neither fear ye their fear, nor be afraid.
Sanclify the Lord cfHc/ls himf elf, and let him be*y our fear, and
let
(b) 1 Tim. iv. 10. (c) Ifa. xxvi. 3, 4. (d) Matth. xiii. 58.
(e) Mark vi. 5. (/) John xi. 40. (g) Rom. iv. 20, 21,
2 3 • Of the Power of God,
let him be your dread (h). And how angry was God with his
dear faints, Mofes and Aaron, becaufe they failed (b to do ;
Becaufe ye believed me not, fays he, to fanBify me in the eyes of the
children of Ifrael ,• therefore ye /hall not bring this congregation in-
to the land which I have given them {i). O how dear ihould the
glory of God be to you ?
Con/id. 6. We are under greater engagements and obligati-
ons to truft on the power of God, than the ancient patriarchs
and other Old Teftament faints : Becaufe we have, not on-
ly thefe difcoveries and manifestations of the power of God,
which they had, but alfo divers fuperadded dennonftrations of
it, in Chrift's conception and birth ; in the, uniting the two
natures in his perfon; in fupporting the human nature under
his fufferings ; in raifing him from the dead *, and in propagat-
ing the gofpel, againft all the power and wifdom of the wofld.
If they truited on the power of God, though they had not thefe
clearer manifeftations of it, what a fhame will it be for u: to
diftruft him ?
2. Let me give a few directions what to do that you may
truft upon the power of God in the greateft (traits and dif-
ficulties. As,
( i ). Meditate deeply and frequently of the power of God,
and prefs the fenfe of it upon your hearts, as I formerly ex-
horted you. Confider how much his power can outwork all
your thoughts : For, he is able to do exceeding abundantly above all
that you can afk or think (k). Hence the Lord fiienccth the
doubts of his people with that queftion, If it be marvellous in
the eyes of the remnant of this people in thefe days, Jhould it alfo be
marvellous in mine eyes ? faith the Lord of Hafts (/). Remember
and ponder his power in creation ; and never be difcouraged,
while you have thefe two great monuments of God's power,
the heaven and the earth, before your eyes. On this ground
the people of God raife up their confidence in him ; Our help
is in the name of the Lord, who made heaven and earth (**.)■
(2). Improve your own and the church's experiences for
the confirmation of your faith. And, 1. Confider how God
hath glorified his power in the behalf of his church and peo-
ple in former ages, efpecially upon their trufting in him. The
pfalmift confiders this for the confirmation of his faith : Qur
fathers, fays he, tr lifted in thee : They tr lifted, and thou didfi de-
liver them. They cried unto thee, and were delivered : They tr lift-
ed in thee, and were not confounded (;/). And the church pleads
former
(b) Ifa. viii. :2, 13. (/') Numb xx. 12. (k) Eph- iii, 20.
(/) Zech. viii. 6. (;;;) Ffek exxiv. 8. (;;) BUI xxii. 4, 5*
Of the Power of God. 23 1
former experiences : Awake, awake, put on Jlrength t O arm of
the Lord ; awake as in the ancient days, in the generations of old.
Art thou not it that hath cut Rachab, and wounded the dragon (o) ?
So that the experiences that the church hath had of the power
of God in former ftraits and dangers, are of great ufe to
ftrengthen our truft. Precedents in law are good pleas. 1.
Improve your own experiences Experiences of the power of
God in his dealings with ourfelves are a great confirmation
of our faith. Hence the apoftle fays, Who delivered us from
fo great a death , in whom we trujl that he will yet deliver us (/>).
Frequent trial ufeth to ftrengthen our truft. Abraham's ex-
perience was a great confirmation to his faith. It is faid of him.
He accounted that God was able to raife up his fon, even from the
dead, from whence alfo he received him in a figure (q). He
had received Ifaac, as it were, from the dead at the firft,
from his own dead body, and from Sarah's dead womb : And
this confirmed his faith in the power of God, to raife him
from the dead, though he were flain. Well then, confider
what God hath done for you, and what experiences you have
had of the power of God, in helping, faving, and delivering
you, in former ftraits and difficulties. Efpecially, confider
your gracious experiences. We read of the exceeding greatnefs
tfhis power toward them that believe (r). Some of you have
had gracious experiences of the power of God, in renewing
and changing your hearts, in making your ftubborn fouls
ftrikc fail to Jefus Chrift, in fupporting you under various
trials and temptations, in baffling Satan's power, and in over-
powering your fpiritual lufts. Improve fuch experiences tor
your encouragement to truft in him for further gracious ef-
fects of his power.
(3.) Confult not with fenfe and reafon. It is faid of A-
braham, He ft agger ed not at the promife of God through unbelief \
-hut wasflrong in faiths giving glory to God{s). How this came
to pafs, we are told in the preceding verfe : He conftdered not
his own body now dead, when he was about an hundred years old,
neither yet thedeadnefs of Sarah's womb. He did not regard what
fenfe and reafon might fuggeit in contradiction to the pro-
mife. When Zacharias had the promife of a Son, he ftagger-
ed, becaufe he confuited with ienfe and reafon : He thought
he was too old for fuch news to be true. When fenfe and
teafon feem to contradict the promife, then, as the Jewifh
proverb
(0) Ifa. li. 9. (p) 1 Cor. i. 10. (?) Heb. xi. 19.
(r) Eph. i, 19, (/) Rom. iv. 20.
2 $2 Of the Power of God.
proverb is, Jhut the windows , and the houfe will be light : That
is, (hut the eyes of fenfe and reafon, and things will be more
clear to the eye of faith. Remember that God's power is
not tied to the order of fecond caufes, much lefs to the road
of human probabilities. He will rather turn nature upfide-
down, than not be as good as his word : For he hath magnU
_Jied his word above all his name (t).
(4.) Trufton the power of God through Chrift the Medi-
ator. To this purpofe the apoftle exprefleth himfelf, Such
trujl have we through Chrift to God-ward («). It is through
Chrift that the power of God Hands engaged for you who are
his children : And his power is exercifed on your behalf only
on the account of Chrift's mediation. Therefore reft and
rely on him for fuch difcoveries and manifeftations of the
power of God as he hath promifed in the covenant Be fure
always to own the bleffed Mediator, in whom all the promifes
are yea and amen (*).
SERMON XXVII.
Second, T MP ROVE the confideration of God's al-
| mighty power, to encourage you to prayer, and
to ftrengthen your faith in it. It is certainly a great encou-
ragement, that in prayer we go to a God of infinite power,
one who hath all power in his hand, and is able to do
what we afk of him, yea, exceeding abundantly above all that we
q/k or think. Therefore the Lord's Prayer is concluded with
a doxology of God's power ; For thine is the kingdom, and the
power, Mnd the glory. This is the great encouragement : As
God hath a kingdom, and poflefleth all bleffings ; fo he hath
power to confer thefe bleffings on us. Hence, our blefied
Lord built his confidence in prayer upon this foundation :
he offered up prayers and fupplications, with Jlrong crying and
tears, unto him that was able tofave him from death (a). And
the faints confider the power of God, to ftrengthen their faith
in prayer ; as the prophet, Ah, Lord God, behold thou haft
made the heaven and the earth by thy great power, andflretched-out
mrm> and there is nothing too hard for thee Kb) : And, fay& Jeho-
fhaphat, O Lord God, in thine hand is there not power and might,
fo that none is able to with/land thee (c) ? And the church pleads
cannot
(t) Pfol. cxxxviii. 2> (u) 2 Cor. iii. 4. (x) 2 Cor i 20.
{a) Heb. v. 7. (£) Jer. xxxii. 17. {c) 2 Onion, xx. 6.
Of the Power of God. ^ 2 1
with God, to a& according to the greatnefs of his power (d). We
cannot pray in faith of fuccefs, unlefs we believe and con-
fider the power of God : Yea, without this we fliall foon
weary of prayer. Who would addrefs himfelf to one that is
not able to help ? When a poor fubjeft cried to a mortal king,
Help, my lord, Oking; he anfwered, Whence jhall I help thee{e)?
What heart could we have to go to a God that cannot help*?
There is more hope of help from one that is unwilling, than
from one that is unable. I add, that the power of God is the
great foundation of faith and truft; and it is in prayer that
faith is particularly to be a£ted.
Well then, in all your addrelTes to God, eye his mighty-
power, for your encouragement, and the confirmation of your
faith ; that you may pray with confidence and hope, even in
the moft difficult and defperate-like cafes. (i I go to a God
u that is able to help me, let my (traits and miferies be never
•* fo great." When you pray for the pardon of great fins,
the fubduing of ftrong corruptions, the ftrengthening you un-
der powerful temptations, the cleanfing of your filthy fouls *
ftill eye the power of God, and fay, Lord, if thou -wilt, thou
canfl make me clean (f). When you pray for ftrength and
nourilhment to your weak graces, ftill confider God as able
to, make all grace abound toward you (g). Let this hold up your
hearts and hands, and give you confidence toward God, that
he hath all power in his hand.
Third, Improve the confideration of God's almighty pow-
er, to fortify your foul againft the fear of man. It appears,
from this doctrine about the power of God, that the fear o£
man is moft unreafonable, and moft difhonourable to God.
i. It is moft unreafonable : For weak man is no party for the
mighty God •, therefore, if God be for you, what need yon
fear who be againft you ? On this ground the pfalmift tri-
umphs over his fears : The Lord is my light and my falvation,
fays he, whom Jhall I fear ? The Lord is the flrength of my life, of
whom Jhall I be afraid (h) f How unreafonable is it, to fear a
finite and limited power, more than an infinite and unbound-
ed power ? Hence our Saviour exhorts, Fear not them who kilt
the body, but are not able to kill the foul : But rather fear him who
is able to deflroy both foul and body in hell (*). If God be yours,
Vol. I. N°. 3. Gg then
(d\ Pfal Ixxix. It. (e) 2 Kings vi. 26", 27.
* Nee in hunc furorem omnes mortates confejjijftnt , alio quendi
furda numina 6" incejficaces Decs. Sen. {/) Matth viii. 2.
\j>) 2Cor.ix.8. (b) Pfal. xxvii. 1. {/') Matth. x. 2$. .'
234 Of *&e Power of God,
then he is ftill with you, to ftrengthen and uphold you againft
the pride and power of man ; fa that, you need not fear.
Ponder that glorious promife, Fear thou not, for I am iv'ith
thee : Be ?iot difmayed,for I am thy God : 1 will Jlrength en thee ;
yea, I will help thee ,- yea, I will uphold thee with the right hand
of my righteoufntfs (k). How unreasonable is it to tremble at
the frowns and threats of a frail man, when you have the
mighty God to be your guard ? 2. The fear of man is moil
diihonourable to God, as if he were unable to fecure and pro-
tect us in the way of our duty. It argues a forgetfulnefs of
Gcd. Therefore he fpeaks of it with fo much diTdain : Who
art thou that thou foouldeji be afraid of a man that p) all die ^ and of
the fan of man, who fhall be made as grafs ; and forgetteft the Lord
thy Maker (I) ? We vilify God, and dchle his giory, when our
fear of man's power ftiiles our faith in God, as is implied in
that exhortion : Neither fear ye their fear, nor be afraid. Sane-
tify the Lord of ho/Is himfelf, and let him be your fear, and let him
be your dread jn).
Well then, having a God of infinite power, let us not fear
our own or the church's enemies. He can fecure his church
againft the power and policy of hell. He is able to control
the refoives of enemies, to break their projects, and confound
their counfels. He can change their fury into favour, or
bound and bridle it as he doth the waves of the fea.
Fourth, Improve it, to beget and cbcrilh in your hearts a
holy fear of God. We fear men of great power, and fhall wc
not much more fear him, who hath all power in his hand,
and can ruin us eternally, when he pieafes. To this purpofe
is that of our Saviour, I will forewarn you whom ye fhall fear :
Fear himt who after he hath killed, hath power to cq/l into hell ;
yea, I fay unto you, fear him («). Indeed, the ferious con-
fideration of the power of God, cannot but influence us to a
holy fear of him. The prophet concludes fo : Thou art
great, and thy name is great in might : Who would not fear thee,
O King of nations (0) P And fo dotl) Elihu : Touching the AU
wighty% we cannot find him out : He is excellent in power. .
Men do therefore fear him (p). Shall we not fear and tremble
before him, who can arm our wit and hands againft ourfelves,
and can conquer the proudeft monarchs by the meaneft of
his creatures ? Shall we not fear him whofe glorious power
glitters in the works of his hands ? Hence the Lord expostu-
lates
(k) Ifa. xlf. 10. (/) Ifa. li. 12, 13. (m) Ifa. viii. 12, 13.
(*) Luke xii. 5. («) Jer. x. 6, 7, (p) Job xxxvii. 23, 24.
Of the Power of God, 235
lates with that people : Fear ye not me, faith the Lord ? Will
ye not tremble at my prefence, who have placed the fatid for the
bounds qfthefea, by a perpetual decree, that it cannot pafs it ; and
though the waves thereof tofs themfelves, yet can they not prevail ;
though they roar, yet can they not pafs over it (q). Let none fay,
that this is not the temper of the children of God : For even
the glorious angels fear and reverence him on the account of
his power, though they are pad the fear of any danger by it.
They reverence him with covered faces, not only for hisholi-
riefs, but for his power, as he is the Lord of Ho/Is {r). I do
not prefs a flavifh fear of God, a fear of him as an enemy 5
but a holy filial fear : Not a fear that drives from him, but
that which makes us draw near to him ; a fear of reverence ;
a fear confident with love ; fuch a fear as may make you careful
to pleafe him, and wary and cautious that you do not offend
him *. Be afraid to provoke him by your fins, or by harden-
ing yourfelves in a rebellious courfe. Oh, will you bid de-
fiance to the Almighty ? Shall not his excellency make you afraid,
and his dread fall upon you. O take heed of engaging this
mighty God againft you. By fins committed againft him,
you may draw almighty power about your ears. And I add,
that this holy fear of God, as it will be an excellent preferva-
tive from fin, fo it will be a notable antidote againft the fear
of man, as is plainly implied in fome of thefe texts already
quoted f .
Fifth, Improve it, to promote holy humility and fubmif-
(ion of fpirit. Humble yourfelves under the mighty hand of God [s) .
How becoming is humility under a mighty hand ? Confider,
1. How eafily God can ruin you by his power. Men fawn
upon them that have great power j But fuch is the power of
God, that he can ruin you by a breath. Hence Eiiphaz fays
of wicked men, By the blafl ofGodtheyperiJh, and by the breath
of his nofrils they are confumcd (/). He can do it with a frown.
Theyperifh, fays the pfalmift, at the rebuke of thy countenance (u).
It is no difficult thing for God to turn you into hell by the
breath of his mouth. The infinite difproportion between
God's mightinefs and your weaknefs, (hould make you ftoop.
2. You
(q) Jer. v, 22. (r) Ifa. vi. 2, 3.
* Laertius faith of Clean thes-, Cum aliquando prcbro illi dare*
tur, quod ejfjt timidus 1 at ideo, inqutt, parum pecco.
f D if cat timer c ; qui non vuk time re. Auguft.
Homo, time deum, fe minantcm mundum ridebis. Idem.
(/) i Pet. v. 6. (/) Job. 17. 9. («) Pfal. kxx. 16,
% $6 Of the Power of God.
2. You (hall feel this mighty hand, if you do not ftoop to it.
Pride, murmuring and refiftance, exafperate and fharpen
power. God will bring down the haughty fpirit. The lofty
looks of man /hall be humbled, and the haughtinefs of men fh 'all be
bowed down (*). If we do not humble ourfeives, the migaty
hand of God will humble us to our coft. God hath fworn,
As I livey every knee Jh all bow to me (y). As if he had faid.
Count me not a living God, if I do not make the creature ftoop.
3. True humiliation of foul will engage the mighty power of
God to work for you. Humility under, and fubmiflion to a
mighty hand, is the beft policy and fecurity you fan&ify
God's name, and glorify his ftrength, when you fall down
before it. It is an acknowledgment of his mighty power,
and of your own nothingnefs before him. And when you
do thus fantYify his name, and give him the glory of his
ftrength, then his power is engaged for your fecurity : For
he hath promifed to exalt the humble (z) ; arid he is able to
ittake good what he hath promifed. Though your condition
were never fo low, yet he that created the world at firft, can
create a happy ft ate for you, when you humble yourfelves in
his prefence. How fuddenly can he change the darkeft night
into the cleared day.
Ufe $. For encouragement, to fenfible finners under the
power of fin, to go to God, and to wait on him for renewing
and regenerating grace. When confcience is awakened, the
fenfe of inveterate and rooted diftempers and corruptions
raifeth great fears, fo that the foul is apt to entertain defpair-
ing thoughts : " How is it poffibie, that this ftubborn will
•c can be fubdued, or this hard heart foftened, or this vain
C( mind made ferious, or thefe bewitching lufta renounced ?'*
The foul apprehends a mighty difficulty in parting with fin,
Such is the perverfenefs of your natures, the power of your
corruptions, and the ftrength of your fpiritual diftempers,
that your converfion appears to you tabe impoflible \ O how
fhall it ever be accomplifhed ? But here is that which may an-
fwer all your doubts and fears ; God is able to overcome your
ftubborn nature, to over-power your ftrong corruptions, to
fuodue your boifterous lufts, and to bring down the ftrong
holds of fin. AH this is eafy to a God of infinite power.
How (hall the Jews be converted ? The apoftle anfwers, God
'is able to graft them in again (a). God can raife and quicken
the
(x) Ifa, ii, 21. (y) Rom. xiv, n. (z) l Pet. v, §»
4-
(a) Rom. 2d. 23,
Of the Power of God. 237
(lead {b). When our blefied Lord told his difciples of the
difficulty of a rich man's falvation, they ivere exceedingly a-
tnazed, faying, Who then can be faved? But he anfwered, With
men this is impojjible^ but with God all things are poffible (c).
We read of the exceeding greatnefs of God's power toward them
that believe (d). There is a mighty power exerted in the
converfion and regeneration of finners, and turning them
from fir. to God. The confideration of this may afford no
fmall relief to poor fenfible finners : What cannot this mighty
power do for you ? How eafily can the Almighty God van-
quifh all refinance made in your heart againft the power or
his grace ? And when you are perfuaded of his pfrwer, this
may give you fome hope of his will alfo ; fo that you may go
to God, and fay, Lord, if thou wilt, thou canjl make me clean {e).
Ufe6< For comfort to believers in Chrift. How comfort-
able is it that he who is your God, is a God of infinite pow-
er, and can do whatever he will ? All created power is deriv-
ed from him, and the exercife of it depends on him ; fo that
you need not fear. His power is made over to you in the
covenant. The great promife is, lam your God ; which plain-
ly implies this, my power is yours, feeing power is eflential to
his nature. How comfortable is it that all power is in his
hand, who is your covenanted God and gracious Father ?
You may be confident that he will never exercife it to your
difadvantage. Particularly,
1. It is comfortable, that there fhall be an accomplifhment
of all the promifes, whether thefe made to believers in parti-
cular, or thefe made to the church in general. What he hath
promifed, he is able alfo to perform ' f). Hence his power and
truth are joined together in that of the pfalmift, The Lord
who made heaven and earth, -<-~^- who keepeth truth for ever {g).
And when God promifeth to his church and people great
things, and fuch things as were very difficult in human ap-
pearance to be performed, he propofeth his power to the con-
fideration of his people, to ftrengthen their faith (h). Even
honeft men oft-times cannot make good their promifes, be-
caufe they wan* power : But God cannot come into fuch
ftraits. With him all things are poffible. The Strength of Ijrael
will not lie (?'). What can be too hard for him who made
heaven and earth ? tt
2. Here
{b) Rom. iv. 17. (c) Matth. xix. 25, 26. (*/) Eph. i. 19.
(e) Matth. viii. 2. (/) Rom iv. 21. (g) Pfal. cxlvi. 6.
(b) See Ifa.xl. 12, 26. \Yu. 5. and xliv. 24. (/J Mark x. 27.
\ Sam. xv. 29.
S3 8 Of the Power of God,
i. Here is ground of comfort to believers under the moft
heavy preflures of affliction. The pfalmift, under trouble,
fupports and encourages his confidence in God, by the con-
fideration of his power : My helps fays he, cometh from the
Lord, who made heaven and earth [k). How great foever your
ftraits and difficulties arc, he hath power fufficient for your
relief. He that made heaven and earth of nothing, can fend
help, when there is no vifible appearance of it. How defpe-
rate-like foever your cafe be, he is able to do exceeding abundantly
sboveall that youajk or think (/). He can fupport and ftrengthen
you under trouble, and deliver you out of trouble. He can
bring order out of your confufion, and light out of darknefs.
3. Here is matter of comfort againft ftrong corruptions
and temptations. When you confider what powerful ene-
mies you have to do with, your heart is apt to fink within
you. But remember, that your God is able to fecure you,
and to make you victorious. He can make his Jirength per-
feci in your weaknefs (m). When you are fore affautted, and
iike to be over powered, this may fupport your foul, that he
who is Almighty is ready to come in for your relief in the
battle. Hence the apoftle exhorts believers, to befrong in
the Lord and in the power of his might (n).
4. This may comfort you, in the fenfe of your own weak-
nef3 and inability for what is good. The fenfe of your own
weaknefs and infufficiency doth fometimes prove a great dif-
couragement, efpecially when you are called to great and
weighty duties, and fpecial fervice to God ; (o that you are
apt to draw back, and to give it over, as Jonah run from his
Matter's work. But remember, the ftrength of God (rands
engaged for you, when he fets you about any work- There-
fore encourage thyfelf with what God faid to Gideon, Go in
this thy might (0). Go on, relying on the ftrength of God.
Say with the pfalmift, / will go in the Jlrength of the Lord
God(p) : and with the apoftle, / can do all things through Chriji
whojlrengtheneth me (q).
5 . Here is ground of comfort againft all your fears of total
or final apoftacy. How great foever your own weaknefs be
to grapple with the mighty oppofition that is in your way :
yet God is able to hep you from falling [r). This may affixes
you of the certainty of your perfeverance, that the invincible
power
(k) Pfal. exxi. 2. (/) Eph. in. 20. (w) 2 Cor. xii. 9.
(n) Eph. vi. 10. (0) Judges vi. 14. (/) Pfal, Ixxi, 16.
(q J Phil, iv. 13. (r^ Jude 24.
Of the Power of God. 23 f
power of God is employed for your preservation : For, ye are
kept by the power of Gad through faith unto falvation (j). Hence
the apoftie fays of the weak Chriftian, He pall he holdm up .«
For God is able to make hhn fland (/). Ye are in his cuftody,
whofe power is above all oppofition. Myjheep, fays Cbrift,
Jhall never peri/h, neither f) hall any man pluck them out of my hand.
My Father ', who gave them mes is greater than all ; and none is
able to pluck them out of my Father's hand (u). Your keeping is
not in your own hand, but in the hand of him who is mighty
to fave. What need you fear, who are enfolded in the arms
of Omnipotency ? Can infinite power be beaten out of breath
by the wreftiing of the devil ? Your foul is in fafe cuftody
and keeping. Being committed to Chrift, it is in fafe hands ;
For he is able to keep that which you have committed unto him a~
gainft that day (x). And your foul is fo in Chrift's hand, that
it is alfo in the Father's hand ; both their hands are about it,
and hold it faft, fo that it cannot be loft. Some of you have
already had many experiences of the power of divine grace
this way, you may fet up your Ebenezers : And he that hath
tept you hitherto, is able to keep you dill.
6. Hence the people of God niay be comforted in the low
or dangerous ftateof the church. When the dangers or dif-
trefies of the church are great, the people of God are apt to
entertain defpairing thoughts about her ; as the Jews did in
Babylon : Behold, faid they, our bones are dried, and our hope is
lojl ; we are cut off for our parts (v). But how comfortable is
it, that Zion's God is a God of infinite power. His love to
his church, and the relation^ wherein he ftands to her, engage
his power in her behalf : And it is his promife, that in this
mountain Jhall the hand of the Lord reft (2), That is, that his
power (hall be continually employed for the church againft
her enemies. He is tlx Strength of Ifrael (a). And what can-
not almighty power do for the protection and deliverance of
the church ? This is a river which, in the church's ftraiteit
fiege, fhall make glad the city of God with feafonable fuc-
cours from heaven. One great end, in his delivering and
faving his church, is the manifestation of his power. So it was
in the delivering the children of Ifrael : Hefaved them for his
name's fake , that he might make his mighty power to be known (b).
Therefore, he fometimes brings his church very low, till her
cafe
(/) 1 Pet. i. J. (/) Rom x'v. 4, («) John x. 28, 29.
(x) 3 Tim. i. 12. (y) Esek. xxxvii. 1 1. (z) Ifa. xxv. i«.
(«) 1 Sam. xv. 29. (b) Pfal. cvi. 8.
243 Of the Power of God.
cafe is defperate-like in the eye of man, that his power ma^
be the more confpicuous in her deliverance. As he hath in all
ages prote&ed and delivered his church in the greateit dan-
gers ; fo he can acl: over again all the glorious deliverances
that ever he wrought : For his arm is not fjortened that it can-
not fave ; and the Creator of the ends of the earth fainteth not, nei-
ther is weary (c). And his power extends even to the hearts,
thoughts, and minds of men. Hence the pfalmift fays of his
people, that God made them to be pitied of all thofe that carried them
captives (d). He hath the hearts of enemies in his hand, to
turn and change them at his pleafure : He can move or in-
cline them to give or follow what counfel he pleafeth, for
bringing about his own ends. He can bridie the rage and
fury of enemies : As he fays of Sennacherib, / will put
my hook in thy nofe9 and my bridle in thy lips, and I will turn thee
back by the way by which thou cameft \e). He can rejirain the
remainder oftheir wrath (f). He can eafiiy break their power,
and take heart and hand from them. For he leadeth princes a-
nuay fpoiled, and overthroweth the mighty. He removeth away the
fpeech of the trujly ; and taketh away the under/landing of the aged,
Hepoureth contempt upon princes y and weakeneth theftrength of the
mighty. He taketh away the heart of the chief of the people of the
earth (g). Such is his power, that he can deliver his church
eafiiy, with a word. Hence the pfalmift prays, Thou art my
King, command deliverances for Jacob (h). And he can deliver her
fpeedily, by way of furprifal ; according to that of the prophet,
And behold at even-tide, trouble ; and before the morning he is not (z).
That is, the enemy is not, being fuddenly cut off. He can in a
moment turn a dark night into a clear day. Well then, though
the church of Chrift, in divers places, be at this day brought
very low, and though great dangers threaten the church of
Chrift at home : Yet let all the true friends of Zion take com-
fort from this, that the Lord her God in the midjl of\iti is mighty ;
and her Redeemer is ftrong, the Lord of Hojls is his name (k).
When the church meets with a ftrait in which he cannot de-
liver, or a yoke which he cannot break, or a burden which
he cannot take off, or a Red-Sea which he cannot devide, or
is purfued by a Pharaoh whom he cannot deftroy, then, and
not till then, give way to defpondency and difcouragement.
Surely, the Almighty is too ftrong for ail the mighties upon,
the earth. If God be for us, who can be again fl us (/).
DISCOURSE
(c) Ifa. lix. I. and xl. 28. (d) Pfal. cv'u 46. (e) Ifa. xxxvii. 29.
(/") Pfal. Ixxvi. 10. (#) Job xii. 19, 20, 21, 24. (/») Pfal xliv. 4.
(/') Ifa. *vii. 14. (k) Zepb. iii. 1 7. Jer. 1. 34. (/) Rom. viii. 31.
Of the Holinefs of God. 24 1
DISCOURSE VII.
Of the Holinefs of God.
SERMON XXVIII.
I Sam. ii. 2. There is none holy as the Lord : For there is ndhk
beftde thee*
THESE words are a part of Hannah's Song of Thankf-
giving to God for her fon Samuel. She had prayed
earneftly for a fon, as we read in the preceding chapter, and
now, having received him, her heart, under the fenfe of the
divine goodnefs, is greatly enlarged in praife and thankfgiv-
ang to God. Every mercy received, lays us under a debt of
praife, which is the rent and revenue of the crown of heaven :
But mercies received, in aufwer to prayer, lay us under a
double obligation, both as th§y are mercies, valuable in them-
felves, and as they are a return of prayer. And that we may
the better perform this duty of praife, our hearts mould be
deeply affected with the goodnefs of God, that out of the a-
bundance of the heart the mouth may fpeak, and that the
heart, being enlarged and opened wide, may pour forth abun*
dant praife.
Her Song of Thankfgiving is, in verfe ift, called a prayer 9
becaufe thankfgiving is an eflential part of prayer, and thankf-
giving, for mercies received, is a kind of petitioning for new
mercies, and is accepted of God as fuch. In the beginning
of her Song, fhe exprefleth her great joy in God on this occa-
fion : My heart rejeiceth in the Lord. Next, fhe fhews how
much her praifes were elevated, God having raifed her reput-
ation greatly, by giving her fuch a fon as Samuel was : Mine
horn is exalted in the Lord : My mouth is enlarged over mine e-
nemies. And then fhe adds the ground and reafon of all this :
Becaufe I rejoice in thy fahation ; whereby (lie underftands, not
(imply God's giving her a fon, whereby he had taken away
her reproach among men ; but chiefly his giving her fuch a
fon as this, who mould be an eminent inftrument of the fal-
vation of his people Ifrael, which falvation was typical of
their fpiritual and eternal falvation, to be brought about by
Chrift, which doubtlefs (he had especially in her eye.
In verfe 2d, her heart is, on this occafion, raifed and en-
Tej.. I. N°. 3,. H h larged
24* Of the Holinefs of God.
larged to praife God as a matchlefs and incomparable Beingt
and particularly for his matchlefs holinefs. There is none holy
as the Lord. She celebrates his holinefs, becaufe he had ma-
nifefted the fame, in his faithfulnefs, care, and kindnefs to
her a holy perfon, by giving her a fon, and fuch a fon whom
he had fanctified by his grace for fervice to him. She fays
not, There is none holy but the Lord\ but, there is none holy AS
the Lord. Others are holy ; but they are not holy as he is
holy. He is holy beyond all compare : He is holy fo as none
elfe is holy. So it follows, for there is none befide thee. The
word holy is eafily underftood and fupplied here from the for-
mer claufe : And fo the fenfe may be this, not only there i$
none holy as thou art, but there is none holy befide thee.
As there is none good but God (a) ; fo there is none holy but he.
None is effentially, originally, infinitely, and immutably holy*
but the Lord. The holinefs of men and angels is none at all,
comparatively to his. It is true, we are commanded to be
holy as he is holy (b). But in the text, the particle as doth not
denote an exa£t equality, but only feme kind of refemblance.
In point of refemblance, angels and faints are holy as the
the Lord is holy : But, in point of equality, there is none holy-
us the Lord.
The doctrine I propofe is this :
Matchlefs and incomparable holinefs is one of the divine ex-
cellencies and perf eel ions.
Here I am to difcourfe to you of the holinefs of God. In-
deed this is a fubjeft more becoming the glorified fpirits a-
bove, than vile polluted dull upon the earth : Yet God hath
been pleafed to give us fome discoveries and manifeftations of
his own holinefs, which he allows us to contemplate and dif-
courfe of. And it is one great part of a minifter's work to
hold forth to others his glorious excellencies, and particular-
ly his matchlefs holinefs. Therefore the four beafts, which
reprefent the minifters of the church, are fet forth as improv-
ing all opportunities for this end : They reft not, day and night *
faying. Holy, holy, holy Lord God Almighty, ivho ivas, and is, and
is to come [c\ As minifters, being God's fpecial attendants,
are, above all men, to be deeply arTecled with a fenfe of the
divine holinefs, fo they are moft obliged to proclaim the prai-
fes of it O that we could fpeak and hear of this fubjecr,
■with reverence and godly fear, with holy hearts, and holy lips,
and holy ears.
In
(a) Matth. xix. if. (b) i Pet. i. 15; (c) Rev. ir. 8.
Of the Holinefs of God. ^43
In profecuting the do&rine, I (hall mew you, '
1 . That God is holy.
2. What is the holinefs of God; or what is the nature of this
divine perfection .
3. That there is none holy but he ; or that God is matchlefs
and incomparable in his holinefs.
4. Wherein God's matchlefs and incomparable holinefs is ma-
nifejled.
5. Iff j all apply the dotlrim.
Firfl, I am to fhew that God is holy. Holinefs is one of
the divine perfections. He is called the Holy One about fix-
teen times in fcripture ; and the Holy One of Ifrael twenty and
five times in the prophecies of Ifaiah ; and the Holy One of
Jacob. This attribute is thrice repeated in the Song of the
ieraphims ; as alfo by the four beafts, in their Song ; where,
according to fome Greek copies, it is nine times, or thrice
three times, repeated ; wherein, doubtlefs, a refpect is had
to the Trinity of perfons in the Godhead (J). Hence it is alfo,
that this perfection is, by Jofhua, attributed to God in the plural
number, with a pronoun in the fmgular number: He is an holy
Cod {e), fays fee : Orig. Holies ones he, as it is rendered in the
margin of fome Bibles. It is afierted of each perfon parti-
cularly : Of the Father ; Holy Father, keep through thine own
name (f), &c. Of the -Son ; Thou wilt notfuffer thine holy Ons
io fee corruption (g) : And he is called the holy One of God.
It is aflerted alfo of the Spirit ; he is often called the Holy
Spirit, and the Holy Ghofl (h) And becaufe of the holinefs of
God, therefore every thing related to him is called holy.
As, 1. The place of his habitation. So, heaven is called his
holy temple, and his hcly heaven (i). Hence, thefe places where
God manifefted his prefence in a fpecial manner, are called
holy. Jerufalem is called the holy city (k) ; the mount where
Chrift was transfigured, is called the holy mount (/) ; and the
ground where the Lord appeared to Mofes, is called holy
ground (m). 1. His attendants are holy. His angels, holy
angels (n) ,• his minifters, holy men of God (0) ; and his people,
an holy people (p). 3, All his worftup and fervice is holy.
Worjhip
(d) Ifa. xxlx. 23. andvi. 3. Rev iv. 8. (e) Jofh. xxiv. 19.
(/) John xvii 1 1. (g) Pfal. xvi. 10. {h) Luke 1. 35. (t) Pfal.
xi. 4. and xx. 6. {k) Matth. iv. 5. (/) 2 Pet. i. 18 (m) Exod.
iii. £. (n) Matth. xxv. 31. Luke ix. 26. (0) 2 Pet. i. 21. Exod.
xxvkt. 36. lisv. xviii. 20. {p) Dan. xii. 7. Deat. vii. 6. 1 Pet.ii.9.
244 Of the Holinefs of God.
Worjhip tU Lord in the beauty of holinefs (»), fays the pfalmift.
Hence it is applied to the fpecial time of worfhip ; the Sab-
bath-day is called God's holy day (r) : and to the place of wor-
fhip •, the temple is called his holy temple (s). And to the fe-
veral parts and courts of the temple , and to all the perfons
and things appertaining to it, as priefts, Levites, altars, fa-
crifices, incenfe, oil, and other things which were for facred
ufes, all are called holy. 4. His word is holy. The holy
fcriptures. The law is holy And God's covenant> contained in
'the fcriptures, is called his holy ccraenant (t).
We fee then how the fcriptures fet forth the holinefs of
God : And he muft needs be holy, 1. Becaufe of the infinite
perfection of his nature. Holinefs is a perfection in the crea-
ture > therefore it muft be eminently and infinitely in an in-
finitely perfect Being- Yea, it is an excellency which ought
to be in every intellectual being. 2 Becaufe of his perfect
blelTednefs. Holinefs and blelTednefs are infeparable. An
unholy man can never be blelTed, though he were in heaven
itfelf. So God could not be bieffed, if he were not holy. Yea,
his blelTednefs confifts much in his perfect purity. Hence the
gofpel, wherein his holinefs is fignally discovered, is called
the glorious go/pel of the bieffed God («). 3. God hath made
creatures holy ; therefore he himfelf mull be much more holy.
The holinefs of angels and men fprings from him. He is the
Lord that fanclifies us (x) : Therefore it mull be eminently and
infinitely in himfelf. Can the fountain be muddy, when the
fprings are pure ? Surely the fountain of all holinefs mufl it-
felf be mod pure. 4. £ven the Heathens have been led, by
nature's light, to own this perfection of the divine nature.
Hence they aflerted that virtue was an imitation of God, and
that a virtuous man bore a refemblance to God. And in re-
gard of that efleem which they had for their gods, they called
them holy gods(y). One calls God the undefiled Governor of
the world\. And a Heathen philofopher % called holinefs the
leauty of the Divine Ejfence ; and faid, that God was not fo happy
by an eternity of life t as by an excellency of virtue.
Before I leave this head, I (hall add two obfervations
upon the holinefs of God, taken from the holy fcriptures.
Obf, 1. Holinefs is a chief and fuper-eminent perfection of
Godi
{q) Pfal. xxix. 2. (r) Ifa. Iviii. 13. (j) Jonah ii. 4, 7.
(/) 2 Tim. iii. 15 Rom. vii. 12. Luke i. 72. (u) l Tiru. i. jfi%
,(;.-) Lev. xx. 8. {y) Dan. iv. 8, 9.
t 'Avc*^ ty-ucji* Produs. t Plutarcfc.
Of the Holinefs of God. 245
God ; that wherein the divine excellency doth chiefly confift.
Therefore it is the moft frequent epithet given to his name in
fcripture. We never read mighty name, or wife name ; but
frequently, holy name. This is his greateft title of honour ;
that wherein the divine Majefty is moft illuftrious. " The
holinefs of God is his glory and beauty* Therefore he is faid
to be glorious in holinefs (z). He is mighty in power, and rich in
grace, but glorious in holinefs. It renders him glorious in
himfelf, and glorious to all that underftand what holinefs is.
It is the moft beautiful perfection of God. Power is his arm ;
omnifcience, his eye ; mercy, his bowels ; grace, his riches ;
but holinefs is his beauty. Hence \\ is faid, They praifed the
beauty of holinefs (a). Therefore, the holinefs of God is the
attribute that he delights moft to honour : He will have the
mouths of angels and faints filled with the praifes of it. The
feraphims, and the^c^r beafls^ praife his holinefs, faying, Holy>
holyt holy (£). We do not find any other attribute fo often re-
peated : It is never faid, Wife, "wife, wife ; or Merciful, merci"-
fulf merciful. Hence it is alfo that God fingles out this attri-
bute to fwear by, as if he were more concerned for the honour
of it, than of all the reft : Once have Ifworn by my holinefs ', that
I will fist lie unto David (c). He lays his holinefs in pawn for
the accomplifhment of his promife, as the attribute moft dear
to him. Obf 2- Holinefs is fo neceflary a perfection of God,
that his other perfections would be none without it. It is
the luftre and beauty of all the other perfe&ions of his nature.
His power or arm is holy. His truth or promife is an holy pro-
mife. His name, which fignifies all his attributes in conjunc-
tion, is a holy name (d). A vein of holinefs runs through his
whole name. So, his wifdom is a holy wifdom; his juftice
a holy juftice; his patience a holy patience. All would be
uncomely, without holinefs to adorn them. Without holi-
nefs *, his wifdom would be fubtilty, his juftice cruelty, his
fovereignty tyranny, his mercy foolifh pity, his forbearance
an indulgence to fin, and his wrath madnefs. Though we
conceive him infinite in his being, wifdom, power; yet if we
conceive him deftitute of holinefs, we conceive him but an
infinite monfter, which is worfe than to deny his being.
&econdt I proceed to (hew, what the holinefs of God is, or,
what is the nature of this divine perfection. I (hall endea-
vour to explain this both negatively and pofitively.
Negatively.
(z) Exod. xv. 11. (a) 2 Chron. xx. 21. (b) Ifa. vi. 3. Rev.
*iv. S. (c; Pfal. lxxxix. 35. (d) Ifa. Hi. 10. PfaL cv. 42. andcui. i,
* Mr. Scudder.
246 Of the Holinefs of God.
Negatively. The holinefs of God is his perfect freedom
from ail fpot and blemifh. In this refpect his holin< fs is
called his purity. Holinefs implies a freedom from fin and
defilement : The Greek word which fignifies hoiy f, is de-
rived from a privative particle J, and a word which fignifies
earth J ; and fo it denotes one in whpm there is no earth> no
pollution. So, God is holy, that is, he is perfectly free from
all impurity and contagion. He is without iniquity ,- and there
is no unrighteoufnefs in him. As with him there is nofiadow of
turning (e) ; fo in him there is no (hadow of evil. Hence, he
is cailed lights as impurity is called darhiefs : God is light , and
in him is no darhiefs at all (/). He is a pure and unmixed
light, without the leaft mote of darknefs.
Pofttively. God's holinefs is the perfect rectitude and in-
tegrity of the divine eflence, whereby in all that he doth, be
acts like himfelf, and for himfelf, delighting in whatever is a-
greeable to his will and nature, and abhorring whatever is
contrary thereunto.
According to this defcription, God's holinefs may be con-
fidered, i. With refpect to himfelf. 2. With refpect to the
creatures.
1. With refpect to himfelf. And fo his holinefs includes
his acting like himfelf and for himfelf.
(1.) His acting in all things like himfelf, in a becoming-
nefs to his excellent being and glorious perfections. Created
holinefs is but a refemblance of God's holinefs. Now, cre-
ated holinefs lies in a conformity to the law and will of God
as the rule : But God is a rule or law unto himfelf, there be-
ing no eternal reafons of good and evil beyond God : There-
fore his holinefs lies in a conformity to himfelf. He con-
forms to his own eflence ; doth all eongruoully to his own
excellency; acts always like himfelf; whatever he doth, he
doth in fuch a manner as becomes him. All his decrees and
difpenfations are congruous to the glorious perfections of his
nature : They are fuch as are worthy of and becoming fuch a
Being, a felf-exiftent, felf-fufficient, independent, unchange-
able, infinitely wife, and infinitely blefied Being. Hence it
is that no fpot, no indecency or irregularity, can poflibly hap-
pen to him. He cannot do evil through ignorance, becaufe
of his infinite knowledge ; nor through weaknefs, becaufe of
his infinite power ; nor through malice, becaufe of his infinite
rectitude; he can neither will nor do any thing incongruous
to
[e) Deut. xxxii, 4 Pfal xcii. 15. James i. 1 7. (/) 1 Join i. 5,
Of the Holtnefs of God. 34*
to himfelf. He cannot lie, or repent, or deny himfelf. He
would hate himfelf, if in any thing he a£ted contrary to his
glorious perfections, becaufe then he would difagree with
himfeif. Nothing pleafeth him, nothing is a&ed by him,
but what is becoming the infinite excellency of his nature.
(2). His acting in all things for himfelf, for his own glory.
His g'ory is the end of all his works ; for of him, and through
hiniy and to him are all things He is Alpha and Omega , the
Beginning and the Endings the Firjl and the Lajl (g). As he is
the firft principle of all things, fo he muft be the laft end of
then*. His holinefs requires that all his works fhould return
and give glory to their original This is the glorious excel-
lency of his nature, that he doth all things for himfelf, for his
own glory. In this refpect his holinefs is tranfcendent above
the holinefs of all creatures. Self-feeking in creatures is
monftrous and incongruous. For men to feek their own
glory, is not glory, but rather matter of fhame : But for God
to feek his own glory, is his eminent excellency ; it is indeed
his glory, becaufe he is, and there is none elfe. To do all
things for one's felf, which in man is idolatry, is true fan&ity
in him. It is his royal prerogative, a peculiar right of the
Deity, to be his own end, and to aft for his own glory.
SERMON XXIX.
2. y^l QD's holinefs may be considered with refpe£r. to the
\JT creatures : And fo it includes thefe two things.
(1 .) His infinite love to and delight in what is agreeable to
his nature and will. Holinefs in the creature is a likenefs to
God * therefore it is called godlinefs or God-likenefs. Created
holinefs is a participation of the divine nature (a): It is God's
image in the reafonable creature. More of the glory and
beauty of God (nines forth in it than in all the world befides.
Now, the holy One, who loves himfelf, muft needs love fo
excellent a picture of his own holinefs : The righteous Lord
loveth righteoufnefs ; his countenance doth behold the upright (b).
God would not be holy, if he did not love holinefs in the crea-
tures. As he loves himfelf, fo he cannot but ardently love
whatever hath any ft amp or image of his own nature upon it.
(2.) His infinite hatred and abhorrence of whatever is con-
trary to his holy will and nature ; and that is nothing elfe but
fin. Sin is moft oppoilte and contrary to God, to his being,
to
(g) Rom. xi. 36. Rev. i. 8, 17.
(a) 2 Pet. i. 4. Eph. iv. 24. (£) Hal, xi. 7.
24$ Of the Holinefs of God.
to his nature, and to all his glorious perfections. It is againfo
his honour and intereft : It is a contempt of his authority, a
denial of his Sovereignty, and a difgrace to his holinefs.
There is enmity againjl God (c) in the very nature of it. It
ftrikes at his very being, in the nature of the thing, though
not always in the intention of the (inner. Therefore he
hates it with a perfect hatred. Sin is that abominable thing
which he hates. He is not a God that hath pleafure in ivicked-
nefs id). The expreffion is figurative : More is implied than
is expreffed. God hath no pleafure in fm ; that is, he is
highly difpleafed with it ; he hates and abhors it : As the
pfalmift declares, Thau loveft righteoufnefsy and hateft ivicked-
nefs (e). His hatred of fin is as eflential to him, as his love
of righteoufnefs. He is of purer eyes than to behold evily and
cannot look on iniquity (/). As when we hate and abhor
a thing, we turn away our eyes from it, and cannot endure to
look upon it : So, fin is fo hateful to God, that the purity of
his holy nature is avcrfe from beholding it.
But what is hatred of fin, as it is attributed to God ? If we
confider hatred as it in us, a paffion of the foul, fo it is not in
God ; the abfolute perfection of his nature excludes it. But
pofitively, God's hatred of fin is the perfect averfion of his
holy will and nature to all fin, as contrary to himfelf. This
averfion is without any perturbation in God, fuch as ufeth to
be in us when we hate any thing ; and is nothing elfe but
the holy will and nature of God averfe to fin. This averfion
is his very nature. The effecl: thereof is, his purfuing, pu-
nifhing, deftroying, and abolifhing fin, and fuch other things
as hatred in us prompts us to.
From what is faid, thefe things are evident concerning
God's hatred of fin. I. God cannot but hate fin. It is his
very nature. He cannot look on iniquity [g). He cannot but
have an utter averfion to it, as contrary to his nature and will.
If he did not hate fin, he muft needs hate himfelf, and be an
enemy to his own nature. His hatred of fin is eflential to
him, and neceflary ; not by a brutifli neceflity, fuch as is in
brute creatures, who avoid, by a natural inftincT:, what is dif-
agreeable to their natures ; but by a free neceflVty, arifing
from the perfect knowledge he hath of the malignity of fin,
and the contrariety of it to his being, to his nature, and to
all his glorious perfections. 2. God hates fin moil vehe-
mently
(c) Rom. viii. 7. (d) Jer. xliv. 4. Pfal. v. 4, (<?) PfaJU
xlv- 7* (/) Hah. I 13. (£) Hub, i. 13.
Of the Holinefs of God. 249
meritly and intenfely ; with a perfect and infinite hatred.
His averfion to and abhorrence of (in is inexpreflible and in-
conceivabiec Our hatred of any thing is proportioned to.thefe
apprehenfions we have of evil in it : But God hath a perfect
knowledge of the evil of fin, and hence arifeth an abhorrence
of it fuitable to that knowledge. The vehemency of God's
hatred of fin is emphatically exprefled in fcripture. He is faid
to hate polluted finners and fervices with his foul ; which ex-
preflion hath a great emphafis in it. And it is faid, that he
cannot look on iniquity (h). He fo abhors fin that he is impa-
tient of beholding it. And fin is called that abominable thing
tuhich he hateth (1). His hatred of fin is the averfion of his holy
nature to fin, or his holy nature averfe to it ; therefore his
nature being infinite, his hatred mud be fo too. 3 God hates
all fin, in whomfoever he fees it. He cannot hate it in one,
and allow or indulge it in another : he hates all the workers of
iniquity (k). It is fin as fin, and as it is contrary to his nature^
that is the object of his hatred, and not fin as it is in this or
that perfon : Therefore, how great foever the perfon be, and
how dear foever he be to God, yet all his fins are hateful to
him. He can no more love fin in his own people, than in the
word of men. Though he love the perfons of believers for
Chrift's fake, yet he hates and abhors all their fins. 4. God
hates nothing but fin, primarily. Therefore he forbids nothing
but fin, and all his judgments are threatened only againft fiiij
and fin is the only procuring caufe of the execution of them.
It is true, he hates the perfons of wicked men : But he doth
not hate them as men or creatures fimply, but as finful crea-
tures ; creatures defiled and polluted with fin. He hates
them for fin ; and for nothing elfe but fin. He never yec
hated any man for all the troubles and afflictions that lay up-
on him, but only for fin : So that fin is the only primary ob-
ject of his deteitation.
Third, I come in the next place to (hew, that there is none
holy but God, or that he is matchlefs and incomparable iri
his holinefs. There is none holy as the Lord : For there is none
befide thee. There is none holy like him ; therefore there is
none holy befides him. It is a part of the fong of the re-
deemed, Thou only art holy (I). Holinefs is the peculiar glo-
ry of his nature. May we not, with Mofes, make a challenge.
Who is like unto thee, O Lord, amongft the gods I Who is like thee9
Vol. I. N°. 3. I i glorious
{b) Pfal. xi. 5. Ifa. i. 14. Hab. i. 13, (i) Jer. xliv. 4.
(k) PfaJ. v. j. (/) Rev. xv. 4-
2.5 O Of the Holinefs of God.
glorious in holinefs (m). What man or angel is comparable to
him in holinefs ? Hence he is often ftiled the Holy One, by
■way of eminency and excellency. This title is too big for
any but God. The higheft created purity is but impurity
and uncleannefs, in comparifon of the holinefs of God. Be-
hold he putteth no trufi in his faints ; yea, the heavens are not cleatt
in his fight (n). The heavens ; that is, angels that inhabit
heaven : Though they are pure from corruption, yet not
from imperfection. Their holinefs is but a weak fhadow of
the divine purity. The light of Goo's holinefs is fo glorious,
that it makes the holy feraphims cover their faces (0), out of
weaknefs to behold it ; and cover their feet, as being afhamed
of themfelves when they look on the holinefs of God. God
is the holy of holies (/>), as the word may be rendered : As the
higheft heaven is called the heaven of heavens, becaufe it cow-
tains all the other heavens within its circle ; fo God is the holy,
of holies, as he contains in himfelf the holinefs of all creatures
put together.
Particularly, there is none holy as the Lord, becaufe, 1. He
is necelTarily holy. He is as necelTarily holy as he is neceiTari-
ly God. Not only he 'will not, but cannot look on iniquity (q).
His holinefs is not only an acl: of his will, but belongeth to
his nature. "What is .Moral and good in its own nature is ne-
celTarily willed by him ; fo that he cannot choofe to do any
thing that is evil. His will is his rule, and his eflence is his
law ; therefore his actions are necelTarily holy. But though
he be necelTarily holy, yet he is not fo by a fimple necefiity,
as the fun flaines, and the fire bums ; but by a free necefiity.
He is not compelled to it, but inclined from the infinite per-
fection of his own nature *.
2. He is elTentially holy. He is holy by his eflence, Holi-
nefs is the efTential glory of his nature. The eiTence of many
angels continues, though their holinefs is loft : And though
man loft his original holinefs, yet he ftill retains the eiTence
of a man. But God's holinefs is efTential to his nature, and
infeparable from it. Yea, it is his very eflence. It is but a
quality and accident in the creature ; but it is the fubftancs
of God. He is not only holy, but holinefs. Therefore, as he
is
{m\ Exod. xv. 11. (n) Job xv. 15. {0) I fa.- vi. 2.
(p) Dan ix. 24. (q) Hab. i. 13.
* Necejfe eft ei eadem placet -e, cui nifi optima placer c non pojfant :
iWc ob hac minus liber ac potent eft, ip/e enim eft necefitat fua%
Sen. Nat. Queft. i. Pracf.
Of the Hclinefs of God. 25 1
is faid to fwear by him/elf; fo he is faid to fwear by his holi-
nefs. His holinefs is himfeif. His eflence and holinefs are
the fame (r).
3. He is perfectly and infinitely holy: Holy in thehigheft
degree * -, holy without meafure ; holy above all meafure.
The beft on earth are but holy in part j there is a mixture of
fin in them. And though angels and glorified faints are
made perfect in holinefs ; yet they are not abfolutely perfeft :
though they are perfectly holy in their kind •, yet their holi-
nefs is but finite and limited ; they do not love God fo much
as he might be loved. But God's holinefs is abfolutely per-
fect, and infinite : We cannot fet bounds and limits to it,
faying, he is fo holy and no more : His holinefs is unbounded.
4. He is universally holy. He is holy, 1. In his name. So
fays Mary, in her fong, Holy is his name (s). 2. In his na-
ture. His eflence is pure and holy ; yea, his eflence is puri-
ty, or, he is eflential purity. 3. In his word. Thefe are fre-
quent adjuncts of it in fcripture, holy, pure, clean (t).
4. In his works. He is holy in all his decrees and
administrations. Nothing is decreed by him, nothing is
a£ted him, but what is becoming his holinefs. It is the
life of all his decrees, and the brightnefs of all his actions.
There is not the leaft imaginable ftain on any thing he
hath done. None of his actions can difagree with his na-
ture. Particularly, he is holy, (1). In his diipenfations of
mercy. Therefore when God appears in a covenant garbf
with a rainbow about his throne, his holinefs is celebrated
with praife by the four beafts about the throne ; to fhew that
all his a£b of mercy are free from any ftain («). (2.) la
his difpenfations of judgment ; yea, in the moil terrible
judgments. When God appeared to Ezekiel, from his loins
even downward, there was as the appearance of fire (x), to figr
nify his wrath againft the houfe of Judah : But at the fame
time, from his loins even upward, there was as the appearance
of brightnefs, or the colour of amber ; to (hew that he is holy in
the mod fiery appearance. The fire wherewith he burns his
enemies is a moft pure flame. Therefore, when God had
ruined the Egyptian army in the Red-Sea, Mofes, as it were
la an extafy, breaks out into a triumphant exprefiion of the
divine
(r) Ifa.lxiii. 15. and xlv. 23. Pfal. Ixxxix. 35. Amos iv. 2.
* Superpurifimui, fays one.
(j) kuke i. 49. (() 2 Tim. iii. 15. Pfal. cxix. 140. Pfal.
xix. 9. (u) Rev. iv. 8; comp. with verfe 3, 5* (x) £zek,
viii. 2.
2 £ 2 Of the Holinefs of God.
divine holinefs: The fea covered them^ fays be; they fank as
lead in the mighty waters. Then it follows : IVho is like thee,
glorious in holinefs (y) ! (3 ) He is holy in his providence about
finful actions. Though he permit, limit, order, and over-
rule, many unholy perfons and actions ; yet in all he a£ts
like himfelf. His holinefs is not defiled or ftained by the im-
purity of any inftruments he ufeth.
5. He is originally holy. Others are made holy; but he
is holy of himfelf ; he hath not his holinefs from any other.
Again, others are made holy by derivation from him ; he is
the original fpring of all holinefs in the creatures. He is the
Lord that fanclfies us. The holinefs of men and angels is but
a ray from the Father of lights ; It is a participation of the di-
vine nature (z) It is by the influence of God that a^y of us
are holy. Nothing can frame the heart to holinefs but the
finger of God.
6. He is exemplarly holy : The example and pattern of all
holinefs in the creature. The holinefs of men and angels is
but a conformity to the pattern": But the holinefs of God is
not framed or fafhioned according to a rule or pattern, but
itfelf is the pattern- God did not take angels for his pattern
in framing man, but his own holinefs. He made man after
his image ; and that in holinefs and righteoitfnefs (a). There-
fore, this is the perfection always fet out as the pattern of our
actions Hence the apoftle exhorts, As he who hath called
you is holy ; fo be ye holy in all manner of converfation : Becaufe it
is written , Be ye holy> for J am holy (b).
7. He is unchangeably holy. The beft on earth may
change to the worfe, may grow lefs holy ; and it is their
duty to change to the better, to grow more holy, to go on
to further degrees of holinefs, till they come to a perfecl man,
to the meafure of the ftature of the fulnefs of Chrijt (c). But God
is immutable in his holinefs : He cannot grow more holy
than he is, becaufe he is infinitely holy ; nor lefs holy, be-
caufe then he v/ould ceafe to be God. The blefied angels,
though holy, yet are changeable in their own nature; their
flandiug is due only to grace. Hence it is faid, He chargeth his
angels with folly (d). The angelical nature, though it be
pure, yet hath tome kind of folly in it, becaufe it is mutable.
But the holinefs of God cannot be dimmed or dimimfhed.
He
(y) Exod, xv. 10, 11. (z) Lev. xx. 8. 2 Pet. I 4.
(a) Gen. i. 26. Eph. iv. 24, ^J 1 Pet. i. 15, 16. (c) Eph,
iv. 13. ' (J) Job iv. it.
Of the Holinefs of God. 253
He is the Father of lights, with whom is no variablenefs, nei-
ther fhadow of turning (e). He is ever equally, yea infinite-
ly hcly.
Fourth, I proceed to (hew wherein the holinefs of God is
rnanifefted and difcovered. It is manifeft, 1. In his word.
2. In his works.
1. In his word. Hence it is called holy; the holy J crip-
tures {f). And it is faid to be pure (g), and very pure {h).
Particularly, the holinefs of God is difcovered, 1 . In the law.
2. In the gofpel.
(1.) In the law. All the legal facriftces, wafhings, puri*
fications, and fprinklings, were defigned to exprefs what an
evil fin is, and how hateful and abominable to God. But the
holinefs of God is moil remarkably exprefled in the moral
law. Hence the law is faid to be holy. It is a tranfcript of
the divine holinefs. The law is holy, u In its precepts. The
commandment is holy (k). It requires exacl: and univerfal ho-
linefs, in the whole man, in every faculty of the foul, and in
every member of the body ; and this at all times, in all places,
in all companies, in all conditions of life, and in every rela-
tion wherein we ftand, in all manner of converfation (/), in eve-
ry creek and turning of our lives. 2 In its prohibitions. It
prohibits and condemns all impurity and filthinefs. It for-
bids what is evil, and all that is evil, and only what is evil,
and that at all times. It difcharges, not only finful words
and actions, but all finful thoughts and motions of the heart.
3. In its threatenings. Thefe are declarations of the divine
holinefs. His pure and holy nature is fo averfe to all fin, that
he thunders againft it in a terrible manner. The word puts
all fin to the fword, and ftrikes through the loins of finners
great and fmall. The wrath of God is revealed from heaven a-
gainji all ungodlinefs and unrighteoufnefs of men (m). We read
of a worm that never dies, of a pit without a bottom, of a fire
that ihall never be quenched, and of torments without end
and eafe.
(2.) In the gofpel. It was defigned to fet forth God's in^
finite holinefs and hatred of fin, and to recover loll elect fin-
ners to their primitive purity and holinefs. The gofpel-co-
venant is called a holy covenant («). And the promifes of the
gofpel are holy promifes (0), They are defigned to promote
and
(e) James i. 17. (/") Rom. i 2. 2 Tim. ili. 15. (g) Prov.
xxx. 5. (h) Ffai. cxix. 140. (/) Rom. vii. 12. (/-) Kom. vii.
12. (/) 1 Pet. i. 15. (;/;) Rom. i. 18. (;/) Dan. xi. 2b, 30.
(0) Pfal cv. 42.
254 Of the Holinefs of God.
and encourage true holinefs. So the apoftle would have us
to improve them: Having therefore thefe promifesy fays he, let
us cleanfe ourf elves from all filthinefs of the fefb and fpirit (p).
By them v)e are made partakers of the divine nature (q). They
are declarations of God's infinite love to, and delight in ho-
linefs ; and are defigned to excite our love to it, and to allure
us to the ftudy and practice of it. And all the promifes are
fo warily laid down, that no impure or unholy perfon can
lay claim to any of them.
SERMON XXX.
2. TN his works. He is righteous in all his ways, and holy
J_ in all his works (a). Particularly, the divine holinefs
is manifeft,
( i .) In the creation of man. God made man upright (b). He
made him after his image ; not only as he was a rational, but
as he was a holy creature (c) : For the image of God in man
confifts chiefly in this ; therefore the new man is faid to be
treated after God in righteoufnefs and true holinefs (d).
(2.) In his works of providence. As, 1. In the manifes-
tations of his mercy, favour, and kindnefs to his people, who
have a (lamp of his holinefs upon them. Hereby he manifefts
his love to and delight in holinefs and holy perfons. There-
fore, when the pfalmift bleffes God for all his benefits, he
takes particular notice of this divine perfection. Blefs the
Lord, 0 my foul) fays he, and all that is within me, blefs his holy
?iame(e). Intimating that God had manifefted his holinefs in
his kind and merciful dealings with him. Particularly, God's
giving gracious returns and anfwers to the prayers of his peo-
ple is a fruit of his holinefs. Therefore, when the pfalmift
had declared him to be holy in all his works, he gives this par*
ticular inftance, The Lord is nigh unto all them that caH upon
him (/). And Hannah, having had a favourable return to
her prayer, celebrates this divme perfection in my text, There
is none holy as the Lord. Again, the holinefs of God is mani-
feft in delivering his people in trouble and danger, and in a-
venging wrongs done to them. . Therefore, when God had
delivered his people, and destroyed their enemies in the Red-
Sea, Mofes praifes his holinefs: Who is like unto thee, O
Lord, among/i the gods? who is like thee, glorious in holinefs ((*)/
^in
(/>) 2 Cor. vii. 1. (q) 2 Pet. i. 44
(a) Pfal. c>:lv. 17. (b) Eccl. vii. 29. (c) Gen. i. 26*
(d) Eph. iv. 24. (e) Pfal. ciii i. (f) Pfal. cxlv. 17, 18.
(g) E*od. xv. j i.
Of the Holinefs of God. 25 £
In a word, all God'8 a£ls of love, mercy, and kindnefs to his
people, are manifeftations of his holinefs. Hence it is a part
of Mary's Song : He that is mighty hath done to me great things^
and holy is his name (h). 2. In his dreadful executions of judg-
ment for fin. All the judgments fhowered down upon the
heads of finners, fpring from God's holiness and hatred of fin.
Ail the dreadful itorms and tempefts in the world, are blown
up by it. All difeafes> wars, peftilences, famines, are de-
figned to vindicate God's holinefs and hatred of fin. There-
fore, when God had fmitten the two fons of Aaron for offer-
ing ftrange fire, he fays, / will be fanclified in them that come
nigh me, and before all the people I will be glorified (*'). He glo-
rified himfelf, in declaring, by that act, before all the people,
that he is a holy God, that cannot endure fin and difobedience.
*More particularly, God's holinefs and hatred of fin is mani-
feft, (1 .) In puniihing the angels that finned, v/ithout remedy.
God Jpared them noty but cajl them down to hell (£). Though
they were the nobleft part of the univerfe, glorious creatures,
the favourites and courtiers of heaven; yet, when they finned,
God would not fpare them. O, how hateful muft fin be to
God, when, for one fin, thefe princes of creation^were pre-
fently caft down to hell, without fo much as a thought o£
mercy for any one of them ? For they are referved in everlaft-
ing chains , under darknefs, unto the Judgment of the great day (/).
(2.) In the punifhments threatened and inflicled on man for
his firft apoftacy. Man, in his firft (late, was God's great
favourite •, God made the world for his ufe and fervice, made
him after his own image, fet him in paradife, fubje&ed the
creatures to him, made liim lord of the creation, admitted
him to feliowfhip and communion with him ; yet he no fooner
finned, but God ftript him of his glory and excellency, thruft
him out of paradife, banimed him from his prefence, debar-
red him from communion with him, and fentenced him and
all his pofterity to mifery, death, and ruin. O the infinite
and fpotlefs purity and holinefs of God ! (3.) In executing
terrible and ftrange judgments upon finners. It was for fin
that God brought a deluge of water upon the old world, and
rained f hell out of heaven upon Sodom, and made the earth
open her mouth and fwallcw upDathan and Abiram and their
company ; and it was for fin that he brought terrible deftroy-
ing judgments on Jerufalem- O how hateful muft fin be to
God ! (4.) In wraping up and involving every thing belong-
ing
(h) Luke i. 49. (1) Lev. x. 3. (6) 2 Pet. 2. 4. (/) Jude 6.
f Pluit gehennam & Cxh. Saurian. Lib. de provid.
25 6 Of the Helinefs of God.
ing to finners in the fame judgment with themfelves. The
very ground was curfedfor man's fake. And not only Achan
himfelf, but his children, and cattle, and all that he had,
were burnt and deftroyed together with himfelf (w). And,
in the deftruction of Sodom, not only the grown finners, but
their infants, their cattle, and all that they had, were deftroy-
ed by fire from heaven. O how deteftable is fin unto Goct,
and how contrary to his nature ! He turns a fruitful land into
barrennefs, for the fins of them that dwell therein [n). (5 ) In
punifhing fins feemingly fmall with great judgments. A mul-
titude of angels, for one afpiring thought, as fome think,
were thruft down to hell. Uzzah, a good man, was (truck
dead for touching the ark. Yea, fifty thoufand of the Beth-
ihemites were fmitten dead for but looking into the ark.
We are apt to entertain flight thoughts of many fins ; but
God hath fet forth fome as examples of his hatred and ab-
horrence of fins feemingly fmall, for a warning to others, and
a demonftration of his exact holinefs. (6 ) In bringing hea-
vy afflictions upon his own people for fin. Even the fins of
believers in Chrift do fometimes coil them dear here in this
world. Though they are exempted from everlafting torments
in hell, yet they are not fpared from the furnace of affliction
here on earth. We have inftances of this in David, Solo-
mon, Jonah, and other faints. Yea, fometimes, in this life,
God punifheth fin more feverely in his own people than in
other men. Mofes, for but /peaking unadvifedly with his lips (0),
was excluded from Canaan, though many greater finners
were fufFered to enter in. Such feverity toward his own peo-
ple, is a plain demonftration, that he hates fin as fin, and not
becaufe the worft men commit it. (7 ) In the horrors and
terrors of awakened confciences for fin. O how infupportable
are they ! J wounded fpirit who can bear (p) ? When God arms
the finner's own thoughts againft him, and makes a guilty
conscience purfue him, O what horrible fears are there of
the wrath and vengeance of God ! Even a certain fearful Ink-
ing for of judgment and fiery indignation (q). Who can conceive
or expreis what the finner then feels in his own bofom ? O,
how hateful and deteftable muft that be to God, for which
he makes a man a Magor-mifiabib, fear round about, fo that
wherever he goes, he carries a hell in his bofom ! (8 ) In
Sentencing fo many millions of Adam's pofterity to everlaft-
ing
(m) Gen. iii. 17. Jofii. vli. 24, 25. (n) Pfal. cvii. 34.
'-)) Pfal. cvi. 33, (/>) Prov. xviii. i£, {q) Heb. x, 27.
Of the Holinefs of God. 257
ing torments for fin. That an infinitely good God, who is
Goodnefs itfelf, and delights in mercy, mould adjudge fo
many of his own creatures to the ev.:rlafting pains and tor-
ments of hell : Certainly this mult be for fomething infinite-
ly detefted and abhorred by him.
(3.) In our redemption by the death and fufferings of Chrift.
And, firft, In our redemption by Chrift, it appears what a love
God hath to holinefs, and what a value he puts upon a (lamp
and imprefs of his holinefs in the creature, feeing he did fo
much for the recovery thereof when it was loft. He hath
been at vaft expence about this. He fent his only begotten
Son, in the likenefs of finful flefh, to be a rare pattern of ho-
linefs, yea, to bleed and die upon a crofs, and to fufFer divine
wrath, that it might be revived in the fouls of men. O what
a high delight and pleafure muft he take in holinefs, when
he hath been at fuch vaft expence to have it recovered in an
elect company ! Second, In our redemption by Chrift God's
hatred of fin is molt confpicuous. All the demonftrations
that ever God gave of his hatred of fin, were nothing in com-
parifon of this. Neither all the vials of judgment that God
hath poured out in the world, nor the roarings of the damn-
ed in hell, nor the irreverfible fentence pronounced againft
the fallen angels, do afford fuch a demonftration of the di-
vine holinefs and hatred of fin, as the death and fufferings of
Chrift. Confider, 1. The infinite worth and dignity of his
perfon. Though he was God over all, blejfed for ever ; though
he was the brightnefs of the Father's glory , and the expre/s image
of his per/on (r) ,- yet he muft become a curfe, and bleed to
death for fin. Did ever fin appear fo hateful to God as here ?
To demonftrate God's infinite holinefs and hatred of fin, he
would have the moft glorious and excellent perfon in heaven
and earth to fufFer for it. 2. Confider how dear he was to
the Father. He was his only begotten Sony his well beloved Scn%
nuho lay in his bofom> as dear to God as himfelf, and the object
of his delight from everlafting (j). Yet as dear as he was to
God, he would not and could not /pare him when he flood
charged with our fins {t) 3. Confider the greatnefs of his
fufferings. What he fuffered in his body was very grievous.
His back was mangled with ftripes, his head pricked with
thorns, his body nailed to the crofs, his fide pierced with a
fpear ; his death was a bloody, painful, fhameful, and curfed
Vol. I. N°. 3. ' Kk death.
(r) Rom. ix. 5. Heb. I 3. (/) John i. iS. Col, i. 13. Prov.
via. 30. (/) Rom. viii. 32.
2$3 Of the Holinefs of God.
death. But what was all this to what he differed In his foul r
O the agonies of his foul under the wrath of God due to fin!
It was fo hateful to Qod, that nothing could expiate it, or
fatisfy for it, but the death and foul-agonies of his own dear
Son. 4. Coniider the caufe of his fufferings : Not any fin of
his own, for he had none, being holy, harmlefs, undefiled,fcpa-
r ate from finners («). He was made fin only by a voluntary
fufception, by taking our fins upon him. Though they were
only imputed to him, yet God would not fpare him. So
that in nothing is the divine holinefs and hatred of fin fo
manifeft, as in the fufferings of his own dear Son. This was
a greater demonftration thereof, than if all men and angels
had furTered eternally for fin in hell-fire.
(4.) In the application of Ch rift's purchafed redemption.
We muft be effectually called, juflified, and fan£lified: In all
which God hath difplayed and manifefted the holinefs of his
nature. His holinefs is manifeft, 1. In our effectual calling.
In the day of his power upon the heart, he appears in the beau-
ties of holinefs (x j. So much is intimated in that expreilion,
He who hath called you is holy. Believers -are called to be faints,
and called unto holinefs. Hence their calling is faid to be an
holy calling [y). 2. In our j unification. For we are juflified
before God, not on the account of any righteoufnefs of our
own, but on the account of the righteoufnefs of Chrift.
This manifefts the infinite purity and holinefs of the divine
nature. We can find no acceptance with God on the ac-
count of our own righteoufnefs, becaufe it is imperfect, and
ftained and polluted with fin. There muft be a perfect and
unfpotted righteoufnefs to fuit the holinefs of God ; and only
the righteoufnefs of Chrift is fuch. Hence the faints depre-
cate God's entering into judgment with them. Enter not in-
to judgment with thy fervant : For in thy fight JIj all no ?}tan living
he juflified (s), vis. By his own righteoufnefs. There muft be
a righteoufnefs that may endure the eyes of his holinefs.
Who is able to fland before this holy Lord God (a) ! Such guilty
finners as we are, cannot ftand before him but in the perfect
righteoufnefs of a Mediator. Again, we are juflified by faith,
to wit, mediately and inftrumentally : It is by faith we lay
hold on Chrift and his righteoufnefs. Herein is the divine
purity and holinefs manifeft, that he hath chofen faith to this
office, a grace that purifies the heart , and works by love [b). 3.
In
(«) Heb. vii. 26. (x) Pfal. ex. 3. (y) 1 Pet. i. 15. Rom. u
7. 1 Cor. i. 2. 1 ThefT. iv. 7. 2 Tim. i. 9. (2) PfaUcxliii. 2.
(a) i Sam. vi. 20. \Jb) Aclsxvt 9, Gal. v. 6.
Of the Holinefs of God. 259
In our fan&ification. There is not only a relative, but a real
change, whereby we are made partakers of the divine nature^
and renewed after the image of God (c). And if we be renew-
ed according to his image, it muft be according to his holi-
nefs : For the new man is created after God (that is, after the
image of God) in righteoufnefs and true holinefs (d). So that
our fan&ification is a beam from the holinefs of God He;
therein ftamps his image, his holinefs upon us. The law in
the heart is an extract of his holinefs. Therefore our Lord
addreffes himfelf to the Father under the title of Holy Father,
for the fanclification of his people : Holy Father, fanclify them
through thy truth {e). This is the proper fountain whence our
holinefs fprings.
Fifthly, Follows the application of this doctrine.
Ufe 1. For inftruction, in divers particulars.
Inftr. 1 . We may hence be inftructed about the great evil
of fin. It is againft the divine holinefs ; fo that it is not only
contrary to our interefts, but to the very nature of God. All
fin aims in general at the being of God, but efpecially at the
holinefs of his being. Some fins are more directly againft
one divine perfection, and fome againft another *, but all fins
agree together in their enmity againft the holinefs of God,
which is the peculiar glory of the Deity. Hence, when Sen-
nacherib's fin is aggravated, the Holy Spirit takes the rife from
this perfection : Againft whom haft thou exalted thy voice, and
lifted up thine eyes on high ? Even againft the holy One oflfrael ( f).
And God cannot but hate that which is directly oppofite to
the glory of his nature, and the luftre and varnifh of all his
other perfections. Now, what a horrid evil muft that be,
that is fo contrary to the nature of God, that it is infinitely
detefted and abhorred by him ! Oh, how little of the evil of
fin is feen or underftood even by the beft of men !
Inftr. 2. We may hence difcover the great excellency of
true gofpel holinefs. Holinefs is the glory and beauty of God;
therefore it muft be the glory of men and women, that which
makes them truly glorious. In this refpect, the King's daugh-
ter is faid to be all glorious within (g). It is the glory of all
the Lord's people, that they are a holy people. The church is
glorious, becaufe the is holy. Chxiii fundi fie s and clcanfes it9
that he may prefent it to himfelf a glorious church (£) This is
the
(c) 2 Pet. i. 4. Col. Hi. 10. (d) Eph. iv. 24. Col. iii. ic.
(e) John xvii. n, 17. (/J 2 Kings &i*» 2 2. (g) Pfal. sift 13.
\h) Eph. t. 26, 27.
2 60 Of the Holinefs of God.
the image of God in the rational creature. The more holy,
the more like God. This is our chief excellency Likenefs
to God in holinefs was man's original glory and happinefs ;
and wherein lies the excellency of angels above devils, but
in their holinefs ? Holinefs hath a felf-evidencing excellency
in it. There is fuch a beauty and majefty in it, as commands
an acknowledgment of it from the confciences of all forts of
knowing men. Your true honour before God lies not in the
outward pomp and fplendor of your condition, but in true
holinefs.
Inflr. 3 . It follows from this doctrine, that God cannot be the
author of fin. As it were horrid blafphemy once to imagine
him to be the author of it •, fo it cannot be conceived how he
fhould be the author of that which is contrary to his own ho-
linefs, and is infinitely detefted and abhorred by him, He
cannot be the author of fin, i. By giving any encouragement
to it : For bow can he encourage any to that, which he cannot
look upon without an infinite deteilation ? Nor, 2. By inclin-
ing the heart to the practice of it : For how can he incline men
to that which is fo contrary to hirnfelf, and which the excel-
lency of his own nature obliges him eternally to abhor. Nor,
3. By enticing or foliciting men to the practice of it: For
though God fometimes tempt men, by way of trial, to try
their obedience, as he did Abraham ; yet hctempteth no mant
by way of fedu£Hon (i). So that God cannot be the author
of fin. We may fooner imagine that darknefs (hall be the ofT-
fpring of a fun-beam, than that a holy God can be the author
of that which is contrary to his nature. The apoftle abomi-
nates any fuch thought : Is there unrighteoufnefs with God ? God
forbid. He is a God of truth, and without iniquity (k). Men
are evil only by their own fault. The corruption of our own
natures is that which principally inclines us to evil. So the
apoftle tells us, Every man is tempted, ivhen he is drawn away
of his own iifl and enticed (/). Sin knows no mother but our
own hearts. The root is in ourfelves.
True it is, God hath a providence in and about finful ac-
tions, elfe they could never be committed ; for in him we live,
and move, and have our being [m). If he did not uphold us in
being and working, we could do nothing. Yet he cannot be
conceived to be the author or proper caufe of the obliquity
that is in finful adlions, His providence is cenverfant about
fin,
(/) Gen. xxii. 1. James i 13. (k) Rora.ix. l|. Dcut. xxxii.4.
(/J Jsniu. i. \±. [m) Acts xvii. 38.
Of the Holinefs of God. 26 1
fin, without fin. The bare a&ion, confidered as fuch, is from
God ; but the obliquity or deordination of that action is from
the firmer himfelf. And although a holy and jnft God doth
fometimes tryft men with fuch providences, obje&s, and oc-
cafions, as prove a fnare unto them ; yet thefe providences
and objects are in tbemfelves good, and prove a fnare to fin-
ners only through their own corruption.
SERMON XXXI.
BUT here occurs a confiderable difficulty. If fin be fo
contrary to the holinefs of God, that it is infinitely de-
teited and abhorred by him, why then doth he permit fin ?
What I have to fay, in anfwer to this, (hall be under thefe
three heads.
1. It is certain that God doth permit fin. The apoftle
plainly tells us, that God, in times paft fuffered all nations to
lualk in their own ways (a). If he did not permit fin, then it
had never been, nor could it be committed by any creature ;
unlefs we fuppofe the creature to be more powerful than God,
which were blafphemous. God could have prevented the
revolt of angels, and the fall of man, if he had pleafed. It
is then plain and evident that God doth permit fin. And his
permitting it is not a naked permiflion, but fuch as is attend-
ed with the certainty of the event •, feeing the execution of
God's decree, about the falvation of fome loft finners> through
a Mediator, depended upon it.
2. Yet there is no inconfiftency between God's holinefs or
hatred of fin, and his permiflion of it. 1 Becaufe it is not
a moral permiflion, allowing men to fin, if they pleafe. In-
deed this had been an indulgence to fin, and fo had made it
lawful or indifferent : And confequently fuch a moral per-
milTion had been a blot upon the holinefs of God. 2. God's
permitting fin is not (o much an action of God, as a fufpen-
fion of his influence, and the not exerting that efficacy which
might have hindered fin, as appears from what the Lord fays
to Abimeiech concerning Sarah, / withheld thee ffpm finning
agabift me ,• therefore fuffered I thee not to touch her {b). 5o that
God's permitting fin is nothing elfe but his not withhold-
ing men from fin, or his denying them that help and grace
which would certainly have prevented it. But then, 3.
Confider, God was under no obligation to prevent the com-
mifiion of fin. Indeed, our forbearing to do that which
may
{a) Ada xiv. 16. (b) Gen. xx. 6.
262 Of the Holinefs of God.
may prevent fin, brings us under guilt; becaufe we are un-
der an obligation to prevent it- But God was not bound. He
was under no law. His fupreme and abfolute dominion and
fovereignty exempts him from any fuch obligation. He is
debtor to none. His help and grace is his own, to give or
withhold it at his pleafure. Nothing in the nature of God
could oblige him to hinder the entrance of fin into the world:
Efpecially confidering, 4. That God doth not permit fin as
fin, or barely for itfelf, but for a greater good, even his own
glory : For he knows how to bring good out of fo great an
evil, as well as light out of darknefe. Indeed, it cannot be
imagined that an infinitely holy God mould permit fin, but
for fome great and glorious end. Upon thefe grounds, I fay
there is no inconfiftency between God's infinite hatred of fin,
and his permiflion of it *.
3. God did permit fin, that he might have occafion of
giving the greater demonftration of his holinefs and hatred of
fin, both in finners themfelves, and in Chrift the blefTed fure-
ty of cleft finners. If God had not permitted fin, there had
been no occafion of manifefting his hatred of it, neither by
dreadful executions of judgment on finners, in this lift and
in the life to come, nor by the death and fuffe rings of his own
dear Son. And yet, in the death and fufferings of Chrift,
we have a far greater manifeftation of God's holinefs and
hatred of fin, than his preventing it could be.
Infir. 4. It follows from this doftrine that God cannot but
punifh fin. His infinite holinefs and hatred of fin doth necefla-
rily infer the punifhment of it. It is as much contrary to his na-
ture not to punifh fin, as it is contrary to his nature not to hate
it : So that there is an infeparable connection between God's
hating the fin and punifhing the (inner that lives and goes on
in it. Hence the pfalmift infers God's punifhing finners from
his hatred of them : But the wicked, fays he, and him that
loveth violence his foul hateth : And then it follows : Upon the
ivicked he Jhall rain J, hares, fire and brimfione, and an horrible
iempejl (c). It is true, God in punifhing fin, is to be con-
fidered as a rational agent, afting rationally and wifely j and
(o he fametimes exerts his patience, in forbearing punifh-
ment
* Nee dubitandum e/i Deum facere bene, etiarn Jinendo fieri qua ■-
cunqus 7nale Nam nifii ejfet hoc bonum, ut ejfent & mala, nutlo
tuodo ejjl' finer eritur ab ovuiipjtente fcno.
Aug. Enchirid. Cap. 96.
(e) J?fal.- xi, 5, 6.
Of the Holinefs of God. 26 j
ment for a time, for holy and wife ends : Yet fuch is God's
hatred of fin, that he muft needs punifh it, fooneror later. We
could not certainly know how hateful fin is to God, if he did
not manifeft his hatred of it •, and his hatred of fin could not
be manifefted without punifhing it. Threatenings would be
but vain afFrightments, if never put in execution. Seeing fin
is fo contrary to the nature of God, he would violate his own
nature, and feem to be out of love with his glory, if he did not
punifh it Again, feeing God is fo holy that he cannot but
hate fin, therefore he cannot but debar fuch as live in it from
^communion with him ; and that is the greateft of all punifh-
ments : This will be further clear from what follows.
Injtr. 5 . It follows from this dodlrine, that God can have no
gracious communion with unholy finners. For, what fellow-
JJjip hath righteoufnefs with unrighteoufnefs ? And what communion
hath light with darknefs, &c [d). How is it pofiible that an
infinitely holy God mould embrace impure finners that are
not warned from their filthinefs ? How can there be any de-
lightful communion between them that are of contrary na-
tures ? God will not give impure finners one good look: For
he is of purer eyes than to behold evil, and cannot look on iniqui-
ty (e). Likenefs is the ground of communion : But what
likenefs is there between an infinitely holy God and a pol-
luted creature ? But more to this purpofe afterward.
Inflr. 6. From this doctrine it appears that there is no com-
ing to God without a mediator. Our God is a confumingfre(/)9
and we are, by reafon of fin, as ftubble full dry ; he is infinitely
holy, and we are vile polluted creatures : So that we can have
no accefs to him, or communion with him, on our own ac-
count O, Who can (land before this holy Lord God (g) ! There
is no ftanding before him without a mediator. The fpots and
blemifhes in our beft duties cannot be hid from the eyes of his
holinefs. He cannot accept of a righteoufnefs lower than that
which bears fome fuitablenefs to the holinefs of his nature:
But even our higheft obedience and beft righteoufnefs doth
not, in any degree, fuit the divine holinefs ; therefore it can-
not challenge any acceptance with God. The righteoufnefs
of Chrifl being the righteoufnefs of God, a perfect and uiv>
fpotted righteoufnefs, is that alone wherein the holinefs of
God can acquiefce,
Injlr. 7. Is God infinitely and necefTarily holy, fo that he
cannot
(d) 2 Cor. vi. 14. (e) Hab. i. 13. (/) Heb. xii. 29.
(g) 1 Sam. vi, 20.
264 Of the Holinefs of God.
cannot but bate fin ? Then how admirable is the patience of
God toward this land, and the generation wherein we live !
His patience will appear wonderful, if we confider thefe two
things.
i. Confider how much fin aboundeth. Alas, ail kinds of
fin abound amongft all ranks and degrees of perfons : And
fins of a hainous nature ; fuch fins as bid God a defiance. O
what contempt of God ? What blafphemies of him ? What
reproaches of his majefty ? Such abominations abound as dare
God to his face ; fcarlet and crimfon (ins, doubie-dyed abo-
minations. What horrid blafphemies, hideous oaths, vile a-
dulteries, cruel oppreffions, contempt of religion, and grofs
profanation of the Lord's Day ? And add to ail thefe, the in-
gratitude, pride, and worldlinefs, of fuch as are more eminent
for a profeflion of religion. And all thefe are committed un-
der a clear gofpel-light, after fignal mercies and deliverances,
againft the moft foiemn covenant-engagements, perfonai
and national, and againft manifold rebukes and warnings
i'rom the word and providences of God. And, alas, how
much are thefe fins multiplied ? Who can* compute the num-
ber of fins one profane wretch is guilty of ? But what are
thefe to the fins of a whole city ? And what are the fins of a
whole city to the fins of the whole nation ? Who can com-
pute the number of fins that Scotland is guilty of in one day ?
But what are thefe to the fins that have been committed for a
great many years paft ? Oh, we are a people loaded with ini-
quity.
2 Confider God's infinite holinefs and hatred of our fins.
He hates them as being contrary to his nature, to his holinefs ;
and he hates them with a perfect and infinite hatred. Yea,
he hates our fins, as what invade him in all his attributes. He
hates them infinitely more than all the men on earth and all
the angels and faints in heaven can do. He is prejfed under us9
as a cart is prejfed that is full of fl eaves (h). Y et he hath for many
years forborn the execution of deferved wrath. O what
matter of admiration is here ! His holinefs renders his pati-
ence the more aftonifhing. O the riches of his forbearance
toward us ! Admire it, and adore it, and blefs and praife God
for it ; and take heed of abufing it, by taking liberty to go on
in fin becaufe of it. Such an aftonilhing patience, if abufed,
will render our jugdment very fevere.
life 2. For reproof. To fuch as injure or wrong the holi-
nefs of God. This is done, i. Do&rinally. 2. Practically.
(b) Amos ii. 13.
Of the Holinefs of God. 265
Firft, 0o£lrmally. The holinefs of God is Injured,
1. By the opinion of venial fins. The papifts diftinguifh
fins into venial and mortal fins. By mortal fins, they under-
ftand fuch fins as deferve eternal death. But venial fins, fay
they, are a lighter fort of fins, that do in their own nature
rather deferve a pardon than punifhment ; or if they be pu-
niflied, yet they hold that they do not deferve eternal, but
only temporal punifhment. But it argues very mean thoughts
of God, and a great contempt of his holinefs, not to look on
the leaft fin agamft him as infinitely hainous. And that dif-
tincYion of venial and mortal fins is contrary to fcripture. The
apoftle tells us, The wages of fin is death (z). He fays not, the
wages of this, or that, or the other fin, but offn> indefinite-
ly ; that is, of allfn% of every thing that hath the nature of
fin, is death ; that is, eternal death, as is clear from the op-
pofite claufe of the verfe, But the gift of God is eternal life.
