SERMON, I.

THAT it hath been customary in the Church of Christ from the beginning, to drew up the main and most necessary points of Religion into a Method, which we commonly call a Body of Divinity, there needs no more to make it evident, but that of Paul in his advice to Timo­thy, 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. The great Use­fulness of which custom is manifest, in that it is profitable for all serts of Christians. It [...] of great use for Young ones, that they may be prin­cipled in the Truth, and preserved from being drawn away with Error; which is usually occa­sioned by a confused knowledge, and want of being well settled at first. It is necessary for Ministers of the Gospel, for their profitable Prea­ching, and help to reduce all their Doctrines, to the proper foundamental Article they relate un­to. And for every Professor, it is exceeding ad­vantageous, to help them in reading the Scrip­tures, and trying of Doctrines. The reducing these Heads or Articles into a Catechetical way, for the better institution of Youth, is of no late Original. The Primitive Church had it's Cate­chument, such as were questioned about the Mat­ters of Faith distinctly, in order to their coming to the Lord's Table. Nor are there obscure foot­steps for Catechising in the Scripture: The word translated Instructed, Luk. 1.4. signifies Catechi­sed; the same word is used. Act. 18.25. Gal. 6.6. which word signifies a being taught the Rudi­ments of any Art whatsoever and is in the New-Testament applied to the first Elements of the Christian Religion. And that it is commonly received among Professors, appears in that all Churches in all Nations, and among all sorts, have their Catechisms.

THERE have been various Methods observed in the compiling of these Systems; But that which hath of late more generally of [...] [...]amed among us, is that of this Catechisms. [...] Exposition where­of having once, more glancingly gone over, for the help of Young ones especially; I shall en­deavour in this second Essay, more elaborately to open; adding to the clearing up of the sense of the Doctrine, as there is occasion, the removal of Objections, and satisfying Cases of Conscience depending.

TOUCHING the Method of the Catechism in general, we may observe; That the Great Thing which all Rational, and Immortal Creatures have to be mostly inquisitive about, is HAPPINESS: The Substance of this Inquiry may be reduced to Two Heads, or gathered up in two Questions, viz. What is Happiness; and How may it be Ob­tained? So that the whole Doctrine hereto rela­ted, bares respect either to the End or to the [Page 2] Means. Happiness properly consists in our at­taining of our End, and this is reached unto by a right using of Means suitable and proper. The End, tho' it be last in execution, yet is the first in intection; and being that unto which the Means are to be fitted, is that which i [...] first to come into [...]eration; because, the better that is known, the fitter we are to judge of the other. A Man cannot rationally tell what he is to do, until he first understand what it is for: hence therefore all Art: and Sciences are went to be defined by their END [...] unto which, all that is delivered under them, is to be Reduced; and the dignity, worth or excellency of every Art, is thereby to be judged of.

THE Art or Doctrine, which we have now un­der Consideration is DIVINITY, or Religion: and not only so, but the Christian Religion, or that which is suited to direct and guide fallen Man to Glory. That there is such a Doctrine is not hard to be proved: for if there [...] Hap­piness provided for fallen Man, there [...] be a Way to bring him to the Enjoyment [...]at; and consequently a Rule to set him in that Way, and conduct him in it, and that is Religion.

THE special Worth of this Doctrine, shewing it to excel all others, discovers it's self in the End that it points Men to; and that is BLES­SEDNESS, than which nothing can be more excellent or desirable.

THE First Question with is Answer is a [...]y to all the Rest, because they refer to Divinity no further than they refer Hither: it is therefore necessary to state this Case rightly: for which purpose, I shall first take an account of the Thing armed at in the Question, and then proceed to give the Right meaning of the Answer.

First. In the QUESTION, we are marily to note what the Enquiry is about: And here are two Positions.

I. IT is about Mans END. Man is there­fore properly & peculiarly concerned in it: It belongs to every rational Creature to know what he was made for, and what is his proper Work. Till a Work man knows his End, he cannot work prudently: for how should he be able to chuse and use Means, except he know for what? The reason why the most of Men lead such foolish Lives, and do so many impertinent Actions, is be­cause they know not what they live for, nor whereto their actions [...]: And if they would be perswaded to [...] their Works with their End, they would [...] call themselves Fools. Now when Man's END is enquired after, we are to observe,

• 1. Negatively, THE Question is not about that which the most of Men do practically make their End, or propound to themselves as their De­sign. The Design of Divinity is to tell us what is Right; and by that it gives us light to disco­ver that which is Wrong. Fallen Man is therein unhappy, because he hath lost his Right End, and is fallen upon others, which are so various, that they are also endless, Eccl. 7.29. Lo, this only have I found, that God hath made man upright: but they have sought out many inventions.
• 2. Possitively, or Affirmatively: THERE are three things especially intended in it.

1. WHAT is that End, which Man is by the Precept commanded to as [...] at: Or, What it is that God would have Man to make his End? Mans be­ing fallen short by [...]n, both not [...] the Rule: his Duty still abides: the Force of the Command is not Elemented: whether he doth so [...] no practically, yet it is his Duty to make this his End; God appointed him so to do, and it is his Sin to do otherwise; for which, reason those two things are put together, Rom. 3.23. For all have finner, and come short of the glory of God.

2. WHAT is that End which doth most proper­ly fate the [...] of Man? What is most proper and national for him [...] fo [...]? and in the making [...] whereof, be can end discover [...] Wisdom? According So that, Job 28.28. And unto man he said, Behold, the jear of the Lord, that is Wisdom, and to depart from evil is understanding. For, as when God wrought the works of Creation, he had a Design in every Creature which he made; so he therein displayed his Infinite Wisdom, in that he suited all the Creature Natures and Ends one is another. This then is [...]e End which Man, if he knows himself, and his Natural Con­stitution, will propose to himself, as being made for it, and all his faculties were suited to it, be­fore such time as Sin had depraved them.

3. WHAT is that End which, if attained by him, will make him Happy? Man is a Creature that was made capable of Happiness: which no other inferiour Creature, can ever attain unto. Hence God was pleased to appoint him such an End, as in the attainment whereof he might be Blessed for ever. Every other thing by reaching it's End, attains to it's Goodness; but Man by his, gains his Felicity: Hence that. Isa. 56.2. Blessed is the man that doeth this, and the son of man that layeth hold on it: that keepeth the so [...] ­bath from polluting is, and keepeth his hand from doing any evil. Jam. 1 25. But whose [...] into the perfect law of liberty, and continueth therein, be being not a forgetful hearer, but a [...] of the work, this man shall be blessed in his deed. And if he falls short of it, he makes himself Miser­able.

II. IT is Man's CHIEF End, which is here enquired after. The Question takes it for grant­ed, that a Man may have Diverse Ends, which he proposeth to himself in his action; and that not only practically, through mistake, but law­fully and regularly. There are various Designs, and diversities of Operations which Man is ap­pointed to: and hence there are divers Arts and Sciences, which he hath to guide him there­in, and every Art hath its distinct End. But we are here given to understand, that Di­vinity or Religion hath its peculiar Glory and Preference, in that its business is to treat of Man's Cheif End. That a Man may and must have Divers Ends in his Operations, appears for Two Reasons.

• 1. Because there is many times a Subordinati­on of Means: It is so in every Art: there being a great many Steps to be taken in the Way to that End, which is firstly and principally aimed at: Yea, Nature it self follows such an order [Page 3] Hos. 2.21, 22. A man doth one thing for a­nother, and that for another; and so till he refts in something, beyond which he hath no respect: which Subordination produceth ma­nifold Ends; because that for which another thing is done, bears the respect of an End unto that which was done for it. Thus a Car­penter cuts one piece of Timber for a Ground­sel, another for a Post, &c. though all be for the House.
• 2. BECAUSE a Man bears Divers Capaci­ties or Relations, to which he is to refer his rela­tive Actions, and to aim at the Discharge of them. A Man may be a Member of a Civil or Ecclesi­aftical Society; and he is as such, to seek the Good and Prospenrity of that Society; and what he doth, as such a Member, ought to look that way. He may have the care of a Family upon him, to provide for, and discharge many Offices to; and hence must make that his End in many things which he doth: To this purpose is that of the Apostle, 1 Cor. 7.33, 34. Man hath a bodily Life to take care for, Food and Raiment to provide, and for th [...]s is ap­pointed his Labour in his particular Calling; and he is to make it his next End, [...]ccl. 6.7. All the labour of [...]m is for his month.

NOW among all these T [...]ds that a Man propounds to himself, there is and m [...]st be One that is Chief; One that is presentable to all the rest, and bears the bell away from them: and the Reason is, because there is something that he was specially and ultimately made for: & will farther appear, if we consider what are the NOTES, by which our Chief End is [...]be judg­ed of, which are more printipally these Three:

• 1. THAT, in the Attamment whereof, a Man's Best and highest Good doth cousist. It is a Rule in Logick F [...]uit et B [...]um conver [...]r; the End & Goodness of a thing are the same. If then these be Degrees of Goodness in the things aimed at, there must be Degrees in the Ends: If one thing [...]e Better than another, & con­sequently if there he a Best, Good, there is a Chief End. For that which is Best, can be but One [...] and that there is so, is intimated in that of Christ, Mat. 19.17. There is none good but one, i. e. eminently, superlatively good; Goodness it self, compared to whom the Goodness of all other things disappears.
• 2. THAT to which all other Ends ought to serve, as so many Means: For that which is sub­ordinate, always looks forward, and points to that which is supream. That End, to which every other End pays contribution, and no far­ther truly benefits the Man, than as it helps him to the Enjoyment of that, is the Chief; and that there is such an one is certain. It is a re­ceived Maxim, that all Arts are Handmaids to Divinity; and what are they but Rules to direct Man how to attain his subordinate Ends? Man labours that he may eat. he eats that he may live: and if that be all his Happiness, meerly to live, what is he better than a Beast? The Apostle plainly assures us, that there is One Point in which all Human Actions center, and that must needs be Man's Chief End, 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.
• 3. THAT which is only an End, and not a Mean. All subordinate Ends are also Means respectively: as they look backward, they are Ends; but as they look forward they are Means: but that which is the Chief serves to no other. It is that in which Man ought to rest, and in the Fruition of it to count himself as happy, as he is capable of being made; he is to take it for his full Portion. So he, Lam. 3.24. The Lord is my portion saith my soul —. Such an End there must be, or Man can never be Blessed: because he could never come to his Resting Place, but must be left in a Labyrinth, and car­ried on in an endless Pursuit of Happiness.

HERE that Great CASE belongs, viz.

HOW stall a Man know that his Ends be Right?

THE foregoing Discourse well pondered, will give light to the Resolution of it; from whence may be gathered these satisfactory CONCLUSIONS. If our Ends he Right

1. WE have an End, which we pay the Respect of a Chief End unto. There is One so by Ap­pointment: and except we look upon One as so practically, we must needs be in on Error. That Man that hath no more Love to nor is specially carryed cut after One more than all other, hath no Chief, and therefore is on a false bottom: Hear the Psalmist, Psal. 73.23. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.

2. WE have made choice of that to be our Last End, which God hath Commanded us so to do. There is but One; and if we be not fallen upon that, we labour under a Defusion: for there it no other, the Obtaining whereof is able to render us truly Happy. God hath not left it to Man's Arbitrary Choice, so set up what End he will, but hath shewn him what is good and directed him to fix upon it; Deut. 30.19. I cell heaven and earth to record this day against you, that I have set before you life & de [...]th, [...] [...] ­ [...]sing and cursing: therefore choose life, that both thou and thy seed may live.

3. WE pursue all other [...]feriour Ends for the sake of the Last, but the Last for it's Own sake. Religion doth hot disallow those, but only re­gulates them: It gives them their pace, and, if we do so too, we do well. And this is done, when we endeavour so to follow them, as to help and encourage us in following that, and not to hinder us; When we labour, both to carry that on notwithstanding the other, and to forward that by the other; And when we have brought them thither, there we rest Hence that, 1 Pet. 4.11. If any man speak, let him speak as the oracles of God; if any man min [...]ster de [...]h t [...] do it as of the ability which God giveth: that God in all things may be glorifyed through J [...]sus Christ i [...] to whom be praise & dominion for ever & ever, Amen.

4. WE are more moderate and indifferent in our Pursuit of all Other, but m [...]st insatiable in prosecution of This As to the Former. Paul guides us to a right acting about them. 1 Cor. 7.29, 30. And this I say, brethren, the time is [Page 4]short. It remaineth, that both they that have wives, be as though had none; And they that weep, at though they wept not; and they that rejoyce, at though they rejoyced not; and they that buy, as though they possed not. As to the Latter, the Scripture describes our Pursuits of it, by the hungring, thirsting, longing, panting, fainting of the Soul after it, Psal. 42.1, 2. As the Hart panteth after the water-brooks so panteth my soul after ther, O God. My soul thirsteth for God for the living God: when shall I come and appear be­fore God!

5. WE can chearfully suffer Disappointment in our Other Ends, and count our selves Gainers by the Loss, if it promote the Chief. So did Paul, Phil. 3.7. But what things were gain to me, those I counted loss for Christ. And Chap. 1.18, 19. So the Hebrews, Chap 10.34. And took joyfully the spoiling of your goods, knowing in your selves that ye have [...]in heaven a better & an enduring substance. And so John the Baptist, Joh. 3.29.30. He that hath the bride, is the bride-groom: but the friend of the bride groom, which standeth & hear­eth him, rejoy [...]eth greatly because of the bride-groods voice: this my joy therefore is fulfilled. He must increase, but I must decrease.

AND let it be our Care to be well resolved in this Case; it being the Foundation of our e­verlasting Consolation: If we miss it in the right placing of our End, we lose the Benefit of all the Means. As it is the First Question in Di­vinity, What is Man's Chief End? and all refers to it; so it is the First Enquiry that every man should make of his own Soul, What is the Ulti­mate End that I am reaching after? This for the sense of the Question.

[JAN. 31. 1687.]

SERMON, II.

HAVING thus stated the QUESTION, it remains,

Secondly, TO give some Explication of the ANSWER.

HERE we have Two distinct things put together, viz. To Glorify God and Enjoy him for ever: But we must warily consider them, else we may be greatly mistaken about them.

IT is to be observed, that in strict speaking, that which is Chief can be but One. It is a Contradiction to say, there are Two last Ends; if both are Equal, neither of them can be the Chief or Last. Among Intermediate Ends, some may be subordinate, others may be co-ordinate, but the Last will admit of no Compeer: and as the Chief is but One, so it is not a thing com­pounded, but single: It cannot be made of the Meeting of divers in One, for that which is compounded, is indeed manifold; and except there were an Equality between those things so concurring, they cannot he of a like Weight: and therefore the One must needs stand in Sub­ordination to the Other. So, that if we would speak exactly, there is but One of these, viz. TO GLORIFY GOD. which is Man's Chief End; the Other is immediately sub­ordinated, or it is Next to the Last. It is Man's Duty to seek his Own Pest Good, which consists in his Enjoying of God; but he is to do it in and for the Glory of God; and so from thence all his seeking of it is to take it's Measures.

BUT These Two are joyned together in the Answer for these Reasons.

1. BECAUSE God is pleased to put them together in his Word, under the nation of Work and Reward. God having put into Man a na­tural Desire after Happiness or Well-being, makes use of it to help him in his Duty: and therefore having made him for: His Glorry, quickens him to it by a Promise of Happiness in his so doing. Hence the Scripture is full of such Passages wherein the Command and Pro­mise are connected; nor would fallen man seek God's Glory, had he not this Encouragement.

2. BECAUSE they are inseparable in Prac­tice. A Man cannot seek God's Glory aright, but In so doing, he also seeks his Own Salva­tion; and this follows from the former And the Conjunction between them in Practice is thus stated; viz God doth, as it were, say to the Children of Men. You have a desire to be Happy; that you can only be in the Enjoy­ment of Me; I am the only adequate Object of the Happiness of the Children of Men; But if you will truely glorify me, in it you shall be Happy; Do you take care for My Honour, and I will secure Your Felicity. And by this means it comes to pass, that all the Rules which God gives Men to Glorify him become thro' this strong Connexion, the sure Guide of Man to Eternal Glory. Hence that forementi­oned, Isa. 56 2. Jam. 1.25. Happiness is made the Reward of true Ob-dience; and yet be­cause Man owes God Service, by a Tie of Na­ture antecedent to the Reward, hence he is to seek God [...]s Glory, tho' there were none: so that Respect to his Own Benefit is but a se­condary Consideration.

HERE therefore that Great CASE, with which some perlex themselves and others, is easily resolved, viz.

Q. WHETHER a Man ought willingly to be Dimned. so God's Glory may be advanced by it?

Answ. A Willingness to be Damned is incon­sistent with a true Desire that God may be Glorified: Because it separateth those things which God hath made inseparable: It sup­poseth a clashing in that very Order, which God hath put between the End and the Means: It must there are presume a Consent that God should be false to his Word and Promise, which militates against his Glory; or else a Willingness to neglect the Duties to which the Promise is made; which is to consent to our own actual dishonouring of him: neither of which are consistent with our sincere aim­ing at our Last End.

THERE are indeed two Scripture-ex­amples, that seem to make for the contrary Conclusion: that of M [...]ses, Exod. 32.32. and [Page 5]of Paul Rom. 9 3.—But if throughly weigh­ed, they will not evince it. Both of them are of One Tencur, and neither looks immediately to the Glory of God, but to express an ex­uberant Affection to their People: Neither of them in their extent are justifiable. God himself seems to testify against, and tacitly to reprove that of Meses, ver. 33. and Paul ex­presseth himself in the Potential Mood, I could wish, &c. q. d. I have such an endeared Love to my Kindred, that I am at the Point of so wishing; I could do it, if it were lawful: It is a pathetical Expression of an hyperbolical Affection. It must needs therefore be an ensnaring Trial that is put upon the Children of God, when this is offered as a Rule to prove their Sin­cerity by. He that insatiably desires to be saved and yet resolves to be saved in no other way but that wherein God may be Glorifyed, certainly is the Man, whose Ends are rightly fixed.

IT now follows to speak to these here distinely.