2. By afcribing merit to good works. The papifts plead
that the good Works of believers are meritorious of eternal life.
Herein they imitate the corrupt Jews of old, who mingled an
opinion of merit with their facrifices, as though they did by
thefe make a fufEcient compenfatiort to that infinite holinefs
they had offended. But fuch an opinion argues very corrupt
and unworthy notions of the holinefs of God. Our beft
works are fo imperfect, fo ftained and polluted with fin,
that the eye of God's holinefs cannot look on them, confider-
ed in themfelves ; fo that nothing we do could be accepted,
were it not for the blefled Mediator. To think that out
polluted duties can fo fuit the holinefs of his nature, as that
on the account of them we can obtain eternal life, is to vilify,
yea, blafpheme the holinefs of God.
q. By certain blafphemous titles given to the pope. He 13
ftiled by thofe of the Romifh church, triofl holy, and his holi-
nefs. And the pope doth proudly arrogate thefe titles to
himfelf. But it is God's peculiar excellency, that he is fu-
perlatively holy •, holy beyond all compare, and effential-
ly holy ; fo that thefe titles, mojl holy, and his holinefs t
are proper to him alone, and therefore cannot, without
blafphemy, be given to any creature. And the pope, by
arrogating fuch titles to himfelf, doth plainly fhew that
he is that antichrift, who exaketh him ft 'If above all that is called
God, or that is worfl/ipped ; fo that he, as Godtfitteth in the tern-
pie ofGcd, Jhew'ing himfelf that he is God (£). When fuch titles
Vol. I. N°. 3. LI as
(/} Rom vi. 23. ' (*) 3 ThelT. ii. 4.
166 Of the Holinefs of God.
as arc proper to the divine holinefs, are attributed to poor vile
contemptible creatures, yea, to profane and wicked creatures,
fuch as many of the popes have been ; this is to difgrace the
holinefs of God, and to pour contempt upon it.
Second^ Practically, the holinefs of God is injured or
wronged, even by too many profeifed proteltants ; and that
divers ways.
i. By mens' entertaining bafe and unworthy imaginations
of God, as if he approved of their wicked and finful courfe.
Men are naturally apt to frame in their imagination, a God
that winks or fmiles at their abominations, and to think him
fuch an one as themfelves are. God chargeth the wicked with
this, Thou thoughteft that I was altogether fuch an one as thyflfil),
The caufes of this may be, i. Mifintevpreting divine pati-
ence. When God keeps flence, and endures finaers with
much long-fuffering, they take occafton from this to think
he is fuch an one as themfelves {m) They transform God into
an idol after their own fancy. Though God threaten them
for fin, yet they imagine that he doth it only to fright their..
They interpret his patience as if it were a confent to their
crimes, as if he did thereby grant an indemnity and indul-
gence to iiu. 2- Natural atheifm. Men naturally contemn
all fenfe of a Deity, and would raze all conscience and rever-
ence of God out of their hearts. So the pfalmift tells us,
The fool hath faid in his heart , there is no God (;j). This root
of natural atheifm fprings up in foolifh imaginations and con-
ceits of God. 3. Love to fin. This is deeply rooted in our
natures. Men naturally affect a liberty to fin, and therefore
are apt to entertain fuch conceits of God as may encourage
them in it. They are naturally prone to conceive of God,
not as he is, but as they would have him to be.
But to entertain fuch unworthy imaginations of God is a
woful evil. For, 1. It is a vilifying and debafi ng his ma-
jefty. It is a (lamping the devil's image upon him ; an a-
fcribing fuch qualities to him as would be a difgrace to any
wife or good man. 2. It is worfe than idolatry. Grofs ido-
laters, that change the glory of the incorruptible God into an
image like to corruptible things, do not fin fo hainoufly, as
they do who imagine God to be like one of their finful felves.
Idolaters make him an earthly God, like an earthly creature :
But thefe fancy him to be an impure and unholy God, like
a wicked creature. 3. It is worfe than abfolute atheifm or a
denial of God. When men imagine that God is not fo holy,
that
(/) Pfal 1. 21. (»/) Pfal. I. a 1. (») Pfal. m 1.
Of the Holinefs of God. 267
that he doth not fo hate fin, or that he gives fome allowance
or indulgence to it ; fuch imaginations are moil contrary to
the nature of God : And it is not fo great an evil to think him
net to be, as it is to think him fuch an one as is inconfiftent
with his nature. As a noble author obferves *, " It would
" be better to have no opinion of God at all, than fuch an
*' opinion as is unworthy of him : For the one is unbelief,
" the other is contumely." There is no wife man but would
chufe rather to have his memory to perifh, than be account-
ed infamous : So, better to be thought no God, than to be
thought an impure and unholy God f. 4. This is the fourcs
and fpring of all the wickednefs that is in the world. God
chargeth the impieties of wicked men upon this fcore, that
they thought him to be altogether fuch an one as themfelvcs (0).
Men prefume upon God as if he were all goodnefs and mercy,
and imagine that God is even like themfelves, that he hath as
little hatred of fin as they have, and fo encourage themfelves
to live and go on more fecurely in their own courfes.
2. By mens' charging their (ins upon God. The apofllo
James diiTuades us from this evil : Let no man fay, ivhen he is
iemptedy I am tempted of God (p). Many who will not fay fo
with their mouths, fay it in their hearts. They entertain
fuch imaginations. Now, wicked men cafl or charge their
fins upon God not only more grofsly, when they imagine that
Gcd tempts or folicits them to fin ; but alfo thefe ways. 1.
By laying the blame on God's providence, in difpofmg of
their condition and circumftances, and tryfting them with
fuch objects and occafions as prove a fnare to them. So did
Adam, when he was brought to trial immediately after the fall :
For thus he pleads, The woman whom thou gaveft to be ivith me,
fje gave me of the tree, and I did eat (q). As if he had faid,
If I had been alone, it had been v/ell for me, I had been a
happy man ftill; but thou wouldeft give me a woman, and
lo, fhe hath tempted and ruined me. So, many plead their
worldly diftra£tions and incumbrances, as an excufe for their
neglec"! of duty; and that God hath brought them into fuch
miferies, wants and diilreiTes, that they are forced to ufc fuch
and fuch finful fhifts. But God brings miferies upon men,
not to make them worfe, but to make them better ; at leaft it
is
* Bacon's Eflay. 17.
f Malo de vie diet nullum ejfe Plutarchum, quammalum effe P!u-
tarihum: De Deo male fenfire, quafk Dsum ejfe ncgare, pejus duco.
Plutarch,
(0) Ffal.l. 21. (/) James i. 13. (?) Gen. iii. 12.
i68 Of the Holmefs of God.
is fo in the tendency of the thing : And mens' outward con-
dition, and the objects and occafions they meet with, are in
themfelves good, and prove mares to them only through the
corruption that is in their own hearts. So the apoftle tells
us, that corruption is in the world through Lift (r). The caufe
why men are covetous, fenfual, or effeminate, is not in gold,
or wine, or women, but in their own corrupt affections 2.
By afcribing their fins to God's not hindering them to (in,
and not bellowing grace upon them to prevent it. Some
finocrs will plead thus, We have ali the grace that God hath
given us ; if he would give us more grace, we would be bet-
ter men, and would not live as we do. Solomon tells us.
The fcolijhnefs of man pervericth his luay^ and his heart fretteth
againft the Lord (s) Wicked men pervert their way, and
draw miferies on themfelves by their own folly, and then they
fret and repine againft God, and quarrel with him, as if he
were the caufe of their fin and mifery. But God is not bound
to hinder men to fin, fo that his permiflion of it is not at all
faulty. And he is not obliged to give them grace. His grace
is his own, and he may do with his own what he pleafes. 3.
By caftiug the blame upon God's decree 5 of which I may
have occafion to fpeak in its proper place.
S E ft M O N XXXII.
BUT it may be enquired, whence is it that wicked men
are fo apt to charge their fin upon God ? I affign thefe
grounds or caufes of it. 1 . It arifeth from a natural inclination
men have to clear and vindicate themfelves. Solomon tells us,
All the ways of a man are clean in his c%un eyes (a). Men would
be clear in their own thoughts, and are loth to think bafcly of
themfelves and their practices : Hence it is that they feek ex-
cufes for their fin, and transfer fin from themfelves upon o-
thers-, and rather than fail, they fhift it over on God himfelf.
2. They do fp, that they may keep their fouls fecure, and
fearlefs of wrath and punifhment. We ufe not to fear me;i
that are as faulty as ourfelves, or are partners with us in fin.
So, if wicked men can perfuade themfelves, that he who is
to punifh fin is a partner with them in it, this relieves them
from many terrors and horrors of confeience. 3. It arifeth
from mens' natural enmity againft God. Men naturally hate
God, are enemies to him and to his glory ; and (hew their.
fpiie
(r) 2 Pet, i. 4. (s) Prov. xix. 5.
(,7) Prov. xvi, 2.
Of the Holinefs of God, 269
fplte againft him, by profaning his glory, and making it feem
vile in their own thoughts. Becaufe they cannot raze out
the fenfe of a Deity in their hearts, therefore they would de-
ftroy the dread and reverence of it, and for this end depreci-
ate his being, and throw contempt upon his holinefs.
But to charge your fin upon God is a very woful evil. It is
a debating the majefty of God, yea, a blafpheming him, as if
he could be the author of fin, or a partner with you in it. A
greater affront cannot be offered to the infinite holinefs of God.
It is horrid to conceive God to be a favourer of your iniquity :
But it is much more horrid to aceufe him as acceffary to your
guilt or a partner with you in fin.
3. The holinefs of God is injured, when men imagine to
entice God to give way to their fins, or to profper them in fin.
And men do fo divers ways. 1. By addrefling God to prof-
per them in fome wicked defign. Solomon tells us, that
wicked men fometimes facr if 'ce ivith an evil mind (b). Some-
times they do it to gain the favour of God to fome evil pur-
pofe. As when public feafts and prayers are appointed for
fuccefs in unjuit wars : Like Balaam, who caufed ere£t, aU-
tars, hoping to entice God, by many facrifices, to curfe his
own people. 2. By pretences of religion. Sometimes, when
wicked men have a wicked defign or enterprife in hand, they
pretend religion, and take up a proftffion, and ufe fading
and prayer, to draw God to a liking of their ways, and allure
him to enter upon their fecret, and to be of their faction. 3.
By praying for mercies and bleflings, with a defign to make
ufe of them as infuuments of fin. The apoflle taxeth this,
Te ajk amifsy fays he, that ye may confume it upon your lufls (c).
Wicked men will fometimes pray for health and long life,
that they may live in finful pleafures ; and for wealth, that
they may fare delicioufly every day -, and for an eflate, that
they may raife their name and family ; and for victory and
fuccefs, that they may wreak their malice on their enemies.
But it is a great evil for men to think of enticing God to give
way to their tins, or to profper them in fin. For, 1. It is utterly
vain. For God is not tempted to evil (d). He is above the reach
and power of any temptation. What a foolifh thing is it, to
imagine that you can engage a God of infinite holinefs to fa-
vour you in any evil defign ? Sin cannot have one good look
from him (e). 2. It is horridly blafphemous to imagine that
an infinitely holy Majefty can efpoufe unjuft pra&icesj or
make
(£) Prov. xxi. 27. (c) James iv. 3. (,/) Tames i. 13. (?) Hab. i. 13.
270 Of the Holinefs of God.
make iniquity profperous. 3. It is a great contempt of
his holinefs. When men addrefs God to profper them in
any wicked defign or undertaking, or when they plead with
God for mercies with a wicked intention j this implies fame
lurking imagination that God may be drawn to favour them
in their fins. It is, in effect, to defire God to ftrip him-
felf of his holinefs, and to make a breach upon his own na-
ture, that he may gratify their lufts : And this is very horrid.
4. By fcoffing at holinefs, and deriding fuch as profefs and
practife it. Such as have been mod conscientious in the ftu-
dy and practice of purity and holinefs, have been fometimes
branded by many with the name of puritans, and called, in
contempt and fcorn, Holy Brethren. And, at this day, fuch
as are holy in their lives, are fcoffcd, derided, and reproached
by profane men : And the more holy any are, they are fo much
the more made the objects of the taunts and feoffs of vile
worms. It is the obfervation of a worthy gentleman *, that
amongft the Turks, Jews, Indians, Perfians, and the papifts
themfelves, the mod zealous and holy, as they conceive them,
m their religion, are moil efteemed and honoured 1 and only
in the greater part of the protectant churches, the moil ltrict
And holy in their lives, are hated, nick-named, difgraced, and
vilified.
But this is a hateful evil: For hereby that which is the
beauty of heaven is turned into an ignominy on earth ; and
that which is the glory of angels, yea, the exprefs image of
the glorious God, is made the fcorn of vile worms. What a
contempt is hereby put upon the divine holinefs ? They that
bate and contemn holinefs in the creature, hate and contemn
the divine holinefs much more : For the holinefs of God is
the original pattern ; holinefs in the creature is but a beam
from that infinite Sun, a dream from that eternal Fountain :
Therefore fuch as feoff at holinefs in the creature, do much
more contemn the holinefs of God. Such as feoff at holinefs
deride God himfelf : For holinefs is his very nature, and, in
the creature, it is his reprefented image f. God is glorious
in holinefs ; therefore Hoiy Brethren mould be no more a dif-
grace than Holy Father. How dreadful is it for any man to
make that his fcorn which is the divine glory ? Such are re-
bels
* Sir Simonda D'Ewes' Primitive Practice for preferving
Truth, Sect. 17.
f 'H Tr,s ZOlol'cS ll'y.r, iTTt 70 irptfTtrvTeV clVsLvUlVit-
Baul. de Spu*. Sandto. C. 10.
Of the Holinefs of God. 2 7 J
bels againft God : For when they cannot abufe the holinefs of
God, they do it in his image : As rebels, who cannot wrong
the king in his perfon, will do it in his picture. They are
arrived at the height of wickednefs, who fit in the feat of the
fcornful (e).
Ufe 3. For exhortation. In feveral branches.
Exhort. 1. Labour to have a deep fenfe of the holinefs of
God upon your heart. Get lively and powerful apprehen-
fions of it. This will have many fpecial advantages. For,
1. It wiil beget humility and felf-lothing under the fenfe of
your own vilenefs. "When Ifaiah heard the feraphims found
forth the praifes of God's holinefs, he cried cut, Wo is me,
for I am undone, becaufe I am a man of unclean lips {f). Who
can ferioufly think of the infinite holinefs of God, and not
lothe themfelves ? What vile lothfome creatures are we in his
prefence ? 2. It will put you out of conceit with your own
righteoufnefs. How proud was the Pharifee (g), when he
looked on other men that wallowed in their filthinefs ? But
let a man ferioufly view the holinefs of God, and prefently
his pride is darned out of countenance, his holinefs appears
fordid, and his righteoufnefs matter of (name, and all his ex-
cellency a mere fenfelefs ihadow. Even the holy angels do
not find fuch a holinefs in themfelves, that they can appear
with their faces and feet uncovered in the prefence of God^
when they think of his holinefs (h). 3. It will raife your
efteem of Chrift, and commend him to you. For when you
think ferioufly of the holinefs of God, you cannot but have
fuch thoughts as thefe, " O how (hall fuch a vile creature as
" I am come into the prefence of an infinitely holy Majefty ?
*c My beft duties are polluted with fin; how iball they ever
" be accepted ? How iliail I have accefs to, or communion
l< with a God of infinite holinefs? What would I do, if there
iS were not a. blefled Mediator to bring me in to God, by mak-
" ing up the diftance between him and a vile polluted crea-
" ture ?" Thus, the fenfe of God's holinefs will greatly com-
mend Chriit to you. 4. It will fill you with holy fear and
reverence. When you think ferioufly of the divine holinefs,
what a holy awe of God will there be upon your heart, ef-
pecially in duties of worfhip? What holy fear of offending?
What a check would it be to fin and temptations? The more
lively and powerful your apprehenfions be of the holinefs of
God, you will be the more afhamed to do any thing which
you know to be hateful and abominable in his eyes. \ir n
(e) Pfal. i. 1. (/) Ifa, vi. 5. (g) Luke xvili. (h) Ifa vl 2. 5.
272 Of the Holinefs of God.
Well then, ftudy the holinefs of God. Often contemp-
late it in the difcoveries and manifestations he hath given of
it, efpecially in the death and fuffcrings of Chrift. Meditate
upon it deeply and frequently. Study nearnefs to God: for
fuch as are neareft to him have the deepeft fenfe of his holi-
nefs.
Exhort. 2. Honour, adore, and reverence the Majefty of
God upon the account of his holinefs. The redeemed cry
out, under the fenfe of it, Who Jhall not fear thee, O Lord,
and glorify thy ?iame ? for thou only art holy (z). His holinefs
tenders him venerable; holy and reverend is his name. The
holy Seraphims cover their faces (k) before him, out of a pro-
found reverence. We fear and reverence holy men : Herod*
though a king, feared John, knowing that he ivas a jujl man,
and an holy (I). And (hall we not much more fear and re-
verence the infinitely holy God, in comparifon of whom the
holinefs of all creatures is a mere fliadow ? Fear to do any
thing that may offend the eyes of his holinefs. Stand in aiue
and fin not (m). By a holy fear we fan&ify him. Hence is that
expreflion, They fhall fanclify the holy One of Jacob, and fear the
God oflfrael (n). And to this we are exhorted: Sanclfy the
Lord of hofls himfelf, and let him be your fear, and let him be your
dread (0). We fanclify him, not by making him more holy
than he is, feeing he is infinitely holy; but by declaring him
to be holy, and manifefting to others what a deep fenfe we
have of his holinefs upon our own hearts.
Exhort. 3. Love God for his holinefs. True it is, you
fhould love him for his goodnefs, mercy, patience, and all
his other perfections ; for thefe alfo render htm an amiable
object: : but love him chiefly for his holinefs. It is not eno.ugh
to love him becaufe he is good and gracious to you, but you
muft love him alfo becaufe he is holy in himfelf. It is chiefly
his holinefs that renders him amiable to himfelf; Therefore
this chiefly fhould render him lovely to you. Love to him
for his holinefs and purity is neceflary to prove and make out
the fincerity of your love. Corrupt nature inclines us the
quite contrary way. Unrenewed men hate God efpecially
for his holinefs. They have a great averfion from him on
the account thereof; and cannot endure any (lamp or imprefs
of this divine perfection. They hate his people, becaufe of
their holinefs; And they cannot be reconciled to his laws,
becaufe
(/) Rev. xv. 4. (/£) Pfal. cxi. 9 Tfa. vi. 2. (/) Mark vi. 2C.
(tu) Pial. iv. 4. (n) Ifa. xxix. 23. {a) Ifa. viii. 13.
Of the Holinefs of God. 2J2
becaufe they are fo pure and holy: And they fecretly wifh in,
their hearts, that God were not fo holy, and that his laws
were not fo drift, and that he might approve of their way, and
not hate their fins. I fay then, that wicked men hate God
efpecially for his holinefs : Therefore it will be a good evi-
dence of the fincerity of your love, when you love God chiefly
becaufe he is a holy God, and becaufe he cannot but be dif-
pleafed at fin which is fo contrary to his holy nature and will.
But how fhall we know if we love God for his holinefs ? If fa,
then you will love it in every ftamp and impremon thereof.
You will love his law, not only for its ufefulnefs to you, but
chiefly for its innate purity and holinefs; as the Pfalmifl
did, Thy word, fays he, is very pure, therefore thyfervant loveth
it (p). And you will love his people, not only becaufe of
your own intereft in them, or for any benefit you have by
them, but chiefly becaufe you fee a ftamp of the divine holi-
nefs upon them.
Exhort. 4. Give God the glory of his holinefs. His ho-
linefs is that whereby he a£ls like himfelf, in a conformity to
the glorious perfections of his^nature: Therefore, by giving
him the glory of his holinefs, you give him the glory of alt
his other perfections. He does not reckon himfelf to be
glorified by you, unlefs you fan clify him , that is, manifeft his
name to be holy. So much is imported in that expreiTion,
I ivill be fanclifted in them that come nigh me, and before all the
people I will be glorified (q). Unlefs you glorify his holinefs,
he accepts of nothing as a glory from you,
But how ihall we give him the glory of his holinefs? u By-
owning and acknowledging his infinite holinefs in your own
hearts. This is to fanclify the Lord God in your heart s(r). What
a deep fenfe had the Bethfliemites of the divine holinefs, when
they cried out, Who is able to f and before this holy Lord God (s ) ?
2- By declaring and publifhing to others what a holy God he
is. So doth Hannah here in my text, There is none holy as
the Lord. And Mofes proclaims his holinefs in a public
fong : Who is like unto thee, O Lord, amongft the gods I ivho is
like thee, glorious in holinefs (t) ! And the Pfalmifl declares,
holy and reverend is his name (u). 3. By praifing him for his
holinefs: as the Pfalmift, Let them praife thy great and terrible
name, for it is holy (*). His holinefs renders his greatnefs beau-
Vol.I. N°. 3. Mm tiful
(*) Pfal.cxix. 140. (?) Lev.x. 3. (r) iPet.ili. 15. (r) 1 Sam.
n. 20. (t) Exod. X7. 1 !. (a) Pfal, cxi. 9. (x) Pfal, xcix. 3,
274 Of d>e Holinefs of God.
tiful and amiable. On this ground his people are called to
rejoice and exult, Cry out andfhaut, thou inhabitant of Zion, for
great is the holy One of Ifrael in the midjl of thee ( v). And his
holinefs renders his might worthy of praife. Hence Mary
fays in her fong, He that is mighty hath done to me great things ,
and holy is his name (z). Therefore the Pfalmift doubles and
triples his exhortation to men to fing praifes to God on the
account thereof. Sing praifes to God, fing praifes : fing praifes
unto our King, fing praifes : fing ye praifes ivith under/landing :
Godfitteth upon the throne of his holinefs (a). The mouths of
the Seraphims are filled with the praifes of it: One cried to
Otiother, and f aid, Holy, holy, holy is the Lord of Ho/Is (b). And
jthis alfo is the matter of the fong of the four beafts: They reft
not day and night, faying, Holy, holy, holy Lord God almighty (c).
Particularly, give God the glory of his holinefs in thefe cafes.
I. When he executes judgment on wicked men for their fins.
He is holy in his mod terrible difpenfations. He thereby
fanctifies himfelf : That is, manifefts the purity and holinefs
of his nature. Hence it is, that when God had threatened
terrible judgments againft Gog and Magog, he adds, Thus
will I magnify myfelf, and fanclify myfclf (d). Mofes and the
children of ifrael glorified the holinefs of God when he ex-
ecuted judgment on Pharaoh and his hoft ; Who is like thee%
glorious in holinefs (e)! 2. When he fliews favour and kindnefs
to his people, in every deliverance, in every grant of a mer-
cy, God manifefts his holinefs, as I have formerly (hewed.
Hence covenant mercies are called by the apoftle, holy mer-
cies (f), as the word in the original imports ; as fpringing from
the holinefs of God. Therefore upon the receipt of every
mercy, Give thanks at the remembrance of his holinefs (g). 3 . When
God chaftens you with crofs and afflicting difpenfations. He
is holy in every one of them : They are according to the eter-
nal law of his unftained nature. His throne is the throne of
lois holinefs (h). Though he is abfolute Sovereign, yet he doth
not act: arbitrarily, but in a conformity to his glorious perfec-
tions : So that none can have any juft ground or caufe of com-
plaint againft him. Again, by afflicting providences he ma-
nifefts his deteftation of fin, and ftamps a clearer imprefs of
his holinefs upon his people. The apoftle tells us, he chajlens
us
(y) Ifa. xii. 6". (z) Luke i. 49
(a) Pfal. xlvii. 6, 7, 8. (b) Ifa. vi. 3. (c) Rev. iv. 8.
(d) Ezek. xxxviii. 23. (e) Eod. xv. 11. (/) Ads xiii. 34.
(g) Pfal. xxx. 4. (k) Pfal. xlvii. 8.
Of the Holinefs of God. 2 7 $
us fir cur profit, that we might be partakers of his holinefs (*').
Therefore, how afflicling foever his difpenfatjons be, own and
acknowledge the holinefs of his proceedings ; juftify and fanc-
tify him, and ftudy patience, fubmiflion, and contentednefs
of fpirit, under his afflicting hand. This is to give him the
glory of his holinefs. So did the Pfalmift, O my God, fays he,
I cry in the day time, but thou hear eft not; and in the night fe of on,
and am not ft lent; But thou art holy, O thou that inhabitefl the
praifes of Ifrael (k). As if he had faid, Though I am in deep
ditlrefs, and cry and am not heard; yet I cannot entertain
one ill thought of thee: Thou art holy; thou doft me no
wrong; Thy dealings with me are not tainted with any ini-
quity.
SERMON XXXIII.
Exhort. 5. QTUDY to be like God in holinefs; to be par-
\^ takers of his holinefs {a). Purfue after a con-
formity to him therein. We have natures that are prone to
imitate, and are much led by example. Commands may be
more inftru&ive, but examples are more attractive. There-
fore fuch as would excel in any art or fcience, propofe unto
themfelves the mod excellent in that kind for their pattern.
Now, in our endeavours after holinefs, what can be more at-
tractive of our imitation, than the holinefs of God, which is
the original and fpring of all holinefs in the creature f There-
fore, it is not the holinefs of the beft men, nor the holinefs
of angels or archangels, that i6 propofed by the Spirit of God,
as the chief and firft object of our imitation, but the holinefs
of God. Hence the 3poftle exhorts, As he who hath called
you is holy y Jo be ye holy in all manner of converfation : Becaufe it
is written, Be ye holy, for I am holy {b). So it is written in di-
rers places in the Old Teftament, Ye fiall be holy, for J am
holy. Again, Ye fiall be holy, fir I the Lord your God am holy (c).
In which texts the holinefs of God is propofed as an argument
to excite us to holinefs, and alfo as a pattern to be imitated by
us ; Be ye holy, as he is holy. The particle as doth not import
an equal degree of holinefs, which cannot be in any creature.
In this fenfe there is none holy as the Lord (d). But it imports
the fame kind and truth of holinefs ; a holinefs anfwerable to
the divine in quality, not in equality.
All
(/) Heb. xii. 10. (k) Pfal. xxii. 2, 3.
{a) Heb. xil 10. (b) 1 Pet. i. 15, 16. (c) Lev. xi 44.'
and xix. 2. (d) 1 Sam. u\ z.
2~j6 Of the Holinefs of GuL
All men defire to be like God in glory and bleflednefs, but
not in grace agd holinefs. Satan's temptation to our firft
parents was, ye flail be as gods {e)\ not in a holy conformity,
but in a felf-fufficiency, which for a creature to afpire after is
a curfed thing. But that which I bring to you is no tempta-
tion, but a remedy to recover the lofs you fuftained by that
firft temptation. By our fall in Adam, we loft the image,
favour and fellowfhip of God. By lofing his image, we loft
his favour; and by lofing his favour, we loft his fellowfhip.
Therefore the way to recover his favour and fellowfhip, is
firft to recover his image. This is that which i am now ex-
horting you unto. Labour to recover what you loft in Adam 5
to have the image of God's holinefs ftamped upon your
hearts and lives; to be holy as Coil is holy.
In profecuting this exhortation, I (hall,
1. Shew you wherein this likenefs to God in holinefs
doth confift.
2. Propofe fome things by way of motive to excite and
quicken you to the itudy thereof
3. Give fome directions to this purpofe.
Firfl, I am to (hew wherein this likenefs to God in holinefs
doth confift. For clearing this, obferve that there is a two-
fold holinefs in the creature, habitual and actual.
1. Habitual holinefs. This confifts in the renovation of our
natures, whereby our natures are purged from the filthinefs
that flicks to them, and an inward principle of fanctification
and holinefs is wrought in our hearts. Of this the apoftle
fpeaks, If a man purge him; elf from thefe, he Jhall be a veffel
unto honour, fanclified, and meet for the Majler's ufe> and pre*
pared unto every good work { f). Whence it appears that ha-
bitual holinefs is necefTary, that we may be meet for God's
ufe and fervice, and prepared unto good works. Till a man
act: from fuch an inward principle, his belt performances in
religion are but a fhew and fhadow of holinefs. Now, this ha-
bitual holinefs is a (lamp of the divine holinefs on our nature.
Hence renewed perfons are faid to be made partakers ofthedl-
vine nature : And the new man is faid to be created after Ccd
in righteoufnefs and trite*holinefs : And fuch as are renewed by
grace are faid to be begotten of God, and born of God [g) They
are his children by a lpintual regeneration. All which im-
plies
(e) Gen. ill (/) 2 Tim. ii. 21. (g) 1 Pet. i 4. Eph. iv. 24.
Jfamea i. 18. i, John iii. 9 JoLai. 12, 13.
Of the Holinefs of God. 2 77
plies a likcnefs of nature. The* new creature is framed
to the molt excellent pattern, even the holinefs of God.
Grace, that divine principle in the foul, being the higheft
perfection in the creature, muft be in God eflentially and ori-
ginally : Therefore it muft have a resemblance to him, as
the copy hath to the original.
2. Actual holinefs. This is our exerting and putting in
action that inward principle of holinefs which is wrought in
us. This is a neceffary fruit and evidence of the former:
For habits are known by their acts. If there be a change
of heart, there will be anfwerable fruits. This actual ho-
linefs is our acting in a conformity to the divine holinefs ;
our imitating the holinefs of God ; our copying after that
pattern. We are bidden be holy as God is holy. Nowr, as God's
nature or effence is holy, fo all his acts carry a condecen-
cy with his nature : For he is righteous in all his ways,
and holy in all his works {h). So, the new creature acts like
God. No nature is without actions proper to it : If
therefore there be a likenefs to God in nature, there will alfo
be a likenefs fo him in actions. Particularly, this actual ho-
linefs, is either inward or outward, of heart or life. 1. In-
ward heart-holinefs. This lies in the exercife of thefe graces,
which are wrought in the heart at firlt regeneration *, fuch as
faith, love, hatred of fin, &c. There muft be a conformity
to God in holy affections and difpoiitions. As God loves
and delights in himfelf, fo muft you love and delight in God.
As God trufted Chrift with the great concern of the redemp-
tion of loft elect finners, fo muft you truft Chrift with all
your concerns You muft hate fin as God hates it, becaufe
of its inward filthinefe ; and love grace as God loves it, be-
caufe of its native beauty ; and love and delight in the faints
as God doth, becaufe they bear his image. Unlefs you have
a likenefs to God in his affection, you have no likenefs to him
in his nature. 2. Outward holinefs, or holinefs of life.
That holinefs whereby we refemble God (nines in the conver-
fation. Hence the apoftle exhorts, As he who hath called you
is holy, fo be ye holy in all m finer of converfaiion (i). » Holinefs
in the heart diffufeth its influence throughout all the parts of
the life., We muitwalk as Chrijl walled. He is not a partaker
of the divine nature , who hath not efcaped the corruption that is
in the world through lufl k).
More particularly, let us imitate the holinefs of God in
thefe
(h) Pfal. cxlv. 17. (/) 1 Pet. i. 15. (&) 1 John ' ii. 6:
% Pet. i. 4.
X"; 8 Of the Holinefs of God.
thefe things I took notice of as implied in it, according to
our manner of conceiving. With refpect to himfelf, it in-
cludes his acting like himfelf, and for himfelf: with refpect
to the creatures, it includes his infinite love to and delight in
what is agreeable to his nature and will, and his hatred and
abhorrence of whatfoever is contrary thereunto. Well then,
i. Doth God act always like himfelf, and as it becomes
the excellency of his nature ? So let us ftudy to act like God.
True holinefs is, as an ancient expreffes it *, a likenefs to God.
Hence it is called godlinefs, or God-likenefs. So, let us ftudy
to be God-like, by walking worthy of God, and in imitation
of him. This may be underftood in a two-fold fenfe. i. Doth
God act as it becomes the excellency of his nature and his glo-
jious perfection ? So let us copy after him in his imitable per-
fections. Study to be good, merciful, juft, true, and patient, as
God is ; that all who fee you may behold and admire the glorious
perfections of God fhining forth in your lives. To this pur-
pofe the apoftle fpeaks, Shtw forth the praifes (orig. the vir-
tues) of him that hath called you (I). One or other of the vir-
tues of God ftiould be ftill breaking forth in your lives. Let
your holy graces appear as fo many rays and little images of
God. 2. Doth God act always congruoufly to his own na-
ture ? So let believers act congruoufly to the new nature in
them. Labour to act like yourfelves, as it becomes thofe
that are renewed by grace, and made partakers of the divine
nature. So the apoftle exhorts, Now ye are light in the Lord>
walk as children of light (m). — Where the new nature in be-
lievers is made the pattern and rule for their obedience. — To
the fame purpofe he fpeaks elfe where, As many as walk ac-
cording to this rule («) — That is, according to the new nature
in them •, for of that the apoftle had been fpeaking. Hence
he exhorts the Coloflians, Lie not one to another ; feeing ye have
put off the old man with his deeds, and have put on the new man (0).
Weil then, propound the new man of grace, or the new na-
ture to yourfelves, as the rule and pattern for ordering your
life and converfation; and ftudy to conform thereunto. Walk
fuitably to thefe gracious principles that are wrought in your
heart?, and labour to live up to the power and height of
them.
2. Doth God act in all things for himfelf, for his own
glory ? So let this be your ultimate fcope and end in all that
you
(/) 1 Pet. ii. 9. (m) Eph. v. b. («) Gal. vi. 16. (0) Col. iii.
9, to.
Of the Holinefs of God. 279
you do, that God in all things may be glorified (p). This is God-
like, to fail in with him in the chief end of all his works,
This transforms the foul into a divine nature. We cannot
act more nobly than for the glory of God. A more high
and noble end than God himfelf cannot be. And how rea-
fonable and juft is it, that he who is the Firft Caufe of alt
things, fhould be the Laft End of them. lam Alpha and
Omegat fays he, the Beginning and the End. And i" am the
Firfi and the Laft (q). This fanctifies holy duties, and fpiri-
tualizes natural and civil anions, and fo is the very life and
marrow of religion. Therefore, let your whole time, ftrength,
parts, eftate, and all your faculties and members, be confe-
crated to that eternal defign of promoting the glory of God.
3. Doth God Jove and delight in holinefs and holy perfons ?
So do ye. Holinefs is a moft proper object for your love.
It is a divine offspring ; and though in man it be but a little
fpark, yet it refembles him who is all purity and holinefs. It
is a moft amiable and attractive thing: It hath a charming
beauty in it. Therefore love and delight in it. And love
and delight in the faints becaufe of their holinefs. Even
David, a great king, delighted in them as the excellent ones hi
the earth (r). If you do not love thevifible image, you can-
not love the hivifible original. So the apoftle tells us, He
that loveth not his brother whom he hath feen> how can he love God
ivhom he hath not feen (s) ? Choofe the faints for your com-
panions. The pfalmift was a companion of all them that fear
God (t). Take pleafure in their fociety and converfe, and
love and delight in them, how mean foever they be in
their worldly condition. It is glory enough in God's eye,
that they are holy. Mark what there is of God in them,
and obferve the power and brightness of his image in them,
and let your love to them be proportioned to that meafure
and degree of holinefs that fhines forth in their lives.
4. Doth God hate and abhor fin as contrary to his holy na-
ture and will ? So do ye. There cannot be true friendihip
between God and you, unlcfs you hate what he hates. So
much is implied in that which Chrift fays, The fear of the
Lord is to hate evil ; pride, and arrogancy3 and the evil vuay, and
the froward mouth do I hate (u). It will be you great com-
mendation, to be conformed to him in this. It is Chrift's
commendation of the angel of the church cfEphefusj Thou hateji
the
{p) l Pet. iv. 11. [q) Rev. I 8, 17. (r) Pfal. xri. 3.
(/) 1 Jehn iv. 20. (/) Pfal. c*ix, 63. («) Prcv. viii 13.
3*3 Of the Holinefs of God.
the deeds cfthe Nicolaitans, which I alfo hate (x). If you have
a fincere love to God, you cannot but hate what is fo con-
trary to him : Ye that love the Lord, fays the pfalmift, hate
evil (y). Sin is fuch an evil, that it cannot but be worthy
of your hatred. It is called evil, by way of eminency, be-
caufe it is the evil of evils, the caufe of all other evils, and
an only evil. Well then, hate fin : And hate it as God hates
it. Does he hate fin as contrary to his nature ? And does
he hate it necefiarily, intenfely, perpetually, univerfally,
only and purely ? So do ye. I. Hate fin becaufe he hates
It^ and for thefe reafons for which he hates it Hate it as
fin, and becaufe it is (in ; contrary to the holy will and na-
ture of God; as it is offenfive and difhonourable to him. 2.
Let it be a deep hatred, deeply rooted in your nature ; fuch
a hatred of fin as arifeth from a contrary principle within,
fo that you cannot but hate it. As God cannot look on fin (z),
fo there muft be in you fuch an averiion to fin, that you can-
not endure to fee, hear, think, or fpeak of it, without diflike
and lothing. 3. Hate fin intenfely. It is a horrid evil, and
to be hated accordingly. It muft be a vehement hatred,
fuch as hath life and vehemency in it : Such a hatred as a-
rifeth to an abhorrence : Abhor that which is evil (a). Hate
it as hell, as the word in the original imports. It muft be
fuch a hatred as arileth to an enmity againft it, and wars a-
gainft it, and purfues it to the death. Sin is fo contrary to
God, fo derogatory to his glory, and fo mifchievous to you,
that you can never hate it enough. 4. Hate fin perpetual-
ly. In what place or time foever it be, itill it is evil, and
upon that account to be (till hated. In fin all the juil caufes
of hatred abide ftill, fo that it is as hateful at laft as at firft.
Your hatred of it muft be irreconcileable and implacable. 5.
Hate fin univerfally. Hate all fin, all kinds of fin, and all
degrees of fin, yea,, the very appearance of fin. Hate even-
the garment /potted with thefeflj {b). And hate fin in all per-
fons, even in them that are ncafeft and deareit to you. And
hate it moft of all in yourfelves. What I hate y fays the a-
poftle, that do I (c). He hated fin in himfeif. 6. Hate fin
only. It is an all-evil, and therefore to be hated with all
hatred : not a drop or degree of hatred fhould be let out up-
on any thing elfe : All our hatred fhould be poured out up-
on it. fI hough we are to hate wicked men and enemies to
God ; yet not fimply as men, for fo our bleffed Saviour hath
taught
(x) Rev. ii. 6. (y) Pfal. xcvii. 10. (z) Hab, i. 13.
(a) Rom. xii. 9. (b) Juds 23. (<r) Rom. vii. 15.
Of the Holinefs of God. 2 8 f
taught us to love them ; but as clothed with Tin and wicked-
nefs (d) : So that their fin is not only the ground and caufe,
but the formal and ultimate obje£r. of our hatred. And ia
this fenfe, we are even to abhor our/elves (e).
Thus we fee wherein we are to imitate the holinefs of God
as our pattern. It is true, we cannot in all refpedts imitate
his holinefs, he being effentially, infinitely, and originally-
holy : Yet you ought in fome refpecls to referable the divine
holinefs And, i. As God is truly holy, and hath not a pre-
tence of holinefs, but a reality : So you mud be truly and fin-
cerely holy, and not make a fhew of that holinefs which you
have not. You muft mine with inward beauty toward God,
as well as outward beauty toward men : For the King's daugh-
ter is all glorious within, as her raiment is of wrought gold (f).
2. As God is univerfally holy, holy in all his ways : So be ye
holy in all manner of ' converfation (g) ; in every creek and turn-
ing of your lives. Be holy in all places and companies, at
home and abroad, in fecret and public ; and in all your affairs,
civil and facred. A fpirit of holinefs muft not only breathe
in your holy duties, but alfo (hine forth in your worldly em-
ployments and recreations. 3. As God is:unchangeably holy,
holy at all times : So you mould endeavour to refemble him
in this alfo. See that you be holy ftill. Perfevere in a courfe
of holinefs ; let not tbe feet of your converfation be like the
legs of the lame which are not equal (h). In copying after this
pattern, the divine holinefs, let there not be here a word, and
there a blot ; one part of your life fpirituaj, and another car-
nal. 4. As God is exemplarly holy, the great pattern of all
created holinefs : So be ye examples of holinefs to all that fee
or converfe with you. Let your light fojhine before men, that
they feeing your good works, may glorify your Father who is in
heaven. And be blamelefs and harmlefs, the fens of God without
rebuke, in the midjl of a crooked and perverfe fiation, among whom
ye pine as lights in the world (*')• Labour to be like the believ-
ing rheflalonians, who were enfamples to all that believed in
Macedonia and 4chaia, and whofe faith to God-ward was fpread
abroad in every place {k). Endeavour to leave a favpur of true
holinefs behind you in every company into which you come*
Voj,. I. N°. v N n SERMON
(d) Pfal. cxxxix. 21. Mat. v. 44. (e) Job xlii. 6\ (/) Pfal
xlv. 13. (g) Pfal. cxlv. 17. 1 Pet. i. 15. (b) Rev. xxii. in
Prov. *xvi. 7. (i) Mat, v« 16. Phil ii, 15. {k) 1 Thj#, i. ?>.$,
282 Of tie Hoiinefs of God,
SERMON XXXIV.
Second^ T Proceed to propofe fome arguments and motives,
JL to excite and engage you to ftudy this likenefs
and conformity to God in hoiinefs. And,
i. His hoiinefs alone is propofed as our pattern to be imi-
tated by us. It is only in thefe moral perfections of hoiinefs,
goodnefs, and righteoufnefs, that we are faid to refemble God.
Man is not faid to be created after the image of God in pow-
er and wifdom, but in hoiinefs and righteoufnefs. The power
of God was, as it were, the hand, and his wifdom the pencil
that framed man : But his hoiinefs was the pattern after which
he was framed. So that it is the prerogative of the hoiinefs
of God to be the pattern of the rational creature. Hence,
we are not commanded to be powerful and wife aaGod is, but
to. be holy as he is holy.
2. Your profefiion obliges you to this. The name of God
and Chrift is called upon you, as the name of a hufband is
called upon his wife, and the name of a father upon his child :
You are called the fpoufes and children of God, and the fer-
vants and people of God (a). O it is a worthy name by which
you are called •, how careful mould you be that you do not
itain it ? Alexander the Great gave this memento to one of
his name, Remember the nn?ne Alexander f, to do nothing un-
worthy of it. You do not live fuitably to your name, as the
fpoufes and children of God, uniefs you ftudy a likenefs to
him in hoiinefs. This is that which becomes his children.
Hence the apoftle exhorts, Be ye followers of God as dear chil-
dren (*). ^ J *
3. Confider how neceffary it is that ye be like God in ho-
iinefs. And, 1. It is neceffary to the honour of God. If ye
do not ftudy to refemble him in hoiinefs, ye are called his
people to his dishonour, and give occafion to others to blaf-
pheme that worthy name by the which ye are called (c). So did
the captive Jews : When the Babylonians obferved how vici-
ous they were in their lives, they took occafion therefrom to
profane God's holy name, when they faid to them, Thefe are the
pe-jple of the Lord, and are gone forth out of his land (d). By
your unholy converfation and unworthy deportment, you will
bring
(*) James h\ 7. Ifa. iv. 1. Gen. xlviii. \6»
f Recordare nominij Alexandria
[b) EpU. v. 1. (e) James ii 7. {d) Ezek. xxxvi. 20..
Of the Holinefs of Gcd. 283
bring up an ev il report on God, as if he were fuch an one as
thofe that profefs him appear to be. 2. It is neceflary to your
communion with God in grace and glory. So foon as Adam
loft the image of God, he loft alfo his favour and fellowship.
Likenefs is the ground of communion and delight. What
gracious communion can there be between light and darknefs {e)t
between an infinitely holy God and unholy fmners ? God can
take no pleafure in you, unlefs you bear his image ; you can-
not enjoy him, unlefs you refemble him : And without a like-
nefs to him in holinefs, you can take no pleafure in him,
nor approach to him without terror. And you can have nd
hope to^ him as he is, unlefs you be holy as he is holy : Far
every man that hath this hope in him, purifieth him f elf even as he
is pure (/). You can never be like him in glory, unlefs you
be like him in grace firft. 3. It is neceflary as an evidence
that you are his, and belong to him by a gracious title. Your
refemblance to God in holinefs is your badge and livery.
This is the great evidence that you are born of God : For,
fays the apoftle, if ye know that he is righteous, ye know that e-
very one that doth righteoufnefs is born of him (g). This juftifies
us to be the feed of God. Without a ftarnp of God's holi-
nefs upon you, he cannot own you for his children. To give
out that you are the children of God, is but a vain pretence,
if you do not live and walk as it becomes fuch a high pedi-
gree. 4. It is neceflary as God's great end and defign in all
his 4ifpenfations. A likenefs to God in holinefs is, (1.) The
end of election : For all Qod's peculiar pecpie are predefii-
noted to be conformed to the image of his Son (h). This is that
which God did chiefly intend to them in their eternal election,
that they might be conformed to Chrift, as in fufferings and
glory, fo alfo in holinefs; that they might be holy as he is holy,
who is the image of the invifible God (*). (2). It is the end of
redemption. God fent his Son, and the Son of God came,
on this very errand, to repair the ruins of the fall, by recover-
ing the image of God in elect finners. He loved the churchy
and gave himftlffor it : That he might fantlify and cleanfe it with
the wa/lAng of water, by the word : That he might prefent it to
himfelf a glorious church, not having fpot or wrinkle, or any fuch
thing : But that it fhould be holy and without blcmifjj (k). Hence
he fays in his prayer to the Father,. For their fakes IfanBify my-
felf that they alfo might be fanclified through the truth (/). (3.)
It
(e) 2 Cor. vi, 14. (/) 1 John iii. 3. (g) I John ii. 2£.
(fr) Rom. viii. 29. (/) Col, i. 18. (*) Eph. v. 25, 26, 27.
(/) John kvu\ 19,
284 Of the Holinefs of God.
It is the end of providence, and particularly of crofs and af-
flicting providences. He chaftens us for our profit, that we might
fie partakers of his holinefs (»»)„ That is, that holinefs which
hath fome refemblance to his own. He hedges up our way
with thorns, that we may not find our paths to (in («)• As pa-
rents correct their children, to bring them to an imitation of
their manners ; fo God corrects his, to bring them to an imi-
tation of his holinefs. (4 ) It is the end of all the ordinances,
and efpecially of the word and facraments : For he fanclifies
and cleanfes his church with the waffjing of water by the word (0).
The ordinances are the glafs wherein we behold the glory ofGody
and particularly the glory of divine holinefs, that we may be
thereby changed into the fame image (p).
4. A likenefs to God in holinefs is a great bleffing and
happinefs: and that on thefe accounts. 1. This is the belt
way of honouring and glorifying God. "We do not glorify
him fo much by high admirations and elevated praifes of him,
as by a refemblance to him in holinefs, and bearing his image
upon us. We thereby honour him in that perfection which
is counted by him as the chief glory of his nature. In this
fenfe we are faid to fanctify God. They Jhall fantlify the holy
One of Jacob [q), fays the Prophet. We fan&ify the holy One,
when we manifeft the purity and holinefs of his nature by
the holinefs of our lives, and fo give occafion to others to
think and fpeak worthily of him. 2. A likenefs to God in
holinefs is the greateft ornament of the foul. It is the chief
excellency and beauty of a rational creature. We read of
the beauties cf holinefs (r). It hath more of beauty in it than
the whole creation. It is the very image of God upon the
foul. Holinefs is God's principal glory : Therefore he is faid
to be glorious in holinefs. It is the beauty of the Deity: Hence
it is faid, they praifed the beauty of holinefs (s). The perfecti-
on of the divine nature lies chiefly in his unfpotted purity
and holinefs. So that holinefs in the creature is a beam of
divine glory upon it O then how beautiful muft it be! Confor-
mity to God in holinefs was man's original happinefs. This
was our primitive glory and excellency. Man was madeaftev:
the image of God in holinefs (t). This was the ornament and
crown of glory which God would put upon his mailer-piece
m creation' And, as it was man's original happinefs in crea-
tion,
(w) Heb. xit\ i\ (v) Hof. ii. 6. (e) Eph. v. 26. (f>) 2 Cor.
in. i8% (q) Fa.xxix. 23. (r) Pfal, ex, 3. (/) Exod. xv. 11.
2 Chron.xx, 21, W G"cn°. i. 26.
Of the Holinefs of God. 28$
tion, fo it is our reftored happinefs in redemption : For the
new' man is created after God in righteoufnefs and true holinefs («).
So that a likenefb to God in holinefs is the greateft glory and
excellency a creature is capable of. In regard hereof the King's
daughter is faid to be all glorious within (#). What greater
glory can there be, than to be the vifible image of the holy
invisible God ? 3. This will fit you for communion with God.
He cannot but take pleafure and delight in thofe that bear his
image, and are like him in the glory and beauty of his nature.
Says the Lord to his church, Thou /halt be called Hephzibah, for
the Lord delighteth in thee (v). And it was (her holinefs that
engaged his delight ; therefore it follows, And they pall call
theni) The holy people. It is his own image that makes us ami-
able in his fight : For the righteous Lord loveth righteoufnefs :
His countenance doth behold the upright (z). Likencfs is the
ground of communion. Like draws to liket as the common
proverb is. We love to converfe moft with them that are
molt like ourfelves, So they enjoy God moft, and have near-
eft communion with him, who are moft like him. If God
love himfelf for his holinefs, then he cannot but love them
beft that are moft holy. Again, this is the way to conformity
to God in glory. When he Jhall appear^ fays the apoftle,
we fhall. be like him, for we fhallfee him as he is (a). In heaven,
the decrees of vifion are according to the decrees of fan£Hfi-
cation. We are changed into God's image and likenefs, from
f lory to glory (b). So that a likenefs to God in holinefs is
eaven begun upon earth : It is a fure pawn and pledge of the
glory to come. Our likenefs to God is begun here, and per-
fected hereafter. 4. This will give you boldnefs in the day
of judgment. So the apoftle fpeaks, That we may have bold-
nefs in the day of judgment : Becaufe as he is, fo are we in this
world (c). On that day Chrift will enquire concerning every
man, as once he did concerning the piece of money, whofe
image and fuperfcription he hath upon himy whether the image of
God, or the image of Satan. Such as bear the devil's image
will on that day hang down their heads like condemned ma-
lefactors. But fuch of you as have God's image damped upon
you, will be able to lift up your face with humble and holy
boldnefs and confidence : for Chrift will furely own his own
image, and acknowledge his mark and imprefs upon you.
5. God
(«) Eph. iv. 24, (x) Pfal xlv. 13. (y) Ifa Ixii- 4, 12.
(z) Pfal. xi. 7. (a) 1 John iii. 7^ (b) 2 Cor. iii. 18,
(r) 1 John iv. 17.
236 Of the Holinefs of Gcd.
5. God bath for this end fet up an image of his holinefs in
our own nature. The glory of God is too dazzling for our
weak eyes ; therefore his invifible glory is in Chrift made, in
a fort, vifible in our nature. Hence Chrift is called the image
if God and the image of the invfible God{d). Chrift is the image
of God's holinefs. The divine holinefs' being infinite and in-
comprehenfible, we poor creatures cannot look upon it with
cur weak eyes, and fo take our meafures from it : therefore
God hath in Chrift, as incarnate, contemperated this glorious
perfection to our contemplation, that by beholding it we may
be changed into the fame image (e). God hath made his Son
like us, that by imitating him we may arrive to fome refem-
blance of his holinefs : For the Word was madefefhy and dwelt
among us; and we beheld his glory , the glory as of the only begot-
ten of the Father (f). As it is a great advantage to have a
pattern for our imitation, fo a pattern in our own nature is
more operative. The holinefs of God is fweetened and tem-
pered to us in Chrift. The holinefs of Chrift is our immedi-
ate pattern ; therefore believers are faid to be predeftinated ts
be conformed to the image of his Son (g) *, but the holinefs of God,
as difcovered to us in Chrift, is our ultimate pattern.
6. It is the great end and defign of a gofpel miniftry, to
frame the fouls of men into a likenefs to God in holinefs.
This was the apoftle's great defign, and for this he laboured
in pain: My little children fays he, of whom I travail in birth
again, until Chrijl be formed in you (h). To have the fouls
of men endued with fuch qualifications, whereby they ar*
conformed to God and Chrift as their pattern; to have his
image drawn on their hearts and lives *, this is the great end
to which God hath dcfigned and appointed a gofpel mmiftry.
Hence it is that the Spirit of God confers upon minifters the
honour and title of being {pmtual fathers and mothers They
are appointed as inftruments to hold up the glafs of the word
unto mankind, that by beholding therein the glory of the divine
holinefs in the face of Chrift, they may be changed into tlye
fame image (i). So that the labours of minifters among you
are loft and without fruit, if this end be not attained. Bleil^d
be God, this hath been the great defign and bufinefs of thsfe
worthy minifters or this congregation that are now in glory,
three of whom have been removed by death within thefe five
years f :
(d) 2 Cor. iv. 4. Col. i. 18. (e) 2 Cor. iii. 18. (f) John
*• J4- ig) &om- vu*> 29« l^) G**- *v* J9» (0 2 Cor. iii. iS.
Of the Hollnefs of God. 287
years f: And the late fad difpeiyfation in removing by death
that worthy man of God, who had defervedly fo much room
in your heart and mine, is clothed with very aggravating cir-
cumftances that are peculiar to it. I fhall only add, that if
we had improved his miniftry better, with refpe& to the great
end and defign of it, and that for which he travailed in birth,
viz. To have the image of the divine holinefs drawn upon
our hearts and lives, it may be fuch a heavy ftroke had been
prevented. And now, when he is gone to his everlafting
reft, the greateft refpecl: you can pay to his name and me-
mory, and the greateft fervice you can do to him, is to look
to it that his miniftry, which you enjoyed for fome time among
you, obtain this blelted effecl:, to frame you into a likenefs to
God in holinefs, that fo you may be his joy and crown on that
day when he and you (hall meet again before the judgment-
feat of Chrift.
Well then, fludy to be like God in holinefs. All of you
have by nature the image of the old man upon you ; therefore
endeavour through grace to have at laft the image of the neii*
man, after the image cf him that created you ; that as you havt
borne the image of the earthly , you may alfobear the image ofthi*
heavenly (k). Labour to live up to your pattern. Though you.
cannot attain, yet follow after. Though you cannot make
out the leflbn, yet you (hould be ftiil fcribbling at it. Grow
in a conformity to God in holinefs. Strive to come up to
this divine pattern more and more. You are to be holy as
God is holy: though there cannot be an equality, yet there
may be a greater likenefs, and more near refemblance. Gofpei
holinefs is a growing holinefs. That holinefs is much to be
fufpected, that doth not grow up into a greater refemblance
of the holinefs of God ; for the path ofthejuft is as thejkining^
light, thatfbineth more and more unto the per) eel day : and we are
changed into God's image from glory to glory (/) ; That is, from
one degree of grace to another. He muft be a dull fcholar
that hath been long at the writing-fchool, and yet comes no
nearer his copy. We have a high pattern, that we might not-
reft fati6fied with low meafures and degrees of grace and ho-
linefs. The more holy, the more glorious and excellent, be-
caufe
f The very Reverend Mr. William Crigbtoun, who died Nor.
2,7. 1708, and Mr. George Meldrum, who died Feb. 18. 170^,
and Mr. John Stedman, who died Nov. 24. 1 7 1 3-
{k) Coi, iii. 10. 1 Ccr. xy. 49. (/) Prov. iv. 18. 2 Cor. iii. iS.
288 Of the Holinefs of God,
caufe then the image of God in you will be the more beauti*
ful and iliuftrious. The more holy, the more like God •, and
the more like God, you (hall have the more love from him, and
the more near and intimate communion with him.
Third) I fhall, in thelaft place, give fome directions what
to do that you may be holy as God is holy. And, I. Seek to
be renewed by grace. Renewing grace is the impreffion of the
image of God upon us ; for the new man is created after the
image of God in righteoufnefs and true holinefs ; and we are
renewed after the image of him that created us {m). Till you
have a ftamp of God's holinefs upon your nature, you are
in no capacity to copy after it in your life and practice.
2. Make it your great defign and fcope to be like God in ho*
linefs. Such an excellent end and defign will elevate and
ennoble your fpirit, and enlarge your foul in its operations.
When it is your great fcope to be holy as God is holy, this
will point out your work, and hold you at it. When the bent
of your heart ftands this way, there will thence arife a holy
quicknefs, livelinefs, and vigour of foul : For a man is much
under the direction, power, and government of that which
he makes his great end. 3. Be often eyeing your pattern. He
that would learn to write fair, hath his eye frequently on his
copy. So, frequent views of the holinefs of God will quick-
en you to the ftudy of a conformity to him therein. This
will enlarge your gracious defires, fo that you will not reft
content with low meafures of grace and holinefs. Setting
before us excellent examples ufeth to fpur us on to an imita-
tion of them : So, when the holinefs of God is often viewed
by you as your pattern, this will fill you with a holy generofi-
ty to imitate him therein ; it will make you act like men of
another fpirit. But fee that you view the holinefs of God
efpecially as it is difcovered in Chrift : Tor it is not an object:
of our imitation but as it is tempered in Chrift to our view.
The frequent contemplation of it, as it fhines in the face of
Chrift, is a mean to transform you into the fame image (n). 4.
Get much love to God, and love him particularly for his ho-
linefs. This will draw and allure you to an imitation of him
therein. Love ftudies to draw the picture of the party be-
loved. When your foul is ravifhed with the holinefs of God,
then you will earneftly defire and endeavour to have the image
of it drawn upon your hearts and lives, and the imprefiions
of it there will be moil delightful to you. 5. If you would
intimate
(w) Eph. iv. 24. Col. iii. 10. («) 2 Cor. iii. 18.
Of the Holinefs of God. 289
imitate God's holinefs as your pattern, make bis law your rule,
and ftudy to conform to it, and to regulate yourfelves by it.
As many as walk according to this rule, peace be on them, and
mercy (o). The law of God is a ray of his pure and holy na-
ture, a tranfcript of his holinefs : The purity of Ms nature
fhines forth in it. When you conform to his law, you ftudy
to refemble his purity in the copy he hath fet to you. 6. Em-
ploy Chrift. He came to reftore the image of God that was
defaced and loft by fin. This was the end of his incarnation,
death, and fufferings. Employ him to accomplifh the ends
and fruits of them in your foul. Reft and rely on him by faith -9
for he is made of God to us fantlif cation (p). 7. Ufe the pro-
mifes for this end. Believers have given unto them exceeding
great and precious promifes, that by thefe they might be partakers
of the divine nature (q)t There are, (1.) Promifes of holinefs.
Many of them concern our fan&iflcation, the ftamping of God's
image on us, the changing of our hearts, the cleanfing and
healing of our natures. As, when God promifeth to his peo-
ple, to give them a new heart and a new fpirit ; to cleanfe them
from all thtirfilthinefs, and all their idols ; to put his Spirit with-
in them, andcauje them to walk in his fatutes, and keep his judg-
ments and do them ; to put his laws into their minds , and write
them in their hearts ; to fantlify them, and make them holy,
and warn away their filthineis (r). AGt faith on Chrift in
thefe promifes ; reft on him for the bleffings promifed ; and
plead the promifes in prayer. (2.) Promifes to holinefs, there
are many promifes that ferve to draw and allure us to the
ftudy of a conformity to God in holinefs, by propofing to us
a rich and free reward, great and glorious bleflings, even in
this life, and an unfpeakable happinefs in the world to come.
Believe thefe promifes -, and improve your belief of them as a
fpur to your foul. 3. Carry well toward the holy Spirit. It
is his work to frame your foul into a likenefs to God in ho-
linefs. Hence he is called the holy Spirit, and the Spirit of ho-
linefs. The image of God in us, is an image, not made by
a painter or carver, but by the Holy Ghoftl We are changed
into God's image by the Spirit of the Lord (j). 1 he Spirit is in
believers a Spirit of holinefs, of grace, of love to and zeal for
God. O deal kindly with the bleffed Spirit. Take heed of
grieving, quenching, refilling, or vexing him. Welcome his
Vol. I. N°. 3. Oo motions
(0) Gal. v. 16. {f) 1 Cor. i. 30. (q) 2 Pet. i. 4. (r) Ezek.
xxxvi. 25, 26, 27. Heb. viii. 10. Exod xxxi. 13. Ifa. iv. 3, 4.
Joel iii. 17. Zech xiv. 20. (s) 2 Cor. iii. i$.
2$D Of the Holinefs of God.
motions and breathings. He comes to frame you into a like*
nefs to God.
SERMON XXXV.
Exhort. 6. "TTTTOULD you be made holy, or more holy ?
VV G° to God for this. He is originally
holy ; the Fountain of holinefs. Seek to God for the new heart
and new fpirit, to be made partakers of the divine nature. And
feek to God to be made more like him, more conformed to
him in holinefs. Our blefied Lord addrefleth himfelf to the
Father, under the title of Holy Father for the fanttification
of hie people. Holy Father, fays he, fanclify them through thy
truth (a). And the apoftle prays for theTheflalonians, that
the very God of peace might fanclify them wholly (b).
To quicken and excite you to have recourfe to God for
falsification and holinefs, confider, i. You are naturally
unholy : For ivhat is man, that hejhould be clean P and he who
is born of a woman, that he fjjould be righteous P And, Who can
bring a clean thing out of an unclean P And, How can he be clean
that is bom of a woman P We are all as an unclean thing, and all
cur righteoufnefs, are as filthy rags (c). Yea, the belt are but
in part holy here in this life. Much filthinefs (till remains.
David, though a man after God's own heart, cries out, Lord,
wajh, a?id cleanfe, and purge me (d). And the prophet Ifaiah
cries out, Woe is me, for lam undone, becaufe lam a man of un-
clean lips (e). Too much of the image of Satan ftill remains
in the molt eminent faints on earth. 2. It is God that mud
fanclify you, and make you holy. / am the Lord, fays he,
nvho fanclify you (f). None can repair a depraved nature,
but the Author of nature. "When a watch is out of order,
we fend it to the workman : So, it is God that muft create
you unto good wcrfo (g). And, (1.) You cannot make your-
selves holy. Like children, you can defile yourfelves, but
cannot cleanfe yourfelves. You are naturally in love with
your own deformity, and will not admit of the beauty of ho-
linefs, without a divine power inclining your hearts to it, and
making you willing to be partakers of it. (2) No outward
means can make you holy without God. San&ification is
indeed afcribed to the word. Now ye are clean, fays Chrift,
through
(a) John xvli. u, 17. (b) 1 ThefT. v. 23. (c) Job xv. 14.
xiv, 4. and xxv. 4, Ifa. lxiv. 6. (d) Pfal It. (<?) Ifa. vi. 5.
{/) Lev. xx 8, (g) Eph.ii.20,
Of the Holinefs of God. 29 1
lhrough the word that Ihavefpoken unto you : And in his prayer
to the Father, Sanclify them through thy truth ; thy word is
truth (h). But the word is only the mean or inftrument; aU
the faving efficacy is of God. He alone can ftamp his own
image upon your foul. Who can make you partakers of the
divine nature, but God himfelf? Holy duties, holy ordinances,
holy nainifters, cannot make you holy. Minifters are but in-
liniments, ordinances the conduit-pipes •, God himfelf is the
Spring and Fountain of holinefs. 3. There is a fufikiency in
God for this end, as a God of infinite holinefs. He is not only
the holy One, but our holy One (/). As he hath power to pre-
ferve you, wifdom to guide you, goodnefs to fupply you, and
mercy to pardon you ; fo he hath holinefs to purify you. He is
the God of all grace, and is able to make all grace abound toward
you (k). He can foon fet the beauty of holinefs on the moft de-
formed heart among you. As he is the Fountain of holinefs; fo
he is a full Fountain : There is as much in him now as ever.
4. You may come to God with hope. His holinefs is as ready
to impart itfelf now, as it was at man's firft creation. He loves
to fend forth the ftreams of this perfection more than of any
other. He makes no man perfectly powerful, nor perfectly
wife ; but he makes fome perfectly holy : The work is be-
gun here, and perfected hereafter. He is the Fountain of
holinefs : You may have enough, if you be not wanting to
yourfelves.
For your direction, 1. Make your peace with God through
Chrift. He fanctifies as a God of peace. Hence the apoftle
prays, And the very God of peace fanclify you wholly (/) He im-
parts his holinefs to fuch as are reconciled to him. He is firft
a God of peace , and then a God of holinefs. We are firft jufti-
fied, and then fanctified. Therefore get your peace made
with God through Chrift, in the firft place. 2. Be much in
prayer. Pray that God would fanctify you. Plead with him
the holinefs of his own nature, as Chrift did for his difciples :
Holy Father 1 fanclify them through thy truth [t?i\ " O God,
" thou art infinitely holy ; fan&ify me, and make me holy."
You cannot have a ftronger plea. Pray with the pfalnnft,
Create in me a clean heart, O God ; and renew a right fpirit
within me (n). 3. Wait on God in all the ways and means
of his appointment. Particularly, be diligent in reading and
hearing
(b) John xv. iii. and xvii. 17. (i) Ifa. xliii. 15. (k) 1 Pet.
v. 10. z Cor. ix. 8. (/) 1 ThefT, v. 23. (w) Johnxvii. u, 17*
(«) Pfrl. li. ic.
2()Z Of ihe Holinefs of God.
bearing the word, and in the due ufe of the facrament 5 for
G0dfanH1f.es with the waflring of water by the word (0). Though
the apoftle mentions only baptifm, or the warning of water j
yet the other facrament of the Lord's Supper is alfo under-
stood, feeing there is the fame reafon of both. I fay then, be
diligent in the ufe of thefe ordinances. But reft not there.
Look to God and wait on him in the ufe of them. Minifiers
may fay to you, as Peter faid to the people on another occa-
fion, Why look ye fo earneflly on us, as though by our own power
and holinefs {p)y we could make you holy. The gifts of a mi-
nifter may fill your heads with notions, but not your hearts
with grace. 4. When you go to God for grace and holinefs,
acquiefce in his wife difpenfation, in conferring it by fmalj.
meafures and degrees. You are bi^t like narrow-mouthed
veflels, that receive the liquor only by little and little ; an4
like vefTels of a fmall quantity, that cannot contain much.
You are not capable to receive all that God hath to give But
if ftill you breath and pant after more, you (hall at laft be fil-
led with all the fulnefs of God, and be made perfect in grace
and holinefs.
Ufe 4. For direction in our worfhip. Worfhip mould alr
ways be proportioned to the objecl: worihipped A holy God
Ihould have a holy worfhip. We muft be holy in all our con-
verfes with him. Holinefs becomes his houfefor ever (q). What
hath a holy God to do with unholy fervices? I recommend
^hree things to you. 1. Come to worfhip an infinitely holy
God with fuitable preparation. 2. Worfhip him in a holy
manner. 3. Labour to come away more holy, when you have
been worshipping and converting with a holy God.
1. Come to worfhip an infinitely holy God with fuitable
preparation. God abhors whatever is contrary to his imma-
culate purity; therefore be afraid to bring any thing before
him that may offend the eyes of his holinefs. Alas, what un-
prepared addrefTes do many make to him? Such are worfe
than heathens, who ufed to make fome preparation by puri-
fying and wafliing themfelves, before they facrificed, or en-
tered into their temples It is a great contempt of the divine
holiness, to come into his prefence without fuitable prepara-
tion, as if any blemifhed and polluted facrifice were good
enough for him, and he deferved no better.
But what preparation fhould be made ?
( 1. ) See that you be in a holy ftate. If you expeel com-
ai union, with God, you muft be like him, partakers of the,
divine*
(0) Eph. v. 26. (p) A£teiii. 12. (7) Pfal. xciii. $,
Of the Holinefs of God. 293
divine nature. He will {hut out from his prefence, and debar
from communion with him, all that bear no refemblance
to him, all unholy perfons; for the foolijfj fiall notjlandin his
fight : He hateth all workers of iniquity (r). He will have no-
thing to do with filthy finners: He will not be of their com-
munion. He ivill not help the evil-doers (s). Orig. He will not
take them by the hand. He will have no intimacy with them.
And they ihall have nothing to do with him: For unto the
wicked God faith, What hajl thou to do to declare myfatutes, cr-
that thou pjouldejl take my covenant in thy mouth (?) ? Well then,
as you muft be wafheri from fin in the blood of Chrift, fo
you muft be fan&ified by his Spirit (u). Thefe two are in-
separable. You muft be purified and wafhed from your filth-
inefs. Wafhye, make you clean ; put away the evil of your doings.
Ceafe to do evil ; learn to do well Come now and let us reafon to-
gether, faith the Lord. Draw nigh to God, and he will draw
nigh to you. Cleanfe your hands, ye finners ; and purify your hearts,
ye double-minded (x) Come, lothing yourfeives, to the foun-
tain of Chrift' s blood, and reft on him, not only for pardon,
but for the fanttification of your natures, and redemption
from fin : For he is made ofGcd to us> not only wifdom and righ-
itoufnefs, but 3lfo fanclif cation and redemption (yj. You muft,
be cleanfed and purified when you draw near to God in duty,
elfe an infinitely holy God cannot draw nigh to you. Again,
a principle of grace muft be wrought in you. As the old man
muft be put off, fo the new man muft be put on (z). Your
foul muft be adorned with holy graces, elfe a holy God can
take no pleafure in any of your performances.
( 2. ) Get a holy frame; holy and prepared 3fFe£lions and
difpofitions. Confider God's infinite purity and holinefs. Ye
cannot ferve the Lord, for he is a holy God (a). His purity and
holinefs calls for holy and prepared addrefTes to him. Draw
not nigh hither, fays the Lord to Mofes; keep a due diftance:
Put off thy /hoes from off thy feet \ as fervants were wont to
do at that time in their matter's prefence, in token of their
reverence, humility, and fubmifiion ; for the place whereon thou
fandejl is holy ground (b). 1. Get awful and reverend appre-
henfions of the holy majefty of God. It is faid of Mofes, that
he iu as afraid to look upon God [c). He will be fanclif ed in them
that come nigh him {d). 2. Get a deep humbling fenfe of your
own,
(r) Pfal. xv. 5. (/) Job vifi. 20. (t) Pfal. 1. 16. f«) I Cor.
yu Hi (x) Ifa. i 1 6, 17, 18. James iv. 8. (y) 1 Cor. i. 50.
(z) Eph iv. 24. (a) Joih xxiv. 19. (b) Exod, iii. y (<
"Exod. iii. 6. {a} Lev. x 3.
294 Of the Holinefs of God.
vwn vilenefs and unworthinefs to come into his prefence.
How humble was Abraham ? Behold now, fays he, I have taken
upon me to fpeak unto the Lord, who am but duft and ajhes (e).
Humility is the fitted pofture in our addrefles to God. O come,
fays the Tfalmift, let us worfhip, and bow down : Let us kneel
before the Lord our Maker (/). Come into his prefence lothing
and abhorring yourfelves in his fight. 3 Labour to have every
thing removed that is unbecoming his holy and fpotlefs ma-
jefty. Get your filthinefs purged away. Then may you draw
near with holy confidence and hope of fuccefs. If iniquity be
in thine handy put it far away, and let not wickednefs dwell in thy
tabernacles : fir thenjbalt thou lift up thy face without /pot (g).
Even fuch as are warned, do yet need to wajh their feet (h), that
is, to purge their affections and converfation from the filth
they daily contract. There ought to be a fpecial purgation
before worfhip. Hence the pfaimift fays, / will wajh mine
hands in innocency ; fo will I compafs thine altar, O Lord [i) . The
warning the hands was but the outward fymbol. Clean hands
without a pure heart, fignify nothing. You cannot expect
communion with a holy God, if you come in your filthinefs.
2. Worfhip a holy God in a holy manner. Such as ferved
before the heathen gods were clothed in white, an emblem of
purity. And communion with God in heaven is expeffed by
walking with him in white[k). We fhould fo walk with God, e-
ven in this life, fo much as we can, and ferve him in a pure and
holy manner. Our duties of immediate worfhip mould have
fpecial holinefs in them, becaufe in them we draw near to a
holy God, who will be fanclifed in them that come nigh him (/).
And, 1 . San&ify him by an awful fenfe of his infinite holi-
nefs. O what reverence and adoration fhould there be in our
worfhip ! With what reverence will men ftand before their
fuperiors ! How much more reverence ought there to be,
whet) we converfe with a God of infinite holinefs ? Is a piece
of filthy clay more valuable than an infinitely holy and gloria
ous Majefty ? 2. How humble fhould we be when we are in
his prefence who cannot look upon iniquity P The pfaimift gives
this reafon why we fhould proftrate ourfelves before God in
the lowed poflure of humility, wor/hip at his footflool : for he
is holy (m). This is the caufe of that felf lothing and abhor-
rence which the faints exprefs whenever they have to do with
God ;
fc) Gen. xviii. 27. {f) Pfal. xcv. 6. (g) Job. xi. 14, i£.
(b) Johnxiii. 10. (/) Pial, xxvi. 6. (?;) Rev. iii. 4. (/) Lev.
x. 3. (*») j?fal. xcix. 5,
Of the Hollnefs of God. 1 9-5
God ; as Ifaiah, when he heard the feraphims found forth th©
praifes of his holinefs : Woe is me, fays he, for lam undone, be-
caufe lam a man of unclean lips. And Job, when he had feen
God, abhorred him/elf, and repented in dujl and apes (n). Even
the holieft men have caufe to be aihamed and humbled when
they come before God. The holy feraphims cover their faces (o)f
as being afhamed of themfelves in his prefence. Certainly we
who are poor finful creatures, and have fo many defects and
imperfections, fhould trembl-e more than we do, when we
have to do with the holy God. 3. Having to do with a God
of infinite holinefs, let us, in our wormip, be at the greateft
diftance from fin. How unbecoming is it to carry ourfelves
loofely and carelefsly in his prefence ? Oh, will you dare to
conceive or entertain carnal, vain, or unclean thoughts, in the
prefence of an infinitely holy majefty ?
Well then, in all our addrefles to God, let us get and en-
tertain a deep fenfe of his infinite holinefs upon our hearts.
Let us view him in this part of his glory. A deep fenfe of
this would elevate us in praife(/>), and humble us in prayer {q)9
and fill us with holy fear in any thing wherein we have to do
with God. The fenfe of it made the men of Bethfhemefh
cry out, who is able tofland before this holy Lord God (r) ? We
have to do with a God that fitteth upon a throne of holinefs (s).
O what reverence fhould there be of his majefty ! What a
humble fenfe of our own vilenefs before him ! What holy
ardor of fpirit in his fervice ! God is fo holy, that though cur
worftiip were as pure as that of angels, yet we could not pre-
fent him with a fervice meet for his holy nature. Even our
beft duties are unmeet for his immaculate purity 5 and fhall
we bring the lame and the fick for an offering to him ? What
a flight do we put upo«t his majeftic holinefs, when we think
to put him off with a lame and imperfect fervice ?
3. See that ye come away more holy, when you have been
worfhipping and converfing with a holy God. As they that
have looked on the fun, go away with their eyes fo dazzled,
that whatever they look upon, they feem ftill to fee the fun : fo
the people of God never meet with him in duty, but they
come away with fome clearer imprefs of his holinefs upon
them. When Mofes came down from the mount, where he
had been converfing with a God glorious in holinefs, hisfase
didjhine: fome beams of the divine glory were feen in his very
counte-
(n) Ifa. vi. 5. Job. xlii 6, { i) Ifa. vi 2. (p) Pfal. xlvii. 6, 8.
(7) Gen, xviii. 27. [r ) 1 Sam. vi. 20. (/; PiaL xlvii. 8.
<2$6 Of the Holinefs of God.
countenance. And how was his heart filled with indignation
againlt fin, fo that, when he faw the people facrificing to the
calf, he brake the tables (/)? So, when you have been converf-
ing with God in duty, labour to come away with fuch a ft arnpi
of God's holinefs upon you, as your hearts may be filled with
indignation againft fin, and your frame and walk may be mor6
holy and heavenly. How fad is it, that many times we re-
turn from duties of worfhip with fo little of God upon our
fpirits? None would think that we had been converfmg with
a holy God, there is fo fmall a refemblance of bis holinefs to
be feen upon us. You wonder if a man come away cold from
the fire : but it is no lefs a wonder, to come away from a holy
God with vile affections. Therefore, whenever you go to God
in duty, labour to be fo holy, fpiritual, and heavenly, in your
converfe with him, and to have fuch difcoveries of his glory,
as you may come back with fomething of God upon your
hearts, and a divine luftre on your lives. How fad is it to be
like the beads in Noah's ark, to go in unclean, and come out
unclean? God is glorified, when you come from worihip with
ibme prints of his holinefs on your hearts and lives.
Ufe 5. For comfort to the faints ; fuch as are truly holy.
The confideration of the holinefs of God may comfort you,
1. With refpecl: to yourfelves, in particular. 2. With refpect
to the cafe of the church, in general.
1. With refpecl: to yourfelves in particular. You may re-
joice in the holinefs of God : as Hannah in her fong : lily
heart, fays fhe, rejoiceth in the Lord; and then it follows, There
is none holy as the Lord [u). It is indeed matter of joy to all
the faints, that their God is infinitely holy. The thoughts of
this may fill your hearts with joy. For, 1. The holinefs of
God, as well as the the other perfections of his nature, is
made over to you by covenant, fo far that you have an intereft
in it. He is not only the holy One, but your holy One (x). It is
a pleafure to the faints to claim their intereft in God as a God
of infinite holinefs, even in the faddefl times. So it was to the
prophet Habbakuk under the captivity; 0 Lord my Godt fays
he, mine holy One (v). 2. God s holinefs renders his other at-
tributes comfortable. The confideration of his other perfec-
tions would be terrible and affrighting without this. Neither
his mercy, nor his power, nor his wifdom, could render the
thoughts of him comfortable, if his holinefs did not influence
them.
[t) Exod. xxxii, 19. (k) 1 Sam. ii. I, 2. (x) Ifa. xliii. 15.
(v) Hah. i, 12.
Of the HoKnefs of God. 2 o 7
them. But this being the luftre of all his other perfe&ions,
gives believers a very comfortable idea of him. 3 . His holi-
nefs may allure you who are holy that you are high in his fa-
vour. Ihe pfalmift pleads thus, Prefirve me, for lam holy (2).
Or, as it is rendered in the margin of fome Bibles, lam one
tuhom thou favour eft. Holy perfons are favourites of heaven.
'The righteous Lord loveth righteoufnefs; his countenance doth behold
the upright (a). He fmiles upon them, and looks upon them
-with pleafure. Holinefs in your hearts and lives is an image
and refemblance of the holinefs of God 5 and he will certainly
highly value fuch an image of himfelf.
Particularly, the holinefs of God may be a ground of com-
fort to you in thefe cafes.
(1.) When you are under fears and apprehensions of evil
days approaching. You fear what (hall become of you. But
God would have you ftifle all your perplexing and difquieting
fears, with the thoughts of his holinefs. Fear not, I -will help
thee , faith the Lord, and thy Redeemer, the holy One of Jfrael {b)m
You have to do with a holy God, who, in times of greateft
confufion, will certainly diftinguilh between the precious and
the vile. All God's faints are in his hand ; and none canpluch
them out of his hand. Hence the pfalmift pleads, Preferve me,
for I am holy (c). The holy One will furely preferve and pro-
tect his holy ones in evil days.
(2.) In great troubles and afflictions. Being a God of in-
finite holinefs, you may be aflured that he will do you no
wrong ; and that he will not pour out all his wrath, but day
bi& rough wind in the day of the eaft wind. So he tells us by
the prophet, / will not execute the fercenefs of mine anger, I will
not return to deftroy Ephraim : For I am God, and not man, the
holy One in the midfl of thee (d). Beitig your holy One, he will
be your Saviour, and not condemn you to death and deftruc-
tion. Thus the prophet encourageth himfelf : 0 Lord my God%
mine holy One, nuefhall not die (e).
(3.) In your broken and difconfolate condition. It is as
an holy God that he revwes and refreihes the fpirits of his
people, when they^re'Tw^lj^and broken-hearted (f). The
holinefs of his nature moves^him to pity his people in their
drooping and difconfolate condition. Tho* he be the high and
lofty One, yet his name is holy : Therefore his faints need not
Vol. I. N°. 3. Pp fear
(2) Pfal. Ixxxvi 2.
(a) Pfal. xi. 7. (b) Ifa xli. 14. (c) Deut. xxxiJi. 7. John x. 28.
Pfal. Ixxxvi. 2. (</) Hof.xi. 9. (e) Hab, n 12. (/) Iia.lfii. 15.
298 Of the Holinefs of God.
fear his power ; fuch is the holinefs of his nature, that he will
not mifemploy it.
(4.) When you are in fears of falling away. His holinefs
Hands engaged for your perfeveranoe. Hence our blefled
Lord addreffes himfelf to the Father, under the title of Holy
Father, when he pleads for the prefervation of his people :
Holy Father, fays he, keep through thine own name, thefe whom
thou hajl given me (g). Grace being an image of God's holi-
nefs, his holinefs engages him in the prefervation of it. Sure-
ly he will not neglect that which is fo like him, and on that
account fo dear to him.
(5.) When you figh and groan under your great imperfec-
tion in grace and holinefs. You find grace fo weak, and fee
fuch a dunghill of corruption within, that your heart finks
within you. But the holinefs of God may afiure you, that
he will in due time perfect his begun work of holinefs in
your foul. He glorifies his holinefs in the fanclification of
his people ; therefore he will furely crown and perfect that
work, that the glory of bis holinefs may receive its full mani-
feftation. O how comfortable is this !
(6.) When your faith is like to fail, and you are apt to
ftagger at the promife of God through unbelief. The holi-
nefs of God may allure you of the accomplifhment of the pro-
mises. As a man's honefty gains a reputation to his word ;
fo the holinefs of God gives credit to his promife. There-
fore, his promife is ufhered in with a declaration of his holi-
nefs, to give check to diftruft : Tims faith the high and lofty One,
-whofe name is Holy, I dvuell -with him that is of a contrite and
humble fpirit, &c (h). And, when he would give his people
the higheft fecurity for the accomplifhment of his promife,
he fwears by his holinefs : Once have I fworn, fays he, by my
holinefs, that I will not lie unto David (i). So that not only his
truth, but his holinefs alfo, is laid in pledge for the ft ability
of his covenant. This is matter of joy to the faints, as it was
to the pfalmift : God hathfpoken in his holinefs, fays he, / will
rejoice (k).
2. With refpect to the cafe of the church in general. The
.holinefs of God is a ground of comfort in the calamities of
the church. Though he call his church into the furnace, yet
he will not utterly confume her, nor execute the fiercenefs 3/* his
anger, but will moderate and mitigate judgments, becaufe he
is the holy One in the midft ofhzi (/). His holinefs ftands en-
gaged
[a) John xvif. 11. {h) Ifa. Wil 15. (/) Pfal. Ixxxfx. 35.
(*}Pfcl.lx. $. (/) Hof. xi..-$.
Of the Holinefs of God. 299
gaged in an inviolable covenant, to perpetuate Chrift/s throne
and kingdom*, and to preferve a feed to ferve and honour him
throughout all generations ; according to that promife, My
covenant will I not break, nor alter the thing that is gone out of my
lips. Once have I fworn by my holinefs ; that I will not lie unto
David. His feed Jhall endure for ever, and his throne as the fun
before me (m). Therefore his poople may be confident of the
protection and prefervation of the church, and that fhe fhali
not be given over to death and ruin, a9 the prophet was, in
that text already quoted : O Lord my God, fays he, mine holy
One, we Jhall not die («). Again, being a God of infinite ho-
linefs, therefore, as he difapproves fin, and punilhes it in his
church and people ; fo he will not fpare it in their enemies.
His holinefs ftands engage to avenge upon them the blood of
his faints. This animated the importunity of the fouls under
the altar, who cried with a loud voice, faying, How long O Lord,
holy and true, dojl thou not judge and avenge our blood on them that
dwell on the earth (0) ? God's holinefs gives ground to expect,
that his caufe (hall not always fuffer, and that the violence
and oppremon of enemies (hall not go unpunifhed.
(*») Pfal. lxxxix. 34, 35, 36. («) Hab. i. 13. (0) Rev. vi. 10.
DISCOURSE VIII.
Of the Goodnefs of God,
SERMON XXXVI.
Zach. ix. 17. How great is his goodnefs !
GOD had manifefted much of his goodnefs to his anci-
ent people the Jews, not only in returning their cap-
tivity from Babylon, but alfo in affording them a fair oppor-
tunity of rebuilding the temple, the place of his folemn wor-
ship. But they were remifs in improving the opportunity he
put in their hand •, partly through lov& to their carnal eafe ;
and partly through difcouragement, becaufe of the difficulties
they met with. Therefore God was pleafed to fend this
prophet, to excite them to their work, and to encourage them
in it. Particularly, befides all former manifeftations of the
goodnefs of God to them, they are encouraged by promifes
ai more of his goodnefs to be manifefted in due time. Ac-
cordingly,
3©o Of the Goodnefs of God,
cordingly, we have, from verfe 9th of this chapter, profiufes
of Chrift's coming in the flefh, and of th'e flourifhing ftate of
his kingdom, and of the benefits and privileges thereof. In
confideration of all which, the prophet breaks out into a holy
admiration of the great goodnefs of God, in the words read,
How great is his goodnefs !
The words may be-underftood, either of his relative good-
nefs, in the bleflings and benefits which he beftows upon his
people, which is indeed admirably great : Or of his abfolute
goodnefs, the goodnefs of his nature ; and truly, if God let
out fo much goodnefs to his people, how much more good-
nefs muft there be in himfelf who is the Fountain ? The pro-
phet admires this : How great is his goodnefs ! He could not teli
how great it is ; but he admires it, and leaves it to us to do
the like.
The doctrine is this.
j4s goodnefs is one of the excellencies and perfections of God s
fo his goodnefs is admirably and inexpreffbly great.
Ill profecuting this doctrine, I (hall ftiew,
1 . 'That God is good,
2. What the goodnefs of God is,
3 . That God is matchkfs in his goodnefs : none can compare
with him in it.
4. Wherein his goodnefs is manifefled. From both which it
will appear that his goodnefs is inconceivably great, great
to admiration.
5. IfJjall apply the doBrine.
Firfl, That God is good ♦, or, goodnefs is an excellency or
perfection of the divine nature. This is evident,
i. From fcripture. The divine goodnefs is often celebrated
in the Book of Pfalms y and men are often invited to fing
forth the praifes of it : particularly, how often is that repeat-
ed by the pfalmift, O that men would praife the Lord for his
goodnefs (a). The fcripture fets forth the goodnefs of God,
1. Affirmatively, when it exprefsly affirms that God is good.
Good and upright is the Lsrd, fays the pfalmift ; and, Thou art-
goody and thou dofl good. b). It is afferted as an undoubted truth.
Truly God is good to Ifrael (c). 2. Symbolically ; when it ce-
lebrates the riches of- bis goodnefs (i). There are riches unfearch-
able,
(a) Pfal. cvii. 8, 15, 21, 31. (b) Pfal. xxv. 8, and cxlx, 68.
(e) Pfal, lyjciii. 1, (d) Rom. ii. 4.
Of the Goodnefs of God. 301
able, an inexhauftible treafure of goodnefs. 3. EffecYively ;
when it affirms that he made all things good. So it is faid,
in the hiftory of creation, that God faw every thing that hehai
made, and behold it was very good (e).