1. MAN's Chief End is to GLORIFY GOD. As this is first mentioned in the An­swer, so it hath the Preheminence in our Con­sideration: This and that which follows, are not put distributivety, but subordinately; for it is a Definition, and not a Distribution, that we are upon the Consideration of.

TWO things here call for our enquity, viz.

• 1. What is meant by Glorifying God?
• 2. The Evidence that this is Man's Chief End

[1.] WHAT is meant by Glorifying God?

A. WE ought carefully to beware of being mistaken in this Point; it being that in which our whole Life is to be emploved, and upon which our whole Happiness hath it's absolute Dependence: so that an Error here spoils all, & necessitates us to live in vain. Here therefore,

1. Negatively. IT intends not that we are able to make any Addition to God's immediate & essential Glory; as though we shoulder could make him more glorious in Himself than he is, and hath been from all Eternity. So to do is out of the Reach, and above the Capacity, either of An­gels or Men: and that appears for these Two Reasons.

• 1. FROM the Infinite Persection of God's innate Glory, rendring in incapable of any Access or Increase. To that which is absolutely per­fect, nothing can be added: such is God's Be­ing and Glory: could it receive any thing, it were not infinite: were it capable of increase, it were imperfect in Degrees: Goodness it self cannot be made better; Happiness it self can never be happier. Concretes may re­ceive Magis et Minus, but Abstracts are Su­perlatives. God therefore makes that chal­lenge of all his Creatures, Rom. 11.35. Who hath first given to him — intimating that there are no Such.
• 2. BECAUSE all that any have, they re­ceived it of him. And that is the Argument used, Ver. 36. For of him, and through him, and to him, are all things: to whom be glery for ever. Amen. All that Men can offer up to God, is nothing but what they were first beholden to him for; so that they can give him nothing back but his own: For this we have David's full Acknowledgement, 1 Chron 29.12, 14 New therefore, cur God, we thank thee, and praise thy glorious name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. God is no ways beholden to us for our Service: He needs it not, though it be cur Duty and our Happi­ness to serve him, Job 35.6, 7, 8. If thou sin­nest, what doest thou against him? or if thy trans­gressions be multiplied, what doest thou unto him? If thou he righteous, what givest thou him? or what receiveth be of thine hand?

2. Positively. TO Glorify God is to show forth his Glory, to declare him to be most glorious. There is a declarative Glory of God, which he him­self aims at in all his Works of Creation and Providence; which is the making himself known, in the Manifestation of his glorious Being and Perfections by the Foot-steps there­of, which leave a visible Print upon all: That he designed it, appears in, Prov. 1. [...]4. The Lord hath made all things for himself —. Rev. 4.11. Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are, and were created. That they do declare it may be seen, Psal. 19. begin. The heavens declare the glory of God: and the sirmament shew [...]th his handy work, &c. Rom. 1.19, 20. Because that when may be known of God, is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being und [...]o [...]d by the things that are made, even his eternal power and Godhead, so that they are without excuse. So Act 14.17. Now Man, as he was made capable of it in Creation; so he is obliged by the Law o [...] Gubernation, to Ga­ther up, and Reflect back upon God the Praise and Glory of all this, by acknowledging it to him and ans [...] erably serving of him. Hence the Glorifying of God is expounded to us in Scrip­ture by other equipollent terms; Shewing s [...]rth his Praise. Isa. 43.21. Speaking and Talking of his Greatness & goodness, Psal. 145.10, 11, 12. Shewing forth his Salvation, Psal. 96.2. Giving him his due Acknowledgment, Ver 7, 8. & ver 10. Saying among the heathen that the Lord re [...]g [...]; And many the like.

MORE particularly God is to be glorifyed by us,

(1.) IN our Hearts: And that,

1. BY entertaining suitable Thoughts & Con­ceptions of him. When we employ our Minds in taking up becoming Apprehensions of God, such as are honourable, we then honour him in Heart. And indeed Honour, which is one part of our Duty & End, is properly the high Ro [...]m he hath in our Souls: without it all ourward. Shews are hypocritical, and meer Mockery. We know therefore that God calls for the Heart, and judgeth according to it.

2. BY a Frame of Heart suitable to these Im­pressions. Thereby we set up his Trophies in [Page 6]our Souls, and that is properly Glorifying him: And that contains divers things in it. Especially,

1. AN hearty Adoration of him according to that glorious Goodness we have discovered in him. We acknowledge him King and Sovereign; and accordingly we how down before him, and worship him; Hence we are so often called upon to Worship him, and to Adore him, in the Scriptures.

2. A Fearing of him for his Greatness, & for his Goodness. We see that in him which tells us that he is to be Feared; and we therefore nourish a reverential Fear of him in us, to keep us in our Place, and to excite us to our Duty, in Attendance to that Direction. Isa. [...]. 13. Sanctify the Lord of be [...]s himself, & let him be your fear, and let him be your dread.

3. A Trusting in him, a reposing our [...]o silence, & leaning the whole Weight of our Soals upon him. The more fully, quietly, and resolvedly, we can do it, the more do we Honour God: and therefore as we are often called upon to trust in him, so they are declared happy that so do; Psal. 2.12. Blessed are all they that pat their trust in him.

4. A Submitting our Wills to his Command. Such a God is to be obeyed and all his Per­fections challenge our Submission to him: all Religion therefore is comprehended in a Living to his Will; 1 Pet. 4.2. That be [...] longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. And that begins in Willing his Will.

5. IN a quiet Entertaining all his Previ­dences, with an [...]ty Approbation of them, because He is the Potter & we the Clay. & saying Good is the Word of the Lord, when it never so much thwarts our own Natural Inclinations.

(2.) IN our Words: By confessing him be­fore men, and verbal Acknowledgment of him to be such a God: and professing of all those Obligations lying upon us, to Love, Obey, Fear, and Believe in him. The Tongue is cal­led our Glory, and we make it so indeed, when we use it to declare Gods Glory.

(3) IN our p [...]actical Conversation. When we direct all our Actions, Natural, Civil, Reli­gious to his Glory, according to the forementi­oned Precept, 1 Cor. 10 31. When we so look to our Ways, that they may be to our utmost capacity performed for the Matter, Manner, & all Circumstances, as that God may be Ho­noured, and his Name Exalted by us. How all this is to be done, is the Matter Discussed in all the rest of the Catechism.

[2.] FOR Evidence that this is Mans Chief End. This will appear from these Conside­rations.

1. MAN must love a Lost & Chief End. He must have an End, or else he were in vain. A Being that hath no End, is for nothing, and had as good not to have been. Vani­ty is properly the coming short of an End; and whether it be for Want of one, or by Missing of it, it comes all to one at the last: And he must have a Last End, else he can ne­ver be happy; for if there were an Infinite Subordination in his Ends, be could never come to his Resting Place, but must be an Ever­lasting Seeker, wandring in his endless Quest.

2. GOD's Glory is the Lost End of all the Crea­tures, and therefore of Man. He also is a Piece of the Creation, and partakes in whatsoever is common to the Whole: But that all things were made for God's Glory, is clearly asserted in Scripture; forementioned Prov. 16.4. Rev. 1.11.

3. MAN [...] nearly and immediately made for the Glory of God. Other Creatures were made for it ultimately, but Man both nextly and ultimately too. The other parts of the Visible Creation were nextly made for Man and his Service, Psal. 8. And in serving Him they were to serve God: They were to be his Helps in it, both to encourage him, and to discover much of God to him: But there [...]as nothing stood between God and him to intercept his Service. Angels might be his C [...]later [...]ls, and in many Respects more noble Beings: but They were not to be Wor­shipped and Served by him, but God alone: And for the sitting him to this Service He re­ceived the Image of God, which was his Created Sanctification.

4. MAN can have we other Lost End but God & his Glory. For then it must be either the Crea­ture or Himself: A Third cannot be thought of: But it can be neither of these as will appear,

(1) IT cannot be the Creature; neither in Ge­neral nor any Particular, for these Reasons.

1. BECAUSE the Creature is inseriour to Him: A Man's End is to be looked for above him, and not beneath him: but Man is Super [...] ­our to these: He is better and more ex­cellent than they, in his Being, and therefore cannot be for them.

2. BECAUSE Men is the Creatures Next Eng. That therefore cannot be His Last End: That that should be made for Man's Service; and that yet Man should be to serve that, impli­eth a Contradiction: But God gave all these things to Man to Rule over them, Gen. 1.28. And God blessed them, & God said were them, Be fruitful, & [...]ti [...]ly, & replenish the earth & sub­due it: and have dominion ever the fish of the sea, & over the soul of the air, & ever every living thing that moveth upon the earth.

3. BECAUSE the Creature cannot Satisfy him. Man's Last End and his Objective Hap­piness are the same: And the Wise-Man when he would prove that this cannot be the Creature, renders that as a sufficient Reason, Ecc [...]. 1.8. All things are full of labour, man cannot utter it: the eye is not satisfied with seeing; not the ear sil­led with [...]ring. And that is far from being a Last End, which when enjoyed leaves the Man Miserable, Mat. 16.26. For what is a man prosi­ted, if he shall gain the whole wor [...]d, & [...]se his own soul?

(2). NEITHER can He be his Own Last End. For.

1. THE End must be something Better than the Means that serve to it. For the Goodness of the Means as such, is nothing else but their Servi­cableness [Page 7]to the End; whereas the Goodness of the End is in it self: Thus our Saviour argues, Mat. 6.25. Therefore I say unto you, Take [...] thought for your [...], what ye shall [...], or what ye shall drink; no [...] y [...]t [...] your [...]ody what ye shall put on: Is [...] the, [...] that [...], and the holy th [...]n rai [...]?

2. THERE is a Being B [...]tter than M [...]n and therefore He ca [...] be his C [...] Chief End. The Last End, and the Chief Good, are One and the Same: There is therefore no resting till we come there: God is his Own Last End, because there is none bett [...]; but then he is no Mean, but only a [...] End: But God is better than Man. Mat. 19.17. And [...]e said unto him, Why [...]llest th [...] [...] good? there is [...] good but one, that is GOD. He is only Essentially and Supremly Good: All Goodness in Man is only by Par­ticipation.

3. MAN cannot be his [...] Happiness, and therefore [...] his [...] Chief End. A [...] End that cannot happisy him, is not worthy of that Name. Man is a Dependent Be [...]: his Fe­licity is out of himself: It was so in his best State of Integrity, [...] more in his lapsed State of Misery: He must go out of himself, if ever [...] will be well: God alone is an Adequate Object for Felicity; He only can be a Portion for the Soul. Law. 3.14. So that if Man cannot find his Life neither in the Crea­ture, not in Himself, but in God alone, it fol­lows of Necessity, that not They, but He only must be his Chief End.

[ [...]RE 28. 1687.]

SERMON, III.

II. MANS next Chief End to the Glorify­ing of God, is to ENJOY HIM FOREVER: Why these Two are joyned in the Description, hath been already declared: The S [...]m [...] is, that they are both promoved by the same Means; there is no other way to Enjoy God but by Glorifying him; no [...] shall they who do truly Glorify him, ever miss of Enjoying him. That we have now under Con­sideration, is. That in Subordination to the Glory of God, Man is nextly bo [...]d for the Everlasting Enjoyment of Him as his Great End. I shall not here exp [...]tiate in Explain­ing what is meant by Enjoying of God: The distinct opening whereof belongs to the Head of Glorification, which follows afterwards. In sum, it intends our having him to be our Portion: It therefore presupposeth our being Reconciled to him, and at Peace with him; our Union to him: And i [...] includes in it the Beatifical Vision and Fru [...]tion; the Derivation of all that Communicable Goodness from him unto and into us, which he hath engaged in the Promises: It grasps in all inchoated and perfected Glory. That this is Mans Great End, would need no Arguments to persuade us, had not the Fall beclouded our Under­standings, and darkned that Light, which was at first in the Mind of Man, on which this Principle was Written, as with [...] Sun beam: Yet there is so much of the hight of Na­ture remaining, as may Sufficiently convince us of this Truth; and it is further confirmed by the Light of the Scriptures: and it will be made evident by these CONCLUSIONS.

1. THAT M [...] is [...] a Subject capable of Happiness. This is a Priviledge which [...]e [...]ath above the I [...]our Creatures. They can never be Happy, He may: There are those things required to true Felicity, which none but Reasonable Creatures can pe [...] in: There must be an understanding to [...]ister [...], & a Will to embrace the Object, [...]so it cannot be called Blessedness. This therefore was a Favour which God bestowed [...] Man is his very Constitution, that h [...] might be Happy; and therein Pri [...]iledged him [...] the Beasts of the Field. And though [...] the W [...]ul Fall of Ad [...] hath made Mankind actually Miserable, yet it hath [...] [...]ut him off structurall Possibilty of being restored again to Felicity.

2. THAT all Mankind are Naturally carried sorth in Quest of Happiness, [...] their Last End, This Principle is so engraver in the Nature of Man, that all the Mischief which the Fall hath done him, hath not deprived him of. It is true, he hath lost the Knowledge of what true Happiness is, in a great measure, and is ut­terly at a loss in regard of the Way to it, Rom. 3.17. And the way of p [...]ce have they not know [...]. But he hath such Notions of the thing, and Apprehensions of the Capacity of his Na­ture to enjoy it, of the Necessity he stands in of it, and what a Misery it will be to go with­out it, that he makes it the Aim of all his Actions; It is the Bottom of his Projects and Designs; and tho' the far greater Number of Men take most wretched Courses to compass it, yet this is it they would be at in all, Psal. 4.6. There [...]e many that say, Who will shew us any good? Luk. 12.19. And I will say to [...]y soul, Soul, th [...]e host much goods laid up for many years; take thine case, eat, drink, and be merry.

3. TRUE Happiness doth properly consist in Two Things, viz. Well-Doing, and Well-Being. Happiness in Scripture Language is frequent­ly called Life; and the Philosopher tells us, that Life is an Act with Delight; WELL-DOING belongs to Mans Felicity, because his Happi­ness is in Attaining his End, and that is main­ly in Gorifying God; which is by [...]upraxy or Well-Doing. Vanity is opposed to Happi­ness, E [...]l. 1.2. Now Vanity is the Loss of ones End; Happiness must therefore be in the Attaining it: Hence that forementi­oned Isa. 56.2. Man being made for God, it must be a main Part of his Happiness to Serve and Glorify him: So David, Psal. 84.4. Blessed are they that dwell in thy house; they will be still praising thee. WELL-BEING also is re­quisite to Felicity: Misery therefore and Blessedness are frequently set in Opposition: and therefore it is that the Scripture Promises are so full of such Encouragements to Love [Page 8]and Serve God, as contain in them the Well-Being of the Creature.

4. THAT Well-Being which will amount to Happiness can be nothing l [...]ss than the Enjoy­ment, of so much real and enduring Goodness, as the Creature may fully and finelly rest satisfied in. David describes Happiness by Satisfaction, Psal. 36.8.63.5. And that which cannot Happify a Man, is called that which cannot satisfy, Isa. 55. [...]. Felicity is called Rest. Ma [...]. 11.29. But till all the Reachings of the Soul are gratified, till all its Appetites are filled, it cannot rest, it will be in Motion as long as it feels any Want.

5. THAT the Object of Mans Happiness is out of himself, Man cannot be his own Feli­city: He is [...] dependant Creature: His Being and his Blessedness are two things: He can­not dwell at home: He doth not enjoy in [...]imself a Self sufficiency. Man in his best and most perfect state of Integrity was to seek his Well-Being out of himself: He was not made Happy, but only Capable of being so by Closing in with his Object. Fallen Man then, who is not only not Happy, but become e [...]treamly Miserable, is under a Necessity of going abroad to seek for Good. Neither can the Body or Soul be at Rest, till they meet with and fall upon an Object that may give them Satisfacti­on. This is it that hath made the Whole World a Company of Seekers, asking for Good, Psal. 4.6.

6. THAT the whole Creation affords no such Object, the Fruition whereof can make a Man Happy. And the Reason is, because they can­not Satisfy: So far are they from Satisfying the Rational, that they cannot do it to the Sensitive Soul; and for that Cause the Wise, man argues them to be Vanity, Eccl. 1.8. Not the. Lower World only, but Heaven itself is not enough to Answer Mans Desires, Psal. 73.25. There are Three Defects in the Creature, rend [...]ing it Insufficient for our perfect Well-Being.

• (1.) ITS Unsuitableness. If there were e­nough of it, yet it is not accommodated to all a Man Wants; nay, those which are his Greatest Wants, and make him truly Misera­ble. It cannot Purchase him the Pardon of his Sins, Prov. 11.4. Riches prosit: not in the day of wrath. It cannot deliver his Soul from being Eternally Lost; forementioned Mat. 16.26. It cannot make a Price that will pay his Ransom from the Curse which lies hea­vy upon him, Psal. 49.6, 7, 8. They that trust in their wealth, and boast themselves in the multi­tude of their riches: None of them can by any means redeem his brother, no [...] give to God a ran­som for him: For the redemption of their soul is precious and it ceaseth for ever. It is but only his Earthly Part which it can give any Relief unto, that is the least and most inconsiderable of the two.
• (2.) ITS Scantiness. Were it never so suita­ble, yet there is not enough of it: The Reaches of Mans Soul are so vast, that they can grasp in the whole Creation, and scarce feel it: The Desire of Man, that [...]orsel [...]ches Daughter, is still [...]ving Give, Give,: The Bed is too nar­row, and the Covering too short: The World looks hully, but it is empty, void and [...]aste. Many have had too m [...], but never yet any had enough, so as to [...] Content, that had no­thing but the Creature, but they have still en­larged their desires as Hell: And the reason is, because the World is a great Nothing, Prov. 23.5. Wil [...] thou set thine eyes upon that which is not?
• (3.) ITS short Comi [...]ence, and Uncertainty. Man is a Creature made for Perpetuity: and if his Object be not Stable and Durable, it will sooner or later leave him under horrible Disappointment, and so will these things. They are B [...]kon Cisterns, Jer. 2.18. They are Certain in nothing but Uncertainty, Prov. 23.5. For riches certainly make themselves wings, they fly away as an eagle towards heaven. They are the Subjects of Moth & Rust, and ly ready for the Thief. Mat 6.19. Lay [...] up for your selves treasures upon earth; [...]ere moth and rust doth corrupt, and where thieves break through and steal. Yea, they are made to be Burnt up, 2 Pet. 23.10. But the day of the Lord will co [...] as a thief in the night; in the which the [...]eavens shall pass away with a great no [...]se, and the [...]le­ments shall molt with servent [...]eat, the earth also, and the works that are therein shalll be burnt up. How then can they make a Man Happy?

7. GOD & He Only is such an Object, in the Enjoyment of whom, there is perfect Satisfaction and Blessedness. That the Creature [...]ath i [...] not in it, hath been Discovered; But sti [...]l Man is not at an utter loss, because he may find it in God: The full demonstration of this belongs to a following Question: The Scripture Sufficiently informs us in this Truth, see, Psal 16. ult. Thou wilt shew me the path of life: in thy presence is fulness of joy, at thy right [...]and there are pleasures for evermore. 36.9. For with thee is the fountain of life: in thy light shall we see light. So see Eph. 3.20. There is with him enough to fill all the [...] Desires, Psal. 81.10. I am the Lord thy God which brought thee out of the land of Egypt: open thy mouth wide, and I will fill [...].

8. HENCE, if Mans Great End be Well-Being, it must be to Enjoy God Eternally, For therein only can his Well-Being consist: Here only is his Resting Place; Till he comes hither, he doth but wander from Mountain to Hill, seeking Rest, and finding none: And if there be no self concern equally incumbent on him with this, as it is certain there is not, needs must it be an End Superior to all those poor. Designs, which the generality of Mankind are in Persuit of with so much Heat and Vi­gour; and nothing but the Glory of God can be beyond it.

Q. HOW [...]ar is a Man bound to have his mind exercised about this Chief End in all his Actions?

A. THIS Case hath been too laxly re­solved by some, and too severely Strained by others: Popish Casuists give too large Allow­ances to Mens carnal Corruptions, while they tell us, that a Previous Intention is enough, [Page 9]and that if a Man at most Once a Day think of his End, it is enough; [...]ay an Implicite In­tention may suffice. They on the other hand lay a Snare to trouble pious Consciences, who charge Sin and Hypocrisy on Men, if they be not always int [...], thinking upon their Glo­rifying and Enjoying of God. For a right [...]ting of the Resolution of this Case, take T [...]se [...]o [...]sions.

1. THAT every Action in a Man's Life, that doth not Serve to this Great End, is a [...] Action: Because it misseth the mark which [...] was made to attain▪ Means are [...]profitable, if they be not made Serviceable to their Ends: And if the Chief of Subordinate Means be broken off, before it comes to the Last Link, it is lost. There may be a Civil Goodness, but there is no Theological Good in any thing that stays short of the Glory of God: That was the Vanity of their Fasts. Zech. 7.5. Speak unto all the people of the land, and to the priests, saying when ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all [...] unto me, even to me?

2. IT is required of M [...]x, that they aim or l [...]v [...]l all their Actions to this End. It is not Suf­ficient that they reach it casually: for we know God will be Glorifyed by all, whether we will or no; but it must be intentionally: forementioned 1 Cor. 10.31. The Nature of an End, to be pursued by a Voluntary Agent, requires it: without this Intention there can be no Prosecution.

3. THERE can be no Application to the Use of Means, without Thinking upon the End. A Man my make use of things: but not as Means to his Chief End, unless his Mind be upon it: For it is the End that puts him upon the Using Means; It is the only Moral Motive that ex­cites him Except a Man think that he was made for God's Glory, and to seek his own Sal­vation, he will never enquire how this may be done. Isa. 1.3.

4. THERE can be Choice of Means, with­out [...]n [...]ye upon the End. It is not indifferent what a Man doth, if he would reach his End▪ there must be a Sutableness in the Means, else they are lost; and that cannot be known, with­out applying them in our Consideration to it: It is necessary therefore for a Man in all he sets about to deliberate, and say to himself, Will God be Glorified by this! Will [...] help me to the Enjoyment of him? And accordingly to chuse or reject it, Gen. 39.9. How then can I do this great wickedness, and sin against God?

5. THERE can be no Using the Means [...]sen, Rightly, without the Consideration of the End: It is as easy to miss it in using Right Means, as in chusing of Wrong ones. A Man may not only eat, and drink, but also read, and hear, and pray, and neither honour God nor further his own Salvation: He that would not be deceived here, must lay them by the End, and frame their according to it; which can­not be without setting it before him, Psal. 16.8. I have set the Lord always before me: because he is at my right hand, I shall not be moved.

6. THERE are [...] & Means, which [...] eyed [...]: by reason whereof it is not possible that he should without Inter­ [...] [...] actually engaged in the Thoughts of his Last End: It would distress his Mind; and God hath not laid any Duty, in it self impossible upon Me [...]. There are Occasions calling [...] order our outward Affairs with [...] Psal. 11 [...]. [...] [...] good [...] end [...]; be will guide [...] affairs [...] discretion. And that cannot be without pondering on them which will intermit the actual thinking of the other, in a [...]ite limi­ted Understanding.

7. T [...]T we ought in the [...] of all our Oc­casions to be very frequently Reflecting upon our Great End, and in [...] to rest in [...] subor­dinate one: and the [...]me [...] the better, so it be done with Wisdom: It is the [...] the Heart Right, and call it in if go [...] astray; to ask ourselves still on all occasions, H [...] do I Glorify God is [...] H [...]x is [...] [...]rthered by it? To ask, Where is our Heart? What are we Driving: And the rather be­cause the Corruption in [...] draws [...]s to domi­ny impertiment and unprofitable Actions, for want of being rightly [...] by us, [...] 32.31. And they [...] cometh, and they [...] before thee as my people, and they be as thy words, but they will not to them: for with them [...] their heart goeth after their [...].

THERE are a few INFERENCES, which may be drawn from the foregoing Discourse [...].

1. THAT there are but a very sew that known what they were made for: If the Lives & Prac­tices of Men may be a Rule for us to judge of their Principles by, we may safely conclude, that either they understand not, or do not consider (which is called Ignorance in Scrip­ture) what Errand God sent them into the World about: How wofully are the Children of Men mistake about their Ends? They [...] ­pose they were made for nothing [...] gratify their own Concupiscence, [...] this World's Goods, to drown themselves in Pleasures [...] up the [...]na [...]es of this World's [...] seek an Happiness under the [...] Glory of God, and ever­lasting [...] of that, [...]. And may [...] these to be wofully mis [...]ble? The Apostle joy [...]s these Two to­gether, Rom. 3 16, 17. Destruction [...]d misery ere in their ways: And the way of peace have they not known.

2. THAT the greatest Number of the Chil­dren of Men live in vain. What is Vanity but a missing the End? That Man, as to himself, had better never to have been born, that comes into the World, and goes out of it again, and misseth of the End he was born for. And yet how lamentably will this be found true of the Generality of Mankind, if we compare their lives by the End, which Religion tells us that all Men are made for? What shall we [Page 10]think of the covetous Worldling, who makes an [...]ol of the Creature, and spends all his thoughts and time in compassing the World; who makes Mam [...] his God, & wealth his fe­licity! What shall we think of the voluptuous Pleasure- [...]ter; who reckons himself born to eat, drink, and play; who thinks, drink, fare, full c [...]ps, lascivous company, and wanton dal­liances, to be the Ne plus [...] of Mankind: makes his Belly to be his God, and the satis­faction of his fleshly appetite, to be his highest happiness! What shall we think of the ambi­tions Glory-Seeker, who values himself by the Dignity and Preferment he can climb up to a­mong men: and mistake any honour for [...] blessedness, and looks no farther! What of the profine Sc [...]er at Godliness, who dis­honours God's Name by Oaths, Curses, Re­ [...] of his holy ways, and is so far from seeking Communion with God, that he [...]; him depart from him! Certainly, either the Scriptures is mistake about [...] cheif end, or these are beside it, and will lose all their labour at the last, and their Souls into the bargain▪ Nay, the Hypocrite too, the false P [...]sessor, who pretends to aim at the glory of God, but really makes Self [...], H [...] also will lose his Labour, & deceive his Soul into Ruin.

3. THAT in highly concerns Young Ones to set themselves to the study of Religion betimes. And let it then be a Motive to all such, early to engage themselves in it. Remember there­fore, that you were made for an End: you can be happy only in the attaining of it: You are capable of serving to it [...]n the days of your Youth: All that time is already lost, which you spend in pursuing any other ends but this. You have by reason of original Sin lost the apprehensions of it, and are naturally engaged for lower or inferiour ends: True Re­ligion only gives you direction, how you may come by the right perception of it again: If you miss of, and do not teach to this end, you are undone forever. And if you are so foolish as to spend away your Childhood and Youth in Vanity, you may be cut off from any after op­portunities of engaging yourselves for the glo­rifying of God and enjoy [...] him. As then you love your Souls, and would not come short of God's Glory, & your Souls Salvation, set your­selves earnestly to attend upon all those means & helps, whereby you may [...] acquainted with your great end, & engaged in living unto it.

[MARCH 27, 1688.]

SERMON IV.

EVERY wise Agent always observes this method, he first propounds an End to him­self, and fixeth upon if and then he sets himself [...]o study and find out proper & sutable Means, which he may improve in his regular pursuance of it. This Scheme Idea, or Exemplar of the means, and the way rightly to apply them to his purpose, is that which is called his Rule of [...] ­ [...]tion. And such a Rule is requisite in order to the practice of every Art; and he that is throughly acquainted with it, and dexterous at it may only be called an Artist. Such a method as this is followed in our Catechism, in laying down the Doctrine of Religion or Divinity. Ha­ving therefore rightly stated and limitted man's great End, in the former question, there remains nothing but to set him in the Way to his unfail­ing obtainment of it, which is the design of all that follows. And there are two things here re­quisite, viz. that we be satisfied about our Rule, and that we be well acquainted with the Contents of it. The former is end [...]red in the Questi­on we are now upon; the latter is pu [...] in th [...]se that follow after.

THE main soop [...]th [...]n of the present Inquiry, is about the Rule is [...]. Man's happiness is a [...] and momentous thing, if he miss of [...] hath laboured in vain. He had need there­fore have a sure & [...]erring Rule to direct him thereunto, that he be not deceived & disappoint­ed; because his loss will be irreparable. We are therefore here pointed to this Rule, and have it characterized unto us.

FOR a right Understanding, and full Expli­cation of this Question and Answer; there are these things will call for our distinct Considera­tion.

• (1.) That Man must have a Rule to direct him, or else he can never attain to his chief end.
• (2.) That this Rule can be but one.
• (3.) That the Word of God is the only Rule.
• (4.) That this word, which is the Rule, is contained in the Scriptures of the Old and New Testament.

Prop. 1. THAT Man must have a RULE to direct him, with which he is well acquainted; or else he can never attain to his chief End. There are two things contained in the Proposition.

• (1) That there must be a Rule.
• (2) That we must have Acquaintance with it. Both these may be evidenced.

Article 1. THERE must be a Rule. Man cannot be led to his End without one. The ne­cessity of Man's having a Rule, may be argued from two Consideration.

[Page 11] [1.] FROM the Consideration of the Respect [...] Man bears to his End: and that whether lookt upon in a state of Integrity or of Apostasy.

(1.) LOOK upon him in his Primitive Per­fection, standing in his Integrity; and here he could never reach his End without a Rule. The following Conclusions will evidence the Truth of this Assertion.

1. MAN was not made happy. That Man was (strictly speaking) neither happy nor mi­serable in his first state, is a Truth undeniable, if we do but acknowledge his happiness to consist in his attaining his chief End, and his misery in his missing of falling short of it. He was fitted for happiness, inasmuch as he had all the stock of Grace put into his hands, which was sufficient by improvement to make him happy. There was nothing wanting in that Image of God, which he had stamped upon him: And yet he was ca­pable of losing his felicity, and becoming unhappy; being made mutable, and capable of losing that [...] the Event unhappy proved. Man was therefore at first made a Pobationer for happiness: and that by the law of special Government.

2 HAPPINESS was pro [...]osed to Man [...] first in a Covenant-Way. That there was a Co­venant between God & [...], the Scripture [...] ­sures us and gives us an account of the Nature and Terms of it. Now in a Covenant there are always those two things, Something promised up­on condition on one part, and the conditions re­quired on the other part, in order to the obtain­ing it. The Thing proposed to Man in the first Covenant was Happiness. The manner of proposing it, was by telling him how he was to come by it if ever he expected to become the owner of it. The Terms therefore so run, Do & Live, Rom. 10.5.

3. HENCE there was a fixed or stuted way, to which Man's being made happy was restrained. For, if Happiness were not promised to man absolutely, but hypothetically, it must needs depend upon that [...]hy [...] [...]is; and the performance of the Condi­tion is the way to his felicity: and that this was fixed, is therein evident, because together with a firm Promise made to him, That if he obeyed, he should be happy, there was as strong a Threat­ning, That if he came short of it, he should un­doubtedly be miserable, Gen. 2.17.

4. HE could neither find nor keep this way, without a Rule of direction; and consequently could never have reached blessedness. He could never have known, when he served to his end, or when he mist of it. He had been lost in a wil­derness, out of which he could not have gotten, but must have been at an utter Loss. In summ, there was a Medium between a state of Innocence, and a state of Felicity: there was a way to pass safe to it, and a way to miss of it. And to ena­ble him to chuse the one, and avoid the other, he must have a Rule.

(2.) MUCH more does Man need a Rule, if we look upon him in his state of Apostasy. And this is that which we are mostly concerned in; for that is the Condition of all Adam's Posterity. That [...]allen Man needs a Rule to guide him to Salvation, will appear if we consider, —

1. THAT Sin hath made him truly & wofully Miserable and Wretched. He is not only not happy, but he is fallen from that Nearness to it, in which he once stood, into a great Distance from Felicity. He is separated from his end; is fallen short of the Glory of God. (Rom. 2.23.) and is re­moved from the Enjoyment of him, (Isai. 59 2.) and because in these Two, his Blessedness did consist, the loss of them declares him wretched.

2. THAT if ever fallen Man recover happi­ness, he must be brought back again to this great End of his. As long as he is out of his read, no­thing but destruction and misery are in his ways, (Rom 3.16.) He can never be truly blessed, but only in the glorifying God, and enjoying him; because happiness is only in reaching his chief end.

3. THERE is something required of man, in order to his recovering his Felicity. He is not only to be passive, but active too in this affair. There is Faith in Christ and new Obedience requisite, as will afterwards appear. As man was at first made capable of being happy in a Covenant-way: So fallen man is recovered to Blessedness in a Covenant-way. Hence the terms are declared in the Gospel [...] 16.16. Rom. 8.12. He [...] ▪ [...].

4. HENCE be must have a Rule for this. The Gospel must have its Precepts, as well as the Law. Fallen Man cannot steer his course without a Compass. The gate is strait, and the way is narrow, and few find it. (Mat. 7.14.) It is vain for him to endeavour it, unless he have a Clue to direct him.

THAT Man must have a Rule further appear, —

[2.] FROM the Consideration of the nature of a Rule. A Rule is nothing else but that whereby a man is guided so to do his Work, as to su [...]e it to the End and Use for which the doth it: and the reason of it is, because he may else miss, and so lose his Labour. There is necessarily requisite a Sutableness between the Means, and the End, for which they are used: Else means are vain. The right suting of them, 'tis the nature of a Rule to discover, and no man can be an Artist in any employment without it. And how then shall Man work out his Salvation, if he have no such Direction?

Articl. 2. THAT Man must have Acquain­tance with this Rule. It is not enough that there be one, but he must be skilled in it. To clear this, Consider —

1. Man is made a Cause by Counsel of his own Actions. God hath given him an under­standing, capable of discerning; and a will, able to choose his way. This is a priviledge be­stowed upon Man above all other Creatures in this lower World. Job. 35.11. God teacheth us more than the beasts of the earth, and maketh us wiser then the fowls of heaven.

2. GOD deals with man in a way that is suited to his Nature. He treats him as a Rea­sonable Creature. He sutes his state to his Con­stitution, accommodates it to such a sort of Be­ing. Inferior Beings have a Rule, as well as Man: But God guides them only by Instinct They cannot know their Rule. It is sufficient for [Page 12]them, that He knows it, and hath imprinted it upon their Natures. But God deals with Man in a way of Precepts, Promises, & Threatnings, which is a Moral Way. The whole Scripture gives us account of this manner of God's treating Man.

3. HENCE Man can never attain his End, without he knows his Rule. The Service God expects of Man is a reasonable Service, (Rom. 12, 1.) He must be voluntary in his Obedience: God requires the Heart. He must choose the ways of God: And how can he do so, except he knows them? For this reason it is said, that without knowledge the mind of Man cannot be good, and that a people are destroyed for lack of Knowledge. There is no such thing as blind Obedience in Religion.

Prop. II. THAT this Rule can be but ONE. This Proposition is not so to be understood, as if there were not many particular Rules prescribed, to be followed by men, in order to Salvation. Out of doubt, so many several Precepts as are laid down in Scripture, are so many particular Rules to direct us in our way. But the mean­ing is, that there is but one System or Body of Rules; but [...] Directory, according to which he can so order his way as to be happy. This is called a Rule, Gal 6.16. And that this is but One, will appear, if we consider these Arguments.

1. THAT Man's Happiness depends upon his performing the Conditions of the Covenant, in which it is [...]ffered to him. God is the Author of Blessedness, and it is his free gift. He there­fore hath sovereign arbitrary Authority to pro­pose the Terms on which he will bestow it: and having so done, if Man expects to be hap­py, he must see to the fulfilment of those Terms; else he can never lay Claim or pretend a Title to it. Nay, if he miss of the Condition of the promise, he presently brings himself under the Threatning▪ and for this reason Precepts are not only given affirmatively, but negatively too.