2. From reafon And, 1. Goodnefs is a perfection and ex-
cellency in the creatures. The more perfect any thing is, the
more it doth communicate itfelf : And the more good and
bountiful any man is, the better he is. A good man is much
loved and eiteemed. Peradventure, fays the apoftle.jfor a good
man , fome would even dare to die (f). A good man, that is a
bountiful man, who is a common good in the place where
he lives. Now, goodnefs being a perfection in created be-
ings, muft therefore be eminently in God. Being the moft
excellent nature, nothing can be better or more bountiful than
he. 2. God is the Spring and Fountain of all that goodnefs
that is in the creatures \ from him it is derived : Therefore
he himfelf muft needs be better than all. Had he not been
good in himfelf, nothing could have been endowed with any
goodnefs by him. Created goodnefs is but a {hadow, and
{peaks fomething more excellent in the copy. And feeing
there are varieties of goodnefs in the creatures, therefore he
muft pofTefs all thefe fcattered goodnefles in their fulnefs and
perfection ; fo that he mult be all good, the chief goodnefs . 3.
The works of God are a plain and convincing argument of his
goodnefs. No divine attribute doth more eminently fhine
forth to us in the book of the creation, than this. It is this
that the apoftle feems to underftand by his God -head, which
he fays is clearly feen, being underjiood by the things that are
made (g). The God-head, as comprehending the whole
nature of God, is impoffible to be known by the works of
creation : Therefore his God-head there, muft be underftood
in a more limited fenfe \ and nothing elfe can be more pro-
* perly meant than his goodnefs, which was the only motive
of the work of creation. 4. God is to be loved, honoured,
ferved, and worshipped by man : Therefore he muft be good ;
for if he were not good, he could be worthy of no fuch re-
flect from the creatures. 5. The notion of the divine goodnefs
is natural to* men. Plato ftiles him the bejl Being * ; and the
Good f, is one of the names that the Platonifts expreifed him
by : And the Bejl and Greatejl %, was the name whereby the
Romans entituled him. And Seneca fays, that the firjl
thing in our ivorjhipy is to believe the being of God; and then to a-
fribe
(e) Gen. i. 31. (/*) Rom. v. 7. (g) Rom. i. 20.
* Xa.fcjfrojv + tc «j-«$«V. I Optimttt Maxitxiis*
3©2 Of the Good fiefs of God.
Jcrihe unto him Majejiy, and Goodnefs, without which there can be
no tnajejly §. Some fay the name God cometh from good. Ail
nations have named him to be Good. The idolatry of the
heathens, in ranking thefe in the number of their deities, who
had been mod ufeful and beneficial to men ; and in adoring
the fun, moon, ftars, and other creatures that were fenfibiy
good to them, is a clear teftimony of the fenfe they had of the
bounty and goodnefs of God. So that goodnefs is infepara-
ble from the notion of God. Hence the apoftle calls his
goodnefs his God-head {h). His goodnefs is his glory and
God-head. Therefore, when Mofes defired to fee his glory,
she Lord tells him, that he would give him a profpecl: of his
goodnefs j / will, fays he, make all my goodnefs pafs before
thee (f). We cannot conceive him God, unlefs we conceive
him good, yea, the higheft good.
Second, I go on to fhew, What the goodnefs of God is ;
er, in what fenfe it is attributed to him.
The goodnefs of God is twofold, abfolute, and relative.
i. The abfolute goodnefs of God, is that whereby he is
conceived to be good in himfelf, without any relation to his
creatures. It is twofold, moral and natural. His moral
goodnefs is his holinefs and purity. Hence it is joined with
uprightnefs : Good and upright is the Lord (k). Of this I have
fpoken formerly. His natural goodnefs is the goodnefs of his
nature or effence, the abfolute perfection of his nature. All
creatures have a natural goodnefs m them, a goodnefs of be-
ing ; though fome of them loft their moral goodnefs : And
the more of being any thing hath, the more natural goodnefs
it hath. In this fenfe God is fovereignly and infinitely good.
All other beings are no beings in comparifon of him. His
nature is infinitely perfect. He hath all things requifite to a
moft perfect and fovereign Being. Nothing is wanting to
his elTence, nor defective in it ; and nothing can be added to
it, to make it better : So that all the attributes of God are
comprehended under this notion. He is the firft Being, and
therefore, as Plato faith *, mull needs be the firft Good. And
being the firft: Good, he is therefore good of himfelf He is the
good of every thing that is good f : All that goodnefs that is in
the
§ Primus eft deorum cultus, Deos credere ; deinde reddere Wis
majeftatem fuam, ei reddere bonitatemfine qua nulla majeftas.
(h) Rom. i. 20. (/) Exod. xxxiii. 18, 19. {k) Pfal. xxv. 8.
% To b\nco<; av, 70s 'TT^cSloV ' ' A.yot$6v.
■j- Tolle hoc et illudy vide ipfum bonum>ft potes ; ita Deumvidebis,
non alio bono bwuw, fed bonum omnis bir.u Aug. dc Tria. L. 8. C 3.
Of the Goodnefs of Gcd. my%,
the creatures fprings from him ; and it is infinitely better in
him, than in them. Again, as he is the chief Being, fo he is the
chief Good % ' All good meets in his efience. All the diftinct
kinds of goodnefs in the creatures are eminently fummed up
in him. All perfection of good, both extenfive and intenfive,
is in him alone ; and in him there can be nothing but good :
So that nothing better or more excellent can be conceived.
Hence, he is fufficient to all for their complete happinefs ;
and is a Satisfying good, able to fill and fatiate the foul : So
that fye is the moft defirable object. Good is that which for
fome perfection of its nature, is defirable : But nothing is
wanting to the abfolute perfection of the divine nature ^
therefore God fhould be to us the chief object of our delires,
as he was to the pfalmift : Whom have I in heaven but thee P
fays he, and there is none upon earth that I dejire be/ides thee (/).
Other things are good as the means, and fo are good only in
order, proportion, and refpect : But God is good as the end%
and therefore apfolutely good. Beyond him there is nothing
to be fought or aimed at, to make us happy.
2. The relative goodnefs of God, is his goodnefs as it
Hands in relation to the creature ; a perfection of his nature^
as related to us, and which he exercifeth toward bis creatures.
So that by it we underftand his bounty or benignity. This is
that which the fcripture esprefleth by the term of goodnefs.
So, a righteous man, and a good man (m), are diftinguilhed.
Particularly, this relative goodnefs of God may be con-
fidered, either as it is in God, or as it is let out to the crea-
tures. The pfalmift fpeaks of both, Thou art good, and dojl
good (n). He is good, that denotes his nature and inclination;
he is good in himfelf : And he doth good, that denotes his work,
whereby he gives proof of his goodnefs*. For every thing acts
according to its nature.
(i.) God's relative goodnefs may be confidered as it is in
himfelf, and fo it is his inclination or felf-propenfion to deal
well or bountifully with his creatures. It implies tliefe two
things, i. A fulnefs in himfelf of whatfoever can be ufe-
ful and comfortable to us. For his relative goodnefs flows
from his abfolute goodnefs, or the natural perfection of the
Deity. He is God all -fufficient (o), as the word may be ren-
dered. Were he not infinitely full in himfelf, he could npt
be infinitely good and difTufive to us. There is in him an
insxhauftible
X Onme bmum in fummo bono.
(1) Pfal. Ixxiii. 25. (») Rom. r. 7. («} PfaJ. cxix. 68*
(«) Gen. xvii. 1.
2 04 Qf the Goodnefs of God.
inexhaustible treafure of all good things, whence the whole
world might be abundantly fupplied, with whatever they need
for foul and body, for time and eternity. For the Lord Gcd is a
Sun and Shield; the Lord will give grace and glory : no good thing
will he withhold from them that walk uprightly [p). Hence he
fays to Abraham, Gen. xv. I . / am thyjhield, and thy exceed*
ing great reward. He is a full Fountain of all good : So that
we may poflefs all things in him *. Hence the apoftle fpeaks
Of himfelf and other minifters of Chrift, As having nothing,
<xnd yet poffeffing all things (q). 2. A ftrong inclination to let
out of his fulnefs, and to do good on all occafions. Thou art
good, and doft good (r), fays the pfalmift. As God is ail-fuffi-
cient in himfelf, fo he is communicative of his riches to his
creatures, and moft of all to his own children ; as the fua
communicates light, and a fountain poureth out waters.
Concerning this relative goodnefs of God, obferve, I. It
comprehends all his relative perfections. When Mofes de-
iired to fee the glory of God, he tells him, I will make all my
goodnefs pafs before thee (s). And by his goodnefs, we are to
underftand the train of his relative perfections fpringing from
his goodnefs ; as appears from the proclamation of his name,
which was the performance of that he had promifed (r). Ali
the acts of divine grace, mercy, long-fufFering, &c. are the
effluxes of his goodnefs, diftinguifhed by feveral names, ac-
cording to the objects about which it is exercifed. When it
fupplies the indigent, it is bounty ; when it relieves the re-
ferable, it is mercy ; when it confers bleflings on the unwor-
thy, it is grace ; when it bears long with rebellious finners, it
is long-fuffering ; when it bellows bleflings on them to whom
he hath obliged himfelf by promife, it is truth ; and when it
fuccours the innocent, and, by juft punifhment, reftrains
thefe evils that are deftrudtive to men, it hjujlice and righte-
wfnefs. Obf. 2. It renders his other attributes amiable and
delightful to us. Whatever comfort they yield to the hearts
of believers, it is all owing to his goodnefs. This makes his
wifdom contrive, and his power to act: for us, and vails his
holinefs from affrighting us. It is this attribute that fets the
reft on work for our good. So that this is the moft pleafant
perfection of the divine nature. Obf 3. It is the great invit-
ing attribute. We admire God for his other attributes and
perfections : But this allures and draws in our hearts to him,
For
(/>) Pfal. Ixxxiv. n.
* Poffidet poflidentemomnia. (q) 2 Cor. vi. 10.
(r) Pfal. exix. 68. (/) Exod. xxxiii. 19. (/) Exod xxxiv. 6, 7.
Of the Goodnefs of God. 305
For this we love him, and make our addreffes to him. His
goodnefs is a itrong invitation to come to him for all we need.
The great ground of ail our converfe with him, is that he is
a good God. Heilce an old father fays f, The chief name by
which iv e conceive of God is his goodnefs,
( 2. ) God's relative goodnefs may be confidered, as it is let
out to the creatures in various bleflings and benefits ; called
by fome, his imparted goodnefs . In this fenfe, the earth is full
of his goodnefs , and of his riches (u). This the pfalmift admires,
O how great is thy goodnefs, which thou haft laid up for them that
fear thee ; which thou haft wrought for them that trufl in thee, be-
fore the fons of men (x)! There is no creature in the world
wholly deftitute of all marks of the goodnefs of God. He
pronounced every thiog he had made to be very good :
And, fays the apoitle, every creature of God is good ( v). livery
creature hath fome communications from him, fome footftep
of divine goodnefs upon it.
Yet all do not partake equally of his goodnefs. He is good
to all, but not in the fame kind of bl$)flings, nor in the fame
meafure and degree. He hath conferred the light of reafon
upon man, and not upon the beads. To fome men he is more
fparing, to others more liberal. To fome he gives common
bleflings only, to others fpecial and faving bleflings. To fome
he gives a greater meafure of gifts or graces, to others a lcfTer
meafure. He fends the gofpel to fome nations, and not to
others. The caufes of this variety and inequality may be,
1. The better to manifeft the variety and fulnefs of bis good-
nefs, and what an inexhauftible fountain he is. It was not
poflible that any one creature could receive all the communi-
cations of divine goodnefs*, therefore it is communicated to
more, and that with great variety. 2. For the perfection of
the univerfe. Though it had been better for fome creatures
themfelves, that the goodnefs of God had advanced them to
fome higher degree of being-, yet it bad not been better for
the univerfe. As in the natural body, though there be many
members of lefs excellency than the head-, yet if we confider
them in their feveral funclions, their inferior goodnefs is he*
cefiary for the good of the whole : So it is in the body politic,
and in the myftical body of Chrift (3). And (o it is in the
univerfe j there is a variety in the communications of the
Vol. I. Na. £. Q_q divine
■f Bonum eft primwn <b potijjimum homeh Dei Damafcen.
(a) Pfal. civ. 24. & xxxiii. 5. {x) Pfal. xxxi. 19. (jj Gs«,
i< -ju 1 Tim. hi 4. (2) Sec 1 Coi\ *& 14,— -26.
3^6 Of the Goodnefs of God.
divine goodnefs to the creatures, that they might have their
diftincl: ufefulnefs to the common end. 3. For the greater
beauty of the univerfe. A6 the great variety of herbs, plants,
and flowers, contributes much to the beauty of a garden ; fo
the variety and inequality of the creatures is the ornament of
the world, and perfects the beauty of it. 4. To manifeft his
fovereignty in the free difpofal of his own goods. Had he
been alike good to all, it would have looked like a neceffary
efflux of bis nature j but by the inequality, the freedom of his
goodnefs, which is the glory of it, is made manifeft. 5. This
inequality is a part of his goodnefs to man. Had he advanced
other creatures to a higher degree of being, man would have
wanted creatures of an inferior nature for his conveniency ;
and much of that goodnefs which he hath communicated to
man would have been hid, and never have been put forth for
want of materials to work upon. 6. The wifdom of God hav-
ing once fettled the creatures in their feveral beings, there
mud needs be an inequality in communicating his goodnefs
to them, becaufe of their different capacities. The creature
would fink, if God did pour out all his goodnefs upon it ,-
therefore he communicates no more of his goodnefs to any
creature than ks capacity will admit.
From all which it appears, that it makes nothing againft
the goodnefs of God, that he is not equally good to all 5 fee-
ing both his goodnefs and his wifdom is much feen in this in-
equality; and his wifdom is the rule of difpenftng his good-
nefs. He is fovereign Lord of his own gifts, and therefore,
in the diftribution of them, mult be allowed to acl according
to his own wifdom and pleafure, and not according to the
fancies of foolifh creatures.
Third, I come to (hew that God is matchlefs in his good-
nefs ; none can compare with him in it. In this fenfe our
blefled Lord fakl to that young man, There is none good but one ,
that is God (a). There is none good like him ; none good in
comparifon of him. All our goodnefs will appear no good-
nefs, being compared with his. If the heavens, which are the
pureft part of the world, are not clean in his fight, how much
more abominable and filthy is man (b)? None but God merits
the name of good. He is good in a more excellent way than
any of the creatures : For,
x . He is eiTentially good : Godd by his effence, and not by
a fuperadded gift. The goodnefs of God, and the goodnefs
of the qreature differ, as a veffel whofe fubftance is gold, dif-
fers-
(<*) Mat. x»x. 17. {!>) Job xv. 15, 16.
Of the Goodnefs of God. 307
fer6 from another that is only overlaid with gold. The good-
nefs of God is not a quality in him, but a nature; not a habit
added to his efTence, but his very effence itfelf. Even Hierocles,
a pagan, owned * that God is effentially good. He is not only
good, but Goodnefs itfelf.
2. He is originally good: good of himfelf, and from no
other. The goodnefs of God hath no fpring : it depends on
no other: He hath it in and of himfelf f- Ana" a11 tne good-
nefs that is in the creatures, is but a ftream from this foun-
tain. Hence he is called the fountain of living waters, Jer. ii. 1 3.
There is no goodnefs but by him, and from him. He hath
made every thing good-, but nothing made him good. He is
the ocean of goodnefs, whence all the goodnefs that is in the
creatures is derived.
3. He is immutably good. The goodnefs of God endureth con-
tinually (c). He cannot ceafe to be good. As the Father- of
lights, there is no variablenefs in him (d). His goodnefs cannot
be augmented nor diminifhed. He can neither become bet-
ter nor worfe than he is : Not better, becaufe he is infinitely
good, as we (hall hear; nor worfe, becaufe he is effentially
good, good by his effence.
4. He is perfectly good : So good, that there is in him no
mixture of any thing that can be called not good: So good,
that he poffeffeth whatever is comely, excellent, or defirable.
All that is truly good, is to be found in him. In the crea-
tures there are different kinds of goodnefs ; but all kinds are
eminently fummed up in God. Other things are good in
their kind ; but God hath a good of all kinds eminently ia
his nature. He is all good, as well as Almighty.
5. He is communicatively good. His goodnefs is com-
municative of itfelf. He acts according to his nature : He
is good, and doth good (e). God is not an enclofed, pent-up
goodnefs, like a fpring (hut up, or a fountain fealed : But he
is a fountain of goodnefs, a well of living, or fpringing water (f).
He is not of a niggardly envious nature. Yet he is moft free
in the communications of his goodnefs. He was under no
neceffity to communicate his goodruefs to any thing without
himfelf, becaufe under no neceffity to give a being to any
thing
r * In Pythag. Carni.
-j- Tpfe "bono fuo bonus efl, non aliunde participato bono : Ipfe non
eguit a quo bonus fieret, fed egmrunt ilia ctetera, ut fierent bona.
Aug. de Trin. L. 8. C. 3.
(c) Pfal. Hi. 1. (d) James i. 17. (?) Pfal. cxix. 6Sy
{f) Cant.iv. 15.
30S Of the Gooclnefs of God.
thing without him. In this fenfe, though he .be necefiarily
good in his nature, yet he is free in the communications of
his goodnefs. Again, having purpofed to impart his good-
nefs to fomething without him, he was free to chufe this or
that, and to give a being to what things he pleafed, as the
fubjecl: of it. And although, having purpofed to create them,
it is necefiary he mould make them good, becaufeof his end
in creating them, which is his own glory ; yet he was free as
to the manner and meafure of communication. He is not ne-
cefiarily communicative of his goo; nefs, as the fun is of its
light, that enlightens all indifferently, without any variation
or diftin&ion ; for he is an understanding agent, and is ab-
solutely free to difpenfe his goodnefs, in what meafures and
methods his infinite wifdom finds meet for his own glory.
Hence he fays, / will have mercy on whom I will have mercy ,
and I will Iiave companion on whom I will have compaffion (g).
6. He is infinitely good: good in the higheft aegree: good
above all degrees. The goodnefs of God is boundlefs, and
knows no limits : It is as infinite as his effence. It is circum-
fcribed by no limits, though the exercife thereof is limited by
his will. Hence he is faid to be abundant in goodnefs ; and
we read of the riches of his goodnefs (h). Though God mould
make ten thoufand million of worlds full of rational crea-
tures \ yet they could never exhauft the riches and treafures
of goodnefs that are in him. All created goodnefs is but a
lip to this fountain, a drop to this ocean. Hence,
7. He is incomprehenfibly good. The goodnefs of God is
incomprehenfihle and inconceivable. It is a great goodnefs (/') :
But how great, cannot be conceived, much lefs expreled.
Therefore the prophet cries out, How great is his goodnefs !
His goodnefs infinitely furpaficth the reach of our capacity,
and is to be admired and adored, but cannot be comprehended
by any created underftanding. It is great, in regard of all
forts of dimenfions. We may apply to the goodnefs of God,
what the apoftle fays of the love of Chrift, O the height, and
depth, and breadth, and length of the goodnefs of God (k) !
SERMON XXXVII.
Fourth) T Proceed to {hew, Wherein the goodnefs of God is
JL manifelled. Indeed the manifeftatior.s he hath
given of it are admirably great. And, rp,
f^) Rom. ix if. (/>) Exod. xs.xiv. 6. Rom. ii-4, (i) Pfa!.
$x.lv. 7. [A) Eph. iii. 19.
Of the Goodnefs cf God. ge>Q
1. The goodnefs of God is manifeft in creation. There
is no perfection of the divine nature fo eminently vifible in
the whole book of the creation as this is. Here the goodnefs
of God glitters glorioufly. He made all. things very good (a\
It was great goodnefs to communicate being to fome things
without himfelf, and to extract fuch a multitude of things
from the depths of nothing; and to give life and breath to
fome of thefe creatures. But the divine goodnefs is manifeft
efpecially in the creation of man: In endowing him with
choicer prerogatives than other creatures. What is man's
body and foul, but like a curioufly carved cabinet, with a
rich 3nd precious jewel inclofed in it ? Again, the goodnefs
of God is manifeft in making man after his own image ; in
furnifhing the world with fo many creatures for his ufe ; in
giving him dominion over the work of his hands •, in enter-
ing into covenant with him, and furnifhjng him with grace
and ftrength to keep his covenant.
2. The goodnefs of God is glorioufly manifefted in our
redemption by Chrift. The whole of redemption is wrapt up
in that one expreflion, Good-will towards men (b). O what
aftonifhing goodnefs was it for God to give his only begotten
Son to the death for fuch vile rebels and enemies as we all
are by nature ? The goodnefs of God, under the name of his
love, is rendered as the only caufe of our redemption by Chrift.
Godfo loved the world that he gave his only begotten Son (c). This
So is inexpreflible ; a So that all the angels in heaven cannot
conceive or understand the dimensions of. God gave Chrift
for us, to commend his Jove, and to fet it off with an admirable
luftre. God commendeth his love tow-ard usy in that while we were
yetfmnersy Ghrijl died for us (d). O what an expenfive good-
nefs was this ! What coft was infinite goodnefs at for our
redemption !
3. The goodnefs of God is manifeft in the covenant of
grace. What admirable goodnefs was it, that God did not
hold us all to the impoffible terms of the firft covenant, but
would enter into a fecond covenant with fome of the loft po-
fterity of Adam? That an infinitely bleffed God, who had no
need of us ; an offended God, he againft whom we rebelled ^
an infinitely glorious Majefty, fhould enter into covenant
with fuch vile wretches as we are: O how aftonifhing is this !
And then, confider what an excellent covenant this is, a bet-
ter covenant than the covenant of works. It is a full cove-
nant,
(*)Gen.i.3i. (^Lukex.14, (r) John ili\ 16. (^)Rom.v.B.
3 1 © Of the Goodnefs of God.
riant, ordered in all things (e). It is 71 free covenant : nothing
is required of us in it, but what is gracioufiy promifed ; even
£uth itfelf, which fupplies the place of a condition required
of us, is the free gift of God. It is an everlafiing covenant,
that can never be made void and null. It is ifure covenant :
AH the mercies thereof zrefure mercies {/), made fure to be-
lievers in Chrift. Now, that God mould enter into a better
covenant with apoftate finners, after the firft was broken ;
this is admirable goodnefs. Again, the goodnefs of God is
roariifeft in confirming the covenant by his folemn oath ; and
in fealing it by the facraments, for the confirmation of our
faith *, and in the fweet and gentle methods of his dealing
•with finners, for bringing them into the bond of the co-
venant. O how affectionately doth he invite you? How ear-
neftly doth he plead with you ? What prefiing motives and
arguments doth he ufe ? And how loth is he to give over,
and take a refufal ?
4. The goodnefs of God is manifeft in his conduct and
government. Here we muft diftinguifti a two-fold goodnefs
of God, common and fpecial.
(1.) Common goodnefs*, which is common to all the crea-
tures. Cod is good to all. All the creatures tafte of his bounty.
The earth is full of his goodnefs (g). He is good to the crea-
tures in preferving and providing for them. He preferveth
man and beajl. And, the eyes of all 'wait upon him, and he giveth
them their meat in due feafon. He openeih his hand andfatisfieth the
defire of every living th'mg (h). Thus he is good, even to the
brute creatures. So the pfalmift tells us, He giveth to the
heaft his food; and to the young ravens ivhich cry: And the young
[ions roar after ther prey, and feeh their meat from God. And
having fpoken of the beads and fifties, great and fmall, he
adds, Thefe wait all upon thee, that thou mayefl give them their
meat in due feafon. That thou givejl them, they gather : Thou
cpenejl thine hand, they are filed with good (z). But efpecially
he is good to man. Even the mercies of his common provi-
dence are witnefles of his bounty and goodnefs. Hence the a-
poftle fays, He left not himfelf ivithout witnefs, in that he did
good, and gave us rain from heaven, and fruitful feafon st filing
our hearts with food and gladnefs (k). He daily covers our tables,
and fills our cups for us. Thus he is good even to the worft of
men ;
(e ) Heb. vm. 6. 2 Sam. xxiii. 5. (/) Ifa. lv. 5. ( g) Pfa!.
cxlv. 9. and xxxiii. 5. (h) Pfal. xxxvi. 6. Pfal. cxlv. 15, 16.
(i) Pfal. cxlvii.9. Pfal. civ. 21, 27, 28. {k) Afts xiv. 17.
Of the Goodnefs of God, 3 1 1
men # ; for he maketh his fun to rife on the evil, and on the good)
andfendeth rain on the jufl, and on the unjttft (/). O what caufe
have we to cry out, even in confideration of this common
goodnefs of God, What is man that thou art mindful of him ?
and the fon of man, that thou vifttefl him (m) P His goodnefs,
even in common bleffings, is wonderful and aftonifhing, con-
fidering his incomprehenfible greatnefs^ and our abominable
vilenefs and unworthinefs.
(2.) There is Gods fpecial goodnefs to his own children*
whom he blefleth with fpiritual and faving benefits. For the
Lord is good unto them that ivait for him, to the foul that feeketh
him : And, Truly God is good to Ifrail, even tofuch as are of a
clean heart («). His goodnefs to his own is wonderful, in
pardoning their iniquities, healing their fpiritual difeafes,
fan&ifying their natures, hearing and anfwering their pray-
ers, bearing with their infirmities, accepting their imperfect
fervices, fupporting and delivering them in temptations, folv-
ing their doubts, directing and guiding them in their dif-
ficulties, &c.
Particularly, his goodnefs to his own children is, 1. Ma-
nifold. There is his pitying and fparing goodnefs, fupport-
ing, relieving, itrengthening, quickening, and comforting
goodnefs. Jience the pfalmift cries out, Many, O Lord my
God, are thy wonderful works, which thou hafl done, and thy
thoughts which are to us * ward : They cannot be reckoned up in or-
der unto thee : If I would declare and fpeak of them, they are moire
than can be numbered. And, How preceious alfo are thy thoughts
unto me^ O God? How great is thefum of them ? If I Jhould
count them, they are more in number than the fand (0). 2. It is
an abundant goodnefs, let out in an abundant meafure, to fill
and fatisfy the fouls of his people. Hence is that invitation : Eat9
0 friends $ drink, yea, drink abundantly, Q beloved (p). There is e-
nough to fill the moft enlarged and ftrong appetite. He f lis the
hungry with good things : And, He fatisfieth the longing foul, and
filleththe hungry foul with goodnefs (q)s Sometimes he lets out o£
his goodnefs to his people, in a more than ordinary meafure,
fo that their cup runneth over (r). God hath promifed this: /
will fati ate the foul of the priejls with fatnefs ; and my people f hall
be fatisfed with my goodnefs, faith the Lord (s). And his peo-
ple.
* Ecce foelerettis fil oritur, <& Piratis patent Maria.
Sen de ira. L. 4. C 26.
(/) Mat. v. 45. (w) Pfal.viii. 4. (n) Lam. iii. 25. Pfal.
lxxiiL 1. (0) Pfal. xl. 5. andexxxix. 17, 18. (p) Cant, v, j.
(7) Luke i. 53. Pfal. cvii. 9. (r) pial, xsiji, 5 . (j ) Jcr. xxxi 14.
g 1 2 Of the Goodnefs of God,
pie are fometimes confident of it : Wefhallbefatisjied% fay they*
with the goodnefs of thy hcufe, even of thy holy temple {t). 3. It is
fweet and refreshing. Hence we read of tajling of his good-
nefs («). It is fweeter to believers, than honey, and all things
that can be de fired. It affords fweeter fatisf action than mar-
row andfatnefs (*•). And this adds much to the fweetnefs of
it, that all is conveyed to them through a Mediator, God-man \
all runs through the channel of his precious' blood. 4. It is
fuitable goodntfs : Suited to all their wants and neceflities.
For hardnefs, he gives tendernefs of heart •, for deadnefs, life
and quickening ; for impenitency, repentance \ for drooping,
comfort ; the oil of joy for mournings the garment ofpraifefor the
fpirit ofheavinefs (y) ; for poverty, fine gold tried in the fire ;
for nakednefs, the white raiment of ChrifVs righteoufnefs 5
eye-falve to cure our blindnefs •, the bread and water of life,
to fatisfy our hunger and thirit. Thus, his goodnefs is won-
derfully fuited to all the neceflities of his people. 5. It is fea-
fonable goodnefs. It is imparted as our feveral exigencies re-
quire. It is molt let out, when his people have molt need
of it, and when they are mod put to it. There is very prefeni
help in trouble , and grace to help in time of need(z). Have not
believers in Chrift manifold experiences of this ? 6. It is du-
rable goodnefs. The goodnefs of God endureth continually {a). His
goodnefs, to his people, is lading ; yea, everlafting. It rur9
in aconftant courfe toward them : And the bleflings and be-
nefits he beftows upon them, are fuch as neither devils nor
men can deprive them of. Their joy no man takethfrom them.
Here is that good part , which Jhall not be taken away from them (b)*
To conclude, all God's gracious purpofes toward his people,
all the blefled fruits of electing love, all the means and helps
that are neceflary to everlafting glory, all things pertaining
to life and godlinefs, are the effects of God's fpecial goodnefs
to them. Hence the apoftle prays for the believing Theffa-
lonians, that God would fulfil in and for them all the good
pleafure of his goodnefs (c). And to them common mercies are
given in iove, and with an aim at their good. No good thing
will he withhold from them that walk uprightly (d).
Thus we fee that the admirable goodnefs of God is con-
firmed by the experience of the faints. Yea, fometimes they
have
(/) Pfal. Ixv. 4. («) 1 Pet. ii. 3, (x) Pfal. lxiii. 5. (y) Ifa.
lxi. 3. (2) Pfal. xlvi. t. Heh. iv 16.
(a) Pfal. Hi. 1. (b) John xvi. 22. Luke x. 42. (c) 2 Thdl
i. 1 1. (y) Pfal. lxxxiv ll.
Of the Coodnefs of God. 3 1 3
have fucb fenfible experiences of the divine goodnefs, as af-
ford a fweetnefc and refreshment to their fouls, beyond what
any tongue is able to exprefs. 1. I fay, God fometimes lets
out his goodnefs to them in a fenfible manner : They have
the fenfe of it in their own fouls ; fo that they freely own and
acknowledge his great goodnefs to them, and can fay with the
pfalmift, Thou haft dealt well with thyfervant, 0 Lord, accord-
ing to thy word. Orig. Thou hajl done good to thyfervant. And
again, Blefs the Lord, 0 v.yfoul, who fatisfteth thy mouth with
good things. And elfewhere, O my foul, the Lord hath dealt
bountifully with thee (e). And the fpoufe often acknowledges
Chrift's goodnefs to her (/). The Lord is pleafed fometimes
to deal thus with his people, to aflure them of his love to them ;
to enflame their love toward him ; to Strengthen their hearts
and hands for duty ; to prepare them for, and fupport them
under great trials and afflictions ; to confirm their hopes of
glory, by fome foretaftes and pledges of the happinefs above ;
and that others may be encouraged, from their imparted ex-
periences, to come to God, and to wait on him. 2. The
fenfe of God's fpecial goodnefs is a fweet and foul-refrelhing
thing. The pfalmift, from the fweet fenfe he had of it, in-
vites others, O tafte and fee that the Lord is good. And the
fpoufe imparts her experience of this: I fat down under his
fhadow with great delight, and his fruit was fweet to my tafte.
And the pfalmift cries out, How fweet are thy words unto my
tafte P Tea, fweeter than honey to my mouth (g). It is more
fweet than all earthly comforts ; more exhilarating and re-
freshing. His love is better than wine (h)* It is fo fweet that
it fweetens all other enjoyments : It is like fauce to make
other lawful comforts relilh the better. It is fo fweet that it
makes every condition of life fweet : It is like fugar and ho-
ney to allay the bitternefs of any cup of affliction. It is fo
fweet, that it makes duties and ordinances fweet : And it
mars the tafte and relilh of .other comforts. 3. Such fweet
experiences of the fpecial goodnefs of God are inexpreflible.
Hence the pfalmift cries out, 0 tafte and fee that the Lord is
good (i). As if he had faid, I cannot exprefs to you what a
good God he hath been to me, nor how fweet and refreshing
thefe experiences are that I have had of his goodnefs ; but O
that you would come and make trial by your own experience.
Vol. I. N0. 3. B. r The
(.-) Pfal. cxlx. 6c. Pfal. cm. 1, c. Pfal. cxvi 7. (/) Cant. i.
4. and ii. 4. (a) Pfal xxxiv. 8. Cant, ii 3. Pfal, cxix. 193,
b) Cant. i. 2. (/) PfaJ. xxxiv. S.
&
314 ■ Of the Goodnefs of God,
The fweet fenfe of the divine goodnefs is beft known by expe-
rience. The faints do therefore cry out with admiration, How
excellent is thy loving kindnefst O Lord ? And How fweet are thy
words unto my tajie (k)P I cannot tell how fweet. When God is
pleafed to let out his goodnefs to his people in a fenfible man-
ner, they do then feel more than any tongue can exprefs.
Hence we read of joy unfpeakable and full of glory ; and of peace
that pajfeth all under/landing (/). Sometimes they are made to
cry out, How great is his goodnefs ! They cannot exprefs how
great •, but they admire and wonder at it. They could never
think that fo much goodnefs was to be enjoyed, as now they
find and enjoy in him.
I add, that how much goodnefs foever is laid out upon the
children of God, yet there is much more goodnefs laid up for
them. This the pfamift admires : 0 how great is thy goodnefs
which thou haft laid up for them that fear thee [m) ! Here I (hall
fpeak a little to thefe three things.
Firft, Where it is laid up. There is great goodnefs laid up
for the children of God, 1 . In his eternal decree and purpofe
of love : It is laid up in the heart of God from everlafting.
From all eternity he fet his love on them, and purpofed to
manifeft his love by various ineftimable bleffings : fo that all
the goodnefs he lets out upon them is according to his good
pleafuret which he hath purpofed in himfelf{n). But how much
foever he lets out, yet there is much more in his heart. The
womb of his decree is ftill pregnant with more goodnefs. 2. In
the promifes of the covenant. There is a difference between
God's purpofe and promife. A purpofe is fecret in the heart j a
promife open and manifeft. God's promifes are declarations of
his purpofe. Now, the promifes are very full j the covenant is
prdered in all things. They are exceeding great and precious pro-
mifes (0). They are a rich mine of fpiritual treafures. There
are laid up all things needful, for foul and body, for time and
eternity. 3 . In Chrift. All covenant bleflings are laid up in
him for them that believe on his name. He is their treaAiry
and ftorehoufe. In him are hid all the treafures of wifdom and
knowledge : And, it pleafed the Father that in himfJjould all ful-
nefs dwell (/>). There is in him an al] fulnefs, and a fulnefs
inexhauftibie, and a fulnefs fuited to the various wants and
neceflities of the fouls of his people. As the prodigal faid,
In
(i) Pfal. xxxvi. 7. and cxyc. 103. (/) 1 Pet. I 8. Phil.i'v. 8.
(m) Pfal. xxxi. 19. (n) Eph. i. 9. (0) % Sam.xx.ui, 5. 2 Pet. i.
4. (/>) Col. ii 3. and i. 19.
Of the Good fiefs of God. 3 1 5
In my father's houfe there is bread enough and tofpare (q) : So, in
Chrift there is no lack of any thing you need. And how
much foever you have received, there is ftill more to be had.
Chrift is as full as ever ; he is the fame, yejlerday, and to-day,
and for ever (r). 4. In heaven. Of which afterward.
Second, "What this laying up imports. This phrafe, God's
laying up great goodnefs for his people, imports, 1. That this
goodnefs is precious. They are precious things that men lay
up in * treafury or cabinet : So, the bleflings God hath laid
up for his children are very precious. The pfalmift cries out,
How excellent (Orig. how precious) is thy loving-kindnefs, 0 God.
The promifes are exceeding precious (/). The leaft meafure of
grace is more precious than all treafures. As this goodnefs
is precious in itfelf, fo it is purchafed with the precious blood
of Chrift. 2. That there is great plenty and abundance of it.
In a treafury men lay up abundantly. So here, there are riches
amd treafures of goodnefs laid up for the children of God.
There are bleflings of all forts and kinds ; who can count or
reckon them up? And each of them in great abundance.
There is enough to fill and fatisfy the fouls of his people (/).
There is enough to fill up all their faculties, and to make their
hearts run over. 3. That it is a hidden goodnefs. Their life
is hid with Chrijl in God (u). And, (1.) It is hid from the car-
nal world. Grace is not feen, though the efFecls thereof do
appear. The King's daughter is all glorious within (x). Their dig-
nities and privileges are a great fecret to carnal men. Strangers
do not intermeddle with their joy ; that is, they do not un-
derftand it. Their comforts are fpiritual, known by feeling,
rather than by report. Their peace paffeth all undemanding* And
we read of the hidden manna which they feed upon ( y). (2.) It
is hid, in a great meafure, from themfelves. Their bleflings
and privileges are fo great, that they cannot underftand or
make language of them, but are ftricken with admiration.
And they have not now an heart to conceive the glory in-
tended for them. Therefore the Spirit of God, in fcripture,
is pleafed to lifp with us, and to condefcend to our weak ca-
pacity, by exprefling heavenly things under earthly (imilitudes.
4. That it is moft fure and fafe. Men lay up precious things
for greater fecurity, that none may come at them : So the
bleflings God hath provided for his people are furely kept.
Devils
(q) Luke xv. 17. (r) Heb, xiii. 8. (/) Pfal. xxxvi 7 2. Pet.
i. 4. (t) Pfal, xxxvi. 8. and Ixiv. 5. (u) Col. iii. 3. (x) Pfajc
*ly. 13. (y) Phil. iv. 7. Hev. ii. 17.
3 1 6 Of the Goodnefs of God,
Devils and men cannot rob them of their portion : They can-
not reach it to take it away. Their lifem is hid ivith Chrift in
God (z). It is hid, not only in point of obfcurity, having a
vail upon it, (b that it is not discernible by carnal men; but
alfo in point of fecurity, being kept out of hazard, and main-
tained by an invifible hand. Their joy nomantakes from thtm (a).
Particularly, what is hid up for them in heaven is furely kept.
The incorruptible and undefiled inheritance is referved in heaven
for them (b). Hence our Lord exhorts us, to lay up for our*
felves treafures in heaven 9 ivhere neither moth nor ruft doth corrupt^
and where thieves do not break through > norjleal [c)> 5. That it
lhall be made forthcoming for them, as their neceflities and
exigencies require. Men ufe to lay up in ftore for a time of
need ; and in their (traits and neceflities they have recourfe to
it for fupply. So here, there are graces, bleffings and com-
forts, laid up againil a time of need, for the children of God;
and when that time comes, they are made forthcoming for
them. There is grace to help in time ofnetd (d).
Third, Why is fo much goodnefs laid up for the children
of God ? Why is it not all laid out upon them ? 1. Becaufe of
their incapacity. They are but weak veffels, and of fmall ca-
pacity, not able to receive and contain at once all that good-
nefs that God hath to communicate to them. Thefe refrefh-
ing experiences they fometimes have of the goodnefs of God,
are like new wine put into crazy bottles, and would cer-
tainly overpower them, if they were of any long continuance,
or communicated in great abundance. 2. Becaufe of their
infufliciency to manage all that God hath to beflow. Man
at firft got his flock in his own hand, but he wafted all, and
played the bankrupt ; Therefore God will not truft us with
it again. As parents lay up for their children, till they come
to years, and can guide well : So doth God with his children.
In this life we are but minors in this refpect, Our flock would
not be fure, if it were in our own hand; we would foon mif-
guide all ; as the prodigal wafted his fubftance with riotous
living. 3. To keep his children in a needy dependence on
him by faith and prayer. There is fo much goodnefs laid up
for them, that they may have many errands to the throne of
grace, and much occafion for employing Chrift, and making
ufe of him by faith. 4. To hearten them, when they have
ffraits, miferies, and diftrefTes in their view and profpe£t»
There are times of need before their hand, a time of affliction,
or
(z) Col. iii. 3.
{a) Johnxyi. 3?, (*) \ Pet, i 4, 5. (<rj Matth. vl. 3Q, (d) tfeb.iv. id.
Of the Goodnefs of God. 3 1 7
or perfecution, or temptation, or defertion : But there is great
goodnefs laid up for them j therefore they may take heart;
there is enough laid up for time to come.
SERMON XXXVIII.
5. rpHE goodnefs of God will be moft fignally mani-
i fefted at the great day, when he will bountifully
reward his people. It is in confideration of this efpecially
that the pfalmift cries out, 0 how great is thy goodnefs which
thou haft laid up for them that fear thee (a). It is laid up in
heaven. And, O, who can tell how great goodnefs is laid
up there ! For eye hath notfeen, nor ear heard, neither have en»
tered into the heart of man, the things which God hath prepared
for them that love him {b). There is much goodnefs laid out
upon believers in this life ; but there is much more laid up
for them in heaven. God communicates his goodnefs to them
in this life, but fcantly and fparingly j fo that their moft re-
freshing experiences of it are but thefirjl fruits (c ), fome fmall
beginning of the glory that is to come. All that they get
here, is but a tafte or fip of his goodnefs : But in heaven they
lhall have the full draughts, even as much as they can hold.
Hence it is that the faints long and groan earneftly for their
heavenly ftate (d). All that they get here doth not fatisfy
their longing, but rather provoke their appetite for the full
feaft of glory. As the moft eminent faints in this life arc
but narrow-mouthed veflels and of fmall capacity ; fo the
means in and by which God communicates his goodnefs to
them, are like narrow conduits from a full fountain : the or-
dinances cannot convey all the goodnefs of God to them.
But in heaven, God will be all in all (e)y and will do his work
by himfelf, There, the narrownefs of the means fhall not
ftraiten him, nor the weaknefs of the veiTel hinder him, to
communicate his goodnefs fully. Here we enjoy God but
at fecond or third hand, in ordinances and providences : but
there, God (hall communicate himfelf immediately, and
therefore in a greater latitude and fulnefs than now. Kere
we get a little in this ordinance, and a little in that ordi-
nance j though that little be fometimes as much as »/e can
hold : But in heaven, God will be all in all} and we flia'l be
filled
(a) Pfal. xxxi. 19. (b) 1 Cor. ii 9. (c) Rom. viii. 23.
(d) Pfal. xxxiv. 8. 1 Pet. ii. 3. Rom. viii. 23. 2 Cor. v. 2, 4,
(<?) x Cor. xv. z8»
3 * 8 Of the Goodnefs of God.
filled with all the fulnefs of God. There every veffel mall
be filled to the brim, and we (hall hunger and thirft no more.
Thus I have {hewed you wherein the admirable greatnefs
of the divine goodnefs is manifefted. Now, even God's ma-
nifeited and imparted goodnefs is incomprehenfible, confider-
ing the great multitude and variety of obje&s, and the variety
of goodnefs to every one of them. There are riches of govd*
nefs (f), let out even to obftinate and hardened finners. But
especially his goodnefs to his own is fuch that no created un-
derftanding is able to conceive the greatnefs of it, fo that it
will be matter of eternal admiration to angels and faints. Yet
all the manifeftations ever God gave of his goodnefs, are but
imperfect (hadows of that goodnefs that is in himfelf. Even
when he hath communicated all that goodnefs this world is
capable of, there is (till enough behind, fufficient to enrich
innumerable worlds. All poffible creatures are not capable
of exhaufting, or in the leaft diminiftiing, the wealth and
treafures of infinite goodnefs.
Fifthly I come, in the Iaft place, to make application of
this doctrine.
life i. For reproof. To them that abufe the divine good-
nefs. Now, the goodnefs of God is abufed, i. By forgetful-
fiefs of his benefits. We all need that caution, Forget not all
his benefits (g). The remembrance of them foon wears out of
our minds : As it is faid of the children of Ifraei, They forgot
God their Saviour, who had done great things in Egypt (h). We
may remember his benefits notionally ; but we forget them
practically, when the deep affecting fenfe of the goodnefs of
God in them, wears off our hearts. 2. By murmuring and
repining, when our lot in the world doth not pleafe us. Mur-
muring arifeth from an unthankful frame of fpirit. We mur-
mur under want, becaufe we forget the goodnefs that we en-
joy. And all murmuring charges God with cruelty, and a
want of goodnefs, and therefore is mod difhonourable to him.
3. By taking liberty to fin, becaufe of his goodnefs. When
men, under a great affluence of earthly comforts, take liberty
to live as they lift, and wax wanton againft God ; this is a,
horrid abufe, as if God had beftowed fo many bleffings on
men, ?o hire them to be the more rebellious. God complains
of Ifraei, She did not know that I gave her corn, and wine, and
nil, and multiplied her fiver and gold, which they prepared for
Baal (i). They employed his blefiings in the iervice of their
idols.
(/) Rom. 11. 4. (g) Pfal. ciii. 2. (b) PfeL cvi. 21.
(/) Hoi", ii.8.
Of the Goodnefs of God, 3 1 9
idols. Many abufe riches to pride and prodigality, and plenty
to floth and eafe, and the bounty of God to luxury and fen-
fuality. How bafe and brutifh is it, thus to kick againft our
feeder ? O, what wickednefs is it, to turn that into fuel for
luft, which fhould be an incentive to love and duty ?
Ufe 2. For expoftulation with finners, who turn their back
on a good God, and feek their happinefs in the enjoyment of
other things. Seeing God is infinitely and incomprehensibly
good, the chief good *, then what folly and madnefs is it for
any of you, to run to the creatures to make up your happinefs?
This is to forfake the fountain of living waters, and to hew you
out cifiernsy broken a/terns, that can hold no water (k). O that
God would difcover to you the vanity and emptinefs of all
created comforts and enjoyments, and his own fulnefs and
all-fufficiency. He is indeed a full and fufficient good. To
your happinefs there needs no more but God : Therefore it is
unaccountable folly for you to feek to make up your happi-
nefs elfewhere. At laft you will curfe the day, wherein you
took your hearts off God, and fet them on other things be-
tides him.
Ufe 3 . For comfort to believers in Chrift. It is great ground
of comfort in all conditions of life, that your God is an infi-
nitely good God. O, what may you not expect from infinite
Goodnefs ? In all your ftraits, you (hall find him to be a good
God. In times of public danger, you are full of fears what
(hall become of you and yours : But what need you fear from
the conduct of infinite Goodnefs ? Your God is infinitely good ,
and will furely be a good God to you, whatever way the world
go. Becaufe he is good, therefore he will be a refuge for you
in times of danger: For the Lord is good, afirong hold in the
day of trouble ; and he knoweth them that trujl in him (/). When
you are in the dark about your duty, and know not what to
do, then you may expeft: conduct and direction from your
pood God. Good and upright is the Lord ; fays the pfalmift ;
Therefore will heteach finners in the way (m). When you feel the
burden of fin, and are filled with apprehenfioas and fears, of
deferved wrath, then may you expect pardon and forgivenefs
from infinite goodnefs : For the Lord is good, and ready to for-
give («). When the fins of your youth ftare you in the face,
then may the confederation of infinite goodnefs enccurge you.
Hence the pfalmift prays, Remember not the fins of my youth,
{*) Jer. ii. 13. (/) Nah. >. 7. («) Pfal xxv. 8. (n) Pfal.
3 2© Of Hoe Goodnefs of God.
nor my tranfgreffions : according to thy mercy remember thou me,
for thy goodnefs fake, O Lord (o). Once more, when wicked
men plot and contrive your ruin, then remember that you
have a good God. Hence the pfalmift fays, to wicked Doeg,
Why boaftef thou thyfelf in mifchief, 0 mighty man? The goodnefs
of God endureth continually (p). Thus *,your faith may triumph,
in all your (traits and diitrefles, in the fenfe of the divine good-
nefs. And, O, how comfortable is it, that the goodnefs of
God is boundlefs and bottomlefs ? You need not fear the
wafting of it, nor any wearinefs in him to beftow it. This
flock can never be fpent; and infinite Goodnefs can never be-
come niggardly. There is ftill an infinite ocean in him, to
refrefh you ; and ftreams as full as ever, to fupply you.
life 4. For exhortation. In feveral branches.
Exhort. 1 . Labour to get a deep fenfe of the goodnefs of
God upon your hearts. This will be of great advantage to
you. It will quicken you to duty, and encourage your ad-
drefies to God, and enlarge your defires and expectations*
It will promote thankfulnefs, and humble you for your un-
kindnefs and ingratitude to God. Therefore labour to have
your hearts deeply poftefied with a fenfe of the divine good-
nefs. Get and entertain large thoughts of it. It greatly
concerns you to look to it, what picture you draw of God in
your minds. O, do not entertain hard thoughts of him, as
if he were harfh and fevere, or of a niggardly and envious na-
ture. No, he is a good God. Meditate much upon his good-
nefs, as it if difplayed in all his works, and efpecially in the
glorious work of redemption ; and let your thoughts be deep
and ponderous. Obferve how freely God communicates his
goodnefs every day, even to the moft undeferving and ill- de-
fending creatures. This is work both pleafant and profitable.
Whofo is wife, and will obferve thofe things ; even they Jhall un-
derfland the loving kindnefs of the Lord (q).
Exhort. 2. Is God infinitely God ? Then let it be your
great defire and bufinefs to enjoy him. Many fay, who will
fiew us any good (r) ? But here is the moft defirable object.
God is thepureft, beft, and moft univerfal goodf. Particu-
larly,
(0) Pfal. xxv. 7. \p) Pfal. Hi. 1.
* Nee pudst vivere, nee piget mori, qgia bonum habemus Doini-
nttm. Ambr,
(7) Pfal, cvii. 43. (/) Pfal. iv. 6.
f Quicquld prater Deum eft, duke non eft : ^uicquid mihi vu!i
dare Dctninus meust anj}rat totumt & ft mihi det.
Aug Epik Qapit 36.
Of the Goodnefs of God. 3 2 1
larly, 1. He is the chief good. What good there is in other
things, cometh from him : Therefore it is infinitely better and
greater in him, than it is in them. 2. He is an infinite good.
In him there is an ocean of goodnefs. Befides God there La
nothing we can defire or aim at : if we enjoy him, we enjoy
all that good that can make us eternally happy. There is in-
finitely more good in him, than in all temporal good things ;
and there is enough in him to preponderate all the evils you
can fuffer for his fake. 3. He is a plentiful and fufncient
good : God all-fujfcient (s) ; fufficient for the neceffities of this
life, and of that which is to come. You are poor empty
creatures, but in him is all fulnefs. In him you may have
all your wants fupplied. You need no more but God. There
is a want annexed to all other things ; bwt God alone fufficeth.
4. He is a contenting and fatisfying good. In him you may
have full content and fatisfaclion, begun here, and perfected,
hereafter. When you fet your hearts on other things, ftill
jou are uneafy ; for thefe things may vex, but cannot fatisfy :
But God alone is enough, to content, fatisfy, and delight your
foul. He is fufficient to his own happinefs, how much mora
to the happinefs of a poor creature ? O there is enough in him*
to make your heart run over. 5. He is a durable, yea, an e-
ternal good. All earthly things are, like Jonah's gourd, fad-
ing flowers ; and, at death, you muft take your everlafting
farewell of them : But God is a permanent good. Your hap-
pinefs in him will liill remain, when all other comforts fail.
O then, come and fet your hearts on God, arid make it
your great bufinefs to enjoy him. And, for this end, 1.
Study to know God, efpecially as he hath revealed hrmfelf
in Chrift. Right apprehenfions of the abfolute perfection of
his nature, of his matchlefs excellency and glory, would have
a mighty engaging influence upon your heart. 2. Improve
you experiences of the inftability, vanity, and emptinefs of
all created enjoyments : And perfuade yourfelves of this, that
there is nothing that robs God of your heart, but will prove
an occafion of grief and forrow to you, fooner or later. 3.
Nourifh good thoughts of God -9 and efpecially get a deep fenfe
of his goodnefs in Chrift. O he is a good God; and all that
ever tried him found him to be good beyond what any heart
can conceive. 4. Be much in prayer. Pray much for the
light of the knowledge of the glory of God in the face of Chrift (t).
And pray for the drawing power of grace, to incline and de-
Vol. I. N°. 3. S f termine
{s) Gen, xvii. i* (*) 2 Cor. iv. (*,
32 2 Of the Goodnefs of God,
termine your heart to a diliberate and refolute choice of
God in Chrift for your chief and all-fumcient good. Pray,
with Solomon, The Lord our God be with us that he may
incline our hearts to him (u).
Exhort. 3. 1 invite yon all to a tafte of God's fpecial good-
nefs. 0 tajle and fee that the Lord is good (#). The goodnefs
of God to his own is better felt than exprefled : Therefore.
do not reft content with a bare hearfay ; but get a tafte, an
inward experimental knowledge of the goodnefs of God in
Chrift.
To excite and quicken you to this, confider, 1 . That a tafte
of the fpecial goodnefs of God is a great bleffing. For, (1.)
A gracious experience of the divine goodnefs will give you
jfuch acquaintance with it, that you will find it to exceed all
that can be fpoken of it ; fo that you will be ready to fay, as
the Queen of Sheba on another occafion, that the one half
was not told you. (2.) A tafte will provoke your appetite. It
will enlarge your denres, and quicken your endeavours after
more. You will, as new-born babes ', defire the fine ere milk of
the word, if fo be ye have tafted that the Lord is gracious (y). (3 )
A tafte of the fpecial goodnefs of God will be to you a pawn
and pledge of the glory to come : For here we get but a tafte
of that, the full draughts whereof are referved for heaven. As
thefe taftes are fweet in themfelves, and in regard of prefent
(enfe and feeling ; fo they are fweet in the reflexion, and as
to that which is to follow, you may certainly expect greater
things after them. 2. God is moft willing that the vile ft Tin-
ners among you fhould tafte of his fpecial goodnefs. He is-
willing and ready to communicate his goodnefs to you in a
gracious way. Howaffectionately doth he invite you to come
to him for this end ? 0 tajle and fee that the Lord is good. Ho,
every one that thir/leth, come ye to the waters % &c. Hearken dili-
gently unto me — Eat ye that which is good, and let your foul delight
itfelf in fatnefs (2). And how doth he bewail your wilful re-
fufal of his goodnefs ? O thai my people had hearkened unto me.
Oh that thou had/} hearkened to my commandments {a). Others
have had fweet and refrefhing experiences of the goodnefs of
God -y and why may not you alfo ? They were as deep in want,
mifery and diftrefs as you; and they were as vile and unwor-
thy as you ; and God is as good now as formerly, as liberal
and bountiful as ever : Why then may not you have the like
fjiccefs that they had ? ^
(u) 1 Kinga vlii, 57, 58. (x) Pfal. x*xiv. 8. (y) 1 Pet. ii. 2, 3.
(z) Iia.Iv. 1, 2. (a) Pfal. Uxxi. 13, Ifa. xlviii. 18.
Of the Goodnefs of God. 223
But what fhaJl we do that we may tafte of his fpecial good-
rnefs ? 1. Renounce all iniquity. The Lord is a good God :
But he is not good in a gracious way to them that live and go
on in fin. The pfalmifl bleffes him for his goodnefs : Blefid
be the Lord, ivho daily hadeth us with benefits > even the God of our
fahation {b) : But mark what follows, But Godjhall wound the
head of his enemies : and the hairy fcalp offuch an one as goeth on
fill in his trefpajfts. 2. Come to God by Chrift : For Chrift
is the blefTed channel through which all God's fpecial good-
nefs is communicated to the fouls of the elecl:. Receive
Chrift, and clofe with him on his own terms. It is in him
only that God is well pleafed. 3. Truft in God. O tafte and fee
that the Lord is good : Blejfed is the man that trujleth in him.
The goodnefs of God is laid up for them that fear him, but
wrought for them that trtift in him (c). It is laid out and com-
municated upon fpecial acxs of truft. There is great good-
nefs laid up for believers in the promifes : Reft and rely on
God through Chrift for the accomplifhment of them. 4. Get
a large and ftrong appetite ; a gracious hunger and thirft af-
ter the grace and goodnefs of God : For, he filleth the hungry
with good things : and hefatisfieth the longing foul, and filleth the
hungry foul with goodnefs (d). 5. Be diligent, unwearied, and
importunate, in feeking God ; and wait on him in his own
way : For the Lord is good unto them that wait for hims to the
foul that feeketh him (e). 6, Attend the public ordinances: For
thefe are the conduit-pipes through which the fpecial good-
nefs of God is communicated to the fouls of his people. We
Jhall befatisfiedy fay they, with the goodnefs of thy houfe, even of
thy holy temple (f). 7. Study to imitate God in his goodnefs ;
to be good as he is good. The pfalmift prays, Do goody O Lordt
unto thofe that be good (g). God delights to communicate his
goodnefs moft to thofe whom he loves beft ; and he loves
them beft who are moft like himfelf. 8 Study fincerity and
uprightnefs of heart : For God will do good to them that are up-
right in their hearts {h). Let it be your great bulinefs to have
your hearts, through grace, right with God in duties and or-
dinances. And ftudy uprightnefs in your walk : For no good'
thing will he withhold from them that walk uprightly (?) God ap-
peals to the confeiences of his people, Do not my words do good
t9
(b) Pfal. Ixviii. 19, 21. (c) Matth. iii. 17. Pfal. xxxiv. 8. and
sxxi. 19. (d) Luke i. 53. Pfal. cvii. 9 (e) Lam. iii. ac.
(f) P/»l. I*y, 4, {g) Pfal.cxxv.4. (h) Pfal. cx>;v. 4. (<}£(&
lxxxiv. u.
324 Of the Goodnefs of God.
to him that ivalketh uprightly (k) ? Surely, if you walked more
uprightly with God, you would reap more benefit by the word
and facraments.
SERMON XXXIX.
Exhort. 4. 1 ABOUR to recount the goodnefs of God to
JLi you. Look back on the feveral periods and
paffages of your life, and confider what experiences you have
had of his admirable goodnefs. You who are the children of God
fhould think deeply and ferioufly of the great goodnefs of God,
in giving Chrift to and for you, in taking you into the bond of
the covenant, in pardoning your iniquities, in fan£tifying
your natures, in reclaiming you from your wanderings, in
moderating and mitigating your afflictions, in fupporting
and delivering you in temptations, and in guiding and con-
dueling you in all your difficulties and perplexities. And
think of his great goodnefs, in feeding, clothing, and pre-
ferving you, in giving you riches and wealth and honour. O
hath he not been a good God to every one of you ? Hath not
goodnefs and mercy followed you all the days of your life ?
Have you not had fome experiences of the goodnefs of God,
even in common mercies, that deferve a fpecial remark t
What caufe have you to cry out with the pfalmifi, How pre-
cious alfo are thy thoughts unto me, 0 God? How great is the Jum
of them ? Jfljhould count them, they are more in number than the
fand [a). ,
^ Exhort. 5. Admire the goodnefs of God. And, 1. Admire
his goodnefs to you. His goodnefs, even in common bleffings
is wonderful. You may juftiy cry out with David, Who am
1,0 Lord God? and what is my hcufe, that thou haft brought me
hitherto (b) P But admire efpecialiy his goodnefs to you and
others in fpiritual and faving bleffings. Admire the riches of
iu ^ O how great is his goodnefs ! And admire the freedom
of it : That fo much goodnefs fhould be imparled to fuch vile
unworthy creatures as you are ; to you, and not to the angeJs
that finned ; to you, rather than to many others that are bet-
ter than you in natural and moral refpecls. 2. Admire his
goodnefs in himfeif All the manifeilations he hath given of
his goodnefs, and all your own experiences of it, fall infinite-;
3y fhort of the goodnefs of his nature. It cannot be compre-
hended, and therefore ought to be admired and adored.. It
will
, {k) Micah it, 17.
*(*) Ffa! exxxix, 17, 18, See xl. 5. {b) 2 Sam. vii. 18.
Of the Goodnefs of God. 325
will be your uptaking work in heaven, to admire his good-
nefs : And fhould it not be fweet to you to begin heaven's
work here upon earth ?
Exhort. 6. Improve the confideration of the divine good-
nefs, and your own experiences of it, for engaging and quick-
ening you to duty. And,
1 . To quicken you to praife and thankfgiving. 0 that men
Would praife the Lord for his goodnefs (c). To fpeak properly,
Praife refpe£ls God's own excellencies ; but thankfgiving re-
fpe£ls his bleflings and benefits to us. So that God's abfo-
lute goodnefs, his goodnefs in himfelf, is the object of praife:
Praife ye the Lord ; for the Lord is good {d). But his relative
goodnefs, his goodnefs to us, is the object of thankfgiving :
O give thanks unto the Lor dt for he is good ,• for his mercy endur-
ethfor ever (e). You have all tailed of the goodnefs of God,
in fome refpect or other *, and therefore mould be ready to
cry out with the pfaimift, what fhall I render unto the Lord for
all his benefits towards me (f) ? Confider the greatnefs of his
benefits, the numeroufnefs of them, and the unmeritednefs of
them ; that fo great bleflings fhould be bellowed, in fuch
plenty, on fuch undeferving and ili-deferving creatures as
you are : O what matter of praife arid thankfgiving is here I
This the Lord requires ; offer unto God thankfgiving (g). Glory,
praife, and thanks, are the revenues of the crown of heaven :
Therefore, though you cannot praife and thank God as he
tfeferves, yet you fhould do it as you can.
2. To quicken you to repentance. His goodnefs leadeth to
repentance (h). It is the very natural tendency of it to molify
the hearts of men, and to allure them to repentance. The
confideration of God's goodnefs to you> fhould fill your hearts
with grief and forrow for fin. It mould melt your hearts, to
think that you have offended fuch a good God ; a God who
is fo good in himfelf, and fo good to you, and dill waits to be
good and gracious. It fhould alfo encourage you to turn to
him, that he is a good God. O, come and try what a good
God he will be to you, when you return to him. He is in-
finitely good : This fhould encourage you to feek his favour
with hope of fuccefs.
3 . To engage you to love him. That which is good is love-
ly and amiable. Now, God is the chief good, perfectly good,
infinitely good: Therefore he is moil worthy of your Jove,
and
(c) Pfal. cvii. 8. (d) Pfal. exxxv. 3. (t') Pfal. exxxvi, I.
(/) Ffal. cxvi. 12. (g) Pfal. 1. 14. (/;) Rom. ii. 4.
3*6 Of&e Goodnefs of God,
*md fhould be loved with a fuperlative love, above all other
things. His goodnefs renders him beautiful* and his beauty
renders him lovely. Therefore both are joined together in
my text, How great is his goodnefs ? And how great is his beau-
ty? You cannot love Cod as he deferves : But you fhould love
him as you can, and lament th3t you love him no better. Pre-
fer his glory above all that is dear to you ; and be ready to
part with all things for him. The bleflings and benefits
you have received from him folicit your love. There is an
obligation on every man's nature to anfwer bounty with
love. But you fhould love him efpecially for the goodnefs
and excellency of his own nature. This is to love God for
himfelf.
4. To engage you to ferve and obey him. When David
confidered the abfolute goodnefs of his nature, and his rela^
tive goodnefs in his benefits, he prefently expreiTes his ardent
defire to be acquainted with God's ftatutes, that he might
obey and keep them. TIiou art good fays he, and dojl good:
"leach me thy ftatutes (/). And Samuel pleads with the chil-
dren of Ifrael, Only fear the Lord, and ferve him in truth, with
all your heart : For confider how great things he hath done for
you (£). The goodnefs of God lays on us the flrongeft obli^
gations. As he is our great and bountiful Benefactor, he
hath a claim to our rnoft exacl obedience, fo that it cannot
Le denied to him without vile ingratitude.
5. To encourage you to truft in him. O tafie and fee that
the Lord is good : Bleffed is the man that trufleth in him (/). His
goodnefs is the foundation of truft. His promifes would not
be a fuiHcient ground of truft, without his truth ; nor would
his truth be comfortable, without a belief of his good-wilif.
His goodnefs is the great encouragement. He is a good God j
therefore let us truft in him, and rely on him. And it fhould
encourage you to truft in him the more, that you have alrea«r
dy fo many experiences of his goodnefs.
6. To encourage you to prayer. If you want any good
thing, he hath it ; and he is infinitely good, and ready to com-
municate. He gives liberally [pt). \Ve cannot rife in our
thoughts to the infinitenefs or the divine goodnefs. His boun-
ty is too lar^e for our thoughts. Let this enlarge your de fires
in prayer, and encourage you to come to God with hope. You
come
(<) Pfal.cxix. 63. (k) 1 Sam.xii 24. (/> Pfal. xxxiv. 8.
■j- Quamvis eft ig'ttur vieritu indehita tioftrisy
Magna tawen ffes eft in bonitats Dd.
(w) James i. £. Ovid.i. de Ponto- f.
Of the Coodnefs of Gotf. 327
come to a good God, who is not niggardly and fparing of his
blefllngs. This fhould alfo encourage you to be frequent in
prayer. He is a good God, and will not upbraid you. He
will not reproach you with the frequency of your addreffes to
him. His door (lands always open ; and the oftener you come
to him, the more welcome.
Exhort, 7. Imitate the goodnefs of God. You profefs to
be partakers of the divine nature : Therefore each of his per-
fections (hould have an aniwerable character and impreffioa
upon you. He is good, and doth good: So fhould you be
good, and do good. It is faid of Jofeph of Arimathea, that
he was a good man, a?id ajujl ; and of Barnabas, that he was
a good man, and full of the Holy Ghofl, and of faith («). Study to
be good, of a holy and heavenly heart. And not only bs good,
but do good, and that to the worft of men. How earneftly
doth our bleffed Saviour prefs this : Blefs them that curfe you,
fays he, do good to them that hate you, and pray for them ivho de-
fpite fully ufe you, and perfecute you ; that ye may be the children
of your Father who is in heaven ; For he maketh his fun to rife on
the evil, and on the good; and fendeth rain on thejuft, and on the
twjujl (0). And again, Lovt ye your enemies, and do good, mid
lend, hoping for nothing again .* and your reward ffj all be great,
end yefoall be the children of the Highefl ; for he is kind unto the
unthankful, and to the evil(p). When you do good to your ene-
mies and them that hate you, this is to triumph over your-
felves ; and it is the way to vanquiib the hearts of others.
Hence the apoftle exhorts, Overcome evil ivith good (q). Do
good by fupplying and relieving them that are in want and
diftrefs : Be bountiful. 'To do good and to communicate, forget
not ;for ivith fuch facr'fees God is well pleafed (r). As ive have
opportunity, let us do good unto all men, efpecially unto them wh»
are of the houfhold of faith (/). Do good, not to thofe of your
own party or profeffion only, but to all. Your charity fhould
be very extenfive. God is fo good, that he provides for the
very beafts •, and {hall we neglect any that are of the fame
blood with ourfelves? God hath given to fome of you riches.
and wealth, not merely for yourfelves, but that you may at-
tain the honour of imitating him, by doing good to others
with the bleflings you er.joy. This will turn more to your
account, than what is vainly and prodigally confumed on back
and
(«) Luke xxiil 50 A#8 xi, 24. {0) Mat v, 44, 4$.
(p) Luke vi. ft*, (yj Rom xii, 21. (r) Heb. xhi. 16^
(/) Gal. vii 10,
323 Of the Goodnefs of God. ■
and belly and houfhold furniture. You are not abfoluts
proprietors of what you have, but dewards entruded for
others : Therefore, to convert all to your own ufc, is to em-
bezzle your mailer's goods, and monopolize the divine good-
nefs.
Ufe 5. For exhortation, to fuch of you as have had fweet
and refrefhing experiences of the fpecial goodnefs of God.
jLet me exhort fuch to thefe duties.
1. Be humble. Walk humbly with thy God (t). Ye who have
the riched and fweeteft experiences of the goodnefs of God,
are moft in danger of being overtaken with fpiritual pride ;
and your pride may provoke God to leave you very poor in
hand. It was the faying of a holy man, My beft hours da
-me moft harm. Dear Chriftians, be at pains to keep your
hearts low. Meditate much on your own vilenefs, and the
freedom of the divine goodnefs.
1. Be thankful to God, and blefs his name : As the pfalm-
id : Blefs the Lord , 0 my foul ', who fatisfieth thy mouth with good
things (u). Many would be glad of your leavings, There
are fome, whofe nature, difpofition, and endowments, are
better than yours, yet they receive lefs from God than you
do. Therefore be thankful for what you have received, and
do not murmur or complain, though you get not all you de-
fire. Serious Chriftians are fometimes earned for more than
they are able to bear. As Mofes, when he prayed, Ibefeech
thee,fhew me thy glory. But what fays the Lord ? Thou canft
not fee my face ; for there JJjall no man fee me and live (x). As if
he had faid, Mofes, you know not what you afk ; you forget
that you are but a poor clay veffel. Some of you are earned
for extraordinary manifeftations, and full draughts of joy and
comfort : But you are weak veffels, and not able to bear thefe ;
a tade is all that you are able to bear. Therefore, though
you get not all you would have, be thankful if you have got-
ten a tade; fomething to wean your heart from the world,
and to keep up your appetite, and fet you a longing for hea-
ven. You mall have full draughts when you come home to
your Father's houfe.
3. Impart your experiences to others: As the pfalmift:
Come and hear, all ye that fear God, fays he, and I will declare
what he hath done for my foul (y). It will be a great invitation
to others, when you tell them how good God hath been to
your
(/) Mfcah vi. 8. (u) Pfal. ciii. 1,5. (x) Exod. xxziii 18,
2* 00 PfcK Ixvi. 16".
Of the Goodnefs of God. 32^
your foul. Therefore, (hew them what good and rich enter-
tainment you have had in God's houfe ; and proclaim to them
what a good God and Matter you have found him to be, that
they may be encouraged to come to God, and to wait on him
in thefe duties and ordinances wherein you have had fuch
bleffed fuccefs.
4. Take pleafure in the fervice of God. You ferve a good
Matter. Have you not found him to be fo ? Therefore ferve
him with complacency jnd delight, that the world may fee
that true religion is no melancholy thing, and that you may
wipe off the reproaches caft upon the way of God.
5. Enlarge your defires after more, whatever yourprefent
receipts and enjoyments be. In your Father's houfe there is
bread enough and to fpare. There is ftill more to be had, if
more could be held. There is enough in an infinitely good
God, to fill up all your faculties, your underftandings, wilte
and affections. O how great is the goodnefs that is laid up
for you ! It is great beyond expreflion, great beyond imagina-
tion : and there being fo much laid up, let your defires ftill
be enlarged.
6. Sit not down content and fatisfied with the fweeteft
taftes and experiences you have of the goodnefs of God in
this life ; for all is but a tafte in comparifon of what is laid
up for you in heaven. This world is not a place of full con-
tentment to you ; as not in temporals, fo neither in fpirituals.
It is true, you heart is fometimes refrefned with your fweet
experiences of the divine goodnefs ; yet you cannot reft fully
content with them : though there be contentment in the things
themfelves, fimply confidered ; yet there is not, in regard of
their meafure, and the degree of enjoyment ; you have them
but fcantly and fparingly. Therefore, how refreming foever
your prefent experiences and enjoyments be, yet be content
to be gone hence. Be not fatisfied, though it were at your;
wifh, to live always here.
7. Long for the full fruition. Your richeft and fweeteft
experiences of the divine goodnefs, being but a tafte, fhould
be fo far from flaying your longings, that they fhould increafe
the fame, and make you more eager, For, if thefe experi*
ences be fo fweet and refreming, what will heaven and glory
be ? If joy unfpeakable and full of glory; if peace that paffetrt
all underftanding, be but a tafte, how great will the happi-
nefs of heaven be ? If one glimpfe of God in the heart be fo
ravifhing, what will it be to have the full enjoyment of him ?
If there be fo much fweetnefc in begun communion wkh God
Vol. I. N°.3. Tt i(i
3 3 o Of the Jttjlice of God.
in ordinances, what fweetnefs will there be in full and iro-*
mediate communion with him ? The truth is, how fweet and
refreshing foever thefe experiences be, that believers fome-
times have in this world, yet heaven will be a furprife to them
when they come there. Well then, let all this fet your heart
a longing, O when (hall the day break, and the Jhadows flee a-
ivay ? Let thefe fweet foretaftes fharpen your appetite tor the
full feaft of glory. Long earneftly for that happy day, when
you fiall be abundantly fatisfied with the fatnefs of the upper
hbu/e, and drink of the rivers of God's pleafure (z).
8. Rejoice in hope of the glory to come. All your fweet
and refrefhing experiences of the divine goodnefs, are but a
tafte, in comparifon of what you (hall have. Let the thoughts
of this bear up your heart under all preffures of affliction.
There is a found of trouble in our ears. Our hainous (ins a-
gainft God, and the prefent afpect of providence, threaten
us with fad and weary days of trouble. But God harh given
you fome foretaftes of the glory to come, to keep you in heart
in the worft of times. Study to improve your refrefhing ex-
periences this way, that you may go on in your way rejoicing.
(z) Pfal. xxxvi. S.
DISCOURSE IX.
Of the Juilice of God.
S E P. M O N XL.
Deut. xxxii. 4. He is the Rocky his work is perficl ; for all his
nv ays are judgment : a God of truth , and without iniquity, jujl
and right is he.
!HE Lord, forefeeing that the children of Ifrael would,
after their being put in poficflion of the promifed land,
forfake him, and break covenant with him, doth therefore
order Mofes to write this Song, which we have in this chap-
ter, to oblige them to the more watchfulnefs and circumfpec-
tion, and to be a witnefs for him againft them.
In the Song itfelf, we have, 1. A preface. 2. The body of
the Song.
1. A preface or introduction to it, in the two firft verfee,
where we have, 1. A folemn appeal to heaven and earth con*
cerning
Of the J itft ice of God. 3 3 1
cerning* the juftice and equity of God's proceedings againft
Ifrael. Verfe ift, where he calls in men and angels, as wit-
nelTcS of the jultice and equity of his procedure : intimating
thereby, that if ifrael did not hear, the whole creation would
bear witnefs againft them. 2. A declaration or wifh con-
cerning the doctrine he was to deliver. Verfe 2d, My doc-
trine pall drop as the rain, &c. That is, Such is the excellency
and feafonableneis of my doctrine, that much good fruit may
rationally be enptrcted by it. Or, the words may be render-
ed thus, Let my doctrine drop as the rain, &c. And fo it is a
wifh or prayer, O that it might be fo ! That my doctrine may
not be loft upon you, but may have good fruit. Such as are
employed in delivering the mind and will of God to men,
ought to be much concerned for fuccefs, that their doctrine
may have blefTed fruits and effects on 'heir hearts and lives.
2. The body of the Song, from verfe 3d and downward,
where that which we meet with in the firft place, is a declar-
ation of the greatnefs and righteoufnefs of God. 1. A de-
claration of his greatnefs : verfe 3d, Becaufe I will publijh the
?iame, &c. As if he had faid, I will publilh and declare his
glorious and matchlefs excellencies, and his righteous and
worthy actions ; therefore do you own and acknowledge the
fame. He begins with this, to mew what folly and madnefs
it would be, to forfake fuch a God for mere vanities.^ and that
God would not be to blame whatever befel them. 2. A de-
claration of his unchangeable and perfect juftice and rights-
oufnefs, verfe 4th.
Mofes's fcope here is to juftify God in his dealings with,
the children of Ifrael : For, being in this Song to give an ac-
count of the terrible judgments that would come upon them
for their fins, he premits this declaration of the righteoufnefs
of God, to ihew that how deplorable and calamitous foever
their condition fhoutd be, yet could not God be accufed of
any iniquitous or wrong dealing with them. Here are divers
expreflions, all pointing, as I conceive, at the immutable^ per-
fect, and untainted juftice and righteoufnefs of God, in ail
his dealings with the children of men.
Expreff. 1. He is the Rock. Not only A Rock, but THE Rock,
by way of excellency. He is the Rock, as for the {lability and
everlaftingnefs of his nature, fo alfo for his flxednefs and im-
mutability in executing judgment and juftice. He is ftedfaft
in juftice and equity ; firm and unraovable, like a rock. He
cannot be bribed or biaffed to pervert judgment.
Exprejf. 2. His work is perfect. That isf. all his works and
anions
332 Of the Jujlice of God.
actions are unblameable, without any flaws or defeats, being
perfectly righteous. As for God, fays the pfalmift, his way is
perfect (a).
Exprejf 3. All his ways are judgment. All his ways — that
is, All his adminiftrations in the world, and particularly his
dealings with the children of men, they are all judgment.
Judgment fignifies both juflice and wifdom. Ail his ways
are juftice \ that is, molt juft, perfectly juft : there is nothing
unjuft in his way. The ways of the Lord are right b) And
they arc all wifdom; that is, perfectly wife; he ac?ts moft
wifely, judicioufly, and rationally : For he is a God of judg-
ment (c). He hath infinitely wife reafons for all he doth, fo.
that it ill becomes any to cenfure or find fault with his admi-
niftrations.
Exprejf 4. He is a God of truth. This may be referred,
both to his promifes, and to his threatenings. 1. To his,
promifes. He is a God of truth \ that is, he is faithful in
keeping promife. This may be caft in, to (how that how fad
foever their condition fhould be, yet they would have no caufe
to accufe God of unfaithfulnefs in not keeping promife or co-
venant with them ; for, he haGod of truth- 2. To his threaten-
ings. HeisaGod of truth; true in his threatenings, as well as
in his promifes. His threatenings cannot fall to the ground.
Therefore if people take liberty to fin, they cannot blame
him if he execute judgment upon them: For, he muft be juft
to himfelf.
Exprejf. 5. He is without iniquity. That is, there is no-
thing wrong or amifs in his dealings : He cannot poffibly
wrong any man.
Exprejf. 6. Jufl and right is he. Thefe may be under-
flood as fynonymous terms, fignifying one and the fame thingo
He is a juft and righteous God. Juftice and righteoufnefs
are often of the fame import in fcripture ; or, they may be dif-
tinguifhed thus: He is juft in all articling providences, for he
never puniiheth men more than they deferve: And he is right
in rewarding his people ; he gives an abundant recompence to
them that ferve him, and will take care that none (hall be lofers
by him, or for his fake.
The doctrine I propofe from thefe words, is this :
God is immutably and per felly jufl and righteous in all his
dealings with the children of men,
Jn profecuting this doctrine, I fhall, I. Prove
(a) Pfal. aval. 39, (t>) Hof. xft. 9. (cj Ifa. xxx. 1$.
Of the Juftice of God. 333
1. Prove that God is jufl.
2. Shew what the jujiice of God is ; or, what is the nature
of this divine perfection, and wherein it is manifejled or
difcovered.
3 • Ajfig n Iome PrcPert"tes °f *t*
4. Make application of the whole.
Firfty Let me (hew that God is juft; or, that juftice is one
of the excellencies and perfections of the divine nature.
Though there is no neceflity of infilling in the proof of this;
yet it may be of ufe to us to confider, that the juftice of God
is variouily fet forth to us in the holy fcriptures. As, 1. Affir-
matively, He is exprefsly called juft and righteous. The juft
Lord id) ; The righteous Lord (e) ; The juft One ( /). He is
mojl jufl g); altogether juft. He is laid to be fo in all his
his ways and works (h). And his righteoufnefs is owned and
acknowledged, not only by the faints (i), but alfo by the
wicked and ungodly (k). 2. Negatively , When the fcripture
removes from him all unjuftice and iniquity, and all the
caufes and cffe&s of unjuftice: As in the text, He is -without
iniquity. And elfe where it is faid, Qod is not unrighteous, and
there is no un righteoufnefs in him. The apoftle rejects any con-
trary thought with indignation : Is God unrighteous who taheth
vengeance? God forbid : And again, Is there unrighteoufnefs
with God ? God forbid. He regardeth not perfons, nor taketh re-
ward ; and there is no iniquity with the Lord our Cody nor re*
fpecl of perfons, nor taking of gifts (/). To the fame purpofe
Kiihu exprefieth him fell, Far be it from God that he fhould do
wickednefs, and from the Almighty , that he fhould commit iniquity.
Tea,, furely God will not do wickedly : neither will the Almighty
pervert judgment (m). Mark the expreffion, though he be Al-
mighty, yet he will not commit iniquity, nor pervert judge-
ment. Men in high place and power do oft-times abuie their
power to acts of unjuftice: But it is impoflible that God
fhould do fo. Wilt thou condemn him that is mofl jufl («), fays
Elihu: Or, as others render it, him that is Jlrong and jufl.
Though he be ftrong and mighty, yet his might never exceeds
right. Bildad puts the queftion, Doth God pervert judgment P
or doth the Almighty pervert jufiice (0) P Doth he ? No, no :
Though
(d) Zeph. iii. 5. (<?) Pfal. xi. 7. (/) A&a vii 52. (g) Job
xxxiv. 17. (f>) Pfal. cxlv. 17. Dan. ix. 14. Rev. xv. 3. (t) Jcr.
xii. l. \k) Lxod. ix. 27. (/)2Chron, xii. 6. Hcb. vi. 10. Pial.
xcii. ic. Rom. iii. 5, 6. and ix. 14. Deut. x. 17 2 Chron.xix. 7.
(m) Job xxxiv. io, 12. (?;) Job xxxiv. 17., ( 0) Jobviii. 3.
334 Of the Juftice of God.
Though he be fo powerful, that he can do what he will ; yet
he is (o juft, that he will do nothing but what is i
3. Affectively, When the fcripture attributes to God, aficr the
manner of men, fuch affections as fuppofe juftice; as wrath,
anger, revenge, jealoufy. Texts of fcripture are obvious JTnefe
are not paflions in God, as they are in us, but denote a£t&of
his immutable juftice. 4. Symbolically and metaphorically : As,
when he is called a confumingfire (p); whereby is reprefented
rhe feverity of his juftice, that he will confume impenitent
iinners, as fire doth the dry Hubble. To the fame purpofe,
he is compared to a lion, and a young lion (q). 5. Effectively :
When the fcripture affirms that he renders to every man accord'
in g to his works (r).
And God mult needs be juft, 1. Becaufe he is a Being ab-
folutely perfect. He muft needs have ail poilible perfections
in himfelf, and confequently this of perfect juftice. 2. There
is juftice and righteoufnefs in men, and it is a perfection
in them ; therefore it muft be eminently in God. All that
]uftice and righteoufnefs that is to be found among men, muft
needs proceed from him; he is the original author and foun-
tain caufe of it: and if he make men juft, certainly he himfeif
muft be much more fo, even effentially, infinitely, perfectly,
immutably, and eternally juft. As many as are renewed by
grace, are made juft and righteous (j) : iherefore God muft
needs be righteous, feeing fuch a quality in men is the copy
of his nature. 3. It is clear from his office as Governor and
Judge of the world. Shall not the Judge of all the earth do
right (/)? He could not govern and judge the world, if he
were not juft. This is the apoftle's argument: Is God unrigh-
teous ? fays he, God forbid ; For then how fhall God judge the
world [u) P 4. Even the heathens had a fenfe of this divine
perfection. *.f Juftice follows God f," faith Plutarch. And a
Heathen poet had this apprehenfion of his idol gods ±, '* They
" love not unrighteoufnefs, but honour juftice. " And Plato
faith, that " * God is not in any wife unjuft, but fo far as is
*' poifible mod j uft : and that § nothing is more like God than
" a juft man." And that the juftice of God was generally be-
lieved
(/>) Dent. iv. 24, Heb. xii. 29 (q) Ifa xxxviii. 13. Hof. v. 14.
(r) Job xxxiv. 1 j. and elfewhere. (/) Eph. iv. 24. (t) Gen.
xviii. 25. {u) Rom. iti. 5, 6. f Ta Qia swsrxi Ax*>
X Qioi JV 'a trKiTMct s'py* (pixxvt «A*« cikyiv ii{j.u><n. Homer.
* GiOi HCttfAli 'fcetejtcft/? ctPlxos 'ctAA' u$ eiov Ti Si/tiiloTxTOS.
§ Nihil Deo Jlmlius , quam homojuflijpmus. Plato The cct<
Of the juflice of God. ^3$
lieved by the Heathens, is evident from thatcuftom received
among them of attefting God by folemn oaths, whereby they
appealed to him as a righteous Judge, who would certainly a-
venge all faifehood and injuftice.
Second, I go on to mew, what the juftice of God is ; or,
what is the nature of this divine perfection. The juflice of
God may be considered, absolutely, or relatively. Abfolute-
3y confidered, God is juft in himfelf : And fo, his juftice is
nothing elfe, but the abfolute rectitude and perfection of his
nature. In this fenfe, it comprehends all his moral perfec-
tions, hie holinefs, goodnefs, faithfulnefs, &c. This is called
by fome his univerfal juftice ; at leaft it anfwers to that which
is fo calied among men. Relatively, it may be confidered, r.
In relation to himfelf: And fo, he is juft to himfelf, in act-
ing agreeably to his nature and perfections. An ancient
writer obferves * that " when God is merciful to fin-
" ners, he is juft to himfelf, as acting congruoufly to his
" own goodnefs." All his actions are fuch as become fuch a
pure and holy Being. He cannot do any thing that is con-
trary to the perfection of his nature. He cannot deny him-
felf(x). Again, he is juft to himfelf in maintaining hi6 own
glory and honour, and his divine rights and prerogatives; for
he will not give his glory to another (y). There are certain rights
which are everlaftingly and infeparably inherent in the Deity,
and which God can by no means part with or denude himfelf
of; as, his independency, his fovereignty, his fupreme and
abfolute propriety in, and dominion over the creatures.
Now, the fixed determination of his will to maintain thefe
rights is his juftice to himfelf. 2. In relation to others : And
fo, he is juft towards his creatures ; juft in all his dealings,
particularly with man.
For clearing this, let us confider God, 1. As Sovereign
Lord. 2. As Supreme Governor and Judge of the world,
i. As Sovereign Lord : And fo, he hath right to do with
his own as he will {z). He may order and difpofe of all
his creatures according to his own pleafuie : For he doth ac-
cording to his will, in the army of heaven, and among the inhabi-
tants of the earth, arid none can fay to him, What doft thou (a) P
Being abfolute Sovereign, he hath no other rule herein but
his own will ; fo that whatever he wills concerning the dif-
pofaj
* Jujlus es fecundum te, viifer tears et fecundum not.
AnfcIm.Profol. G. 10.
(x) 2 Tim, \u 13. (y) Ifa xlit. 8. (z) Match, xx. 15.
(a) Dan. iv. 35.
336 Of the Jujlice of God.
pofal and ordering of his creatures, is therefore juft, becaufe
he wills the fame. We are in his hand, as the cLiy in the hand
of the potter (b). Accordingly, he had right to frame and make
all the creatures according to his own pleafure, and is not ac-
countable for his work unto any : For he hath created all things')
and for his pleafure they are and were created ; and he worketh
all things after the counfel of his own will (c). And as none of
the other creatures can complain that God made them thus,
or thus; fo man could not complain, though God had not
endowed him with fuch and fuch excellencies Shall the thing
formed^ fay unto him that formed it, Why hajl thou made me thus (d) ?
Again, being our Sovereign Lord, he hath abfolute right to
ufe and difpofe of us, according to his own pleafure \ to fet
us high or low, in profperity or adverfi y, as it pleafeth him.