2. THAT there is but one Way, in one Cove­nant, according to which God hath engaged to make Man happy. It is true, there are two Cove­nants, in which God hath been concerned with Man; the Covenant of Works, and the Cove­nant of Grace: and these have their several ways and rules. In the first, Man was to be made happy by Works: in the second, by Grace. The former depended upon man's personal Obe­dience: the latter upon Christ's. The former called for doing, the other for believing. But each of them have their limited way. And man being fallen from the first Covenant-Con­dition, and set it against him, and having lost his strength, it can no more be a Rule of Hap­piness to him. It is now only by the New Covenant, that he can ever hope to obtain Life & Salvation: and the Way to it, according to this Covenant, is determined; and therefore the Rule can be but one. For,

• 1. THERE is no Salvation without Reconci­liation to God. As long as God and He are Enemies, He is unhappy. God only can save him; and he will save him only in the way of Reconciliation. Nay, he cannot be happy but in the Enjoyment of God; which how can he come at, till reconciled? Till then, he is with­out God, Eph. 2.12.
• 2. THERE is but one Mediator of reconci­ [...]i [...]n, and that is Jesus Christ, as the Apostle tells us expresly, 1 Tim. 2.4. There is no coming to God but by him: out of him God is a Consuming Fire. He only hath satisfy'd provo­ked Justice, and pulled down the wall of parti­tion. Thro' him then, and in no other way must we obtain Reconciliation.
• 3. THERE is but one way to become inte­rested in the Satisfaction of (brist, and partake in reconciliation by him; and that is by believing in him. Joh. 3 36. He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life; but the wr [...]th of God abideth on him. Christ is not actually a Sa­viour to all men indiscriminatively, but only to Believers. He therefore had his Disciples to preach That, as the Sum of the Gospel. Mark 16.15, 16. Preach the gospel to every creature. He that believeth and is baptized, shall be saved; but he that believeth not shall be [...].
• 4. THERE is but one way of serving God in new & evangelical Obedience, and that is by living to the will of God. (1 Pet. 4.2.) God hath told man what is his Will, [...]rein he expects to be served by him, (M [...]. 6.8) and this only hath a Fr [...], given to it: without which, it is bold presumption for a man to challenge to him­self a reward of Blessedness.

AND here we have an easy Resolution to that CASE which some so perplex themselves about, viz.

Quest. WHETHER Man may be saved in any Religion, provided he be true to the Obser­vance of it?

Answ. TO bring this Case to be Promisses, I'll lay down these few following Conclusions;

• 1. THAT, if there be but one Rule guiding to blessedness, and Man must know that Rule, or he cannot be blessed, then no Religion can save a Man, but that only in which this Rule is made known. Hence therefore the Word of God discovers the misery of men who are S [...]ran­gers to this Rule. The Apostle argues, Rom. 10.14. How shall they believe in him of whom they have not board? How shall man guide his steps to Life, if he have not a discovery of the Way? Or guide them right, if he have not the true Way? The Wise Man tells us, Where there is no Vision, the people perish, Prov. 29.18.
• 2. THAT there may be different S [...]s in Religion, and yet men may be saved in them. We are to distinguish between diverse Religions, and Diversity in Religion. Through out know­ing but in part, it is come to pass, that Profes­sors of Christianity have been of diverse Opini­ons in many things; and their difference hath occasioned several Denominations; but while they agree in the Foundation, they may be saved. So Paul assures us, 1 Cor. 3.11, 12, &c.
• 3. THAT there are Religions in the World, that not only have no discoveries of this one Rule, but prescribe to men Rules contradictory thereunto. The Truth of this Assertion cannot be suspected, by him that hath but a little Ac­quaintance [Page 13]with the several Religions, which the Children of Men have taken up, and fol­lowed. If we look upon all the Sects of the Gentile Religion, we shall not find in them any the least footsteps of man's Salvation by Christ, and faith in him. They have set up [...] Worship, and served gods of their own making, bo [...]ed down to stocks and stones: among Twenty Thousand gods, have mist of the true One; have betook themselves to moral Vertues, as the way to felicity; and though they had Sacrifices, yet they neither used them as typical shadows of Christ, nor did they offer them to GOD, but to Devils. If we look upon the M [...]t [...]n; though they do in word acknow­ledge God and Christ, yet they neither acknow­ledge Christ as a Redeemer, nor do they pre­scribe faith in him as necessary, nor yet do they acknowledge his Laws: but set up their [...] in Opposition to his. If we consider the Anti-Christian; whatever pretence they make, yet they have subverted this Rule, in the founda­tions of it; inasmuch as they have joyned other Mediators unto Christ; have [...]ted faith in his Righteousness for Justification & Salvation; and brought back a Covenant of Works; have set up their own C [...]s, not only in equality [...], but in Opposition to his Commands; and because they loved not the Truth, have been left to believe [...].
• 4. HENCE the closer such men follow these Religions, the further they are from Hap­piness; because they thereby keep at the grea­ter distance from the only Rule of Salvation. They mistake, that think conscientious follow­ing an erroneous Rule, is a Salve for the Errors of it. Ignorance is a damning evil; and Igno­rance in the Understanding will beget Error in the Conscience, and there is no reason why God should not punish Sin in the Conscience, as well as Sin in the Will.

IT therefore tells us, that it is a matter of great, yea infinite Concernment to us, that we labour to be rightly acquainted with the Rule we are to follow in our pursuit of happiness: and therefore that we do not take it upon Credit; but make diligent inquiry to know, what is the good & perfect and acceptable Will of God, left otherwise we take a great deal of pains to no purpose, and following a false guide, do in the end miss of, and finally fall altogether short of our desired Salvation.

[APRIL 24. 16 [...]8.]

SERMON V.

Prop. III. THAT the WORD of GOD is this only Rule. If Man cannot be happy, without a Rule that can di­rect him to it, it must needs be his great con­cernment to know it, and not be mistaken. Now when the Word of God is said to be the Rule, it is a me [...]onymical Expression, and intends that it is therein contained & no where else. Here therefore, two things are to be considered.

• (1.) What we understand by the Word of God?
• (2.) How it appears to be the only Rule?

Q. 1. WHAT are [...] to understand by the Word of God?

A. THIS Expression is variously used in Scripture: Especially,

• 1. For the Son of God, who is the Eternal Word, (Job. 1.1, 14.) So called, because by him God hath been pleased to make himself known to his People. Vet. 18. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
• 2. FOR the Eternal Decree or Ordinance, in which God laid out and determined the works of Efficiency. So Psal. 148. [...]
• 3. FOR God's powerful Administration of the Works of Creation & Providence. There is a Creating Word (Psal. 33.6.) and there is a Preserving Word, (Mat. 4.4. Heb. 1.3.) But neither of these is here applicable.
• 4. FOR the Revelation or Discovery of his ap­proving Will. The proper use of [...] of [...] among men, is to communicate their minds & thoughts one to another: and hence 'tis metaphorically applied to God, in respect of those manifestations, which he makes to the Children of men, of himself; and is more especially restrained to those discoveries, wherein he lets them know what is their Duty, and wherein they may be capable of pleasing him. And this is the most frequent use or the Word in Scripture. In what way soever God sees meet to make known his mind to us, in that way he may be said to speak to us; which the Apostle tells us hath been in divers manners. Heb. 1.1.

Q. 2. HOW does it appear to be the [...] Rule?

A. WE may here (to expedite this matter) call to mind, that there have been [...] Covenants, in which God hath readed with men about their happiness, viz. that of Works, and that of [...]ace. As to the former, or that of works, there needs no [...] of this Con­sideration to it, because man is no [...] to expect felicity by it. If fallen man could have attained his end according to the tenour of that, the second had been supers [...]ous. Gal. 3.21. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily Righteousness should have been by the law. That Covenant stands armed with Curses, and all that are na­der it can expect nothing else: Ver. 10. For as many as are of the works of the law, [...] under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. And yet if there were need, it might be evidenced that God's Word was Man's only Rule there; but because Adam's apostate Children can expect Life & Salvation only according to the tenour of the Covenant of Grace, it will suffice to make it appear, that the Word of God is the only Rule, to direct us to glorify and enjoy him, in the way of this Covenant. And this will be manifest by these Propositions.

[Page 14] 1. THAT Man by his fall mist of the hap­piness offered in the first Covenant, & brought himself under a condition of misery. Man's happiness consists in the glorifying of God, & enjoying him: and the fall cut him oft from both. From the former, Rom. 3.23. For all have sinned, and come short of the glory of God: From the latter. Isa. 59 2. Your iniquities have separated between you and your God. And hence he fell from Life into a state of Death: for therein did the Curse consist. Gen. 2.17. In the day that thou [...]atest thereof, thou shalt surely die. So that all the Children of men are not only born capable of Misery: But they are born actually miserable. Hence this Death is said to be past upon all men, Rom. 5.12.

2. THAT fallen man is no longer capable of being made happy by that Covenant. For, though his happiness be still in attaining his end, and his end be still the same that ever it was, yet it is not to be advanced by him in that way wherein it was at first prescribed: and this, not by reason of any default in the Law or Covenant, (that is holy, & just and good) but by reason of his own Impotency. Rom. 7.13, 14. Was then that which is good, made death unto me? God forbid. For we know that the law is spiritual: but I am carnal, sold under sin. And here is a double Impotency exprest in the two Phrases: — Ca [...]nal, i. e. Sinful naturally and habitually; and so not able to keep the Law, by which God may be glorified, and I perform the Condition of Life: — Sold under Sin, i. e. under the Sentence of Condemnation; not able to make Satisfaction, and remove the Curse. So that this Covenant speaks nothing but terrour and despair. to all those that are held under the Conditions of it.

3. THAT hence, if ever the undone Crea­ture be restored to happiness, by attaining his end, there must be another way found our for it. If blessedness can be no longer by the law, then either man must never be blessed; Or, there must be a new law of blessedness pro­vided for him; Or he must be made blessed without any, which cannot be; for, if he could not be happy when he was innocent, but by closing with his Rule, and reaching his End, much less can he be so now he is miserable, un­less there be a way to rid him of his misery, and bring him back to felicity. If therefore the law of works cannot, something else must, or otherwise he must needs perish. And if there be another way, there must of necessity be another Rule; This being a directory suited to the way, and therefore cannot but vary ac­cordingly. Hence that, Heb. 7 12. For the priesthood being changed, there is made of necessity a change also of the law.

4. THAT the Recovery of fallen man from this Misery, is an act of God's sovereign Plea­sure. It derives from hence, and hath its de­pendance here. If, when man had come short of his end, and lost his happiness, he had left him there without hopes forever, he could not have done him any injury; it had been but an Hell of his own procuring. Hence the Original of man's Recovery is referred to God's Wil. Eph. 1.5. Having predestinated us to the a [...]tion of children by Jesus Christ to himself, according to the good pleasure of his will. God had once brought himself under an Obligation to give him life in case of Obedience; but he had not obliged him­self to deliver him, if he should cast himself away.

5. THAT hence the Way, in which this re­covery is to be obtained, depends upon that Plea­sure of His. He that might have chosen, whe­ther ever he would have saved us, hath the li­berty of prescribing (as he sees meet) how he will bring it about, and upon what Terms we may expect it. If he do not restore us, none can: and if he do, it is free Grace. Who then shall prescribe to him? Or who shall make his terms for him? And for this reason it is, that Salvation is said to belong to God.

6. THAT as God purposed from Eternity to bring back a number of fallen Men, so he pro­vided a new C [...]ant-way to accomplish it in. God hath a company of Elect or chosen ones a­mong the ruins of the fall, whom he appointed to felicity in the days of Eternity, before the World was, (Eph. 1.6.) And when he appointed them to the End, he also allotted the Means, by which they should reach it. Eph. 1.4. Accor­ding as he hath chosen us in him before the foun­dation of the world, that we should he holy, and without blame before him in love. The new and living way was then fixed, & preremptorily re­solved upon; and it was but one way that was then determined, unto the which the terms of the new Covenant are in the publication of it restrained. Mark 16.16. He that believeth and is baptized shall be saved; but be that belie­veth not, shall be damned.

7. THAT except God had revealed this Way and Rule, it could never have been known in the World. Men nor Angels could not have so much as published that good news, that there is such a thing, unless he and first declared it: much less could they have given a draught of it. Hence it is, that where there is none of this Re­velation, a People are in a state of Perdition, Prov. 29.18. Where there is no vision, the people perish: but be that keepeth the law, happy is be. Rom. 10.14. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? For who should be able to know the mind of God, or enter into the secrets of the decree, till God was pleased to break them open? Hence when Peter confessed Christ, he tells him, as Matth. 16.17. Blessed art thou Simon Barjona: for flesh and blood hath not revealed it unto thee, but my father which is in heaven.

8. THAT in what way soever God reveals this will of his, that is to be accounted his Word. For Gods word is nothing else but his making his mind known to his Creature. Now there have been divers ways, that God hath taken thus to inform his people of their duty; some­times [Page 15]by Oracles, giving vocal Commands to them; sometimes by Urim & Thum [...]; partly by Angels appearing in humane Shape, [...] by the Son of God before his Incarnation, who often came to his Servants of Old: partly by Visions and Dreams, appearing to them in sleep, in raptures, and trances: and partly by Prophets and extraordinary men sent and spirited by him: and partly by appointing such men to write down his Will for the use of his People: of all which ways we have an account given unto us in the holy Scriptures.

9. THAT nothing but what GOD hath thus revealed to his People, doth or can belong to the Rule. That there needs no more, will be afterwards considered, when we come to ob­serve the Perfection of Scripture: But here we observe, that there can be no more. We are therefore severely forbidden to add. Prov. 30.5, 6. Every word of God is [...]re. — Add thou not unto his words, left be reprove thee, and thou be sound a liar. For, if the Salvation of fallen man depends meerly on the good pleasure of God, the knowledge of it necessarily depends upon his revelation. How else should it pos­sibly come to be known? Hence we have that challenge, Rom. 11.34. For who hath known the mind of the Lord, or who hath been his counseller? None was admitted to sit at Council-Table with him, or hear what he purposed in the Days of Eternity, or read those Records of his De­crees. Till [...]e told it, it was a secret. For any therefore of their own head to make any addition to this Rule, is a bold Intrusion upon the Divine Prerogative; an imposing upon God, which he will never admit of▪ nor shall they f [...]d any other thanks from God, but a severe Demand, Who required these things at your hands?

HERE I shall take into Consideration a CASE controverted among many viz.

Quest. WHETHER the Light of Nature, which Men bring with them into the world may not be improved, so [...] to be a sufficient Rule to guide them to their chief End?

Answ. WE are here to consider Man in his lapsed Estate, and the Light of Nature as It is to be found in him in this estate of his: And thus taken, the Answer is in the Negative. For the full Illustration whereof let these things be thought upon.

1. WHAT the light of Nature at the first only discovered to Man the Rule, by which he was to attain his end, according to a Covenant of Works. It was properly adapted to the first covenant, in which man was by his personal O­bedience to serve to God's glory and secure his favour. Hence it contained in it only the mo­ral law or the substance of what was contained in the ten Commandments. Rom. 2.14, 15. The Gentiles which have not the law do by nature the things contained in the law, these having not the [...]aw, are [...] unto themselves. Which shew the work of the law written in their hearts. It said, These things ought to be done and those to be avoided; [...] if tho [...] so do, thou shall be happy. It was accommodated to the Image of God, that was imprinted on man, and served to guide him in the right improvement of it. It was the candle of the Lord, set up in him to light him in his way wherein he ought to go.

2. THAT though the light of Nature clear­ly discovered to man his Obligation to God, yet it did not show him every point of the Rule, by which God would be served by him. There were some things positive required, which were not to be particularly found in it, but were made known to man by Revelation. Man knew, that God was to be obeyed in whatsoever he should enjoyn him, by the light of Nature: but this did not tell him that the Tree of life & know­ledge w [...] sacramental, and that it was Death to e [...] of the latter. The difference between the [...] was arbitrary, and not natural. Pos­sibly that might tell him, a Sabbath was due to be kept, but that one day of seven, or this day of seven [...], he had by revelation; God is therefore said to sanctify i [...].

3. THAT this l [...]ght in [...]allen man is wofully imported. Man knock't his head in his fall, and cra [...]'d his understanding as to divine Truths. It is but a little that he knows of that Rule. [...]ne broken fragments, & moth eaten registers, [...]ld rusty out worn mo [...]ments there are; but so imperfect & illegible, that the [...] are but very few of them, that he can spall [...] what they mean, and in others he is mistaken. For this, we have that good Man's confession, Prov. 30.2. Surely I am more brutish than any man, and have not the understanding of a man. For this reason, a state of Nature is c [...]lled a state of Darkness, and natural men said to be brutish. Hence Divine Revelation is necessary to the right & thorough discerning of what was required in the old Covenant; in which a mistake is a capital crime, Gal. 3.10.

4. THAT if the light of Nature, were as clear in man now as it was at first, yet his Inabi­lity to follow it, renders it unprofitable to him. The impotency, which is in natural men, to o­bey the demands of the Law, cuts them off from a capacity of improving the greatest dis­coveries they can make of it, to their advan­tage & happiness. For if men know & do not, their Guilt is aggravated; but fallen man can not do, not so much as the thing which he knows ought to be done. Whereas happiness is not in bare knowing, but doing. Joh. 13.17. If ye know these things, happy are ye if ye do them. So that the utmost that this light doth for the man, is to set [...] see that he is undone: and the more discoveries he makes by it, the more convicti­on he hath of his great Infelicity.

5. THAT the light of Nature makes no dis­covery to man of any other may to attain his end and be happy, besides what was exhibited in the Covenant of works. And here let it be observed, —

• 1. THAT man by the light of Nature could never have known, that there was any other possible way for God to be glorified in man's sal­vation. Fallen Adam knew himself to be mi­serable, cursed, under a sentence of Condem­nation; that Justice was engaged against him; [Page 16]but how Justice could be satisfyed, Holiness be maintained, and yet Mercy be magnified, was beyond his reach. How God should punish sin, and yet love the sinner; take vengeance on men's Inventions, and yet extend grace to their Persons, was above the discoveries of Nature, a Riddle beyond all it's Rules & Principles to ex­pound. It had it's notions about happiness, but none about salvation. Hence that is asserted concerning all natural men, Rom. 3.17. The way of peace have they not known.
• 2. THAT much less are there any footsteps of the Way it self, to be found in the hearts of men: there are no umbrages of any such Dis­covery to be found there. If we should follow the whole method of it, step by step, and ask nature what it can say to it, it must be altoge­ther silent. I shall instance only in three things that are most comprehensive.

1. IT hath no notices of the Person of CHRIST, and the Redemption wrought out by him. It might speak something of a Trinity of Persons in the God-head once; though, of that there is scarce any thing to be found in the relicts of it since the Fall: but that the second Person should be made Man, and subject himself to the Law, and make satisfaction for sin, and make way that man might be justified by his imputed Righteousness, and saved by his merits,—here was a deep silence. Some would have Adam to be a Type of Christ; but if he were, he was an ar­bitrary, and not a natural one. Others would have us to believe, that Adam before his fall knew of the Incarnation of the Son of God: but we have no evidence for this in Scripture; and if he did, it must be by revelation. Others have thought that the Gentiles Sacrifices intimate some dark apprehensions of Satisfaction by another: but it is certain, sacrificing was handed down to the World by Tradition from Noah, and not by the light of nature; and that the Heathen lookt upon them as satisfactions ex Opera [...]perato, and not as shadows of a better Sacrifice. Hence the preaching of a Christ is so far from the gust of humane reason, that it hath the reputation of so [...]l shurss by it. 1 Cor. 1 [...] 23. But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks, foolishness.

2. IT gives no direction about Gospel-Faith. Faith in God is a great Duty of the first Com­mandment, and was clearly written in the law of nature; and fallen man hath natural Convictions of it as a Duty: But to believe in Christ, to rest in God for life and salvation upon the score of Christ's Righteousness, under a deep sense that we have none of our own, and to de­pend upon a Promise in so doing, it is so far from bearing any witness to it, that it looks upon it with greatest contempt: and for this very rea­son it is, that men who make highest pretences to Reason, speak most contemptuously of it, as is obvious in Socinians, P [...]lagians, Arminians, and such like men. And hence such endeavours to confound the Doctrines of Justification & Sancti­fication in one: because nature's light hath no­tions of a Personal Righteousness, but knows nothing of a Relative one.

3. IT is altogether a stranger to [...] Obedience. If it could afford any thing to [...]s information, it is here; but it is as much at a loss in this, as any thing. For, tho' it [...] something of moral Duty (and that is [...]t a lit­tle) yet it gives fallen man no information how to please God by his Obedience, and when he hath followed it to the highest, it leaves him unprofi­table, (Lak. 17.10.) and his Duties are but pointed Abominations. It may convince man of wofull flaws in his Obedience, but how to mend them it tells them not. Moral Obedience and Deeds of Sanctification, are vastly different things. Now, it tells not man where he may get a new Prin­ciple of spiritual Life, to enable him to live to and please God. It sets not open before him the Fountain, in which his Uncleanness may be washed away: where he may be furnished with grace to serve God, and live to his glory: nor how his imperfect Duties may find acceptance with an holy God, and receive his approbation, or where he may fetch those continual supplies of renewed strength to conquer his Corruptions, to deny Ungodliness, &c.

NOW all these things are essential to that Rule, by which fallen man may be [...]ded to glorify God, and enjoy him: and to be mistaken about them, or not to be acquainted with them, will undoubtedly leave him short of happiness. And this shews us their great fally, who will measure Divinity by natural Light, and will admit of nothing in Religion, which will not stoop to the test and trial of human Reason. And it tells us, how deeply we are engaged to God for his word of Revelation.

[MAY 22. 1688.]

SERMON VI.

Prop. IV. THAT this Word, which is the Rule, is contained in the SCRIP­TURES of the Old and New Testament. The holy Scripture are called a Rule Mero [...]y [...]i [...]ly, because they, [...] in them all that is needful to be known, to guide or direct fallen man to the attainment of his chief [...]nd: and they were given by God [...] this very porpose, that they might shew to [...]an his way.

THERE are three things which will be here requi [...] [...], viz.

• (1.) That the Scriptures of [...] and New Testament are the Word of God.
• (2.) That God hath given them to be our only Rule to direct us to our chief end.
• (3.) That they are a sufficient Rule to this purpose.

Article 1st. THAT the Scriptures of the Old and New Testament are the Word of God. This Conclusion must be cleared up, because we have already heard, that the word of God must needs be our Rule: except therefore we are sure that this is his word, we cannot rest upon it, as our Rule, with any safety to our Minds: and tho' one would think it superfluous, to do much here among Christians, because they profess their be­lief in this Article, yet when Atheism begins to [Page 17]put it self forth, and the Scriptures to be reproa­ched, and God blasphemed upon their account, it is requisite that young ones be confirmed in the evidence of this truth. Now there are two sorts of Arguments used to prove things by: [...] which are drawn out of the thing it self; and these are always the most evidencing, because they contain the Reasons of things in them: and I [...]rtificial, which are Testimonies given to a thing the [...]edit whereof is always de­pending upon the quality of the Witness. And we may prove the Scriptures to be the word of God in both these ways. They have good evi­dence in them, and they have good witness for them. I shall offer something of both —.

Arg [...] 1. THE Scriptures speak enough for themselves to prove their [...]n Legitimacy. As the Sun proves it self to be so by its own beams, so Scripture-light proves it self to derive from the Father of lights. I do not mean, that it is therefore necessarily the word of God, because it tells us [...] it is so: for it were an easy matter for men to make any foolish writing to say as much; but it hath such qualities in it, as bear a manifest stamp of Divinity upon them and carry conviction that none but God could be the Author of them: and they are such as these which follow.

1. THE gre [...] and g [...]ri [...]s Truths, that are therein discovered & [...]: Mysteries, which if God had not revealed them, they could never have been known: so far above humane under­standing to have found them out, that now they are revealed, they are beyond its comprehension; hence sand to pass knowledge, (Eph. 3.19.)—things that lay [...]id for Ages; and had done so forever, if God had not revealed them, (v. 5.) — riches unscarc [...]able, (v. 6.)— things that Angels them­selves admire, as not being able to grasp, (1. Per. 1.12.) — Mysteries great and unfathomable. 1 Tim. 3.16. Without com [...]cersie, great is the mystery of [...]ness. — What else is the revela­tion of one God in three Persons, an undivided Essence, containing in it three distinct Subsisten­ces three and yet but one: So the hypostatical Union of the Divine & the Humane Nature in the Son of God; the reconciling of Justice & Mercy in the recovery of fallen man; the translation of our guilt to Christ, and his Righteousness to us; the nature and way of the work of Conver­sion, the giving of the Holy Ghost. — There are no footsteps of these things in the light of Na­ture, nor any discoveries to be made of them in the book of Creation and Providence. This is the Wisdom of which is spoken, Job. 28.12, 13. Where shall Wisdom be found? and where is the place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. So Ver. 21, & 23. It is hid from the eyes of all living, and kept close from the fowls of the air. God understandeth the way thereof, and [...]e knoweth the place thereof. Now these are the main subjects of Scripture-revelati­on: to which we may add the knowledge of the Covenants. Needs therefore must they be of God and no other.

2. THE Foretelling of future Events, which here certainly come to pass according as predicted. It is the prerogative fo the true God thus to do. Hence that challenge, Isa. 41.21, 22, 23. Pro­duce your cause, saith the LORD; bring forth year strong reasons, saith the King if Jacob. Let them bring them forth, and shew us what shall hap­pen: let them shew the former things [...] they be, that we may consider them, and know the latter end of them; or declare us things for to come. Shew the things that are to come hereafter, that we may knew that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it to­gether. It is true, there are some Events, which arise out of natural causes, if not impeded. Hence there are fair probabilities. Hence Satan, who is a great Naturallist, foretels many things that do evene: Astrologers have their Predicti­ons, that do sometimes fall out right. But let [...] observe, that the Scriptures have things fore­ [...]d in them, which had no natural cause to in-digitate them, being arbitrary, pr [...]ter & super­natural, & contrary to the tendency of second causes. It must needs therefore be a Divine Fore­sight, that could acquaint the Children of men with them so long before hand, and declare the time, means & ways of them, & call out Instru­ments by Name, and that so long too before hand. There are too many of these upon Scrip­ture-record to be here instanced: and several being super-natural effects, could not be read in natural Causes. To be sure, what concerns the coming of Christ, which takes up great part of the Old Testament, must undeniably be such. Hence the Apostle (Gal. 3.8.) ascribes to the Scripture a Foresight, metonymically, because the Author of it hath one. Now because the futurition of contingent things depends upon his Will, who only can bring them to pass, he only can assure us they shall be: and hence the fulfilling of Scripture-Oracles is a witness of their Divine Authority.

3. THE wonderful! Efficacy of the Scriptures upon the hearts and consciences of men: The conquering power of it, and irresistible opera­tion of it, whether considered extensively or in­tensively.

EXTENSIVELY. How large an Empire hath this gained? And that by no car­nal Stratagems, or outward force, but by its own spiritual energy. How did the word prevail in the Apostles days, when the preaching of tho Gospel won such Multitudes to the faith of Christ? For, th [...] Paganism & Mahometanism, and many Heresies have been powerfully pre­valent, yet they were things, either suted to the corruptions of men, or advanced by external force and policy. Whereas it is evident, that the Scriptures are levelled against all these Corruptions, and require the things that are most contrary to man's natural Inclinations. The Rich, the Wise, and Noble of the earth, Kings and Counsellors set themselves against it. The Instruments, by which it was carried on, were poor, illiterate, ignoble, contemned ones. The rage and violence used to suppress it, expressed in all manner of Cruelties, was managed with greatest fury. All which notwithstanding, did [Page 18]this word go on conquering and to conquer. Col. 1.6. Which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the g [...]e of God in truth. And from whence should it derive this vertue? One that little loved it, could say of it; Acts 5.38, 39. If this counsel, or this work be of men, it will come to nought: But if it be of God, ye cannot over­throw it.

(2.) INTENSIVELY. What work it doth make in a Soul, where it comes with power, they that have felt and found it can best tell. It's force is irresistible. Heb. 4.12. For the word of God is quick, and powerfull, and sharper than any two-edged sword, piercing even to the divi­ding asunder of soul & spirit, and of the joynts & marrom, and is a discern [...]r of the thoughts and intents of the heart. It's power of Conviction is very terrible and amazing. It can strike mo [...] ­terrors into the Soul of a proud Sinner, than all the World besides. It is compared to sharp Arrows, Psal 45.5. Thine [...]rrows are story in the heart of the kings enemies; whereby the peo­ple fall under thee. One Line of it could set that proud King into an amazing horror: when he saw the hand-writing on the wall, 'tis said, The King's countenance was changed, and his thoughts troubled him, so that the joynts of his lo [...]ns were loosed, and his knees smote one a­gainst another. (Dan. 5.5, 6.) Nay it strikes the stout hearts of Devils themselves, and fills them with Consternation. Jam. 2.19. The Devils believe & tremble. It is compared to a Sword: Eph. 6 17. The sword of the spirit, which is the word of God. And it cuts not Bodies but Souls One Sermon out of it wounded Three Thousand at once, and laid them as dead men. Acts 2.37. Now when they heard this, they were pricked in their heart—. Again, it's power of Conversion is astonishing. This is it that converts the Soul. Psal. 19.7. The low of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. Hence is the new birth ascribed to it. 1 Pet. 1.23. Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth & abideth for ever. And in this work is the unperswadible heart of man perswaded: it raiseth the dead to life, quickens them that were dead in sin: it casts down all the pow­ers that did mightily oppose. 2 Cor 10.4, 5. For the weapons of our warfare are not carnal, but mighty thro' God, to the pulling down of strong holds: casting down imaginations & every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. It turns Sinners into Saints; Wolves, Bears & Lions into Men; Devils in­carnate, into holy ones. (Isa. 65. ult.) Again, It's power of Consolation; it's efficacy in com­forting disconsolate and despairing Souls is great. Them that were dying of despondency, and all friends & creature helps could not sup­port, one word hath filled with Joy. Psal. 19.8. The statutes of the Lord are right, rejoycing the heart: the commandment of the Lord is pure, enlightning the eyes. In a word it's power is a saving power. Rom. 1.16. For I am not a­shamed of the gospel of Christ: for it is the power of God unto salvation, to every one that believeth, to the Jew first, and also to the Greek. And could it be so, if it did not proceed from God?

4. THE Design, which is carried on through the whole Book of the Scriptures. There is one Aim, in which both the Old & New Testament do center, as the ultimate scope they are dri­ving forward; and that is the glorifying God. The holiness of the Scriptures proclai­meth who is their Author. They breath no­thing but purity. They call upon, and direct ment to glorify him, that is the Author of them. They must have an Author: they could not dictate themselves. This Author must be ei­ther God or a Creature: a third cannot be na­med. If a Creature, than either one that is wicked or one that is godly. It could not be a wicked, either Devil or men: for these are enemies to God and his glory, hate holiness, and must needs cross their own inclinations, and condemn themselves. It would have thwarted all the designs of impure Creatures, to have given out a Rule so adverse to their aims and ends. They therefore could not be Au­thors hereof. Neither could it be a holy, ei­ther Angel or Man: because these are all of them bound for God's glory; and therefore could not arrogate to themselves that honour, which he who is the Author of the Scriptures challengeth to himself; they have made him their last end, and therefore could not make themselves so: they would not challenge to themselves sovereign power & authority over the Creature, call for adoration, challenge the Dominion & Kingdom. For they all cover their faces before God, and cast their Crowns at his feet, and ascribe all might, power, dominion and sovereignty to him.

5. THE perfect Consent or Agreement of the Scripture with it self. Tho' it came thro' many hands, was written by several Men, who were used as Amanuenses; yet it appears to be dictated by one and the same Spirit, be­cause of the excellent harmony there is in it. The style indeed is divers, the manner of ex­pression various; there is great diversity be­tween the language of the Old & New Testa­ment: but yet the matter is agreeable. One writer doth not contradict another, nor do they charge each other with falsehood. One Pro­phet agrees with another, and all of them with Moses. The Evangelists also and Apostles agree with them The later written books of the Bible do add confirmation to the former. The Gospel gives assurance of the fulfilling of what was predicted in the law. (Luke 1.70.) There are indeed men of perverse minds, that go about to set the Scripture at variance with it self: but not withstanding all their atheisti­cal attempts, they cannot obtain. All may be reconciled, and it is only men's ignorance and prejudice, that leads them to such athe­istical attempts. They all agree in Christ, [Page 19]and center in him. Rom. [...].31. Do we [...] make [...] the [...] through [...]aith? God [...]: yea, we establish the [...]. Heb. 13 8. Jesus Christ the same yesterday and to day, and for ever.

6. THE Preservation of this B [...]k mi [...] ­l [...]sly, is also an co [...]d [...]nce that it is of God. To this also that of [...] is applicable, Acts [...]. [...]8. If this counsel, or this worke [...] of men, it [...] came to nought. The Five Books of Moses are tho't to be the first and most ancient Books, that ever were: and yet they are still preserved in­tire, when the other Writers of those Ages are almost forgotten, and scarce any fragments of them preserved, and they that bear their names, are Inspected to be spurious. Solamon's natural Philosophy is lo [...]t in the ru [...]us of time, when his canonical Books are preserved. The Books of the New Testament have abode more than One Thousand and six hundred Years, whilst multi­tudes of a later date are swallowed up in Obli­vion. And that which adds to the confirmation of this evidence, is that whereas the world bare no prejudice to those other writings but sought their preservation, yet the moth of time hath consumed them: While Men and Devils have done their utmost to destroy the Bible, and could never obtain. God hath mirac [...]lously preserve [...] this Book . Wh [...] [...] the time of Heathen Per­secution all Bibles were to be burnt, and they [...]o [...]y with exquisite tortures, that concealed them, yet all the search, and all the cruelties used could not extinguish this light. God pre­served his word, because it was his: yea, hath used enemies to preserve it. The Jews, who stoned the Prophets, yet kept their writings, and why should God so signally own it, if it were not his own?

7. THE glorious Majesty of the Scriptures restifies for them. Compare all the writings in the world with these, and they must vail to, and fall down before them. For the Subject-matter of them, they are incomparable,—but of that already. For the manner of their delivery, they are most stately. The Style indeed is for the most part plain, but that takes not from their majesty, but illustrates it. The Sun needs no Ornaments to emblazon it; it's own light is sufficient. And yet when God pleaseth, he gives strains of grave Rhetorick imparallel. (See Job 39.19. &c. with many others which might be instanced.) It is most comprehensive in it's de­livery. Luther said, he admired the fulness of Scripture. A Philosopher reading Job. 1.1.—cried out. ‘This barbarous man hath shut up more in these few words, than all the Philoso­phers & Orators in their voluminous Writings.’ There is enough Majesty in this word, to capti­vate all the Kings of the Earth, if they could but discern it. Psal. 138.4, [...]5. All the [...]ines of the earth shall praise thee, O Lord, when they hear the words of [...]y mouth. Yea, they s [...]il sing in the ways of the Lord: for great is the glory of the Lord. Yea the very delivery of it is with powerfull majesty. God speaks it, like a God, with greatest Authority. He summons all the Would to give attendance to him Psal. 49.1, 2. Hear this, [...] ye people, give [...]ar all ye inhabitants of the world: B [...]h [...] & [...] & [...] [...] ­gether. So Psal 50.1. The [...] God, [...] the Lord [...] spoken, and [...] the [...] the using of the sun, unto the [...]. He gives his Edicts and menaces to the greatest earthly Potentates Psal 2.10, 11, 12. Because near therefore, O ye kings: [...] ye [...]stra [...]ed, ye judges of the earth. Serve the Lord with fear, and [...] with [...]. Kiss the Sea, lest [...]e [...]e angry, and ye p [...]rish from the way, when [...]s [...] is [...] has a little: [...] they that [...] their trust in him. Another Instance you may see in Jer. [...]7.3, &c—And he confirms his Commands by his [...] Will, and gives no other reason many times for it, but, I am the Lord: and now who but God would speak after this manner?

Arg. 2. THERE is also good Testimony, to prove to us that the Scriptures are the [...] of God; and that both Humane — Divine.