And he hath abfolute and incontrolable fovereignty over all
men, to difpofe of them, either to death or life, as it feems
good in his fight : For if he fet his heart upon man, if he gather
unto himfelf his fpirit and his breath ; allffhjhallpert/h together,,
and man fJj all turn again untoduftie). Being abfolute Sovereign,
he is not accountable unto any : For who hath given him a charge
over the earth ? Or who hath difpofed the whole world (f) P Surely
he may do with his own what he will ; and all are his own.
It is fo alfo in his difpenfations of grace. He hath abfolute
right to difpofe of grace and mercy to whom he pleafeth •, and
what he wills in that matter, is juft and righteous, becaufe he
wills it. He did chufe fome to everlalting life, and left others
to perifti in their own fins : He gives grace to fome, and de-
nies it to others. Thefe are acts of fovereignty, wherein God
a£ts by royal prerogative, according to his own will and plea-
fure. He hath mercy on whom he will have mercy ; and wh:m he
will he hardeneth (g). None can complain of any wrong done
to him : For being Sovereign Lord of heaven and earth, he hath
right to fhew mercy and bellow grace on whom he pleafeth.
To this purpofe our bleffed Saviour gives thanks to the Fa-
ther: I thank thee, 0 Father , Lord of heaven and earthy becaufe
thou hajl hid thefe things from the wife and prudent \ and hafl re-
vealed them unto babes, Evenfo, Father, for fo it fe erne d good in
thy fight (h). As Sovereign Lord of all the creatures, he was
free to chufe and refufe whom he pleafed. Did he not pafs
by fallen angels and take man ? And by the fame right of do-
minion,
(£) Jer. xviii. 6. (c) R.ev. iv. 1 1. Eph. r. II. (d) Rom. ix. io»
(ff) Job xxxiv. 14. (f) Job xkx;y. 13. (g) R-om. ix. 18.
,'/,) Matth. xi. 25, 26,
Of the Juftice of God. 337
minion, he may pick out fome men and pafs by others. And
being fovereign Lord of heaven and earth, he hath abfolute
right to difpofe of his own grace, and is debtor to none. He
is not unjuft in denying grace to a great part of men, feeing
he might juftly deny it to every man : For who hath enjoined
him his way ? Or who can fay thou haft wrought iniquity (i) ?
If he give grace to any, it is great mercy : If he had not be-
flowed a mite of it on any man, it had been no wrong. So
that in all this he a&s juftly.
But though he hath right, as fovereign Lord, to do with
his own as he will ; yet in the exercife of his fovereignty, he
is always attended with the other perfections of his nature.
Though he is under no law without himfelf; yet he hath a
law in his Own nature. He a£ts not by a mere will, but ac»
cording to a rule within himfelf, to wit, the rectitude and per-
fection of his own nature : So that his fovereignty is managed
by the rules of wifdom, holinefs, and goodnefs. He can do
nothing by his right of fovereignty, but what is unqueftion-
ably agreeable with thefe perfections. 1. His fovereignty
is exercifed in great wifdom. He is a God of judgment (k)*
He a£ts judiciouily and rationally. He hath infinitely wife
reafons for all that he doth, though his reafons are often hid
from us f . His will is never without counfel : Hence it is
called the counfel of his will. But feeing he hath not revealed
any other reafon or caufe of many of his difpenfatiorts, but
his fovereign will and pleafure ; therefore we ought to ac-
quiefce therein without murmuring or difputing, and fay with
our bleffed Saviour, Evenfo^ Father ; foirjb it feemed good in thy
fight 5 and adore the depth of his wifdom, crying out with the
apoftle, How unfearchable are his judgments^ crnd his ways pajl
finding out If) I 2 His fovereignty is managed in a confiftency
with his holinefs. Yitftts on a throne of holinefs {m). So, he
could not by his abfolute fovereignty make man a (inner, be-
caufe of his infinite holinefs. His fovereignty and his holi-
nefs are infeparaole ; fo that he can do nothing by his fove-
reign will, but what is agreeable with his infinite purity.
3. His fovereignty ia exercifed in a confiftency with his good-
V.ol. I. N°. 4. U u nefs.
(i) Jobxxvi. 23. (k) Ifa. xxx. 18.
f Quare ergo Hit datum eft, et Hit non datum ? nan, me piget dicer e9
Hoc eft Profundum Cruets Ad?niratione exclamare poJJitm% Difputa-
tionc devionftrare non pojfum quam ??iagnifica funt opera tua, Domine.
t Aug. de Verb. Apoftoi. Scrm. y.
(/) Rom. xi. $$* tyi) Pfa!. xlvii. i>.
3^8 , Of the Juftice of God.
nefs. His throne is a throne of grace («). As a throne is at-
tributed to him, to exprefs his fovereignty ; fo he is reprefent-
ed having a rainbow about his throne , in fight like unto an Eme-
rald (o), which is an emblem of his covenant ; to (hew that the
exercife of his fovereignty toward his people, is tempered
with grace, mercy, and goodnefs : He is ever mindful of his
covenant (/>).
SERMON XLI.
II. f\ O D is to be confidered as Supreme Governor
VJT and Judge of the world : And fo, he is juft in
governing his rational creatures, in a way agreeable to their
nature, according to a law he hath given them. As he is
Judge of the world, he doth not act arbitrarily, as he doth in
acts of fovereignty; but according to a law and rule that he
hath given unto men. Of this efpecially my text fpeaks- And
elfe where it is faid, He flj all judge the ivorld in righteoufnefs :
And, /hall net the Judge of all the earth do right {a)? His juftice,
as fupreme Judge and Governor, is either legiilative or exe-
cutive.
(i.) His legiilative juftice is that whereby he gives moft juft
laws to his creatures, commanding and forbidding what is fit
for them in right reafon to do and forbear : For, The Lord is
our judge, the Lord is our lawgiver (b). Man being a reafon-
able creature, capable of moral government ; therefore, that
God might rule him according to his nature, he hath given
him a law, confirmed by promifes of a reward to draw him
by hope, and by threatenings of punifhment to deter him by
fear. Hence Mofes tells the people that he had Jet before them
life and goody and death and evil : And again, that he hadfet be-
fore them life and death, blejfing and curfmg (c). It is certainly
moft juft for God to command. Who (hould give laws to
the world, but the Supreme Being ? His juftice to himfelf
obliges him to enact penal laws, as the meafure of the crea-
ture's fubje&ion and obedience. He cannot maintain his right
of dominion without them. How (hall man be a fubjett,
without a law ? And how can a law fubfift without a penalty ?
For in that cafe the creature, by his tranfgreflion and difobe-
disnee, would wholly exeem himfelf from fubje&ion to God.
The
(») Heb. iv. 1 6. (<?) Rev. iv. 3. \p) Pfal. cxi. 5.
(a) Pfal. ix. 8. Gen, xviii. 25. (£) Ifa. xxxiii. 22. (c) Deat.
X3UH1, J5, 19.
Of the Jujlice of God. 33$
The honour of God's law, in cafe of tranfgreflion, cannot be
fecured, without a fubjectgon of the tranfgreflbr to punifh-
ment by a certain penalty. And as he is juft in enacting
penal laws, fo all his fates are holy, juft, and good (d). They
are fit for God to give, for they carry a ftamp of his own
nature on them ; and fit for man to receive, if he would pre-
ferve the rectitude of his nature. The perfection of a rea-
fonable creature 13 greatly concerned in obedience to God.
What doth the Lord require of you, but to be holy, juft, tem-
perate, meek, merciful-, to live foberly, righteot fly, and godly (e).
60 that the juftice of God as a lawgiver is very evident. And
he is juft in requiring obedience to his law, though we have
no power of ourfelves to obey ; becaufe our inability was vo-
luntarily contracted by our own fin. Man in his firft ftate,
had a power to do whatfoever God would command him ;
but he loft that power, yea, caft it away, by his apoftacy from
and rebellion againft God : Therefore God may juftly require
obedience ; for though man loft his power of obeying, yet
God's right of commanding ftill remains. Though man pro-
digally fpent his ftock, yet God may juftly challenge his own.
Obedience being that which man as a rational creature owes
to God, God would be unjuft to himfelf, if he did not de-
mand his own from man. And God requires obedience to
his law, though he know that man hath no power to obey *,
to make men fenfible of their impotency ; to prefs them to
have recourfe to the grace of God in Chrift to enable them ;
to clear his juftice in punifhing obftinate and rebellious Tin-
ners : And that by the means of fuch commands men may
be drawn to God; for he draws with the cords of a man, and
commands, backed with promifes and threatenings, are means
fuited to his rational nature.
( 2. ) There is the executive juftice of God ; called alfo by
fome his judicial juftice ; by others, his deftributive juftice.
Hereby he is juft, in giving every One his due, and rendering
unto men according to their works, without refpect of per-
fons : For the luork of a man JJjall he render unto him> and caufe
every man to find according to his tuays : And, without refpetl of
perfiiiSy he judgcth according to every man's work (f). Of this
the
(d) Rom. vii. 12. (e) Tit. ii. I2»
• Deut jubet aliqua qua: non pojumus, ut noverimus quid ah ilto
pttcre debeamus. Anguft. de Grat. & Lib. arb. c 1(5-
Ut fit as quid acceperis, ut videas quid arm ferity ut intcliigas untie
repetmaumfit quod aruiferis.
(/) JoD xxxiv. 1 *• 1 Pet i. 1 7.
34* Of the Juflice of God.
the apoftle fpeaks at large, Rom. ii 5, 1 r. And he'muft
needs be juft in this matter, 1. Becaufe he is infinite in know-
ledge ; fo that he knows the whole compafs of juftice : He
hath a clear idea of it in his underftanding ; and he knows
all matters of fact exactly and perfectly, fo that he cannot be
milled. To this purpofe it is faid, The Lord is a God of know-
ledge^ and by him aB'ions are weighed : And, his eyes are upon the
vuays of man, and he feeth all his goings. There is no darknefs nor
fhadow of deaths where the workers of iniquity may hide them/elves.
For he will not lay upon man more than right , that hejhould enter
into judgment with God (g). 2. He is infinite in power, and can
do what he pleafeth ; fo that he is able to execute juftice and
judgment according to his knowledge. And, 3. He cannot
deal unjuftly, becaufe he hath no need fo to do, nor any temp-
tation to it. Being God AH-fufficient, fufficient of himfelf to
his own happinefs, he hath no need of any thing from the
creature, nor can it be of any advantage to him to deal un-
juftly: And being fupreme Governor and Judge of the world,
he hath none above him to gratify by any act of injuftice. So
that if it were poflible he could act unjuftly, it behoved to be
from an intrinfical hatred of juftice, which were moftabfurd
to imagine, and were to make him worfe tban the vileft among
men. Even among men, he is a monfter of mankind, that will
act unjuftly, when he hath no temptation fo to do.
Particularly, the executive juftice of God, is either remur
nerative or afflictive.
1. Remunerative or rewarding juftice- God is juft in re-
warding his peoples' obedience, and their diligence and faith-
fulnefs in his fervice. Hence the pfalmift fays, The Lord re-
wardeth me according to my righteoufnefs ; according to the clean-,
nfs of my hands hath he recompenfed me (h). And the apoftle
tells the believing Hebrews, that God was not unrighteous^ t\
forget their work and labour of love (i) He rewards his peo-
ple, 1. Sometimes with temporal blemngs. Godlinefs hath
the promifes even of this life. And fometimes providence
doth notably interpofe, and loads obedience with bleflings,
So that a man /ball fay, Verily there is a reward for the righte-
ous ; verily there is a God that judgeth in the earth (k). True it
is, God's obedient people are fometimes pinched with wants,
and meet with various outward afflictions : Yet even thefe are
the accomplifhmentof a gracious promife, and are ordered for
their
($) 1 Sam. ii. 3. Job. xxxiv. 21, 22, 23. (h) Pfal. xviii. 3c
Heb. vi, 10. (k) Pfal lviii. 11.
Of the Juft ice of God. 34 1
their good, to chaftife them for fin, and quicken them to re-
pentance and mortification *; to try and exercife their faith
and patience, their (incerity, and love to God ; to wean their
hearts from the world; to promote their growth in grace.
Their outward troubles occafion an increafe of inward blef-
fings. And whatever their portion in the world is, they have
it by promife, and with a blefling, and as a fruit of Ipecial
love. 2. He rewards his people with fpiritual bleflings. They
have the hundred-fold in this life, which is better felt than
exprefTed. There are frefh fupplies and influences of grace,
near and intimate communion, manifeftations of love, inti-
mations of peace and pardon, joy and peace in believing, &c»
Even in keeping his commands there is great reward (/). 3. He
rewards them with eternal bleffings. With this the apoftle
comforts the believing ThefTalonians: It fr, fays he, a righteous,
thing with God to recompenfe tribulation to them that trouble you ;
and to you who are troubled reft with us, when the Lord jfefus
fhall be revealed from heaven. And the fame apoftle affirms
that a crown of righteoufnefs was laid up for him (m).
I cannot but here obferve, that God's rewarding the obedw
ence of his people doth not imply any merit. The reward is
free and gratuitous f, of grace and not of debt (n). We ftand
in the relation of fervants, fo that our obedience is due to
God: And it is attended with fo many imperfections, that
we might expe£r. punifhment rather than a reward : And
though it were perfect, yet there is no proportion between it
and the glory to come; nor can we profit God by it. But
God is juft in rewarding our obedience, 1. Becaufe Chrift
hath merited it. He hath fatisfied juftice for our fins, and
interpofed an everlafting merit ; therefore it is juft for God
to forgive fin, and to beftow the bleflings Chrift paid a dear
price for. Hence he is (aid to be juft !, and the jujlifier of him
whobelievethin Jefus{o). 2. Becaufe of his own promife. Hence
it is faid, Thou haft performed thy words \ for thou art righte-
ous (p)- As it is juft for men to pay their debt; fo f God
having
* Nee unquam bono quicquam malt evzuire poteft, nee vivo, nee
v{ortuo. Cic. 1 Tufcul.
(/) Pfal. x?x. n. (w) 2 Theff i. 7. 2 Tim. iv. 8.
\ Dat potius quod fuum eft, quam reddit, quod nojirum.
Concii. Arauf C. 22.
(n) Rom.iv. 4. [0) Rom. in. 26. (p) Neh. ix. 8.
i Juflum eft ut reddat quod debet debet, autem quid pollkitus eft.
ikrn.
Promittendc [ft. debitoremfacit, Auguft.
3 4* Of the Jujlice of God.
having made himfelf a debtor to his people by protnife, his
juftice obligeth him to make it good.
2 Afflictive juftice. God is juft in all the afflictions he
brings upon his creatures. I (hall not here meddle with that
debate, whether God may in juftice afflict an innocent crea-
ture : Only it is evident, that none of the rational creatures,
whom he is pleafed to afflict, are innocent. All are guilty
before God, fo that none of them can complain of any wrong
or iniquitous dealing, whatever their afflictions be. Air the
miferies and troubles of the children of men are the bitter
fruits of their own fin : For, if man had not finned, he had
lived in a happy ftate, according to the covenant of works.
True it is, God doth not alway* afflict men with an eye to
their fins as the caufe : But fometimes for their trial, and to
(hew his fovereignty and dominion, as is clear in the cafe of
Job, againft whom 6W was moved, to dejlroy him without caufe (q) g
and to manifeft his own glory, which was the end of Lazarus'
ficknefs, and of the poor man's blindnefs from his birth ( r).
Yet all the children of Adam have fin enough to juftify God in
the fharpeft afflictions he brings upon them; and fin is ftill the
coal from which thefe fparks do flee. But though all the
afflictions he brings upon men are occafioned by fin, yet they
are not all defigned for the avenging of fin. Therefore we
may diftinguifh his afflictive juftice into that which is cor-
rective, and that which is reductive, and that which is vin-
dictive.
( i. ) Corrective juftice is that whereby God is juft in the
afflictions he brings upon his own children for their correcti-
on and amendment: For He will not lay upon man more than
is right, that he fjould enter into judgment with God (s). But
though he is juft in them, yet they are not acts of divine re-
venge, but effects of divine love. As many as he loves , he
rebukes and ch ijlens (t). They are from God, not fimply as
a Judge, but as a Father (u) ; or as he is f a Judge and Father.
Chrift made full and perfect fatisfaction for the fins of his
people, (o that vindictive juftice hath no plea againft them :
Therefore their afflictions are not punifhments to fatisfy
juftice, but rods in the hand of a father (#). He is indeed
juft in them, yet not limply as a judge, but as a judge that
ftands
{q) Job ii. 3. (r) John xi. 4. and ix. 2 (s) Job xxxiv. 23.
(t) Rev. iii. 19. <u) Heb. xli.
■j- Patcryius Judex.
(x) Heb.xii. 7.
Of the Juftice of God. 343
ftands in the relation of a father, as a judge reconciled. He
ftrikes his children ; but always in reaion, and for their good.
He chaftens us/or our profit, that ive might be partakers of his
holinefs (y). Sometimes, indeed, God is pleafed to exercife
great feverity toward his own, and to lay grievous afflictions
on them ; as he dealt with Mofes, Aaron, David, and others:
Yet this was not done to fatisfy juftice, feeing their fin was
pardoned before ; but to demonstrate to the world what a holy
and juft God he is (2). He will not pafs by the diforders of
his own children, without fome mark of his difpleafure, to
iceep up the honour of his government, and to (hew what an
impartial Judge he is, for a warning to others (a) : For in fuch
cafes men are apt to cry out, if God fpare not his own fons,
what then mail become of his enemies ? If fuch things be done
in the green tree, what (hall be done in the dry ?
( 2. ) Reductive juftice is that whereby God is juft in thefe
afflictions he fometimea brings on his elect, for reducing them
from their evil ways, and bringing them home to himfelf*
They are acts of juftice indeed, but alio of love and mercy.
They are fruits of electing love, of God's love of benevolence.
Some God chufeth in the furnace of affliclion (b). The hot
furnace is God's work-houfe wherein he fometimes formeth
veflels of honour. Manafleh is an eminent inftance. When
the prodigal began to be in want, he then thought of return-
ing to his father. Many that were never ferious before, are
brought to bethink themfelves in their affliction (c).
(3.) Vindictive juftice is that whereby God takes vengeance
on wicked men, for their fins, and difobedience to his laws.
Is God unrighteous ivho taketh vengeance P fays the apoftle, God
forbid. He it is to ivhom vengeance belongeth. It is a righteous
thing with God to recompenfe tribulation to them that trouble his
preople (d).
God's inflicting puntthment for fin, is not merely an effect
of his will,oratranfient motion which may be ormay not be ;
but it iflues from his vindictive juftice, which is eflential to
his nature. It is exprefsly afcribed to his juftice or rightc-
oufnefs, in the text laft quoted, and in thefe following ; Thou
art righteous, O Lord, becaufe thou haft judged thus. Thou, art
juft in ajl that is brought upon us. Hence his judgment is faid
to
{/) Heb. xiL 10. (z) 2 Sam. xli. 13, 14. Pfal xcix. S.
(a) Ezek. xxxviii. 23. (b) Ifa. xlviii. 10. (c) 2 Chron. xxxiiL
11,12,13. Luke xv. 17, 18, 19. 1 Kings viii.47, 48. (d) lvon*.
iH 5, 6. Pfal. xciv. %, 2. 2 Theft i. 6.
344 Of the Jujlice of God.
to be a righteous judgment : And punifhment is called a jujl
recompence (e). Therefore the word in the Greek f language
which fometimes denotes punifhment (/), doth fometimes
alfo denote the punitive juftice itfelf (g) : And it is with re*
fpe£fc to this that God is called a confumingfire.
This vindictive juftice of God is neceffary as to its egrefs
or exercife, fo that he cannot let fin go unpunifhedt It is
plain an«L evident, that it is neceffary that (in fhould be pu-
nifhed, i. In regard of God's eternal decree, whereby he
hath purpofed that he will by no means acquit the guilty.
His purpofe mud (land (h). 2. In regard of the threatening :
In the day that thou eatejl thereof \ thou ft alt Jure ly die (1). The
word once gone out of his mouth mull (land. But it is necef-
fary alfo on the account of his juft and righteous nature. For,
1 . There being the fame reafon of all God's attributes, his
juftice muft be as unchangeable and inflexible, as his good-
nefs, mercy, holinefs, &c. If he be fo good, that he cannot
but embrace an innocent creature ; fo merciful, that he can-
not refufe a penitent believer *, fo holy, that he cannot look
on fin: Then he muft alfo be fo juft, that he cannot but
punifh fin. 2. It is clear from the general nature of juftice,
which is to give every one his due; reward to whom reward
is due, and punifhment to whom punifhment is due. Now,
punifhment is due to fin : Sin merits it. They who commit
fuch things are worthy of death (k). If God fhould let fin go
without due punifhment, what then would become of his
iuftice? 3. It neceffarily follows from the confideration of
God's holinefs. His juftice is a branch or emanation from
his holinefs. Being infinitely holy that he cannot but hate
fin, he muft needs have a propenfity to punifh it. A will to
punifh fin, is always included in a hatred of it: And a will to
punifh cannot want its effecl: in him that hath power to do
what he will Hence Jofhua infers from the holinefs of God,
that the fins of the Ifraelites were unpardonable, to wit, with*
out a fatisfa£tion to juftice. He is an holy God; fays he, he
is a jealous Gcdt he will not forgive your tranfgreffions, nor your
fins (/). 4. It is neceffary for the honour of God as governor
and judge of the world. Shall not the judge of all the earth d*
right,
(e) Rev. xvi. 5. Neh. ix. 33. Rom. ii. 5. Heb. ii. 2.
T &*sj •
(/) Jude 7. (fr\ A6b xxviii. 4. Heb. xii. 29. (^) Ifa. xiv.
24,26,27, («} Gen.ii.17. (ij Rom. 1,32. (/) Jufh.xxiv. 19*.
OftheJufllceofGod. n4;
fright (m) ? And is it not right that fin mould be punifhed ?
When men have rebelled againft God, violated his laws,
trampled upon his authority, defpifed his fovereignty, and
offended his holinefs; if all this fhoukl pafs unpunished, what
a blot would it be on God's government ? The juftice and
equity of his government requires that fin be punifhed, and
licentioufnefs fupprefled. Hence, 5. His juftice in punifliing
fin is a part of his goodnefs. God promifed to Mofes to make
all his goodnefs pafs before him {n)\ and in enumerating the
parts of his goodnefs, he mentions this, that he would by no
means clear the guilty , but vifit the iniquities of the fathers upon
the children. As it is a part of the goodnefs of a governor,
to punifh that which makes a diforderin his government, and
impairs the public welfare: So it is a part of God's goodnefs,
as fupreme Governor, to put and keep the world in order,
which cannot be done without punifhing what inverts and
breaks that order. 6. This notion of God is engraven upon
the minds of all men. Confcience is God's deputy, and hath.
a fecret tribunal in the heart, and from the imprefs which
divine juftice hath fet upon it, dooms and judges offenders
unto mifery. Even upon the commiflion of fecret fins, con-
fcience fcourgeth men with remorfe, and the mind reflects
torment on itfelf. That God is a juft judge and avenger of
of wickednefs, is a notion that hath obtained in people of all
nations. The Barbarians, upon the fight of the viper on
Paul's hand, cry out of a vengeance that purfued him as a
murderer (<?). That univerfal practice of facrificing beafts,
and * in fome places men, for expiating their fins, and turn-
ing away the wrath of their angry gods, implied a fettled no-
tion of the vengeance of God.
But though vindictive juftice be effential to the nature of
God, yet it is not natural to him fo as heat is to the fire.
For though it be necefiary that God fhould punifh fin, be-
caufe of his righteous nature 5 yet not by a natural or phyfi-
cal neceffity, as the fire bums, but by a moral and rational
r.eceffity. The fife burns without any influence of a free and
rational principle: But God is a free agent, and therefore
determines the mode, feafon, degree, and other circum-
flances of" punifhment, by his fovereign will and pleafure.
Further, when we fay that God cannot let fin go unpunifhed,
Vol. I. N°.4. Xx we
{m) Gen. xviii. 25. (») Exod. xxxiii. 19, with xxxiv. 7.
(s) A&3 xxviii. 4.
* See Owen de Jtiflitia V indie at > C. /}< fag. 69, 76",
346 Of the Jujlice of God.
we do not thereby limit the power of God-, but it is the jus-
tice ani righteoufnefs of his own nature that bounds him.
As he cannot lie or deny him/elf; fo he cannot do any thing un-
juftj and it would be unjuft to let fin go unpunifhed.
SERMON XLIL
THIS vindictive juftice of God is variously manifeft-
ed. As,
i. By executing terrible judgments for fin, even in this
world. The faints own and acknowledge this : Thou artjujl
in all that is brought upon us. Thou art righteous, O Lord, be*
caufe thou baft judged thus (a). The end of all God's judg-
ments, is to witnefs to the world, that he is a juft God. And
to demonftrate this the more clearly, I. He fometimes exe-
cutes judgments on finners openly and vifibly, that others
mav fee, and fear, and take warning He ftriketh them as wick-
ed men in the open fight of others. Sometimes he makes his
judgments manifeft : So that he is known by the judgment that he
executeth {b). 2. Sometimes he executes defolating and de-
ftroying judgments on whole cities and nations. Of this we
have frequent inftarrces and examples in fcripture. And the
pfalmift tells us, that God dejlroyed cities, and that their memo-
rial perified with them (c). God himfelf gives a fummary ac-
count of fuch difpenfations ; I have cut oft" the nations; their
towers are defolats ; I made their ftreets wafte, that none pa fed
by ; their cities are dejlroyed, fo that there is no man, there is none
inhabitant (d). 3. He fometrmes executes ftrange and un-
heard of judgments. He works a new thing, and brings fuch
judgments on people, as neither they nor their fathers ever
heard or faw: So it was in the cafe of Dathan and Abiram ;
God made the earth open her mouth, and/wallow them up quick U).
And f He rained hell out of heaven upon Sodom. 4. Some-
times he maketh quick work with finners, and furprifeth
them with fudden judgments. Thus, Nadab and Abihu were
confumed by fire from heaven: Herod was fuddenly fmitten
by an angel : Fifty thoufand of the Bethihemites were fmit-
ten for looking into the ark : Ananias and Sapphira were fud-
denly ftricken dead. 5. He often proportions judgments to
the
[a) Neh. ix. 33. Rev. xvi.5. (b) Job xxxiv. 26. Rev. xv. 4.
Pfal ix. 16. (c) ?hl ix. 6. (d) Zeph. iii. 3. (?) Numb. xvi.
f Plait dhsnnam e Cxh, Salvian. Lib. de provid.
Of the Juflice of God. 34 7
the fins of men, fo as they may read their Tin in their punifh-
ment. Sodom's fin was aflame oflufl, and her puniftiment
a flame of fire ; Haman was hanged on his own gallows: And
many other initances there are, which confirm what the
preacher fays : He that diggeth a pit flhall fall in\o it ; andwhofo
breaketh an hedge , a ferpent Jball bite him (f).
True it is that wicked men do ufualiyprofper in their outward
worldly condition : Yet there is what may abundantly vindi-
cate and clear the j uftice of God in this matter. Fqr, 1 . There
are other judgments and punimments beGdes outward afflic-
tions. Even the very profperity of wicked men is their judg-
ment: It deflroys them f. It is but a feeming profperity, and
not fuch truly. It is a curfe *o them: They are thereby pre-
pared for the day of flaughter [g). All their enjoyments are
falted with a curfe: Curfed is their bajhet and their flore (h) :
Their very bleffings are curfes. Their table proves afnare to
them, God gives them riches to their hurt (z); to be fuel for
their pride, prodigality, luxury, intemperance, and other evils ;
fo that they are thereby blinded, and hardened, and ftrength-
ened in their wickednefs: and thefe are trie foreft judg-
ments (k). 2. The execution of vifible judgments is only
fufpended for a time. As fome are God's eleel:, and there-
fore not to be cut off in their unregenerate ftate: So he en~
dures alfo with much long-fuffering the vejjels of wrath fitted to
deflruclion (/,). They are like malel actors condemned to death,
oniy reprieved for a time. AndGodfufpends the execution for
juft and wife reafons4 Either becaufe he hath fome belonging to the
£leclion of grace to bring out of their loin&; or, becaufe he hath fer-
vice for them in the way of his providence about his church and
people •, or becaufe his people are fheltered under their wings.
3. Judgement, though delayed, willatlail be executed. Tho*
it be not fuddenly executed, yet it is furely executed: As a
chimney long foul will be fired at length. God will at length
fhew himfelf a juft and righteous God. And the longer judg-
ment be delayed, it will be the more fevere when executed.
Juftice may, like a lion, feem to be afleep; but at laft it will
awake, and roar on the (inner. Hence the Lord threatens,
I have long time holden my peace, I have been filly and refrained
myfelfi now will I cry like a travailling woman, I will deflroy^
and
( f) Ecclef. *viii to.
f Improbo bene ejjt non poteft. Cic. par.
{g) Prov. i. 32. (/;) Jcr. xii. 3. (i t Jame3 v. 5. Deut. xxviiu
17. {ij Mai, ii. 2. i*iai. lxix. 23. Eccl.v, 53. (/) Rom. ix. ?.z.
34$ Qf the JuJHce of God.
and devour at once (m). God hath an eternity wherein to ptt-
nifh impenitent finners. Hence Abraham is brought in fpeak-
ing to the rich glutton, Son, remember that thou in thy life-time
receivedjl thy good things, and likeivife Lazarus evil things : But
now he is contorted, and thou art tormented (n). 4. The greater
their outward prosperity be, their judgment will be the more
terrible for their manifold abufe of it. They are lifted up on
high, that their fall may be the greater *. Their ingratitude for,
and manifold abufe of his mercies, will furnifti a fevere in-
dictment againft them. While wicked finners abufe God's
patience toward them, they treafure up to them/elves wrath a-
gainjl the day of wrath, and revelation of the righteous judgment
of God (0).
2. The juftice of God appears in fentencing fo many mil-
lions of Adam's pofterity to everlafting pains and torments
for fin: According to that dreadful fentence that fhall be pro-
nounced at the 1 aft day : Depart from me, ye curfed, into everlaft-
ing fire, prepared for the devil and his angels (p). If you could
view the pains of hell, and hear the lhrieks and roarings of
the damned there, you could not but cry out, O the feverity
of divine juftice I Though they are the work of God's own
hands, and roar and cry under their torments, yet can they
not obtain any mitigation of them, not one drop of water to
cool their tongues (q). The juftice of God is inexorable.
3. It is manifeft efpecially in the furFerings of Chrift. God
gave him to the death for this end, that it might be known
what a juft and righteous God he is. So the apoftle tells us,
that Gody^ him forth to be a propitiation, through faith in his
Hood, to declare his right e oufnefs , &c (r). He fet him forth in
garments rolled in blood, to declare his juftice and'righteouf-
nefs to the world. After man's apoftacy and rebellion, there
was no way to keep up the credit and honour of divine juf-
tice, but either a ftrici execution of the law's fentence, or a
fufficient fatisfa&ion. The execution would have deftroyed
the whole race of Adam : Therefore Chrift ftep in, and made
a fufficient fatisfa£Hon by his death and furFerings, that God
might exercife his mercy without prejudice to his juftice.
Thus, the blood of God muft be flied for fin, to let the world
fee that he is a juft God. The juftice of God could and would
be
(m) Ifa. xlif. 10. [n) Luke vi. 2£.
* Tolhuitur in ahum, ut lapfu graviori ruant.
{0} Rom. ii. 5. (p) Matt. xxv. 41. ijr) JLuke xvi. 24, 2&
tr) Rom. Hi. 2j.
Of the Juftice of God. 34^
be fatisfied with no lefs. Hence it is faid, Godfpared not bis
oivn Son (s) Even the dear Son of God could obtain no abate-
ment of his fufferings, no not from his own Father. God
could not, and would not fpare him. O the feventy of divine
juftice!
4. The juftice of God will be manifefted in the great day.
Then will be the folemn triumph of divine juftice. He hath
appointed a day in the which he will judge the world in righteouf-
nefs (t). That will be the great day of' his wrath, and the re-
velation ^ his righteous judgment {it).
Third, I go on to aftign fome properties of the juftice of
God. In general, God is incomparable in juftice -, there is
none like him in it. He is eminently juft. Hence he is called
The juft One (a?), by way of eminency, as if there were none
juft but he •, becaufe there is none juft in comparifon of him.
How ftjould man be jujl with God {y) ? Hence he is called, the
habitation of juflice vz). As if juftice dwelt no where, and had
no abode, but in him. Particularly, 1. He is effentially juft.
He is mfl juft (a). Orig. J hiflice, juftice. He is Juftice itielf-
Juftice is his very eflence. 2. He is necefiarily juft. He can-
not but be juft, and do juftly. Being Sovereign Lord of hea-
ven and earth, his own will is his law, the moil exact plat-
form and rule of juftice and righteoufnefs. Hence he is faid
to do according to his will (b). 3. He is perfectly juft. So in
the text, his work is perfeEl ; and he is without iniquity. He
is juftice, jujlice (c) ; That is, altogether juft, without the lead
mixture, tincture, or fnadow of injuftice. There is in him
plenty of juftice : And there is no unrighteoufnefs in him (d).
There are no flaws or defers in his works and actions 4. He
is immutably juft. So it is faid in my text, He is the rock.
He is ftedfait in juftice and equity, firm and unmoveable like
a rock. Hence the pfalmift fays, He is my rock, and there is
no unrighteoufnefs in him (e). He can no more be removed from
dealing righteoufly, than a rock from its place. To the fame
purpofe he tells us, His righteoufnefs is like the great moun-
tains (f). That is, It is fiedfaft and unmoveable. God can-
not be moved to pervert judgment. (1.) Not by a fear of any
evil: For, he ftands in awe of none becaufe of their power or
greatnefs. His day of vengeance is upon all the cedars of ' Le-
bation*,
(j)Rom viii.32, (/) A&sxvli 31. (z/)Rom.ii.c. (x) A£tovij. 52.
(y) Job ix. 2. (z) Jcr. 1. 7. {a) Job xxxiv. 17. (b) D^i.
iv. 3£. (c) Job xxxiv 17. {d) Job xxxvii. 23. J?fal. xcii. 15,
{?) Ffal. xcii. 15. (/') Pfal. xxxvi. 6.
35© Of the Jujlice of God.
hanorij and upon all the oaks of Bafhan9 and upon all the high
mountains (g). Nor, (2 ) By hope of gain : For nothing can
be added to him. He cannot be bribed. He is no taker of
gifts [h). 5. He is impartially juft. He deals juftly with all
'men, without refpecl: of perfons. He refpecleth not the perfons
of princes y nor regardeth the rich more than the poor : But judgeih
according to every man's work, without refpecl of perfons (i) The
greatnefs and excellency of any cannot exempt them from juft
punifhment. He fpared not the angels that finned; yea, he
ipared not his own Son, when he flood in the room and place
ef elecl: Tinners. 6. He is infinitely juft; moft jufl (k) ; juft in
the higheft degree; yea, juft beyond all degrees. His juftice
cannot be bounded or limited. 7. He is univerfally jut. All
his ways are judgment : And, he is righteous in all his waysy and
holy in all his works (/). We are oft-times fo bemifted that
we cannot fee the reafons of God's difpenfations, and there-
fore are at a lofs how to reconcile them with his nature and
•attributes. But there is juftice and equity in all his difpen-
fations, though it be not always obvious to our reafon. His
judgments are a great deep [m). That is, his a£ls and admini-
strations, as Sovereign Lord and Judge of the world, are un-
fearchabie. There is fuch a depth in them, that we cannot
found the fame by the ftiort line of our underftanding. The
actions of God are often myfterious, but never unrighteous.
Even when clouds and darhtefs are round about him; I hat is,
when his providences are fuch dark riddles that none can un-
fold them; yet righteoufnefs and judgment are the habitation 6f
his throne. Though we do not, or cannot fee him, yet judgment is
before him (n); fo that we muft not mealure God by what we
fee. We are poor fhort-fighted creatures, and therefore muft
Cry out with the apoftle, How wife arch able are his judgments 9
mid his ways pajl finding out 0) ?
Fourth, I come in the laft place to apply this doctrine.
Ufe 1. For inPcrucliion. Is God infinitely juft? Then there
is a judgment to come. The juitice of God requires that men
fhouid reap according to what they have fown: That it fhouid
be well with them that do well, and ill with them that do ili.
But it is not apparently fo in this world, becaufe now is the
time of God's patience and our trial: Therefore there mult
be a day when the juftice of God fliall be made manifeft.
This
(g) Ifa.il. 12,13, H* (b) 2 Chron. xix. 7. (/) Job xxxiv. 19.
1 Pet. i. 17. (.(•) Job. xxxiv. 17. (7) Pfa!. cxlv. 17. [m) Plal.
sxxvi. £. («) i?fal, xcvii. 2. Job xxxv. 14. (0) Rom. xi.33.
Of the Juftice of Goo3. 351
Thts is the preacher's argument, And moreover ', fays he, Ifaio9
under the fun, the place of judgment , that ivickednefs luas there j
and the place of righteoufnefs, that iniquity was there. I /aid in
mine hearty God fid all judge the righteous and the wicked: For
there is a time there for every purpofet and for every work (p)»
On that day the juftice and righteoufnefs of God {hall be re-
vealed ; therefore it is called the day of the revelation of the righ-
teous judgment of God (q). The equity of God's difpenfations
is not now fo fully feen : But all will be open and manifeft on
that day. Then God fliall have the glory of his juftice, and
his righteoufnefs (hall be openly vindicated.
Ufe 2. Here is matter of terror to wicked finners. O how-
terrible may it be to you, to think that there is an infinitely
juft God, who cannot but take vengeance on you, if you con-
tinue in your fins ? And you cannot efcape his righteous judg-
ment. True it is, he is a God of infinite mercy, but he is
alfo infintely juft, to take vengeance on them by whom mercy
is defpifed ; and while you continue in any known fin, you
turn your back on mercy, by refufing to come up to the gra-
cious terms on which mercy is offered : Therefore you fhalt
have judgment without mercy (r) ; even a cup of wrath unmixed*
One divine attribute is not exercifed to the prejudice or wrong
of another. Many harden themfelves in fin by wrong notions
of divine patience ; God takes notice of this : Thefe things haft
thou done, fays he, and 1 kept fdcnce : 'Thou thoughtejl that I was
altogether fuch an one as thyjelf(s). But f divine patience is not
forgivenefs: God may forbear thofe whom he will not pardon.
Even the veffels of wrath that are fitted for deftruFtian may be
endured with much long fuffe ring (/).• But at length juftice will
avenge the abufe of patience: and juftice will be the more
fevere, when long patience hath been much abufed.
Ufe 3. Here is matter of comfort to the godly; to fuch of
you as believe on Chrift, and have received him by faith.
The juftice of God is for you, as well as his mercy. Juftice
is made your friend. Your bieffed Redeemer hath fatisfied
it : He paid all your debt to the juftice of God ; io that juftice
hath nothing to crave of you, no plea againft you. It doth
not ftand with the juftice of God to exacx the iame debt again.
Yea, your Redeemer did not only fatisfy juftice, but alio me-
rited
(p) Eccl.iii. 16, .17. (q) Rom, ii 5. (r) Janics rt. 2. Rev*
*iv. jo. (/) Pfal. 1. 21.
f $uod (hfertur mn aufertw* (t) Rom. ix. 12*
g 5 1 Of the Juflice of God.
rited the exercife of it on your behalf. Hence it is that God
is bound in juftice to juftify you upon your believing in
Chrift : For he is jujl, and the juflifier of him who believeth in
jfefus (u). He is juft to pardon fins, upon your penitent con-
feffion of them. If we confefs our fins , he is faithful and jujl to
forgive us our fins (x). He is juft to make good his promifes
to you : For God is not unrighteous to forget your work and labour
of love (y). And he is juft to avenge the wrongs done to you
by wicked men. The Lord execute th righteoufnefs and judgment
for all that are oppreffed (z). So that the thoughts even of di-
vine juftice may be comfortable to you who believe in Chrift.
Ufe 4. For exhortation In feveral branches.
Exhort. I. Let the confideration of the infinite juftice of
God engage you to flee to Chrift. Confider,
1. You are guilty creatures; guilty by original fin, and by
innumerable actual tranfgrefiions. You have offended and
tiifhonoured God times without number. And, while you
are out of Chrift, every fin expofeth you to the wrath of God
without a refuge to cover you. You are under fentence of
condemnation by the law : For, Curfed is every one that conti-
nued not in all things that are written in the law to do them (a).
You are like malefactors condemned to death -, and the wrath
and juftice of God is purfuing you, and ready to take you
by the throat, and to execute the law's curfe every moment.
2. Divine juftice muft have a fatisfa&ion. God in juftice
will not pardon your fins without one: So that you cannot
elfe efcape the terrible wrath that is due to you. It was God's
defign by all the priefts and facrifices under the law, to in-
ftrucl: that people, how alone the guilt of their fins might be
expiated, to wit, by making atonement for them by facrifice ;
and that there was no other way of falvation, but by a real
propitiation and atonement made for their fins. The honour
of God's juftice, as Governor and Judge of the world, could
not be kept up without a valuable fatisfaclion.
3. Neither ye yourfelves nor any mere creature in heaven
or earth, can make a valuable fatisfaction to divine juftice for
your iniquities. There being an infinite evil in fin, in regard
of the object againft whom it is committed, viz. the infinite
majefty of God; all the fufferings of men and angels, being
but of a finite value, could not be a valuable fatisfaction for it.
And there is infinitely more evil in fin, than there is good in
all
(a) Rom. iii. 26. (,y) ljohni. 9* (/) Heb. vt, li,
{z) Hal. ciii. 6. (a) Gal. iii. 10.
Of the Jujiice of God. 353
t\\ your repentance, prayers, and tears. Further, if you or any
other mere creaiure could fatisfy for your fins, then Chrift had
died in vain : Yea, God's giving his Son to *f>e death, had ra-
ther been an acl: of cruelty to him, than an act of mercy to us.
4. Chrift made full fatisfaclion to divine juftice. For, he
fuffered for our fins (b) : Our fins being imputed to him, he fuf-
fered the puniihment due to them. He was made fin for us :
And his own fe/f bare our fins in his own body on the tree if) Here-
by he fully fdtisfled divine juftice. For, not only did God ac-
cept of his furFerings as a fufncient fatisfa&ion, and fmell afweet
favour of reft from them [d); whereof his refurrechon from the
dead was a clear demonftration ; but alfo they were, in them-
felves confidered, a price of infinite value, confidering the in-
finite dignity of the gterfon fuffering, who was every way equal
with God ; and confidering alfo the greatnefs of his fufterings,
being without any allay or abatement of the leaft degree of
mifery. God fpared him not (e), in a way of impartial juftice.
He fuffered all that law and juftice required, and all that our
fins deferved. From all which it appears, that you have a fuf-
ficient fatisfacUon for the ground of your faith.
5. Youcanhavenointereft in, nor benefit by Chrift's fatisfac-
tion without faith in him. We read of thefprinhling of the blood
<f Jfus (f). Till his blood be fprinkled on your fouis, you can
have no benefit by it 5 and it is fprinkled, as by the Spirit on his
part, fo by faith on our part, which is therefore called faith in
his blood [g). Though Chrift fatisfied divine juftice, yet he did
that without you ; and it is not Chrift without you that will do)
you any good, but Chrift within you. Hence Is that exprefiion,
Chrift in youy not Chrift in heaven, the hope of glory (h).
6. Chrift's fatisfaction is put up to your account, when you
receive him, and believe on his name. By faith in Chrift we
become myilically one with him: He dwells in our hearts by
faith (i). And when you are one with Chrift, then Chrift is
yours : His death and fufferings, his blood and obedience ; all are
yours, and are put up to your account, as if you had actually
obeyed and fuffered in your own perfons.
Be perfuaded, therefore, if you would efcape the ftrokes of
fin revenging juftice, to flee to Chrift, and receive and clofe
with him by faith. Labour to be deeply convinced of fin, and
of your mifery and danger by fin : Study and believe the reaii-
Vol. I. N°. 4. Y y ty
(b) 1 Pet. iii. 18. (c) 2 Cor v. 21. 1 Pet. ii. 24. (d) Epb.v.
ii. (<?) Rom. viii. 32. (/) I Pet, i. 2, (g) Rom. iii 25. {h) GoU
I 27. (/'} Eph. iii. 17.
3^4 Of the Jujlice of God.
ty and furnefs of Ch rift's fatisfa&ion : Renounce all ground of
confidence in yourfelves; and betake yourfelves by faith to
Chrift's fatisfactien alone As under the Old Teftament they
laid their hand upon the head of the facrifice, and thereby own-
ed it as a facrifice in their ftead -, fo you muft lay the hand of
faith on the Lord Jefus, and put him in your room, and own
him as a facrifice in your ftead, if you would have any bene-
fit by him. Oh, how fad will your cafe be,Jf God mall rec-
kon with you upon your own fcore ? Wo, eternal wo, will be
to you, if you meet a juft and righteous God without a Mediator.
SERMON XLIII.
Exhort. 2. QJTANDtn awe to offend tf« Infinitely juft and
£3 righteous God. He is juft to take vengeance
for fin : Therefore fand in awe and fin not (a). Improve the
confideration of divine juftice to give check to fin and tempta-
tions. When your are pampering the flefti, and giving loofe
reins to fin, remember there is a juft God that taketh no-
tice. Efpecially, young men may hereby abate the fervour of
their youthful lufts. Therefore the preacher doth by this give
check to the vanities and pleafures of youth : Rejoice, 0 young
man, in thy truth , and let thine heart chear thee in the days of thy
youth, and walk in the ways of thine hearty and in the fight of thine
eyes : But know thou, that for all thefe thhigs God will bring thee
into judgment (£), There is much here to keep even God's own
children in awe Though you are dear to God, yet he will
not fpare you. if you take liberty to fin Behold, the -righteous
fjall be recompenfed in the earth (c). Though you are abfolved
from eternal condemnation •, ytt your fins may coft you dear
here in this world. God may make them bitter to you by fome
fmart 'atmtlion, or by troubles and terrors of confeience.
Exhort. 3. Reverence and adore the juftice and righteoufnefs
of Gcd in all his dealings with you, and particularly in crofs
and afflicting difpenfations. His difpenfations muft needs be
juft, feeing his nature is fo. So dcth the pfalmift argue : Righte-
ous art thou, O Lord; and upright are thy judgments (d). He can-
not act contrary to hi? nature. He that is Juftice and Righte-
oufnefs itfelf, cannot poiiibly do any thing unjuft : Thejuf Lord
will not do iniquity (e). His difpenfations toward you may be
very fmart and afflicting ; but they are always juft. Therefore,
1. Silence
(*) Pfal !v. 4. ff) Eccl. xi. 9, (c) Prov. xi. 31. (d) Pfal
cxix. 137. [e) Ztph, hi. 5.
Of the Jujlice of God. 355
1. Silence your murmurings. Thefe are evils which our cor-
rupt natures are very prone unto. But all murmuring is an im-
plicit accufation of the great God, as if he were in the wrong,
and dealt unjuftly. Men do thereby fay, the way of the Lord is
not equal (f). Therefore, under your heavieft afflictions, filence
yourmurmuring anddifputing, and rebuke thewkids and waves
of difcontent that tofs your foul. God takes it ill when you
quarrel any of his ways ; as is implied in that expoflulaticn,
Hear now t O houfe of Jfraely is not my way equal (g) P It ill be-
comes you to quarrel or find fault, whatever be God's way to-
ward you. 2. Own and acknowledge the juftice and righteouf-
nefs of God. The people of God own this with refpecl: to their
long captivity : Then art jtijl hi all that is brought upon us And
again, The Lord is righteous* And alfo the prophet Daniel : O
Lord^ righteoufnefs belongeth unto thee : And the Lord our God is
righteous in all his works which he. doth (h). And own his righte-
oufnefs from the heart. It muft not be by word of mouth only,
but muft be the real language of your heart. When you juftify
God, this will give check to yourmurmurings. And it is much
for God's honour; for hereby you jufify him when he Jpeaketh,
or threateneth judgment, and clear him of any wrong dealing,
when he Judgeth, or executeth judgment (i).
To engage you to all this, confider, 1. God's fovereignty.
He is your fovereign Lord, and therefore hath right to difpofe
of you and yours according to his own pleafure. Behold -he
taketh away, who can hinder him ? who will fay wito him> What
4oJl thou (k) ? There is no tribunal before which you can cite
God to anfwer for any of his difpenfations. Me giveth not ac-
count of any of his matters (J). Every man may do with his own
what he pleafeth, and why may not the Lord do fo ? Shall we
deny to him the common privilege of all proprietors s He is the
potter and we are the clay. Do what he will, he doth us no
wrong, becaufe he hath fupreme and abfoiute right over us and
ours. Therefore fay with Eli, It is the Lord ; let him do what
fecmeth him good (m). And follow the pfal milt's example : I was
dumby fays he, I opened not my mouth; becaufe thou did/l it (//). 2.
Confider your own guiltinefs. God never airlifts without caufe :
At lead there is always fin enough in us to juftify his way to-
ward us. It is on this ground that the faints give him the ho-
nour of his juflice under their a&icTions, in the texts already
quoted
(/") Ezek. xviii. 25. (g) Ezek. xviii. 25. (h) Neh. ix. 33.
Lam. i. 18. Dan. ix. 7, 14. (/') Pfal. li 4 (k) Job. ix 12.
(/) Job xxxiii. 1$. («) 1 Sam. hi. iS. (#) Ffal.XKxix 9.
3S<5 Of the Jufike ofGoJ.
quoted. Hence Elihu pleads for God, Far be it from Gcd, that
he Jhould do inickednefs ; and from the Almighty that he fjould com-
mit iniquity : For the work of a man /hall he render unto himy and
caufe every man to find according to his ways (c). The confiderat ion
of your great guiitinefs ihouid Hop your murmurings : Where-
fore doth a living man complain , a man for the punifhment of his
fins (/>) ? Whatever you iuffcr, you fuffer jultly ; fo that you
can complain of none but yourfelves. Yea, your afflictions
are always fliort of the caufe- God exacleth of thee lefs than thine
iniquity deferveth (q). Therefore fay with Ezra, Thou our God
haji punijhed us lefs than our iniquities deferve (r). When God
laid on a heavy crofs, he might have caft you into hell. You
are fuch guilty creatures, that God cannot put you in a worfe
condition than you deferve. Therefore, fay with the church,
It is of the Lord s mercies that we are not confumed, becaufe his cw
pajfions fail not (s). 3. Confider his infinite wifdom He is in-
finitely wife, and knoweth what is good for you, and how to
carve out your lot for you, better than you do yourfelves. And
he hath infinitely wife reafons for all that he doth. Therefore
you mould own the equity and wifdom of his difpenfations,
though you cannot fee the reafons of them. God's judgments
are a great deep it) : And you are wort fighted creatures; your
capacity is very mallow : Therefore believe that he is righte-
ous, contrary to prefent appearance, as the prophet did, Righte-
cits art thoUy 0 Lordy when I plead with thee : Yet let me talk with
thee of thy judgments (//). And on the depth of his wifdom :
B.ather accufe yourfelves of blindnefs, than God of injuftice.
Again, own and reverence the juftice and righteoufnefs 0$
God in his dealings with this land and the church of God in it,
and in the prefent frowning afpeel: of his difpenfations. If he
remove eminent and worthy infhuments ; if he take away the
hedge of his vineyard, and fuffer it to be troden down •, if he
fuffer the wild beaft: to wafte and devour it; if he bring the light
of the glorious gofpel under a fad ec ipfe ; if he turn us back
to the wildernefs again; if he fay to the bloody fword, " Sword,
€i go through the land, and cut off man and bead in it ;" if he
call for famine or peftilence to devour us, all will be mod juil.
We have cleferved no lefs : For we are a finful people ; our a-
bominauons ar^ great, and many, and highly aggravated. There-
fore let a. jultify God, and take ihametoourfelves : We have pro-
voked him by our (hameful iniquities: So that we mould fay, The
Lord is righteous; but we have rebelled againfl his commandment (#).
Further,
(0) Job xxxiv ic, 11. M JLwn. in. 39. (?) Job xi. 6. (r) Ezra
ix.13 (/,Lam.itfra2. l/)I'fuhxxxvi.6. (»)Jer,xii.i. (x; Lam. i»i&.
Of the Jujlice of God. 3 ^
Further, own, adore, and praife the juftice and righteouf-
nefs of God, in his judgments upon the enemies of the church.
We have a pattern for this in the fong of the church, delivered
from the tyranny of antichriit : They fin g the fong of Mofes the
fervant of God, and the fong of the Lamb, faying, Great and mar^
vellous are thy works, Lord God Almighty ; jufl and true are thy
ways, thou King of faints And, Allelujah, falvationy and glo-
ry, and honour, and power unto the Lord our God : J* or true and
righteous are his judgments ; for he hath judged the great *whore(y).
Exhort. 4. Imitate God in this: iStu^y to be juft and righte-
ous as he is : For if ye know that he is riglfteous, ye know that every
one that doth righteoufnefs, is born of him And, He that doth righ-
teoufnejs is righteous, even as he is righteous (z). And,
I. Be juit. toward God. Render unto God the things that are
God's (a). Now you yourfelves and ail that you have are his*.
Nothing you have is your own. They were rebels againft God
whofaid, Our lips are our own, who is Lord over us? There-
fore give yourfelves to him. The Macedonians were exemplary
in this : They firfl gave their ownfelves to the Lord {b). Give your
hearts to him. This he calls for, My Son, give me thine heart (c).
And give your bodies alfo: Offer up your bodies a living facrifice
-to God{d). In a word, all you tiave muft be confecrated to God,
to be employed in his fervke, and for his honour and glory:
According to that prophecy, In that day fh all there be upon the
bells of the horfes, Holinefs unto the Lord; and the pots in the Lord's
houfefljall be like the bowls before the altar. Tea, every pot in Je~
rufdem, and in Judah, ffjall be Holinefs unto the Lord of ho/Is (e).
It is a facrilegious injuftice, to keep back any thing from God.
Again, you owe him all your fervice and obedience, in its ut-
molt extent, and with the greateft intenfenefs of heart and af-
fection. Let him have his due : Only fear the Lord and ferve
him in truth with all your heart (/). Again, every mercy brings
you under debt to God for thankful returns: And it is a great
(in, when your returns are not fome way proportioned to the
mercies you have received. This brought wrath upon good
king Hezekiah : He rendered not again according to the benefit done
unto him ; — therefore there was wrath upon him, and upon Judah
and Jerufalem (g). Once more, every vow and promife makes
you a debtor to God ; and if it be unjuft not to pay your debt
to man, it is much more fo, not to pay your debt to God.
Therefore, Vow, and pay unto the Lord your God [h). -p
(y) Rev xv. 3. & xix 12. (z) 1 John ii. 29. & iii 7. (a) Mat.xxii.2 1.
* Nefciunt fun parcsre qui nihil fuum norimt. Ambrof.
(b) 2 Cor. viii 5 (c) Prov xxiii. 26. {d) Rom. xii I. (e Z.ech.
xiv.2C,2i. (/) 1 Satn.xii.24. (g) 2Chron. xxxii. 25. (h) PiaL
Ixxvi. ii^
3S* Of the Juflice of God.
2. Be juft toward man. And that, i. In your private deal-
ings. 2. In your public adminiftrations.
( I .) Be juft in your private dealings. Render to all their dues%
tribute to whom tribute is due, cujlom to whom cuflom, fear to whom
Jear, honour to whom honour (i). Whether this due arife, I. By
virtue of the law of God : So, honour is due to parents, tribute
to magiftrates, &c. In which things the obligation cannot be
made void. Or, 2. By way of bargain and contract. So, what is
borrowed ought to be reftored ; and the labourer's hire ought
to be duly paid ; to keep it back is a crying fin (k). Or, 3, By
a voluntary promife in things lawful, whereby men make them-
felves debtors. It is the character of one that hath communion
with God in ordinances, and (hall have communion with him in
glory, that he fweareth to his own hurt, and changeth not (/)*
Further, do injury to no man, neither in his perfon, nor in
bis name, nor in his eftate or goods. Do no wrong, do no violence
to the Jlr anger, the fatherlefs-, nor the widow [m). In a word,
obferve that golden rule, All things whatfoever ye would that men
Jbould do to you, do ye even fo to them : For this is the law and the
prophets («).
To excite and engage you to be juft in your private dealings
with men, confider, 1. This is honourable. Righteoufnefs is
a part of God's image in man. The new man is created after
God in righteoufnefs (0). Therefore, the more juft and righte-
ous, the more like God. 2. This is very pleafing to God He
loveth him that follow tth after righteoufnefs. And, To do juft ice
and judgment t is more acceptable to the Lord than facrifice (/>).
And without this, nothing you do can be pleafing to him, no
not your moft folemn duties of worfnip. God would not ac-
cept of his peoples' peace-offerings, till judgment run down as
'waters, and righteoufnefs as a mighty jlream [q). And he rejected
the Jewifh fafts, becaufe they did not loofe the bands of wicked-
nefs, and undo the heavy burdens, and let the oppreffed go free (r).
Iniquity in traffic and commerce is hateful to God. All that do
unrighteoufly, are an abomination unto him : And, diver fe weights,
and diverfe meaj'ures, both of them are alike abomination to the Lord {s).
3. Jultice and righteoufnefs in our dealings with men is a cre-
dit to religion. It is lovely in the eyes of the world, as injus-
tice is odious and hateful to men. It is the fupport of human
fociety, and commerce between man and man. Thefe things
are
(i) Rom xiii. 7. (*■> Deut. xxiv. 14, 15. James v.4. (/) Pfal. xv. 4.
(w) jew xxii 3. («) Matth. vii. 1 2 (*)Eph. iv. 24. (f>) Prov. xv.
9. and xxi. 3. (q) Amos v. 22, 23, 24, (r) Ila. lviii. 5, 6\
(/) Dcut. xxv. 15, 16. Prov. xx. ic.
Of the Juficc of God. 359
are good and profitable unto men {t). So that, to do juftly is the
way to adorn religion, and to reprefent our profeflion with ad-
vantage unto the confeiences of men. ProfeiTors of religion,
that deal unrighteoufly, are a reproach to the gofpel of Chrift,
and harden profane men, 4. Righteoufnefs in your dealings
will be profitable to yourfelves. It is the way to a blefling :
For bleffed are they that keep judgment t and he that doth righteouf
nefs at all times [u). Mofcs tells us that this is a mean of hap-
py profpenty and fuccefs. That which is altogether jujl jhalt
thou folloiUy fays he, that thou mayejl live^ and inherit the land
which the Lord thy God giveth thee (x), A little gotten by juft
dealing is better than much gotten by fraud and injuftice. Bet-
ter is a little with righteoufnefs^ than great revenues without right £
and a little that a righteous man hath is better than the riches of man y
wicked {y). The comfort of what you have, lies not in abun-
dance, but in God's blefling. On the contrary, unjuft and un-
righteous dealing will bring a moth on your eftate. An ill won
penny, we ufe to fay, will bring down a pound. He that ccvetetk
an evil covet oufmfs to his houfe, that he may Jet his nejl on high, con-
fultethjhame to his houfe> andfinneth againjl his own foul (z). God
doth no*; fufFer men to hold what they have gotten unjuftly :
As Zophar fays of the unjuft man, He hath fwallowed down
riches \ and hefhall vomit them up again ; Godfhallcafi them cut of
his belly (a). And unrighteoufnefs expofeth to wrath and ven-
geance. Ihe apoftle, on this ground, diffuadesfrom it : That
no man go beyond and defraud his brother , becaufe that the Lard is
the avenger of all fuch (b).
Well then, beware of all unrighteous dealing, cheating, de-
frauding, extortion, foreftalling, regreting, and other fuch evils.
Make confeience of juftice and equity in your dealings. Ob-
ferve the rules of jultice in lefier, as well as in greater matters:
For he that is unfaithful in little, will be unfaithful alfo in much.
Deal not unjuftly upon any temptation whatfoever. Let not
hope of gain move you to it : For there is no profit in what is
gained unjuftly: It is a certain lofs, and will prove fo in the iffue.
(2.) Be juft in your public adminiftrations : Ye that are in
places of power and truft. Magiftrates and judges fhould deal
juftly. He that ruleth over men mitft be jujl \ ruling in the fear of
God (c). bee and ponder three texts of fcripture. One is
Mofes' exhortation to the judges in his time : Hear the caufes
between
(t) Titus iii. 8. (u) Pfal cvi. 3. (x) Deut. xvi. 20. (y) Prov.
xvi. 8. and xxxvii. 16. (z) Hab. ii. 9, 10.
(*} Job xx* 15. {b) 1 Theff". iv. 6. (c) 2 Sam. xxiii. 3.
360 Of the Jujlice of God.
hetween ytur brethren, and judge right eoufly between every man and
his brother , and the Jh anger that is with him. Ye foall not rejpecl
perfons in judgment , but you/hall hear the Jmall as well as the great :
JTe/hallnot be afraid of the face of man: For the judgment is God's {d) *»
Another is JehouSaphat's exhortation to the judges m his time :
Take heed what ye do : For ye judge not for man, but for the Lord,
ivhi is with you in the judgment Wherefore now, let the fear of the
Lord be upon you ; take heed and do it : For there is no iniquity with
the Lord our God, nor rejpecl of perfons, nor taking of gifts ; e). 1'hc
third text is a terrible wo denounced againft unngrite< u,> rulers
and judges. Wo unto them that decree unrighteous decrees, and
that write grievoufnefs which they have prefcribed : To turn oftde the
needy from judgment, and to take away the right from the poor of my
people; that widows may be their prey, and that they may rob the fa-
therlefs. And what will ye do in the day of vifitation, & c (f). Magi-
ftrates, rulers and judges, are called gods. God hath put his own
name upon them ; therefore they mould ftudy to be like God,
in obfervingtheruleof jufticeand righteoufnefs in their admini-
ftrations. This is much for the glory of God, the good of his peo-
ple, and their own peace; and the reward of fuch will be great*
(d) Deut. i. 16, 17.
* Juflttia non novlt patrem vsl matrem : Veritatem novit ; perfo*
nam non novit : Deum irnitatur. Cafliao.
(c) 2 Chroa. xix. 6, 7. (/) Ifa. x. 1, 2, 3.
DISCOURSE X.
Of the Patience of God*
SERMON XLIV.
Rom. ii. 4. Or defpifejl thou the riches of his forbearance and
long-fujfering,
IN the four firft chapters of this epiftle, the apoftle treats of
the caufe of our j unification before God; and proves that
we are juftified, not upon the account of our own righteouf-
nefs and good works, but upon the account of the righteoufnefs
of Chrift, imputed to us, and received by faith alone. This he
proves by this argument, that men have no righteoufnefs of their
own to juftify them, feeing all are unrighteous *, which he clears
and illuftrates with reference, both to the Gentiles and to the
Jews*
Of the Patience of God. 3 £ j
Jews. He begins with the Gentiles, in the preceding chapter,
from the 18th verfe and downward, where he fhews that the
Gentiles imprifoned and fuppreffed the truth -, that is, thefe
natural nations they had of their duty to God and their neigh-
bour, that they might fin the more freely : For which, God in
his juft judgment, gave them up to grols fins, fuch as abomi-
nable idolatry, and the filthy lufts of all uncleannefs. And then,
from the beginning of this chapter, and downward, he vindi-
cates the juftice and righteoufnefs of God, in fuch judgments
on wicked finners \ and particularly, on fuch fmners as are
themfelves guilty of the fame fins, for which they judge and
cenfure others, and abufe and mifinterpret the goodnefs and
patience of God toward them.
For the fubjecl: of my difcourfe, I pitch only on thefe words,
by which the patience of God toward finners is exprefTed, The
riches of his forbearance and long-fuffering. Forbearance and long-*
fufferingi are different words here ufed to exprefs the fame
thing, to wit, the patience of God. God's patience, whe-
ther it be exercifed for a fhorter, or for a longer time, is call-
ed forbearance ; but long-fuffering is a further degree of pati-
ence and forbearance. When God hath long patience, or when
his patience is lengthened out, then it is called longfuffering.
But here we have aifo the riches of his forbearance and longfuffer-
ing. Riches ; that is, great abundance. His patience is ad-
mirably great : He is, as it were, enriched with it. There
are riches of divine patience that none can count the value of;
and a depth in thefe riches that none can fathom. They are
indeed unfearchable riches.
The doctrine I propofe is this:
Admirable patience is one of God* s glorious excellencies.
His patience is his riches. He is rich in his forbearance and
long-fuffering. How great then muft it be ! We may and
ought to admire it, but cannot comprehend it.
I {hall here endeavour to lhew,
1. That God is patient; or, patience is one of his glorious
perfections.
2 . What the patience of God is ; ort what is the nature cf this
divine perfetlion .
3 . Wherein the patience cf God is etcercifed*
4. Whence the admirable riches and greatnefs cf his patience
doth appear.
5 . What are the properties of God 's patience.
6. Why he exercifeth fuch patience.
7. If mil apply the whole.
Vol. I. N°. 4. Z z &*$%
36.2 Of the Patience of God.
Firfl, I {hew that God is patient ; or, patience is one of his
glorious perfections. We find it often attributed to God in
fcripture, under a variety of expreflions. It is often exprefied
by a Jloiunefs to anger («); importing that God doth not pre-
fently pour out his wrath on fuch as provoke him. In my
text it is expreifed by forbearance. He forbears punifhment,
notwithstanding of the fins of men. And it is exprefled by
long-fuffering (b), which is a lengthening out of patience. This
is one of the remarkable letters in God's name, as he himfelf
proclaimed it before Mofes. God fufFers, and bears long with
finners. It is long before he draw out the fword of juftice a-
gainft them. It is alfo expreffed by his keeping filence ; Thefe
things hajl thou done, fays the Lord, atidlkeptfihnce (c). "I did
<4 not ipeak to thee by providential rebukes, or in my wrath
** and difplea^ure; I did not prefently call thee to account."
Further, that God is patient, appears, I. Becaufe he is the
Governor of the world. Patience is neceffary to fit men for
government : Therefore it muft be a neceffary perfection of
him who is the fupreme Governor, confidering that the whole
ivorld lies in ivickednefs (d). God would be incapable to govern
it, if he had not patience to bear with the fins and follies of men.
Without this, he would in a moment deftroy the world. 2.
Patience is fo neceffary a perfection of God, that the glory of
his other perfections would be much obfcured without it.
Were it not for his patience, how could his wifdom be glori-
fied in bringing ?ood out of evil, and fo much good out of fo
great an evil as fin is .? If he prefently executed deferved wrath
upon the enemies of the church, how would his power be
glorified, in preferving his people in the hot furnace of af-
fliction ? And how would his wifdom in contriving, and his
power in accomplifhing their deliverance, be vifible and con-
fpicuous to the world ? And without the exercife of patience,
how would the equity of his juftice be manifeft and unquefti-
onable ? If he were not patient toward finners, he might feem
to be cruel to them. 3 How many proofs of the divine pa-
tience have we in his providential works ? What admirable
patience appears, in God's bearing with our firft parents,
when they turned rebels againft him ? The creatures were
continued for their ufe and fervice, the earth did not fwaliow
them up, they were not prefently thruft down to hell, as they
de-
(*) Neh. ix. 17. Pfal. ciii. 8. Nah. 1. $. (b) Pfa!. cxlv. 8.
1 Pet iii 20. 2 Pet. iii. 9, 10. Exod. xxxiv. 6. (c) Pfal. 1. 21.
(d) 1 John v. 19.
Of the Patience of God. 3 63
deferved. Yea, Adam's life was continued for the fpace of
930 years after his rebellion, lhe children of Ifrael were a
itiff-necked people : Though they grieved God forty years to-
gether in the wildernefs, yet he fuffered their manners (e). And
though afterward they did often rebel againft him, and were
guilty of the higheft provocations, and abufed the mod alto-
nimmg goodnefs ; yet God e'xercifed admirable patience to-
ward them. He fent unto them by his mejftngers, ri/ing up be-
times and fending (f) ; and waited long for their repentance,
before be brought his defolating judgments upon them. And
doth not admirable patience appear in his dealing with the
Gentiles ? The chapter preceding my text gives fome account
what they were. They were funk in idolatry and fuperftition,
foaked in all manner of wickednefs, and filled with all unrigh-
teoufnefs : Yet God winked at thefe times of ignorance {g). He
exercifed fuch admirable patience, that he feemed to take no
notice of them. And at this day, though the world lies in
wickednefs, yet it is not deftroyed. Considering the abomi-
nations it is filled with, is it not a wonder that it hath not
been confumed long ere now ? How can we (hun to cry out,
O the admirable patience of God ! 4. The very heathens
wanted not a fenfe of the divine patience. This they ex-
prefled by feigning their god Saurn to be bound a whole year
in a foft cord. As alfo by this proverb : The mills of the gods
grind Jlowly. The mills being uiually turned by fuch as for
fome tranfgreffion were condemned to that work ; the mean-
ing is, that God doth not punifli men fo feverely as they de-
ferve. Particularly, Plutarch hath an excellent difcourfe of the
patience of God toward finners.
Second, I (hall next {hew, What the patience of God is; or,
what is the nature of this divine perfection.
Patience* in the very notation of the word *, imports fuffer-
ing. In this fenfe it is not in God, the divine nature being in-
capable of fullering. But as it fignifies a willingnefs to defer
the execution of deferved wrath, it is a perfection of the di-
vine nature.
it is that perfection of God whereby he hath power over
his anger to moderate it toward (infill guilty creatures. Here
let us confider, 1. The nature of it. 2. The object ot it.
1. The nature of it lies in the power that God hath over
his
(e) Ads xiii. 18 (/) 2 Chron. xxxvi. 15. (g) Afts xvii. 30/
* §hi9modo enim patientia vim faavi nomenque r ethisrety fi nihil ej~
ftt quod patt cogertmur. Ladtan. Lib. 5. De Juftitia*
364 Of the Patience of God.
his anger to moderate it. Hence it is faid, The Lord is jloix>
to anger , and great in power (h)< As it is an argument of great
weaknefs in men, when they are not able to bridle their paf-
fion ; fo, he hath a great power over himfelf, who can rule
his own fpirit, and keep his paffions under government, under
great provocations He that is JIow to anger is better than the
yrighty : And he that ruleth his fpirit , than he that taketh a city (i).
So here, God hath an intinite power over himfelf, to moder-
ate and reftrain his anger, and to bear with great provocations,
without a fpeedy revenge. Therefore, when Mofes pleads for
the exercife of God's patience toward the Israelites, he expref-
feth himfelf thus : And now, I befeech thee% let the power of my
Lord be great , according as thou hafl fpokenf faying , The Lord is
long-fujfering) and of great mercy (k). So that the divine pati-
ence is a power and ability in God to moderate and reftrain his
anger : Or, the divine nature confidered as able to forbear the
execution of that punifhment upon finners which they juftly
deferve. And when God actually reftrains his anger, and for-
bears deferved punifhment, this is his patience in the exercife
of it. Hence we may fee a difference between God's patience
and his mercy ; patience fpares the finner, and mercy relieves
him in his mifery. So that patience comes in, as it were, be-
tween jufticeand mercy I. It filences juftice. Hence is that
expreffion, I kept f knee < I). I did not fpeak unto thee in my
wrath. The juitice of God is his fvvord, and patience is as
it v/ere the (heath of it. Therefore when the time of God's
patience is expired, he is faid to draw forth his f word cut of
its peath (in). 2. It uthers in mercy, and prepares the way
for the exercife thereof. Therefore it is placed in the firft rank :
The Lord is long-fufferingy and of great mercy (»). There would
be no place for me cy, if patience did not prepare the way.
He waits that he may be gracious (0). Patience fpares the fin*
ner, that mercy may relieve him.
1. The object of it is finful guilty men. I. Men are the
objects of divine patience, and not fallen angels, nor brute
creatures. For, God f pared not the angels that finned (p) ; and
brute creatures cannot offend God by tin, and therefore are not
liable to any punifhment; fo that they are not objects of di-
vine patience. God's fparing them for the ufe and fervice of
man, is a teftimony of his patience towards man, rather than
toward
(A)Nah i. 3. (/• Trov. xvi 32. (k) Numb. xiv. 17. (/) Pfal.
}. 21. (7;:) P.zck. xxi. j. (^) Numb, xiv. iS. (0) Ifa. xxx. J 8.
W 3 *>e- ,j- 4;
Of the Patience of God. 365
toward them. Hence we may fee how God's patience differs
from his goodnefs. His patience is a branch of his goodnefs,
fo that his goodnefs is of greater extent and latitude. All the
creatures are objects of divine goodnefs ; the Lord is good to
all (q) : but man only is the object of divine patience. 2. It is
not men as fuch fimpiy, but finful guilty men, that are the ob-
jects of divine patience. If fin had not entered into the world,
there had been no place for the exercife of patience. And here
we have another difference between God's goodnefs and his
patience. Though man had not finned, but ftood firm in his
firft eftate •, yet he had been an object: of divine goodnefs, but
not of patience. So that goodnefs refpects perfons as crea-
tures ; patience refpects them as tranfgreffors. We fee alfo
how God's patience differs from his mercy j for though the
material object of both be the f>;me, to wit, finful man ; yet
not under the fame formal confideration. Man, as miferable,
is the object of mercy ; but man, as criminal, is the object o£
patience. 3. Not only fome finful men, but all, are the objects
of divine patience. There is not a man in the world but hath
had divine patience exercifed toward him. Particularly, God
is patient, (1.) Towards his own children. He bears with
them, notwithstanding of their manifold fins, paffeth by their
infirmities and weakneffes, and /pares them as a manfpareth his
own [on thatferveth him (r). His patience is admirable, in bear-
ing with them after he hath fo highly obliged them. This is
one end why he fuffers fin ftill to remain in them, that he may-
have occafion of manifefting his great patience toward them.
(2.) Toward the elect not yet converted. The apoftle Paul
was an eminent inftance of divine patience and long-fuffering.
Howbeit, fays he, for this caufe I obtained mercy, that in mefirfi
Jefus Chrijl might pew forth all long-f offering, jor a pattern to
them thatJJjould hereafter believe on him to life everlajling {s). All
that time wherein the elect are going on in a courfe of rebel-
lion againit God, he bears with them. Hence the apoftle ex-
horts believers to account that God's long-fuffering is falvat'iGn (t).
Believers owe their faivation to God's patience toward them
before their converfion. (3.) Toward them that perifh. He
endures with much longfuffering the veffels of ivrath fitted to de •
Jhuclion («). That reprobate finners are fo long out of hell ;
that they are reprieved for fo many days and years from ever-
lafting torments ; that they are fo long under the rich offers
of
(q) Pfal. cxlv. 9. (r) Mai. iii. 17. (/) 1 Tim. i. 1 6%
{t) 2 Pet, iii. 15. (u) Rom. ix. 2*.
366 Of the Patience of God.
of Chrift and his grace, all this is wholly owing to divine pa-
tience.
Thirdly^ I go on to (hew wherein the patience of God is ex-
crcifed. In general, the time of this life is the only time for
the exercife of it. Of all the other perfections of the divine
nature, this perfection of patience hath the fhorteft time where-
in to act its part. The power of God will be exerted in the
world to come, in punifhing the damned, in upholding the
new heaven and earth, and the rational creatures in their be-
ings. His goodnefs and mercy have a heaven, and his juftice
and holinefs a hell, wherein to difplay themfelvesto eternity:
but his patience hath no other ftage but this world whereon
to aft. After this world is at an end, it will remain fhut up
in the Deity, without any further operation. The time of this
life is the only time of long-fufTering.
Particularly, divine patience is exercifed or manifefted,
i In his unwillingnefs to execute judgment. He doth not
afflict willingly (.v). Orig. He doth not afflict from the heart ; that
is, not with delight and pleafure. Only know, that afflictions
may be confidered, either in their own nature, or as means in
order to fome blefTed end. As afflicting providences are ne-
ceffary means of vindicating the juftice and holinefs of God,
and of awakening people to repentance \ fo God may be faid
to afflict willingly, and with pleafure and delight: but confider
affliction in its own nature, as it is grievous to man, fo God
doth not afflict willingly; he hath no delight in it; he doth
not afflict till he is provoked. Mercy is his proper natural
work ; it flows from himfelf, without any caufe in the crea-
ture : Hence he is faid to delight in mercy. But judgment is his
f range work, and ftrange acl(y) : he doth not proceed to it, till
he is provoked by the (ins of men.
2. In giving warning before he execute judgment. Surely,
the Lord God will do nothings (to wit, in a way of judgmenr) but
he revealeth his fecrets unto his ferv ants the prophets (z) He doth
not punitli haiti y, or in apailion, but warns before he ftrikes.
The Old Teftament is full of prefages and warnings of ap-
proaching judgments. There were two famous deftructions
of Jerufalem, the one by the Chaldeans, the other by the Rod-
mans : God gave warning of both ; of the firft, by Jeremiah
arid other prophets ; of the laft, by Chrift himfelf (a). Again,
there are two general deftructions of the world ; the one paft,
by
(x) Lam. iii. 33. (y) Micali v;i. 19. Ifa. xxviii. 21, (z) Amos
iii. 7. (a) Luke xix. 43, 4+.
Of the Patience of Gc-d. 36^
by water, to cool the heat of luft that then was ; the other to
come, by fire, for the coldnefs of love among men ; and in fcrip-
ture we findfufficient warnings given of both. God gives warn-
ing, by the threatenings contained in the holy fcriptures; by
his word in the mouth of his ordinary ambaftadors ; by lefler
judgments, which are ufual trumpeters of greater; and by
figns, and wonders, and extraordinary operations in the works
of nature. God never executes judgment, till he hath firft
threatened it, either again ft the people that provoke him, or
againft them that were their forerunners in the fame, of like
provocations.
3. In forbearing the execution of deferred wrath. Sentence
againjl an evil work is not executed fpeedily (b). God delays fo
long as the honour of his name will permit. He bears till he
can bear no longer. He doth many a time turn his anger away [c).
He waited on the old world 120, before he brought the flood
upon them. God is flow to anger, even when he is much
provoked. When he might juftly call finners into hell fo foon
as they fin againft him, yet he defers his anger.
4. In continuing to ufe proper means for reclaiming finners
and gaining their hearts to him. He calls them to repentance,
for preventing the execution of judgment ; and calls frequent-
ly. He makes repeated offers of himfelf and his grace to
finners, and Jlretcheth out his hand all the day long. He ftands
knocking at their door, though they do not open at firft (d).
Though he meet with many refufais, yet he perfifts in his kind
fuit, and continues courting and wooing their hearts, and doth
not give over. O admirable patience f
5. In executing judgment by degrees. He doth not fend
his judgments all at once, but one after another ; they are as
the morning light, that goeth forth gradually (e). When he
deftroyed the old world, he made not the heaven pour out on
a fudden, but the rain increafed by degrees forty days and
forty nights, till it came to a height. God is flow in his works
of judgment, waiting if finners will repent ; as the glory of
God, in Ezekiel's vifion, departed by fo many fteps and de-
grees, as if he had a mind to be invited back again.
6. In moderating and mitigating his judgments. He doth
not fir up all his wrath. When he doth afEift, it is always
lefs than cur iniquities do deferve {/) ; So that there is patience
manifefted
(£} Eccl. viii. 11. (c) Jer. xhV. 22. Pfal. Ixxviii. 38. 1 Pet. iii.
20. (d) See Jer. iii. 7, 12, 14, 22. Ezek. xviii. 30, 3 1, 32. ifa.
Ixv. 2. Re7.hi.20. (^Hof.vi.j. (/) Pfal. Ixxviii. 38, Ezra ix. 13.
368 Of the Patience of God.
manifefted in every crofs a man meets with, becaufe it is much
lefs than is deferved. God jlayeth his rough wind in the day of
the eafi wind (g). When he might juftly confume a whole city
or country, and burn all to allies, the fire doth but confume a
part (£).
SERMON XLV.
Fourthly , T Proceed to (hew whence the admirable riches and
JL greatnefs of divine patience doth appear. It is
indeed admirably rich, rich to aftonifhment, as will appear
from thefe confiderations.
i . Confider what a great evil there is in fin. Even the bed
of men fee but little of it. Sin is molt oppofite and contrary
to God, to his being, to his nature, to all his glorious perfec-
tions. There is enmity againft God in the very nature of it {a).
It ftrikes againft all his attributes. We deny his fovereignty,
when we violate his laws •, we difgrace his holinefs, when
we call our filth before his face ; we difparage his wifdom,
when we prefer our own will to his ; we flight his goodnefs,
when we judge it not ftrong enough to draw our hearts to him.
How admirable is the patience of God in bearing with fuch
an evil as this is ! Though all God's attributes folicit for wrath
and vengeance againft linners, yet divine patience ftands in the
gap to keep off judgment.
2. Confider God's omnifcience. He fees and knows all the
(ins of men ; the number, nature, and aggravations of them.
He knows all the (inful thoughts, words, and actions of all the
men in the world. Hence he tells that people, / know your
manifold tranfgreffions, and your mighty fins : And / know the
things that come into your mind, every one of them (b). He perfect-
ly underftands the greatnefs of his own majefty that is vilified,
and the nature of the offence committed againft him. All the
circumftances of fin •, yea, all the fecret and retired wicked-
nefs in the heart : All are naked, ript up, and anatomized be-
fore him (c). Now, that God forbears to punifh finners,
though he perfectly fees and knows all their fins ; what ad-
mirable patience is this !
3. Confider the infinite holinefs of God, and how hateful
fin is to him. He is of purer eyes than to behold evil, and cannot
look on iniquity. Sin is called that abominable thing that he
bates {d). He cannot but hate it. His hatred of fin is eflential
(g) Ifa. xxvii. 8. (h) Amos vii. 4.
(a) Rom. viii, 7. (b) Amos v. 12 Ezek. xi. 5. (c) Heb. iv, 13.
(d) Hab. i. 13. Jer. xliv. 4*
Of the Patience of God, 36"^
to him ; it is his very nature. And he cannot took on it. The
purity of his nature is averfe from beholding it. He hates it
with a perfect and infinite hatred. No comparifon can ferve
to fet forth his indignation againft fin. Now, the contrariety
of fin to the holinefs of God renders his patience very admira-
ble. How wonderful is it, that he fhould fo long forbear to
punifh what is fo hateful to him ? O the riches of his forbear-
ance ! His patience doth infinitely tranfcend the patience of
men and angels, feeing he is infinitely more fcnfible of the
curfcd nature and quality of fin than they are.
4 Confider his power to punifh. Pie hath power to avenge
himfelf when he pleafeth. It is not becaufe his arm cannot
reach finners, that he forbears to fmite them -, for he can, by a
word, crufh all mankind in a moment : As he created the world
by a word in fix days, fo he can eafily diflblve the whole frame
of rt in a moment. Here is the great wonder, though he be
great in power, yet he isjlotu to anger [e). Though he can, yet
he will not punifh.
5. Confider toward whom he exercifeth his patience. He
exercifeth it, 1 . Toward fuch whom he hath infinitely obliged,
and loaded with his benefits. O, how great is his patience, in
bearing with them on whom he hath heaped many obligations,
even by fuch mercies as deferve a fpecial remark ! All the un*
kindness and ingratitude of finners doth not break his patience.
a. Toward the vileft and worft of finners 5 fuch as are black as
hell, guilty of innumerable fins, and fins of a hainous nature,
and highly aggravated 5 being committed againft light, vows,
mercies, checks of confidence, and manifold rebukes and warn-
ings. O admirable patience, that God mould bear with fuch
finners 1
6. Confider what a multitude of provocations he meets with.
The fins of any one man are pad reckoning. , Not a member
ci the body, or faculty of the foul, but hath been the inftru-
ment of innumerable fins. There is a world of iniquity in the
tongue (/) : and fo there is in the eyes, hands, feet ; in the mind,
will and affections. Yea, the beft men cannot tell how often
they have offended : Who can underjland his errors*- (g) ? So that
£very man may juftly ftand amazed at the patience of God to-
ward him. No man can compute the vaft number of his fins
for the fpace of one day •, much lefs the fins committed in a
month, or in a year. O then what a multitude of fins muft
one profane (inner be guilty of, in the fpace of thirty, fifty, or
Vol. I. N°. 4. A a a feventy
(*) Nah. i, 3/ (/) James iii. 6. lg) Pfal. xix. i*»
370 Of the Patience of Gcd.
feventy years ! But what are the fins of one man to thofe of 3
great city, fuch as this is ? And what are the fins of this city,
to thofe of the whole nation ? And what are thefe to thofe of
the whole world ? O, what an aftonifhing patience muft it be
that bears with all this ! O the riches of his forbearance and
long-fuffering !
7. Confider how patiently he bears with the many affronts
finners put upon his grace, and the many denials and repulfes
his gracious offers meet with. The flighting and rejecting of
an offered Chrift, is a fin of a horrid and black nature, being
an undervaluing of him, and a horrid contempt of the infinite
wifdom and grace of God : yet he bears with it. There are
fome among you who have often made light of Chrift, flighted
his grace, defpifed his offers, trampled upon his blood, itifled
many motions of the Spirit, and convictions of confcience %
yet he hath borne with all this. He hath not only forborn the
execution of deferved wrath, but gives renewed and repeated
offers of Chrift and his grace. He bears all, and waits pati-
ently. We, upon every affront offered to us, are ready to call
for fire from heaven to avenge it ; but he bears with many an
aifront at your hand* O aftonifhing patience \
8. Confider how long his patience is lengthened out. 1. He
bears long with nations. He bore forty years with the rebel-
lious Ifraelites, and fuffered their manners in the ivildernefs (h).
He bore c 2© years with the old world. And, fince that time,
though the whole world hath been lying in wickednefs, yet he
hath borne with all the nation* thefe feveral thoufands of years
paft. What aftonifhing patience is it, that endures the contra-
dictions and monftrous wickednefs of a finful world for folong
a time ? 2. He bears long with particular perfons, though not
fo long ufually as with nations. How great a favour muft it
be to be reprieved from everlafting burnings, for the fpace of
forty, or fifty, or fixty years, for mefly hainous offences com-
mitted againft God ? How many have lived till they were old
and gray-headed in fin, before grace brought them to a furren-
der ? O unparallelled patience, that did bear with them all that
time !
There are two things that manifeft the admirable greatnefs
of divine patience. God doth not punifh, 1. Till fin be ripe :
and that ufually takes a time. The fin of the Amorites was
900 years a ripening. God doth not put in the fickle, till fin-
ners are ripe for judgment (i). He went down to fee whether
JSodom had done altogether according to the cry of their fin (£).
Orig,
(h) A&s xiii. 18. (/') Rev. xiv. iS. (k) Gen. xviii. 21.
Of the Patience of God. 3 7 1
Orig. whether they had made a confummationy &c. That is, whe-
ther their iniquities were full and ripe : whereby God (hewed
his purpofe to fpare them till it was fo. 2. Till fin have a loud
cry. The cry of Sodom and Gomorrah was great (/). Had
not Sodom's fin cried importunately, God had not anfwered it.
Mercy perfuades him to fpare finners, if the cry of their fin
did not conftrain him to puniih them. Sin cries loud And long
before God takes the fword of juftice in his hand.
Fifthly, I come next to affign fome properties of God's pa-
tience They are generally evident from what hath been faid.
1 . It is a powerful patience. The patience of God is not an
effect of impotency, or want of opportunity ; but a glorious
effect of his power. Heuce it is faid, The Lord is flow to anger •,
and great in power : And, To make his power known, he endures
with much longfuffering (m), God is not impotent, as one that
is at the command of his pailions : So that his patience is not a
patience per force, but fuch as proceeds from the riches of his
good 'nefs («).
2. It is a knowing and fenfible patience. The patience of
God doth not proceed from ignorance, or weaknefs of refent-
ment, or ftupidity under the affronts offered him. No, no 9
he knows and is fenfible of all the wrongs done to him by fin.
Hence he fays of that wicked people, They have committed vil-
lany in Ifrael, — / know, and am a witnefs, faith the Lord (0). He
is infinitely more fenfible of the curled nature of fin, than ail
men and angels can be.
3. It is an abundant patience. Hence we read, in my text,
of the riches of his forbearance and long-fuffcring ; and elfe where,
of much longfuffering, and all longfuffering (/>). So that the
patience of God is abundant, rich, and copious, considering
the manifold objects of it, to wit, all men in all ages ; and
confidering the innumerable provocations he meets with from
every man. O the abundance and riches of his patience !
4. It is a juft patience. He doth not repeal the fentence
parTed againit fin, but only fufpends the execution of it. Sen*
fence againjl an evil work is not executed fpeedily (q). Though j'jf-
tice is fo natural to God, that he cannot but punifh fin ; yet he
is a free Agent, and may delay the punifhment for a time, for
jutt and wife reafons. Again, it is a juft patience, becaufe the
time of his patience will have an end. Though God be long-
fuffering, yet he is not ever-furTering, Abufed patience will at
lalt
(/) Gen. xviil. 20. (m) Nah i 3. Rom. ix. 22. (n) Horn. ii. 4.
(0 ) Jer. xxix. 23. (/>j Roil. ix. 22. i Tim. i. 16. (?) Eccl. viii. 1 1.
3 7 2 O/* ffo Patience of God.
laft give way to juftice, and demand to be righted by it, and
render it the more illuftrious : For when juftice demands the
debt from finners, patience alio will have a claim for long for-
bearance.
5. It is a holy patience. Sinners take occafion from God's
patience, to charge him with impurity, as if he were an abet-
tor of, and a conlort in their fins. When God keepeth filence,
they thbik that he is altogether fuch an one as themfelves (r). But
though God fpare finners, yet his hatred is edged againft their
fins, and his heart lothes every one of their abominations. He
doth not by his patience, either blemifh the holinefs of his na-
ture, or difpenfe with the holinefs of his law. His hatred of
fin is infinite : Yet he hath a liberty to reftrain the efTedts of
his difpleafure againft it, for wife ends, without any difgrace to
his holinefs.
Sixthly, Let me (hew, why God exercifeth fuch patience.
He doth fo for thefe reafons :
1 . To fhew that he is God and not man. His patience and
long-fufTering is an attribute very expreftive of his nature. It is
a part of his glory : Therefore when he proclaimed his glory
before Mofes, this is brought in : The Lord, the Lord God, mer-
ciful and gracious y long-fufering {s). Yea, he glories in it as pe-
culiar to himfelf : / rvill not execute thefiercenefs of my anger, (ays
he ; / will not return to deflroy Ephraim ; for I am God, and not
man (t). God (hews himfelf to be God, as well by fparing, as
by punifliing. It is well for poor finners, that they have to do
with God, and not with man, in their mifcarriages. No mere
man, though as holy as an angel, could exercife fuch patience
toward finners as God doth.
2. To manifeft and (hew forth his gracious, merciful, and
reconcileable nature. For this end he exercifed fo much pa-
tience and long-fufTering toward Paul, that in him Chrifl fe-
tus might fhetu forth all long-fufering, for a pattern to them that
Jhould hereafter believe on him to life everlajling \it). That is, that
he might be a pattern of Chrift's patience to other finners : To
let them underftand, that neither the greatnefs, nor the multi-
tude of their fins, fhould be a bar to his mercy and grace, if
they would believe on his name. He exercifeth great patience
toward finners, to let them know, that they may find grace in
his fight on gracious terms, whatfoever their fins have been.
His patience is a witnefs of his tendernefs, and readinefs to
{hew mercy on terms of grace.
3. That
(r) Pfal.l. z^. (j)Exod.xxxiv. 6. (/) Kof. xi. 9, (*} 1 Tim.i. 16.
Of the Patience of God. 373
3. That the elect may be gathered in. As a woman con-
demned for a capital crime, is reprieved for the child's fake in
her womb : So wicked men are fpared a long time, for the e-
lecVs fake in their loins * ; according to that promife, Thus
faith the Lord, As the new ivine is found in the clufter, and one faith %
Deftrcy it not> for a bleffing is in it : So will 1 do for my fervautfs
fake, that I may not dejiroy them all. And I will bring forth a feed
out of Jacob, and out of Judah an inheritor of my mountain : and
mine elect fh all inherit it, and my fervantjhall dwell there (*). A-
gain, many of the ele'&, though born, are not yet converted,
but lie hidden in the polluted mafs of mankind j therefore they
are fpared, till God's time come for gaining and conquering
their hearts. Hence, days of calamity and diftrefs are fhortened
for the eletTs fake (y). God will not wafte and wear out a whole
nation, becaule there are ele£t. among them to be gathered in.
4. For his peoples' fake. As the tares are fuffered to grow
among the wheat, left by plucking up the one, the other be
plucked up alfo (s) ; So wicked men are fpared, for the fake
of the godly among them. Though rne fins of Sodom cried a-
loud for vengeance, yet God would have fpared it, if ten righte-
ous perfons had been found in it {a). The truly godly among
a finful people, are ufually a bar to the execution of judgment.
God delivers the if and of the innocent : and it is delivered by the
purenefs of their hands [b). By their prayers, they fet them-
felves in the breach at which divine wrath is ready to break in
upon a finful people : So did Mofes ; he flood before God in the
breach^ to turn away his wrath , left he Jbmld deflroy the children of
Jfrael [c).
Again, God exercifeth great patience toward the wicked,
for the good of his own people. As, 1. For their greater fafety
and fecurity. As the chaff is a defence to the wheat, and thorns
are ufed for a hedge to the vineyard \ fo God fpares many wic-
ked men and hypocrites, that they may beafence to the church*
The earth helped the woman [d). 2. That he may ufe them as
rods to correct and chaftife his people. They are ejlabli/hedfor
correction (e). God lets enemies alone, till they have done his
work, though they manage it with evil intentions. He will
not caft the rod in the lire, till his people have felt the fmart
of
* A7/? Deuj expeftaret impium, lion inveniret quern ghrif caret pi'
um. Augult.
(x) Ifa.lxv. 8, 9. (}) Matth xxiv 22 (z) Matth. xiit 29, 3c.
[a) Gen. xviri 32. (b) Job xxii. 30. (c) Piai. cvi. 23.
(4 Rev. *ii. 161 (?) Hab. i. 13.
374 Of the Patience cf God.
of it. 3. That he may ufe them for the exercife of his people.
Hence David prays with refpecl: to the church's enemies, Slay
them noty left my people forget (f). As (landing water is apt to
putrify ; fo conftant peace and profperity is apt to corrupt the
belt of men : Therefore God fuffcrs wicked men to keep them
in exercife; as Scipio would have Carthage to ftand, to whet
and exercife the Roman valour. 4. For the trial of his peo-
ples' graces ; efpecially their faith and patience. Here is the
patience and faith of the faints (g). And God will have their
graces tried and exercifed, that the fincerity of them maybe
difcovered, to his glory and their comfort ♦, and that the wants
•and weakness of them may be difcovered, for keeping them
humble, and putting them upon a more conftant and felf-de-
nied dependence on Chrift.
5. To wait for the repentance of finners, and that they may
have time for it. Hence the Lord fays of Jezebel, I gave her
Jpace to repent. He waits that he may be gracious (h) The time
of this life is the only time for repentance : Therefore f God
fpares finners, and doth not prefently cut them off, that they
may have a fpace to repent in. This is a favour he would not
vouchfafe to the angels that finned : God fpared them not^ but
caft them down to hell (/).
6. To induce finners to repentance, and to melt and break
their hearts for their unkindnefs to him. Nothing doth more
-promote repentance and brokennefs of heart for fin, than the
confideration of God's admirable patience. The very natural
tendency of fuch a treatment, is to mollify the hearts of finners,
and overcome their obftinacy : It leadeth to repentance :\ And
his long-fuffering is falvation (£) ,• that is, it hath a tendency to
falvation. It encourages tinners to fue for pardon on terms of
grace. O what ingenuous relentings will there fometimes be
in the hearts of finners, under the apprehenfions of the divine
patit-nce ! " Though I have been a molt provoking finner, a
4< deiperate rebel again ft God, yet he hath fpared me hitherto;
*< though I have long abufed his patience, yet his patience is
«' lengthened out, when he might juftly have caft me into hell
44 long ere now : Alas, that I have fo offended and difhonoured
" fuch a patient God !"
7. To clear and juftify God, and render obftinate finners
the more inexcufable, when he comes to reckon with them.
The
(/) Pfal. llx. ir. (g) Rev. xifi. 10. (/;) Rev. ii. 21. Ifa. xxx. 18.
f Patientiam exercct fuamt dam pc<:nitentiatn expeCiat tuam. Aug.
(/') 2 Fct. u. 4. \k>) Rom.ii. 4. 2 Pet. lii. 15*
Of the Patience of God. 3 7^
The equity of divine juftice will be more apparent, when h«s
patience hath been abufed and flighted. His wrath is more
juftified, when it is poured out on thofe whom he hath endured
with much long-fuffering. When God might juftly puniih for
one fin, and yet bears with finners for very many, if their hearts
be not gained to him thereby, they will be the more inexcus-
able, and divine juftice, in taking vengeance on them, will be
the more illuftrious. O what wiJl finners anfwer on the great
day, when God (hall fay, " Did I not bear long with your re-
*s bellions ? How long did I defer mine anger, though I was
*•* highly provoked ? How long did I ftand and knock at your
" door ? How long did I wait for your repentance V* This
will (top their mouth, and vindicate the juftice of God. The
fentence, as dreadful as it will be, will be applauded by men
and angels, when pronounced againft them whom God endur-
ed with much long-fuffering.
8. To render mens' judgment the greater, if they be not led
to repentance by his patience. The longer the finner is fpared*
the more is his fin aggravated ; and aggravated fins expofe to
more dreadful wrath. Sinners, by defpifing the riches of di-
vine forbearance and lmg-fuffering% treafure up to themfelves
much wrath (/). God endures fome finners with much long-
fuffering, that he may magnify his wrath more upon them (m}9
The contempt of his patience and long-fuffering ripens them
the more for vengeance. How dreadful will their judgment
be, when they muft reckon, not only for former fins, but alio
for abufed patience.
S E R M Q N XLVI.
Seventhly, T Come, in the laft place, to the application.
X Ufe 1. It follows from this doclrine, that no
man can judge of God's love fimply by impunity: For God
bears with the worft of men ; he endures with much long-fuffier-
ing even the veffels of wrath [a). You may be veffels oi wrath,
though you be objects of much long-fuffering. You may have
fpace enough for repentance, and yet never get the grace 01
repentance. It is no fign you are innocent, becaufe you are
not puniihed. They may be reprieved for a time, who are
never pardoned.
life 2. For lamentation. Alas that God's patience is (o
much abufed. How apt are men to take liberty to fin, becaufe
God forbears to pun.iih them for it ? Becaufe fentence again/} an
veil
(/) Rom. ii. 4, 5. (w) Rom. ix. 22. [a] Rom. ix. 22.
27 6 Of the Patience of God*
evil work is not executed fpeedi/y, therefore the heart of the fins of
men is fully jet in them to do evil ^br God charges this upon the
Jews : Have not I held my peace, even of old, and thou feareji me
not (c) ? God's iilence was abufed by them to iropudence in.
their fins. How many abufe divine patience to atheifm, as if
God neglected the government of the lower world, or had tor-
gotten the wrongs done to him by fin, or did approve the fins
of men, and were as wicked as themfelves [d). Hence, they
grow more fecure and hardened in their finfui courfes How
many take liberty to go on in a courfe of fin, to reject: the of-
fers of Chrift, and to delay and put off their obedience to the
call of the gofpel : Why ? Becaufe they find they have to do
with a patient God, that bears with them, and doth not take
thefe advantages againft them, that he juftly might take : as if
they would put his patience to the ulmoft proof, and try how
far it will go.
But fuch abufe of the divine patience is a very great evil.
It is a great aggravation of fin, to fin againft patience. The
longer God bears with you, your fins receive the deeper ag-
gravations. For, i. Every act of divine patience and forbear-
ance is an obligation to duty. If God's goodnefs to us, as
creatures, be a great obligation, then his forbearance toward
us, as finners, is a more endearing argument : and confequent-
ly every act of his forbearance abufed, increafeth our guilt.
2. Sinning under divine patience is an argument of great ob-
ftinacy in fin. To defpife the riches of God's forbearance (e), is an
evidence of great hardnefs of heart. How hard and obftinate
is that heart that will not be gained by fuch fweet and gentle
methods ? How deep and ftrong muft corruption be, when fo
much patience cannot overcome it ? ^. It is bafe and difinge-
nuous ingratitude. How bafe is it to ufe him fo ill, who bears
fo much and fo long with you ? How unworthy is it to abufe
that patience that leads you to repentance, and by that to hap-
pinefs ? Is it not bafe, to wrong him the more, becaufe he doth
not right himfelf ? 4. It is a contempt of God worfe than that
of devils. They are not capable of abufing divine patience as
you are : God fpared not the angels that finned [f ). Though he
ipare them from their total pumfhment, yet it is not in order
to their repentance, nor is it attended with any offers of mercy.
They injure God under the inevitable ftrokes of his juftice 5
but you wrong him under an amazing patience.
From
(b) Eccl. viii. 11. (c) Ifa. lvii. 11. (J) Pfal. 1. 21. (f) Rom.
ir. >>. (/) 2 fo ii. 4.
Of the Patience of God. 377
From all this it appears* that the abufing divine patience is
a hainous fin : and it is alfo of dangerous confequence, upon
fuch grounds as (hall be afterward reprefenten.
Ufe 3 For exhortation : In feveral branches.
Exhort, i. Fret not at the profperity of wicked men. God
is pleafed to exercife much patience toward them : but the
time of his patience {hall have an end, and then juftice will a-
venge the abufe of long-fufFering, Hence the pfalmift exhorts
US : Fret not thyfelf becaufe of evil-doers , neither be thou envious a~
gainjl the workers of iniquity. For they fhall foon be cut down like
the grafs, and wither as the green herb (g). Wicked men, in the
height of their outward profperity, are but like condemned
malefactors, that are reprieved only during pleafure. There
is a dreadful fentence over their heads, that ftands unrepealed,
and may be fuddenly executed.
Exhort. 2. Admire the patience of Gcd. It is matchlefs
and incomparable.
i . Compare it with the patience of the holieft men on earth.'
Never was there a man like Mofes, for meeknefs, patience, and
long-fufFering ; yet he could not bear with the provocations o£
the Israelites : when they provoked his meek fpirit, he /pake un*
advifedly with his lips. O how impatient was he ? Ye rebels,
fays he, mitft we fetch you water out of this rock ? And, in his
paffion, hefmote the rock twice (h). Again, though the apoftles,
James and John, were good men, yet how ready were they to
call for f 're from heaven upon the Samaritans (z), becaufe they
refufed to receive their Lord and Matter ? A flight affront, in
comparifon of what he receives from many among us. Mr*
Bolton fays, if the moft tender-hearted man mould (it but one
hour in the throne of God, and look down on the earth, as
God doth continunally, and fee what abominations are done in
that hour, he would undoubtedly, in the next, fet all the world
on fire.
2. Compare it with the patience of angels. They could noC
bear with finners as God doth- When God promifed an an-
gel to conduth he children of Ifrael into Canaan, and to drive
out their enemies, and gave this reafon why he declined to
conduct them immediately by himfelf, left their ftubbornnefs
fhould provoke him to deftroy them, it is faid, that the people
murmured at thefe evil tidings (k). Why, what evil tidings were
here ? They knew, if God could not bear with their provoca-
Vol. I. N°. 4. B b b tions,
(g) Pfal. xxxvil. T, 2. (b) Numb, xii, 3 Pfal. cvi. 33. Numb,
flu 10, 11. (i) Lukeix, 54. {k) Exod. xxxiri 2, 4, $ .
37S Of the Patience of God.
tions, much lefs could angels; therefore, if a created angel be
their guide, they Piuft all perim. Hence it is, that as foon as
God had proclaimed his name, gracious and long-fuffering. Mofes
frills a praying, Let my Lord, I pray thee, go amongji us ; for it
is a jliff -necked people (/). What an argument was this ? Becaufe
none but God had the patience to bear with them. As if he
hau faid, Though thou moulded fend the moft tender-hearted
angel in heaven to conduct them, they would be a loftpeople.
3. Compare it with the patience of the glorified faint9.
Though their patience be perfect in its kind, yet it is not like
God's. The fouls under the altar are a clear inftanee of this :
They cried 'with a loud voice, faying, How long, O Lord, holy and
true, dofl thou not judge and avenge our blood on them that diOell on
the earth (m) ? It is true, here was no finful impatience ; yet a
patit nee infinitely (hort of the patience of God. The glori-
fied faints- are not fo able to bear the flow pace of juftiee againft
the enemies of the church, as Cbrift is If the government of
the world had been committed to them, it had been at an end
lung ere now
Well then, admire the patience of God : and admire it efpe-
cially toward yourfelves m particular. Confcder, I. God had
not a minuted patience with the angels that finned, but caft
them clown to hell ; yet he hath had long patience with you.
He would not bear with the angels for one fin, nor allow them
one moment's fpace for repentance : yet he hath borne with
you for many fins, and fms of a deeper dye than the very de-
vils are capable of ; for they are not capable of finning againft
gofpel grace, and againft the blood of Chrift, as you do. 2.
Many of your acquaintances and companions in fin, have been
furprized long ago, and fent to the bottomkfs pit, and was not
the fame wrath due to you as well as to them ? Their fins were
not greater than yours; it may be not fo great, nor fo many:
yet God Bath had longer patience with you than with them.
3. If God had not exercifed long patience towards you, where
had you been ? You had been cutoff, not only from the enjoy-
ment of this life, but alfo from all hope of a better. Had he
fuatched ycu away, while you were living and going on in fin,
how deplorable had your condition been ? 4 W hat would the
damned in he'll give to be under the divine patience as you are ?
They would reckon it an ineftimable kindnefs, to have a year,
yea, a day's refoite, as a fpace to repent in ; but they (hall never
have it. O then, admire'God's patience toward you, and blcfs
him for it.
Exhort.
(/} Exod. xxxiv. 9. («) Rev. vw 10.
Of the Patience of God, 379
Exhort. 3. Beware of prefuming on God's patience, by de-
laying your repentance and clofing with Chrift. Now you
have a day of patience ; and God is making rich offers of Chrift
and his grace to you on gracious terms, and patiently waits
the fuccefs, and bears with your delays and denials. But, O,
do not try his patience any longer. Do not take liberty ftill to
go on in your fins, and to reject an offered Saviour, becaufe you
have to do with a patient God that bears with you. Do not
adjourn or put off your obedience to this gofpel any longer.
Oh, Tinners, wiii you weary out divine patience to the very
lait ? God forbid, improve the time of God's patience toward
you.
I propofe thefe confederations to preft this.
I. Confider who it is that is thus patient toward you. It
is the great God ; he who is infinitely your fuperior, and more
excellent than all the kings and princes of the earth. It is the
mighty God, who can, with one blaft of the breath of his nof-
trils, turn you and all the inhabitants of the earth into nothing.
It is an offended God ; he againft whom you rebelled. On,
(hail not this prevail with you, that a God of infinite glory, an
offended God, fhould wait for fuch worms of the earth, and
bear with fo many wrongs at your hand ?
2- Confider how long he hath had patience with you. Three
or four years fpace is> in ChrinVs reckoning, a long time \,n).
Such of you as have abufed three years patience, may jufriy
wonder that you are not cut down, and caft into the fire : yet
God hath exercifed his patience toward you for many more
years. You have been tranfgrejfors from the womb (0) g fo that
all your time hath been a time of patience. God hath borne
with you from the womb till now. O how long hath he knock-
ed at your door, and courted and wooed your hearts ip) ? And
how often hath his kindnefs been refufed ? And yet he is not
gone, but ftill (lands knocking. Oh, (hall he not prevail at
lait ? are you fo hard-hearted, that you will not yield to him ?
3. Confider how many finners have been cut off during the
time of God's patience toward you ; fome in the beginning of
their days ; others in their prime and ftrength. They were
not greater finners than you ; it may be not fo great ; yet God
hath lent them to hell, and you are fpared as living monuments
of his patience. You have abufed and defpifed his grace, and
flighted his love, more than they did : yet they are cut off from
all hopes of mercy, and you are fpared till this day. O, is not
this a heart-melting consideration ! Con.
(«) Luke xm. 7, 8, (0) Ifa. xlviii. 8* (p) Rev. iii. 2c»
3 80 Of the Patience of God.
4. Confider what a vaft expence God is at upon you, dur-
ing the time of his patience toward you. And, 4. He is at
the expence of manifold mercies and bleflings. His provi-
dence is daily at work about you, feeding, clothing, and pre-
ferving you. Now, all God's mercies are loft upon you, fo
long as your hearts are not gained to him by them. You fpend
upon the ftock of mercy, and revel and wanton away God's
bleflings unprofitably. We read of the riches of his goodnefs (q).
O what vaft fums hath God fpent upon thee, to keep thee fo
long out of hell ? 2. He is at the expence of maintaining the
lamp of ordinances with golden oil. Miniilers are compared
to olive trees, becaufe being furniftied with the gifts and graces
of the Spirit, they drop this precious oil, to keep light and life
in the candleftick of the church (r). God is at expence to
furnifh, fit, and fend forth minifters, by whom he makes rich
offers of grace and mercy, peace and pardon to poor finners.
This is the golden oil by which the lamp of ordinances is
maintained and kept burning. Now, (hall the treafures of
grace run wafte all this while in the offers of it ? Shall Chrift's
minifters preach, and befeech, and woo in vain ? Shall the
blood of Chrift run in the offers of it in vain ? Shall God be at
all this expence, while you are trifling with him ? Oh, little
do you confider that you are burning away the golden oil. Can
you think not to he called to an account for this ?
5. Confider how narrowly the Lord obferves, and what an
exact account he keeps, how long and how much you abufe his
patience. Our blefled Lord expoftulates with the Jews, O
faithlefs andperverfe generation^ hovj long Jh all I be -with you ? How
long fall I fufifer you (s) ? He obferves years and days : Thefe
three years I come , feeling fruit on this fig-tree^ and find none (t).
He obferves how many Sabbaths, fermons, communion-days,
jich offers of grace, he allows you, and all in vain : And all
v/ill come into account and reckoning one day. If you mud
give an account for every idle word ; much more for every
idle Sabbath, fermon, and communion. Oh then, clo not pre-
fume on Qod's patienceany longer.
6. The time of God's patience toward you will come to an
Cnd. His Spirit fall not always firive with man [u). There is
a time beyond which he will wait no longer on trilling and de-
fying finners. There is a knock that will be his laft. Jeru-
salem had a long day of patience, but it came to an epd. Na-
tions
(q) Rom. ii 4. (r) See Zech. iV 11, 14. Rev. xj. a.
^) MaMh... (pin 47. (*) Luke xiii. 7. («J Gen. vj. 3.
Of the Patience of God. 382
tions have their day, and perfons theirs (x) : But the day of
moft perfons is (barter than the day of nations.
7. As the day of God's patience will come to an end : So
you know not how foon. The time of this life is the only
time of divine patience ; and that is moft uncertain. You
know not how few fands are yet to run in your glafs. Oh,
why will you boafi of to-morrow, when you know not what a
day may bring forth (y)? Again, your enjoyment of the gofpel
is uncertain. The gofpel is compared to a candleftick ; and
that is a moveable thing : God may remove it at his pleafure.
And your day of grace is uncertain. Yet a little time, and
Chrift may knock no more, and the Spirit ftrive with you no
more ; and then all hope of mercy is gone.
8. When the time of God's patience toward you is at an end,
he will avenge the abufe of it. A time of patience abufed will
be followed with a day of trouble. Hence the Lord threatens,
J have long time holden my peace, I have been fill, and refrained
tnyfelf; now will I cry like a travelling woman, I will de/troy, and
devour at once (z). You know not how foon the wrath of the
Lamb may break forth againft you in fomc deftroying judgment;
and you (hall peri/h from the way, when his wrath is kindled but a
little (a). Or, if he forbear vifible ftrokes of judgment; yet he
may give loofe reins to your lufts and corruptions, and fuffer
you to walk in your own counfels {b), that you may be the
fitter fuel for his vengeance.
9 The longer he ex?rcifes his patience toward you, if you a-
bufe it, your judgment will be the more fevere. Chrift is de-
fcribed with feet like unto fine brafs, as if they burned jn a fur-
nace (c). They are flow to move ; but heavy to crufh, and hot
to burn. God's wrath lofeth nothing by delays f. Your abufe
of divine patience will greatly aggravate your torment in hell.
O, how many (harp and bitter reflections will the confciences
of fuch finners have in hell, upon the precious feafons of grace
they now enjoy ? God will require intereft hereafter for all
his forbearance.
Well then, let me befeech and obteft you not to try God's
patience any longer. Improve this time of his patience Em-
brace the kind offers of his grace ; and while he (lands knock-
ing at the door of your heart, make patent doors for him.
You
(a) Lukexix. 42. (y) Prov. xxvii. 1. (z) Ifa. xlii. 14.
(a) Pfal. ii. 12. (*) Pfal. Ixxxi. 12. (c) Kev. i 15.
f Lento gradu ad vindiclam fui divina procedit ira : Tardita em que
fupplicii gravitate compenjat. Valer. Max. d< Diony f. L. i. C. 2,-
3§2 Of the Patience of God.
You that are young, delay not your obedience to this gofpel.
O do not prefume on the patience of God. Your day of pati-
ence may be at an end before old age come. What a great favour
is it that God hath begun fo foon, not only to make rich and gra-
cious offers, but alfo to court and woo your hearts by the in-
ward motions of his Spirit ? But if you iofe this feafon, you
may never have the like again. If the ftrong man k^ep the houfe
now, he is fair to keep it to the very lait : For the longer Satan
keeps pofleiuon, he isftill building the more ftrong holds againft
Chrift ; and your lufts are (till the more deeply rooted in your
hearts. Now, God is knocking at the door of your heart ; but
if you refufe to open, he may be gone, and never knock again.
And if your heart be too hard for the word now, when it is
young, how difficult is your cafe like to be when you grow old ?
But why do I fpeak of your growing old ? And why fhould you
reckon on old age, feeing many younger than you have gone to
the grave ? How many candies have you feen put out before
they were half burnt ? Death may be at your heels, and you may
be upon the very brink of eternity, and in a moment you may
go down to the pit. Oh then, do not delay and put off any
longer.
You that are old have fitten long under the invitations, calls,
and offers of the gofpel ; and Oh, how often, and how long
have you prefumed on God's patience ? Your bleffed Saviour
hath flood long at your door knocking, and hath waited long,
and all in vain. Many a time hath he called, and you would
not anfwer *, and knocked, and you would not open. And if
after fo many denials and repulfes as he hath had from you, he
is ftill knocking and waiting patiently; this is one of the great-
eft wonders that ever you met with. O then, that you would
open to him at laft, and not prefume upon his patience any
longer. Is it not now high time that Chrift had accefs and en-
trance into your hearts, afcer the devil hath had fo long pof-
feilion of them, and you have one foot in the grave already ?
Therefore, while there is any hope left, make patent the doors
of your hearts, that the King of glory may come in (d). And
do this with grief and (name, that you have been fo long of
doing it. Say with good Auguftine, f Lord, I have been too
long of loving thee; I have been too long of opening my heart
to thee.
I fay then, both to old and young, prefume not any longer
on the patience of Cod. O do not abufe it, by fluffing and
putting off your obedience to this gofpel. While Chrift ftands
knock-
(d) Pfal. xxiv 7. f Nivih firo t: amavii Dwiine,
Of tie Patience if God. £8$
knocking, let him not knock and wait in vain. As you love
your fouls, venture not upon one moment's delay. In order
hereunto, I give thefe directions, i. Meditate much and of-
ten upon God's patience toward you. You cannot, without
an inexcufable flothfulnefs, mifs the thoughts of it, feeing it is
fo manifeft in all his ways toward you. Serious reflections up-
on it would be a mean to melt your heart for your unkindnefs
to him " Alas, that I have carried fo toward fuch a meek and
*« patient God ; that he mould make repeated offers of his
" grace, and wait fo long, when he might juftly cut me off,
€< and caft me into hell without any more ado. Oh, do I'
u thus requite the Lord ? What a defperately wicked nature
u have I ?" Thus, meditate much on the patience of God,
and be ferious in your reflections upon it. 2. Reft not in a
bare patience, but ftudy the end of it. Hell is full of thofe
that once had a time of God's patience as well as you. Many-
have been reprieved that were never pardoned. The end why
the Lord waits, is not to encourage you in your obftinacy, but
to overcome your ftubbornnefs. 3. Take heed of felf-love.
Many times finners, out of an inordinate felf-love, will not
ftiffer themfelves to think what a fad account their abufe of
God's patience will come to. But what folly is it, to (hun the
thoughts of that feverity, the feeling whereof you cannot (hun,
if the patience of God do not gain your hearts to him ? 4.
Study the vanity of all earthly refuges and reliefs againft that
terrible wrath that is referved for obftinate and hardened fin-
ners. There is a day called "The day of the wrath of the Lamb (e) :
and, O, it will be a terrible day. What will you do when that day
comes ? Where will you find a place of refuge ? All your car-
nal refuges and earthly comforts will then fail you. 5. Think
deeply of the fin and danger of delaying and putting off To
delay ruins many ; it gratifies Satan ; it is direct: difobedience
to Ch rift's call : For the call of the gofpci admits not of one
moment's delay. Behold, novj is the accepted time : behold, now
is the day of falvation (f). God ftands upon a prefent nrtu with
you. He will not always put up your frequent denials. 6. Be
much in prayer. Pray earneftly, that God's patience may be
effectual to work upon your hard hearts, and to obtain its
blefled effect:. It is divine grace alone thit can make your
thoughts of divine patience effectual to melt and gain your
hearts.
SERMON
{e) Rev. vi. 17. (/) 2 Cor. vi. 2.
$%4 Of the Patience of God.
SERMON XLVII.
Exhort. 4. TMPROVE the confideration of God'* patience^
j[ and that to thefe ends and purpofes.
1. To aggravate your fins. For this end, confider what I
have faid in the preceding exhortation.
2. To encourage and quicken you to repentance. He is a
long-fuffering God, in order to his being a pardoning God.
Therefore, in the proclamation of his name before Mofes, his
keeping mercy for thoufandsy and forgiving iniquity , tranfgre//ion9
andftn, follow upon his long-fuffering (a). He is long-fuffenng
toward finners, that he may (hew mercy to, and forgive the
fins of thefe who anfwer the defign of his forbearance. As
God's forbearance and long-fuffering doth, in its own nature,
lead to repentance [b) ; fo the ferious confideration thereof is a
mean to engage us to it.
3. To commend God to you. O it is an endearing argu-
ment, and mould render God amiable to you. His patience
mews him to be of a fweet difpofition. Senfible finners are apt
to entertain hard thoughts of God 5 and thefe hard thoughts
are impediments that lie in the way of their coming to him by
Chrift. But fee here how contrary fuch thoughts are to what
he hath revealed himfelf to be. O what a meek and patient
God have you to do with ? He is of a mod fweet nacure. Sin-
ners may promife to themfelves a kind welcome, when they
come to him in the way he hath appointed, by Jefus Chrift.
O that I could commend him to you. Never entertain an ill
thought of God any more.
4. Yet further, improve it to encourage you, when under
the deep fenfe of fin, to come to God by Chrift. In fuch a
cafe, your heart is full of fear and trembling, left it be too late,
and left God's bowels of pity and compaflion be (hut up But,
remember that he is a meek and patient God, and Chrift is the
meek Lamb of God. This is made ufe of by Chrift as a great
encouragement to poor burdened finners to come to him. Come
unto me, fays he, for I am meek and lowly in heart (if). If he ex-
ercife fo much forbearance toward obftinate and rebellious fin-
ners that ftand out aga^nft him ; will he crufh a poor relenting
finner, that is grieved for his rebellions, and wouid gladly have
his peace made ? And did he forbear thee when thcu waft go-
ing on in fin with delight, and will he (hew thee no favour now,
when
(<?) Exod. xxxiv. 6, 7. {b) Ron), ii. 4. (c) Matth. xi. 2%, 29.
Of the Patience of God, 385
when Cm is become thy burden ? Well then, be not afraid,
but venture forward, burely, you will not find him harfh and
fevere, as Satan reprefents him to be, but a tender-hearted and
companionate God.
5. To engage you to patience. This leads me to
Exhort. 5. Imitate the patience of God And,
1. lie patient toward your fellow-chriftians. God exer-
cifeth much and long patience toward finners. He bears with
many wrongs, and much contempt, and many affronts put
upon his grace. O ftudy to be like him Exercife patience
and long-fuffering toward thofe that have wronged and injured
you. Alas, how impatient are many profefiors of religion ?
They are very unlike God. He is flow to anger, even when
he is much provoked : But they are foon angry, upon the leaft
provocation, and give ioofe reins to their paflion. Their fpi-
xits are like gun powder, all in a flame with the leaft fpark o£
a temptation: And their wrath and paflion bewrays itfelf, in
looks full of terror and threatening, in a tongue fet on fire of
hell, and in actions fo uncomely and indecent, that it differs
nothing from pure madnefs, fave only in the duration of it.
And how many are of malicious and revengeful fpirits, upon
any wrong or injury received, or what they apprehend to be
an affront ? Hence it is that fo many horrid murders are com-
mitted. Men ufurp the prerogative of God to whom venge-
ance belongeth. O, how unlike are fuch men to God ? Wo
would be to the world, if God drew his fword upon every
affront offered to him : But thefe men draw their fwords for a
trifle, and write their revenge in wounds and death. Homer
faith of Agamemnon, that when he moderated his paflions,
he refembied the gods ; but when he was in a fury, he was
even like a tyger *. O Chriflians, ftudy to be like God in pa-
tience. Be not fhort with thofe that have wronged you. Be
not fevere to them, Confider how many wrongs you have
done to God, and that in comparifon of them, all the wrongs
done to you are but trifles ; and where others have wronged
you once, you have wronged God a thoufand times. And
when God hath borne with fo many wrongs at your hand,
fliall you be tranfported with a defire of revenge upon one
fingle injury ? God forbid. If God were not flow to anger,
not only you yourfelves, but a whole finful world had been
deflroyed long ere now. I mail only add, that patience being
one of the divine perfections, it muit needs alfo be an excel-
Vol. I. N°. 4. C c c lens
* Ridiculum eft, o'dio noeentis innoccntiam ptrders. Set*.
3$6 Of the Patience of God.
3ent accomplifhment of a human foul : And as it is an argu-
ment of grtat weaknefs, when men cannot poffefs their fouls
in patience, under the provocations they meet with ; fo the
patience of God being an tfTe£t of his infinite power over
himfelf, your patience alfo under great provocations, will be
an argument of great power over yourfeives : And this is truly
gallant and glorious : For better is he that nikth his fpirit, than
he that taheth a city {d).
2. Be patient towards God. Under affli&ing difpenf3tions
of providence, watch againft difcontent, murmuring or repin-
ing again ft God. /// your patience poffefs ye your fouls {e). God's
patience is manifeft in all his affiitting difpenfations toward
you. For, he doth not afflict willingly, but only when pio-
voked by fin \ and though he affli&, yet it is not in all extremi-
ty, but in great meafure ; fo that confidering your ill-defervings,
you have, under the heavieft aflji&ions, more caufe of thank-
fulnefs than of murmuring. His indulgences toward you have
been more than his corrections. And though your afflictions be
lengthened out, and of Jong continuance, yet bear it patiently,
As he is not only patient, but long-fuffering toward you ; fo you
fliould (uffer with a long patience, as the word imports, James v. 7.
More particularly, it is the duty of gofpel minifters, to imi-
tate the patience of God He exsreifeth long patience toward
obftinate finners. He fpreads out his hands to them all the
day long (/). Though they flight and defpife his grace, and
rejeel: his gracious offers ; yet he bears with them, and gives
tb:m renewed and repeated offers of Chrift, and of grace and
falvation through him. He doth not weary and give over \ and
neither mould we who are his minifters. Though finners re-
ject an offered Saviour, though they refufe to part with their
fins, and to come to Chrift, though they go en ftubbornly in
their trarifgrefGons : Yet we mult not give over treating and
dealing with them. We muff wait patiently, and continue
courting ?nd wooing them to Chrift. We muft preach the
ivord, be infant in feafon, out of feafon ; reprove ■, rebuke, exhort,
with alt long fuffering and doctrine (o). Want of fuccefs hath
often proved ^ great difcouragementtohoneft mimiters. When
they have been diligent in calling and inviting finners to come
to Chriit, and in befeecbing them to be reconciled to God ;
when they have fpent their time and ftrength in labouring
thu~ from day to day, and yet can fee no fruit of their labours :
Then they are apt to faint, and to be difcouraged, and to cry
out
(d) Prov. xvi. 32. (e) Luke xxi. 19. (/*) If a. Ixiii. 2.
{g) a Tic. iv. 2. (h) Jcr, »x 9.
Of the Patience of God. 3 $ y
©ut with the prophet, J willfpeakno more in his name (h). But,
O, it would be of great advantage to us, to be often taking
a view of the patience of God, that we might be engaged to
imitate our glorious Pattern. Our blefTed Lord and Mafter
waits long for finners; therefore it ill becomes us, his fervants,
to weary. Even -z may be, or peradventure, we lhall have fuc-
cefs, is a great encouragement to wait patiently. 80 the apof-
tle tells us, that the fervant of the Lord muft not Jlrive ; hit be
gentle unto all mms apt to teach, patient, in meeknefs injlrucling
thofe that oppofe ihemfelves ; if per adventure God will give them
repentance (?). It is very encouraging, that God, in meafuring
out the reward to honeft miniiters, doth not proportion it to
their fuccefs, but to their diligence and faithfulnefs. Though
■Ifratl be-not gathered, yet diligent and faithful miniftersyW/ be
glorious in the eyes of the Lord [k)>
But let me in the iaft place recommend this duty to the el-
ders of the church. And feeing 1 alfo have the honour to be
an elder, I lhall take my own fhare in this exhortation. My
dear brethren, let us imitate the patience of God, by ftudying
to exercife patience iow.-.rd ftubborn and obftinate (inners.
This is both recommended to the elders of the church, and al-
fo commended in them The apoltle mentions this as one of
the qualifications reouifite inabifbop oroverfeer of the church,
fuch as all elders of the church are in the (tn(e of the Spirit of
God, that they hz patient (/), And our Saviour commends it
in the elders of the church of Ephefus : I know thy works, fays
he, and thy labour, and thy patience, and thou haft borne, and hajl
patience : And in the elders of the church of i hyaura : I know
thy patience {m). I fhaii infill a little on this head, becauie of
the prefent occafion f„ There is a threefold patience proper
to the elders of the church, a bearing patience, a waiting pa-
tience, and a working patience.
Ftrft, A bearing patience. Let us bear patiently the trials
and ainicYions we may meet with in the way of our duty. Our
zeal and impartiality in the exercife of discipline, our faithful-
nefs and freedom in dealing wilh the consciences of Ci nners,
may expofe us to reproach, contempt and evil -fpeaking. But
let us bear all patiently. Let usimirate our bleffed Lord and
Mafter, who endured the contradiction cffiuners againji himfelf'yn).
Let
(h) Jer. xx 9. (/) * Tim. ii. 24, 25. (/) Ifa. xlix,5.
.{./) 1 Tim. iii. 3. (m) Rev. ii 2, 3, 19
f The admifuon of divers peffons to the office of ruling eldere.
(?) Heb. xii. 3,
3 8 S Of the Patience of God.
Let us patiently bear all the wrongs and indignities we may-
meet with at the hands of finners. I would ferioufly recom-
mend this, that we would not rigidly infift on v/hat doth per-
sonally concern ourfelves in any fcandal : For, though it be our
duty, by all proper means, to maintain and keep up the au-
thority of Chrift s ordinances ; yet perfonal reflections fhould
not be rigidly profecuted ; that fo it may appear, that it is not
a regard to our own efteem and authority, but zeal for our Lord
and Mafter Chrift, that actuates and influences us. Again,
\Si hen we have to do with ftubborn and contumacious fin-
ners: Though their ftubbornnefs and obftinacy may be a great
provocation ; yet let us be patient, and not give way to irre-
gular paffions. It is true, fuch finners are to be more fharply
dealt with ; yet we fhould patiently bear with their untracla-
blenefs, and with delays and repuifes at their hands, fo as not
to break out into wrath and paffion. They that are ready to
call for fire from heaven, know not what fpirit they are of. It
is true, the apoflle commands us to be angry ; but he adds, and
fin not (o). We may and ought to be angry and difpleafed with
fcandalous and obilinate finners : but when our anger boils up
Into wrath and pailion, as this is moft difhonourable to our
blerTed Lord and Mafter, fo it exceedingly mars and obftrucls
the good fruit and effect of difcipline. Paffionate and furious
proftcution feldom gaineth any perfon. The wrath of man
ivorketh not the righteoufnefs oj God (/>). Our Lord Jefus hath
no need of our unruiy paffions Even Michael the archangel
durfi not bring a railing accufation (q), no not againft the devil
himfelf, though in an excellent caufe.
Secondly, A waiting patience. Let us not be hafty and prer
cipitant in managing our Mailer's work, nor drive things fu-
rioufly to a height, but be patient. This waiting patience
hath place,
i. In delating fcandalous perfons. Here, both great pru-
dence end great patience is required True, if the fcandal be
public, or already become flagrant, or very atrocious in its na-«
lure, then it may be expedient and neceffary to delate the offen-
der immediately to the church judicatory, even though he give
jfigns of a deep refentmeilt of his fin in private : Becaufe, in
this cafe, regard is to be had, not only to the edification of the
offender himfelf, but to the glory of God, and the edification
of others. But if the fcandai be private, or known only to 2
(cw, and not of an atrocious nature ; then great patience mould
be exercised, and the offender is to be firft rebuked and admo-
nished
($) Eph. iv, 26. (/>) James i, 20. (#} Jude 9.
Of the Patience of God. 3 89
Difried In private, by an elder, or fome other offended brother;
and if that do not prevail, then he is to take two or three more
with him, and rebuke and admonifh the offender before them,
according to our Lord's direction (r). Thus, we muft ufa
great patience, in ufing private means to reclaim the offender,
and in waiting the event and iffue of them, before we bring
the matter to public. If this method were obferved, as it would
cut off a great many needlefs proceffes that trouble church-ju-
dicatories ; fo it would be moft convincing and edifying. To
bring fuch private fcandals immediately to public, is to waken
fcandals rather than to remove them, and is not confiftent with
love and charity. And fuppofe fuch a fcandal be made known
to a church-judicatory, before this method hath been taken;
yet they may find it more for edification, that a private admo-
nition be firit given, rather than bring it immediately to public.
2. In inquiring into fcandals, when they become flagrant,
and trying fuch as are accufed As the church hath power,
when there is a crying fame of any fcandal, to fearch and in-
quire into it, to cite parties, to cali and examine witneffes, and
that upon oath : So there is here great patience to be exercifed.
"We muft not take things by guefs, or upon hearfay, but try
them (s). We muft not judge rafhly, or come haftily to a
fentence, but wait patiently, till we have done every thing
needful for compleating the trial, that fo we may proceed up-
on convincing evidence againit offenders.
3. In cenfuring thefe that are already convicted of fcandal,
and taking pains on them to bring them to repentance.' All
proper means are to be ufed for this end, by inilru£ling and
teaching them, exhorting and admonifhing them, counfelling
and warning them, and exciting, quickening and encouraging
them to repentance and faith in Chrift Though they feem
very untraceable and unteachable, yet great patience is to be
ufed. We muft not weary, but patiently wait, if God perad-
venture will give them repentance. Yea, though they be ob-
flinate or contumacious, and do notfo much as profefs repen-
tance ; yet we muft not rafhiy proceed to further and higher
cenfure againft them, till all due means be ufed to reclaim
them, that fo their obitinacy or contumacy may convincingly
appear to all.
But when I fay that church-officers fhould be patient in try-
ing thofe that are accufed, and in cenfuring thefe that are aN
ready convicted, I would not be fo underftood, as if 1 judged it
the duty of church-officers, to p; otra£t and lengthen out pro-
ccfi.es,
(r) Matth. xvlii. (4) Rev. ii. 2,
303 Of the Patience of God.
cefles, and keep things long in dependence : for this doth ex*
ceedingly confufe and burden church officers, and mar the e-
ditication both of offenders, and of others : For, when fcandals
are frelh, they have ufually a greater imprefficn upon the minds
of people ; but when they lie long over, this impreffion wears
off, and fo the good fruit and effect, of difcipline is obflrucTed.
Therefore, though church-officers ought not to be hrdty and
precipitant ; yet their procedure ought to be with all conveni-
ent expedition from ftep to itep> till they have brought the bu-
fmefs to fome period.
Thirdly, A working patience. Dear brethren, let us conti-
nue in our Matter's work, and not faint under tiials. or be dif-
couraged by difficulties and oppoGtion that we meet with.
Neither the fear nor favour of men ; neither the frowns cr
threats of great men, nor the folicitations of friends, nor the
reproaches that may be caft upon us, mould make us defift ;
but we mould ftill go on, without interruption, in profeeuting
our duty. For this the elders of Ephefus are commended. Wa
rnuft have patience, and not faint {t). We rnuil not be deterred
from our duty, nor weary of it, nor defert it, whatever trials
or difcouragements we meet with •, but by an invincible pati-
ence overcome all rubs in our way. Let us remember, that
we are appointed to this work by the Lord Jefus, and it is his
work, and not ours : Therefore no trials or difcouragements
whatfoever muft make us give it over, or grow cardefs and in-
different in it ; but we muft go on refolutely a gain It all difcou-
ragenreats, and learn' to digett difficulties with patience.
I mail conclude this head with a word of caution. Let us
look carefully to it, that our patience do not ruin or prejudge
our zeal As we ought to be patient in managing our Mafter's
work, fo we mould be zealous in it, not bearing them that are
£vil{ii). There ought to be a holy impatience againif. fin, and
a. vigorous and impartial exercife of church difcipline again ft
ail forts of fcandalous perfons. Zeal and patience are joined
together, and commended in the elders of Ephefus (x). Im-
patience again ft fcandalous fins, and patience under difficulties
and difcouragements ; a not bearing them that are evil, and a
patient bearing of trials ; thefe may very well Hand together.
There is a kind of z-al that grows impatient, when church of-
ficers meet with difcouragements and oppofitions, and delays
and untrac~tablenefs in hnners ; and there is a kind of patience
that wants zeal, a patience that can bear with evil men. There-
fore, we who are church-officers lhould endeavour to have
thefe
(i) Rev. ii. 3. («) Rev ii 2. (.v) Rev. ii. 2.
Of the Patience of God. 3£tf
fhefe two apparent in our prat/tics ; that our 2eal may not wear
out our patience, nor our patience prejudge our zeal. Pati-
ence wculd make our zeal to mine, and zeal would make our
patience praife- worthy.. Without patience our zeal will grow
carnal, and without zeal our patience will grow lukewarm:
and none of thefe can commend us to our bleffed LoFd and
Matter.
life 4. For exhortation, to believers in Chrift, the children
of God.
1. Admire God's patience toward you, and blefs and praife
him for it. You owe your falvation to his patience. If he
bad no': borne with you, and waited patiently many a day and
year, O what had become of you ? It was long ere fome of
you were perfuaded to part with your fins, and to give your-
felves unto the Lord. Now, what if he bad cut you off when
you were ftanding out againft him ? where had you been now ?
"While unconverted, have you not fornetimes been lying on a
fick-bed, and at the gates of death in your own and other mens
apprehenfion ? And whence was your recovery biit from di-
vine patience ? Many a time did you provoke him to put an end
to his patience toward you. Thoufands of finners that never
provoked him at that rate that you did, were cut off, and are
now roaring in hell Q, admire his patience ! It will be ad-
mired and praifed in heaven. The patience of God, exercifed
toward the eledl before converfion, will be no fmall part of
their fong there.
2. Lament and bewail your former obftinacy and bafenefs of
nature, in (landing out fo long againit God, when he waited
on you with fo much patience. O, what obftinate and wretch-
ed hearts have you, that kept the Lord of Glory ftanding and
knocking fo long at your door ! This was fuch an affront offer-
ed to the Son of God, as can never enough be lamented.
3. Now, when you have through grace given ycurfelves to
the Lord, O do not abufe his patience any more. Let it fuf~
fice that you have fo often done fo formerly. The fpoufe, when
Chrift came knocking, put him off with lazy excufes ( v).
Sometimes Chrift comes knocking by the motions of his Spirit,
calling and exciting you to duty, and inviting you to entertain
communion with him : O do not keep him at the door, by
your lazinefs and fluggifhnefs. When he calls you to fuch a
fweet exercife as communion with him, and knocks again and
again, what pity is it that he fhould be refufed ? As this would
be a great grief to his heart, fo it will be much to your lof?,
The
(;>) Cant. v. 2, 3.
3 9 1 Of the Patience of God,
The fpoufe found it fo (2). Chrift will be gone, and you may
feek him much and long ere you find him again.
4. Learn to wait patiently for God under all the feeming
denials, repulfes, and difcouragements you meet with at his
hand. Sometimes you feek him, but cannot find him, to your
fenfe ; you call, but he gives you no anfwer ; you knock, but
there is no opening. He hides his face, and withdraws his
prefence j and though you feek him, and long for him, yet
he comes not ; and your patience is foon worn out. O, how
apt are you to weary and give over. But in thefe and the like
cafes, learn to wait patiently. Confider, 1 , How long he wait-
ed on you : It may be thirty, or forty, or fifty years ? O how
long and how often did you defpife his grace, and reject his
kind offers, and he waited patiently all the while. If God
had been as quick with you, as you are with him, O what had
become of you ? 2. He is (till waiting the belt and fitted time
for manifesting himfelf. He waits that he may be gracious to
you (a) You think that you wait for God ; but it is he that
waits for you, 3. It is worth your while to wait for him.
The firft fight of his blefled face, though it were not till you
fee him in glory, will blot out the remembrance of all your
forrows under his abfence.
(z) Cant. v. 3, &c. (a) Ifa. xxx. 18.
DISCOURSE XL
Of the Mercy of God.
SERMON XL VIII.
Pfal lxii. 12. Alfo unto thee, 0 Lord, belongeth mercy*
I Confidered the context, and explained the verfe immediately
preceding this, when I difcourfed of the power of God. In
the words now read, the pfalmift lays down another ground of
faith and confidence in God, to wit, his mercy. That we may
be engaged to truft in God alone, it is neceffary that we be-
lieve and confider his mercy as well as his power. The power
of God alone, is not a fufficient foundation for truft. Some-
thing more is neceflary to invite us to a dependence on him,
than his bare power and ability fco help us. There muil be ai-
Of the Mercy of God. 393
(o a firm perfuafion of the promptitude and readlnefs of bis
will to do what he is able : And this we have in the other at-
tribute of his mercy. Though we are undeferving and ill-de*
ferving creatures, yet he is a merciful God, not only able, but
ready to help and fuccour poor miferable creatures, notwith-
ftanding of their fins. This anfwers all objections from our
finfulnefs and unworthinefs.
While the pfalmift is turning his thoughts to the mercy of
God, in conjunction with his power, his foul is by thefe two,
as by two wings, carried up to God ; fo that he turns his fpeech
to God himfelf, to whom he defired to give the glory of both*
Alfo unto theet O Lordy belongcth mercy. Unto thee : unto thee
a/one, and unto none elfe. The tenderelt mercy amongft the
creatures is none at all, being compared with the divine mercy*
It belongeth unto thee, as thy prerogative and peculiar excel*
lency. Mercy is a peculiar jewel of his crown. Or, Thine, O
Lordy is mercy. Nothing amongft the creatures deferves the
name of mercy but his own. Nothing is worthy to be fo called,
but what is proper and peculiar to God. Or, With thee is mer-
cy (a) ; as it is exprefled elfewhere. It is -with him ,• that is, it is
inseparable from his nature. He is merciful in a way peculiar
to hirnfelf ; the Father of mercies (b).
The doctrine that arifeth from thefe words is this :
Matchlefs and incomparable mercy is one of God's glorious ex-
cellencies and perfeclions.
Mercy is the great wonder of the divine nature. Every thing
in God is wonderful, but efpecially his pardoning mercy. It
is not fo great a wonder that he made the heaven and the earth,
and rules the raging fea, and hangs the earth upon nothing j
becaufe he is infinite in power : But that he fhould be merci-
ful to finners, and infinitely merciful, when he is infinitely juft ;
this is the great wonder.
In profecuting this doctrine, I {hall (hew,
I. That God is merciful i or, that mercy is one of the divine
perfeclions.
a. What mercy is in God ; or, what is the nature of this di-
vine perfection.
3. That God is matchlefs and incomparable in his mercy.
4. Wherein the infinite and incomparable mercy of God is ma«
nife/led.
5. I /hall apply the ivhole.
Yol. 1. N°. 4. Ddd Firfit
(«) Pfal. cxxx. 4, 7. (b) 2 Cor. i,£.
394 Of the Mercy of God,
Firft, I (hall prove that God is merciful ; or, that mercy is!
one of the divine perfections. This is fo plain and evident
from the holy fcriptures, that 1 need not infift upon it. Much
is fpoken in fcriplure of the mercy of God. Yea, it is the great
defign of the fcripture to reprefent God as merciful. This is
the ferft letter of his glorious name, as he himfelf proclaimed
it before Mofes: The Lord, thehordGod, merciful and gracious [c]*
And he muft needs be f o : For, i. Mercy is a great excellency
and perfection in men, among whom fuch as are of more no-
ble and generous fpirits are molt merciful r Therefore it mud
be in God in an eminent and tranfcendent manner. For what-
ever perfections are to be found in the creatures, muft needs
be eminently in an infinitely perfect Being : And how could he
communicate mercy to his creatures, if it were not eminently
and infinitely in himfelf? 2 All creatures are monumentsor
witneiTes of the mercy of God, but men efpecially, and among
them the truly godly. What are all their experiences but a
conftant courfe of mercy ? If we do but confider what an a-
bundanee of blemngs we receive for our relief in our various
miferies, we muft needs be confirmed in this truth by our own
fenfes. All is to mew that we have to do with a mod merci-
ful God. 3. The univerfal experience of the world poiTciTeth all
mens minds with this apprehenlion, that he is a merciful God.
But how can God be molt merciful, when he is moft juft ?
I anfwer, juftice and mercy, as they are in God, are infinite and
equal 5 but in refpect of their exercife there is a difference :
f For mercy findeth no merit in the creature ; but juftice is
not exercifed but when it is deferved. Juftice feeks a fit ob-
ject, mercy only a fit occafion : Juftice looks to what is deferv-
ed, mercy to what is wanted and needed. Again, divine juf-
tice and mercy are not oppofite to one another : For God ne-
ver mews mercy contrary to juftice, nor executes juftice con-
trary to mercy His mercy is never exercifed unjuftly, nor his
juftice unmercifully. He is righteous without being cruel, and
and merciful without being unjuft. His mercy is righteous,
and his juftice merciful He is infinitely juft in executing
vengeance on thefe that live and go on in fin, and infinitely
merciful in pardoning and faving penitent believing finners.
And his mercy is exercifed, without prejudice to his juftice,
becaufe juftice hath a fail fatisf action in the fufterings of Chrift
the Surety : So that there is juftice in puni thing the fin, and
mercy in relieving the finner. The fin is puniflieu by juitice in
(c) Exod. xxxiv. 3.
•J* Dcuf cut propriuvi efi mifereri ex fe mife randi fuwit mater lam ;
$jm i autem wndtmnat earn cogimus* Bern, in Caat. Scnn 7.
Ofnhe Mercy of Cod. 3 9 £
Surety, and pardoned by mercy in the (inner: So that he is
juft without impairing the honour of his mercy, and merciful
without invading the rights of juitice.
Secondly , I proceed to {hew what the mercy of God is ; or,
what is the nature of this divine perfection.
Mercy in man is, * Such a compnffion of heart for the mifery of
■another , as inclines us to relieve him in his mifery. So that the pro-
per oojecl: of mercy is mifery, and that whether the mifery be
incumbent or imminent. A merciful man relieves a creature
in mifery, and fhelters him from mifery. f -Mercy hath its
name from mifery. And in the Greek, the word % that figni-
fies mifcrable, is derived from another word § which fignifies
mercy. Mercy hath two things in it : 1. A pity and compaf-
fion of heart for the mifery of another. There is fympathy,
fellow-feeling or compaffion in it ; becaufe it makes the heart
a partaker of the mifery of •him that is in diitrefs. Hence, ac-
cording to fome, it is called mifericordia, becaufe it tranflates
the mifery of one diftreiled perfon into the "heart of another.
Hence we read of boivels of compajfwn {d)i becaufe a man's
bowels are moved by it : He is arretted as if the bowels of
him that is in mifery were m his body. 2. A promptitude
and forw*rdnefs to relieve and fuccour the miferable. The
bowels of the merciful are not put up {/). There is a propenfity
to relieve, whether we have power to efFe£t that relief or not.
From what is faid, we may be helped to fome becoming
conception of the divine mercy. Mercy in God is not a paf-
fion or quality, as it is in men, but the divine eiTenee itfelf
confidered as ready to relieve the miferable. Nor is it attri-
buted to God as it denotes grief for the mifery of another. || In
God there is no trouble or grief of mind, no commotion or
perturbation, no compaiuon or f;.liow-feeling, properly. His
moll fimple and perfect nature is incapable of inch things. But
mercy is attributed to God, as it fjgnifies a prompt and ready
will to relieve the miferable. Here then let us confider, 1. The
©bje£r, of it- 2. The nature of it.
1. The object of divine mercy is a creature in mifery. 1. I
fay, a creature : for this is an attribute that relates to the crea-
ture
* Mifericordia eft aliens mi friz in no fir a cords CQ7npaJJio, qua.
Titiqusfi pejjumus fubvenire comptdiinmr. Aug. de G. I). L,. 9. C. 5.
f Miferkordia % 'Easi/jiOj. § 'EajO;.
(d) Co1, iii. 12. and elfevvheie. (e) I John iii. 17.
|| Cum til refpicis nos mifer&s, nos fentbnut miferathnis effeCtWrt,
tu nonfintis miferathnis affectum. Aufelm prolol. C. tf.
396 Of the Mercy of God.
ture o«]y. God knows himfelf, and loves himfelf; but Is not
merciful to himfelf. 2. It refpetts a creature in mifery. Mercy
is a (hewing favour to a miserable perfon. The goodnefs of
God, as it difcovers itfelf to the creature, hath thefe various
denominations or branches, Love, Bounty, Grace, and Mercy.
Love differs from the other three in this. The love of God
firft falls upon himfeif ; he firft loves himfelf, and then the
^reature : But the bounty, mercy, and grace of God, refpect
the creature only ; he cannot be bountiful, or gracious, or mer-
ciful to himfelf. There is alfo a difference between divine
bounty, grace, and mercy, with refpeft to their objects. Boun-
ty refpecls the creature as a creature. Thus, he gives being
to things, bare life to fome, fenfe to others, reafon and grace
to men and angels. Grace refpe £ts the creature as unworthy,
and unable to make any recompence to God, or to merit any
thing at his hand : But mercy refpects the creature as refer-
able. Again, bounty refpe&s all the creatures ; grace and
mercy the rational creatures, but with this difference : Grace
is more general, and refpects both angels and men ; whatever
good they enjoy, they have it of free grace; for whe ihath firjl given
to him, and itfhall be recompenced to him again (f) : But mercy is
a particular kind of grace exercifed toward the miferable. God
doth good to the angels that never finned, out of grace ; but
to fallen man, not only out of grace, but out of mercy, becaufe
he was once miferable. So that fallen m3n is the proper ob-
ject of mercy, as having plunged himfelf by fin into all mife-
ry. The angels that finned are bound over to juftice, and fe-
ci uded from mercy : God c aft them down to hell, and delivered
them into chains ofdarknefs, to be referved unto judgment (g) Yet
that mifery which is the object of mercy, is not always prefent
and feen, which is cured by mercy ; but fometimes future and
forefeen, which is prevented by mercy : And preventing mer-
cies are greater and more in number than the other, though
not fo fenfible.
1 . The nature of divine mercy, lies in the promptitude and
readinef, of the divine will to fuccour and relieve the mifera-
ble. So that when God is called merciful, or of great mercy,
the pla:n meaning is, he is of a mod forward nature to help
and relieve us in our miferies. This is the effential part of
mercy. Sympathy with the diftreffed, and a feliow-feeling of
their miferies, is but accidental to mercy, in regard that our
jiatures are (o fubject to palhons, that we cannot look on the
(ftifcries of thofe whom we love without fympathy and com-
panion.
(f\ Horn, xi S5- (g) 2 Pet. ii. 4,
Of the Mercy of God. 397
pailion. But there being no paflion in God, therefore there
can be no companion, properly. Yet there is in God fonve-
thiug analogous to companion in us, fomething like pity; to
wit, his taking fuch notice of our mifery, that he is willing
from the heart to help and relieve us. And in this fenfe it is
that pity (h)> compaffion (/'), moving of the bowels (k)y and grief for
the afflicted (/), are in fcripture afcribed unto God ; becaufc
there is fuch a promptnefs and readinefs in his nature to relieve
the miferable, as if he were thus affected with their mifery, or
as there is in men when they are deeply affected with the mi-
feries of others. There is fuch a readinefs to relieve, as if he
had the like working of bowels that men have. Hence the
mod tender companions in any are applied to God, as thofe of
a father and mother (m). Such exprefhons may alfo be defign-
ed to fhew what God of old intended to do, and what he doth
and will do now, in the human nature which he hath affum-
ed. So, it is faid of Chnft, that he can be touched with the feel'
ing of our infirmities \ti). He was moved with compaffion at mens
bodily difeafes, and at their fpiritual diftreffes (0). And Chrift
being the image of the invifible God, the tender mercy of the
divine nature was, in a fort, made vifible to us in him.
But for our further help in our conceptions of the mercy of
God, I lay down thefe proportions.
Propof. 1. Divine mercy is the original fpring and fountain-
caufe of all our blefTings. It is fo or our temporal blefTings.
Hence the pfalmift tells us, that God being full of compaffion^
forgave his peoples' iniquity , and dejlroycd them not (p) And alfo
of our fpiritual blefTings. It is of his mercy that he begets his
people into a lively hope ,- of his mercy he faves them ; and of his
mercy he quickens them (q). All are fruits of divine mercy. It
is his mercy that fets ail his other attributes a-work for our
good ; his wifdom to contrive, and his power to effec~t, what
maybe for our relief and happinefs, and his juftice to avenge
our quarrel: So that all his other attributes are ferviceable to
his mercy. We are fuch ill-defcrving creatures, that we could
expect no good from God, were it not for his infinite mercy.
Hence the faints do always plead mercy ; this is the great ar-
gument : Let thy tender mercies fpeedily prevent us ; for ive are
brought
•
fh) Ifa. Ixiii. 9. James v. 11. (*) Pfal. lxxxvi ie. cxlv. 8.
2 Kings xiii. 23. (k) Ifa. Ixiii. 15 Jer. xxxi. 20. (/) Jntjgca x. 16.
(*») Pla!. ciii 13. Ifa. xlix. 15. (n) Heb. iv. 15, (0) Mdtth. xv.
32. and ix. 36. (p) Pfaf. lxxviii. 38. (0) 1 Pet. i 3. Tit iii. 5.
Eph. ii. 4.
39$ Of the Mercy of Gad.
trough very low (r). It is mercy that finds out means for th£
help and relief of his people in their diftrefTes. Hence the
pfalmift expe&s his falvation from divine mercy : He foal! fend
from heaven^ fays he, and fave me from the reproach of him that
would /wallow me up Selah. God Jh all fend forth his mercy and
his truth (s). Mifery offers the occafion, but the caufe of all is
mercy. But what moves him to fhew mercy ? Nothing in the
creature ; but becaufe he will have mercy : we can go no higher.
He hath mercy on whom he will have mercy (/). Hence it is that
all thefe bleilings, temporal and fpintual, which God beftows
on us, are called mercies (u). And when God, by bellowing
fuch blefiings, fuccours and relieves us of our miferies, then
he faid to have or pew mercy (x)y and to be merciful to us ( v) ;
and they that receive bleflings are faid to obtain mercy (z).
Frcpof. 2. We mud diftinguifh between mercy as it is in
God and the exercife of his mercy. And, i. The exercife of
it is free. As it is in God it is effential to and infeparable
from his nature : we cannot cooceive him God, an efs we con-
ceive him merciful. He is necefiarily merciful, as well as ne-
ceflarily juft. But the exercife of his mercy is free and arbi-
trary, and regulated by his will and wifdom. It is exercifed
according to his own will and pleafure, to fome more, and to
others lefs, as his wifdom judgeth fit. He hath mercy on whom
he will have mercy (a). In this it differs from juftice, the exer-
cife whereof is neceflary. The reafon is, becaufe juftice looks
to what is due and deferved, but mercy to what is wanted and
needed. Again, the exercife of his mercy is regulated, not
only by his will but by his wifdom, in fuch a way, end upon
fuch terms, as is confiftent with his infinite juftice and holi-
nefs, and the regard he muft have for the authority of his law
and the honour of his government. 2. As divine mercy is
exercifed freely, fo alfo with delight. God delights in the
manifettation of ail his attributes, but chiefly in the exercife
of his mercy. So it is faid, he delighteth in mercy {a). Aclis of
vengeance are not (o pleafing to him as a£ts ot mercy. Acts
of mercy flow from h»m freely, of his own accord : But a£ts of
vengeance only when he is provoked ; for he doth not affiicl
willingly , nor grieve the children of men\b). Judgment is his
/ f range
(r) Pfal. Ixxfx. 8. (/) Pfal. W\[. 3 (/) Rom. ix. 18. (u) Gen.
xxxii. 10. Rom. xii. ji . (x) Rom ix 18. Ifa. Iv. 7. (y) Gen.
xix. 16. (z) 1 Tim. I. 13. (a) Rom. ix. 18.
(a; Micah vii. tS. (b) Lam. iii. 33.
Of the Mercy of God, ^tj^ '
Jfrdnge work, and his flrange acl. Hence he is called the Fa-
ther of mercies (c). The exercife of his mercy is fo pleafant to
him, that when it conflicts with juftice in the behalf of Tin-
ners, and gets the upperhand, he rejpiceth in the victory s
Mercy rejoiceth againji judgment (</)> He takes fuch delight in
it, that he is upbraided with it, even by a godly prophet, Jo-
nah; as if he w<*re too fond of mercy, and loved it over-much :
— / pray thee, O Lord, fay* he, was not this my faying when I
was yet in my country P therefore I fled before unto Tar/hijh :
For I knew that thou art- a gracious God, and merciful (e) Yea*
God accounts it his glory to fhew mercy. Hence he fays, It
Jhall be to me a name of joy, a praife and an honour before all th*
nations of the earth, which Jhall hear all the good that I do unt&
them(f). His mercy is his glory. When Mofes defired to
fee the glory of God, the Lord proclaimed, The Lord God mer-
fitful and gracious {g).
Prcpof. 3. We muft diftinguifh between mercy, as it a per-
fection of the divine nature, and the a&s and effects of his
mercy as they are terminated on the creature, The effects are;
thefe bleflmgs, whereby, in his mercy and companion, he re-
lieves us in our miferies. Thefe are many and various ; but
mercy, as it is in him, is one and unchangeable. This is in-
finite ♦, thefe are of a finite nature, and are more or kis,. as in
liis wifdom he feeth meet.
SERMON XLIX*
"Third, T Come, trr the next place, to fhew that God is matcrf-
J|_ lefs and incomparable in his mercy Mercy belong*
to him : It is his prerogative; in a fort peculiar to him alone: 00
that all the creatures are void of mercy, if compared with God :
Their mercy is no mercy in comparifon. The moft merciful
fall infinitely fhort of him. All the tender companions of fa-
thers and mothers put together, would be but a dark fhadow
and rcfemblance of the mercy of God.
Particularly, the mercy of God is, 1. Original mercy ; the
origin and fountain-caufe of all that mercy and mercifulnefs
that is one creature toward another. Therefore he is called
the Father of mercies {a). The mercies of all parents toward
their children, the mercies of all Chriftians, of every tender-
kearted perfou toward another, are but drops from that foun-
tain
(c) Ifa. xxviii. 21.2 Cor. i. 3* (d) James ii. 13. (?) Jonah
iv. 2. (f) Jer. xxxiii. 9. {g) Exod. xxxiv. 6.
(a) 2 Cv>r. i. 3.
4©© Of the Mercy of God,
tain and ocean of mercy that is in God. 2 It is communiaft-
tive mercy ; communicative of itfelf. The divine merey ib over
all his works ;and the earth is full of it (b). What hath God been
doing thefe feveral thoufands-of years, out multiplying his blef-
fings on the miserable. 3. It is tender mercy. So it is often
called (c). It is compared to the mercy of parents toward their
children (d)f which is ufually very tender. And wr read of
God "s bowels (e). He hath bowels of mercy toward his people.
The tendernefs of his mercy appears in his r-adinefs to bear
and help his people, when they cry to him in their diftrtfs :
According to that promife, It /hall come to pafs> that before they
calif I will anfwer ; and whiles they are yet f peaking^ I will hear (f)%
When the prodigal fon was coming, the father had compaffion%
end ran to meet him (g). When Ephraim repented and be-
moaned himfelf, with what tender compaflion doth the Lord
fpeak of him (h) ? O the tendernefs of divine mercy ! How
tenderly is he affected, if I may fay fo, with his peoples' nai-
leries! How tender of their infirmities and weakness! 4. It is
free mercy. Though his mercy be natural to him, fo that he
could not be God, if he were not merciful : Yet the exercife
thereof is free, without any defert on our part. God is not tied
to one more than to another. He hath mercy on whom he will,
on the Gentile as well as the Jew, on the poor as well as the
rich, on the bond as well as the free. We cannot oblige him
to a£ls of mercy by any thing we can do. The apoflle makes
the challenge, IVho hathfrji given to him, a?id it Jhall be recom-
penfed unto him again (i) ? 5. It is great mercy. The pfalmift
owns this : Great are thy tender mercies, 0 Lord (k). It is full
and abundant. Therefore God is faid to be plenteous in mercy (/),
and rich in mercy (m) ; and it is called abundant mercy («).
He hath a multitude of mercies (o)9 and manifold mercies (p)t and
mercies for thoufands (q). There is a fulnefs of mercy in God
that is inexhauitible j riches and treafures of mercy that we
cannot count the value of; a multitude of mercies, greater
than can be exprelTed or conceived. Confiderhow many there
are to whom God is pleafed to (hew mercy ; none ever lived
in the world but tailed of his mercy ; and all the elccT, in all
ages,
(b) Pfal. cxlv. 9. and cxix. 64. (c) Pfal. li. f. and lxxix. 8. and
cxix. 156. and elteivhere. [a") Pfal ciii. 13 Ifa.xlx ij. (e) Jer.
xxxi. 20. (/") 11a. lxv. 24. (g) Luke xv. 20. (h) Jer. xxxi. 18,..
19, 20. (i) Rom. xi. 35. (k) Pfal. cxix i<>6 (/) Pfal . lxxxvi.
5, 15. (w) Eph. ii. 4. (») 1 Pet. 1. 3. [0) PiaL Li. 1. (/>) Nth,
IX 1$. (a) Exod. xxxiv. 7,
Of the Mercy of God. 401
&ges, have been objects of his fpecial mercy. Confider how
many benefits he hath beftowed on every one : There are many
repeated acts of mercy, and mercies of divers kinds : Hence
the pfalmift cries out, Many, 0 Lord my God, are thy wonder-
ful works which thou haji done, mid thy thoughts which are to US"
ward : They cannot be reckoned up in order unto thee : Jf I would
dec/are and /peak of them, they are more than can be numbered (r).
Innumerable are the fupplies, provifions, deliverances, comforts,
fupports, received by one man : What then are theiereceived by a
wholeworld? And all thefe are mercies. 6- It is effectual mercy.
Many times man's mercy goes no further than compaffion, and
a willingnefs and readinefs to help and relieve, without any a-
bility to effect it : But God hath infinite power to render
his mercy effectual for our relief, in our deepeft mifery and
diftrefs. There is no {trait fo great, no diftrefs fo deep, no
danger fo imminent, in which his merciful hand cannot help.
He is able to render his mercy effectual, for removing any evil
prefent, and averting any evil that is imminent. 7. It is in-
finite mercy. It is great above the heavens (s) : That is, it is a-
bove all apprehenfion. We cannot poffibiy take up the great-
nefs of God's mercy. It is far above out of our reach. As we
cannot meafure the vail circumference of the higheft heavens;
fo, far lefs can we meafure the greatnefs of God's mercy, for
it is great above the heavens : Or, as fome render the particle,
unto the heavens ; and fo it agrees belt with what follows, and
thy truth reacheth unto the clouds. So the meaning is, thy mercy
reacheth unto the heavens ; that is, it is infinite and incompre-
hensible. It is boundlefs and unmeafurable* The greatelt tin-
ner is hereby encouraged to repentance : Let him return unto the
Lardy and he will have mercy upon him, end unto our God, for he
will abundantly pardon For my thoughts are not your thoughts, nei-
ther are your ways my ways, faith the Lord : For as the heavens are
higher than the earth, fo are my ways higher than your ways, and
my thoughts than your thoughts (r). W e cannot take the height,
nor found the depth of his mercy. There is an ocean of mer-
cy in God to fwallow up mountains of guilt. Hence is that
ex pre (lion, Thou wilt cafi all their fins into the depths of the fea (u).
His mercy is unfearchable ; a depth that none can fathom. He
is merciful above all meafure, beyond all degrees, in ail perfec-
tion. 8. It is durable, yea, eternal mercy. His com pafjiotis fail
not (a;). And his mercy endureth for ever (y). His mercy is not
Vol. L N°. 4. E c e fpent
(r) Pfal. xl. 5. (i) Pfal cviii 4. (/) Ifa. lv. 7, 8, o. (a) Mic.
Vii. 19. {x) Lam, iii, 22. (y) Flai. exviii. 1. &c. audcxxjivi. 1, &X,
401 Of ihe Mercy of God.
fpent or diminiflied by all that he hath communicated to tht
creatures We wafte by giving -, but this Fountain is as full
as ever. And his mercy toward his own reach*- th from the one
end of eternity to the other : The merry of the Lord is from ev&r-
lafting to everlafing upon them that fear him (*). As it was ex-
ercifed from everlafting, in gracious purpoit s -, fo it will be
exercifed to everiaiting, in gracious performances.
Fourthly, I go on to (hew wherein the in fin fee and incompa-
rable mercy of God is manifefted.
It is man if eft in his works. It is over all his ivorks, and the
earth is full of' it (a). The whole world is a volume written
within and without with characters of mercy. For clearing
this, confider that the mercy of God is twofold, general and
fpecial,
i. General mercy ; whereby God fuftains and relieves any
creature in mifery. Thus, he is merciful even to the beafts
and fowls. This the pfalmift declares : The eyes of all wait
upon thee, and thou givejl them their meat in due feafon. Thou
Gpenefi thine hand, and Jatisfiejl the defire of every living thing. He
giveth the be aft his food ; and to the young ravens which cry [b). This
general mercy is exercifed toward good and bad men, the juft
and urjuft. He maketh his fun to rife on the evil, and on ihe good;
andfendeth rain on the jufl, a fid on the unjujl ic). And the apof-
tle takes notice, that he left not himfelf nvithout ivitnefs, in that he
did good, and gave us rain from heaven, and fruitful feafons, filling
our hearts with food and gladnefs (J). He gives food, raiment,
health, wealth, friends, lioerty, outward and temporal pre-
fervation and deliverance, even to the worftofmen. Alithefe
are witneffes that he is a merciful God.
2. Special mercy* whereby he beftows fpecial and faving
bleflings on the ele£t.. The eleel are veffels of mercy (e). Di-
vine mercy fills them with the choiceft bleflings. This fpecial
mercy of God is diftmguifhed according to the feveral miferies
in which he fuccours and relieves his people. Particularly, it
is feen, i. In bellowing the fxrfc grace on the ele£t He is
merciful to them, when he pities them lying polluted in their
own blood, renews them by his grace, quickens them to a new
life, and brings them home to himfelf (y). Thus he exer-
cif.th his mercy without a regard had to any qualification in
us, and when we do not fo much as defire mercy. 2. In all
the
{z) Pfal. ciii, 17.
(a) Pfal cxlv. 9. and cxix. 64. (b) Pfal. cxlv. ij, 16. and
cxlvii. 9. (c) Matth. v. 4$. {d) Ad xiv. 17. (*) Rom. ix. 23.
{/) Sec i Tim. i. 13. 1 Pet. i 3. Eph. ii. 4.
Of the Mercy of God. 40$
tbe fubfequent grace and bieflings they (land in need of, And
with refpctfc to thefe there are certain qualifications required
in the objects of mercy- They mutt fear God : For the mercy
of the Lord is from everlajling to everlajling upon them that fear
him (g). They mult trull in him ; for he that trujleth in the
Lord, mercy Jhall compafs him about (h). They mull: call on him :
For he is plenteous in mercy unto all them that call upon him (*).
They muft love him and keep his commands : For he Jhews
mercy unto thoufands of them tlmt love him, and keep his command-
ments if). They mult walk according to the rule of the word,
or fuitably to thefe principles of grace that ate wrought in
them in their regeneration : As many as walk according to this
rule, fays the apoftle, peace be on them, and mercy (/). They
muft be merciful : Blejfed are the merciful, fays our Lord, for
they [ball obtain mercy \?n) Particularly, God is merciful to
them, in pardoning all their iniquities, in healing all their fpi-
ritual difeafes, in accepting their perfbns and duties, in fup-
plying their fpiritual wants, in hearing and anfwering their
prayers, in directing them in their doubts and difficulties, in
Supporting them under their heavy preifures, in ftrengthening
and delivering them in temptations, in comforting them in all
their tribulations, &c. O who can reckon up the various kinds
of God's mercy toward his people ! At laft, there is the mercy
cf the Lord Jefus Chrift unto eternal life (n). This is the crown-
ing mercy, when believers mail be delivered from impure hearts
and imperfect graces, and receive a crown of glory that fadeti*
not away. But the great mercy of mercies is Chrift himfelf.
He is the peerlefs, invaluable, and matchlefs mercy of God.
Hence he is called the mercy promifed to the fathers (0). Chrift is
a mercy that fuits all our wants and needs : For it p leafed the
Father that in himfhould allfulnefs dwell (p). We need no more
but Chrift to relieve us in ail our miferies, and to make us com-
pletely happy in time and eternity. Here is admirable and a-
ftonifhing mercy. Here the mercy of God is gone to the ut-
termoft. There cannot be a greater expreffion of divine mercy
than God's giving Chrift for and to poor miferable finners. O
infinite and incomprehenfible mercy!
Fifthly, I proceed to the application.
Ufe 1. For reproof. To them that wrong and abufe the mer-
cy of God O how dreadful is this ! When you have made mer-
cy your enemy, what will juftice be ? Particularly, the mercy
of
(g) Pfal.ciii. 17. [h) Pfa!. xxxit. 10' (/') Pfal. Ixxxvi. j.
{k) Exod. xx 6 (/) Gal. vi. 16 (m) Matth. v. 7, (*) Jude
21. (0) Luke i. 72. (/>) Col. i. 19.
404 Of the Mercy of God.
of God is wronged and abufed, i. By finning 3gainft mercy.
Sins againft mercy are fins of a deep aggravation, double-dyed.
What an aggravated crime is it, to fpurn againft God's tender
bowels ? This will leave impenitent tinners without excufe :
Yea, the recollecting of abufed mercy will be the moft pierc-
ing ingredient in their torment in hell fire. 2. By prefuming
to fin in confidence cf mercy. When finners take liberty to
fin, and to go on in fin, becaufe God is merciful :. " I have
*< to do with a merciful God, therefore I may take a little li-
u berty •, 1 hope to repent afterward, and then I mall furely
u get mercy :" This is to take poifon, in hopes of an antidote,
which may be far from hand. God may deny you grace to re-
pent afterward ; And though you cry for mercy, you may cry
and not be heard. God is juli as well as merciful; and he will
not be merciful to any luicked tranfgreffors (q). As he is infinite-
ly merciful to pardon penitent and believing finners, fo he is
infinitely juft to take vengeance on the impenitent : For God
Jhall wound the head of his enemies ', and the hairy fc alp offuch an one
as goeth on fill in his trefpaffes [r) 3. By finning in contempt
of mercy. Like thefe to whom the prophet fpeaks : Withhold
thyjoot from being unfjod, and thy throat from thirfl : But then
fiidft, There is no hope : No, for I have loved fir anger sy and after
them ivill I go (j). ** I will take my courfe, come of me what
** will ; I wiil take my pieafures, though I mould never get
€i mercy." This is interpretativelythelanguageof many wicked
finners. Such are defperate rebek againft God. 4. By flight-
ing and rejecting the offers of mercy. As the Pharifees,
who rejetled the counfelofGod agahfl themfelves (t). In the gof-
pel God offers mercy to you on gracious terms. Now, when
you will not hearken to his voice, but refufe your confent to
the gracious terms he propofeth ; this is to reject offered mer-
cy, as it" it were not worth the having. 5. By defpairing of
mercy. " Oh," fays the finner, " God will never ravemer-
ii cy on the like of me ; I have finned fo and fo ; my fins are
*l great, and many, and fo and fo aggravated ; none arc like
*s me in finning : Therefore it is impoffible that I can obtain
<s mercy!' This is to run crofs to the whole ftrain of the gofpel :
And hereby you gratify the devil exceedingly: For he fuggefts
fuch unbelieving thoughts, of f urpofe to fink your foul under dif-
COuragemeRt : An.' hereby you wrong the mercy of God, and
darken the glory of it, by ftraitening it in your own thoughts.
Ufe
(q) Pfal. lix. 5. (r) Pfal, lxviii. 21. (x) Jer. ii. 55. (*) Luke
fii.
Of the Mercy of God. 405
Ufe 2. For comfort to believers in Chrift. O how comfort-
able is it, that your covenanted God is a God of infinite mer-
cy ! How vile and unworthy foever you be in yourfeives, yet
what may you not expect from infinite mercy ? And having
this merciful God for your God, you need not be difmayed at
any mifery. All his thoughts toward you are thoughts of mer-
cy {u). All his defigns are projects of mercy. All his ways
toward you are mercy (x). If he fmile, it is mercy ; if he finite,
it is mercy. And how comfortable is it, that in all your for-
rows, furTerings, and weakneffes, God pities you { y) ! It is fome
relief, in our diftrefles, to be pitied even by men ; how much
more, to be objedts of the divine companion ? It cannot but
yield great refrefliment unto believers in Chrift, that in all their
hardihips, they have the companionate and merciful God pre-
fent with them, who hath ail power in his hand, to render his
companion efFe&ual for their relief. Under your heavieft af-
flictions you are in the hands of a merciful Father, who will
lay no more on than he gives ftrength to bear. Such is his
mercy and companion, that he will not confume you in the
furnace, but only try you, and will bring all your trials to a
blefled and happy iflue. The wounds of mercy are better than
the embraces of anger.
Ufe 3. For exhortation. In feveral branches.
Exhort, i. Labour to get and entertain large thoughts of the
mercy of God. When confcience is awakened, and men fee
the black and horrid nature of fin, they are apt to bound and
limit the mercy of God in their thoughts. Againft this that
exprefiion is defigned as an antidote, He will have mercy upon
him, and he will abundantly pardon. For my thoughts are not your
thoughts t &c (z). Sinners never err in having too large thoughts
of God's mercy, but in feeking and hoping for mercy out of
God's way. His mercy is infinite -and inconiprehenfible. Me-
ditate deeply and frequently upon it. Think of the large ex-
preffions of the divine mercy in the holy fcriptures ; and re-
iledt feriouflr on the ample d:fcoveries God bath given of his
mercy in all his works, and more efpecially in his dealings
with his own people O, do not think of divine mercy with?
extenuating and diminiihing thoughts; but cberifh good
thoughts of God, and of the largenefs and fulnefs of his mer-
cy, that fo you may admire and adore it, and praife him ior
it. Think qf it fo as becomes the infinicenefs of his nature.
Large
(«) Jer. xxix. Ti. (xs) pfal. xxv. 10. ( >) Ifa. Ixiii. Q,
(z) i&. iv. 7, a, $»
4^5 Of the Mercy of God.
.Large thoughts of divide mercy will anfwer all your doubts
and fears, when you are under the deep fenfe of your own
vilenefs and unworthinefs.
Exhort. 2. Make it your bufinefs to get a faving intereft in
God as your God. When you have an intereft in him, then
you have an intereft in his mercy. When God is yours, then
his mercy is yours, to pardon all your iniquities, to fupply all
your wanes, to direcl: you in all your doubts, and to do all
things for you. The mercy of God is the original and foun-
tain-caufe of all our comforts. When you have an intereft in
his mercy, then all his other attributes will oe for your good -9
for, as I already obferved, they are ail ferviceable to mercy.
SERMON L.
Exhort. 3. X3 E earned to obtain mercy, to partake and {hare
JQ of God's fpecial mercy.
To excite and engage you to this, I propofe thefe confider-
ations.
Confid. 1. Your apprehenfions of divine mercy will then on-
ly be lively and powerful, when you (hare of the faving fruits
and effects of it. You have heard that there are admirable ex-
preflions of the mercy of God in his dealings with his own
people : but the hearfay will do you little good without expe-
rience. You can never have fuch admiring thoughts of the
mercy of God, as when you have felt the iweetnefs of it in
yourfelves. And you cannot talk of it to others, with that
life, fenfe, and affection, as when you have experience of it in
your own fouls. A report from experience is lively and pow-
erful.
Confid 2- God is mod willing and ready to (hew mercy e-
ytn to the vileft iinners. The mod unworthy are not exclud-
ed from mercy. Let the lulcked for fake his way, and the unrigh-
teous man his thoughts ; and let him return unto the Lord, and he
ivilt have mercy upon him ; and to our Godyfor he will abundantly
pardon (a). As if he had laid, Let any wicked and unrighte-
ous man do fo, and he {hall certainly obtain mercy. This is
the great argument ufed to prefs repentance : Turn unto the
Lord your Godt for he is gracious and merciful. The Lord ycur
Grxl is gracious and merciful, arid will net turn away his face from
yout ij ye return to him (b). Hear his name as he himfelf pro-
claimed it before Mofcs : The Lord, the Lord God, merciful and
gracious,
(<*) Ifa„ lv. 7* (b) Joel ii. 13. 2 ChroD. xxx. 9*
Of the Mercy of God. 407
gracious, &c (c). His mercies are great mercies, tender mer-
cies, everlaftiug mercies, mercies be\ond all imagination. He
hath a multitude of tender mercies (d). He hath an ocean of
mercy: It is boundiefs and un.nr.eafurable.