(1.) THERE is Humane Testimony, (which will at least help, to confirm the former evi­dence) and that is of the Church. And here,

• 1. THE [...] gives [...] Evidence [...] [...]ticle, in which all the World, [...] [...]ge themselves Christians, are a­ [...]. The man that denies this, is in all men's account judged to have renounced Christianity. And indeed, all the Christian Religion is built upon the Scriptures so that the denial of one is the rejection of the other. These Oracles of God are committed to the Church, (Rom. 3.2) and they are therefore to be witnesses to them.
• 2. THE Faithful People & [...]dren of God is give the testimony of their even Experience to it. They have seen & s [...] the Divine vertue and efficacy of the word of God, and are thereupon able to set their seal to it. For they witness no­thing but what they have seen & heard, 1 J [...]. 1. beg. They have found the irresistible efficacy of the word, convincing, humbling, converting, comforting of them; have felt it to be all that to them which it is commended for in it self 2 Cor 3.2, 3 Te are our epistle written in our hearts, known and read of all men: For as much at ye are manifestly declared to be the epistle of Christ, ministred by us, written not with ink, but [...] [...] the spirit of the living God; not in tables of stone, but in fl [...]shly tables if the heart.
• 3. THERE have been thousands & millions of those that have seal'd their Testimony with their Blood: and these are therefore called Martyrs or witnesses of Christ. (Rev 2.13. Acts 22.20.) And tho' some sometimes have dyed for a false­hood, yet they have been but few in compari­son; and these usually with a dead, stupid, and senseless frame of spirit Whereas the Mar­tyrs have suffered with great Patience, Joy, Cou­rage and highest Resolution and have seemed to have been carried far beyond any natural strength; the Spirit of glory & of God evide [...]ly resting upon them. And what was it they died for? see Rev. 20.1. I [...]ate the [...] of them that were beheaded for the witness of Jesus [...] for the word of God, and which had not worshipped the [...], neither his image, neither had received his work up­on their foreheads, or in their [...]nds. And now out [Page 20]of doubt, such a Testimony adds a great confir­mation to this [...]th:—Multitudes were conver­ted by it.

(2) THERE is Divine Testimony; which is infallible, it proceeding from God, who cannot ly. He hath not left himself without witness- [...]earing to this, That the Scriptures are his own word: and that, —

1. OUTWARDLY and Openly, by those many [...], which he hath set as a seal to the truth of them. A Miracle is something wrought by a supernatural and divine power. And these have always been wrought to confirm the truth of Doctrines co [...]ned in the Scrip­ture, and are for that reason called Signs. Heb. 2.3, [...] [...] shall we escape, if we neglect so great salvation; which at the [...]st began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs & w [...]ders, and with divers miracles, and [...] of hte holy Ghost, according to his own will? And whenever they are used, they are a voice from Heaven, spoken by God himself.

2. INWARDLY, in the Consciences of all his People, by the Testimony of his Spirit, It is true, the Scripture i [...] a Rule to distinguish of spirits by: but still it is the Spirit of God, who leaves glorious impressions of the Wisdom, Ma­jesty, and Holiness of the word of God upon the hearts of his Children; whereby they are made to discern the beauty of it, and apprehend the powerful efficacy of it: as Christ did to those two Disciples, Luk 24.32 And they soul one to another, D [...] not [...] heart [...] within us, while be talked with us by: be [...]y, and while be opened to us the scriptures! And to the rest of them, Verse 45. Then opened [...]e their understanding that they might understand the scriptures. And now the word of God is glorified in them, (2 Thes. 3.1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you.) i. e. They apprehend a divine glory in [...], and they apprehend the good­ness, grace, power of God deriving it self to them by and through the word, whereby they are fully assured, that that word which is able to work such effects in and upon them, can be no other but the word of God: and all the policy of Hell, & Arguments of the subtilest Enemies of the truth cannot prevail with them to relin­quish this faith of theirs. And this is a witness that abides in men.

USE. LET this Consideration provoke Young & O [...]d to love the Scriptures, to take delight in the holy Bible, set an high price upon those Oracles which are contained in it: and let it engage you to be much conversant with it, and make it the man of your Counsels. If it be God's word, it must be full of Wisdom; and will make you wise, if you be much in it. This is the way to have a great deal of Communion with God, to know much of him, whom to know is life Eternal. If you despise the word, you despise God himself: all the reflections that you make upon it, reflect upon him: and he will look upon himself as concerned to vindicate the glory of his own Name in it. If you would be wiser, h [...]lier, more intimate with the great God than others, meditate in the Scriptures day and night. Only be sure to look up to his Holy Spirit, to give you such entrance into the [...], as may give you life, and light, and warmth.

[JUNE 19. 1688.]

SERMON VII.

Articl. 2. THAT God both given us the Scrip­tures to be our only Rule, to direct us to car chief End. That this Position may be well & rightly understood & receiv'd, it will be requisite to explain and confirm it. For which take the following Conclusions.

1. THAT the Scripture (as we have al­ready heard) is called the Rule, Metonymically; because it is the Subject containing it. The Rule it self did exist before any part of the Scripture was written: and on supposition, that they had never been committed to wri­ting, the Rule had notwithstanding been of; force: as the Law, that is once proclaimed, is valid, tho' it be not printed, and so dispersed among the Subjects.

2. THAT tho' the Rule hath been one & the same, ever since the fall of man, yet God hath used divers ways to discover it to the children of men. It was not written from the begin­ning. The first records were made by Moses, who lived in the fourth Period of time, which was near Two thousand four hundred years after God had a Church in the world, to whom he had given the Rule of the true Religion, and these had what was sufficient to guide them to blessedness.

IT will here therefore not be amiss to con­sider, How God hath communicated himself to his Church from the beginning? And here take these Rules.

1. THAT God in the infancy of his Church taught them by Revelation & Tradition. As to what concerns the state of man in innocen­cy, it is not to our purpose. And respecting the relicks of the law on the minds of the fallen men, it is certain that they have no natural light telling them how to improve them to their great end: so that Revelation was neces­sary, if man ever obtain salvation. No sooner therefore had Adam fallen under the curse of the first convenant, but God revealed to him the way of recovery by the s [...]cond, (Gen. 3.15.) And during the time that followed, till Moses, God made known his mind to some of his ser­vants, by Christ's appearing to the Patriarchs, declaring his counsels to them, & giving them direction how he would be served; by sending Angels to them on frequent occasions; by inspi­ring them extraordinarily; by coming to them in dreams & visions, &c. which discoveries of his to them, were handed from one to another, and taught by Fathers to their Children; and this during the long lives of those Patriarchs, served for the continuation of the Rule among the People of God: altho' by degrees the ge­nerality [Page 21]of mankind lost the sense of the true Religion, and degenerated, before the flood, to all manner of Immorality; and after it, to Paganish Idolatry, as Scripture-records suffici­ently inform us.

(2.) THAT from Moses to Christ, God in­structed his Church, partly by Writing, and partly by the continuance of Revelation and Tradition. God having chosen Abraham & his Posterity to be his peculiar People, and they being now grown up to a Nation, and God's worship to be no longer restrained to private Families, the lives also of the Fathers being reduced to a short term, and the People having been wofully defiled with the false worship of the Aegyptians, and being now called out of Aegypt, God gives them his law in writing; partly written by his own hand, partly by Moses, to whom he did immediately impart it, and commanded that it should be left upon Record. Yet there was but part of the Scrip­ture then given, in which the Rules of life were obscurely wrapt up; and therefore God continued extraordinary Revelations, inspired Prophets, sent his mind to his People, by such to whom he appeared, either in Visions or Dreams, or by his Angel. And by these he continued to be commending to writing, such other parts of Scripture, as were needful, for the further instructing or reforming of them. Hence the writings of the Prophets were added to those of Moses. 2 Pet 1.20, 21. Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the holy Ghost.

(3.) THAT since Christ appeared, and hath revealed by himself, and his Apostles, the Gos­pel truths, the Canon is now perfected; and the whole mind of God (so far as concerns our di­rection to our end) is there revealed: and now God treats men only by his written Word. Vi­sions and immediate Revelations are ceased; inspired Dreams are at an end: the Urim and Th [...]mmim are gone. And now the Scripture is left us to repair to, where we are to look for our direction, that we may attain unto per­fection. This is that surer word of Prophesy, to which we are pointed. 2 Pet. 1.19. We have al­so a m [...]re sure word of Prophesy; whereunto ye do well that ye take heed, as unto a light that shi­neth in a dark place, until the day dawn, and the day-star arise in your hearts. This is that word by which we must try the words of an Angel. Gal. 1.8. But though we, or an angel from heaven preach any other gospel unto you, than that which we have preached unto you, let him be accursed.

3. THAT it was in singular Favour to his People, that God hath ordered our Rule to be left on Scripture-R [...]cord. Hereby his People have a standing Rule to repair unto; they have a counseller always with them; a light and a lamp still to carry before them; a remembran­cer at hand to put them in mind, when ready to forget: a judge to determine them, when at a loss. Here they may examine all Doctrines, prove all Opinions, try all Spirits, be taught the right way, and helpt to keep it. And it is the most familiar method of God's communi­cating his mind to his People in this life. Ap­paritions, Visions, Dreams, have been more ter­rible to them. Thus also the truth is conti­nued, when men degenerate, and by these God's people are preserved in times of greatest A­postasy. For all which ends, David commends the written word, Psal. 119.

4. THAT God hath appointed the Scripture to be our sole Guide as a Rule. It is true there is a secret sovereign conduct of special Provi­dence, by which God leads his People; but he deals with men, as with Reasonable Creatures, and hence they must have a Rule to apply themselves to in all things: This is only God's word. There are indeed in men common prin­ciples, which a natural Conscience dictates to them; but the way to improve them for sal­vation, is pointed in the word of God; with­out which, they can never make them servicea­ble to that end. God hath not left men to the guidence of their own spirits, nor to the di­rection of men: but commends them in all things to his word. Isai. 8.20. To the law and to t [...]e testimony: if they speak not according to this word, it is because there is no light in them.

Now—

(1.) THIS doth limit us in matters of Faith. If we would be informed, what are articles to be believed, we must consult this Oracle. All things that we are to entertain, as Principles in Religion, must be sought for, and taken up­on God's testimony in his word: beyond or be­side which we are not to fix our Credit; for which reason, it is called the word of faith: not only as by it God works faith in us, but also as it contains the articles of faith in it. Divine faith depends upon this testimony: what it speaks, commands our belief: where it is silent, our Credit is justly suspended. Hence the A­postle's way of arguing, Heb. 7.14. For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning Priesthood.

(2.) THIS doth regulate us in all points of Manners. He that would know his duty, must look for it there, and that both in respect of the matter and manner. All that belongs to us, is here comprized. Deut. 29.29 The se­cret things belong unto the Lord our God: but those things which are revealed, belong to us, and to our children for ever, that we may do all the words of this law. This is to be the guide to our paths. Here we are to inform our selves, what is duty, and what is sin. If God hath not here com­manded or allowed, it is enough to declare it sin; if he hath here enjoyn'd it, it cannot be evaded. Here we are to enquire, who, when, where, how, in respect of our whole conversa­tion, if we would enjoy true Peace, as the A­postle intimates, Gal. 6.16. As many as walk according to this rule, peace be on them, & mercy, and upon the Israel of God.

(3.) THIS doth judge & determine all Con­troversies. Whensoever any truth, that con­cerns either faith or manners, comes into de­bate, [Page 22]it is not the opinion or authority of men, that must or can determine us safely; but all must be brought to this touchstone, and tried by it. This therefore was the Ber [...]a [...]s commenda­tion, when the Apostles doctrine was so much disputed against and contradicted: Act. 17.11. These were more noble than those in T [...]essa [...]ca, in that they received the w [...]d with all readiness of mind, and searched the scriptures daily, whether those things were so. Christ himself confuted all Satan's Sophisms, with, It is written, Math. [...]. beg.

5. GOD hath forbidden any Additions to be made to his word; and hereby he evidently re­strains us to it, as our only Rule. Such prohibi­tions we find, and they are backed with severe comminations against all those that dare to make them. Deut 4.2. Ye shall not add unto the word which I command you, neither shall you dimi­nish might from it, that ye may keep the command­ments of the Lord your God, which I [...] you. It is true, God himself added those that follow: but it signifies, that when he sees meet to finish the Canon, Man may not make additions. Hence that in, Prov. 30.6. Add thou not unto his words, left be reprove thee, and thou be sound a liar. And the awful threatning, upon the finishing of this work. Rev. 22.18. For I test [...] unto every man that heareth the words of the prophecy of this book. If any man shall add unto these things, God shall add unto him the plagues that are written in this book. The Rule therefore is hither restrained; nor can it be either more or less, except God should reveal more.

6. THE Spirit of God guides us to Salvation, according to this word. We must distinguish between a Rule, and a Guide. For tho' every rule be to guide, yet every Guide is not a Rule. When we say, The word is our only Rule, we do not deny the conduct and guidance of God's Spirit; but believe that without it, we cannot take one right step in the way to life. But still he hath given us the Scripture to be our Rule of direction, and pointed us thither to enquire our way, and doth also himself make use thereof in bringing us to happiness. His work is to guide us into all truth, (Joh. 16.13.) And he hath so restrained himself hereto, that, whereas there are other spirits which must be tried, He is, hereby to be discerned, by comparing the suggestions with the word, and if they agree not with that, they are none of his. Hence these are put together, as the Agent and Instru­ment. Jam. 1.18. Of his own will begat be us with the word of truth. Paul assures us, that the things, which the Spirit revealeth, are the same which they teach. 1 Cor. 2.12, 13. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the holy Ghost teacheth; comparing spiritual things with spiritual. And he assures his Galatians, that there is no other Gospel to be entertained by them, but that which the Apostles preached, Gal. 1.9. As we said before, so say I now again, If any man preach any other gospel unto you, than that ye have received, let him be [...]. And for this reason, is the Gospel called the [...] of God to salvation, (Rom. 1. [...]) because God exerts his saving power in and by it.

7. THAT where God intends to bring Salva­tion to a person or people, he sends them his [...]: not but that he could, if he saw meet, instruct them otherwise; but he hath chosen this way: it is his holy pleasure. 1 Cor. 1.21. For after that, in the [...] of God, the [...] by wisdom knew not God, it [...] God by the [...] of preaching to save them that [...]. And such is the conne [...]ion, that he hath made between these two, that, tho' all are not saved to whom the written word came, (many falling short thro' unbelief) yet where it comes not, such are left in a state of perdition. 2 Cor 4.3. [...] gospel be had, it is [...]id to them that are lost [...]. It may be hidden to men, where it doth come in the visible dispensation of it; but it is certainly hid from them, where it comes not at all. Be­cause God hath much people is Cor [...]th, therefore Paul must preach in that City, Acts 18.5, 10. And why was he forbidden to preach in [...] [...]ythin [...], (Chap. 16.6, 7.) but because God would leave them without the discovery of the way of peace? Yea, God hath so conjoined the enjoyment of the word to be preached, with the hopes of Salvation, that the Apostle does so use that E [...]thyme [...] (Rom. 10.14, 15.) E [...] then shall they call on him [...] they have not be­ [...]ived; and how shall they believe in him of [...] they have not heard? and [...] shall they hear with­out a preacher? And [...] shall they preach, except they be sent? And adjoyns that firm Conclusion, Ver. 17. So then saith cometh by hearing, and hear­ing by the word of God. Nor do we read in the whole New Testament, that God [...]ught any to saith and felicity, but only in this way, viz. by sending his word to them

HERE let me a little enquire into that CASE, viz.

Quest. WHETHER we may have any groun­ded Hopes of the Salvation of such as never en­joyed the Scriptures?

Ans. IT is true, our Hopes or Fears will not make their State better or worse; but because there are many that count it cruel not to have an extensive Charity here, and yet it is certain that divers Foundation-Truths are hereby under­mined, it will not be amiss to say something to it. Hence therefore, let these Con [...]sions be well pondered.

Concl. 1. THAT the Salvation of Elect Infants, without the written word, is not to be doubted of. No doubt but there are Infants that dy in their Infancy, who are chosen Vessels, and pass into glory. That these have not the use of the Scriptures is evident, they being altoge­ther uncapable hereof. God therefore hath a secret and unaccountable way of applying the New Covenant-condition to them, and making them fit for glory. And tho' we know not [...] it is done, yet we need not suspect but that it is done.

Con. 2. THAT none of fallen Men were ever saved but by & thro' Jesus Christ. [...] [Page 23] [...] the Jews, that there is Salvation in [...]. (Acts 4.12.) There never was any other way found out and appointed by God, to bring nay of the lost moe of men to glory in. The [...] (Gen. 3.15.) had a proper re­spect to him. All the Sacraments and [...] of the [...] [...] had a respect to him. He was the kernel wrapt in those [...] and [...]. This the Apostle designs to make evident, Heb. Chap. 8, 9, 10.—It is be of whom the Scrip­tures have spoken from the beginning. [...]. 5.3 [...], 4 [...]. Search the scriptures, for is [...] ye thank ye have eternal life, and [...] of me. Had ye believed Moses, ye [...] have believed me: for be wrote of me.

Concl. 3. THAT Salvation by Christ [...] only in the way of believing in him. That Faith in Christ is a necessary condition or [...] of Salvation is fully [...] in Scripture: you so necessary, [...] that without it there is no Salvation. Joh. 3.36. He that believeth on the Son, hath everlasting life: and he that [...] not the Son, [...] not see life; but the wrath of God [...] on him. [...] Joh. 5.12. He that hath the Son hath life; and he that hath not the Son of God, hath not life. Tho' negative Unbelief be not a cause of men's [...], yet it is an evidence of their being in a damnable state; and that be­cause there is no passing over for a condemned sinner, into a state of happiness, but only by believing in Christ: and therefore, tho' it be not same men's sin, that they do not believe in Christ, yet it plainly declares them to be mise­rable.

Concl. 4. THAT there [...] in Christ, without a knowledge of him. Faith is a rational confidence; it is a grounded reli­ance or dependence; and therefore it requires a discerning or apprehending of the Object. Hence that, Psal. 9.10. They that know thy name will put their [...] in thee. Faith is the act of a reaso­nable creature, and must have a foundation in the understanding. Paul knew whom he hath trusted. (2 Tim. 1 12.) A believer hath a reason of his hope. (1 Pet. 3.11.) Faith is a leaning of the whole weight of our hope for salvation upon Christ; which would be nothing better than frenzy, if it saw nothing in him for which it so doth.