Con/id. 3. The terms on whkh God offers mercy are very
gracious. It is a flu red to penitent believing finners, fuch as
turn to God through Chrift : for to him give all the prophets wit-
nefs, that through his name% whofoever believeth in himjhall receive
remiffion ofjins (e). If finners turn to the Lord, he 'will have
piercy upon them.: And whofo confeffith and forfaketh his fins Jlmll
have mercy (f) So that, if you will renounce all iniquity, and
clofe with Chrift, and turn to God through him, then you
fhail obtain mercy : And no mercy on any other terms. I£
you will not come to Chrift; if you hold fail your iniquities,
and deep fecurely in fin, making a carnal pillow of the mercy
of God; then you cannot expect mercy: God will not be mer-
ciful to any wicked tranfgreffors ; and he that believeth not fi all be
damned, and the wrath of God abide th on him (g). But if you
believe on Chrift, and turn to God, refigning yourfelves to
him through Chrift, then you mall furely obtain mercy. There
are in the word of God the moft folemn declarations to this
purpofe. Yea, God hath ratified and confirmed his word by
his folemn oath, and fwears that he hath no pleafure in your
death and ruin : As I live, faith the Lord God, I have no pleafure
in the death of the wicked, but that the wicked turn from his way
end live- Turn ye, turn yejrom your evil ways ; for why will ye
die, 0 houfe of Ifrael (h) ? Confider, 1. God requires nothing
unreasonable. Is it not highly reafonable, that you mould
return to him who is your rightful Lord and Sovereign, griev-
ing for the many wrongs you have done tabim, and revolv-
ing to do fo no more I Or, can there be any turning to an of-
fended God, but through Chrift the bleiTed Mediator? Surely
God hath beft right to you ; none can lay fuch claim to you as
he can do ; and there is no coming to God but by Chrift (z/.
2. He requires nothing impomble. Indeed it is impofFible for
you to make fatisfaclion to juftice for your own fins; but God
is content to (hew you mercy, and to receive you into favour,
on the account of a fatisfa&ion made by another, even the
Lord Jefus Chrift ; and there is nothing required of you buc
what is fweet and eafy, considered in its own nature. True,.
it
(c) Exod. xxxlv. 6. (d) Pfal. li. 1. (e) Ads x. 43. (/) Ifai
lv. 7. Prov. xxviii. 13. \g) Pfal. lix. 5. M^rk xvi. 16. JoUa
iu\ 36. lh) E^ek. ixxxiii. it. (J) Jjfcn xiv. 6-
4© 8 Of the Mercy of God.
it is impoflible for you to believe in Chrift, or to turn to God,
of yourfelves ; yet it is poflible through grace:1 And, though
God be not bound, yet it is the ufual practice of his free grace,
to help thofe that are ferious and diligent in the ufe of means.
3. He requires nothing of any valuable confideration. As
faith and repentance mull be freely given, fo they are of no
fuch value as to make a purchafe of mercy. Mercy is obtain-
ed, not on the account of our faith or repentance, as if there
were any worth in them ; but only on the account of the righ-
teoufnefs of Chrift, which faith alone lays hold on; and re-
pentance is required as a neceffary qualification of the perfon
to whom God will fhew mercy. Yet with refpeft to us, God
fhews mercy freely. Nothing in us can move him to it ; no
not our mifery •, that is only an occafion mercy lays hold on.
He fhews mercy to fuch as are mod unworthy, and to the
hlackeli finners. He hath mercy on whom he -will have mercy {k).
So that none are debarred, whatever their fins have been. To
fhew mercy freely, opens the door for the greateft and vileft
tinners.
Con/id. 4. Other finners have actually obtained mercy up-
on thefe terms ; and fuch as were as great finners as any of you
can be. The fcripture is full of inftances of this kind. Ra-
chab, an harlot and idolater, obtained mercy : So did Manaf-
feh, a monfter of wickednefs : So did the woman of Samaria,
though a filthy unclean perfon : And Paul, though a perfe-
cutor and blafphemer. I was before a perfecutor, fays he, and a
hlafphemer% and injurious ; but I obtained mercy (J). Mercy hath
hath rode in triumph, and been glorified upon fome of the
ytieft finners. It haih yearned upon fornicators, adulterers,
drunkards, and the vileft among men, when they repented
und returned to God. O admirable and aftonifhing ! None
were ever debarred from mercy on the account of the great-
nefs or multitude of their fins- And why is it that God hath
fhewed mercy to feme of the vileit finners ? Even that no
vile fmner whatfoever might defpair; and that the blackeft,
finners, who fee their vilenefs and filthinefs, may be encou-
raged to turn to God lh rough Chrift, in hopes of obtaining
mercy as they have done. Hoiubeit, lays the apoftle Paul^er
this caufe I obtained mercy , that in mefttj} Jefus Chrijt might fhew
forth all longfuffenng) for a pattern to them whofhould hereafter
believe on him to life everlafling (?n).
Cut what fhall we do that we may obtain mercy ? I giv«
thefe directions.
1. Study
(J) Rom. ix. i8« (/) 1 Tim. i. 13. (m) 2 Tim. i.iC.
Of the Mercy of God. 409
1. Study your need of mercy. You have many fins, in
lieart and life, of omiffion and commiilion : You are tranfgref-
fors from the womb j and your fins are paft reckoning ; and
it may be they are great in their nature, and fins of a deep
aggravation. And you have many miferies, efpecially foul-
miferies : You are under the lofs and forfeiture of God's i-
mage, favour, and fellowfhip ; under many dreadful heart-
plagues, diftance from God, &c. O the many miferies that
are in your fouis, as the bttter fruits of fin ! O what need
have you of mercy ! Get the deep affedting fenfe of this.
God beftows the alms of mercy on fuch as are indigent, poor
and needy, in their own fenfe and feeling. In him the father-
left findeth- mercy (n).
2. Be content to be indebted to free mercy for all that you
need. When you feek peace, or pardon, or other blefiringsJ
you muft expert all from mercy as the fountain. You cannot
come to God, and fay, Pay me what thou owed, or give me
for my money. God pours his mercy into empty veffels. La-
bour therefore to be emptied of all opinion of proper merit.
Away with all conceit of your own worth, and come to God
as undeferving and ill-deferving creatures, and caft yourfelves
down at the feet of mercy, and be content to be debtors to it
for all things pertaining to life and godlinefs.
3. Embrace the offers of mercy. Come and lay hold on
divine mercy, Confent heartily to the gracious terms upon
which God is wilting to (hew you mercy. 1. Renounce all ini-
quity. It is he that confejfeth and forfahcth his fins thaty?W/ have
mercy. Therefore fay with Ephraim, IVhaihave I to do any more
with idols (0) P There muft be a habitual bent and difpofition
of heart againft ail fin, and a forfaking of all fin in the courls
4pf your life and converfation. Repent, and turn yourfelves from
all your tranfgrejftons ; fo iniquity Jh all not be your ruin. Cafl a*
way from you all your tranfgrejfions, whereby ye have tranfgref-
fed {p). 2. Embrace and clofe with Chriit. All the fpecial
mercy 0/ God is difpenfed and conveyed only through him ;
for, Of his fulnefs do all believers receive, and grace for grace ;
and unto every one of them is given grace, according to the mea-
fure of the gift ofChriJl (q). He is the channel of grace and mercy.
In vain are all your expectations of mercy out of Chriit. You
may have temporal and common mercies, but not one drop of
faving mercy till you be in Chriit. Ail your forrow and tears
Vol. I. N°. 4. F f f for
(») Hof xiv. 3. {0) Prov. xx. 13. Hof. xiv. 8. (/>) Ezck*
xviij, 30, 31* (?) Johui, 16. Eph. iv. 7.
4io Of the Mercy of God,
for fin, all your cries and groans to God, all your vows, pur-
pofes and promifes of amendment, cannot obtain mercy.
While you are out of Chnft, your fins are a ftrong bar to mer-
cy. Jultice muft have a fatisfa&ion for your fins; and no-
thing you can do can fatisfy ; and Chriit's fatisfacliion can ne-
ver be put up to your account, you can have no benefit by it,
till you have a faving union with him : And faith is the unit-
ing grace •, he dwells in the heart by faith (r). Therefore you
mull believe on his name, and receive him as he is offered,
elfe you cannot obtain mercy. 3. Refign yourfelves to God
through Chrift as your Lord and Sovereign. Yield yourfelves
to the Lord (x). Give yourfelves wholly to him, and to his
whole will, with a fincere purpofe to obey him in all things,
without exception.
4 Be frequent in prayer ; and in prayer cry and plead for
mercy. L^t this be the fum of all your requefts, that God
would be merciful to you : As the Publican, God be merciful to
me a firmer (t). God hath treafures of mercy , and prayer is
a key to open thefe treafures.
Exhort. 4. Labour to get and maintain a deep fenfe of the
mercy of God toward you Doth not your own experience
inform you what a merciful God he is ? You have lived on
mercy all your days. Divine mercy hath covered your table,
preferved you in dangers, conducted you in difficulties, &c.
Mercy hath done all. Particularly,
1. Confider how great and many his mercies have been.
Kow many dangers have been prevented, deliverances vouch-
fafed, and bieffings bellowed by divine mercy ? Such of you
efpecially as are the children of God, fhould often recount
your experiences of divine mercy. God's mercies toward you
are many and various- There are, 1. Preventing mercies.
How often hath God preferved you from thefe fins and dan-
gers you were ready to fall into ? When you have been at an
utter lofs in your own thoughts, divine mercy hath unexpect-
edly found out means for your help. And though fometimes
you have run yourfelves into inconveniences by your own fol-
ly, yet even then mercy hath made a way for your efcape.
1. Providing mercies. How often hath he fupplied your
wants, and made provifion for you in your ftraits ? 3. Di-
recting mercies. How often hath he been a light to you in
your darknefs, and guided you in your doubts and perplexi-
ties ? 4, Pardoning mercies. How often hath he forgiven, and
mul-
(r) Eph. iili 17. (j) 2 Chron. xxx. 8. (r) Luke xix. 42.
®f the Mercy of God. 4 1 1
multiplied to pardon, and received you into favour after back-
aiding ? 5. Strengthening and upholding mercies. How of-
ten hath he known your foul in adverfity, fupported you in
your diftreffes, kept you from finking under your burdens,
itrengthtned you under temptations, and made his grace fuffi-
cient for you ? 6. Piecovering and delivering mercies. How
often hath he brought you out of your diftrefTes, bodily and
fpirituad, making the faddeft night end in a joyful morning ?
7. Sparing mercies How often have you feen God's feverity
toward otoers, when he hath fpared you ? Others have been
delivered up, when you were faved : They have been aban-
doned and expcfed to mifery, when you have been covered un-
der the wings of mercy. In a word, in all the periods of your
life, divine mercy hath ftill been at work for you. O what
caufe have you to cry out with the pfalmift, Many% O Lord
my God, are thy wonderful ivorks which thou hajl done, and thy
thoughts which are to us -ward : 'They cannot be reckoned up in or-
der unto thee : If I would declare andfpeak of them, they are more
than can be numbered. And, hew precious alfo are thy thoughts unto
me; O God ? How great is the fum of them ? If IJhouId count them,
they are more in number than the [and («).
2. That your fenfe of the mercy of God toward you may be
the more deep and affecting, ponder your mercies in their va-
rious circumitances. Confider what a great and glorious God
he is that hath been fo merciful to you. You have no way
obliged him ', and he hath no need of you. Confider how un-
worthy you are to whom he hath (hewed fuch favour and
kindnefs. You are not worthy of the leaft of all his mercies (#).
Confider how feafonable his mercies have been. Your extre-
mity hath often been his oppportunity : In the mount of the Lord
it hath been feen (y).
3. Get a deep fenfe of your fins and miferies. This will
beft inform you of the greatnefs and tenderneis of divine mer-
cy. When you fee that your fins are many, and your miferies
and dangers great, then you will fee that God's mercies toward
you are alfo great Hence the pfalmift fays, Great is thy mercy to-
wards me ; and thou hajl delivered my foul from the lowefl hell [z).
A deep fenfe of the mercy of God toward you will have
many fpecial advantages. As, 1. It will encourage you to
prayer- " I know, fay ye, by experience what a merciful
" God he is ; I have tried him, and found him to be fa"
Your
(u) Pfal xl. 5. and exxxix. 17, 18. (.v) Gen. xxxti. 10.
(j) Gen. xxii. 14. (z) Pfal. ixxxvi 13.
412 Of the Mercy of God.
Your own experience being laid in the balance againft your
doubts and fears, will encourage you to go to God. 2. It will
quicken you to praife and thankfgiving. Can you haveafenfe
of fo much mercy, and not think of a thankful return ? When
you fee what matter of praife you have, your heart will be en-
larged, and you will be apt to cry out with th'- pfalmift, Blef-
Jcd be God who hath not turned away his mercy from me. Blefs the
Lord> 0 my foul ; and all that is within me, blefs his holy name :
who crowneth thee with loving-kindnefs and tender mercies {a). 3.
It will promote the exercife of repentance. Senfe of mercy and
kindnefs overcomes the heart. Saul wept when David had
fpared him (b). A fenfe of divine mercy will melt your heart
for wrongs done to God. 4* It will frame your heart into a
humble fubmiffion to the will of God in afflicting providences.
"When you come to a reckoning with God, O then, how great
are his mercies ? And how great is the fum of them ? They
are far greater, and more in number than your croffes So
that you mult fay with Job, Shall we receive good at the hand of
God, andfhall we not receive evil {c) ?
SERMON LI.
Exhort. 5. *rTpHANKFULLY own and acknowledge the
mercy of God for ail the bleffings you re-
ceive and enjoy. You are beholden to divine mercy for any
endowments of body or mind ; for wifdom, health, riches, ho-
nour, &c And for all your gracious receipts and enjoyments :
All fpring from free mercy. Such of you as have been brought
into favour with God, 3nd are made partakers of Chrift and
his glorious purchafe, it is mercy that hath done all for you.
Mercy found thee a bundle of miferies, a poor out-caft, lying
polluted in thine own blood. God faw no more in you than
in others, why he fhculd receive you into favour : You were
Unworthy of the leaft kindnefs. Yea, what God hath done for
you, was not only without your merit, but againft it : You
wer^ not only undeferving, but ill-deferving creatures. Con-
sider what a great mercy it was, that God would take you into
r:rvice with- all your faults. Yea, by daily fins you make a
forfeiture of your bleffings every day, if God mould deal with
you in a way of tlriCr, juftice : But that he will pity your weak-
nefs and infirmities in his ieivice, and continue his favour and
good-will
(,i) Pfet. Ixvl. 20. and ciii, 1, 4% (£) 1 Sam. xxiv. 16.
(cj job ii. \s+
Of the Mercy of God. 41-3
good-will toward you notwithftanding, all this is owing to
free mercy. Therefore, humbly acknowledge your own un-
worthinefs, as Jacob did (a) : And give God the glory of his
mercy. Renounce all opinion of proper worth and merit, and
call the crown down at the feet of mercy.
Exhort. 6. Improve the consideration of God's infinite mer-
cy to quicken and encourage you to duty. And,
1. To engage you to love him. His mercy and compaflion
renders him amiable You mould love him, becaufe he is mer-
ciful in himfelf, of fuch a companionate nature, that he pities
and is ready to relieve the miferable. O let this commend him
to you. It mould alio be a great incentive to your love, that
he hath let out fo much of his mercy toward you. 1 1 eve the
Lord, fays the pfalmift, becaufe he hath heard my voice, &c (b).
2 To encourage you to truft in him. His mercy renders
him a fit object of truft. Hence the pfalmift fays, I hive trifl-
ed in thy mercy : And, I trufl in the mercy of God for ever and
ever [c). The power of God without his mercy, is not a fuffi-
cient foundation for truft. But when we confider that God is
not only able to help and relieve us, but alfo ready to do what
he is able, this invites and encourages us to truft in him.
Therefore both together are laid down in my teit, as the foun-
dation of truft. Confider, 1. God tales great pleafure in them
that truft or hope in his mercy (d). fruiting in him is pleafing
to him, becauie it turns to the glory of that attribute which he
moft glories in. 2. This will be a mean to fupport you in
your deepeft diftrefs. It will be as an anchor in a ftorm.
Though you be tofifed, you (hall not be overfet. 3. It wiil
have blf fled fuccefs : For he that trujleth in the Lord, mercy fljall
compafs him about (e). Upon this the pfaimift builds his con-
fidence and hope of mercy ; I have trifled in thy mercy, fays he ;
my heart flail rejoice in thy falvation if).
Weil then, truft in his mercy, even in the greateft extremi-
ties. When the church is brought very low, and her cafe is
defperate like in the eye of tnan ; yet truft in God's mercy:
For in fuch cafes God's great argument to relieve and deliver
his people, is their great mifery, The Lord fmll judge his peo-
ple, and repent himfelf for his fervants ; when he Jeeth that their
power is gone, and there is none flj ut up or left {g). Therefore they
plead his mercy in their low ft ate : Lei thy tender mercies fpcedi-
h
(a) Gen. xxxii. 10. (b) Pfal. cxvi, 1. (c) Pfal. xiii. 5. and
lm 8. {d) Pfal. cxlvii. n. (e) Pfal. xxxii. 10. (/) Pfal.kiii^.
(g) Deut. xxxii. 36.
4*4 Of the Mercy of God.
Jy prevent us ; for vje are brought very low {h). Again, in your
own perfonal miferies and diftrefles, outward or inward, truft;
in the mercy of God, though you have no merit of your own.
Your former experiences may encourage you to this : You
have formerly trufted in his mercy, and it never failed you ;
and you have the fame grounds of truft ftill. Therefore hum-
bly own and acknowledge your own finfulnefs and unworthi-
nefs, and truft in the mercy of God through the Mediator
Chrift (*).
3. To encourage you to prayer. You have heard that the
Lord is a God of infinite mercy : O how fliouid this encourage
you to go to him in all your wants, ftraits and diftrefles : The
faints have encouraged themfelves to prayer from the confide-
ration of the divine mercy. Hence the pfalmift pleads, Great
are thy tender mercies , O Lord : Quicken me according to thy judg-
ments (£). Mercy is no lefs acceptable to God than to you :
What then mould hinder you from going to him continually
for help and relief? We read, that when when Joab perceived
that the king's' heart was toward Abfalom, then he fet the wo-
man of Tekoah to make requeft for him (/). The King's heart
is fet upon mercy : Your requefts gratify his bowels. There-
fore be encouraged to go to him for all needful bleiTmgs. His
mercy is a fountain inexhauftible. He is the Father of mercies :
He doth not wafte by giving. And it is a fountain always
running : It is ever open, not fealed or fhut up. His mercies
are new every morning (tn). He is always giving out new blef-
fings ; fo that you may come and fare liberally every day. Im-
prove former experiences for your encouragement in prayer.
You have often obtained mercy in anfwer to prayer; fureiy he
will (hew you mercy ftill : And he that had pity upon you,
when you were lying in your blood ; will he not much more
pity you now, when you are in Chrift, and received into fa-
vour through him ?
4. To quicken you to praife and thankfgiving. There is a
difference between thefe two, if ftridtly conlidered : Praife re-
fpc£ts God's own excellencies; thankfgiving refpects the mer-
cies and benefits beftov/ed upon us. Well then, r. Praife him
for what he is in himfelf ; a God of infinite mercy, of tender
bowsls, full of companion. You fhouid be heral-is to proclaim
his praifes. 8peak good of his worthy name. The vefTels of
mercy Ihould fulfi over with praife. Impart to others your ex-
periences
(h) Pfal Ixxix. 8. (/) 2 Cor. ill. 4. (ij Tfal. cxix. 156.
(/) 2 Sam. xiv. i. {tnj Lara, iii, 23.
Of the Mercy of Cod. ^T^
periences of divine mercy, that they may be encouraged to go
to the fame Fountain. So did the pfalmiit, Come and heary fays
he, all ye that fear Godt and I will declare what he hath done for
my foul («). This is the way to make his praife live, when you
are dead. 2. Give thanks for his manifold mercies Be thank-
ful even for common mercies : For as thefe are valuable in
themfelves, fo being thankfully improved, they fit us for fpe-
ciai and faving mercies. When we fufpect a veflel to be leaky,
we try it with water before we fill it with wine. By com-
mon mercies you are put upon your trial : Be thankful for
thefe, and God will give you better , this is his ufual practice
in his way towards his people. But efpecially, be thankful for
fpiritual and faving mercies ; for your redemption by Chrift,
and all thebleflings of it. Thanks be unto Gody fays the apoftle,
for his unfpeakable gift (0). The greateft mercies deferve the
greateft acknowledgments. Blejfed be the God and Father of our
Lord J e fits Chrifty who hath blejfed us with all fpiritual bleffwgs in
heavetily places in Chrift (p). O confider what a merciful God
he hath been to you, and let this quicken you to praife and
thankfgiving. Can you receive fo much, and never think of
a thankful return ? By new mercies God giv*s new matter of
praife and thankfgiving. The mercies of the day make
way for fongs in the night; and the mercies of the night
give fongs in the morning. When we thankfully acknowledge
God for mercies received, this makes the fountain of mercy
to overflow with new fupplies of mercy. Obferve your mer-
cies, and ponder them in their various circumftances. Con-
fider the numeroufnefs of them : They are new every morning,
Confider your own unworthinefs : You are not worthy of the
leajl of all his mercies. And, confider the feafonablenefs of them :
He makes every thing beautiful in his time \q).
Exhort. 7. Study to imitate God in his mercy. Be ye there-
fore merciful^ as your Father alfo is merciful (r). It is not oniy
your duty, but your glory and dignity, to imitate God in fhew-
ing mercy. And this is the way to obtain mercy: Blejfed are,
the merciful, fays, our Saviour, for they ftall obtain mercy (/L
And, 1. Be merciful to all that are in diftrefs or mifery. (1 )
Be companionate toward them. Your helping and relieving o-
thers is not mercy, unlefs it arife.from a motion in the bowels.
You muft draw out your Joul to the hungry [s), De** Chriitians,
put
(») Pfal. Ixvi. 16. (0) 2 Con ix. 15. (p) Eph. i. 3 (?) Lsm.
JH. 23. Cen. xxxii. to.«Ecci. iii. 11. (r) Luke vi 36. (/) Ma£»
v. 7. (/] Ifa. Iviii. 10.
4 1 G Of the Mercy of God.
put o>v bowels of mercies , as the elect of God {t). Be tender-heart-
ed. To be infenfible of the miferies of others, is unfuitable
to your condition, boih as men, and as Chriftians. (2,.) Help
and relieve them in their wants and diftreiTes It is not enough
to fay to a brother or fjter in diftrefs, Be warmed and filed, when
\e give them not thofe things which are need/ id to the body {//). Give
to him that aiketh ; lend to him that would borrow, and re-
lieve and refrefh the bowels of them that are in mifery f Be
liberal and bountiful. He who foweth fparingly, fall reap fpar-
ingly : and he who foweth bountifully, f -all reap bountifully (x). The
hardnefs and niggardlinefs of many of you who are profelTors
of religion, is a reproach to your protelTion, and hardens the
hearts of (inners from entertaining the gofpel : But your feed-
ing the hungry, and clothing the naked, may be a mean to fave
many a foul from death, by commending true religion to them.
2. More efpecialiy, be companionate and merciful to the fouls
of men. Soul miicries are the greateft. Pity them that can-
not pity themfelves. Have companion on fin-burdened fouls
and wounded fpirits : For, the fpirit of a man may fuftain his in-
firmity : But a wounded fpirit who can bear(y)? 3. Let your
companion be ei^rcifed and extended efpecially to the fuffer-
ing members of Chrift. You muft not be at eafe when they
are in trouble. Weep with them that weep. Remember them
that are in bonds, as bound with them ; and them whojujfer adverfty,
as being yourfe Ives alfo in the body (z). There muft be a tender fym-
pathy ; for, if one member fuffer, all the members fujfer with it [a).
life 4. For direction in prayer. This doc~trine of the mercy
of God may be of ufe to direct us in our addreiTes to him. In
prayer, lay open your griefs, miferies, and diftreffes before
God, and plead mercy.
1. Lay open your griefs, miferies, and diftreiTes before God;
even all the fad evils in your cafe. This hath been the prac-
tice
(/) Ccl. iii. 12. (a) James ii. 15, 16.
f Plus efi aiiquando cotupati quam dare : N.vn qui exteriora lar-
gitur, re?u extra fe pofitam tribuit ; gut compaffionsm, all quid fui ipfius
dat. Greg. Mor. 20.
A compaiHonate man's heart is like the noble tree, that is wound-
ed itfelf when it gives the balm. Lord Bacon, EJfay 13.
CLmens dicitur animus, quando tjt tener ad compatiendum, facilis
ad remittendum, prompt us ad fubvc?:ie?idum. Hugo de S. ViCt..
Sic mens per compaffionem doleat, utlarga manus ajfeclum doloris
ijlendat. Greg.
(x) 2 Cor. ix. 6. ()') Prov. xviii. 14. (z) Rom. xii. 15. Heb.
xiii. 3. [a) 1 Cor. xii, 26,
Oj tht Mercy cf Go I 4 1 7
tice of the faints [b) True it is, God needs no information a-
bout your cafe, as if he were ignorant of it. He knows more
of you than you do yourfelves. But the laying open your rni-
feries and diftrefTes before God in prayer, is a lilent and tac't
plea for mercy. When you come and reprefent your fad cafe
to God, though you have nothing elfe to plead, it is a mean
to work upon his bowels. Hence the pfalmift pleads, I am
poor and forroivful : Let thy falvationt O God^fet me up on high {<:).
As beggars uncover their fores to move pity ; fo, when we
fhew before God our fad cafe, this very thing is a plea for
mercy ; for he is a God full of compaffion {d).
2. Plead mercy. This is the practice of the faints in fcrip-
ture. Thus the pfalmift pleads : Deal with ihyfervant accord-
ing unto thy mercy : And Daniel, We do not prefent our Jupplica-
iions before thee for our righteoufneJfesy but for thy great mercies (e).
This is the great argument. Let the mercy of God be alt your
plea, when you come to feek any thing from him. You are
unworthy of any favour. There is nothing in you to mov«
Cod to be gracious to you, but much to the contrary. You
deferve to be abhorred, and to be call out of his prefence.
Therefore let never a word of merit be in your mouth, but
only mercy f. You can claim no good upon any other right or
title. Sinners can expe£t nothing but upon terms of mercy.
Therefore come humbly, and plead mercy. Say with the pu-
blican, God be merciful to me a firmer (f). Yea, the beft of
the children of God have no other claim. All their fuppliea
come to them, not in the way of merit, but of undeferved
mercy. They are vejjels of mercy (g) ; from firft to laft, filled
up with mercy. Your greatelt goodnefs is unprofitable to
God : Your holieft fervices are attended with many imperfec-
tions, and mixed v» ith much fin : And whatever good you
have, is from God, and is rather his than yours. Therefore, in
all your addrefles to God, renounce your own worthinefs, and
plead mercy. But fee that you feek mercy in the way of faith
in Chrift : For all the mercies of the covenant are exhibited in.
and by him, in whom the covenant is made with us : Hence
they are called the fure mercies of David (h) ; that is, of Chrift,
of whom David was an eminent type.
Vol.1. N°. 4. Ggg Vft
(b) See Pfal. vj. 2, 3. and xxxviii. 4, — 8. and cxlli 2 (c) Pfal.
lxix. 29. (d) See Jer xxxi« 18, 19,20. Pfal. Ixxxvi. 15. (e) Pfal.
cxix 124 Dan. ix. 18.
•j* Meritum me urn i miferatio Domini. Bern, in Cant. Serm. 61 »
(/) Luke xviii. 13. (^) Rom, ix. 23. (/') Ifa.lv, 3.
4 1 8 Of the Mercy of God.
Vfe 5. For encouragement to poor fenfible Tinners. Such
perfons are often fo frighted and difcouraged with the fenfe
and apprehenfion of the greatnefs and multitude of their (ins,
that they will not be perfuaded to repent, and to believe in
Chrift. They are apt to conclude that there is no mercy for
the like of them. None are in nearer capacity to take the right
way to get mercy, and yet none are more apt to exclude them-
feives from mercy than fenfible finners. " O, was there ever
w fuch a vile wretch as I am ? Is it poflible that I can obtain
€t mercy ?" But confider, I befeech you, that the Lord is a
God of infinite mercy. There is ftore of mercy in him ; and
he delights in mercy ; and he fhews mercy freely, without any
defert on our part. Therefore be encouraged to come to him
through Chrift for mercy, how vile and unworthy foever you*
be. Though God were niggardly and tenacious of his gifts
and benefits, yet, fuch is your want and neceffity, that it lhould
make you very earned and importunate : But when you hear
that he is infinite in mercy, O how mould this encourage you \
Let me allude to what Benhadad's fervants faid unto him: You
have heard that the God of Ifrael is a merciful God, and de-
lights in mercy *, therefore come and try what he will do for
you (*). This is the great motive to repentance : Return, thou
back/tiding Ifrael, faith the Lord, and I will not caufe mine anger
to fall upon you : For I am merciful, faith the Lord, and I will not
ktep anger for ever. And, Turn unto the Lord your God : for he
is gracious and merciful (k). Come and caft yourfelves down at
God's feet, and tty what infinite mercy will do for you. Lay
the great and tender mercy of God in the balance againft your
doubts and fears. The more fenfible of your mifery, you are
the fitter objects for mercy. There is mercy with God even
for the vileft finners that come to him by Chrift. Yea, though
God be juftly angry with you, and puni(h you for your fins, yet
you may encourage yourfelves to plead for mercy ; for even
when he reckons with you for your fins, yet his wrath doth not
fo far tranfport him, as to make him forget his merciful na-
ture : In wrath he remembers mercy (/).
. But, O, fays the finner, it can never enter into my thoughts
that ever God will fhew mercy to the like of me. I anfwer,
But why may not you try whether he will fhew you mercy or
aiot ? O finners, come and try him, and then tell me what a God
you have found him to be. And, for your encouragement,
know, that never any tried him, but found him to be a God of
infinite mercy. DISCOURSE
(/) i K'ngs xx. 31. (£) Jer.iii. 12. Joel H. 13, (/j Hab. in*. 2.
( 4*9 )
DISCOURSE XII.
Of the Truth and Faithfulnefs of God.
SERMON LII.
Pfal. cviii. 4. Thy truth reacheth unto the clouds.
IN the preceding verfes, we have the pfalmift's fixed refolu-
tion to praife God ; and in this verfe we have the matter
of his praifes, viz. God's mercy and truth, I am to fpeak
from the latter claufe of the verie, Thy truth reacheth unto the
clouds ; or, Thy truth is great unto the clouds : For the verb reach-
eth is not in the original text, being only inferted by way of
fupplement by our tranflators ; but the words run better with-
out it. Thy mercy is great above the heavens, and thy truth un-
to the clouds ; that is, it is great unto the clouds ; fo great, that
we poor finite creatures are not able to comprehend it. It is
far above our reach ; greater and higher than we can appre-
hend. So it is expreffed alfo in that parallel place, Thy mercy
is great unto the heavens, and thy truth unto the clouds (a). We
may fooner think to reach the clouds with our (hort arm, than
to comprehend the truth of God in our finite underflanding.
It is infinite and incomprehenfible.
In profecuting this purpofe, I fhall,
1. Prove that truth is an cfential attribute of God.
2. Shew in ivhat fetife it is attributed to him.
3. Hold forth that God is incomparable in his truth,
4. Make application of this head.
Fuji, Truth is often attributed to God in fcripture. I
might multiply texts to this purpofe. How often do we read
of God's truth ? Hence he is called the true God(b)t and the
God of truth (c) -, and Chrift is called, He that is true [d\ and the
faithful and true ivitnefs {e). His name is faithful and true (/ ).
And the Holy Spirit is called the Spirit of truth (g). 'I he faints
do frequently praife God for his truth, efpfcialiy in the Book
of Pfalms, And God's mercy and truth are often joined to-
gether,
{a) Pfal. lvii. 10. (b) Jer x 10. I John v. 20. (c) Deut.
xxxii.4. Pfal. xxxl. 6. Ifa. Lw. 16. {d) Rev. iii. 7. (e) Rev. iii.
14.. {/) Rev. six. 11. {g) John *vi, 13.
420 Of the Truth and Faith fulnefs of God,
gether, as here in my text, and elfewhere (/;). The reafon is,
bccaufe there is mercy in making the promifes, and truth in
performing them : Truth fulfils the promifes, and Mercy re-
moves out of the way what might mar and obftruct the accom-
plifhment: Mercy remedies all evils to believers, and Truth
puts them in pofleflion of ail promifed good.
Truth is infeparable from the notion of God. The very
Heathens, by Nature's light, have owned it. It was an ob-
fervable faying of a philofopher f ,. " That truth is fo great a
M perfection of the divine nature that if God mould render
€f himfelf vifible unto men, he would chufe light for his body,
f* and truth for his foul." And the fame philofopher tells us *,
that it was one of the precepts of Pythagoras %, That *' men
u mould chiefly fpeak truth ; becaufe this alone was able to
" make men relemble God." And Piato lays down this as a
certain truth §, That ll lying and falfehood are imperfections,
" and odious to God and men." The Heathens afcribed a
double perfection to their gods, to wit \\, That " they did well
" to men, and fpoke truth." So, the true God is known by
nothing fo much as his goodnefs and truth. This is one re-*
markable letter in his name, as he himfelf proclaimed it before
Motes, The Lord God, — abundant in goodnefs and truth (?'). His
truth is a precious jewel in his crown. To be a man of truth,
a man of his word, is an honourable character. The glory of
a man is his credit : So, the truth of God is the glory of God.
It is a title that God hath joined with his honour as a Creator ;
As ia that of the pfaimift, The Lord, ivho made heaven and earthy
the fea and all that therein is, who keepeth truth for ever (k). The
truth of God is tne varniih, fplencior and glory of all his other
perfections. He is truly infinite, truly all-fufTicient, truly eter-
nal. His goodnefs, is true goodnefs ; his wifdom, true wif-
dom ; his holineft,, true holinefs. As fincerity is the beauty
of all graces ; fo truth is the lufire of all the divine perfections.
But,
Secondly, Let me clear to you in what fenfe truth is attribut-
ed
(/:} Pfal. lvii. 3. and Ixxxv. 10 and Ixxxvi. 15 and xgviii. 3.
f Porphyr. in Vita Pyth 2g • U. 3.
■77!, f*TA))!r/*5.
\ To (J.iv y/v&j * ylvn az70 QtuV dhXci «flttV uV aV$-p*wur fAtcrfZrdLl*
Plato de Repub. Lib. 5.
H VvifytlUV Ksti *Xt)6iVUr.
(J) Exod. ■vxxiv. 6^ (k) Pfal. cxlvi. 6.
Of the Truth and Faitlfulnefs of God. 42 1
cd to God. Schoolmen and divines diftinguim truth into
metaphyfical, logical, and moral truth, and apply thefe to
the purpofe in hand. But that I may fpeak plainly, I omit
thefe philofophicai terms, and (hall fhcw you that God is,
I. True in himfelf. 2. True to himfelf. And, 3. True to-
ward the creatures.
1. God is true in himfelf. And that, 1. As he hath atrue
being and exiftence. Hence he is called the true God, in op-
pofition to idols and falfe gods (/j : They are gods, only by
fancy or nation ; but he is God by nature and eflence. He
is God indeed, and not in imagination only. O, how-
comfortable is it to confider what a God we fcrve ! Search
the nations ; Among all the gods there is none like our God (m).
2 God is true in himfelf, as he is the nrft, chief, and great-
eft truth ; and confequently, the fquare, rule, meafure, and
ftandard of all truth : And as he is the unchangeable arche-
type and idea of all true things without himfelf; fo that
things are true, as they agree with the ideas or patterns of
them in the mind of God ; for, Known unto God are all his
works from the beginning of the world (n). 3. God is true in
himfelf, as he hath a true and not an erroneous conceit and
apprehenfion of things: For, he knows all things moil exact-
ly and perfectly : All things are naked, and opened unto the eyes
if him with whom we have to do (0).
2 God is true to himfelf ; as he punctually accomplifheth
his eternal decrees, counfels and purpofes. Of this the Pfal-
miii fpeaks ; The caunfel of the Lord Jlandeth for e*uert the thoughts
of his heart to all generations (p) :■ And the Lord by the prophet,
My counfel JJj all Jl and, and 1 will do all my pleafure : And, The
Lord of Hofls hath fwornf fying^ Surely , as I have thought > f?.
jhall it come to pafs ; and as I have purpoftd,fofhall itfland ; And,
the Lord of Hofls hath purpofed, and who Jhall df annul it (q).
God cannot be deceived or diiappointed in any of his purpo-
fes. There is a difference between the purpofes and promifes
of God. His promifes are declarations of his purpofe. In
fulfilling his promifes, he is true to the creature : But in ac-
compliming his purpofes, he is true to himfelf. God is true,
and cannot deny his own counfel ; for, that were to deny
himfelf, and that eternal idea in his own mind. His truth
engages his power, wifdom, and other attributes, to act a-
grceably
(/) 1 ThefT. {. 9. Jer. x. 9, 10. {m) Pfal. lxxxvi. 8. («) Afla
xv. 18, (0) Heb. iv. 13. (/} f fal.xixiii. 11. ($r) If a. xlvi. 10.
mid xiv. 24, 27.
422 Of the Truth and Faithfulnefs of God.
greeably to bis immutable counfel, and the eternal refolufeions
in his own mind : And herein he cannot poflibly fail ; for, as
he can never be at any lofs for want of means to execute his
purpofes, fo no created power hath ftrength enough to be a
bar in his way.
3. God is true toward the creatures; and that both in his
works, and in his words.
(1.) God is true in bis works, both of creation and provi-
dence ; and that both in his ordinary works of providence, in
preferving and governing the creatures ; and extraordinary,
fuch as the work of redemption, miraculous works, and the.
wonderful prefervation of, and deliverances granted to his
church. He is true in all thefe. The works of his hands are
verity and judgment : They Jl and f aft for ever and ever y and are done
in truth and uprightness (r). It is a part of the church's fbng,
J ujl and true are thy ivays^ thou King of faints : And, Lord God
Almighty ', true and righteous are thy judgments (s) All God's
works are true and real things, not chimeras or appearances.
He executes true judgments, grants true deliverances, works
true miracles. His mercies, are true mercies : his comforts,
true comforts. He doth not deceive or delude his people with
vain fhews or appearances. Again, all his works are true,
becaufe congruous to the firft truth: For, the creatures have
fir it an ideal being in him, before they have a real being in
themfelves.
(2) God is true in his words. This is called his veracity,
Tvhich refpecls every declaration of his mind, and confifts in
an exact conformity between his word and bis mind, and
cnnfequently between his word and the truth and reality of
things. The former depends upon the rectitude of his will:
The latter partly upon the rectitude of his will, and partly
upon the certainty and infallibility of his knowledge. So that
when we fay, God is true, or fpeaks truth, the meaning is,
that his words are a plain declaration of his mind, without ly-
ing, difilmuhtion, cr hvpocrify; and a trus reprefentaticn of
things, without any mixture cf falfehood. He fpeaks nothing
but as the thing is, and as he doth conceive it. He is true in
his word, f in his whole word. His word is moil pure truth.
This is exprefTed fometimes affirmatively : As when it is faid,
Thy ivords be true ,- and, Thy word is truth. And fometimes
negatively : As, when it it is faid that God is not a man,
thai.
(r) Pfal. cxi 7, 8. (j) Rev. xv. 3 and xvi. 17.
f Singula D<?i verba funi ' jur amenta. Tails.
Of the Truth and Faithjhlriefs of God. 423
that he fljottld lie; i hat the Strength of ljrad 'will not lie ; and
that it is impoffible for God to he (/).
Particularly, God is true, 1 In the doctrines he hath re-
vealed. There is in them no flaw or corruption. They are
the form of found words («). More particularly, he is true in
the doclrine of the gofpel. Hence we read of the truth of the
gofpel ; and the gofpel is called the word of truth , and the word
■of the truth of the go/pel (*)• Some of the doctrines revealed are
above reafon, but none of them contrary to it. 2. In the hif-r.
torical narrations he hath recorded ; as thefe of the creation,
cf the fall of man, of Chriit's incarnation, life and death. In
thefe, and other historical narrations in the word of God, there
is no lie nor miftake. Hence Luke fays, in his preface to his
hiftory, It feemed good to me to -write unto thee, that thou mighteft
know the certainty of thefe things wherein thou haft been imftruS*
ed (y) 3. In his prophetical predictions, none of them fail, or
come fhort of their accomplishment. They all, come to pafs
in their feafon. Heaven and earth pall pafs away, but his
words fhall not pafs away (z). And the Lord tells the prophet,
The vifion is for an appointed time% but in the end it fhall fpeah and
not lie (a). And after divers prophetical predictions, it is
laid, Thefe faybigs are faithful and true {b). 4. In his com-
mands. All his commandments are faithful : And his Law- is
truth. All his commandments are counter-pains of his heart,
real copies of his approving will, The matter of them is con-
fonant to his holinefs, and acceptable and well-pleating in his
eyes. God approves what he commands: So that his com-
mands are a true and perfect rule of holinefs, without any de-
fectv 5. In his tbreatenings, They are always accompHin-
ed in their feafon : Not one of them fhall fail (d). Says the Lord
to that people, Did not my words take hold cf your fathers T And
the apoftle tells us, We are fare that the judgment of God is ac-
cording to truth againfl them that commit fitch things (e). True it
is, fome threatenings are conditional, and to be underftcod
with the exception of repentance; fo that repentance pre-
vents the execution of tbem> as is ciear in the cafe of Nine-
veh (/'). And from Jet", xviil. 6, 7. But divine threatenings
fhall certainly be executed upon impenitent and incorrigible
tinners..
(t) 2 Saaii vii. 28. John, xvii, 7. Numb. xx'if. JO. 1 S::m.
xv. 29. Heb. vi. 18. (a) a Tim, i. 13. {*) Gal ii, 5. Eph.
i. 13. Col. i. 5. {y) Luke i, 3, 4. [z\ Matth. xxiy. 35.
[a) Hab, ii. 3. (b) Ktv xxii. 6.. (c) Pfah cxi'x. 86, 14*.
(d) Ha. xxxiv, i6. fe) Zech, i. 6. Ro;n. i'u 2. (/*} Jonah iii.
424 Of the Truth and Faithfulnefs of God,
finners. 6. In his promifes. Therefore promifed bleflings
are called Sure mercies ; and the gofpel, which is the compend
of all the promifes, is often called The word of truth (g) Now
the truth of God in the promifes takes in thefe two things,
(i.) Sincerity in making the promife. When God makes a
promife, he means as he fpeaks, and hath a firm purpofe to
perform. To make a promife with an intention to deceive, is
to lie, and cannot be imagined of the bleffed God ; For, He
is not a man that hejhould lie (h). What need hath God to court
worms, or to flatter them into vain hopes ? The infinite pu-
rity and holinefs of his nature cannot admit this. So it is faid,
God, that cannot lie, promifed (i). (2.) Firmnefs and conftan-
cy in keeping promife. When a man makes a promife, he
may have a fincere purpofe to perform it, and make it with-
out any intention to deceive, and yet fail in making it good.
But God cannot and will not fail •, for, Hath he faid, andfhall
be not do it ? Or, hath he fpoken, and J> hall he not make it good ?
All the promifes of God are yea and amen in Ghrifl (k). Now the
truth of God is moft frequently taken in this fenfe in fcrip-
ture ; and in this his faithfulnefs doth peculiarly confift :
Therefore I fhall fpeak a little to it.
The truth and faithfulnefs of God differ, according to our
manner of conceiving. His faithfulnefs is one branch of his
truth, and doth chiefly denote his firmnefs in keeping promife.
Hence it is faid, He is faithful that promifed : And it is faid of
Sarah, She judged him faithful who had promifed In this fenfe
efpecially he is called the faithful God (I). Now, his faithful-
nefs is incomprehenfible : It reacheth unto the clouds (m) : And
it is greatly admired by the faints even in the darkeit times.
Hence the church, under the captivity, cries out, Great is thy
faithfulnefs (»}. It is great, and great unto the heavens \ fo
great, that our fhallow capacity cannot fathom it.
I fhall here, for the confirmation of the faith of believers in
God's word of promife, 1 . Give fome evidences of God's faith-
fulnefs and truth in keeping promife. 2. A flignfome grounds of it.
1. The truth and faithfulnefs of God in keeping promife ap-
pears in thefe things :
(1.) In expreffing a greater tendernefs of his wtffd than of
his works. He hath magnified his word above all his name (0).
God
(a) Ifa. lv. 3. Eph, i. 13. James i. 18. (£) Numb, xxiii 19.
(/') Titus i 2. [&) Numb, xxiii. 19. 2 Cor. i. 20. (/) Heb.x. 23.
and xi 1 1. Deut. vii. 9. (w) Pfal, xxxvi. 5. (u) Lam. iii. %$>
{0 ) Pfftl. CXVMiti. * .
Of the Truth and Faithfulnefs of Cod. 42 c
God will rather break heaven and earth into pieces than not be
as good as his word. Heaven and earth fhall pafs away, fays our
Lord, but my word pall not pafs away (/>). Believers {hall en-
joy the comfort of the promifes in heaven, when all thefe
things (hall be diffblved.
(2.) In making good thefe promifes that were of oldeft date,
and might feem to be forgotten. God had promifed to Abra-
ham (q), That his feed, after they had fojourned and been af-
flicted in a ftrange land four hundred years, fhould come out a-
gain with great fubftance : And the years that preceded that
affliction, viz. from the making of the firit promife, or from
the confirmation thereof by the gift of Ifaac, make up four
hundred and thirty years. Now, God had not forgotten this
promife four hundred and thirty years after it was made,
but punctually performed it, as Mofes tells us : And it came
to pafsy at the end of the four hundred and thirty yearsy even in the
f elf -fame day it came to pafsy that all the hofs of the Lord went out
from the land of Egypt (r). So alfo, God promifed to bring
back the captivity of Babylon after feventy years y and he made
it good. No length of time can wear out the remembrance
of his promife : He remembered his holy promife f fays the pfal-
Jttift, and Abraham his fervant (s).
(3.) In accompliming the promifes concerning the Meffiah.
So it is faid, Grace and truth came by Jefus Chrifl (t). Grace,
in regard of our pardon j and truth, in regard of the promife.
Particularly, his truth and faithfulnefs in keeping promife ap-
pears, 1. In performing the promife of Chris's incarnation. Af-
ter fo many revolutions of time, and many expectations of his
coming, and many contrary appearances, and a long ftay of
four thoufand years after the firft promife : After all this, God
made good his promife, by fending his Son into the world.
This was a confirmation of all the reft of the promife*, as the
apolile tells us : Jefus Chrifl was a Minifler of the circumcifion fcs
the truth of God 9 to confirm the promifes made unto the fathers (u).
The performance of that great promife* was a pawn and pledge
of the performance of all the reft : For no promife could be
thought of greater difficulty for God to perform, or for his
people to* believe, than the promife of the Meffiah as the feed
of the woman. 2. In performing the promife of Chrift's death
and fufferings. God had pafted his word to the church, that
his Son fliould fuffer death and the wrath of God for ele£t fin-
Vol. LN°. 4. Hhh ners:
(/>) Luke xxi, 33. (q) Gen. xv. 13, 14. (r.) Exod. xii.4i;
(/) Pfal. cv, 42. (t) John i. 17. (u) Rom. xv. 8,
426 Of the Truth and Fatthfulne/s of God.
ners: And having once paiTed his word for this, he would not
fpare him. He /pared not his own Son, but delivered him up for up
all (a). R.ather than God fhould break his word, his own dear
Son muft fuffer a painful, fhameful and curfed death in his bo-
dy, and the wrath of God in his innocent foul.
(4). In fulfilling his promifes, when great difficulties and
feeming improbabilities lay in the way of the accomplifhment.
So, he Drought back the captivity from Babylon, though it
feemed moft improbable and unlikely, and great difficulties
lay in the way. Again, God promifed to Abraham a fon ;
and he made it good, though Sarah was barren, and both A-
braham and (he were paft age. God is not tied to the rod of
human probabilities. He will turn nature upfide down, rather
than not be as good as his word.
(5.) The truth and faithfulnefs of God in keeping promife is
confirmed by the teftimonies given thereunto by the faints in
all ages. They have all witnefled for God that he is faithful. So
didMofes: Know, therefore, fays he, that the Lord thy God, he is
God, the faithful God, whokeepeth covenant and mercy with them that
love him (y). And Joftiua tells the children of Ifrael, Nat one
thing hath failed of all the good things which the Lord your God /pake
concerning you ; all are come to pa/s unto you, and not one thing hath
failed there f {%). And Solomon teftifies, There hath not /ailed
one word of all his good promife, which he promifed by the hand of
Mofes his)ervant(a). And the pfalmift tells us, He keepeth truth for
ever (b). All learned men are for experiments. Now, the faints
in all ages have made experiments upon God's word of promife,
snd have always found him to be true and faithful. The word
0/ the Lord is tried (r). None that relied on his promife were
ever difappointed.
2. I proceed to aflign fome grounds of God's faithfulnefs.
There are divers glorious attributes and perfections of God up-
on which truth and faithfulnefs in keeping promife is built, as
fo many ftrong and unfhaken pillars. As,
(1.) His perfect knowledge of all things paft. His know-
ledge is called a book 0/ remembrance (d), to fignify the continual
prefence of all things paft before Jiim. Men do oftentimes
break their word, becaufe they forget what they promifed :
But forgetfulnefs cannot befal a God of infinite knowledge.
He will ever be mindful of his covenant, and remembers his holy rt?-
venant and promi/e (*). rr
(z) Rom. fiii. 32. (j) Dent. vii. 9. (z) Jofli. xxiii 14.
{a) 1 Kings viii. $6. {b) Pfal. cxlvi. 6. (c) Ffal. xviii 30.
{d) Mai. iii. 16. (e) Pfal. cxi. y and cv. 8, 42. and cvi. 45. Luke
i. 72.
Of the Truth and Faithfulnefs of God. 427
(2.) His immutability. Though men in making promifes
may have a real purpofe to perform, yet they may afterward
change their purpofe. But God is always firm to his purpofe,
and cannot change his mind, becaufe of his unchangeable na-
ture. I am the Lord \ fays he, I change not ; therefore ye fons of
Jacob are not confamed (f)> With him there is no variablenefs,
norfhadow cf turning (g). Again, men are often inconfiderate
in making promifes, and do often meet with what they did not
forefee : But as all events are eternal!/ forefeen by God ; fo all
his promifes are made with infinite wifdom and judgment. So
that promife runs, / will betroth thee unto me for ever ; Yea, I will
betroth thee unto -me in righteoufnefs^ and in judgment. Therefore
for every becaufe in judgment [h).
(3.) His power. Sometimes men would perform their pro-
mifes, but are feme way difabled : But thejlrength of Ifrael will
, not lie (i) ; And, With God all things are pojfible (k). Upon this
Abraham's faith was bottomed : He was Jlrong in faith giving
glory to God; being fully perfxaded thai what he had promifed he was
able alfo to perform (/; God can do whatever hepleafeth to do [m).
In the cafe of civil debts, many a man cannot keep his promife,
becaufe others break to him : But, though the whole creation
ihould break, God is as able as ever. Hence the prophet fays,
Although the fig-tree Jhall not blojfo?n9 neither fhall fruit be in the
vines, &c Yet 1 will rejoice in the Lord, &c (n). Believers in
Chrift can never be undone, though the whole creation mould
go to ruin.
(4.) His holinefs. Some men are fo v/icked, that though
they can, yet they will not keep promife : But God cannot be
charged with any wickednefs : There is no unrighteoufnefs in
him (0) By reafon of the perfect holinefs of his nature, he
cannot lie (p). The deceitfulnefs and treachery of men flows
from the corruption of their natures ; but the divine nature is
infinitely pure and holy,
(5). His juftice and righteoufneft. By a promife a man hath
a right to the thing promifed ;.fo that it is his due; and juftice
requires to give every one their due. So, God by his promife
makes himfelf a debtor; and his juftice obliges him to pay.
Hence it is faid, If we confefs our fins, he is faithful andjujl to
forgive us our fins (q). He is faithful to pardon, as he hath pro-
mifed
(/") Mai. iii. 6. (g*\ James i. 17. (b) Kofea if. 19. (i) 1 Sam.
xv. 29. (i) Matth. xix. 26. (/) Rom. iv. 21. (?») PiaL exxxv.
6. (n) Hab. iii. 17, i#* (0) Pidl. xcii. iy (p) Titus 1. 2.
(?) 1 John i. 9.
4'1 t Of the Truth and Faithfulnefs of God.
mifed it ; and faithful in keeping promife, becaufe he is juft.
Though it was his mercy and goodnefs to make the promife,
yet his juftice binds him to make it good. It is true, when
God makes himfelf a debtor by his promife, it is indeed a debt
of grace ; yet it is a debt, which it is juft for God to pay.
Therefore his word of promife is called the word of his righte-
oufnefs (r).
Thefe are the ftrong pillars upon which God's truth and
faithfulnefs in keeping promife is built. He can as foon ceafe
to be omnifcient, unchangeable, almighty, infinitely holy and
juft, as he can ceafe to be true and faithful.
Thus I have (hewed you in what fenfe truth is attributed to
God Now,
Thirdly, I come to (hew. that God is incomparable in his
truth. He is true in fuch a way as none elfe is true. There-
fore, he hath this title and epkhet given to him twice in one
verfe, he that is true (s) : As if none elfe were true but he 5
becaufe there is none true like him, none true in comparifon of
him. Tea, fays the apoitle, let God be true, but ever y man a
liar {t). In comparifon of God, all men are liars ; becaufe they
are but mutable creatures, and liable to temptations, and fo
may be induced to deceive others. Particularly, 1. God is ef-
fentially true. His truth is effential and neceflary to him. He
can as foon ceafe to be God as ceafe to be true. Yea, his truth
is his very efience : It is his nature. He is not only true, but
truth itfelf. 2. He is originally true. He is the firft truth, and
the firft caufe of all truth. Truth is originally from him. He
is the rule, meafure, and flandard of all truth (u). 3. He is per-
fectly true, without any mixture or fhadow of falfehood. God z>
fight, and in him is no darknefsat all (r). As God is light itfelf,
and admits not of any darknefs : So, he is truth itfelf, and
can admit of no mixture of falfehood f . 4. He is infinitely
true; mod true. We cannot fet bounds and limits to his truth,
bo in the text, His truth reacheth unto the clouds. That is, it is
infinite, boundiefs, and unmeafurable. He is true above all
meafure, beyond all degrees, Hence, he is faid to be abundant in
truth, and plenteous in truth. Great is his faithfulnefs : But how
great, none can conceive, much lefs exprefs. So may the
words in my text be read, as I obferved already : Thy truth is
great
(r) Pfal. cxix. 123. (s) 1 John v. 20. (i) Rom. in. 4-
in) John xiv. 6. (x) I John i. 5.
f V.r Has fnt Julias' a, boniiasfne maliiia, felicitas fine miferia.
FuigeQk
Of the Truth and Faithfulnefs of God, 429
'great unto the clouds ( v) : Infinitely, and consequently incom-
prebenfihly great. 5 . He is immutably true. He cannot lie ;
and, it is impofftble for him to lie (z). His truth is conftant and
ftable, though men prove falfe and treacherous. In this fenfe
it is faid, Let God be true% but every man a liar : And if we be-
lieve net, yet he abideth faithful ; he cannot deny himfelf(a). He
cannot break his word. He cannot repent or change his mind.
His own nature fays him under an utter impofiibility of de-
ceiving. 6. He is eternally true, his truth is rhe fame from
everlafting to everlafcing : For, the truth cf the Lord endureth for
ever : And, his truth endureth t-j all generations : And, he keepeth
truth for ever (b),
SERMON LIIL
Fourth, T Proceed to the application.
JL Ufe 1. For inftru£tion, in two particulars.
Injlr. 1. See here what a firm foundation we have for our
faith, in believing the truth of what is revealed in the holy fcrip-
tures : For the holy fcriptures are the word of the God of truth,
the word of him that cannot lie. God neither is nor can be
deceived, nor can he pofiibly deceive any: Therefore if we re-
ceive the witnefs of men, the witnefs of God is infinitely great-
er. O what a profound regard is due to the teftimony of the
God of truth ! And this teftimony we have in the holy fcrip-
tures. So that the truth of God is the unmoveable rock on
which our faith is built : And we may confidently venture our
fouls upon this bottom.
Inftr. 2. Hence we fee alfo, that the reformed proteftant
religion, is the only true religion *, becaufe built on the infal-
lible truth and veracity of God. Elefled he God, it is not
built upon fuch fandy foundations, as human unwritten tradi-
tions, or any human teftimony whatfoever : It is built upon
the God of truth, and not upon fallible men. We admit the
teftimony of the true church, as an help to our faith, not the
ground and foundation of it- The precious truths we believe,
we receive them not upon the teftimony of churches, popes,
or councils j but upon the teftimony of the God of truth, who
cannot lie. But the popifh religion hath no fure foundation.
The
(y) Exod. xxxiv. 6. Pfal. lxxxvi. 15. Lam. in. 23. (z) Titu6i.
2. Heb vi. 18.
(*) Rom. iii. 4. 2 Tim. ii, 13. [b) Pfal. cxvii. 2. andc. 5. an£
(wlvi. 6.
43d Of the Truth and Faithfulncfs cf God*
The faith of papifts is built upon the teftimony of men ; fo
that their religion hath no more certainty in it, than theie men
have of infallibility.
life 2. For reproof. To fuch as practically deny the truth
of God, or difparage and blemiih his truth and veracity. And,
1. Men of atheiftical fpirits reject many revealed truths,
becaufe, forfooth, they are above the reach of their frail rea-
fon. Is it not a plain denial of the truth of God, when men
will not believe God upon his word, but fet up their own rea-
fon as judge, what they fhould believe, and what not ? How
foolifli are vain men in this ? Even Adam, in innocency, was
unfit to controul the doctrines of God ; much more arc we
whofe natures are depraved and corrupted by fin. How bdfe
is it to fet up reafon, a finite principle, yea, a corrupted and
blind reafon, againft the infinite wifdom and truth of God ?
2. Many profefibrs of religion do not come up to a full per-
fuafion of the truth of what is revealed in the word of God.
Some content themfelves with a bare conje&ure and mere
probability of the truth ; and therefore do ufuaily conform
themfelves to thefe opinions and practices that are generally
received in the age and generation wherein they live. Others
fatisfy themfelves with a mere opinion. They have a rational
conviction of the truths of the word ; but their faith doth not
prevail againft doubts ar«d heart-atheifm. They do not know
and believe aiTuredly that thefe things are fo (a). This is to de-
ny to God the glory of his truth,
3. Profane men do not believe rhreatenings of judgment.
Their not trembling as them is a plain evidence of this. I am
afraid that too many among us have not fo much faith as the
very devils have, wha believe and tremble [b). Many have not
the awe of threatened judgments upon their hearts. They
look on divine threatening^ as mere fcarcrows to fright men.
This is to belie the Lord ; a6 that people are faid to have done :
They have belied the Lord, and faid, It is not he, neither pall evil
come upon us, neither fhall we fee [word nor famine (c). Yea, too
many mock and feoff at threatenings, as if they would dare
God to do his utmoit, and thought to be ftronger than he : For
thus they fpeak, Let him make fpeed, and hajten his work, thai
we may fee it ; and let the counfel of the holy One of lfrael dra-v
nigh and come, that we may know it : And, IVhers is the word of
the Lord P Let it come now (d)>
4. Many
(a) John vi. 69. (b) James ii. 19. (e) Jsr. v. 12. (d) Ifa.
v. 19. (c) Jer. xvii. 15.
Of the Truth and Faithfulnefs of God. 43 1
4. Many will venture nothing upon the precious promifes.
They are all for this prefent world, prefent enjoyments and
comforts. Thefe things in hand are better to them than all
the promifes of better things to come : Like Demas, who loved
this prefent world (e). Many will venture much upon a hu-
man fecurity, but reckon God's nothing worth. They can en-
truft their whole ftock into the hands of a factor beyond
fea, though they never faw him ; but will venture nothing up-
on the word of the God of truth.
5. Many reject an offered Chrift ; they will not believe on
him, nor receive him. Some fmners, under the deep fenfe of
their own vilenefs and unworthinefs, will not be perfuaded of
the riches and freedom of the grace of God in Chrift, Many
will not believe the report made of Chrift in the gofpel I : Either
they doubt of his ability, and look en their cafe as defperate 5
or, they doubt of his good-will, and cannot think that ever he
will look toward fuch vile wretches as they are. Thus, many
difpute themfelves from believing. This i3 to give the God of
truth the lie : For, hi that beUcveth not God% hath made him a liar*
becaufe he believeth not the record that God gave of his Son (f).
6. Even believers themfelves havecaufe to be afhamed that
they give the God of truth ib little credit. Alas, how often
do the changes in your outward lot weaken your faith and truft
in God ? Under croiles, difficulties, and temptations, you arc
often at an utter lofs, and your faith fails you, Oh, how little
credit do you give to the promifes, though you have not only
God's word, but his writ, and his oath, and his great feals ap-
pended to the charter of the covenant ? God hath promifed
that he will be with you in trouble, that he will never leave
you nor forfake yoi*, that he will make ail your troubles work
for good unto you, end bring them all to a bleiied and happy
iffue : But by your defpondency and discouragement under
trouble, you give the lie to God y you carry fo as if thefe were
but worcU of courfe, without any intent to make them good.
Two things you are apt to fufpect, 1. God's fincerity in.
making the promife ; as if he were not in earneft when he
promifeth fuch and fuch bleiTings, and had no fincere purpofe
to perform. 2. His truth in keeping promiie %, efpecialiy
when ftraits prefs you, and great difficulties lie in the way of
the accomplilhment. Oh, how hardly do you truft God upon
bis word.
Thus we fee that there are divers ways whereby men ble-
milh the truth of God, or practically deny \t3 and give him ths
lie.
(*} z Tim. iv. iq. (/) i John v. ia.
43 2 xCfthe Truth and Faithfulnefs of God,
lie. What is this, but "to ftrip God of the glory of his nature r
Seeing he can as loon csafe to be God, as ceafe to be true. To
give the lie to an inferior, is incivility ; to a fuperior, it is in-
folence ; But to a king, it is a kind^of treaion. Yet this may
be done without dethroning him : But to%give the lie to God,
is interpretatively to maks him no God. To fancy him a liar,
is to fancy him no God : It is to put upon him ihe character
of the devil, who is called the father of lies ( g). The truth is,
it is the greateft affront that can be offered to the majefty of
-God, and fuch as even mean men would fcorn to put up at
your hand.
Ufe 3. For terror to wicked finners. God hath denounced
clreadful and terrible judgments, temporal, fpiritual, and e-
ternal, againft all impenitent and incorrigible finners. He
hath threatened to wound the head of his enemies ; and the hairy
fcalp of fuch an one as goeth on fill in his trefpaffes (h). He hath
threatened indignation and wrath, tribulation and anguifh, upon
every foul of man that doth evil : That whoremongers and adulter-
ers he will judge : And, that upon the wicked hejhall rainfnares%
fire and brimftone, and an horrible iempejl (*'}. O, the terrible
wrath and vengeance that God hath denounced againft fuch
of you as live and go on in the allowed practice of any known
iniquity ! And remember, that he is the God of truth ; true
in his threatenings, as well as in his promifes. How may the
confideration of this make your hearts to tremble ? Divine
threatenings are a flying roll againft you. Can you think that
God wiil break his word ? No, no ; he can as foon ceafe to
be God. You who do not regard divine threatenings, (hall
at laft feel what now you will not believe.
life 4. For comfort, to believers in Chrift. There are ma-
ny great and precious promifes God hath made to you -, pro-
mifes of all kind of bleffings you can ftand in need of; pro-
mifes fuitable to all cafes and conditions, and to all your va-
rious wants and exigencies ; and you have an undoubted right
to and intereft in them ail. Now, here is your comfort, he
is the God of truth who hath promifed •, fo that the promifes
are all yea and ptnen in Chrif (k). He is true and faithful,
and wiil not break his word to you. Yea, though you do
often break your word to him, yet he will not break to you;
bleffrd be he. This is his promife, If his children forfake my
law, &c. Then willi vijit their tra?ifgreffions with the rod, and
their
*(g) Johnviil. 44. (h) Pfal. Ixviii. 21. (/) Rom. ii. 8,9.
K<rb. xiii. 4. Pfal. xi. 6. (4) 2 Cor, i. 20.
Of the Truth arid faith fithiefs of God. 433
their iniquity withfhripes. Neverthelefs my loving kindnefs will I
not utterly tale away, &c. 3'£y covenant ivill J not break ; nor
alter the thing that is gone out of my lips (/). God hath added
his folemn oath to his promife, that by thefc two immutable
things, in which it is impoffiblefor him to lie, you may have Ji rang
conflation who have fed to Chriit for refuge (m). God hath fworn,
and will not repent. He hath given you not only his word*
but his writ and oath, and hath fealed his covenant; and you
have many experiences of his truth and faithfulnefs : All
which are defigned to allure you that he will be as good as his
word. O, how comfortable is this, at ail times, and in all
cafes ? Particularly, 1. When you are in fears of being cafl:
off and forfaken. Remember that the God of truth hath faid,
he will never leave thee, nor forfake thee ; and that he will never
depart from thee to da thee good (n). And hath he faid it, and
will he not make it good ? 2. When you are in fears of mak-
ing (hipwreck of faith and a good confcience. You have fuch
wicked and naughty hearts within, and there are fo many
fnares and temptations without, that many times you are a-
fraid you fhall perifh, and never arrive fafe in glory. But the
God of truth hath palled his word, that if you believe on Chrift*
you // ball not per if j, but have ever lafing life. He hath promifed
to help thee, and Jlrengthen thee, and uphold thee with the right
hand of his righteoufnefs : That he will keep thee by his power 9
and preferve thee unto his heavenly kingdom (e). In all thefc pro-
mifes his truth and faithfulnefs are laid in pawn. 3. When
you are in fears what fhall become of the church of God.
Hemember that he (lands engaged by many promifes for the
church's prefervation. He hath promifed to his church an in-
diflbluble marriage that fhall never end in widowhood. He
hath promifed to keep his vineyard, to water it every moment, and
keep it night and day : That the gates of hell 'Ji hall not prevail a~
gainjt the church : That he will make kings her nurfng father s%
and queens her nurfng mothers : That his Zion lhail be a bur-
denfome ftone for all people (p). And he is the God of truth
who hath promifed all this: So that the truth of God muir
fail, before the church can be forfaken, or left to the will of
of her enemies.
life 5. For exhortation, to feveral duties.
Vol. I. N°. 4. lii U La-
(/) Pfal. Ixxxix. 30,-^34. (m) Heb. ti. 18. («) Heb. xiil. ^
Jer. xxxii. 40. (0) John iii. 16. Ifa. xli 10. 1 Pet. i. 5. 2 Tim.;
jv. 18. (p) Hof. ii. 19. Ifa. xxvii. 5. Matth. jm. iS. Ifa. xlix. 2p
Zcch. xii. 3.
434 Of the Truth and Faithfulnefs of God.
1. Labour to be firmly perfuaded of the truth of God -y that
he is the God of truth. Ponder what I have already faid, in
opening up the doctrine, for the confirmation of your faith
in this matter. Study the nature of Gcd, and his glorious
perfections, thefe tfpecialiy that are the grounds on which his
truth and faithfulnefs are built. And compare what God hath
faid with what he hath done •, his promifes with his bleflings,
his threatenings with his judgments, and his predictions with
the event. And be much in prayer, that God himfelf would
perfuade you.
2. Believe the truth of what God hath revealed in his writ-
ten word. The author of it is the God of truth. The apoftle
believed all things that are written in the law and the prophets {q) :
And for the fame reafon we ought to believe all things that are
written in the Old and New Teflament ; for the whole is his
word : We have as good reafon to believe all things, as to be-
lieve any thing that is there. Particularly, i. Believe the
doctrines of the word, and efpecially the doctrines of the gof-
pel. Submit your reafon to divine revelation. The great
work of grace is to captivate the pride of our thoughts and car-
nal reafon (r). 2. Believe the hiftories of the word* This is the
more neceflary, becaufe your belief of the doctrinal part of the
holy fcriptures depends much upon this ; and the hiftorical
part is defigned for our inftruction, caution and warning.
Hence the apoltle fays of the judgments that came on the If-
raelites, Now all thefe things happened unto them for enfamples ;
and thev are written for our admonition , upon whom the ends of the
world are come {s). 3. Believe the commands. . I have believ-
ed thy commandments (t), fays the Pfalmift. Believe that the
commands you have in the holy fcriptures are the commands
of God, and receive them with a due reverence of his majef-
ty. Believe that all his commands are holy, juft, and good;
and that they bind you indifpenfibly to obedience. Own the
autborky of God in every command, and urge it upon your
own heart. 4 Believe the threatenings-, and believe them
fo? as to take warning from them ; fo as to tremble at them ;
and fo as to be humbled and awakened to repentance and faith
in Chrift, that you may efcape threatened wrath. 5. Believe
the promifes. Believe that they (hall have a furs accompiifh-
ment, notwithftanding of prefent appearances and likelihoods
to the contrary, and though providence feem to contradict
the
{q) A&s xxiv 1 j. (r) 2 Cor. x. 4, 5. (/} 1 Cor. x. n#
(/) Pfal.cxix. 6*.
Of the Truth and Faithfulnefs of God. 435
thepromife: As Abraham and Sarah did. He believed that
•what God had promifed he was able alfo to perform ; And fbe judg-
ed him faithful who had promifed (u)
Thus believe all things that are written in the holy fcrip-
tures. For this end, confider who it is that fpeaks in them :
It is the God of truth, who cannot lie : Diligently attend the
means by which God ufeth to work and ftrengthen faith ; e-
fpecially the preaching of the word : Check thefe vile thoughts
of Atheifm and unbelief that are apt to arife in your hearts :
And be earneft to feel the power of the word in your own
hearts, and to have it becoming a word of truth unto you.
Nothing will more confirm your faith in the belief of fcripture
truths, than your own experience of the power and fweetnefs
of them : Then you have a witnefs to the truth in your own
bofom ; for, He that believeth on the Sou of God hath the witnefs
in himfelf {x).
3. Venture on the blefTed word of God. He is the God of
truth : Therefore his word is a fure ground of faith. It is the
word of him that cannot lie, fo that you may fafely venture
your immortal fouls on this bottom.
4. Have a fpecial regard to the truth, as it is revealed in the
word of God. And,
(1 .) Study to know the truth, and to grow in the knowledge
of it, and to be firmly perfuaded of it. For this end, enquire
into the grounds and reafons of it, that you may receive it up-
on folid conviction of the excellency thereof; and that you
may take up the way of truth, not by chance, but by choice,
and be able to fay, I have chofen the way of truth {y). Truth will
have the greater force upon your heart, when you fee the
grounds and reafons of it f.
(2.) Obey the truth. Obey, from the heart, that form of doc-
trine which was delivered you {z). Let the truth rule and go-
vern your hearts and lives. Study to live up to it, and walk
in it. This will be matter of joy to fuch as fear and love God,
as it was to the apoftk : 1 rejoiced greatly, fays he, when I found
tf thy children walking in truth ; and, / have no greater joy than
to
(u) Rom. iv. 21. Heb. xi. 1 1. (x) 1 John v. 10. (v) Pfal cxix. 30.
f The inquiry of truth, which is the love-making or wooing of
it ; the knowledge of truth, which is the prefence of it ; and the be-
lief of truth, which is the enjoying of it, is, the fovereign good of
human naturei Lord Bacon, Ejfay 1.
It is heaven upon earth, to have a man's mind move in charity,
reft ia providence3 and turn upon the poles of truth, L. Ba:on% U. S*
(z) Horn, vi. 27.
43 6 Of the Truth and Faithfulnefs of God.
to hear that my children lualk in truth {a). Take heed that through
your mifcarriages the way of truth be not evil fpoken of.
Truth is more pleafant in the ufe and pra&ice, than in know-
ledge and contemplation.
(3 .) Keep the truth pure and entire. 1 * Keep it entire. Hold
it faft, and quit not one hoof of it. Holdfaft the form of found
iwds — Holdfaft the faithful ivord — Remember hoiv thou haft re-
ceived and hrardy and holdfaft [b). L hough devils and men muf-
ter up all their force to pu!l the truth from you, yet hold it
faft, and let it not go. 2. Keep it pure. Do not fuffer the
truth to be debafed by unworthy mixtures, no not for peace
with men. Endeavour to maintain and preferve the purity of
doctrine and worfhip. There ought to be no accommodation
with men to the prejudice of the truth ; left, while we go a-
bout to make peace with men, we make a breach with God.
I fay then, keep the truth pure and entire : and be earned both
with God and men, that it be not injured by a promifcuous to-
leration.
(4.) Bear witnefs unto the truth. In this you are called to
imitate Chrift as your pattern : To this end ivas I born, fays he„
find for this cauje came I into the tuorld, that I Jhould hear witnefs
unto the truth (c)» Bear witnefs unto the truth, by profefling
and confeiTing it, owning and adhering to it, on all hazards.
Let us hold fall our profffton ; and, let us hold it f aft ivithout wa-
vering (d). Do not diilemble your refpe£t to the truth, either
for fear or fhame. And bear witnefs unto the truth, by fuffering
for it, when called thereunto, fealing your teftimony with your
blood. This honours the truth : For the world will be convinced
thereby of the weight of the truths which you profefs.
5. Let me exhort you efpecially, who are the children of
God, to truft God upon his word. Truth is a great ground
of truft ; we truft men of truth : and will you not much more
truft the God of truth. Truft in him, and depend on him,
through Chrift, for the accomplifhment of his promifes f . Reft
and rely upon his truth and faithfulnefs. In the promifes God
hath hut his truth in pawn with you, and hath thereby given
you a right and claim to the bleflings promifed : And none
that depended on his word were ever difappointed ; for the
'■word of the Lord is tried (e). Well then, believe the truth of
the
(a) 2 John 4. 3 John 4. (b) 2 Tim. i. 13. Tit. i. 9. Rev. iii. 3.
(c) John xviii 37. {d Heb. iv. 14. and x 23.
f Promija tuafunt} quis fa Hi timeat, cum prohtittit Veritas.
(?) >■ 3°» Aug ConfciT.L. 12. C. I.
Of the Truth and Faithfulnefs of God. 437
the promifes, as I already exhorted you. Let the promifes be
dear and precious to you, as they were to thefe ancient wor-
thies, of whom it is faid, that having feen the promifes afar ojf%
they were perfuaded of them , and embraced them (f). They hug-
ged the promifes, as it were ; O precious promifes ! Flee to
Chrift in the promifes, and reft on him for the bleffings pro-
mifed, and hope for the accomplifhment, though contrary to
jprefent appearances and likelihoods, as Abraham did, who a-
gain/} hope believed in hope (g).
6. Praife God for his truth, as the pfalmift doth, in my text,
and the verfe preceding : I will praife thee, O Lord, among the
people ; and I willfing praifes unto thee among the nations : For thy
mercy is great above the heavens ; and thy truth reacheth unto the
clouds : And elfewhere, I will praife thy name, for thy loving-kind-
nefsy and for thy truth (h). We ufe to praife and commend men of
truth ; and mall we nor much more praife the God of truth. O,
fing forth the honour of his name, and make his praife glorious.
You cannot praife God fo much as he deferves ; for, who can
fhew forth all his praife ; and he is exalted above all bleffing and
praife (t). Yet you mould praife him as much as you can, and
call in the help of others, becaufe you cannot do it fufEciently,
as the pfalmift doth : O praife the Lord, all ye nations : Praife him,
all ye people : For his merciful kindnefs is great toward us ; and the
truth of the Lord endureth for ever : Praife ye the Lord {k).
7. Give God the glory of his truth and faithfulnefs before
the world. Glorify him, not only by the quiet and content of
your own hearts, but by your carriage before others. You
ihould not only believe, but fet to yomfeal that God is true (/).
Seal the truth of God as his witnefles, by your joyfulnefs in
all conditions, your patience in afflictions, your diligence in
holinefs, and your hope in God in the moftdefperate-like cafes.
Sanctify God in the eyes of other men ; and let the world fee
that you can venture on the credit of God's word (m).
8. Is he the true God, the God of truth ? Study to belike him
in this : to be true, as he is true. Pythagoras, a Heathen phi-
lofopher, being afked, What made men like God? anfwered,
when they f pake truth. Magi Urates and judges fhould be men
of truth, that therein they may referable God whofe name they
bear («) : and fo fhould all private Chriftians. And,
(1.) Be true to God. 1, In performing your vows and pro-
mifes
(/) Heb. xi. 13. (g) Rom. Iv. 18. (/;) Pfal. exxxviii. 2.
(;) Pfal. cvi. 2. Neh. ix. 5. (/•) Pfal. cxvii. 1, 2. (/J John iii. 33.
(w) 3ee Numb. xx. 12. («) £xod. xviii. 21.
43$ Of the Truth and FaithfiJnefs of God.
mifes to him. Having vowed to the Lord, and bound your fouls
with a bond, do not break your word. Vow, and pay unto the Lord
your God. Say with Jephtha, / have opened my mouth unto the
Lardy and I cannot go bach (o). O be true, and keep your word
to God. Perform what you have vowed. Having lifted your-
felves foldiers under Chrift's banner, and fworn to him, fee
that you be true to him, and do not turn your back on him,
and his caufe and gofpel, in a day of trial. Run not into the
camp of his enemies. 2. With refpeft to the truft he hath,
committed to you. Time, health, wealth, power and autho-
rity, ordinances and means of grace, opportunities of doing
good, gifts and endowments of body and mind, the graces of
the Spirit in you, are a truft committed to you, talents to be
employed for the glory of God, and your own and others good.
Be true to your truft. Be faithful to God Be not like the
unfaithful and flothful fervant, what hid his lord's talent (/>).
God keeps an exa£t account what talents are entrufted to you,
and how they are employed ; what you have received, and
what is returned : and a day of reckoning will come, when he
will fay, Give an account of thy Jleivardfhip (q). 3. By being^
fincere and upright in the practice of religion. Walk before
God in truth : zndferve him infincerity and truth. Be true in
all your duties : Draw near with a true heart (r). Let there
be no ground for fuch a complaint as that againft you, Ephra-
im compaffeth me about with lies, and the houje of Ifrael with de-
ceit (s). fake heed of lying to and diffembling with God in du-
ty. Study to be Israelites indeed, in whom is no guile [t) : and be
able to aj -<eal to God for the fincerity and truth of your heart;
as Peter, Lord, thou knowcjl that Hove thee («).
(2.) Be true to men. Keep your promifes, though to your
lofs. Though you fivear to your own hurt, yet change not (#),
and fpeak nothing but truth in your ordinary communication,
as the apoftle exhorts : Wherefore, putting away -lying, fpeak e-
very man truth with his neighbour [y). It is one of the charac-
ters of an heir of glory, that he fpeak eth the truth in his heart (3;.
And liars are ranked among thofe that go to hell : Murdtrers,
and whoremonger::, i?c and all liars, /hall have their part in the
Like which burneth with fire and brimftone (a). And they are ex-
cluded out of heaven. For without are dogs, andforcerers, &c.
and
(c) Numb. xxx. 2. Pfal Ixxvi. 11. Judges xi. 35. (p) Matth.
xxv. 18, 26. (q) Lukexvi. 2. (r) Ifa. xxxviii. 3 Jofn xxiv. 14,
Heb x. 22. (j) Hof xi. 12. (/) John i. 47. (») John xxi. J 5.
{*) Pfal. xv. 4. [j) £?h. iv. 25. (z) Pfal. xv, 2. {a} Rev. xxi. «.
Of the Truth and Faithfuhifs of God. 4^
and whofoever loveth and maketh a lie (I). Alas, lying is become
a very common fin in this generation. In cafe of faults -com-
mitted in buying and felling, O what lying is there ? But it is
a vile fin. It is moft contrary to God, who is the God of
truth : It conforms men to the devil, who is the father of lies:
and itisdeftru&iveofhuman fociety 5 for there can be no truft,
where there is no truth. Hence it is reckoned fuch a dif-
grace, and fuch an odious charge to give a man the lie ; and
one * gives this reafon for it : i( If it be well weighed," fays he,
M to fay that a man lieth, is as much as to fay, that he is
4< brave towards God, and a coward towards men" And a
learned prelate fays f , «• He that tells a lie out of fear, is at
«• once bold towards God, and bafe towards men."
Thus, ftudy to be like God, in being men of truth. This
will be your glory and happinefs. Likenefs draws love, and
makes way for communion. When God fees his own image
ftamped on you, this will draw out his heart toward you.
{b) Rev. xxii. i£. * Mouataigne's Effay.
f Ti'Jotfon, Serm. on Deut. xxxii. 4*
DISCOURSE XI1L
Of God's Eternity.
SERMON LIV.
Job. xxxvi. 26, — Neither can the number oj his years he fearched out.
IN the firft part of this verfe, Elihu afferts God's incom-
prehenfible greatnefs j and then he gives inftance of this
in the eternity of his duration, in the words read. Years are
attributed to God after the manner of men. They are only-
proper to men and things of time. Our lives are meafured
by days and years. But the great God is above all fuch rale
and meafure of life : There is no meafuring of his duration by
days and years. Yet we exprefs it fo, for our underftanding.
Elihu fpeaks here of God's eternity, in fuch terms as are fuit-
ed to our capacity, Neither can the number of his years befearch-
ed out. The word in the Original doth properiy fignify, to
fearch a thing thoroughly , and to the bottom f . So that thcfe
words
f Caryl, in Loc.
44© Of God9 s Eternity.
words are, according to our apprehenfion and understanding*
a description of God's eternity. The Holy Ghoit, to give us
iome notion of an infinite and eternal duration, exprdTeth
himfeif by fuch a refemblance as is fuited to the capacities of
men. Wemayeafily number the days and years of theoldeft man
that ever lived : But what (hall we fay of him, to whom a
thoufand years are but as yeferday, when it is pajl> and as a watch
in the night (a) ? Yea, there being no proportion at all be-
tween time and eternity, what fhall we fay of him, in com-
parifon of whofe duration, ten thoufand millions of imagin-
able ages are as nothing.
We may take the do&rine thus i
God is infinite and incomprehenfble in his duration.
That is, he is eternal. His duration is far above our reach
and capacity. I mall here endeavour to (hew,
1 . What eternity is.
2. 'That it is an excellency belonging to the fupretne Beings
and to him alone.
3 . How God is eternal.
4. What difcoveries be hath given of the eternity of his
Being.
5. That he is incomparable in his eternity.
6. I fhall apply the doctrine.
Firft. What eternity is. The notion of eternity is very
difficult : It is hardly underftood, and more hardly expreffed.
Indeed, it is not eafy to difcourfe on this fubject, intelligibly
to thofe of mean capacities, fuch as many hearers are. Yet
I fhall endeavour to be plain. It is eafy to comprehend, that
there is an eternity ; but what it is, cannot be comprehended.
It is better exprefled by negative than by pofitive words. So,
when we fay, that eternity is without beginning, fuccefiion,
and Ending, we exprefs rather what it is not, than what it is.
As we underftand it, eternity is an infinite and immutable du-
ration. 1. 1 fay, it is an infinite duration ; which hath neither
beginning nor ending. Eternity never begins, and never ceafes.
It comprehends in itfclf all imaginable years and ages. It
cannot be meafured ; and can neither be augmented, nor di-
minilhed. 2. It is an immutable duration ; a permanent and
immutable ftate. There is no fucceflion in eternity, as there
is in time. It is a fixed now.
(«) P&1. xc, 4. Sscondlyj
Of God's Eternity. 4 4 1
Secondly, Eternity is an excellency belonging to the fupreme
Being, and to him alone. Hence he is called the eternal God (b) i
ike King eternal (c) ; and the everlajling God [d) : And he is
faid to inhabit eternity (e) : And his eternity is thus exprefTed,
J am Alpha and Omega (f). Thefe are the firft and lalt letters
of the Greek alphabet : And fo the meaning follows, The be-
ginning and the ending. He was before the world, and ihali
contiDue to exift when the world (hall come to an end. Iu
this fenfe he is called the Firft and the Lafl (g). God's eterni-
ty is fometimes exprefTed by parts ; by the differences of time,
pail, prefent, and to come : As in that text, The Lord, tuho
is, and who was, and tuho is to come ; and that, Lord God Al-
mighty, luho ivas, and is, and is to c:nne (/*•). It is as lignificant
an expreffion of God's eternity as can be fuited to our capaci-
ties* f It might alv/ays be faid of God ; he ivas ; and it may
always be faid cf him, he iui/1 be. God always is what he
was, and always will be what he is. His eternity compre-
hends in it all times, paft, prefent, and to come ; not for-
mally, and fucceffively ; but eminently, and at once. So
that this expreffion, who ivas, and is, and is to comey inter-
prets the name JEHOVAH, and is a paraphrafe upon it ;
according to fome, who obferve * that the name JEHOVAH
comprehends thefe three; JE, the future time; HO, the
time prefent; and VAH, the time paft: And the French,
wherever they meet with the name JEHOVAH in fcripture,
which we commonly tranilate, the Lord, render it, the Eter-
nal
We fee then, how God's eternity is exprefTckl and afTerted
in fcripture. And he muft needs be eternal ; For, 1. This is
confonant to the notion of God as the lirft caufe. Either God
muft be eternal, or nothing could have had a being in time.
We muft always come at laft to fome firft caufe, who hath his
Vol. I. N°. 4. Kick being
(b) Deut. xxxiii. 27. (c) 1 Tim. I 17. (d) Gen. xxi 33.
Rom. xvi. 26. (e) Ifa. Ivii. 15. (/) Rev. i. 8. (g) Ifa. xliv. 6".
Rev. xxii 13. (/>) Rev. i. 8. and iv 8.
f Quamvis natura ilia i?nmutabiiis, <& ineffabilis, non rectfiatt
fuit, vel trity fed tantum eft; tamen propter mutabilitatsm temporumt
in quibufy verfatur nojlra mortalitas O mutabiiitas, non n/endaciter
dicimus, eft, iuit, &• erit. Fuit, in prcsteritis feeculiiy eft in prafen-
tibusy erit in futuris : Fuit, quia nunquam defuit j erit quia nun-
quamdeeritj eft, quia femper eji,
Aug. Tract. 9. in Joan
* Maft. TheoL Theoret Praa. L. 2. C. «, f 8-
442 Of God's Eternity,
being in and of himfelf, and gave a being to all other things;
and the firft caufe muft neceflariiy exift from eternity. 2.
If G?d were not eternal, he could not be infinitely perfecl: :
For, finite duration is inconfiftent with infinite perfection.
Hence we m3y obferve that God's eternity diffufeth itfelf
through all his attributes. His power is eternal : We read of
his eternal power and Godhead ; and it is faid, In the Lord Jeho-
vah is everlqfting Jirength (z). His knowledge is eternal : For,
he doth not know things fuccefiively, as we do \ but at oncef
by one fimple and eternal act of intuition : Known unto God are
all his works from the beginning of the world (k). His goodnefs
is eternal : It endures continually. His mercy is eternal. It en-
dures for every and is from everlajling to everlafiing And his
truth is eternal: It endures for ever, and to all generations (/). So
that God's eternity is the glofs and luftre of all his other per-
fections. Every perfection would be imperfect, if it were not
eternal. 3. Even the heathens owned and afferted the eternity
of God. Ariftotle * makes eternity eflential to the divine na-
ture. Thates being afked, what God is, anfwered,. f One that
hath neither beginning nor ending. The poets ufually gave him
the title of Immortal J. And the oath moft ufual among the
heathens, was in this form § , I appeal to the immortal gods . Yea,
the Epicureans (| ufually defcribed God to be that blejfed and e-
ternal Being. Lucretius gives this account of the divine na-
ture If, that it enjoys perfect and eternal peace : And Cicero fays,
ft It is impojjible for us to conceive of God but as being eternal.
Thirdly, I am next to fliew, how God is eternal ; or, what
is his eternity. God's eternity is the duration of his effence. It
comprehends all times, all durations, and infinitely excels
them all. It is a negative attribute, and is a denying of God
any rneafure of time. When we caU him eternal, we there-
by remove from him aU pc^libility of beginning and ending,
and of fucceflion and change.
1. He is without beginning. So the pfalmift fpeaks : Be-
fore
(/) Rom. 1. 20. Ifa. xxyi. 4. (k) Afta xv. iS. (/) Pfal. lii. u
Cxxxvi. ciii. 17. cxvii. 2. and c. 5.
* De Cce!o. Li 1.
■\ '0 (a^t* &'(fflv ixav, fun -fo.os. Thalea apud Laertium,
§ Dcr teflor iniPMrtaleii [| Cic. de Nat. Deor. L. I,
% Otnnist enim fer fe divutn natura necejfs eft.
fumnia cutn pace fruatur.
iternum inteliigerequi t piffktntu ?
Of God's Eternity. 443
fore the mountains were brought forth, or ever thou hadfl formed the
earth and the world ; even from cverlajling to everlafting^ thou
art God (m). He was before the world, and confequently from
everlafting. His throne is ejlablijhed of old ; he is from everlafting.
And it is faid, that Abraham called on the name of the Lordy the
everlafting God («). Where the Lord is oppofed to the gods of
the nations ; they were but of yefterday, new upftart gods ;
but the true and living God is from everlafting. Hence he is
called the Ancient of Days (0). He was before all time ; before
the beginning of time ; and before that, there could be nothing
but eternity.
2. He is without end. As he is from everlafting, fo he is to
everlafting^ God: And his years Jli all have no end. He can never
c«afe to be. He endures for ever ; and lives for ever a?id ever (p).
As he had an infinite and incomprehenfible Being before the
world was made ; fo he will remain the fame ftill, when the
world (hall be no more. So that in viewing the majefty of God,
the foul is inclofed between two eternities, between iniinitenefs
before, and infinitenefs behind. What way foever it turn and
look, it fees infinitenefs round about it.
3. He is without fucceffion or ehange. f Eternity is a pre-
fent exiftence, wherein and whereunto nothing1 is pad or fu-
ture, it being always wholly prefent in and to itfelf : So that
there is no fucceffion in eternity. Therefore5 God being eter-
nal, is without fucceffion or change in his duration ; as thefe
words of the pfalmift import : Thouftjak endure [q) ; or, as it
may be rendered, thou ft [an deft , or abidefl, or changefl not. And
this is expreiTed alfo in the next verfe : Thou art the fame. The
being of God is not fuccemve, as ours is, but permanent : He
always remains the fame in being : With him is no variablenefs>
neither Jhadow of turning. His years do not fail (r). His years
do not come and go, as ours do. There is not this day, to*
morrow, or yefterday, with him. He dwells in one indivifibie
point of eternity ; and is what he is in one infinite moment of
being.
(w) Pfal. xc 2. (?/) Pfa!. xciii. 2. Gen. xxi. 33. (0) Dan. vii.
9. (p) Pfal. xc. 2 cii. 27 and ix. 7. Rev. x 6. (</) Pfal. cii.
26. (r) James i. 17. Heb. i. 12,
f In <xternitate Dei nihil eft prxteritum, quaji jam nonftt ; nihil
futurum, quafi nondumftif. Nan eft ibi nifi eft, non ibifuit, aut erit :
Quia <b quodfuit, jam non eft ; et quod erit, nondum eft ; et quicquid
ibi eft, non rift eft . Aug. in Pia!. ci.
Deo nihil J>r ate riti> nihil fyturi, alfq; hfafphetyia tribui potefi. .
ri.ato in Timsco.
444 Of C oil's Eicrmiy
being. Hence, lie is faid to inhabit eternity. And his name is,
/ AM(s) ; not / nvas, or pall 'be. Being in the prefent time, it
Jliews that his elTeuce knows not paft and future. I AM, al-
ways and immutab'y the fame ; an unbounded ocean of being.
Thus I have ihewed you, how God is eternal, according as
we underftarul it. But O, who can find it out ? How little
do we know of God's eternity ? Whofe underilanding would
it not confound ? When we fearch here, we foon lofe pur-
felves in an infinitcriefs round about us.
Fourthly, Let us fee what difcovenes God hath given of the
eternity of his being. God fhews himfelf to be eternal by thefe
three things eipecially.
i. By giving to men immortal fouls, that fhall live for e-
vermore. When the body returns to the duft, the foul flill
liveth, and returns unto God who gave it (t). It hath in it no
principle of corruption •, and it cannot be killed or deftroyed
by any created being. Now, he that gives immortality, muft
needs himfelf be immortal ; for nothing can give what it hath
not: So that the foul, confidered as immortal, is an evidence
and effe£t of God's eternity.
2- In our redemption by Chrift. The original moving caufe
thereof was the love of God : For, Godfo loved the world that
he gave his only begotten Son, Sec («). And his love is everlafting :
1 have loved thee, fays the Lord, with an everlafting love (x).
Again, it was from everlafting, before the world was made,
that the bufinefs of our redemption was tranfacted between
the Father and Chrift. / was fit up, fays Chrift, from ever-
lafing, from the beginning, or ever the earth iuas (y). And the
anoitle te'ls us, that believers are called by Qod according to his
own purpofe and grace, which was given them in Chrift J ejus be-
fore the world began (z). And the redemption purchased by
Chrift is eternal : He obtained eternal redemption for us (a). It
is of an eternal value, virtue, and efficacy. And the comfort
of it is called everlajting conflation [b) : It is a comfort that en-
dures to all eternity.
3. In the rewards and punifhmenrs he hath appointed. It
was from everlafting that God purpofed to give heaven and
ialvation to his people. Heaven is a kingdom prepared for them,
in God'b decree and purpofe,/rc;» the foundation of the world (c).
And
f/) Ifa. Mi. 15. Exod. iii. 14* (.-) F.ccl. xIL 7. (u) John iii.
\xxi. 4. (;) Prov. viii. 23 (z) 2 Tim i 9.
(a) H-J). ix. 12. (&) 2 ThciT, li. 16. (c) 2 rim. i. 9. Tit.i.2.
Of God's Eternity , 4 4 5
And this glorious reward is itfelf eternal. The kingdom is an
fverlafling kingdom : The crown, a crcivn of glory that fadeth
not away : The inheritance, incorruptible* and that fadeth not a-
ivay : The life is eternal : And the pleafures of heaven, arc
pleafures evermore [el). So alfo it was from everlafting that God
defigned hell's torments for the wicked and ungodly, they be-
ing before of eld ordained to condemnation. And the puniffjment it-
felf is everlafiing (e). 1 here is an eternity of torment, as well
as an eternity of joy. In hell, their worm dieih notf and their firs
is not quenched (f) Such eternal rewards and punifhmentsare
fuitabie to the eternal majefty of the Lawgiver.
Fifthly % Let me lliew, that God is incomparable in his eter-
nity. O what a vaft difference there is between him and us in
duration ! Mine age is as nothing before thee, fays the pfalmift :
And fays Job, Are thy days as the days of man ? Are thy years as
man's days (g)P No, no: Man's days begin, fucceed, and end ;
but not God's: His years are throughout all generations ; and
his years pall have no end (h). Angels and the fouls of men
are immortal ; they (hail abide and live for evermore ; and fo
are eternal a parte pcfi, as they fpeak in the fchools : But they
are not eternal as God is. For,
1. He is originally eternal. Any eternity that angels and
fouls of men have, is communicated to them by God ; fo that
they have it only by derivation : But God hath his eternity o~
riginally in and from himfelf. He is not eternal by grant, or
by the difpofal of any other. In this fenfe, he only hath im-
mortality (i).
1. He is independently eternal. Angels and the fouls of
men depend on God every moment for their immortal beings.
Hence he is called the God of the fpirits of all 'fief b [k). So that
theirs is but a dependent eternity : But God is wholly inde-
pendent.
3. He is absolutely and perfectly eternal. Though angels
?.nd the fouls of men ilull live tor ever ; yet the time was
when they had no b.ing, but lay in the womb of Nothing :
We are but of yefterday \ poor new upftarts ; fo that ours is
but a half eternity, an eternity without end. But God is ab-
folutely and fully eternal, without beginning, fucctilion, arid
eliding.
4. He is neceiTarily eternal. Angels and the fouls of men
are,
(d) 2 Pet. i. 11. and v. 4. 1 Pet. i. 4. Tit. i. 2. Ffal. xvi. I.I,
(e) Jucle4- Maith.xxv.46. (_/") Mark ix 44. (g) Pfal.xxxix 5. Job
x 5. {b) rial. cii. 24, 27. (/') i Tim, i, 16. {k) Numb. xvi. 22,
446 Of God's Eternity,
are immortal, only by God's grant and appointment. They
are fubjecl: to return to nothing, at God's pleafure; and would
certainly return to nothing, if he mould fufpend the perferv-
ing influence of his providence. But God's eternity is necef-
fary, and from his own nature : As he doth neceflarhy exift,
io he doth neceffarily exift always.
5. He is eilentially eternal j he is (o by nature and effence.
Though angels and the fouls of men be immortal ; yet fuch a
duration is not efTential to them, but accidental, depending up-
on the will and pleafure of God: But God is eternal by his
own eiTence. Yea, his eternity is his very eiTence ; he is his
own eternity ; he is eternity itfelf : The Jlrength of Ifrael (/) ;
or, as others render the word, the eternity of Ifrael. God s eter-
nity is nothing elfe but his duration j and his duration is no-
thing eife but his exiilence enduring.
From what is laid, it plainly appears that God is incom-
prehenfible in his duration ; becaufe it is infinite and eternal,
and what is infinite and eternal cannot be comprehended by
finite and temporary creatures.
O how little do we know of God's eternity f We cannot
fully conceive it, much lefs exprefs it. The moft foaring
finite underftanding cannot have a proportionable know-
ledge of it. There is no proportion between the longeft du-
ration of time and eternity. There are now near fix thoufand
years fmce the beginning of time : But what are all thefe years,
but as a moment, yea, as nothing, in comparifon of eternity ?
Yea, fuppoie all angels and men had been conftantly employ-
ed, each one by himfelf, from their creation till now, in fum-
ing up as many thoufands and millions of imaginable years and
ages as pombly they could; and fuppofe a product to be made
ot all thefe years and ages : Yet all this vatt and marvellous a-
rithmetic would amount at moft but to a faint fliadcw of God's
eternity. O eternity, eternity ! Here is neither bank nor bot-
tom. There is no way here, but to flee into thy fanctuary,
■ ' height, and the depth ! O who can fathom the depth of e-
ternity ! VVre know that God is eternal : But eternity itfelf is
too great to be meafured by the fhort line of any created un-
derftanding.
SERMON LV.
fys T Proceed to the application.
X. Ufe 1. For inftru£rion or information. Several
things may be inferred from God's eternity.
Injlr. 1.
k (/) J Sam. xv
Of Cod's Eternity. 447
Inftr. I. Is God eternal ? Then he is immutable and un-
changeable. It is contrary to the nature of eternity to be fub-
jecl: to change. If God mould either begin to be what he
was not, or ceafe to be what he was, it is plain he were not
eternal. Therefore his immutability is inferred from his name
JEHOVAH, which implies his eternity : / am the Lord (a)t
fays he, I am JEHOVAH, he who was, and is, and is to
come ; therefore, I change not. All things that are changed^
do either ceafe to be what they were, or begin to be what they
were not : But God is what he is, in one point of eternity,
without any fucceffion; fo that there can be no change in him.
We fee then, that God's eternity excludes all kind of mutabi-
lity. If God (hould fuffer any change, he would either ac-
quire fomething which he had not before, and fo fomething
in him would have a beginning ; or, he would lofe fomething
which he had before, and fo fomething in him would have an
end : So that in either of thefe cafes, he would not be wholly
eternal and everlafting.
Inftr. 2. Is God eternal? Then he is infinitely blefted and
happy. For, feeing he is eternal, nothing can be added to
him, nothing detracted from him : So that he is the moft blef-
fed Being, bieffed from everlajling to everlafting {b). Being eter-
nal, he cannot acquire any perfection which he had not be-
fore, nor lofe any perfection which formerly he poffefled ; ft>
that, from everlafting to everlafting he is the moft excellent
Being, infinitely and perfectly bleffcd in and of himfeif. Be-
ing eternal, he hath all that ever he had or can have, all at
once ; nothing of his bleflednefs is either to come to him, or
gone from him, but all is prefent with him. O then, how in-
finitely blefled and happy muft he be !'
Inftr. 3. Is God eternal? Thentimeisathisdifpofal. He that
inhabits eternity, muft needsbe Lord of time. He made time, and
therefore mufthave the ordering and difpofal of it. i.Hedifpofe*
and orders the duration of time, how long it (hall laft. He hath
fet a period to it, and determined when time fball be no more.
And as to particular perfons, he hath determined the days and
years of every man and woman, by an irrevocable decree. His
days are determined, fays Job; the number of his months are with
thee ; thou haft: appointed his bounds that he cannot pafs (c). 2. He
difpofes and orders all the changes of time, whether joyous or
grievous, profperous or adverle. And what changes can hs
not make in a little time ? What great revolutions can he bring
about
(a) Mai. iii. 6. . (h) Pfal. xli .' 1 3- (c) Job xiv. _-.
443 Of God's Eternity.
nbout in a few years, yea, in a few months or days : Whereof
our own times are a witnefs. He changeth the times and the fea-
fins : He removeth kings, and jetteth up kings {d). Both thcfe
teem to be aimed at in that expreflion of the pfalmift, My
times are in thy hand [e) Our times are in his hand, to fhorten
or lengthen them out at his plcafure ; and to change them from
profperity to adverfity, or from adverfity to profperity, as it
pieafcth him.
life 2. For terror to wicked Tinners.
i. If God be eternal, then fins long fince committed are al-
ways prefent before him. Your old fins may be forgotten by
you, but they cannot be forgotten by an eternal Being. In re-
gard of his eternity, former years are no more diftant from
him than the prefent year* Time cannot raze out that which
hath been known from eternity. O what matter of terror is
here to fuch of you as have lived in fin all your days ? All the
fins you have been guilty of from the womb till now, are as
frefh in God's remembrance, as if they were committed this
moment. He cannot forget them ; and he hath bound himfelf
by oath never to forget them, if you refufe to part with them.
The Lord hath fivorn by the excellency of Jacob , Surely, I will ne-
ver forget any of their works (f).
2. If God be eternal, then he lives for ever to be avenged
on all obftinate and impenitent Tinners. God hath laid his eter-
nity in pawn for your puuiflnnent, who will ftili go on in your
trefpafles : For I lift up my hand to heaven, fays he, and fay, I
Jive for ever. If 1 whet my glittering /word) and mine hand take
hold on judgment, 1 will render vengeance to mine enemies % and I
will reward them that hate me. O, // is a fearful thing to fall in-
to the hands of the living God (g). God's eternity is matter of
terror to all that hate him, and walk contrary to him : He lives
for ever to avenge his quarrel againft them. He is the living
Gody and an ever la fling King ; at his wrath the earth Ji hall tremble ,
and the nations fh all not be able to abide his indignation (h). It is the
mifery of obftinate finners in the very perfection of it, that an
eternal God is to take vengeance on them for ever : They fhatt
be f unified with everlajling dfrucli:;:, from the prefence of the
Lord, and from the glory of his power (i). Becaufe God is eter-
nal, therefore the torments of the damned are fo alfo- The
eternity of God makes the torments of hell more dreadful than
his power doth ; for, his eternity is that which renders thefe
torment!
(d) Dan. it si. (e) Pfal. xxxi. i c. (/) Amos viit. 7.
(£, Dcm.xxxii..jO, 41. Hcb. x. 31 (/;) Jer. x. 10. (i) 2 Tkeff. i. o.
Of God's Eternity. 44(>
torments perpetual, and the perpetuity of them does greatly
aggravate them. All this is matter of terror to fuch as are out
of Chrift, and will not part with their fins. On that great day,
the thoughts of God's eternity will make the hearts of impeni-
tent unbelieving finners to tremble.
Ufe 3. For comfort to believers in Chrift. O how com-
fortable is it, that this eternal God is your God, yours in all
that he is and hath ? He is an eternal good and pofleffion to
them whofe God he is. Earthly enjoyments and comforts are
but perifhing things, fo that they are miferable who have their
portion in thefe : But O, how happy are ye in the enjoyment
of him whofe years cannot befearched mitl It is that God who
hath neither beginning nor ending, that is your God ; anci
your intereft in him abides firm. He is from everlafting to e-
verlafting God ; and fo long as he is God, he will be your
, God : For this God is our God for ever and ever ; he muill be our
guide even unto death (k). He is your God, not for a year, or
an age ; yea, not for millions of years or ages only j but for e-
ver and ever. Hence it is that he makes over himfelf to you
in the covenant of grace under the notion of the eternal God :
The eternal God is thy refuge, arid underneath are the everlafiing
arms (/). He is the eternal God ; and fo long as he is God,
he will be a never-failing fpring of joy and peace to your foul.
He will be your God, while he hath any being ; and when all
earthly comforts fail you, he will be your abiding portion.
Myfiefi and my heart faileth, fays the pfalmift, but God is the
flrength of my hearty and my portion for ever (m). Yea, even
when you are dead, he will be your God ftill ; as he is the God
ef Abraham., Ifaac, and Jacob, now fome thoufands of years after
thefe patriarchs are dead And he will be your God to ail e-
ternity. In heaven you ihall fully reap the bieffed fruits and
advantages of a covenant intereft in God. Hence it is faid,
And God himfelf Jha/I be with them, and be their God : And God
fhall wipe away all tears from their eyes. Then fhall you be ever
ivith the Lord («). Your happineis in the enjoyment of him
will be eternal. O, how comfortable is this! What a blef-
fednefs is it to have a faving intereft in an eternal God !
Again, here is ground of comfort to believers with refpecb
to the church The ftability of the church is built upon God's
eternity: Thou art the fame , fays the pfalmift, and thy years
J}j all have- no end. And hence he infers, The children ofthyfer-
Vol. I. N°. 5. Lll vants
{k) PfaJ. xlviii. 14. (I) Deut. xxxiii. 27. («) Pfal. Ixxiii. 2$,
(«) Rev. xxi. 3, 4. i Theff. iv. 17.
'45© Of God's Eternity.
vants fhall continue, and their feed /hall be eftabliffjed before thee (o)."
God s eternity is matter of comfort in the deepeft diftreflesof
the church. Therefore God's abiding for ever is what Jere-
miah pleads with God in the behalf of the church : Thou, O
Lord, fays he, remainefl for ever ; thy throne from generation un-
to generation : Wherefore dofl thou forget us for ever, and for fake
us fo long time{p)t And the prophet Habakkuk, Art thou
not from everlafl'mg, 0 Lord my God, mine holy One ? We Jhall
not die {q) It is not agreeable to God's eternity to forget hi»
church, feeing he hath from eternity borne a good will to
her. It is very comfortable that Zion's God fits on an eter-
nal throne. The Lord reigneth, fays the pfalmift. Thy throne
is efiablifljed of old : Thou art from everlafl'mg. And, the Lord
fJjrM reign for ever, even thy God, 0 Zion, unto all generations (r).
Therefore in the greatelt confulions, and in the greateft dan-
gers that threaten the church, let your eyes be fixed on God's
eternity. What need we fear the church's enemies ? They
may fourifh for a little time, but fhall foon be cut down, and
deflroyed for ever. But Zion's God is mofl high for evermore (s).
He ha^h engaged by promife, to preferve, deliver, and efta-
blifh his church ; and he lives for ever to make good his word.
This is a great antidote againft fear ; and is propofed to the a-
poftle John as fuch ; Fear not, I am thefirfl and the lafl {t). He
is eternal, the firft and the laft. Therefore, he fhall have the
Jaft word, and the laft blow *, and (hall carry on his defigns
for the good of his church, and mailer all difficulties, in fpitc
of devils and wicked men.
Ufe 4. For exhortation. In feveral branches.
Exhort. 1. Let us reverence and adore this eternal God. We
are commanded, to rife up before the hoary head, and to honour the
face of the old man !u). And one reafon of this law may be,
becaufe aged men are fome dark fhadow and refsmblance of
God's eternity. Therefore, if we ought to honour them, how
much more ought we to, honour, reverence, and adore the
Ancient of days (x) P What are the oldeft men in comparifon
of the eternai God ? All their days and years, yea, all the mi-
nutes of their lives are foon numbered j but the number ofhii
yc.irs cannot be fe arched out. Therefore let the confideration of
God s eternity raife in you high adoring thoughts of him.
We read that the four and twenty elders fell down, and worfiipped
him
(c) Pfal cii. 27, 28. (/>) Lam. v. 19, 20. (?) Hab. i 12.
(r) Pfal. xcin. 1, 2. and cxlvi. 10. (j) Pfal. xcii. 7, 8. (t) Rev.
i. 17. (u) Lev. xix. 32. (x) Dan. vii 9.
Of God's Eternity, 45 %
him that liveth for ever and ever (v) We cannot have adequate
conceptions of God's eternity : but let us adore what we can-
not comprehend.
Exhort 2. Get an intereft in this eternal God as your God
and portion, and feek all your happinefs in the enjoyment of
him alone. You are often forecalting how it mail fare with
you and yours, as to your and their outward and worldly con-
dition •, and in providing for yourfelves and your families, you
have a regard not only to the time prefent, but to the time to
come: but to provide for time only, and call off all thoughts
of eternity, is a difgrace to your nature. You may have a
wealthy portion of the good things of this life, and yet be mi-
serable for evermore. Therefore, if you would be eternally
happy, get the eternal God for y<>ur everlaftmg portion.
To quicken you to this, confider,
1. You are made for an eternal date. For God hath given
you precious and immortal fouls that mail live for evermore »
and to an eternity they mud go, and live as long as God lives.
Do what you will, you cannot altogether put off the fenfe of
this : For, as the word of God gives teftimony to your eternal
exiftence, fo you have a witnefs in your own bofom that af-
fures you of an after-reckoning.
2. Being made for eternity, earthly comforts and enjoy-
ments cannot make you happy, nor yield you any folid fatif-
fa&ion. Why, Becaufe they are but fading and perifhing
things; Thefafljion of this world pajfeth away (z). The beau-
ties and glories of it are but tranfitory and fading things. The
grown of the pride of man, and his glorious beauty, is but a fading
flower (a). And what joy, peace, or reft, can you take in
fuch things as perifTi in the very ufe ? Again, you and all your
earthly comforts are ready to part every moment, and that for
eternity, never more to meet again : So that thefe things can-
not be a fatisfying portion to you f. Things of a fhort dura-
tion are not proportioned to an immortal foul. The whole
world could not make you happy, feeing you have fouls that
{hall furvive all the delights and enjoyments of it. Your im-
mortal fouls cannot be happy but in the enjoyment of an eter-
nal good.
3. A faving intereft in an eternal God will yield to your
foul folid relief and fatisfa&ion : And that, i» Becaufe he is
an
(y) Rev. iv. 10. (z) 1 Cor. vfi. 31. (a.) Ifa. xxvlii. 1.
f Mors its tcrribiiis e/f, gwrutn cum Vita omnia extinguuntur.
Cic. Parad. I*
40 Of God* s Eternity.
an all-fufficient portion, that can fupply all your wants, and
anfwer all your neceffities, and fill and fatisfy all the capaci-
ties and delires of your immortal fouls. To your happinefs
there needs no more but God. You will be compleatly hap-
py iii him alone. 2. Becaufe he is a durable, yea, an eternal
portion. When all other things perilh, he abides a blefied
and fatisfying portion to a believing foul. When all other
comforts are gone, yet God is not gone ; he remains and a-
bides for ever : And it will yield fweet relief to you againft
the perifhing condition of all outward things, that you have
all good treafured up in him. When once he is your God
and portion, he is yours for ever. Your intereft in him can-
not be fhaken or difturbed : For the covenant in which he
makes over himfelf to you, is an everlafting covenant that can-
not be made void and null. This was David's great ground
of comfort : Although my houfe be not fo ivith God, fays he, yet
he hath made with me an everlafting covenant (b).
Well then, renounce all earthly vanities, and make choice
of this eternal God for your God and portion. And chufe
him deliberately, and refolutely, in and through the Media-
tor Chrift. And refign yourfelves to him, to be wholly and
eternally his.
Exhort. 3. Seeing he is the eternal God, let this engage
you, who are believers in Chrift, to truft in him, and depend
on him for the accomplimment of his promifes. God's eter-
nity is a great ground of truft. Trufl ye in the Lord for ever ;
for in the Lord JEHOV/JH is everlajling firength (c). As his
truth, fo his power is eternal ; they always have been, and
will be to eternity, the fame : So that, what he hath promif-
ed, he cannot fail to perform. Therefore, when his people
defpond, as if he had forgotten his promifes, or are weary of
doing good, he calls them to reflect on what they had heard
of his eternity: Why fayefl thou, 0 Jacob, and fpeahef, O If
raely My way is hid from the Lord, and my judgment is pajfed 0-
ver from my God ? Haf thou not known, haft thou not heard, that
the everlajling God the Lord, the Creator of the ends of the earthy
jaintxh notx neither is weary (d) P His eternity is the affiirance
of his ability to make good his promifes. Men may be fin-
cere in making promifes \ yet death may foon put them out
of all capacity to perform. But God cannot fail of making
good his word, becaufe he is the Eternity of Ijrael. So it is
(did. The Strength of Ijrael (Orig. the Eternity of Ijrael) will not
lie
(I) 2 Ssrn. xxiii. 54 (f) Ifa, xxvi, 4. (d) Ifa.xl. 27, 28*
Of God" s Eternity. 45$
lii(e). Thepfalmift beats us off from trufting in men, becaufe
of their frailty and mortality, and infers the happinefs of fuch
as truft in God from his eternity : Put not your truft in princes t
fays he, nor in the fan of man, in ivhofn there is no help. Bis
breath goeth forth, he returneth to his earth ; in that very day his
thoughts per ijh Happy is he that hath the God of Jacob for his help,
ivhofe hope is in the Lord his God ;—ivho keepeth truth for ever (f).
When men die, their purpofes and promifes die with them:
But God lives for ever. Therefore truft in him, and depend
on him through Chrift for the performance of what he hath
promifed.
Exhort. 4. Let us improve the confideration of God's eter-
nity» , .
1. To humble us. What are we but poor nothings, m
comparifon of the Ancient of Days P We are poor upftarts ; we
are but of yefterday, and poffibly may not have a mOrrow :
But the Lord is for ever and ever the fame. What are we
but dull and allies, kneaded together in time •, compared
dull, that (hall ere long be diflblved ? What is our life? It is
even a vapour that appeareth for a little time, and then vani/heth a-
<way (g). And the pfalmift cries out, Behold thou hajl made my
days as an hand -breadth , and mine age is as nothing before thee (h).
What a nothing is our life, if compared with God's eternity ?
O then, how humble fhould we be before the eternal God !
2. To quicken us to repentance for fins long fince commit -
ted. Many of you let light of fins committed many years a-
go, as if length of time cOuld wipe out the guilt of them. But
though they are paft with you, yet in regard of God's eternity,
they are always prefent before him. Seeing there is no fuccef-
fion in eternity, as there is in time ; therefore fins committed
many years ago, are before God as if they were committed
but this moment : For, a thouf and years in his fight are but as
yejlerday when it is paf ; and as a ivatch in the night (/)• There-
fore, confider your old fins in relation to God's eternity, that
you may remember them, and grieve and mourn for them, as
if they were but newly committed.
3. To leiTen all other things in our elteem and afFe&ion.
How bafe is it to prefer momentary vanities and pleafures be-
fore the everlaiting God? What is this earth that men doat
upon but a point, if compared with the whole fabric of the
world I And it is but of a fhort ftanding : fo that there can be
(<?) 1 Sam xv. 29. (f) PfaL cxM. 3, 4, 5, 6. (g) James iv.
14. (b) Pfal. xxxix. 5. [fj Ffal. xc. 4.
454 Of God Eternity*
no comparison between it and the great eternal God. What arc
the things of the world but periihing and vanifhing things ?
All the honours and delights of Pharaoh's court are called the
pleafures of Jin for afeafn (k). The molt fhining glory of the
world will fhortly be extinguifhed ; but the Lord is from ever-
lafling to evcrlafiing God. Therefore let all things be low and
bafe in your eyes, as lofs and dang, yea, as nothing, in com-
parifon of him. Why will you doat upon a perifhing glory,
when there is an eternal being to ravilh your heart ?
4. For the fupport of our faith and hope. The four beaJIs,
which, according to forne interpreters, reprefent the Chriftian
church, reft not day and nighty faying. Holy, holy, holy Lord God
Almighty, who was, and is, and is to come (/). Together with
God's holinefs, they mention his eternity. And his eternity
is again repeated, verfe 9th, — Thefe beafis give glory, and honour ,
and thanks to him that fat on the throne, who liveth for ever and
ever. It is a great fupport to faith and hope, to rake frequent
\iews of God's eternity. His power, wifdom, goodnefs, mer-
cy, truth, are matter of comfort to his people : But what com-
fort were there in any of thefe, if he were not eternal ? With-
out eternity, all his other perfections were but as glorious wi-
thering flowers.
5. To enflame our love to him. Is he not worthy of our
choiceft affection and perpetual love, who is not only lovely
in himfelf, but eternally lovely, and is from everlafting the
centre of all excellency and perfection ? Indeed he alone is
worthy of our love. We lofe our love, when it is laid out on
perifhing things : Therefore our intereft, as well as our duty,
obligeth us to fet our love on him ; for he is an object: that can-
not deceive our affection, but will be eternally pofleffed by all
them that love him.
6. To engage us to diligence, conftancy and perfeverance in
bf« fervice. When the pfalmift had been fpeaking of the end-
iefs duration of the glory of God, what is the ufe he makes of
this ? I will fing unto the Lord, fays he, as long as I live ; I will
fing praife unto my God, while I have my being {m). And thefe
words may be extended to other fervices as well as praife. Ex-
cellent things claim a veneration fuitabie to their excellency :
80, God's eternal excellency gives him a right to our perpetual
fervice. And his eternity doth alfo afford great encourage-
ment to ferve him ; for, being eternal, our fervices are always
prefent with him : he cannot forget them ; and he lives for
ever to reward them, fo that we mail not ferve trim for nought.
DiS-
(k) Hcb. xi. 25. (/) ilcv. iv. 3. {w) Ffal. civ. 31, 33.
( 455 )
DISCOURSE XIV.
Of the Glory of God.
SERMON LVI.
Ffal. cxlviii. 13. — His name alone is excellent ; his glory is above
the earth and heaven,
1AM, in the hft place, to (hew that God is incomprehenfible
in his glory and blefiednefs, which two attributes arifc from
the other glorious perfections of his nature. I fpeak of the
firft from this text.
This pfalm contains an exhortation to all forts of creatures
fuperior and inferior, to praife the Lord. Thefe creatures are,
in the preceding verfes, ranked into their feveral orders, and
then, in this verfe, the exhortation is renewed, and a ground
and reafon thereof added. So that here we have,
1. An exhortation : Let them praife the name of the Lord. The
name of the Lord is the Lord himfelf, as he hath made himfelf
known to us by certain attributes manifefted in his works. So
that the meaning is, Let them fhew forth the praifes of his in-
finite power, wifdom, and goodnefs. Rational creatures are
to do this actively > other creatures do it objectively, by repre-
fenting the wonderful workmanfhip of their Creator.
2. The ground or reafon thereof, in two exprefilons. The
firft is, For his name alone is excellent. His name is himfelf, as
I faid already. Or, by his name, we are to underftand his
fame and glory- So is God's name taken : His name is great in
Jfraet (a)i fays the pfalmift 5 that is, he is famous and renown-
ed. Therefore famous men are faid in fcripture, to be men of
name {b}. His name is excellent. That is, his fame and
glory is great, and far fpread abroad -9 it is very eminent, fweet
and favoury, like precious ointment. His name is as ointment
poured forth (c) ; and, his name alone is excellent, Whatever
name others have, yet there is no excellency in it, being com-
pared with his. The fecond expreffion is, his glory is above the
earth and heaven. His glory is the fame with his name. It is
# hove the earth and heaven \ that is, whereas the glory of earth-
(a) Pfal. Ixxvi. 1. (6) Gen. vi. 4. Numb. xvi. 2. (c) Cant.
L 3.
4 5 6 Of the Glory of God,
\y monarchs Is confined to this lower world, yea, to fmall
parts thereof \ the glory of God fills both heaven and earth :
Yea, it is above them ; they cannot contain his glory ; it is
far above our reach ; it is infinite and incomprehenfible ; it
furpafieth, not only the underftandings of men on earth, but
the underftandings of all the angels in heaven.
The doctrine is this :
God is incomprehenfible in his glory.
This is alfo clear from thefe parellel texts: 0 Lord our Lord,
how excellent is thy name in all the earth ! Who hqftfet thy glory a-
bove the heavens. Be thou exalted, O Gody above the heavens ; let
thy glory be above all the earth. The Lord is high above all na-
tions ; and his glory above the heavens (d).
Glory is often attributed to God in fcripture. He is called
the King of glory (e), and the God of glory (f): And we read of
his glorious name (g). Particularly, glory is attributed both to
the Father and to the Son, and to the Holy Ghoft. The Fa-
ther is called^ Father of glory (h); the Son, the Lord of glo-
ry (i); and the Holy Ghoft, the Spirit of glory (k). Moreover,
that God is a glorious Being, is plainly implied in thefe texts
of fcripture that attribute greatnefs to him. David cries out,
Thou art great, 0 Lord (/) : And, fays the pfalmift, The Lord
is a great God, and a great King, above all gods (m). And we
read of his great name {n). God is great, not in bulk and quan-
tity ; for that is proper to bodies -, but in excellency, worthy
and perfection. His greatnefs denotes an incomprehenfible
and unmeafurable largenefs of all excellencies. Again, that
God is a glorious Being is implied in thefe texts of fcripture
that afcribe majefty to him. With God is terrible majefly (o). He
is faid to be clothed with majejly (p) : And we read of the glori-
ous honour of his majejly (q). Majefty is proper to kings > there-
fore, when we fpeak to them, we fay, Your Majefty. By the
majefty of God, we are to underftand his admirable greatnefs,
glory, dignity and excellency, for which he is to be praifed,
honoured, and adored, by men and angels.
So
(J) Pfal. viii; i. lvii.5, cviii. 5. and cxiii 4. (e) Pfal.xxiY 7. (f) Pfal.
xxix. 3. Ada vii. 2. (g\ Deut. xxviii. 58. Neh. ix. 5. (A)'Eph.
i. 7. (/) 1 Cor. ii. 8. James ii. 1. (k) 1 Pet. iv. 14. (/) 2 Sam. vii.
22. (m) Pfai. xcv. 3. (n) JoOi. vii. 9 1 Kings viii.42. Pfal.
xcix. ». (0) Job xxxvii, 22. (/>J Pfal. xciii. 1. and civ. i«
(7) Pfal.cxlv.j. .
Of th? Glory vf God. 457
So that God Is a glorious Being. And he mud needs be fo,
• I. Becaufe he hath made many of his creatures glorious. The
fun, moon, and {tars, are glorious creatures (r;. Ana he hath
laid glory and majefiy on kings and princes. The church,
fpeaking of the king, fays, Honour and majefty haft thou laid
upon him (s). Therefore God himfelf muft be far more glori-
ous. 2. The creation, prefervation, and government of the
world, are all defigned, by God, for his own glory ; that is, to
declare and maniieft it : For, he hath made all things for him*
/elf; and of him, and through him, and to him are all things (t).
Nor can he have any other fupreme end in any of his works but
his own glory.
But in what fehfe is glory attributed to God ? Or, What is
the glory of God ? That I may in fome meaiure clear this, I
fhall firft (hew you, what glory is, in general ; and then ap-
ply it to the purpofe in hand.
Glory is the fplendor and mining of a thing, refusing and
arifing from the eminency and excellency it hath above other
things, and for which it is efteemed, reputed, and in fame with
others. So that there is a twofold glory of a thing, fubjective
and objective. The fubjective glcry of a thing, is the mining
excellency thereof, which procures efteem, fame and reputati-
on to it. Hence, in fcripture, glory and excellency are put for
the fame thing : The glory of Lebanon % fays the prophet, /hall be
given unto it ; the excellency of Carmel and Sharon (//)* The ob-
jective glory of a thing, is that efteem, repute, and fame, that
it hath with others, upon the account of its mining excellency.
Therefore the Greek word * {ignifies both fame and glory.
Hence fome define glory, f The illuflrious fame of an excellency
with praife.
Now, to apply this to my prefent purpofe, the g'ory of God
is twofold, fubjective and objective. The fubjective glory c£
God, is that glory which he hath in himfelf* The objective glo-
ry of God, is his g'ory as it fiiines forth to us in certain objects,
on which he hath left fome imprefs or characters of his glory.
I fhall difcourfe a little of each of t hefe. And now, when I am
to (peak of the glory of God, I may be juftly afraid lelt I darken
eounfel by tOords without knowledge, and do but obfcure and
darken his glory, while I offer to tell you what it is* O that
you and I may be helped to hear and fpfeafc of his glory, with
Vol. I. N°. 5. M fti va deep
(r) 1 Cor. xv. 41. (/) Pfal. xxi. 5. (t) Prov xvi. 4. Rom.
xi. 36. (m) Ifa. xxxv. 2. * &|*.
f .Excellent is virtutis fama vutA U%&e* Cwca on the Htb.^C. |«
^ 5 S 0/ ^ Glory of Gd
deep reverence and adoration , and a deep humility, under the
fenfe of our vilenefs before him ; and a becoming modefty,
that we may not curiouily pry into his g>ory, as if we could
feaich it out : For indeed, it is incomprehentibie; we are not
able to comprehend the one ten thoufand part of it. It is a-
bove the reach of the understandings even of the glorious an-
gels. Therefore I (hall only endeavour to fpeak fomething a-
bout his glory, as he ihali be pleafed to affift, agreeably to what
himfelf hath revealed. And fo I (hall difcourfe a little,
1 . Of the fnbjeclive glory of God,
2 . Of his objeclive glory .
I. I begin with the fubjeclive glory of God, which is that
glory he hath in himfelf. This again is twofold, effential,
which is common to the three divine perfons ; and perfonal,
which is proper to each perfon of the Deity.
Firfiy Tne efTential glory of God, is the refplendent luftre
and brightnefs of his infinite and tranfcendent excellency. So
that the glory of God, is not fo much a diftin£t attribute, as
the luftre of all his attributes together, the mining excellen-
cy which refults from them all. So that it takes in thefs
two,
1 . The infinite excellency of God.
2. The refplendent I lift re and brightnefs of that excellency,
(i.) The infinite excellency of God. His tranfcendent and
furpailing worth, i he glory of God is that excellency that is
in him- Therefore, they are put for the fame thing, in that
text, They pall fee the glory of the Lords and the excellency of our
God (x). Kxceiency is attributed to perfons of great dignity ;
we cail them, Tour Excellency : So, God's excellency denotes,
his high dignity and pre-eminence.
I fhall fpeak a little to this, the rather becaufe it is a part of
my text His name alone is excellent. All created excellency-
is none at aii, in companion of the divine excellency. The
created excellency of men is bat fading. Doth not their excel-
lency } which is in than, go away (y) ? It is but a mere ihadow,
being compared with the excellency of Gpd. Yea, the excel-
lency even of angels, isvnothing in comparifon ; for they cover
and vail their races oefore him (s;, as being afhamed of their
excellency
(x) Ik. xxxv 2. (j) Job iv. 2i. (~) Ifa. vi. 3.
Of tie Glory of God. 4^
excellency in the prefence of him whofe name alone is excel-
lent.
There is a twofold excellency of God.
1. The excellency of his being. His being alone is excel-
lent \ becaufe there is no fuch being as his. For, 1. He is
the original Being : He hath his being of and from himfclf.
But all the creatures are derivative beings ; they have their
beings of him, and from him. 2* His being is for himfelf ;
other beings are not for themfelves, but for another ; they are
all for kim. The Lord hath made all things for himfelf ; and, all
things were created by him, and for him (a). But it is the excel-
lency of God's being, that what he is, he is for himfelf, as
weil as from himfelf. He is his own end, as well as his own
beginning. 3. His being is independent. All other beings
depend on him. In him they /*w, and move, and have their be-
ing \b). If God fufpended the influence of his providence but
for one moment, they would in that very moment fink into
nothing. But no creature ever contributed any thing toward
the continuance or happinefs of God's being. In a word,
God is the infinite, eternal, unchangeable, abfolutely perfect,
and incomprehenfibie Being. So that there is no fuch being
as his. He hath an excellency of being above all other beings.
The creatures are non-entities, no beings, in comparifon of
him *. His name is, I AM. All other beings are but (ha-
dows, yea, nothing to him. Jill the inhabitants of the earth are
reputed as nothing : Yea, in comparifon of him, they are lefs
than nothing and vanity (c).
2. The excellency of his attributes. Net only angels, but
men, may be wife, holy, juft, merciful, &c. But are they
wife, holy, juft, merciful, &c. as he is ? No, no ; he excels
infinitely in all thefe, being infinite, eternal, and unchange-
able, in them all. He is excellent in power, and in judgment^
and in plenty ofjufiice (d). So, he is excellent in wifdom, in
goodnefs, and in all his other attributes.
Thus we fee that he is incomparably excellent. His excel-
kney is infinitely beyond the underftandings and apprehensi-
ons of men and angels. For, 1. He is all excellency. There
is nothing in him but what is excellent. As the fpoufe faith
of her beloved, He is altogether lovely (e). He is altogether
exceiient j nothing but excellency ; pure and unmixed excel-
lency :
{a) Prov. xvi 4. Col.f. 16. (b) Aas xvii. 28.
* Therefore the heathens calkd God To »v, the only Being,
Dan, iv. 35. Ifa. xl« 17. (<?') Jobxxxvh. 23. (<?} Cant.v, i6"„
460 Of the glory of God.
lency : For, God is light, and in him is no darknefs at all (f).
2. He is the fountain of all excellency. Whatever excellency-
is ia any creature fpringeth from this fountain. He is the o-
riginal caufe of alfcreated excellency. 3. Ail excellency is
eminently and virtually in him. All thefe excellencies that
are fcattered among all the creatures in heaven and earth, do
all center in him after an infinite manner. Yea, all the excel-
lencies of angels and men are not worthy to be a fhadow of
the tranfcendent excellency of God. 4. He is the (landard
all excellency. Other things are more or lefs excellent, ac-
cording as they have more or lefs of a relation or likenefs to
God. The faints are the excellent ones in the earth (g) : Why ?
Becaufe they are the people of God, hi? portion and peculiar
treafure, and have the (tamp and image of God upon them.
The Bible is the moil excellent boo!:, the book of books:
Why ? Becaufe it is the book of God, the cracles of God.
Grace is an excellent thing ; becaufe it is the image of God,
and a conformity to his nature. So that, the more of God
there be in any thing, and the more nearly it is related to him,
the more excellent it is. 5. He is fo excellent that he is infi-
nitely above all the worfhip and adoration of men and angels.
He is exalted above all blejfing and praife {h). Bk fling and praif-
ing God is the molt high and honourable acl: of our worihip ;
therefore it will be the employment of the faints in their moft
high and honourable ft ate in heaven. But God is infinitely
above all this. The angels and glorified faints, though their
powers be ftretched out to the uttermoft, and the firings of
their faculties fcrewed up to the higheft pitch, in praifing
God ; yet, to all eternity, they will never be able to biefs and
rraife him fuitably and anfwerably to his glorious excellency.
(2.) The glory cf God takes in the refplcndent luftre and
hrightnefs of the divine excellency. The glory of God is the
rkling cf the Deity, the luftre of all the divine perfections.
Hence he is faid to be glorious in poiver ; and glorious in hclinefs :
aifc) we read of the glory cfhis grace (i). And fo we may fpeak
of the glory of his wifuom, goodntfs, truth, and other attri-
butes. So that the glory of God, is the refplendent luftre
of the divine perfections *, the brigbtnefs of the divine excel-
lency. Do but cenfider diftinclly the many perfections of
God, his infinite power, wifdom, holinefs, goodnefs, &c.
And then gather them all into one fum, if you can, and con-
fider
(/) 1 John L 5._ {z) Ff*I. xvi. 3. (/;) Neh. jr. 5. (?) Escd.
\y, 6} W. I'ph, 1. fy
Of the glory of GoJ: 46 1-
fider what an excellent and glorious being he is: And then
conceive one refpiendent brightnefs, beaming forth from him
who is all thefe, efTentially, originally and infinitely ; this is
the glory of Gcd Hence he is faid to dwell in light inacceffable :
and Chrift is called the brightnefs of his glory (k) 1 his brightnefs
of the divine excellency, is not the object of bodily fight, but
of that which is mental : Though indeed fometimes an exter-
nal fplendor and brightnefs hath been adhibited, as a fymbol
or fhadowy reprefentation thereof: as at ChrifVs transfigura-
tion •, and to the fhepherds ; and in Ezekiel's vifion (/). And
this refpiendent brightnefs, though perfectly known to God
himfelf; yet doth fo dazzle the eyes of a created mind, that
we cannot fee it and live {in). I fhail not engage in that de-
bate, whether the glorified faints fhall fee the very effence of
God, or his eflential glory : But moft certain it is, and plain
from the text juft now quoted, that it cannot be feen in this
life, no not with the eyes of the mind.
Thus I have endeavoured to fhew, what the efTential glory
of God is, according to our weak capacity. In this, God is
incomparable. His glory ii fuch, that, in comparifon of him,
all created glory is nothing. Such of the creatures as have a-
ny glory, have none like his ; yea, none at all, being com-
pared with him. Angels excel in created glory ; yet when
they come to be compared with God, they ere not pure in
his fight , and he chargeih them ivith folly ; and they cover their
faces at the brightnefs of his glory («) Particularly, the glo-
ry of God is,
1. EiTential to him ; as all his attributes and perfections are
whence his glory doth refult. The angels that finned arc
ftript of their primitive glory, yet their tiience remains: But
the glory of God is infcparable from his eifence. Yea, his
glory is his very eiTence •, it is himfelf. When Mofes de-
fired God to (hew him his glory, the Lord anfwers, Thou canfi
not fee my face ; for there fhall no. man fee me% and live (0). bo that
God's glory is his face, and his face is himiclf. The glory of
the divine efTence is the Deity itfeif.
2. It is original glory. He doth not derive it from any o-
ther, but hath it from and of himfelf. It is not borrowed
from the creatures. But the glory of all creatures is deriva-
tive. God challengeth Job, Deck thyfelf noiv ivith majtfiy and
exceU
(k) 1 Tim. vl. 16. Heb. i. 3. (/) Matth. xvil Luke W. 9.
Ezek. i. (?«) Excd. xxxiii. 20. (») Job iv. 18. If*, ti. 3,
(e) Exod. xxxiii, 20.
462 Of the glory of God.
excellency, and array thy felf with glory and beauty (p ). Do it, if
thou canft. It is proper to God aione, to clothe himfdf with
glory and majefty. He is the fountain ot all created glory.
All creatures that have any glory, mine with beams borrowed
from the glory of God. All the glory and majefty of kingf
and princes is derived from .him : 'The moft high God gave Ne-
buchadnezzar majefly, and glory , and honour (q) . And all fpiri-
lual glory and beauty is alio from the fountain [r).
3. His glory is immutable and unchangeable. His decla-
rative glory may ; but f his efTential glory admits not, in the
leaft, any increafe or decreafe.
4. His glory is everlafting. All the glory of the creature
is as the flower of the field (s), fading. Every thing in the
world, the more beautiful it is, is the more brittle. But the
glory of God, as it is eternal, a glory before the world was ; fo,
it endures for ever (t).
5. His glory is infinite. He is without meafure, yea, a-*
bove all meafure, glorious. His glory is above the earth and
heaven (u). It is boundlefs and unmeafurable, a glory as infi-
nite as his eiTence. All that we are, have, do, and fuffer, can
add nothing to his effential glory. Hence,
6. It is incomprehenfible ; above the earth and heaven. It is
beyond the understandings 3nd apprehenfions of men and an-
gels. It is a light that no man can approach unto (x). If a man
fearch boldly into it, he will be fwallowed up and overpowered
by it. Even a faint ray of God's glory darted upon Mofes' face
made it mine fo, that the children of Ifrael were afraid to
come near him : How much lefs can we look on the bright
fhining of God's glorious face? Yea, the brightnefs of his
glory would dazzle the very angels ; therefore they are repre-
sented as having wings wherewith they cover their faces ( v ).
SER M O N LV1I.
Secondly, T Come to fpeak of the perfonal glory of God. The
JL efTential glory of God, of which I have fpoken,
is common to the Father, Son, and Holy Ghoft, in the uni-
ty of the divine effence ; for they are equal in glory. But
there
(/>) Job. xl. 10. (?) Dan. v. 18, (r) Ezek- xvi. 14.
f Magna eft ejus Gloria, qua> nullis laudibus crcfsit, is nulliut
Vituperation? minuitur. Caff in Epift.
{4) lia. xl. 6. (/) Johr.xvii.5. (u) Ffal civ. 31. (.v) 1 Tim*
vi. 1 6. (y ) I fa. vi. 3.
Of the Glory of Ged. 46$
there is alfo a perfonal glory, which is proper to each perfon
of the Deity.
1. It is the perfonal glory of the Father, that he is fimply
from none, being firft in order of having life. He hath life
in him/elf and hath given to the Son- to hcrue life in him/elf (a). Ira
this fenfe, he is called by the ancient fathers, f The Fountain of
the Deity : not abfoluteiy, as to the exiftence of the Deity ; but
refpettively, as to its communication. So that, it is the glo-
ry of the Father, that he begets ths Son from eternity, in com-
municating his nature with him by eternal and ineffable gene-
ration. Again, it is the perfonal glory of the Father, that he
is the firft perfon, as in order Of fubfiftence, fo alfo in order o£
operation. AU things are of the Father by the Son. So it is
faid, He created all things by Jefus Chrijl ; and he hath reconciled
us to him/elf by Jefus Chrijl (b). All operations begin firft from
the Father. The Son can do nothing of him/elf but what hefeeth
the Father do : For, "what things foever he doth, thefe alfo doth the
Son likewife (c). Again, it is the perfonal glory of the Father,
that in the ceconomy of our falvation, he fuftains the majefty
of the Deity, and reprefents the perfon of the Lawgiver vindi-
cating the authority of his law, and of the Judge to whom fa-
tisfacYion is made.
2. It is the perfonal glory of the Son, that he is the only-
begotten Son of God, by eternal and ineffable generation 1
whereby, as tbe Son, he receives his fubfiftence from the Fa-
ther, fo fully and abfoluteiy, that he is every way the fame
with him, in refpect of his effence -, and every way like him,
in refpect of his perfon. On this account, he is faid to be the
hrightnefs of the Father's glory , and the exprefs image of his per-*
fon{d). And hence there is afcribed to him, a glcry as of the
•nly begotten cf the Father (e) : that is, a glory fuitable to, and
becoming the Son of God s a glory proper to him, and incom-
municable to any other. Again, it is the glory of the Son.,
that he is the fecond perfon, as in order of fubfiftence, fo alfo
in order of operation : fo that he fends the Spirit, and works
by him. There are divers expreflions in the New Teftanienc
to this purpofe if). Laftly, it is the perfonal glory of the
Son, that in the ceconomy of our falvation, he is our Saviour
and Redeemer, the purchafer of falvation tor eled Tinners, and
the bleffed Bridegroom of fouls.
3- ft
(a) John v. 26. f Fms Del tat is.
(b) Eph. iii. 9. 2 Cor. v 18. [c) John v. 19. (d) Heb. I $.
{:) John i. ia. (/) £es Tohnxv. 26. and xvi. 7.
4(54 OftheGkrysfGid.
3. It is the perfonal glory of the Holy Spirit, that he pro-
ceeds from the Father and the Son, by fpiration, (whence he
is called the Spirit,) whereby he receives from them his fub-
fiftence as a divine perfon, (o that he is every way the fame
with them in rtfpect of his effeoce. Again, it is the perfonal
glory of the Holy Choir., that in the ceconomy of our faivation,
he is the Applier of Chrift's purchafe, the Executor of Chrift s
Teftament, and fo the Sanctifier, Teacher, Guide, and Com-
forter of his people.
Thus I have hinted a little at that perfonal glory that is pro-
per to each perfon of the Deity. Though this is a glorious
and incomprehenfible myftery •, yet I humbly apprehend that
thefe things are agreeable to our conceptions of things, fo far
as we can apprehend fuch glorious myfteries. Only, what I
have delivered, doth not argue any eifential difference or ine-
quality between the bleffed perfons. The glory of the Father,
Son, and Holy Ghoft, isalike glory, confidered perfonaily;
but the fame glory, confidered efTcntially : for they are equal
in glory. Though they are one in eflence, and confequemly
have the fame effential glory ; yet the perfons being diilinft,
they have alfo a diftin£t perfonal glory.
So much concerning the fubje&ive glory of God. Now*
II. Let me fpeak a little of the objective glory of God,
which is his glory, as it mines forth to us in certain objects,
on which he hath left fome imprefs cf it, fame dark refem-
blance, or imperfect reprefentation of his glory. This is u-
fually called his declarative or manifeftative glory : fome im-
perfect manifestations of his incomprehenfible glory and ex-
cellency. So is the glory of God taken, in thefe texts that
Jpeah of the earth's being filled with his glory [g) .« we are thereby
to underftanu his declarative glory, or the declarations and
manifeftations of his glory.
Here then, I mall fhew you how the glory of God is mani-
feft-d, 1. By God himfelf. 2. By the three perfons of the
Deiry, who glorify one another. And, 3. How we are to ma*
nifeft his glory.
Firjl, God manifests his own glory, both in this life, and in
that which is to come.
(1.) In this life: and that both extraordinarily, and more
ordinarily.
Extraordinarily. God hath fometimes mamfefted his glory
by extraordinary ilgns and representations thereof to the fons
of men : fuch as fome mining brightnefs. So, we read that
the
(g) Numb. xiv. 21. Pul. k:::i. 19, Ifa. vi. 3,
Of the Glory of Gel 465
$e glory of the Lord appeared in the cloud {/:) i that lSj the cloud
fhined with an unufual brightnefs. And it is faid that the
glory of the Lord pone round about the fhepherds (i). And fre-
quently, in the Old Teflament, we read of the glory of the Lord
filling the tabernacle and the temple (I). Again, God hath
manifefted his glory, fometimes by certain apparitions and vi-
(ions : Thus, Ifaiah and Ezekiel faw his glory (/) ; and fome-
times by miracles [m). But thefe extraordinary ways of ma~
nifefting his glory being now ceafed, let us fee how he mani-
fefts his glory more ordinarily^ 1. By his word. 2. In his
works.
1. He manifefts his glory by his word. The holy fcriptures
are aglafs wherein we may behold the clear reflections of the
glory of God. As mens7 writings bear a ftamp of their excel-
lencies upon them ; fo, much more the holy fcriptures bear
upon them an imprefs of the glorious excellencies of God.
The law fets forth the glory of his infinite juftice and holinefs :
therefore glory is attributed to it. But the gofpel doth more
efpechlly manifeft his glory ; therefore, it is faid to exceed in
glory («)- In the gofpel he hath manifefted the glory of his in-
finite wifdom, love, and grace: Hence it is called the glorious
gofpel (0). The glory of God mines more brightly in the gof-
pel, than in all the works he hath made.
2. God manifelts his glory in his works, both of creation and
providence. I. In his works of creation. The heavens declare"
the glory of Gody and the firmament Jheiveth his handiwork (p). In
the creatures we may behold the glory of his infinite power,
wifdom and goodnefs i For the invifible things of him from the
creation of the world are clearly feeny being underjlood by the things
that are made, even his eternal power and Godhead (q). There-
fore, after the pfalmift had fpoken of the creatures, he cele-
brates the glory of God mining forth in them : The glory of the
Lord, fays \\z>fijall endure for ever : the Lord pall rejoice in his
works (r). 2 In his works of providence. He is faid to be
excellent in working (s) : and he mud be fo, becaufe he is excel-
lent in being. There are in divine providence many inftances
and examples wherein we may behold the glory of God's infinite
power, wifdom, juftice, holinefs, &c. fttininj/foith to us. Par-*
ticularly, in his works of mercv toward his church and people*
Vol. I. N°. 5. Nnn he
{h) Exod. xvi, 10. (;) Luke ii. 9. (i) Exod xl 34. 1 King*
viii. 10. (/) Ifa. vi. Ezek i. 28, 29. («*) Numb. xiv. 22. Johrt
ii. 11. («) 2 Cor. iii. 9. (0) I Tim. i. 11. (/>) Pfal x.ix> U
(?) Rom. i. 20. (r£ P:al. civ. 31. (>) Ifa% xxviii. :.o.
466 Of the Glory of God.
he manifefts the glory of his infinite power and wifdom, and
of his infinite goodnefs, love to, and care of his people. Hence
the pfalmift fays, when he celebrates God's works of mercy
toward his church, His work is honourable and glorious (t). And,
praying for the church, he fays, Let thy tuork appear unto thy
fervants ; and thy glory unto their children : and when he builds
up Zion, he is faid to appear in his glory (;/)» Next, in his works
of judgment, he manifefts the glory of his power, and of his
infinite holinefs and hatred of fin. Hence Mofes, in his Song,
celebrates the glory of thefe divine perfections : Thy right hand9
O Lord, is become glorious in power ; and, who is like thee, glorious
in holinefs (x) ?
But more efpecially, there are thefe two works of providence,
wherein the glory of God is mod fignaily manifested.
[i.] The work of redemption by Chrift. Hence, when God
is fpeaking of that great work, it is often added, that I may be
glorified. Andtthe coming of Chrift as the light, and the rif-
ing of the glory of God upon us, are knit together : Arife>fhi7ie9
for thy light is come, and the glory cf the Lord is rifen upon thee (y)m
And when the angels brought unto the fhepherds the glacL
tidings of Chrifi's birth, immediately a multitude of the hea-
venly hoft praifed God, faying, Glory to God in the highejl (s).
In our redemption by Chriit, we have the fuileft, cleareit, and
mod delightful manifeftation of the glory of God, that ever
was or ihall be in this life. All the declarations and mani-
festations we have of his g'ory, in his works of creation and
common providence, are but dim and obfeure in comparifon.
Yea, much of the glory of creation had funk and fallen to the
ground, if redemption had not fucceeded.
[2 ] His glory mines in his works of grace on the hearts of
his elect. I here is a glory and majeity manifefted, when he
rides triumphantly in the gofpel chariot, and is victorious in
fubduing rebellious finne:. to himfelf [a). His glorious power
is manifefted, in overcoming the finner's obftinacy and ftub-
bcrnnefs ; his glorious wifdom, in alluring and charming the
heart, and overcoming it with the art of heaven ; and the riches
and freedom of his glorious grace, in letting out fo much or
Iiis love on fome finners, paiTmg by others as good or better
than rhey. And then, his glory is manifefted in ftamping a
glory on his people, working in them fuch difpofitions, where-
by
(■') Tfal, cxi $. («) Pfal. xc. 16. and cii. 16. (x) Exod. xv.
:, {.) [fa. xlijt.3, lx. 21 and Is 1. [z) Luke ii. 13, 14*
(«) Pfai.xiv. 3, &c.
Of the Glory of God. 46 J
by they refemble his glorious Majefty. Hence it is (aid, that
Chrift gave him/elf for the church ; that he might fanclify and
cleahfe it with the wafhing of water by the word ; that he might
prefentit to himfelf a glorious church : and that the Kings daugh-
ter is all glorious within (b). Again, the glory of his inhnite
goodnefs and mercy, and of his matchlefs love and grace, is
manifefted in fupplying the fpi ritual wants of his people, in
pardoning their fins, healing their difeafes, feeding and feaft-
ing their fouls, guiding, conducting and helping them in all
their ftraits and difficulties : And the glory of his wifdom is
manifefted in counter-working the ftratagctms of Satan, and
the deceits of the fisfh ; and the glory of his power, in con-
firming them to the end, and preferving them to his heavenly
kingdom. Hence the apoftle tells us, that God's end, in giv-
ing grace to fome finners, and fitting them for the heavenly
inheritance, is that they might be to the praife of his glory (c) ;
that is, that his glory might be manifefted and fet forth in them.
Thus I have {hewed you how God manifefts his glory in
this life. But all that he is pleafed to manifeft of it, is but lit-
tle to what is in him. There is infinitely more in him than
is manifefted to us Yet obferve thefe two things about this.
1. Even fo much of the glory of God as is manifefted in this
life, obfcureth all other glory. Behold, even to the meat, and it
Jbtneth not ; yea, the far s are not pure in thyfght (d). As when
the fun ihineth, the ftars are not feen ; fo, when God's glory
fhines, no other glory is feen. All the glory of the world e-
vaniftieth at the appearance of the glory of the Lord. 2. Even
fo much of the glory of God as is manifefted in this life is in-
conceivable and incomprehenfible ; efpecially what he hath
manifefted thereof in the glorious work of redemption. Search
as much as we will, we cannot get to the bottom of this glory.
Yea, the glorious angels themfelves cannot comprehend or fa-
thom it ; therefore it is faid, they defre to look, or pry, into thefe
things {e .;.
(2.) God will manifeft his glory to his people in the life to
come. His glory will then be manifefted to the glorified faints,
in a far more excellent way and manner than it is now to the
eve of faith. It was in heaven that Stephcn/iw the glory of
God. There, the faints (hall be pre fented before the pr fence of
his glory. There they (hall behold his glory, zndfee God as he is9
zndface to face (/). The divine glory lhall then be uncloud-
ed,
(/;) Eph. v. 2?, 26, 27. Pfal. xW. 1 g. (c) Eph- i. 1 2. (d) Job
sxv. 5. (e) 1 Pet. i. 1 2. ( /) A&s \ii. 55. Jndz 24. John xvju
24. 1 John iii. 2. 1 Cor. xiii. 1 3.
i6& Ofthe Glory of God.
ed, whereas now we have but fome obfcure glimmerings ofit-
Hence it is faid to be a glory yet to be revealed (g). Whatever
appearances of divine giory are offered here to our view, yet
there is flill fomething within the curtain that will outfhine
all. Divine glory will then (hine in its meridian luftre. It is
true, that manifeftation of the glory of God will be proporti-
oned to the creature's capacity, elfe it would confound and
not fatisfy ; yet it will be fully adequate to the molt enlarged
capacity of the glorified faints.
Secondly, The glory of God is manifefted by the three Per?
fons of the Deity, who glorify one another. And,
i. The Father glorified the Son. Hence our Lord prays,
Father, the hour is come, glorify they Son (h). And he tells his
difciples, God fi all glorify him (i). (that is, the Son) in himfelf,
and f jail flraightway glorify him. Particularly, the Father glo-
rified the Son, i. By many miracles, whereby God openly
owned him and demonftrated his Deity: ffpecially, by the
miracles wrought at his death, whereby the frame of nature
feemed to be put out of courfe ; which was fo convincing
that the Roman centurion and foldiers turned confeiTors of
his mme, faying, Truly this was the Son of God {k). 2. By fuf-
taining and upholding him in his fufferings, efpecially in his
agony ; fo that he bore up under his {harped fufferings, and
thereby difcovered the ftrength and power of the Godhead,
and gave the mod fignal tefcimony of his obedience to the Fa-
ther, being obedient even unto death (/). Again, in his fuffer-
ings he was glorified, in executing the office of a prieft for his
people : In acting the part of a triumphing Redeemer upon
the crofs : In the glorious purchafe he made of the beft blef-
iings for his redeemed ones: And laftly, in conquering fin;
and Satan, fpciling principalities and powers, matching the prey
out of their hands, and triumphing over them upon the crcfs (m) :
fo that the crofs was his victorious and triumphal chariot.
And his conquefts were the more glorious, confidering the
v/ay and manner of them, that he overcame by ignominy,
weaknefs, futtcring and death. It is with an eye to all this
$hat Chrift prays, Father, glorify thy Son («). 3. In declaring
him openly to be the Son of God, by raifing him from the
dead (:>). His refurrection from the dead was a powerful and
miraculous tdHmony given by God unto this truth. Hence,
his
(g) i Pet. i\\ 13, (b) John xvii. 1. (;) John xiii, 32.
{h} Matth xxvii. 54. (/) Phil. ,i. 8.' (,//) Utb. v. 4, 5. Re*
Hcb. ix, 12. Col. ii. 14, ly (? j Johu xyii, 1. [?) Rem.i./v,
Of the Glory of God. 469
his refarre£Kon is afcribed to the Father (p). 4. By his glo-
rious exaltation. With refpec~t to this it is faid that God raif-
ed him from the dead, and gave him glory (q). This is the glory
he was to enter into after his fufferings. His human nature was
crowned with glory and honour (r) ; clothed with all that glory
that a finite nature is capable of: And the glory of his God-
head, which had been obfcured before under the veil of our
fmlefs infirmities, brake out with a fplendid luftre : For this he
prays, And now, O Father, glorify thou me with thine ownfelf
nvith the glory which I had with thee before the world was (/}.
And he had a mediatory glory given him ; when he was fet ar,
God's right handy to make all his enemies ftoop to him ; and
had iname given him above every name ,• and was folemnly in-
augurated into the headfbip of the church, and veiled with
authority to rule according to pleafure ; all power in heaven and
earth being given to him; and angels, principalities and pow-
ers, being made fubjec~r, to him, and nothing left that is not put
under him (t). With refpe£l to this mediatory glory, it is faid,
that the Holy Ghojl was not yet given, becaufe Chrifl was not yet
glorified (u). 5. By propagating his fpiritual kingdom. Chrift:
is glorified, when his kingdom is enlarged, and his mediatory
crown flourtfheth ; when in his majefty he rides prof per oifly (x),
in the chariot, or on the white horfe of the gofpel, and con-
quers and fubdues finners to himfelf. Therefore, when he
fubdues the nations to himfelf, he is reprefented having ma~
ny crowns on his head {y) ; importing the great glory he hath
by fuch victories and triumphs over his enemies. And his
glorious fuccefs in eftablifhing and propagating his kingdom
is in fcripture afcribed to the Father, being that which he
promifed to the Son. So that the Father glorifies Chrift when
he fends the Spirit to accompany the difpenfation of Chriff/s
word and gofpel, which is the jword going out of his mouth ;
and makes the fame effectual, by his almighty power and
blelung, for gaining fouls to Chrift, and engaging them to
fubmit to his fceptre and government (z).
2. The Son glorifies the Father. Hence he prays, Father,
glorify thy Son, that thy Son alfo may glorify thee (a). Much of
the
(p) A£b ii. 24.. Jmdxfii. 30, 33. (q) 1 Pet. i. 21. (r) Luke
xxiv. 26. Hcb. ii. 7. (/) johnxvii. 5. (/) Pfal. ex. 1. Phil,
ii. 9. Eph. i. 22. Pial. ex. 2. Matth. xxviii, 18. 1 Pet. iii. 22,
Heb. ii. 8. (u) John vii. 39. (*) Pfal. xiv 3, &c. {y ) Rev.
six. 12. (z) See Pfal. ii. 8. Ixxii. 8, &c. and ex. 2, 3. lfa. iv. j.
Key. xix, 15. (a) Johnxvii, 1,
470 Of the Glory of God.
she glory of God is to be feen and read in the face of Chrift*
In Chriit God appears glorious \b). He gloriried the Father,
l. In his life: By his obedience and whole, converfation. I
honour my Father (c)t fays he. By his do&rine, whereby he
proclaimed the Father's glory, difcovered his gloriou& cflence,
and the purity of his worihip, and frequently afcribed the
great things he did to the Father : And laltly, by his miracles,
which gave occafion to the people to glorify God. Of all this
Chrift fays, I have glorified thee on the earth {d). 2. In and by
his death and fufferings. Hence he fays to his difcipies, when
the time of his greateft fufferings was at hand, Noiu is the Hon
of man glorified, and God is glorified in hint : and he prayt>, Fa*
ther glorify thy name (e); to wit, by my fufferings. He fought
his Father's glory more than his own eafe, then it follows,
Then came there a voice from heaven, faying, I have both glorified
it, and will glorify it again. So that the Father is glorified,
uot only in Chriit's life, but alfo in his fufferings, whereby
he accomplilhed the work of redemption, zndfinijhed the work
that the Father gave him to do (f) : But of this I hinted a little
already, and may have occafion to fpe^k of it at more length
afterward. 3. In his exaltation. The power and faithtuinefs
of God were thereby glorioufly manifefted. The glory of the
Father fhines in the glory of the Son. 4. By fubduing the
nations to the obedience of the Father ; and raifing up a peo-
ple to ferve him, both among Jews and Gentiles, to the praife
of the glory of his grace. To this purpofe is that promife the
Father makes to him, Thou art my Servant, O Ifrael, in whom
I will be glorified {g). And in verfe 6th, it is declared how he
vould be glorified in him, viz. by his being a light to the Gen-
tiles, and his falvation to the ends of the earth.
3. The Holy Spirit glorifies the Father and the Son. 1. He
glorifies the Father. It may be in thisfenfe that he is called
the Spirit of glory and of God (h). It is by the light of the Spi-
rit darted in upon the heart, that we fee the glory of God.
Hence, he is called the Spirit of wifdom and revelation (/).
2- He glorifies the Son He Jim !l glorify me, fays Chrift, for
befJjall receive of mine, and f hall fijew it unto you (£>. The Spi-
rit glorifies ChriPt, by proclaiming in all ages Chriit's glory
and excellency, in his perlon, doctrine, and operations, to
the
(b) 2 Cor. iv. 6. J fa. xlix 3. (c) John viii. 49. (d) Matth.
r/.. 8. Muk ii. 12- Johnxvii. 4. (<?) John xiii. 31. and xii 28.
if) Jahnxvii.4. (g) lis. xlix. 3. (/; j 1 Pa. iv. i 4. (/J Eoli,
i. 17. (k) John xvi. 14^
Of the Glory of God. 475
the conviction and confolation of believers; by bringing all
that Chrift did and fufTered in his ftate of humiliation to a
31 glorious effect ; by communicating to believers the bleilings
purchafed by Chrift, and influences of grace from him as
the head ; and by making his word Angularly effectual for
the converfion and edification of fouls. By all which he
exalts the perfon of Chrift, and manifefts his glory as the pur-
chafer and ftorehoufe of all bleffings for his people.
4. The Father and the Son glorify the Holy Ghoft, by fending
him to apply the redemption purchafed by Chrift, and to per-
fect and confummate the eternal defign of God's love uport
the hearts of the elecl, as their Teacher, Sanctifier, Guide
and Comforter in their way to glory (/) ; by all which the in-
finite wif lorn, power, holinefs, and tender compafFion of the
blefled Spirit, are manifefted and glorified.
Third, How are we to manifeft and declare the glory of
God ? We glorify God, not by adding any glory to him, feeing
he is infinitely glorious : But by declaring and manifefting him
to be glorious. Other creatures declare his glory paflively or
objectively, as I (hewed already : But we are to do it actively >,
by giving our formal and explicit teftimony to the appearances
and out-breakings of his glory. This we are to do, both in-
wardly and outwardly, as the apoftle exhorts: Glorify God in
pur body and in yourfptrit (*»). Inwardly, by a high and honour-
able efteern of him, a holy admiration of his excellency, love
to him, delight in him, trufting in him, a holy fear of his
name, &c. Outwardly, by holinefs of life, diligence in du-
ties of worfhip, advancing his kingdom, and promoting his
interefts to the glory of his name ; as I may mew afterward at
more length. But though we are thus to manifeft his glory-
as much as we are able : yet can we never declare and manifeft
all his glory, feeing it is infinite and incomprehenfible. Who
c&n /hew forth all hiipraife (;;).
SERMON LVIII.
1 Shall now make application of this doctrine.
Ufe 1. For inftruction, in divers particulars.
Inftr. 1. It follows from this doctrine, that religious wor-
fliip, honour and glory, is due unto God alone. From God's
fupreme majefty and glory refults his adorability. His infinite
glory
(/) Sec John xlv. 16, 26. and xy, 26, {m) 1 Cor. vi. 2$*
(»/) Pfkl. cvi. 2.
472 Of the Glory of Cod.
glory and excellency is the formal reafon why he ought to be.
adored and worshipped. There is a civil honour ana worihip
due to men upon the account of fome excellency in them, and
honour proportionable to their excellency ; io that it admits
of degrees. But feeing the divine glory and excellency is in-*
finitely beyond all other, therefore there is on the account
thereof fuch an honour and worihip due to him as cannot be
attributed to any others and this we call religious worihip*
Religious worihip is nothing but the aflignation of that ho-
nour which is due to divine excellencies. Now to aflign that
honour and glory which is proper to divine excellencies, where
divine excellencies are not, is a manifeft contradiction. Par-
ticularly, religious worihip fuppofeth the object worfhipped
to be omnifcient, omniprefent, omnipotent ; which are ex-
cellencies proper to God alone : Therefore all religious wor-
ihip is to be given to him only. This is that which is required
in the firft commandment, Thou Jhalt have no other gods before
me. And it is faid, Thou Jhalt luorjhip the Lord thy God% arid
him only Jhalt thou ferve (a). And the doing fervice to them
ivhich by nature are no gods {b)y is condemned. The word ufed
in this and the preceding texts, clears that it is the fame wor-
ihip and fervice which the papifts affirm may be given to faints
and angels : So that no kind of religious worihip or fervice^
under any name whatfoever, is to be given to any but God,
This is that glory which is due to him alone (r).
From what is faid it appears, that although Chrift our Me-
diator be the object of religious worfhip, feeing he is very
God j yet the only formal reafon of that worfhip, or the ac-
count on which it is given to him, is the Deity alone. He
is to be worfhipped, only as he is God, and becaufe he is
God : For it is only as God that he hath that infinite glory
and majefty, or thefe efiential attributes, which are requifite
in the object of religious worfhip. It is true, as Mediator, or
in the virtue of his mediation, he is the ground of our accefs
to and acceptance with God in any part of our worfhip ; our
accefs to God is by him, and on the account of his mediati-
on ; yet the formal reafon of our worfhip is his divine glo-
ry and majeily alone His perfon, who is the Mediator God-
man, is the object of our worihip ; but the formal reafon of
it, or that which renders him a meet object of our worfhip, is
his Deity. As he is God, he is the proper and ultimate ob-
ject of our worfliip ; but as Mediator between God and us, he
is
{a) Mitth. iv. io. (b) Gal.iv. S. (c) Ifa. xlii, 8,
Of the Ghry of God. 473
is only the immediate object thereof: For, through him we
believe- on God ; and through him we have acctfs to the Fatfjer 1
and we come to the Father by him ( d).
Inflr. 2. From this doctrine we are furnifhed with a proper
character of the true religion. Seeing God is an infinitely
glorious Being, that muft needs be the beft religion and the
true doctrine, that doth mod advance and extol his glory.
That doctrine which extols the divine glory and raajefty, is
of God ; but that which advanceth the power, pride, and me-
rit of man, muft be of men. Hence it follows, that the re-
formed proteftant religion, is the only true religion. For*
when we teach that nothing cometh to pafs in time but what
God decreed before all time; that God's chufing fome, rather
than others, from all eternity, to be holy and happy, is an
acl of fovereign grace, and that he neither was nor could be
moved by any thing without himfelf ; that the providence of
God is of univerfal extent to all events and occurrences what-
soever ; that men, in an unregenerate (late, have no power
to any thing that is fpiritually good ; that man cannot convert
himfelf, nor co-operate in his own converfion ; that the grace
of God in converfion worketh mightily and infuperably ; that
we cannot, by any thing we can do, Jay any obligation on
God, nor merit any thing at his hand : In thefe and the like
doctrines that are controverted between our adverfaries and
us, we plead for the glory of God, againft the power, pride,
2nd merit of man; but our adverfaries plead for the power,
pride and merit of man, againft the glory of God : Therefore,
our religion muft be the only true religion.
Inftr. 3. See here the great honour and dignity of believers
in Chrift; they ftand in near relation to a God of infinite glo-
ry. And, 1. They are his fervants. How great an honour
muft this be, considering what an infinitely glorious Mafter
he is ? We reckon it a great honour to be fervants to kings
and princes : but how much more honourable muft it be, to
be fervants to him, in comparifon of whom the moft glorious
earthly potentates are but as grslhoppers, and lefs than no-
thing and vanity ? The faints in aii ages have reckoned it
their great honour to be fervants to God. David entitles the
xviiith pfalm, A pfalm, not of David, king of Ifrael and Judah^
but of David, the fervant of the Lord. It is a greater honour to
to be a fervant to God, than to be a king over men. 1. They
are the friends of God ; and that is more. This honour was
Vol. I. N°. 5. O o o ecu-
(e) i Pet. i. 21. Eph, ii, 18, John s'v. fe
474 Of the Glory of God.
conferred upon Abraham, that he ivas called the friend of God (<?)•
And it is conferred on all the faithful childien of Abraham.
So Chrift tells his difciples, Ye are my friends ; and, / have
called you friends (J). O what an honour is this, to be the
friends of fuch an infinitely glorious Majefty, to be the favour-
ites and familiars of the great God ! 3 They are the children
of God; and this is yet more. Solomon tells usj the glory of
children are their fathers (g). It is the glory of fome children,
that they have fuch and fuch honourable perfons for their fa-
thers: So, it is the great dignity of believers, that the infi-
nitely glorious God is their Father. This is what they may
gicry in. 4. They are the bride and fpoufe of God. That is
an admirable expreffion, Thy Maker is thine hufband ; the Lord
of Hofls is his name : And that, Turn, 0 backfiding children, for
I am married unto you (h). What an honourable match is this,
that vile finhil creatures mould be married to the Lord and
King of glory! How aftoniftiing is it, that a God of infinite
glory fhould be a hufband to fuch a vile wretch as thou art !
Mayeft thou not cry out, " O what am I, and what is my fa-
" ther's houfe, that fuch a glorious Majefty fhould ftoop fo
" far below himfelf to fuch a worm as 1 1" O, the high dig-
nity of believers in Chrift !
Inflr. 4. See here the great evil of fin, it being an offence
committed againft an infinitely glorious Being. The excellen-
cy, majefty, and glory of any per fon doth exceedingly heighten
the offence committed againft him. O then, of what a hor-
rid and hainous nature muft fin be, feeing it ftrikes againft the
glorious majefty of God, in comparison of whom the whole
creation is lefs than nothing ! Hence it is that there is an in-
finite evil in fin, in regard of the object againft whom it is
committed, viz. the glorious God. It is a difhonour done
to him whofe name alone is excellent. Hence the apoftle fays,
Through breaking the law, diffjonouvejl thou God (i) ? It is a de«
fpifing and vilifying him as unworthy to be obeyed or regard-
ed •, a preferring bafe things, and iinful fatisf actions, to his
favour and communion with him. Sin ftrikes againft the glo-
ry of all his attributes. It is a defpifing his power, a conten.pt
of his juftice, a difparaging his wifdom, a rebelling againft
his Sovereignty, and a difgrace to his holinefs, which is the
glory of all his attributes. If the glorious God fhould appear
to you, and give you but one glimpfe of his excellent glory,
you
(e) James II. 23. (/*) John xv. 14, ie. (g) Prov. xvii. 6*.
(jj Ila. liv. 5. Jer. iii. 14. (1) Rem. ii. 33.
Of the Glory of God, 475
you would then entertain other thoughts of fin, and of your-
felves for fin, than ever you had formerly. O, how would
you lothe yourfelves, as bafe, vile, and unworthy before him !
The truth is, it cannot be conceived, much lefsexprefTed, what
a difhonour fin is to God. And this is that which every gra-
cious foul doth chiefly notice in his fad reflections upon his
fin : So did David ; Againfl thee, fays he, thee only have If fi-
ned, and done this evil in thy fight (k). The injuries done to
Uriah and Bathfheba, were nothing to him, in comparison
of the difhonour done to God : This is the burden of every
gracious foul.
Ufe 2. For reproof, to many within the vifible church, ma-
ny profeiTed Chriftians, who are enemies to the glory of God,
And,
Fiiji, Some are altogether unconcerned for his glory. A-
las, many of you, though you do not openly difhonour God,
by running to the fame excefs of riot with other men ; yet
you pleafe yourfelves with a carelefs and lukewarm profeffion.
You live carelefs lives, and never mind the great end of your
creation and being. You hide your talent in a napkin, and
bring no revenue of glory to God. Such of you are unpro-
fitable burdens upon the earth, and wrong God by not ftudy-
ing to live up to the end of your creation : And you cannot
efcape heavy wrath ; for the unprofitable fervant will be cajl in~
to outer darhiefs (/). Yea, even believers in Chrift are not fo
active for the glory of God as they (hould be. How little is
done in comparifon of what might be done ? How much is
lhamefully neglected, whether we confider our perfonal walk,
or our public appearances and actings in our flation for ad-
vancing his kingdom, and promoting his interefts ? Alas,
that God hath fo little glory even by the beft among us. Is it
not fad, that we lefien the revenue of his glory, and are fo
little concerned to promote it ? You would have God glori-
fied, but are carelefs of what is proper to yourfelves for that
end. As many learn their fchooJ-fellow's lefibns better than
their own : So, you would have God glorified, but you look
to others more than to yourfelves. You would have God glo-
rifying himfelf, and you would have others glorifying him ;
but are not active in what is your own duty! You look to e-
vents more than duties. When you are concerned for the
glory of God, your are more apt to afk, Lord, ivhat wilt thou,
do fir the glory of thy name ? Than to aflc, Lord, ivhat wilt thou
have
{k) Pfal. li. 4. (/) Matth. sxv. 30,
475" Of the Glcry of God.
have me fo do ? You do not confider your own obligation,
How pall I glorify God ?
Second) Others rob God of his glory. But how can that
be ? Is not God infinitely, eternally, and immutably glori-
ous ? Indeed we cannot rob him of his efiential glory, nor in
the leaft diminifh it. If thou ftnnejl, fays Elihu, what dojl
thou againfi him? Or, if thy tranfgreffiens he multiplied, what
dojl thou unto him ? Thy vjichednefs may hurt a man as thou art {m).
Yet men may be faid to rob him of his glory, i. With refpe£t
to his effential glory •, when it is their mind, will, and defire,
to deprive him of his glory, as if it were in their power : God
doth fo account of this, as if they did indeed deprive him of
St. 2 With refpett to his declarative or manifeftative glory,
when men leflen that. Though we cannot take away any
light from the fun, yet we may, by certain obft ructions put
in the way, hinder the light thereof from men : So, they rob
God of his glory, who do in lefs or more hinder the brightnefs
thereof from mining to others.
Particularly, men rob God of his glory, by afcribing that
glory to themfelves or others, which is only due to God. I . By
afcribing the glory of what they have or do unto themfelves,
and not to God. As Nebuchadnezzar did, when he faid, Is not
this great Babylon that I have built for the houfe of the kingdom, by
the might of my power, and for the honour of my majefly (n) ! This
was alfo Herod's crime (oj : He made himfelf his own end, paf-
fively, by receiving the applaufes and flatteries of the people.
When ycu glory in your excellencies, gifts and endowments,
whether of body or mind, as if you yourfelves were the ori-
ginal and fountain-caufe of them ; when you afcribe the fuc-
cefsofyour endeavours to your own ftrength or wifdom ;
when you think that God accepts of you rather than others,
becaufe of fome better qualities in you than in them ; when
you are puffed up with any thing you have done for God, as
you had done it by your own power : In thefe and the like cafes,
you rob God of his glory \ you take the crown off his head,
and fet it on your own. 2. By afcribing that glory to others
which is only due to God. As when you afcribe the glory of
thefe excellencies that you perceive in others, to themfelves,
and not to God. This was the Cin of the people, when He-
rod made an eloquent oration to them : Thty cried out, // is
the voice of a god3 and not of a man (p.). Again, when people
afcribe
(m) Job xxxv. 6*; 8* In) Dan, iv. 30. (0) A&s xii. 22, 23.
'J) A$8lii, 22. ■:*- , V*
Of the Glory of God. 477
stfcribe the glory of their converfion or fpiritual edification to
minifters who were the inft ruments i as if the grace they have
were from the abilities of the minifter, rather than from the
power and blefling of God : This is to rob God of his glory.
.People are apt to ran upon extremes, to deify men, or to nul-
lify them. When men have been inttrumentalin any glorious
work, we are apt, inftead of honouring them as instruments,
to adore them as gods.
Thus, we fee how men rob God of his glory. This is that
which he cannot and will not bear with* Of all things God's
glory is mod dear to him, fo that he cannot endure to be rob-
bed of it. He will not, and therefore cannot endure that you
fhould give his glory to another (q).
Third, Others oppofe the glory of God, and fight againfl; it.
And that, 1. By oppofing that whereby his glory is advanced,
the fettling and fpreading of the gofpel, the pure adminiftra-
tion of the word and facraments, the exercifc of church go-
vernment and difcipline. 2. By maintaining and fpreading
fuch errors and herefies as are directly oppofite to his glory j
as, the lawfulnefs of giving religious worfhip to faints or an-
gels, crying up the merit of our own good works, extolling the
power of free-will, &c. Papifts, Arminians, and other here-
tics, are enemies to the glory of God. 3. By horrid atheifm
and blafphemy •, denying any of the glorious perfections of
God, or fpeaking reproachfully of his blefled name. 4. By
living profane and vicious lives. Hereby men rebel againft the
divine fovereignty, trample upon his laws, and enter the lifts
with him, as if they thought to be ftronger than he. Efpeci-
ally, the profane lives of fuch as profefs his name, give great
occafion to enemies to blafpheme that worthy name by which
they are called. Thefe are the people of the Lord, faid the Hea*
thens, of the difperfed Jews,;that lived profanely (r).
Fourth, Others aim at their own glory and praife in all they
do. Particularly, in their public appearances for religion -t as
Jehu, who, in vain glory, laid, Coins with me, and fee my zeal
for the Lord : And in their religious duties ; as the Phaiifees,
who did all that they might be fen of men , and have glory of
them (s)
Mens' aiming at their own glory and praife appears, 1. hi
envying the gifts and graces of others. They would mine a-
lone, and think that the cpmmonnefs of gifts and graces dero-
gates
(?) Ifa. xlii. 8. (r) 2 Sam. xii. 14. Rom. ii 24, Kzek. xxxvi,
30. (/) 2 Kings x. 16. Matth. vi. 2, 5, and xxiii. 5.