Concl. 5. THAT it's only by Divine Revela­tion, that the knowledge of Christ as the Object of a saving [...]aith, is to be attained. The light of Nature speaks nothing of the design of the sa­ving man by another; of the appointing the Son of God to this Province; of his Incarnation; Ac­tive & passive Obedience, death, and resurrecti­on; of his sufficiency to save, and the Offices belonging to him, as a Saviour. These things had never been heard of, if God had not told us of them. The natural man cannot receive them, (1 Cor. 2.14.) much less could he dog up these truths out of the shallow mines of his remaining natural principles.

Concl. 6. THAT God can (if [...]e will) easily inspire men with this knowledge, by immediate Revelation. God's using other ways to bring us to the understanding of the Truth, is not of ne­cessity, but of choice, because his infinite wisdom hath seen it meet so to treat the Children of men. There was a time when God did thus discover himself to some, and by them he communicated his mind to others; and he could have conti­nued it, if it had not pleased him to do other­wise: but it is certain, that God doth not do all that he can do, but [...] in his works of Effici­ency limited the exertion of his Power by his Will: so that there is no [...] upon Divine [...], nor a [...] of it by men; but if he himself please to set [...] unto it, who are we, that we should reply against God?

Concl. 7 THAT God hath in the days of the Gospel, and the ordinary course of his Providence, made the enjoyment of the Gospel or [...] word, a necessary Medium to Salvation. I say, in Gospel- [...], i. e. since the Canon is [...], till when, [...] Inspiration was [...] to some men; and in the ordinary course of [...] Providence; for what he will do [...], we know not, the secret things belong to him. It is certain, where there is no Vision the People peri [...], and we do enjoy no other Visi­ons now but these; such as being contrary to them, are [...]: all that are pretend­ed to are uncertain, and have no such confir­mation, as [...] a divine Faith: hence no Salvation without Preaching. [...] [...]0.141 How [...] shall they call [...] him without they have not believed? and [...] shall they [...] in him of whom they have not heard? and how shall they hear without a preacher? And this is the Gospel we are to Preach and no other, Gal. 1.8. [...] though me, or an angel from heaven preach any other gospel [...] you, than that [...] we have [...] unto you, let him [...] accursed. [...] 2 Tim. 4.2.— 3.16, 17.

Concl. 8. HENCE all hopes of their Salva­tion, who have not the Scriptures, is groundless. There is no reason to be give [...] for it, yea and it tends to subvest the Gospel, and make the Ordinances of it [...], to [...] men in neglect and ignorance of the Scriptures; for either they must be saved without Christ, which is impossible, or by him without believing, which takes away the new Covenant-Condition, [...] believe without knowledge of him, which takes away the very nature of Faith; or come to the knowledge of him some other way, which is un­accountable; the light of nature will not do it, the only way of Gods appointment is by the Scriptures; to suppose any other, is to impose upon God.

LET it then put us upon it to prize our Ribles, to bless God for his written word, to be much and frequent in making use of it, and ac­quainting our selves with it, acknowledging it God's singular mercy to us, that he hath give [...] to us such a Rule, without which we had been left in the dark, and could never have [...]oped out our way to Eternal Life.

[JULY, 17. 1688.]

SERMON VIII.

Articl. 3. THAT the Scriptures are a suffi­cient Rule to direct us to our chief end. Let it be here remembred, that the suf­ficiency of the Scripture as a Rule, doth not deny the necessity of the guidance of the Spirit in order to our attaining our end: for, besides our want of a Rule to direct us, we al­so need eyes to see, and ears to hear, & hearts to consider, which must be given us by the Spirit of God, or else the Scriptures will not profit us; the Disciples had the Word of God, but they were ignorant of the Mysteries of it, till Christ opened their understandings, (Luk. 24.45.) We therefore have David praying for this, Psal. 119.18. Open thou mine eyes, that I may behold wondrous things out of thy law. But still all these great and wondrous things are contained there, and there is no truth needful to guide us to blessedness, but what that word recommends unto us; the perfection of the Scripture is celebrated by the Psalmist, Psal. 19.7. The law of the Lord is perfect — &c. And set forth by the Apostle, 2 Tim. 3.16, 17. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works. And what more can be said to assure us of the Scripture's sufficiency! But be­cause this truth is impugned by many, and man's inventions are introduced and imposed as needful to supply the Scripture's defects; and this being the foundation of all the following Doctrines of Religion, it needs to be well laid, that we may be firmly established in the be­lief of it. Here then I shall lay down this assertion, & endeavour to make it good, viz.

THAT whatsoever is requisite in a Rule to make it perfect, is to be found in the Scripture, in respect of that whereof it is a Rule. All Arts and Sciences have their Rules, under which the Doctrine of them is comprehended; and that system of Rules which is adequately suted to the Art, is a sufficient Rule, & per­fect, tho' it teach nothing of another Art: and if the Scripture be every way suted to guide men right to happiness, it must be so, tho' it doth not teach other inferiour Arts: Here then, let us consider what are the properties of a perfect Rule, and see how they agree to the Scripture, with respect to felicity. Now there are Three essential Properties of a Rule, without all of which, it will not deserve so to be called, viz. 1. It must be true. 2. It must be full. 3. It must be plain. The necessity of each of these, and how truly they belong to the written word of God, will be worth our while distinctly to take notice of.

I. IT belongs to a Rule that it be true. This is firstly and most essentially necessary to it, as will appear from the very nature and end of a Rule, the use of a Rule is to guide a man right to the end he aims at: All art is practi­cal; but all practice is not artificial. There are right, and there are false strokes which man may take, and it is of great concernment which of the two they do. Hence knowledge is prerequisite to practice: the understanding must be informed, what is to be done, how else can the actions be orderly? the eye must guide the hand, otherwise it will make miserable work; and it cannot guide, except it have a rule to guide by: Now the very proper object of the understanding is truth: If then the rule be not true, it is falsly called a rule; it is indeed none: the end of a rule is to tell a man what is right, & what is wrong; which it cannot do, except itself be true; it is to keep a man from erring and mistaking, but if that be false, it is so far from this, that it is the very parent of error, and a mistake built upon a supposed rule, is the most dangerous mistake of all: a rule is to inform men, and give them knowledge, but unless it be true, it leads men into ignorance, and is so far from informing, that it deceives them: and is so far from bringing them to their end, that it leads them quite away from it, and leaves them wide of it: every rule therefore must be of an eternal and unchange­able verity: and from hence arises one great vanity of humane sciences, that men being short fighted, have laid down conjectures in­stead of rules, and so setled their systems with uncertain canons: But if we apply this to the Scriptures, we shall find it fully agreeing to them; they are all of them true, and there is no falsehood, error, or mistake in them; all that is left upon record in the book of God, is of unquestionable verity: this is one of the excellencies which David ascribes to the law or word of God, Psal. 19.9. —The judgments of the Lord are true,— Hebr. Truth: Truth in the abstract, and altogether so; there is not one flaw to be fo [...]d in them. Here two things may come under consideration. 1. How the Scriptures appear to be true? 2. Wherein the truth of the Scriptures as a rule doth consist?

Q. 1. HOW the Scriptures appear to be true? A. THERE needs no more to evidence this, but only the consideration, that they are the word of God: and if they be acknowledged to be so, none but an Atheist will call the truth of them in question. That they are the word of God hath already been proved in a set discourse; that because they are so, they must needs be true, is now to be proved unless it might be thought superfluous; however, let these few things be considered for the con­firmation of it.

(1.) GOD who is the author of the Scripture, is truth itself, and therefore his word must needs be true. Truth is one of the divine attributes or perfections which belong to God eminently, and inseparably, he is so true, that he cannot ly. Heb. 6.18. —impossible for God to lie.—Had it come from men originally, it might be sus­pected; but it's above suspicion in that it is from him. Rom. 3.4. — Let God be true, but [Page 25]every man a lyar. When Truth it self may be suspected of falsehood, then, & not till then, may the truth of the Scripture be made a doubt of.

(2.) GOD gave the Scripture to the children of men on purpose to be a Rule to them, to point them out the right way. It therefore must either be true, or not a Rule; and this must either be by reason of ignorance, or mistake in him, which cannot be; for God is light, and in him is no darkness: besides, Mans Rule depends upon his Divine Will, & how can he not throughly know his own Will? except we should conceive him to change his mind, which cannot be, for he is Immutable, and because he is God, he changeth not, Mal. 3.6. or else it must be because he pur­posely deceives men, which as it is derogatory to his glory to conceive; so it will appear impossi­ble in respect of the Scriptures in the next thing.

(3.) THE principal end of God's giving the Scriptures, was for the sake of His Church, and chosen ones: They must needs therefore be true. This inference will be evident, if we consider,

• 1. THAT there is a number whom God hath set his love upon from Eternity, and appointed them to Glory. This is a truth which we have full testimony for in Scripture: if we call the truth of that in question, we have nothing to as­certain us, of the salvation of any of Mankind, and what would this tend to, but to destroy all Religion out of the world? but this is an article believed by all that own the Orthodox Religion.
• 2. THESE had lost the way to the Kingdom. The fall had lost all mankind, and the Elect as well as others in the dark. That was a truth of them all, Rom 3.17. The way of peace, have they not known.
• 3. GOD gave them the Scripture on purpose to guide or direct them to the way of life & hap­piness. It was he made known to them how they might come to salvation: for this reason David gives the word of God that Encomium, Psal. 119.104. Through thy precepts I get under­standing: therefore I hate every false way. And Solomon, Prov. 6.23. The commandment is a lamp; and the law is light —. Hence that of our Saviour, Joh. 5.39. Search the scriptures, for in them ye think ye have eternal life, and they are they which testifie of me.
• 4. IF then it had not been true, it could never have attained this end, or profited them to this purpose. It could not have led them to life; if it can make them happy, it must needs be true; for nothing else but truth can bring us to good­ness, which necessarily pre-supposes it.

(4.) THE great peace which is enjoyed by walking in conformity to the Scripture, proves the truth of it. The happiness of these men stands to confirm the verity of the word of God. It is the Psalmists Observation; Psal. 119.165. Great peace have they which love thy law: and nothing shall offend them. When there can be nothing but trouble & vexation arise from the following of a falsehood; and it is the Apostle's assertion, Gal. 6 16. As many as walk accor­ding to this rule, peace be on them. It brings them to peace with God, and establisheth peace in their Consciences, yea, finally, it brings them to everlasting peace.

Q 2. WHEREIN the truth of the Scriptures as a Rule, doth con [...]t?

A. TRUTH and Falshood being contra­ries, hence that which cannot be charged with any falshood may be said to be true: but there is something more to be con [...]ered in the truth of a Rule, to denominate it so. The general na­ture of Truth consists in conformity; but the Truth of a Rule requires conformity in more re­spects than one. In particular,

(1.) EVERY Canon or Article in a Rule, must have a self conformity: It must agree with it self; and thus it holds in common with all truth whatsoever. That which disagrees with it self, is therefore false, because it disagrees; for there is a perfect Harmony in Truth. Every Precept of any doctrine, must have an Axioma­tical Verity in it, i. e. it must say of the thing as it is, it must connect things to be connected, and disjoyn [...] things to be disjoyned; it must speak of things as they be: and this truth be­longs to the Scripture, and runs thro' every sen­tence of it; there is not a word there, but what is so as spoken. There are various matters con­tained in the Scripture, and there is truth be­longing to each of them, and in them. There are matters Historical, and the truth of them is in relating matters of fact as they were; and there is no story there, but is related right, how­ever incredible some things may seem to a car­nal mind; there is nothing Romantick there: Histories indeed are delivered compendiously [...] being bro't in only in subservience to an higher design, but there is nothing spoken but what was. And there are Prophesies there of many future things: the Predictions of after events, and the truth of these is in the Harmony between the Prediction and Accomplishment: Many of these have been already fulfilled, and that ex­actly. No one circumstance omitted, which hath verified those Prophesies, and the rest shall in their proper season, and are therefore true, because of the certain futurity of them, not pos­sible to be frustrated. There are Precepts there, both Positive and Negative, the truth whereof consists in their agreement with the will of God concerning mans duty: now all these do speak God's mind to us. Hence that, Mic. 6.8. He hath shewed thee, O man, what is good; and what doth the Lord thy God require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? And for this reason they are called good Statutes & Judgments, which they could not be unless they were true. There are Promises and Threatnings, the truth whereof consists in the Connection there is between the things promised or threatned, and the Conditions to which they are annexed: when these are made according to the settled purpose, and unchangeable resolution of him that made them, they are true, and such are they all: that may be applied to them, with reference to the Promises, Numb. 23.19. God is not a man, that he should lie, neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? And in respect of the threatnings, 1 Sam. 15.29. And the strength of Israel will not lie, [Page 26]nor repent: for he is not a man that he should repent. And to these heads may [...] part of Scripture be reduced; so that each part of it is true.

(2.) TO the truth of a Rule is required an agreement between the several Articles contain­ed in it. A Rule is but one, tho' it may con­sist of many branches; but then there must be no contradiction between them: Truth is al­ways consenting; where there is contradiction there is falshood, that which is asserted in one place, must not be denied in another, because there would be an inconsistency; and if one be true, the [...] cannot be so: This truth also belongs to the Scripture; there is a great harmony in it, as hath already been proved. The adversaries of the word of God have en­deavoured to set it at variance with it self, but all in vain; and those seeming contradictions in it have been no more than seeming, arising from the darkness of mens understandings, and perverseness of their hearts: and God hath raised up many faithful Instruments in his Church, who have wiped off all those aspersi­ons, and shewn how easily those mistaken dif­ferences may be reconciled.

(3.) TO the truth of a Rule, as such, there is further required, that all the several parts of it do concurr to the same design or end. That a rule may be true, it must be Ho [...]ge [...]al. Truth is methodical; Error [...]es latent in confusion. A thing may be true in it self, and yet not a truth in such a Science, because it belongs not to it; now a Rule is directive to an end, and hence every thing which it prescribes is so far of the truth of that Rule, as it is directive or helpful to that end: The end of the Rule of Religion is to point man to Happiness, to glo­rify God, and obtain Salvation, whatever is really subservient to this end, may truly be said to belong to it, and to be a Truth in it. And thus also the Scriptures are true: There is no­thing spoken in the whole book of God, but contains some Theological Verity in it, and there may a spiritual improvement be made of it. It is true, God speaks there to us after divers manners; but all is not only accommodated to the state & capacity of his People, but also to the furtherance of our serving of God, and ob­ [...]ing of Salvation. The Rule of Divinity hath to do with the Understandings, Wills, Affecti­ons, and Senses of men; and they need both teaching and quickning: and tho' the Scrip­ture is sometime delivered historically, yet all is for information, or excitation; and there is no text so barren but there is some Doctrine, and some Use spiritual that may be made of it; nothing that is besides this purpose, ei­ther to give us light, or to put life into us; all may be reduced to some of those heads mentioned by the Apostle. 2. [...]. 3.16. All scripture is given by ins [...]ation of God, and is profitable for doctrine [...], for correction, for instruction [...] righteous [...] Th [...]s are the Scriptures every way true, and this is one property of them, commending them to us as a sufficient Rule.

USE. Instead of answering Cases here, give me leave to commend the reading & study of the Scripture to all, particularly to young ones, from the consideration of these properties of it, and at present from this of Truth, and I may hence offer such perswasives as these,

• 1. IT is a pleasant employment. The Wise man tells us, that light is sweet; and what light is to the eye, that is truth to the under­standing. This is an Object s [...]ted to that faculty: it is the food or rep [...] of the Soul. We are therefore advised to feed upon it, Psal. 37.4. And there is no truth so sweet and delectable as Divine truth is, and this is that which the Word of God is full of. Job therefore pre­ferred it before his necessary food, Chap. 23.12. David found it so, and was therefore always chewing upon it. Psal. 119 103. How sweet are thy words unto my taste, yea, sweeter than ho [...]y to my mouth.
• 2. IT is a very profitable employment. Fals­hood is pernicious, but Truth is beneficial: and there is manifold profit in it.

1. IT is profitable for direction. Truth is a Compass, a Pole-star to shew man how to steer his Course, so as to reach his haven, and not miss of it: All men are travellers, they have a pathless wilderness to go thro', their going right is of everlasting concernment; if you would know your way, and not miss of it, study this unerring Rule, enquire at this Ora­cle, and you need not be at a loss; hear what the word faith, and you shall do well. Isa. 8.20. To the law and to the testimony: if they speak was according to this word, it is because there is no light in them.

2. IT is profitable for Correction. Poor Sin­ners are out of the way, and gotten into a more of foolish and destructive errors; if ever you would have a Clue to help you out, you [...] make use of the word of God: it must be Truth that must bring you into the way again, and you must search the Scriptures to find it. (Job. 5.39.) This was it by which David was admonished. (Psal. 19.11.) And it directs young men to it; Psal. 119.9. Wherewith shall a young man clearse his way? by taking heed thereto according to thy word.

3. IT is profitable in point of safety & security There are a great many courses men take, but they are at a loss about them, and kept in [...]spense; because they have no certainty in them, they may be deceived: but Truth hath that property in it, that it cannot deceive. Men indeed may deceive themselves, through the falseness of their own hearts, by perver [...] ­ing the truth; but that is their own, and not the Scripture's fault: if you keep always close to the word of God, you shall be ever safe; and that you may do so, make it con­tinually [...] man of your Counsels.

4. IT is profitable in point of comfort. There are many promises which Satan makes men; but they have no comfort in all, because they have no truth in them. There are many ho [...]s men support themselves withal, but they give little satisfaction, because they have no secu­rity [Page 27]but the Promises of the word of God, are therefore solid & substantial comforts, not only because they contain more excellent things in them, but also because they are built upon Truth, which is a foundation that cannot be shaken. This David remarks, Psal. 132.11. The Lord [...]ath s [...] in truth unto David—. God hath set his Truth as a seal to all his Promises, and that is an unmoveable security. Labour then to be­lieve that the word of God is Truth, and let that allure you, to take pleasure in laying it up in your minds and hearts; and while others feed their fancies with lies, Romances, and foolish vanities, get your heads & souls full of the word of God: read, hear, and meditate much on it, so shall you have a Rule to go by▪ which will both counsel & comfort you in the house of your Pilgri­mage, & deliver you [...] the false & crooked paths of destruction, in which multitudes are lost for ever, because they despised & neglected this Rule; yea, this light & truth, shall lead you in­to his holy hill, and keep you to his everlasting Kingdom.