47 $ Of the Glory of God.
fates from tbeir efteem. 2. In being highly concerned for af-
fionts and injuries done to themfelves, but little or nothing
concerned for the dishonour done to God ; when meu cannot
endure to have their own honour and reputation invaded, but
are carelefs in what concerns the honour of God. Like Saul,
who was very earned to be honoured by Samuel before the peo-
ple, but had no fenfe of the great diihonour he himfelf had
done to God by his difobedience (t). 3. In being more in pu-
blic duties than in private ; and feemingly zealous in their pu-
blic appearances, but in private duties carelefs, lukewarm, and
indifferent.
But to make your own glory and praife your^hief aim is a
great evil. For, 1 . You thereby ufurp the rights of the God-
head: For, it is God's prerogative to be his own end, and to
act for his own glory. To mind chiefly your own glory and
praife, is to fet yourfelves in the place of God, and to affect a
royal itate equal with him. 2. You rob God of his tribute.
God hath given many things to you, only he hath referved
this, his glory he will not give to another (u) This is the rent
and tribute which he requires from his creatures, which you
rob him cf. 3. It is a great contempt of God. It is a poft-
poning God to yourfelves, and making yourfelves fuperiors to
him.
Ure 3. For lamentation, that God is fo little glorified in the
earth. Oh ! how little glory hath he among men ? Alas, the
whole world lies in wickedneis. Call your eyes abroad among
the barbarous Pagan nations. What glory hath he there in an
sctive way ? Alas, none at all. All the creatures, in all parts
of the world, glorify God pailively or objectively ; only man
i> capable of glorifying him actively : yet how little hath he of
this in the molt part of the nations ? Alar,, in the generality of
the nations God is highly dishonoured by abominable idolatry,
rmd ali kinds of abominations. And, in the Christian world,
how much is his name difhenoured by herefy in doctrine, ido-
latry and fuperflition in worlhip, and grofs corruptions in man-
ners ? Yea, even in the pureft churches, he is much difhonour-
cd by them that profefs his name.
Come we to the time and piace wherein our lot is fallen :
How many things are wanting to his honour ! Alas, the power
-r nd glory of God is not to feen in the fan&uary as fometimes
it hath been : and the difcipline or the church hath little ef-
fc& iipon the hearts and confeiences of finners to the g'ory of
h»s name. What a degenerate corrupt age is this wherein wc
live*?
1 Sam. xv. (u) Ifa, xlviii. u.
Of tU Glory of God. 47$
live ? What atheiftical and blafphernous opinions are vended,
that ftrike directly againlt the glory of Gcd ? What cuffing,
fwearing, and blafphemy ; what abominable uncleannefs, aiid
drunkennefs, and grofs profanation of the Lord's day, do every
where abound ? And is it not matter of grief, that men are
become fo impudent and obftinate in fin, that they declare
their fin as Sodom, and refufe to be reclaimed ? How can we
walk up and down the ftreets without grief, when we fee here
a daggering drunkard, and there a profane fwearer rending
and tearing the facred name of God in pieces ? Nothing is op-
pofite to the glory of God, but mould very deeply affecl: our
hearts. Indeed, if we love God, we cannot but grieve for his
difhonour. If you have had any faving difcoveries of his glo-
ry, you cannot endure any thing either done or faid againlt it.
No mere man ever had, in this life, fuch a clear glimpfe of the
glory of God as Mofes had j and never was any mere man fo
holily impatient when any blemiih was caft upon it» O, how
dear mould the glory of God be to you ! When you fee his
glory trampled upon by wicked men, his great name rent by
fo many blafphemies, fo many affronts put upon his grace, and
his laws trcden under foot -9 thefe things fhould cut you to the
heart. Alas, that there is fo little of this temper among us I
Outward troubles and inconveniencies, and perfonal injuries,
<do fometimes caufe grief and vexation of foul : But, alas, how
little grief is there for the difhonour done to the glorious name
ef God I This is matter of fad lamentation.
S E Pi M O N LIX.
Ufe 4. IT* OR trial. How ft and you affected toward the
Jj glory of God ? Is his glory chiefly eyed and aim-
ed at by you ? Are your hearts moft fet upon this, to have God
glorified ? If you have a right frame of heart with refpect to
the glory of God, you may know it by thefe things, 1. His
glory will be very dear to you, and lie very near your heart.
Father and mother, wife and children, yea, your own life alfc,
will not be fo dear to ycu as the glory of God will be. 2. You
will be zealoufly active for his glory. You will make it your
great employment and bufinefs, in your refpective. places and
Stations, to advance it. You will foeak and act for his glorv,
and be at all pains to promote his interefts, as ability abd op-
portunity ferveth. 3. You can never think that ycu have done
enough for this end, but will be ftudying and contriving what
you may do more for promoting hid honour and glorv, and
will
4$q Of the Glory of God.
will feek opportunities for this end. You will beconfidcring
what greater things you may do for the glorious name of God
than yet you have done. 4. You will reckon no piece of work
or fervice too hard, and you will count it reward enough for
any fervice, if God get glory by it. True it is, God allows
you to aim at your own good and happinefs, but in a due fu-
bordination to his glory. 5. You will be content with any lot
and condition, fo God be glorified by it. You will be con-
tent to be abafed and obfcured, fo he be exalted. Chrift's
fhining more brightly was matter of joy to John the Baptift,
though he mould be obfcured thereby : This my joy therefore is
fulfilled^ fays he — He mujl increafe* but I muft decreafe (a). Life
and death were all one to the apoftle Paul, fo Chrift were mag-*
nified by either of them (£). You will ftudy in this to imitate
your blefied Lord and Saviour, who was content to fuffer, fo
God might be glorified by his fuiferings : Father* glorify thy
name (r), fays he, viz. by my fufFerings. 6. You will be griev-
ed for the difhonour done to God by yourfelves or others.
(1.) By yourfelves. Your difhonouring God by Cm will grieve
you more than any trouble you bring on yourfelves. (2.) By
others. When the glory of God is trampled upon by wicked
men, this will cut you to the heart. Some of you make an
outcry againft the fins of the time, and do not cry up a confe-
deracy with profane and vicious men : but there may be too
much of faction in this. If you (land rightly affected toward
the glory of God, you will grieve and mourn in fecret for the
difhonour done to him by a profane generation, and the dif-
honour done to him will grieve you more than any injury done
to yourfelves. 7. You will be content that God be glorified
by others as well as by yourfelves. If God be honoured, you
will rejoice, whoever be the inftruments. We fee this in the
apoftle Paul. Some preached Chrift out of envy againft the a-
poftle : But, fays he, Chrift is preached, and God is like to have
glory by it ; therefore 1 do and will rejoice (d). It was matter
of joy and rejoicing to him, that Chrift's efteem was upon the
growing hand, though it was by the means of fuch as bore him
no pood will.
Ufe 5. For comfort to believers in Chrift, who have joined
themfelves to God in covenant through the blefled Mediator.
And,
1. It is a ground of comfort that this glorious God is a God
in
{a) John iii. 29. (5) Phil. i. 20, 21. (•<:) John xii. 28,
{4) Phil. i. 15, 16, 18.
OfihtGhryofGod. 48 1
h covenant with ycu. He is yours, who is infinite in glory
and majefty ; your Friend, your Father, your Hufband, ye^
your God. This may comfort you under all wants and loiTbs.
You have an infinitely excellent and glorious portion. God,
as great and glorious as he is, is wholly yours. O, the riches
of the poorelt believer ! He is yours, who is infinitely glorious
in himfelf, and the fountain of all glory.
2. The confideration of the divine glory may comfort be-
lievers, againft the fenfe of their unworthinefs, in their ad-
dreffes to God. You are fometimes under fuch a deep fenfe
of your own vilenefs and unworthinefs, that you cannot think
to find favour in the eyes of the Lord. But, be not difcourag-
ed ; for, though you find nothing in yourfelves to be a ground
of your confidence and hope, yei God finds enough in his own
glorious name, as an argument for doing you good, when you.
come to him through Chrift. His great aim, in all the difpen-
fations of his grace, is the praife of his glory (e). His defign is
to manifeft and fet forth his glory. Therefore he pitches up-
on fuch vile and unworthy creatures to be the objects of his
grace, that he may be the more glorified. God would not
have fo much glory, if the poor creatures, to whom he mews
favour, were not fo vile and unworthy. And fometimes he
brings finners under a deep fenfe of their own vilenefs and
unworthinefs, that the glory of his grace may be the more
manifeft to them.
3. Here is ground of comfort againft ignominy, reproach*
and contempt, and any kind of furr\-rings, efpecially for the
fake of God and Chrift. You know not how foon you may*
be called to fufFer for his name. In all appearance there are
days of trial coming ; and they may be near at hand. But the
confideration of God's incomprehensible glory, affords ground
of comfort to believers againft the fharpeft trials. For,
(1.) It is a great honour to fuffer for him, considering what
a glorious Majefty he is. Baferrefs for him is a preferment, and
reproach for him is a great honour. It is faid of Mofes, that
he ejleemed the reproach of Chrift greater riches than the trcjfures in
Egypt (f). And it is faid of trie apoftles, when they had been
fcourged for preaching Chrift, that they rejoiced that they were
counted worthy to fv.jfer fiarne for his name (g). It is an honour
to be vile for God. Difgrace itfeif is honourable, when en-
dured for the God and Lord of glory.
(2.) Much glory will redound to God by your patient fuf-
Vol.I. N°. 5. . Fpp fering
[if) Iph. i. 6, 12. (/) Hcb xi. 26. (?) A6.3 v.
4&* Of the Glory of Goth
fering for bim. By this the apoftle comforts believers : If ye
be reproached for the name of Chrift, happy are ye : On their part
he is evil fpoken of but on your part he is glorified (h). As the
power of hio grace will be manifefted in iupporting you under
the (harpeft trials you meet with ; fo your patient fuffering for
him will proclaim to the world that you ferve a good Matter.
Now, it is a great encouragement to fuffer, when by your fuf-
fering you will promote his glory. You mould be content to
part with all that is dear to you, yea, with your own lives, fo
God may be glorified.
(3.) Seeing he is a God of infinite glory, honeft fufFerers for
him mall have a glorious reward. He hath provided a crown
of glory for patient fufferers, yea, a far more exceeding and eter-
nal iveight of glory (i) ; fuch a crown as will abundantly recom-
pence all your lofs and pain in fuffering for him. It is (aid of
Stephen, the firftNew Teftament martyr, that hs locked up fed-
faftly into heaven, and faw the glory of Gcd(k). That, though
extraordinary, was a pledge of what falleth out more ordinari-
ly in the fufferings ot believers. It is remarkable, that when
Mofes and Elias came to talk with Chrift about his fufferings,
they appeared in glory (/). When you are clothed with fhame
and difhonour for Chrift, think of the mining garments of glo-
ry ; for thefe mefTcngers of the crofs were apparelled with a
iliining glory. For your (hame, you (hall have glory.
4. It is a comfort from this doctrine, that the Lord's being
tfie God and Lord of glory gives believers ground to expect a
glorious and happy ftate in the world to come; He is your
God, and he is the King and Lord of glory, infinitely glorious
in himfelf, and the Fountain of ail glory ; O then» what glory
may you expect in the life to come ? All that are his, are
made like himfelf : They are partakers of the divine nature {tn) ;
He puts a glory upon them, even in this world : They are glo-
rious within, and per feci through his comelinefs which he puts upon
them [n). But he will put a far greater glory upon them in
the world to come. Then you fhali find him a Lord of glory.
Then you (hall be like this glorious God after another manner
than you are now He will then put fuch a glory upon you
as will be admiied by all beholders, ivhen he fiall be glorified in
his faint '1, and admit td in all them that believe (&). Ye who are
the children of this glorious God, (hall, on that day, be cloth-
ed
(h) 1 Pet. iv. 14. (i) 2 Cor. iv. 17. (/?) A&8 vii. 5$.
(/) Luke ix. 31. (tx) 2 Pet. if (n) Pfal. xlv. 13, Ezek. xvi,*
1 4. [9) 2 Theft i. 10.
Of the Glory of God. 4S3
cd with garments of glory ; you (hall be wholly glorious, in
foul and body. Then fhall the righteous Jhwe forth as the fun in
the kingdom of their Father. Your bodies flia.ll then be raifed
in glory (p). How beautiful and glorious (hall they be, when
they (hail mine like the fun in its meridian luftre ? And your
fouls (hall be apparelled with glory ; not the leaft fear or blot
of fin fhall be upon them, but the work begun in fan&ification
fhall then be perfected in glorification.
life 6. For exhortation ; in feveral branches.
Exhort, 1. Let the confideration of God's glorious excel-
lency engage you to make it your great bufinefs to get a fav-
ing intereft in him. Get this excellent and glorious God for
your God. To excite and quicken you to this, 1 fhall propofe*
a few considerations from the fubjetl: we are upon.
1. God, as great and glorious as he is, is willing to become
your God, and that on gracious terms. He makes offer of him-
ielf to be yours ; as it is typically expreiTed in thefe words of
the prophet, Thou fi alt not he for another, fo tuill Ialfo be for thee*
And more plainly in that text, Hear, O my people, and I -will
iejl'fy unto thee : O Ifrael, if thou wilt hearken unto me. There fh all
no Jhange god be in thee ; neither Jhalt thou worjhip any Jlrange
god. 1 am the Lord thy God : open thy moutJj wide, and I will fi 11
it (q). He invites you to come and accept of him for your
God, and reafons and debates the matter with you. Incline
your ear, fays he, and come unto me : hear, and your foul ft ball live;
and I will make an everlafing covenant with you (r). And he
takes it ill, when his kind and gracious offers are rejected, as is
implied in that text, My people would not hearken to my voice, tzfe.
O that my people had hearkened unto me [s). And why did he
provide a Mediator, and give him to the death, but that he
might become a God to a company of loft mankind, without
any (tain to his glory and honour.
■2. Confidering what a glorious Ma^efty he is, it is admirable
condefcenfion that he is willing to become a God to you. O
how aftonifhing is it, that fuch vile wretches may be taken
into a covenant relation to a God of infinite glory ! He is not
aihamed to be a God to you So is his condefcenfion in this
matter expreiTed by the ape-file : God is not af jawed, fays he, to
be called their God (/). He is infinite in glory and m3Jefty ; all
the glory in the world is bur vile in companion ; yet he is wil-
ling to bellow himfelf on finful duft. G, how may this fill
our
(/>) Matth. *iii. 43. l Car, xv. 43. {q) Hof. iii. 3. Pfa!. Ixxxi.
8,9, 10. (r) Jfa.lv" 3. (s) PfaUxxxi. n, 18. (t) Heh.xi, i«5.
484 Of the GLry of Gcd.
°ur hearts with aftonifhing wonder, that the infinitely glorious
God is willing to become the property and pofleffron of poor
fjnful worms ! And (hall not the confiaeration of his admirable
eondefcenfiot; in this matter allure and gain our hearts to a
ready compliance with his gracious offers ?
3. Confidering what a glorious Majefty he is, it will be both
your honour and your happinefs to have him for your God.
He h.2th no equal in glory and excellency. Mofes celebrates his
matchlefs glory, in thefe words, Who is like unto thee, O Lord,
fitnong the gods ! who is like thee ! There is none like unto the God of
Jejburun. And the pfalmiit cries out, Among the gods there is
none like unto thee, O Lord (u). All other enjoyments are no-
thing in comparifon of him. The moft excellent beings fall
infinitely fhort of him. O then, how happy (hall you be in
having him for your God ? His glory and excellency is infi-
nitely beyond the underftandings and apprehenfions of men
and angels. Can you hear fo much of his matchlefs excellen-
cy and glory, and not breathe out fuch a wilh, O that this ex-
cellent and glorious God were my God ? Alas, many of you
know him not, elfe you would be ready to trample upon all
the crowns and kingdoms in the world for him. Many can
hardly fee any thing that is excellent and defirable without co-
veting it, which is both vain and finful : But it is both lawful
and necefory to with, O that this excellent and glorious God
were my God.
4. By chufing him for your God you will greatly glorify
him. As it is highly difhonourable to him, and a great indig-
nity done to his glorious Majsfty, to reject him, and prefer o-
ther things before him : So it doth plainly fhew what a high
efteem you have of him, and what fenfe you have of his glory
and excellency, when you prefer him before all others, and
are content and defirous to have all your happinefs in him.
alone.
5. Confidering what a glorious Majefty he is, the advan-
tage of chufing him for your God will be wholly your own.
Tor, feeing he is an infinitely glorious Being, your chufing
him for your Goa can zdd nothing to him, nor be of any ad-
vantage to him. Nothing can be added to his efTcntial glory.
True it is, his declarative glory is promoted thereby j but as it
is his admirable conclefcenfion that he is pleafed to manifeft
his glory ; fo alfo, that he is pleafed to put fuch poor crea-
tures in any capacity of being inftrumentat to manifeft it : So
that no advantage can redound to him. The happinefs of
chufing
("J E.x.°4- xv- \\' QW. xxi:iii. 26. rfal. Ixxxvi. S.
Of the Glory of God. 485
choofing him for your God, and the mifery of rejecting him,
will be wholly your own. If thou be wifey thou Jhalt be wife
for thyfelf: But if thou J corn eft, thou alone fhalt bear it (x). God
bath no more need of us than of devils and damned repro-
bates ; and would be no lofer, though we all perifhed,
Well then, make it your bufinefs to get this infinitely glo-
rious God for your God. For this end, ftudy the knowledge
of him. Labour for affecting apprehenfions of his glory, ma-
jefty and excellency. Pray much for the Spirit ofwifdom and
revelation in the knowledge of him ( v ) : and that God would dis-
cover to you the vanity and emptinefs of other things that your
hearts do fo much doat upon : And pray for the attractive
power of divine grace to draw in your hearts to God, and to
incline you to a refolute and deliberate choice of him for your
God. Put away all ftrange gods, your lulls and idols, with-
out any fecret referve. Clofe with Chrift by faith : For he
cannot be your God but in Chrift ; out of Chrift he is a con-
fuming fire to finners. And laftly, actuaHy chufe him, God
the Father, Son, and Holy Ghoft, for your God, and refign
yourfelves to him, to be wholly and for ever his.
SERMON LX.
Exhort. 2. T S God infinite in glory and excellency ? Let
i the confideration of this engage you to become
his fervants. I prefs this by thefe coniiderations from the
doctrine.
1. Confidering his greatnefs and glory, it is matter of won-
der that he is not afhamed to have the like of you for fervants.
Indeed, he might juftly be afhamed of this, confidering what
vile and unworthy creatures you are: But now, he is not a-
fhamed to take you, vile and unworthy as you are, into his
fervice. And it is not for any need he hath of you ; for he is
infinitely glorious, fo that nothing can be added to him. If
he had any need of fervice, he hath thcufands of glorious crea-
tures that never finned to ferve him : And if thefe were too
few, he could create millions of millions of more creatures,
with additional degrees of glory and excellency.
2. Confider, it is a great honour to ferve him ; for he is a
glorious Mailer to ferve The fervants of glorious perfons, of
kings and princes, are in great honour and refpect : But, O,
bow much more honourable is it to ferve him who is infinite
»**
(.v) Prov, ix. 12. (ji ) Eph. i. 17,
4S6 Of the Glory of God.
in glory and majefty ? Indeed, the meaneft piece of fervicc
to him is honourable. This is the honourable mention that is
made of Mofes, when he was dead; Mofes, the fervant of the
Lord (a). This was his high Elogy. All the faints have ever
gloried in this, that they were the fervants of God. How
ambitious are men to ferve fuch as mine in worldly glory ?
And fhall not we be much more ambitious to ferve him whofe
glory is above the earth and heaven t
3. Confidering what a glorious Majefty he is, the privi-
leges and advantages of being his fervants mud be very great.
So it is with the fervants of great and glorious perfons.. It is
below their glory and dignity to deal meanly with their fer-
vants. They put upon them certain marks of diftinction ;
they confer upon them glorious privileges, and great rewards,
fuch as are fuitable to their grandeur and glory. So doth the
glorious God. His dealings with his fervants are like himfclf.
They have glorious privileges, and glorious rewards. As A-
raunah gave like a king (b) ; fo the God of glory gives, like
bimfelf, a glorious reward. O what may you not expect from
a God of infinite glory and majefty, if you ferve him diligent-
ly and faithfully ? He will deal with you fuitably and anfwer-
ably to his glorious excellency.
Well then, become the Lord's fervants. Renounce the
fervice of fin and Satan ; and refign yourfelves unto God
through Chrift, to be wholly and for ever his. Come and
take hold of God 's covenant, and join yourfelves to the Lord to ferve
him (c) : And be content to ferve him in any ftation, and to
be employed in any piece of fervice, to which he may call you
for his glory and honour.
Exhort. 3. Get a deep fenfe of the glory of God upon your
heart. Labour to get your heart pofleifed with lively and
powerful apprehenfions of his glory. This will be of great ad-
vantage to you. For,
1. It will humble you under the pofleflion of any glory and
excellency you are capable of. We cannot glance upon his
glory without humbling reflections upon our own meannefs
and nothin^nefs. When Ifaiah faw his glory* he funk into
nothing in his own thoughts, and cried out, Woe is me, for I
am undone, for I am a man of unclean lips {d). One glitnpfe of
the glory of Chrift in a miracle, made Peter cry out, Lord, de-
part from me} Jor I am a finful man [e). The angels, who be-
hoid
(a) Detit. xxxiv. £. (b) 2 Sam. xxiv. 23. (c) Ifa. lvi. 3, 4.
{d) Ha. vi. 5. \e) Lute v. 8.
Of the Glory of God. 48?
hold his glory, cover their faces, as being fenfible of their weak-
nefs to bear the luftre of his Majefty •, and they cover their feet %
as being afhamed of their vilenefs before him (/). How much
more may the fplendor of his glory humble us, who are vile
finfui duft, and dwell in houfes of clay ? The apprehenfion
of his glory made the elders humble themfelves in the midft
of all their glory ; fo that they fell down before him, and cafi
their crowns before the throne (g). O what a felf- annihilation
will there be, when you have lively apprehenfions of the di-
vine glory !
2. It will fill you with reverence, efpecially in your ap-
proaches unto God. His glory renders him venerable, and fit
to be reverenced by poor creatures. When you have the glo-
ry of God in your view, and a deep fenfe of it upon your
heart, how awful will you be in your approaches to him ! And
how much will you be afraid of calling any thing before hioa
that may offend the eyes of his glory ? Who would venture
raflily into the prefence of a glorious king upon his throne ?
So, when you behold God in his glory and majefty, and are
poffefTed with lively apprehenfions of it : this will promote re-
verence, and an awful regard, and a holy ardor of fpirit in
his fervice. Therefore God propofeth his glorious greatnefs
to our confederation, when we draw near to him in worfhip.
Curfed be the deceiver , (ays he, who hath in his flock a male, and
voweth and facrificeth unto the Lord a corrupt thing : For I am a
great King, faith the Lord of Ho/Is, and my name is dreadful a-
Hiong the heathen (h)
3. It will produce a holy fear of God, and arm you againft
fin and temptations. If the thoughts of the divine glory were
imprefled upon you, you would look on fin with a deep de-
teftation and abhorrence. Mens* taking liberty to fin a-
rifeth from their mean thoughts of God, as if he were not
worthy to be regarded. But lively apprehenfions of his infi-
nite giory and majefty, would give check to fin in your
thoughts, and make you tremble upon the approach of a
temptation* You would be ready to fay, O he is a glorious
Majefty with whom I have to do •, how can I do this wicked~
nefs and fin againft him ? When Satan affaults, think of the
glory of Godr and revive the fenfe of it upon your heart ; this
will blunt the edge of the temptation.
4. It will heighten your contempt of the world, and of all
worldly glory. When God is feen in his glory, all things will
b<5
(/) Ifa.vi. a, 3. (£) Rev. ivt 1: {h) Mai. I 14,
483 Of the Glory of God.
be vile and bafe in your eyes in comparifon of him. As the
liars, which appear beautiful in the night, evanifh and difap-
pear in our eyes when the fun arifeth : So a fight of the glory
of God would dim all the glory of the world, and make all
the fancied glory and excellency of oiher things to evanifh in
our apprehenfion.
4. It will fill you with a holy admiration of his grace and
condefcenfion in taking notice of fuch vile fmful worms as you
are. When the pfalmift had the glory of God under his view*
how did he admire his condefcenfion ! Therefore he cries out,
O Lord our Lord% how excellent is thy name in all the earth ! who
hafi fet thy glory above the heavens. When I confider the hea-
vens y the ivork of thy fingers , the moon and the filar s which thou
hall ordained : what is man that thou art mindful of him (/*) ?
When you have lively apprehenfions of God's matchlefs ex-
cellency and glory, his love and grace, goodnefs and mercy to
fmful duft, will be admirable and aftonifhing in your eyes.
Solomon cries out, But will God in very deed, dwell with men on
the earth (k)? The infinitely glorious God, who is cloihed
with glory and majefty, that he mould dwell with fmful men,
O how aftonifhing is this ! A deep fenfe of the glory of God
upon your heart, will raife your admiration of his goodnefs
•and condefcenfion, even in the mercies of his common provi-
dence : How much more will it fill you with an admiration
of his love and grace in Chrift ! That he mould give his only
begotten and well-beloved Son to and for fuch vile wretches
as we are ; and that fuch rebels fliould be received into favour,
and fhare of fuch glorious bleflitigs, and be brought into fo
nigh a relation to fuch a glorious Majefty!
Well then, make it your bufinefs to get lively and powerful
apprehenfions of the glory of God, to have a deep fenfe of it
upon your heart. For this end I do ferioufly recommend thefe
things to you.
1. Be often contemplating his glory in thefe manifestations
he hath been pleafed to give of it. Contemplate his glory irt
his blefied word, and in his works both of creation and provi-
dence. But efpecialiy contemplate his glory in Chrift In
our redemption by Chrift we have a more fignal manifeltation
of the glory of God than in all the worki that he hath made^
as, the Lord willing, I may have occafion to ihew you after-
ward. As we cannot look upon the fun in its brightnefs^
without dazzling our eyes ; but when we look upon it through
painted
(i) Pfai. via. I, 3, 4. (k) 2 Chron. vi. 16.
Of the Gory of God. 48 0
jpaihted glafs, then the luftre of it is moderated : So, we can-
' not behold the glory of God immediately and in itfelf, without
being overwhelmed by it \ but in Chrift it is tempered to our
view, fo that we may have a delightful fight of the divine glory
in his bleffcd face (/). Often contemplate the glory of God's in-
finite wifdom and grace* of his infinite juftice and holinefs,
and of his infinite truth and faithfulnefs, as the fame fhines
forth to us in the perfon of Chrift God Man.
2. I recommend deep meditation. Much of the life of re-
ligion lies here. By meditation, we enter, as it were, with-
in the vail, that we may fee the glory of God. When Mofes
was in the Mount with God, he had fuch difcoveries of his
glory as made his face to {nine. Be much in the Mount with
God by holy meditation ; this is the way to get faving roani-
feftations of his glory.
3 . Give yourfelves much to prayer. Pray much for the Spi-
rit ofwifdom and revelation in the knowledge of God (m). Pray
for open eyes to fee his glory, and that he would draw by the
vail, and reveal and manifeft his glory to you ; And never
give over till God fhine in your heart, by the lively light of his
Spirit, to give you the light of the knowledge of the glory of God
tin the face of Jefus Chrift («). You cannot fee his glory but by
the light of his own Spirit. In thy light, fays the Pfalmift,
lite Jball fee light (<?).
4. Entertain and cherlfti the enlightening motions of the
Spirit of God. When any divine light fprings into your heart,
entertain it kindly, and blefs God for it. Every fuch moti-
on is a beam from heaven : Therefore do not fhut your eyes
againft it ; elfe it will be fnatched away from you by fome in*
tervening cloud, and you may never have the like again.
5. Be diligent in the ufe of the ordinances. Thefe are the
glaffes in which the glory of God is to be feen, as I may have
occafion to {hew you afterward. Indeed there is a delightful
view of the glory of God to be had efpecially in the public or-
dinances. This makes the faints long fo much after them,
that they may fee his power and glory in the f ancillary ; and that
they may dwell in thehoufem of the Lord, to behold his beauty (/>).
Therefore be diligent in the ufe of the public ordinances :
And ufe them with due preparation : And purfue the great
end and defignof them, viz. a fight of the glory and beauty of
Vol. L.N0.. 5. Qjj q God
(/) 2 Cor. iv. 6. (m) Eph. I 17. (n) 2 Cor iv. 6. (0) Pfal.
xxx vi. 9. (/>) Pfal. lxiii. 2. and xxvii. 4. . .
490 Of the Glory of God.
God in the face of Chrift. Let nothing lefs than this yield
you fatisfatlion.
Exhort. 4. Admife the glory of. God. Perfons and things
life to be admired proportionably to their glory and excellen-
cy. O, how much is he to be admired whofe glory is infinite
and incomprehenfible ? The pfalmift breaks out into a holy
admiration, 0 Lord our Lord, how excellent is thy name in all the
earth I Who hajl fet thy glory above the heavens (q). How was
his heart ravifhed with the thoughts of the divine glory and
excellency ! It will be admired by angels and faints for ever-
more : And fhall not we admire it? His glory is incompre-
henfible : Let us admire what we cannot comprehend. Con-
template his glory, and praife it with admiration. Not to ad-
mire it, is to derogate from it, and to deprefs his Majefty.
Exhort. 5. Reverence, fear, and. adore this glorious God.
Reverence and adoration is properly due to glory and majefty :
And incomparable glory and greatnefs calls for incomparable
reverence. Hence the prophet cries out, Thou art great ,. and
thy name is great in might : ivho would not fear thee, O King of
nations (r) ? We read, that when the prophet faw the appear-
ance of the lihenefs of th* glory of the Lord, he fell 'upon his face (j);
which is the proper geiture of reverence and adoration. O
what holy awe fhould the confederation of God's glorious Ma-
jefty imprefs upon our hearts ! We fhould neither fpeak nor
think of him without a deep reverence.
Exhort i 6. Seek true glory from God alone. Says our Lord
to the Jews, How can you believe, who receive honour one of ano-
ther, and feek not the honour thai coinethfrom God only (t). Seek
that honour and glery that cometh from God only ; that glo-
ry which is warranted and approved by him, and which he
gives efpecially to his own. He is the fountain of all glory.
Internal fpiritual glory is from him: He is the God of all
grace {u). And whatever is excellent and glorious, gifts and
endowments of body and mind, honour and reputation from
men, outward fplendor, glory, and dignity *, whatever hath
any glory in it, ail is from him ; he is the fountain. There-
fore feek true glory from him alone. And feek and wait for
it in his own way, in the way of duty. For this end I recom-
mend thefe things.
1. Contemn all worldly glory. It is faid of Mofes, He re-
fufed to be called thefon of Pharaoh's daughter (*). Set not your
heart
(?) Pfal. ttii. 1. (r) Jcr. x. 6, 7. (,) Eztk.i.39. (t) Jolia
v. 44, (u) 1 Pet. v, I 8 . (x) TJkb. ix, 24.
&fthe Glory of God. 491
heart upon external glory. Count it an abafement in compa-
nion of that glory which is fpiritual. Do not hunt after it.
The glory of the world is but a {hew and (hadow of true glo-
ry. It is tranfitory and vaniihing. Ail the glory of man is as
the flower of the graft (v). And many times the more of
of worldly glory, the lefs true fpiritual glory -, for God ufeth
not to flow in both ways.
2. Study humility. This is the way to true glory. He that
humbleth himfelf /ball be exalted. Yea, humility hath a glory in
itfelf. It is an ornament : Rich mens* humility is their glory :
Let the rich rejoice, fays the apoftle, in that he is made low (z).
Your glory lies not in the outward pomp and fplendor of your
condition, but in the humility of your hearts.
3. Whatever glory you have, whether outward refpe&from
men, or civil authority and place, or excellent gifts and parts,
or riches and wealth, or true grace ; whatever glory you are
poflefled of, lay out and improve all for the glory and honour
of God. Honour the Lord with thyfubftance, and with thefirfl-
fruits of all thine increqfe : Sojball thy barns be filed with plenty,
and thy preffes fhall burji out with new wine (a). This holds al-
fo in other things. To improve any excellency you have for
the glory of God, is the fure way to true glory : For them that
honour me, fays the Lord, / will honour (b). The elders caft
their crowns before the throne (c) ; thereby profefiing it was
their great defign to improve all that honour and dignity to
which they were advanced, for the glory and honour of him
that fat upon the throne.
4. Continue and perfevere in the good ways of the Lord,
f notwithstanding of what trials and afflictions you may be
tryfted with. Seek for glory and honour, by patient continuance in
well-doing (d). Be not alhamed of your holy profeflion, when it
comes to be discountenanced and perfecuted ; but hold fail:
your profeflion, and cleave to the truth, and keep God's way
even under the ftiarpeft trials. This is the way to true glory.
If ye be reproached for the name of Chrijl, happy are ye ; for the,
Spirit of glory and of God refleth upon you (e). It is a glory to
fuffer for Chrift : And it is honourable and glorious to be
ftedfaft in his caufe in the woift of times. To approve your-
felves
(y) 1 Pet. i. 24. (z) Matth. xxiii. 12. I Pet. iii. 5. Jam£3 i. 10.
(a) Prov, iii. 9. (b) 1 Sam. ii. 30. (e) Rev. iv. 10.
■f* Nee prece, nee pretio, nee gratia, nee periculo, nee f mult atfj *..
Via recla deduct opportet* C'ic. Rhet. L. 3.
(d) Rom. iu ^ (e) 1 Pet. iv. 11,
49* Of the Glory of God.
felves valiant champions for Chrift, and to (land your
ground againft all aflaults, O how glorious is this ! And
this is the way to endlefs glory : Be thou faithful unto death ,
fays Chrift, and I will give thee a crown of life (f).
Well then, whatever hath any true glory in it, feek that from
God ; and feek it in his own way. Follow his counfel, and
lean not to your own underftanding. God can advance you,
and make you honourable in the eyes of men. As you are
glorious in his eyes, if devoted to him through Chrift ; fo he
can make his refpecl: to you confpicuous to the world. And
if he fee it fit and meet to deny you outward worldly glory,
he will make it up another way, in true fpiritual glory, in or-
naments of grace, and glorious privileges, that are more valu-
able than all the fplendor and glory of the world.
Exhort. 7. Is it fo, that God is infinite and incomprehen-
fible in his glory ? O then, give glory to him. The pfalmift
exhorts to this : Give unto the Lord, O ye kindreds of the people;
give unto the Lord, glory andfrength : Give unto the Lord the glo-
ry due unto his name [g). And this is the practice of the faints;
How often doth the apoftle ufe that doxology, To him be glo-
ry for ever. Amen (h).
But how are we to give glory to God ? Not by adding 3ny
glory to him, feeing he is infinitely glorious, fo that he is not
capable of any additional glory ; but we are to give glory to
him,
1. By afcribing to him the glory of his infinite power, wif-
dom, juftice, goodnefs, &c. manifefted in his works. To this
the pfalmift exhorts us : Give unto the Lordt 0 ye mighty ; give
unto the Lord, glory andfrength : Give unto the Lord the glory due
unto his name (z). As there ought to be a hearty acknowledg-
ment of his manifefted glory, fo alfo a publication and decla-
ration thereof to others. Declare his glory among the heathen (k).
We are to blazon the name of God, and make his praife glo-
rious. Hence the apoftle Jude concludes with that doxology,
To the only wife God our Saviour, be glory and majejly, dominion
snd power, both now and ever. Amen (//. And we meet fre-
quently with fuch doxologies in the apoftolical epiftles.
1. By afcribing to him the glory of every excellent work,
of whatfoever is praife-worthy. So do the faints : Not unto us%
O Lord, not unto us, but unto thy name give gJory, Thine, OJLord,
:.; the victory [in). In every fong of thankfgiving we give God
the
(/*) Rev. ii. 10. {%) Pfal.xcyi. y, 8. (h) Rom. xi. 36. and
elfewhere. (/) Pfal. xxix. 1, 2. (k) Pfal. xcvi. 3. (I) Jude 25.
fa) Ffal. cxy. i. \ Charon, xxix. II.
Of the Glory of God, 493
the glory. The glory of every excellent work is due to him a-
lone, and ought not to be given to any other. Hence the church
gives God the glory of the victories obtained over the Canaan-
ites : They got not the land in poffiffwn by their own /word , neither
did their own armfve them : But thy right hand> and thine arm,
and the light of thy countenance, becaufe thou hadjl a favour unto
them {n). God is very jealous of his glory, and will not fuffer
the leaft part of it to be given to any other. Men mult be ho-
noured as instruments ; but we muft referve to God all his glo-
ry. The fweetnefs of the ftream muft not make us forget the
fountain. When we exalt instruments, and give the praife and
glory to them ; it is as if we would thank the tools for build-
ing the houfe, and afcribe nothing to the workmen.
3. By afcribing to him the glory of any excellency we have 5
owning and acknowledging him for all the glory we are pof-
fefled of, and giving him the praife of it. By the grace of God
I am that lam, fays the apoftle : And, fays David, Both riches
and honour come of thee (0). Whatever glory you have, whether
glory of dignity, or glory of wealth, or glory of ftrength, or
glory of gifts and parts ; afcribe all to him as the Fountain-
Give him the glory of all the grace you have, and of all the
privileges you are inverted with. The elders cajl their crowns
before the throne (p); thereby acknowledging that they had their
crowns and dignityyraw him, and did hold all g^him.
4. By afcribing to him the glory of all the good we do. The
moil eminent faints, in their higheft performances, have been
much afraid left any of the glory of God fhould cleave to their
fingers f ; as the apoftle : I laboured more abundantly than they
all, fays he, yet not i, but the grace of God who was with me (q)*
And when Peter had wrought that great miracle of curing
the poor cripple (r), he feared left the people fhould attribute too
much to him, and therefore was concerned to giveChrift all
the glory. See that you be not puffed up, when you have done
any thing for God, as if you had done it by your own power
and ftrength. This were to rob God of his glory, which is
the greateft facrilege in the world. In the parable, the induf-
trious fervant faid, Lordy thy pound [hath gained ten pounds (1) :
Not, my indujtryy but thy pmind.
It
(«) Pfal. xliv. 3. (0) 1 Cor. xv. 10. 1 Chron. xxix. 10. (/>) Re\\
iv. 10.
f Quicquid boni egerh in Deos refer. Bias in Laert.
(q) 1 Cor xv. 10. See 1 Cor. in. 5, & 7. (r) A#s h'i. 12, 13,
(j) Lukexix. 16.
494 Of the Glory of God.
It is true, we cannot give God all the glory that is due unto
his name: Yet we mould give him all the glory that our united
and moft enlarged faculties poflibly can give him. Own and
acknowledge that he is worthy of all glory, as the elders do :
Thou art worthy, OLord, to receive gfory, and honour , and power (/).
Though you cannot give him glory and honour as it becomes ;
yet own that he is worthy to have all glory given to him \ that
his his due; that it is meet and becoming that he mould have
it, though it be a work beyond you. Worthy is the Lamb that
tvas Jlain, to receive power, and riches, and ivifdom, and Jirength%
and honour, and glory, and blejfmg (u).
Exhort, 8. Make the glory of God your chief end.
Exhort, 9. Make it the great employment and bufinefs of
your lives to glorify God.
But I (hall fpeak to both thefe from diftinc"t texts of fcrip-
ture.
(/) Rev, iv. 11. (a) Rev. v. 12.
CON-
CONTENTS.
D I S C O U R S E I. Of the Neceflity and Excellency of the
Knowledge of God. From Jer. xxiv. 7.
It is the faving and practical knowledge of God in three difHnft Perfons, of
God in Chrift, that is here intended, a». The greatnefs ef the blefling, aj.
The many excellencies of it, 16. God alone is the author of it, and how, 29.
It is the blefling of all God's covenanted people, 33. Grofs ignorance of him,
lamented, 34. The ftudy of the faving knowledge of God in Chrift, preiTed, 38.
Directions given, 4%. How to know if we have it, 43. The duties of fuch as
have it, 48. Comfort to them, 50.
DISCOURSE II. Of the Being of God.
From Heb. xi. 6.
How this is a principle of faith, that God is, $%. It is the firft principle of
faith, 54. What neceffity there is of demonftrating it, ibid. Arguments to
prove it, 58. Atheifts in opinion, who, 61. Speculative atheifts, twofold, 63,
The evil thereof, 64. Atheifm in affection, what, 68. Caufes and evil there-
of, ibid. Practical atheifm, what, 70. The feveral branches of it, 71. Caufes
and evil of it, 73. To labour to be firmly rooted and fettled in this principle,
that God is, urged, 75. Directions given, 78. Atheiftical thoughts, whence
they arife, 81. To be oppofed, and bv what means, 83. The being of God
not to be difputed under ftrong and vici*nt temptations, but refolutely and fted-
faftly believed, 86. We mould acknowledge his being, in what ways, 87. This
principle, that God is,, how to be improved, 88.
DISCOURSE III. Of God's Incomprehennbility.
From Prov. xxx. 4. and Job xi. 7.
That God is incomprehenfible, cleared, 93. He is Co by us in this life, 94,
This is cleared with refpect to the feveral ways of knowing God, g$. Reafons
hereof, 08. Our incapacity to apprehend God as he is in himfelf, reafons and
caufes of it, ibid. He is incomprehenfible by any created underftanding, cleared
and confirmed, 104. Divers weighty truths hence inferred, Hi. Suchasare
conceited of their knowledge of God, reproved, 1 15. Curious fearching into the
divine elTence, the evil of it. 1 16 God being incomprehenfible, to be fludied
and contemplated with humble fobrity and modefty, no. We need to take
heed what conceptions we have of him, ia» How to attain to right concepti-
ons of God, 124.. Several other duties prelTed from the doctrine, ifef.
DISCOURSE IV. Of God's Knowledge.
From 1 Sam. ii. 3.
A perfect knowledge attributed to God in fcripture, 131. In what fenfe, 134.
His knowledge of approbation, and of apprehenfion, ibid. His knowledge of
fimple intelligence, and his knowledge of vifion, what, and how they differ, 1 35.
The objects of God's knowledge, 1 36. The manner of it confidered, 14I. The
properties and excellencies of it, 14a. Divers troths infened from this doc-
trine, 145. God's prerogative as a God of knowledge, how it is invaded and
denied, both docVinally and practically, 147. Matter of tenor to federal forts
of perfons, 145. £o get a deep fenfe of God'* knowkdge, urged by motives, isi.
Direc-
496 CONTENTS.
Directions given, 153. The thoughts of it to be often revived, efpectally in du-
ties of worfhip, 154. The confideration of it to be improved to divers profitable
purpofes, 155. God to be gone to for all needful knowledge, efpecially for fav*
nig knowledge, 160. Comfort to believers from this doctrine, Ida.
DISCOURSE V. Of the Wifdom of God.
From Jude 25.
The wifdom of God, is either perfonal or eflential, Itfo, His knowledge and
wifdom, how they differ, ibid. What wifdom is, and how attributed to God, 170.
It is one of the excellencies of his nature, 17 1. God only is wife, 173. Where-
in his wifdom is manifested, 175. Divers truths hence inferred, 180. How
the wifdom of God is invaded, reproached and affronted, 181. Rcfignation to
the divine will, prefled, 184 His wifciom to be contemplated in his works, 185.
Our own to be denied, 186. Holy wifdom recommended, 188. God to be
gone to for wifdom, 189. And for counfel in all our ways, 191. The divine
wifdom a ftrong foundation of truft, 191. To be reverenced and how, 194.
Comfort to believers, 195.
DISCOURSE VI. Of the Power of Gdd.
From Pfal. Ixii. 11.
Power is an excellency belonging to God, 1 99. His abfolate and his oidinate
power confidered, 102. He is matchlefs and incomparable in his power, 206.
Wherein it is manifefled, 210. Divers truths hence inferred, 21 J Doubting
of God's power, an evil incident to the faints, ibid. How it is denied both doctria-
ally and practically, a 1 8. How contemned and abufed, 220. Terrible to im-
penitent finners, 221. The belief of it, prefTed, 223. The fenfe of it to be
imprefled upon our hearts, 1*4. Trufting upon his power, prefled, 227. Di-
rections given, 230. The confideration of it, how to be improved, 232. Gom-
fort to believers, 137^
DISCOURSE VII. Of the Holinefs of God.
From 1 Sam. ii. 2.
Holinefs is one of the divine perfections, 243. A fupereminent and mod
neceiTary perfection, 244. What the divine holinefs is, negatively and pofitive-
ly, 245. God only is holy, in what fenfe, 250. His holinefs is manifeft in
his word and works, 153. Divers truths, hence inferred, 259. God cannot
be the author of fin, 260. Why he permits fin, feeing it is fo contrary to his
holinefs, 261. His holinefs is injured doetrinally and practically, 264. A deep
fenfe of it upon our hearts, the advantages of it, 271. God to be loved for his
holinefs, 271. We fhould give him the glory ofit, 273. Likenefs to God in
holinefs, wherein it confifts, 176. PrelTed By motives, 28z Directions giv-
en, 288. God to be gone to for fanctification and holinefs, 2po. Directions
given, 291. The holy God tp be worfhipped with fuitable preparation, 292.
And in a holy manner, 2*4. His holinefs a ground of comfort to the faints, 296'.
DISCOURSE VIII. Of the Goodnefs of God.
From Zech. ix. 1 7.
Goodnefs an excellency of the divine nature, 300. God's ahfeJnte and relativa
£oodne£, 30a. His relative goodnefs confidetcd, t. As it Mn himfclf, a. As it
is
CONTENTS. 497
Js let out to the creatures, 303. All do not partake equally of In* goodnefs, and
Vhy, 305. He is incomparable in his goodnefs, 3©<S. Wherein it is manifcft*
ed, 308. His common and fpecial goodnefs, 310. Believers have fometimes
iweet and refreftnng experiences of his goodnefs, 313. Yet much more good-
nefs is laid up for them, where, and why, 314. The goodnefs of God how a«
bufed, 318. A ground of comfort to believers, 319. It fhould be our great
bufinefs to enjoy God as the chief good, 3x1. To get a ufre of God's fpecial
goodnefs, urged, 3*2. Directions given, 323. His goodnefs to be admired, 314.
Several duties pre fled from the confutation thereof, 32 $. God's goodnefs to
be imitated by us, 327. Duties of fuch as have refilling experiences of hi3
fpecial goodnefs, 328.
DISCOURSE IX. Of the Juftice of God.
From Dcut. xxxii. 4.
Juftice, one of the divine excellencies, 333, The juftice of God copfidcrcd
abfolutely and relatively, 335, His juftice, 1 As he is fovereign Lord, *. As he
is fupreme Governor and Judge of the world, cleared and confident, ibid. Hjs fo-
vereijnty in his difpenfations of nature and grace, 3 jo\ His legiflative and exe-
cutive juftice, considered, 338. Vindictive jurtice ncceftary as to itsegrefsor exer-
cife, 344- It is varioufly manift-fted, 346. God is incomparably juft, 349.
Divine juftice, matter of terror to fanners, and of comfort to the faints, 3$ 1. The
confideratlon of it improved to engage finners to flee u> Ghrift's fatisfa£ti©n, 352.
To be owned, reverenced and adored io all affl.tfti.ng difpenfations, 354. The
juftice of God to be imitated by us, 357.
DISCOURSE X. Ofthe Patience of God.
From Rom. ii. 4.
Patience one of the divine perfections, $6%, The nature of divine patience,
3(53. How it is exercifed, 360*. The admirable greatnefs of it, 368. Proper-
ties of it, 37l« Why God is pleafed to cxerciie fo great patience toward man,
372. Abufe of divine patience lamented, 375. His patience to be admired a*
incomparable, 377* The improvement of the time pf hjs patience toward us,
prefled, 379. Dire&ions given* 383. Several duties prefled from the confede-
ration of God's patience, 384. To be imitated by all, particularly by minifter?
and ruling elders, 38J. Duties of believers from this doctrine, 39.J.
DISCOURSE XI. Of the Mercy of God.
From Pfal. ixif. \i.
Mercy, an attribute of the divine nature, 394. How God can be iDoft mer-
ciful, when he is moft jnft, ibid. The nature of divine mercy, 395. The ob-
ject of it, ibid It is the original fpring of all our bleiungs, 397. It is exercifed
freely and with delight, 398. God is incomparable in it, 399. Properties of
it, ibid. His general and ipecial mercy, 402. How it is wronged and abufed,
403. Ground of comfort to believers, 405. Large thoughts of it to be enter-
tained, ibid. Earneftnefs to obtain mercy, to fhare of God's fpecial mercy,
prcfted, 4«o". Direclions given, 408. A deep affecting ftnfe of the mercy of
God towards us, to be maintained, 410. The confideration of it, how to be
improved, 4»3- God to be imitated in (hewing mercy, ,4.15. Improved for
direction in prayer, 41$. Ground of encouragement to feuiible to fmners, 418
Vok.l. N°. <?. Err PIS-
498 CONTENTS.
DISCOURSE XII. Of the Truth and Faithf ulnefs of God.
From Pfa!. cviii. 4.
Truth, an eiTential attribute of God, 4I0. He is true in himfelf, to himfelf,
and toward his creatures, 4ZI. True in his word and works, /\ll- His
faithfulnefs, and what it is, a*4. Evidences of his utrthand faithfulnefs in keep-
ing promife, ibid. Grounds of it, 426. God incomparable in his truth,
518. How the truth is denied or blemifhed, 430. Matter of terror to fmners,
and comfort to faints, 43a. Several duties hence preffed, 433* A likenefs to
God in his truth, prefTcd, 437.
DISCOURSE XIII. Of God's Eternity.
From Job xxxvi. 26.
What eternity is, 440. An excellency belonging to God, 44I. What his
eternity is, 441. How difcovered, 444. He is incomparable in it, 445. It
is incomprehenfible, 446. Divers truths hence inferred, ibid. Matter of terror
to fmners, and comfort to faints, 448. To get an intereft ih this eternal God*
preffed, 451. Several other duties urged from this doctrine, 453.
DISCOURSE XIV. Of the Glory of God.
From Pfalm cxlviii. 13.
Godr a glorious Being, 457. Glory what it is, ibid. The eiTential glory of
God, wherein it lies-, 458. The excellency of his Being, of his attributes, 459.
God incomparable in his glory, 461. A perfonal glory proper to each Perfon
of the Deity, 46Z. The objective glory of God, confidered, 464. How he
manifefts his^ glory, ibid. How the divine Perfons glorify each other, 468 The-
divine glory, how to be manifested by us, 471. Divers truths inferred from
this doctrine, ibid. How God is robbed of his glory, 476. How and by who-m
itisoppofed, 477. Mens' aiming at their own glory, wherein it appears ibid.
That God is fo little glorified, lamented, 478. How we may know if we ftand
rightly affected toward the glory of God, 479. Comfort to believers, 480.
To get an intereft in this glorious God, prelTed, 483. His glory affords gfeat en-
couragement to become his ftrvants, 485. To get a deep fenfe of his glory on
oar hearts, urged, 486. Directions for this, 488. Divers other duties prefTed,49o.
INDEX,
INDEX.
A.
ACCUSATIONS of Satan,
comfort againft, 164
Admiration of God, urged, 128.
Of divine grace and condef-
cenfion, how promoted, 488.
Afflictions, ufed fometimes as
means to bring finners home
to God, 343. Thejuftice of
God to be owned and adored
in them, 354. Motives to this,
355, Of believers are father-
]y chaftifements, 342. God is
juft in them, ibid. The wif-
<dom of God in and about them,
177. Comfort againft them,
166, 196, 238, 397
All-fufScient God is, 303
Apoftacy, comfort to believers
againft the fears of it, 238,
298
Arm of God, what is meant by
it, 2co, 242
As doth not always denote an
exact equality, 275
Atheifm, a common and great e-
vil, 54. In opinion, is either
direct or indirect, 62
AMolute atheifts, if there are any
fuch, 63
Atheifm, fpeculative, of two forts,
ibid. The evil of it, 64
Atheifm in affection, what 68.
Caufes thereof, ibid. It is na-
tural to us, 69. The evil of
it, ibid Practical atheifm,
what 70. Several branches
thereof, 71. Whence it is that
itfo much abounds, even under
gofpel light, 73. The evil of
it, ibid.
Atheifm, many temptations to it
in our time, 76. Opinions
that tend to it, 78
Al&eiftical thoughts and whif-
pers, whence they arife, 81..
How we may know whether
they are the fuggeftions of Sa-
tan, or thoughts arifing from
our own corruption, 82. Mo-
tives to oppofe them, 83. By
what means they are to be op-
pofed, 84
Attributes of God, what 107
The fame with his tflence,ibicj.
B.
Being of God, how it can be a
a principle of faith, That
God is, feeing it is known by
the light of nature, 52. It is
the firft principle of faith, 54.
Whatneceflity there is of prov-
ing it, ibid It is demonftrable
by natural reafon, 56- Argu-
ments to prove it, ibid. The
fettled and iirm belief of it
urged by motives, 7c. Di-
rections for this end, 78. Not
to be difputed under violent
temptations, 85. How to be
owned and acknowledged, Sy.
God is excellent therein, 459.
This principle, that God is,
to be improved to divers ends,
88
Believers, their honour and
dignity, 473
C.
Cenfure, comfort againft unjuft
ceufures of our perions and
ways, 163
Cenfuring God's decrees or ad-
miniUrations, the evil of it,
Chaftife, why God doth his peo»
p!e, 342
Child of God, an honourable re*
lation, 474
Chrift, the mercy of mercies,
4°3
Church*
§c<s>
INDEX.
Church, the power of God ma-
nifeft in raifing up one to him-
felf, 2 1 2. And in preferring
and defending her, 113. Com-
fort to believers in her low and
dangerous ftate, 239, 298
Ground of her (lability, 449.
Coming to Chrift, encourage-
ment to it, 384. See believing.
To God, what it is, 51. No
coming to him without a Me-
diator, 263
Commands of God. See 'will of
God, &c.
Communion, none between God
and unholy finners, 263
Company, good. See holy perfons*
Companion See mercy.
Conceptions of God, we need to
take heed what we have, 122.
How hard to attain to becom-
ing conceptions of him, 123.
How to attain them, 125.
Condefcenfion of God to be ad-
mired, 488
Conference, its fears and terrors a
proof of God's being, 60
Contempt of the world, how pro-
< moted, 487
Contingencies future, known to
God, 140
Convcrfion, the power of God
manifeft in it, 213. His wif-
dom feen in the way and man-
ner of it, 177
Corruptions, comfort againft
them, 238
Covenant of grace, the goodnefs
of God manifett in it, 309
Counfel, going to God for it in
in all our affairs, urged, 100
Directions for this, 191
Creation a proof of God's be-
ing, 56. Of man, a proof of
it, 57. The wifdom of God
niauifeft in it, 176. And his
uo'ver, 2i©» And his good-
nefs, 309. And his glory, 46^.
Curious fearching into the di-
vine effence natural to us, and
incident to the faints, 1 15.
The evil of this, 116. Into
things fecret, condemned, 1 82
D.
Debtors we may be to others
three ways, 358
Deliverances of the church, the
wifdom of God manifeft in
them, 179. And his power,
213
Deriding. See faffing.
Defertion, comfort under it, 162.
Difficulties, comfort under them,
195.
Direction. See counfel.
Difcipline, a threefold patience
proper in the exercife of it,
387
Dittrufhng God in ftraits and dif-
ficulties, a great evil, 219, 229
Doubting of God's power more
common than doubting of his
will, 217. Incident to the
faints, ibid. Whence it a-
rifes, ibid. The evil of it,
218
Duties fecret, comfort in them,
164
E.
Earthly. See worMy.
Elders of the church fnould imi-
tate God in Ins patience to-
ward finners, 387. A three-
fold patience recommended to
them, ibid. Their patience
fliould not prejudge their zeal,
39°
Enjoyment of God, motives to
feek after it, 320. Directi-
ons, 32 1
Enlightening the mind, how done
by the Spirit, 32
Eternity, what it is, 440. Of God,
proved from fcripture and rea-
fon,
I N D E X,
501
fon, 441. How he is eternal,
442. Discoveries God hath
given of his eternity, 444«
He is incomparable in it, and
how, 445. It is incorapre-
herfible, 446. Matter of ter-
ror to the impenitent, 448.
Ground of comfort to believ-
ers with refpe& to their own
and the church's cafe, 449.
The confideration of it to be
improved to divers ends, 453.
Cod eternal in his knowledge,
144. In his power, 208 . In
his glory, 462
Excellency of God,what it is, 45 8.
God incomparable in it, 459.
Of his being, and of his attri-
butes, ibid
Experiences to be improved for
confirming faith, 230
F.
Faithfu'nefs of God what, and
how it differs from his truth,
424.. Wherein his faithfuinefs
appears in keeping promife,
ibid. Grounds of it, 426
Father (God) his perfonal glo-
ry* 4<53
Fear of God cherifhed by the
confideration of his power,
234. How promoted, 487.
Finger of God, what is meant by
it, 2CO
Friend of God, an honourable
relation, 473
Q.
GlafTea in which we fee God in
this life, 99
Glory, what it is, 457
Attributed to God in fbrm«
ture, ibid. That God is a glo-
rious Being proved, ibid. Hig
glory fubje£tive and objective,
458. Eflential and perfonal,
ibid. Hi* effcntia) glory vvhere-
ijn. it conliits, ibid. lie i9 in-
comparable in it, 461. He is
the fountain of glory, 462. A
perfonal glory proper to each
perfon of the Deity, ibid His
objective glory, what, 464.
Trial, how we ftand affe&ed
towards his glory, 479. He
manifeits his glory, i. Extra-
ordinarily. 2. Ordinarily, by
his word and works, 465-
Such as are unconcerned for
his glory, reproved, 47^
How he is robbed of it, 476.
How it is oppofed, 477. Com-
fortable to believers, 48c.
To get an intereft in this glo-
rious God, prefled, 4S3. A
deep fenfe of the glory of God
upon our hearts, the advanta-
ges of it, 486. Directions in
order to it, 488. His glory to
be admired, 490. Glory to be
given to him, and how, 492.
Glory of God ihould be our
chief end, 278. Glory, mens'
aiming at their own glory and
praife, wherein itappears, 477,
The evil of this, 478. True
giory to be fought from God,
490. How to be obtained,
491
Glorify — How the three di-
vine perfons glorify one ano-
ther, 468. How we are to
glorify God, 471. That God
is fo little glorified, lamented,
47* '
God — We have but fmperftcl:
discoveries of him in this life,
98. Our incapacity is great
to conceive of him as he is id
himielf, ico. Whence this
appears, 10 r. Rtafons and
caufcs of it, 103. Why lit;
fpeaks to us uinicr horrowed
terms, til. To get an iute-
reil in him as ous God; -rged,
is4;
$02
INDEX.
184, 22?, 406, 451, 485.
Good— What a good God 16,320
Good doing to others, preffed,
327
Goodnefs, a perfection of the di-
vine nature, proved, 300
Goodnefs of God is either ab-
folute or relative, 302. He ia
the firft and chief Good ibid.
His relative goodnefs confider-
ed, as it is in himfelf, and as it
is let out to the creatures, 303.
It comprehends all his relative
perfections, 304. Why he is
cot equally good to all, 305.
He is matchlefs in his good-
nefs, and how he is fo, 306.
Communicative of itfelf, 307.
Manifeit in creation, redempti-
on, the covenant of grace, go-
vernment, and at the laft day,
309. Common and fpecial,
310. Excellencies of his fpe-
cial goodnefs to his people,
311. They have forr.etimes
ientible experiences of it, 313.
Thefe experiences are fweet
and refrefhing, ibid. They are
inexprelfibie, ibid.
Goodnefs of God,ho wabufc;d,3 1 3
Comfortable to believers, 319.
A deep fenfeof it to be imprei-
fcd on our hearts, 320 God's
goodneis to us to be often re
counted, 324. Admiration of
hia goodnefs urged, ibid. The
coniidt ration of it to be im-
proved to quicken us to feve-
rai duties, 325. To be imi-
tated by us, 327. Duties of
fnch as have bad refreihing ex-
periences of ir, 328.
Government of the world, the
vvifdom of God mamfeft in it,
176 And his power, 311.
And his goodneis, 310
Grac: God's diJpenfations
thereof to be acquiefced m
without difputing, 127 Di-
vine grace to oe admired, 488,
Greatnefs of God, what it im-
ports, 109
H.
Hand of God, what k meant by
it, 200
Hatred of fin, as attributed to
God, what it is, 248 It is ef-
fential to him, ibid. Where-
in it is manifefted, 255. Sin
to be hated by us, 279, How
to be hated, 280
Heart, the immediate knowledge
of it, God's prerogative, 13.8
Under God's government, 3 1 1
Heaven — A vait difference be-
tween the richeft experiences
of the faints here, and what is
laid up for them there, 3 17
Holinefs is one of the divine per-
fections, proved, 243. Achief
and fupereminent perfection,
244. What it is, negatively and
pofitively, 246- God is match-
lefs and incomparable in it, and
how, 249. Heisuniverfally h©-
]y,25l. Manifefted, 1. In his
word ; 2. In his works of cre-
ation, providence, redemption,
and the application of it, 253.
It is injured dodrinady and
practically, 265. To get a
deep fenfe of it on our hearts,
urged by motives, 271. God
to be loved for it, 272. The
glory of it to be given to him,
how, 273 In what cafes, 274.
A ground of comfort to the
faints in divers cafes, 296
Holinefs — God the Fountain of
it in hi3 creatures, 252, 291.
The excellency of it, 259,
284. Likenels to God in it,
to be lludied by us, 275.
Wherein it coniiils, 276.
Urged
INDEX.
5°£
Urged by motives, 282. Di-
rections in order to it, 288.
Habitual and a&ual, 276. In-
ward and outward, 277
Holy perfons to be made our
companions, 279. Wherein
we are to refemble the divine
holinefs, 282. Neceflity of ho-
linefs, ibid. Progrefs in it,
prtfied, 287. God to be gone
to for fan&ification and holi-
nefs, urged by motives, 290.
Directions given, 291
Humility a fruit of Caving know-
ledge, 44. How to be promot-
ed, 127, 233, 186. Argu-
ments to promote it, 328,453.
Hypocrify is practical atheifm,
71. God's knowledge, mat-
ter of terror to hypocrites, 450
I AM, the import of this name,
92, 106,444.
JEHOVAH, the import of this
name, 441.
Images, framing images or pic-
tures of God, a great evil,
112.
Imaginations, vain and unwor-
thy of God, caufes and evil of
them, 266
Immenfe, God is, no
Impoffible, things are faid to be,
I. To nature ; or, 2. In na-
ture, 203. If any thing be fo
to God, ibid
Incomprehenfible, God is, 92.
He is fo, 1. In his works. 2.
In his effence and attributes,
93. He is fo m his wifdom,
175,179. In his power, 210.
In his goodnefs, 308, 3 1 8. In
his knowledge, 141. In his
mercy, 40 k . In his truth, 4.2 8.
In his eternity, 444, 446. In
his glory, 462, 467 He is
fo by us, in this life, cleared
from the feveral ways of know.
ing God, 95. Reafons hereof,
98. He is fo by any created
understanding, 104. Argu-
ments to confirm this, 106.
Yet this mould not make us
remifa in ftudying the know-
ledge of God, 119
Independent, God is in hisknow-
ledge, 143. In his wifdom,
173. In his power, 207
Infinite, God is in a threefold re-
fpect, 109. He is fo in his
knowledge, 142. In his wif-
dom, 1 74. In his power, 208*,
In his holinefa, 251. In his
goodnefs, 308. In his mercy,
401. In his truth, 428. la
his glory, 462
Infirmities, comfort againfl; them,
166
Inftruments, afcribing mercies
and deliverances to them, a
denial of God's power, 219
Inventions of men in divine wor-
fhip, a branch of practical a-
theifm, 72. An affront to
God's wifdom, 182
Judgment, the word how takea
in fcripture, 332. To come,
inferred from God's being, 88.
From his knowledge, 145.
From his juftice, 350
Judgments of God, in fome cafes
very terrible, 346. On the e*
nemies of the church, the juf-
tice of God to be owned and
adored in them, 357.
Juftice one of the divineexcellen-
cies, cleared and proven, 333-
Of God confidered ahfolutely
or relatively, 335. Confider-
ed in relation, 1. To himfelf 5
2. To others, ibid. As Sove-
reign Lord, confidered, ibid.
As Supreme Governor and
, Judge, and that both legifla-
tive and executive, confidered,
338. In rendering to men ac-
cording
J*4
INDEX.
cording to their works, 339.
Remunerative and afflictive,
considered, 340. Vindictive,
neceffary as to its egrefs
and exercife, proved, 344.
This is varioufly manifefted,
346. God is eminently and
incomparably juft, and how,
349. He is juft in all his
ways and difpenfations, 350.
Matter of terror to impeni-
tent Tinners, 351. Comfort
to believers, ibid. The con-
sideration to be improved to
engage finners tofleetoChrift,
ibid. And to give check to fin
and temptations, 354. To be
renewed and adored in af-
flicting providences, ibid.
His juftice in keeping pro-
mife, 427
Juftice toward God, 357. To-
ward men, in our private
dealings, urged by motives,
358. In our public admi-
nittrations, 359
K.
Knowledge of things twofold*
fpeculative and practical, 20.
We mould be humble what-
ever knowledge we have, 155.
God to be gone to for any pro-
fitable knowledge, 160
Knowledge God's perfect
knowledge, how held forth in
in fcripture, 13 1. It belongs
to him, 132. In what feufe it
is attributed to him, 134. His
knowledge of approbation and
apprehention, ibid. Offimple
intelligence, and of viiion,
what they are and how they
differ, 135. He hath a per-
fect knowledge of himfelf,
136. Of all thingo pofliblt,
paft, prefent, and to come,
i2i. <J£ all our acts and o-
peratione, 137. Of the heart* *
138. Of future contingents*
140. The manner of his
knowledge confidered, 141.
Excellencies of it, ^2. His
prerogative as a God of know-
ledge, how invaded, 145. It
is denied, 1 Di.&rinally j and,
2. Practically, 147. A deep
fenfe of it upon our hearts*
preffcd, 151. Directions for
this end, 153. If we mult
always have a&ual thoughts
of it, ibid. The thoughts of
it to be revived in duties of
wormip, 154. The confider-
ation of it to be improved to
divers good purpofes, 155.
Comfortable to believers int
divers cafes, 162
Knowledge of God, a3 a cove-
nant blcffing, what it is, 20.
Saving, a great blefling* 23.
Wherein the excellency of it
appears, 25, 40. Excellencies
of it, 26. Not attainable by-
nature's light, nor by reafon*
nor merely by human teach-
ing, 30. Of a divine original,
3 1 . God teacheth it by his
word* and by his Spirit, ibid.
It is a covenant blefling, 33.
The ftudy of it, prcffed by
motives, 38. Directions how
to attain it, 42. We mould
go to God for it, urged by
motivee, 160. How and in
what manner it is to be fought
from him, ibid. How to know
if we have it, 43 Effects of
it, 44< Dunes of thofe that
haven, 48. Four things chiefly
neceflary to be known con-
cerning God, 90. We know
God in this life three ways,
93. Caufea of the imperfec-
tion of our knowledge of God,
INDEX.
W5
518. A conceit of our know-
ledge of him, a great evil, 1 14.
To be ftudied with humble
fobriety and modefty, 120.
Wherein this muft appear,
ibid. Grofs ignorance of" God,
a woful evil, 35. Even be-
lievers defective in the know-
ledge of him, 38.
L.
Law of God, holy in all its
parts, 253. Defpifing and vio-
lating it, condemned, 182.
Holy, juft and good, 338.
God's giving laws to man,
juft and reafonable ibid. And
his enforcing them by certain
penalties, 339.
Lay up doth God muchgoodnefs
for his people, 314. Where it
islaidup, ibid. What this lay-
ing it up imports, 315. Why
God lays it up for them^
316
Longing for the happinefs a-
bove, urged, 129, 329.
Love to God, he is to be loved
for his holinefs, 272, Excited
by the confederation of his
goodnefs, 32 c. Of his mer-
cy, 413. Ofhiseterntiy, 454
Love of God cannot be judg-
ed of fimply by impunity,
375
Lying, a great fin, 438.
M.
Magiflrates, their duty in fup-
prefling atheifm and profane-
nefs, 67.
Majefty attributed to God, q$6.
Marriage to God through Chrift,
honourabh
474-
Mediator neceffary incoming to
God, 263, If Chriit is to be
worshipped as Mediator, 472.
Mercy, what it is, and what it
includes, 395. It is one of
y*h\ 1. n°. 5.
the divine perfections, 394,
How he can be moft merci-
. ful, when he is moil juft> ibid.
Mercy of God, what it is, 395.
The object of it, ibid. The
nature of it, 396, The foun-
tain caufe of ail our blefiinos,
397, It is exercifed freely,
and with delight, 398. God
is incomparable in it, 399
Properties of it,ibid. General
orfpeciai, 4G2. How it isa-
bufed,403. Comfortable to be-
lievers, 405. Large thoughts
of it to be entertained, ibid
Earneftnefs to obtain mercy,
or to partake of God's fpecial
tnercy, urged by motives, 4.06.
Terms on which God offers
mercy, 407. Directions in or*
der to our obtaining mercy,
409. We mould get and en-
tertain a deep fenfe of God's
mercy towards us, 410. Ad-
vantages of this, 411. The
various kinda cf mercies, 410
The divine mercy to be thank*
fully acknowledged for all our
blefiings, 412. The confider-
ation of it to be improved to
quicken us to feveral duties^
413. To be imitated by us,
415. Ground of encourage-
ment to fenfible finners, ^18
Should be our only plea, 417
Mercy and compaffion toward
others, urged, 415
Merit, the opinion of it an injury
to God's holinefs, 265
Mtnifter-s mould imitate God ia
his patience toward finnerSj,-
386
Murmuring under affliction, the
evil of it, 1 S3
Name of God, haw taken, 455
&
INDEX.
He hath no need of a difcre-
tive name, 90
Nature new, the pattern and rule
of our obedience, 278
O.
Obedience to God, a fruit of
faving knowledge, 46. In-
fluenced by the confideration
of his goodnefs, 326. God
juft. in requiring it, though we
want power, 339. Why he
requires it, though he know
we want power, ibid.
Obftinacy in fin is madnefs, 216
Omnipotence. See power of God.
Incommunicable to any crea-
ture, 207
Omniprefent. God is, no
P.
Patience, one of the divine per-
fedions, proved, 362. Many
proofs of it in his providences,
ibid. In what fenfe it is at-
iributed to God, 363. The
nature of his patience, ibid.
The objec1:of it, 364. Exer-
clfed toward all men, 365,
This life the only time for the
exercife of it, 366.' Wherein
ic is manifetted or exercifed,
ibid. Whtnce the admirable
greatnefs of ic appears, 368.
.Long lengthened out, 370.
Properties of it, 371. Why.
God exercifeth fo great pa-
tience toward men, 372. How
it is abufed, 37;. The evil of
this, 376. To be admired,
cfpectally toward ouifelver,,
378, 39 £. It infinitely tran-
icends the patience of all crea-
tures, 377. Improving the
time of God's patience toward
113, urged from feveral conli-
dcrations, 379. This is preff-
ed on old and young, 381
Dirc&foiM tu order to it, 383
The confideration of it to be
improved to divers good pur-
pofes, 384
Patience toward God, urged,
386, 392. Toward men,
urged, 385
Perfect, God is abfolutely, 109
He is fo in his wifdorn, 174
In holinefs, 251. In good-
ncfe, 307. In juilice, 349. In
truth, 428
Permit fin, God doth, 26 r. It
is not a naked permifiion ibid.
No inconfiftency between it
and God's holinefs, 'ibid.
Perplexities, comfort iu them,
195
Pcrfeverance of faints, how it is
fecured, 214. In God's fer-
vice, prefled, 454
Plots of enemies again ft the
church, comfort againft them,
167
Pope, blafpheraous title* given
to him, 365
Popery hath a great tendency to
atheifm, 78
Power — God is the Fountain of
all power, 209. Twofold, at-
tributed to God, of authority,
and of ability, 198 Infinite
power one of the divine excel-
lencies, proved, 199. Of God,
abiolute and ordinate, 202.
His abfolute power, what it
is, 203. Confidered, 1. In re-
gard of the objecl. 2. In re-
gard of the manner of acting,
ibid. It is irrefiilible, 204,
209. His ordinate power,
what it is, 205. God incom-
parable in his power, and
how he is fo, 206. It is ab-
folutely infinite, 208. Infinite
both cxtenfively and intenfive-
ly, ibid. Minifeft in creation,
prefervation, government, and
redemption,
INDEX.
507
redemption, 210. It is denied
do&rinaTly and practically,
2 1 8. How contemned and a-
bufed, 220. Terrible to the
impenitent, 221. The firm
belief of it urged, 223. A
fenfe of it to be imprefled up-
on our hearts, 224. A foun-
dation of truft, 226, 227
Trufting in it, urged, ibid.
Directions in order to this,
230. A great encouragement
to prayer, 232. Ground of
comfort to believers, in divers
cafes, 237
Praife difference between it
and thankfgiving, 325. The
duty urged, 414
Prayer — encouragement to it
from the power of God, 232
From hia goodnefs, 326
From his mercy, 414. Com-
fort in fecret piayer, 164
Prefervation of the creatures, a
work of divine power, 21 1
Of the fouls of believers, a
work of infinite power, 214
Promifes, difficulties cannot hin-
der their accomplishment, 216
Shall be accomplished, 237
Of great ufe to promote ho-
linels, 289. God'6 truch in
them lies in two things, 424
Not beleiving them, a denial
of the truth of God, 43 1
Profperity of wicked men incon-
iilient with the jnitice of God,
347. Not to be fretted at,
377
Proteitant religion the only true
religion, 429
Providence, fuch as are crof3 to
rur defires to be acquiefced in
without murmuring ordifput-
ing, 127. OfGodaboutfinful
actions, is holy and without
fin, 260. God to be reveren-
ced in all his ways of provi-
dence, 195
Punifhihg fin iffucs from God's
vindictive juftice, and is not a
mere effect of his will, 343
God cannot but punifli fin,
262
R.
Rcafon, making it judge of di-
vine revelation, condemned,
183, 430. To be fubmitted
to divine revelation, 194
Redemption by Chritt, in it we
have a glorious manifeftatioti
of God's power, 214. Of hi?
wifdom, 179. Of his holinete,
257. Of his goodnefs, 309
Of his juftice, 348. Of his
glory, 470, 466
Regenerating grace, encourage-
ment to finners to feek to and
wait on God for it, 236
Relation, honourable, wherein
believers ftand to God, 473
Religion true, a proper charac-
ter of it, ibid.
Remembrance God's of our fins,
how improved to quicken to
repentance, 1 56
Repentance promoted by a con-
federation of God's know-
ledge, 156. Of his good-
nefs, 325 Of his pati-
ence, 384, Of his eternity,
453
Relignation to God's command
and difpofal, urged, 1 84
Rcfurrection of the fame body-
proved, 145, 215
Reverence of God urged, 120,
150, 184, 225, 272, 450,
490. How to be promoted,
487
Reward, God doth his peo-
ple with temporal, ipirkual,
and eternal bleflings, 34c
It doth not imply merit, 34 f
Yet
•
$o8
INDEX.
Yet God is juft in it, and
how, ibid.
S.
San&ify God in our worfhfp,
how this is done, 294
Satisfaction of Chrift, fmners
urged and encouraged to flee
to it, 352
Scoffing at holinefa, a great c-
evil, 270
Scriptures holy, why we believe
what is there revealed, 429
The duty preffed, 434.
Secrefy no Pnelter for fin, 146
Secret fins, indulgence to them
a denial of God's know-
ledge, 148. God's knowledge
matter of terror to fecret tin-
ners, 150
—Duties, omifiion of them a de-
nial of God's knowledge, 149
Security in fin a denial of God's
power, 220
Self-examination, God to be
gone to foraffillance in it, 159
Servants to God, an honoura-
ble relation, 473. Motives to
become his fervants, 483.
Serving God influenced by a
coniideration of his goodnefs,
326.
Simple and uncompounded Be-
ing God is, 106.
Sin, the p. re at evil of it, 113,
259, 3O8, 474 The practice
of it retrained by a dne con-
iideration of God's knowledge,
158. God cannot be the au-
thor of it, 2601 The opini-
on of ven;a! fiha injurious to
God's hound's, 265. How
ineii charge their U113 upon
God, 267 Caufea and evil
of this, 268- How men feck
to entire God to pjofper them
', 269. The evil of this,
Sinners (fenfible) encouraged to
come to God by Chrift, 384
Son of God, his perfonal glory,
463-
Sovereignty of God in his works
of nature and grace, 33 c. Tt
is managed by the rules of
wifdom, holinefs and good-
nefs, 337. A ground of fub-
mifiion under affliction, 355
Spirit God is, 112
Spirit of God, his perfonal glo-
ry, what it is, 464.
Submiffion to God in affli&ing
providences, urged, 195,355
Subtilty of the church's ene-
mies, comfort againft it, 196
Suffering for God, comfort a-
gainft it, 481
Sufferings of Chrift, the juftice
of God manifeft in them, 348
T.
TASTE, to get a tafte of the
fpecial goodnefs of God, urg-
ed by motives, 322 Direc-
tions for this end, 323.
Temptations, comfort againft
them, 196, 238.
Thankfgiving, difference be-
tween it and praife, 325
Excited by the coniideration
of God's goodnefs, ibid. For
fpiritual bltfiings urged, .328
For mercies received, urged,
* Mr-
Time at God's difpofal, 447
Timing our comforts, God to be
reverenced in it, 195.
True we mould be to God,
wherein, 437. And true to-
ward men, 438.
Trading God, grounds of it,
159, 192, 226, 227, 326,
413, 452, 454 We fliould
truft him with all our con-
cern?, 192. And in the great-
til ftraitc and difficulties. 193
227.
INDEX,
S°9
227. Motives to this, ibid.
Dire&ions in order to it, 230
How we are to truft in him for
the accomplishment of his pro-
mises, 226. We mould truft
God upon his word, 436
Truth, how the fame truth may-
be the object both of faith and
reafon, 53. Our regard to the
truth, to be fhewed in feveral
particulars, 435. To be kept
pure and entire, 436. We
ought to- bear witnefs to it,
ibid. An effential attribute
of God, proved, 419. He
is true, 1. In himfelf, 2. To
himfelf, 3. Toward his crea-
tures, 421. He is true, 1.
In his works, 2 In his word,
422. He is incomparable in
his truth, 424. How it is
denied or blemifhed, 430.
Matter of terror to wicked din-
ners, 432. Comfortable to
believers, in divers cafes, ibid.
A likenef3 to God in his truth,
preffed, 437.
IT, V.
Veracity of God, what, 422.
Unbelief a denial of God's pow-
er, 220. And of his truth, 432
Unchangeable God is, in his
knowledge, 144- Wifdom,
174. Holinefs, 252. Good-
r.efs, 307. Juftice, 340.Timh,
429. Decrees and purpofes,
215,180 Glory, 462. Infer-
red from his eternity, 447,
A ground ot his faithfulnefa
in keeping promife, 42^7.
Understanding of man in this
this life is very (hallow, 10 !.
Rcafons and caufes of it, 103
Unvvorthinefs, comfort againlt
the fcnfe of it, 4b 1.
W
Warning God gives before he
execute judgment, 366.
Weaknefa and inability to do
good, comfort againft it, 238
Will of God to be reverenced
and obeyed, though we know
not the reafons of it, 195.
Wifdom differs from knowledge,
169. In man what it is, 170.
God the fountain of all creat-
ed wifdom, 175, 190. Our
own to be denied, 186. Mo-
tives to ftudy holy and hea-
venly wifdom, 188. To be
fought from God and howi 89
Wifdom, what it is, and in
what fenfe attributed to God,
170. Is one of the divine ex-
cellencies, 171. Hia wifdom
twofold, perfonal and effenti-
al, 169. Differs from his
knowledge, ibid. God only
is wife, and in what fenfe he
is fo, 173. Manifeft in cre-
ation, government, and re-
demption, 176. How invad-
ed, 182- How it is reproach-
ed and affronted, ibid. To
be ferioufly contemplated in
the difcoveries made of it,
urged by motives, 185. A
firong foundation for truft,
192. Comfortable to believers
in Chrilt, in divers cafes, 195
Word of Qrod true in all its parte,
422.
Worldly things perifhing, ■ 453
Worfhip of God, negkcl of it
practical atheiim, 7 1 . To be
gone about with (uitable pre-
paration, 292. What prepar-
ation is required ibid. To
be performed in a holy man-
lier, 294. A deep fcnfe of
God's holinefs required in it,
295. We fhauld come from
it more holy, ibid. Religious
worfhip due to God alone, 47 r
PEACES
PLACES of SCRIPTURE
EXPLAINED IN VOLUME FIRST,
Thefe marked f are the Texts of the feverai Diicourfes.
Book.
Chap. Verfe. Page.
Book- Chap. Verfe. Page*
Gen.
iii. 12. - 267
j0b - 17.
ibid.
xviii. 21. - 370
xxxv. 14.
" 35°
xx. 6. t 261
xxxvi. 5.
- 171
xxxii. 29. • 117
26.
1 4J9>93
Exod.
iii. 5. - 293
Pfal. v. 4.
- 248
— 13. - 116
x. 4.
- SS
14. 92, 106,
xi. 4.
- M4
116,444
— 5-
249
vi. 3. - 227
— $y6. - 262
xv. 11. - 245
xiv. 1 .
55,64,66,
xxxiii. 2,4,5. 377
70
18. 28, 116
xviii 1 1.
- 100
18,19. 302
_3o
426
19. - 304
xxii. 2, :
. - 275
20. - 328
xxxi. 15.
- 448
Lev.
x- 3- 255, 294
— : ^-3
14,^.323
Deut.
xxxii. 4. - T330
xxxii. 3.
- 149
Jofh.
xxiv. 19. - 243
xxxiv. 8.
3»3> 326
judges
xiii. 18. - 94
xxxvi 6.
93» 349
i Sam.
ii. a. - f 241
xlvii. 8.
274>337
— 3. - f <3°
1.21.
206, 207
xv. 29. 204, 213,
362 •
237,447
Ii. 4.
- 355
xxiii. 11. - 135
Ix. 6.
- 298.
2 Kings
xix. 22. - 259
Ixii. 1 1.
- t '97
j Chion
. xvii. 24. ~ 225
12.
- t39*
Job
iv. 18. 173, 252
Ixxiv. 14.
- 178
viii. 3. - 333
xcvii. 2.
101
ix. 4. - 171
cii. 26
- 443
— 19. - 199
clii. t.
- 254
xi. 6. 127, 180
.77 I3> '
4 106
— 7. +90, 176
cviii. 4.
4°i,t4*9
xii. 13. 143, 171,
ex. 3.
- 258
189
cxix. 66.
- 434
xv. 15. - 250
68.
3°3>3°7
xxii. 30. - 37<
134.
- 354
sxvi. 14. - 98, 99
exxi. 2.
- 238
xxxiv. io. i2. 333
exxxix. 6.
44i
Bo:h
PLACES OF SCRIPTURE, &c.
$<«
Book. Chap- Verfe.
Piial. *4> *5
cxlvii. 5.
cxlviii. 13.
Prov. xv. 1 j.
xviii. 14.
xix. 3.
xxi. 27*
xxiv. 5.
xxx 4.
EccL v- 13.
X. 2.
xii 12.
Ifa. vi. 2,3.
xvii. 14.
xix. 21.
xxv. 10.
xxix. 23.
xxx. 18.
xxxi- 3
«• $.
ivii. 15.
lxi. 1.
Ixii. 4.
Jer. xxiv. 7.
Lam. iii. 33.
Eztk. i. 18.
viif. 2.
x. 1.
xxi. 3.
xxxvi 20.
xxxviii. 23.
Dan. ii. 20.
— 34-
ix 24.
xi 36.
Hofea xi. 9.
xiii. 2.
Micah \ii. 19-
Nahum i» 3.
Hab. i. 12,
Page.
fc 57
- 131
- t 455
- 145
256
208
269
27
•j- 90
- 347
188
88
I05>235
250,271,
462
240
- 24
- 239
- 284
*95>337>
364
219
- 227
297,298
- 466
- 285
- t »9
- 366
- 132
- 251
- 106
- 364
- 282
- 274
172
- 214
- 250
210
297,298
- .183
- 401
146,364
297,299
Booh
Zech.
Mai.
Matth.
Luke
John
Chap . Verfe* Page.
Ads
Rom*
Cor,
iii* 9.
ix. 17.
iii. 6.
— 16. -
iv. 10.
vi. 21. -
xi. 25, 26.
xix. 17.
xxii. 2i» - -
. ix. 31. -
xxiv. 31 , 32.
i. 14. - -
_. 17. .
iii. 16. - ■
-—33. m
viii. 12. -
xiii. 10.
xiv. 8. -
xvii.
2 Cor.
3- -
xii. 22, 23.
xiii. 34. - -
xvii. 30.
i. 20. - -
ii. 4.
.77 *
iii. 4
v. 7,
vi. 4.
.77 23'
viii. 32.
ix- 22.
xiii. 7.
xv- 8.
i. 21.
ii. 10.
— 14.
x. 22.
xii. 8.
xiii. 12.
iii. 8.
24*, 249
- 132
- t*99
- 447
- 136
- 47^
- 26
33<S
306
357
482
47
463
425
3°9
437
26
294
1 16
298
47<>
27*
363
301
325>t36°
- - 35*
- 428
3OI>3°3
- - 215
- 265
349*353
- - 37*
- 358
- 425
- 40
- 136
- 3°
220
-■ 169
98, 104
- 3*
Book
5"
PLACES OF S
CliHTI
JKE, &c.
Boot.
Chap, Verfe. Page,
, Book,
Chap, Verfe. Pagii
2 Cor.
— 18. - 29,99,
iv. 3. - - 269
286, 287,
1 Peter
i. 15, 16. - 27$
289
1 Peter
ii. 9. - - 278
iv. 6. - - 23
iv. 13. - - 468
x. 4. - - 30
v. 6. - - 235:
Gal.
vi. 16. - - 278
2 Peter
i- 4. - - 268
JEph.
i. 19. - - 206
li. 4. - - 376
iii- 10. - - 180
— 2a - - - 44
v. 26. - - 292
iii. 15. - - 374
vi. 10. - - 228
1 John
iii. 2, - -• io£
— 12. - - 36
v. 10. - - 43*
Col.
iii- 3- - S^S1^
Jude
m 25. - - f 168
— 10. - 24,34
Re**
i. 8. - - 441
i ThefT.
v. 23. - - 290
—15. - - 381
i Tim.
vi. 16, -. - 100
-- 17. - - 450
Heb.
iv. 13. - - 144
ii, 2- * - 390
— 16. - - 338
iv- 3. - - 338
xi. 6. - - f 51
— 8. 243,251,
10. - - 176
441
19. - - 231
— 10. 451,487,
xii. 29. - - 334
491
James
i. 13. - - 260
— ii. - - 494
ii. 13. - - 399
vi. 10. - - 378
— 19. - - - 6s
six. 12. - - 469*
END OF VOLUME FIRST*
I
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