[AUGUST 14. 1688.]

SERMON IX.

II. IT is required in a Rule that it be Full. Every Rule ought to be perfect in its kind and that wherein its perfection doth main­ly consist, is that it be adequate to the Art or Science which it teacheth. It is not an univer­sal perfection that we are here considering, but particular. A thing is then perfect in its kind, when it answers fully to the end that it is to serve to: there are several Arts in the world, & every one hath it's distinct design; the Rule belonging to it, is that whereby that Praxis may be rightly performed; and it is then perfect, when there is nothing wanting in it, which belongs to the doctrine of such an Art, tho' it have nothing in it belonging to the doctrine of another Science. That every Rule ought thus to be full or perfect, will appear if we consider,

• 1. THAT the Rule is our proper directory by which we are to be guided in our Operation. Hence there can be no perfect Operation, without a perfect Rule: the Rule is that which points out the way to the end; and if in any one step of it, that fail to give us direction, it leaves us at a loss, it either makes us to stand still, or exposeth us to mistakes; for where our Rule leave us, there we are in a labyrinth without a clue to lead us out: and that is one great reason of the vani­ty of humane Sciences, because of the conjectu­ral & imperfect Rules that man have to follow in the practice of them.
• 2. THAT the Rule is that by which only the Actions can be tryed. If a man would know whe­ther his work be right, he must apply the Rule to it, and it is just so far approveable as it is commenserate with it; if then it be not perfect, it will not be fit to weigh all Actions by; and consequently there would be some of which no judgment could be made; and it cannot be known whether it be worthy of praise or blame [...] or whether it be leading to or diverting from the end.
• 3. THAT all imperfection is a coming short of the Rule. This is the proper notion of a thing that is imperfect, for that which in all points answers its Rule, and in nothing comes short of it, is a perfect work; if therefore the Rule should be imperfect, it would be irregular, and what greater contradiction than this?

THAT this properly also belongs to the Scrip­tures, is that which is now to be made evident; which will further clear up it's sufficienty, to di­rect us to our end. This is one of the commen­dations which David gives it, Psal. 19.7. And that it is so will be very apparent to us, if we do but consider these things,

• (1.) THE Scriptures were given on purpose by God to be a Rule to man, to direct [...] to his chief end: They must therefore be every way suted to that purpose. It is good arguing from the perfection of the Author, to the perfection of his work: God is the Author of the Scrip­tures, this hath been already proved; He gave them to man for a Rule, that also hath been made evident; that therefore thay are perfect is a ge­nuine consequence; so he argues, Deut. 32 4. He is the rock, his work is perfect—. If God work, he must work like himself: if he intended to shew man his way in his word, he hath done it; for what should hinder him? Not ignorance, for how should he not know his own mind? Not design, for it was his very design, to give man a Rule in it. Mic. 6.8. He hath shewed thee, O man, what is good —?
• (2.) EITHER the Scripture is a perfect Rule, or else God hath left fallen man without one. That he hath not so done, is evident, for if he hath, it is either because he could not, or would not give him such an one; not because he could not, for if God was able, and knew how to restore the fallen creature to happiness; if he could bring him back to the recovery of hi [...] end; he must then be able to lay out, & discover to him a way, after which it might be done. If God can save Apostate man, he can tell him how he may be saved: If God have an Idea of it in him­self, he can give man an Exemplar of it; but there was no impossibility in this: not because he could not, for the event proves the contrary: There is a company of this fallen Race that are restored to felicity, by attaining their end, and how they should so do without a Rule, or how without a perfect Rule, is not be conceived: so that it is unquestionable that man hath such an [...] given him: only the dispute it, where we may find it, and I say, either the Scripture is such an one, or there is none revealed: where is there one to be produced? Let all [...]em that are pretended to, be examined [...] tryed whether they have in them the perse [...] [...]qui [...].

  [1.] THE l [...] of na [...]re which was at first written upon the heart of man, cannot [...] it. For tho' it were adapted to the state of man in inno­cency, and had an answerable perfection; yet to fallen man it cannot be a perfect Rule, be­cause it cannot give him life, Gal. [...].21. It pointed him to a right exercise of his grace while he had [Page 28]it, but told him not how he should recover it when he had lost it, nay, that fair copy is lost by the fall, and not recoverable but in the Scripture; for,

  [2.] THOSE Relicts or broken fragments of it, that are found in the hearts of men since the fall, can much less be it. They have indeed enough to leave then under condemnation, without excuse; but to guide them to happi­ness, is beyond them. There is nothing of the old Rule but what is imperfect, and the con­ceptions thereof miserably intangled & crazy; and it hath nothing else in it, but some con­fused parcels of that, and must therefore be much more imperfect. Rom. 1.21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vein in their imaginations, and their foolish heart was darkned.

  [3.] THE Book of nature, or of the works of Creation & Providence, is not a perfect Rule of Religion. The whole Rule of Physick is therein contained, but not so of Divinity: there is indeed a great deal to be there learnt, the Creature doth lead to the Creator. Rom. 1.19, 20. Because that which may be known of God, is manifest in them; for God [...]th shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power & Godhead. Whence some men discourse of natural Theology; but this is not able throughly to inform us in our way to Life, because it hath this defect in common with the former; that is, that it gives us no account of man's Redemption, and the way in which we come to have it applied to us. This special Article of special Government, with­out the knowledge whereof there is no hope of Salvation, hath neither print no [...] footstep to be found there.

  [4.] MUCH less is that imp [...]s [...] which natural men find upon their spirits directing & [...]ramp [...]ing them, a perfect Rule. Which is the thing that Enthusiasts plead so highly to, and boast of their great perfection in compliance with it: for, either we must say, that it is no Rule at all; for how can the perverse inclinations of man's heart that is wholly corrupted, and be­come altogether filthy, be called a Rule? and if none, much less a perfect one; or if we call it a Rule, it must be abusively, it is not a Rule of happiness. Sin reigns, and Satan reigns in natural men; and these have their Laws, which they give by way of suggestion, and press upon men by a secret, and oftentimes a violent impulse, and back them with carnal Reasonings; and they have the efficacy of a Rule upon men, and strangely command them, but will never lead them to Bliss. It is certain, that Enthusiasts impulses are carnal or dia­bolical and consequently no divine Rule at all, much less one that is perfect and compleat.

  [5.] NOR yet is this Rule given to each man by immediate Revelation. Fallen man's Rule is indeed of Revelation, as formerly hath been asserted, but God spake it to such as he made choice of, and by them imparted it to others, (2 Tim. 3.16.). 2 Pet. 1.21. For the prophecy came not in old time by the will of men: but holy men of God spake as they were moved by the holy Ghost. But since the Canon is perfected such Revelation is ceased: Hence that, Gal. 1.8. But tho' we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed. And if none of these be it, either there must be some others which I know not of, or none, which cannot be, or the Scriptures must be it, to whose perfection I further argue.

• (3.) THAT Rule which is able to make [...] perfect, must needs be [...] perfect Rule. That the Scripture is so, we have it asserted, 2 Tim. 3.16, 17. Reason tells us, that the vertue of the Cause must not be less than the vertue of the Effect: only this is to be interpreted of it, so far as a Rule is serviceable to it, and that is, that if the Rule be exactly attended, the man will be perfect, and the ground of it lies here, viz. because there is nothing requisite to di­rect man aright in this way to his great End, but it will rightly inform him about; and when this is proved, the perfection of Scrip­ture will stand against all gainsayers.

TO make this good, let us consider, that the Rule of Religion being to direct fallen men in the way to Eternal Life. Hence there are four things requisite to render it compleat, all of which are to be found in the Scriptures, fully, and are therefore asserted concerning it, in the forecited, 2 Tim. 3.16. on account whereof he tells us that the m [...] of God is fully furnished, Ver. 17. viz.

1. IT contains in it the Doctrine of Faith And is therefore said to be profitable for Doctrine. Faith is one essential part of fallen man's Re­ligion. For his direction about it, it is need full that he be informed both about his Object and Act; he must know who is to be believed in, and after what manner. Faith is ground­ed upon knowledge; it is requisite that we know him whom we trust in; what an Object he is; what it is that renders him an Object sutable for our Faith's reliance; how he co [...]e [...] to be one that may be trusted in by a sinful Creature, what need there is that we come to him in Faith; in what way we may have confidence in believing in him; and how we may come by such a Faith as is saving [...] and for this the Scripture is full; it sufficiently ac­quaints us with all those great truths, which concern the discovery of God to us in his back parts, his glorious Perfections; his Essence and Subsistence; his wonderful works of Crea­tion and Providence; the integrity of man in his first state; his woful Apostacy, and the sinful & miserable condition to which he and all his Posterity were reduced by it; the Curse and Condemnation lying upon men by reason of it; his incapacity of satisfying Justice, and delivering himself; the riches of grace dis­covered in the work of Redemption; the way how Justice came to be satisfied by Christ for us; the manner and way of the application [Page 29]of this Redemption to us; and the glorious pri­vileges & benefits arising there from: All these doctrines are fully laid down here; and there is need of no more to be known about them, than what is left upon record in this Book. Hence that, 1 Jo [...]. 5.13. These th [...] have I written un­to you that believe on the name of the Son of God: that ye [...]ay know that ye [...] eternal life, and that ye may believe on the [...] of the Son of God.

2. IT contains all the Rules of Obedience. This is the second part of our Religion, and it is that wherein our faith is to exercise it self; for faith w [...]rketh by [...]ove, Gal. 5.6 Now Obedience is properly a conforming our selves in our thoughts, words, and deeds to the revealed will of God, or his command, and that which comes up fully to answer this will of God in all points, is perfect Obedience; and that we may do the will of God it is requisite that we know it; and what God reveals to us is the bound or limit of our Obedience. Deut. 29.29. The secret things belong unto the Lord our God: but those things which are revealed, belong unto us, and to our children for ever, that we may do all the words of this law. Now God hath revealed his whole will in this respect in his word. Rom. 10.6, 7, 8. There needs no new revelation; let men but mind what the word saith, and that will be a lamp to their feet, and a light to their path. Hence it is said to be profitable for in­struction in righteousness. There are a great many duties incumbent upon man, with respect to God and to men; many relations that they bear to God, to themselves, to them that bear a particular relation to them, to all men; and there are special Evangelical Duties enjoyned them; and there is the right manner of perfor­ming them: but there is nothing on this account, but this word instructs us in: nor doth God ex­pect any more of us, than what he hath here re­quired, Mic. 6.8.

3. IT contains in it sufficient Refutation of all the Errors that are opposite to the doctrine of faith. It is a Rule by which all Doctrines may be tried & discovered, whether they be [...]ound or false. And it is so said to be profitable for reproof. The word is used to signifie a refutation of false Opinions, and that by evidence; and so it is translated evidence, Heb. 11.1. Satan and his Emissaries endeavour to pervert men from the truth, and draw them to follow doctrines of De­vils; the Rule is not perfect, unless it be fit to try & discover these by: But if all the Heresies in the world be laid by the Scripture, they will fall before it. A straight Rule will make that which is crooked be seen to be so: there are many plausible pretences used to set off errors by; but the Scripture plainly manifests the va­nity of them all. This doubtless was the square the Church of Ephesus made use of, Rev. 2.2. — Thou hast tryed them, which say they are A­ [...]ct his, and are not; and hast found them liars. We are commanded not to believe every spirit, but to try them, 1 Joh. 4.1. and it is by the word this proof is to be made, Isai. 8.20.

4. IT also contains in it enough to rectify all our swerving from the Rule of Obedience. If we are fallen into any erroneous practices, or tempted to do any thing that is displeasing to God, here we may be instructed how to reform them. Thus it is said to be profitable for C [...]ction: the word signifies a reducing of things that are a­miss, to their former rectitude. We are excee­ding apt through the deceitfulness of our own hearts and the cunning insinuations of Satan, to [...] side to the right or left hand; but here we may be rightly helped to reform Psal. 119.9. Wherewith shall a young man cleanse his way? by taking [...]and thereto according to thy word. It is that light which reproves evil deeds, and tells us when we do amiss. Joh. 3.19. [...]nd this is the condemnation, that [...]ight is come into the world, and men loved darkness rather then [...]ight, because their deeds were evil. David. was admonished by it; Psal. 19.11. And if we are willing to receive the information of it, we need never be at a loss to know whether our ways be right or wrong: for it discovers all the works of darkness: and what can there be more required in a Rule to make it perfect? It must needs be a full Rule that hath all this compleatly in it, the word of God therefore is so: Only let these two things be here observed,

• (1.) THAT the great & fundamental Prin­ciples of Faith & Obedience are set down express­ly in the Scriptures. There are some Principles belong to the Rule, which as they have diverse others depending upon, and resulting from them, so they are not deducible from others, being themselves prime Truths, and so, except they had been declared in terms, they could never have been discovered to us, or inferred from o­thers; such in special are the mysteries of Re­demption, and the Doctrines of faith in Christ: of these the Scripture gives us a distinct and full account.
• (2.) THAT there are other truths concerning Religion, that tho' they are not in so many words there written, yet are contained therein, and to be thence concluded by just & necessary Consequence. It is true, many lesser Rules are there also ex­pressed; but God hath lest some things to be sought out, and found by search, that so our un­derstandings may be exercised, and our rational faculties employed about spiritual things. Man is a reasonable Creature, is able to draw infe­rences from inferences; and our Saviour Christ hath taught us how to argue. So, Matth. 22.31. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, &c. And thereby he assures us that Scrip­ture consequence is Scripture: and thus there is nothing that is needful to point in any case to the glorifying of God, or the enjoying him for ever, but is here to be had. And for this reason we are so solemnly forbidden to add any thing to the word of God, for, because to that which is perfect nothing can be added, therefore every addition which is made to the Rule, is if a Tacit, yet a real imputation of Imperfection to it, which reflects great reproach upon God.

[Page 30] USE, LET the consi [...]eration of the Scriptures perfection, be a f [...]rt [...] persuasive to as all, and particularly [...]y [...]ng [...]s, to be very conversant with there: And it yields powerfull incentives hereunto. Consider then,

• 1. HERE [...] may have [...] Satisfaction in year way. The work of a Christian is a great work, and the consequence is of everlasting moment; and what can be more satisfying to a man than to have a Rule before him, by which [...]e may regulate himself in all [...], and need not to be left at a loss in any: [...]ere can be no duty in which you are concerned, and would do it aright, no doubt by which you are perplexed, and are desirous to be resolved in, but if you bring it hither you may be fully informed about it; and the more you study the Scripture, the more will you be able to satis­fy your selves about every thing.
• 2. THIS will be the way for you to attain i [...] high degrees of spiritual Wisdom. Wisdom consists in the right understanding of a Rule; and the best wisdom is in knowing the Rule of Religion, because the practice of it is the best and most happy trade: and ever, the more perfect the Rule is that we study, the more likely are we to attain this Wisdom; and this is the Scripture; and the more you read and meditate in it, and pray over it to God for an understanding heart, and that he would give you entrance into his word, the more wise you are like to be If you ask David how he came to such measures of Wisdom as sur­p [...]ssed his teachers, and the ancients among whom he lived, he will tell you he g [...]t them by such a course as this. Psal. 119.99. I have more understanding than all my teachers: for thy testimonies are my meditation. But neglect this perfect Rule, and it is certain that you will never be better than fools. Study that, and that will be the way to be always in a rea­diness for practice of duty, and shunning the cunning temptations to sin, that you are continually in danger of.
• 3. HERE is enough in the Scripture to make you happy now, and forever. This perfect Rule is your life, and that Argument the wise Man useth with his Son, Prov. 4.13. Take fast [...]old of instruction, let her not go; keep her, for she is thy life. The word of God is the Rule of life, and all that concerns life and godliness is to be found in it; every Rule in it, is a Rule of life, and it points to grace and glory. So also Moses, Deut. 32.46, 47. And he said unto them. Set your hearts unto all the words which I testify among you this day; which ye shall com­mand your children to observe to do, all the words of this law. For it is not a vain thing for you: because it is your life. And it is not a dying life, but life Eternal which is here to be had, Joh. 17.3. And this is life eternal, that they might know th [...]e the only true God, and Jesus Christ whom thou had sent. And this is the thing which you are led to by the Scriptures. Joh. 5.39. Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me. There is no knowledge beyond the Scriptures, of spiritual things; you are short of perfection; here is in them enough to employ you, a mine that you may always find n [...]w treasures in, and in which you may rest with greatest safety. Let this then be your daily converse, if you would be perfect, let this perfect Rule be your Counsel [...], that will tell you how you may so be: be much with it, Morning and Evening in particular: you may see an end of all other perfection, but here is none of this. [...]ove it then, and let that love put you upon following the Ad­vice of God by Moses, Deut. 11.18, 19, 20. Therefore shall ye lay up these my words in your heart, and in your soul, and bind them for a sign upon your [...]nd, that they may be as frontlets between your eyes. And ye shall teach them your Children, speaking of them when thou sitt [...]st in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up. And then shalt write them upon the d [...]-p [...]sts of thine h [...]se, and upon thy gates.

[SEPTEMBER, 11. 1688.]

SERMON X.

III. IT is requisite that a Rule be Plain. The end and use of a Rule being to direct men in their work, to shew what is to be done, and how to do it, it ought therefore to be easy and intelligible, else instead of directing, it will be perplexing. The Precepts of every Science, should be scientificall; that which a man cannot understand, will not be for his information: It is therefore the commenda­tion of every teacher, to lay down his Rules in the easiest and most intelligible words. This property also belongs to the Scriptures: the Rule of Life and Salvation therein is perspi­cuous. God hath therein wonderfully conde­scended to write heavenly truths in earthly language, that so he might sute them to the capacity of such as were to be instructed by them. The Question about the perspicuity of the Scriptures, is a matter of great contro­versy between us, and them of Rome, who deny it; and for that reason forbid the Laity the reading of them, as being too deep for them, and endangering their being led into Heresy. That therefore this property of them may be evidenced, I shall first give some Ar­guments to prove that they must needs be so, and then shew wherein they are so.

1. THAT the Scriptures must needs be plain, will appear if we shall consider these things;

• (1.) THE great end for which they were writ­ten, viz. To be a Rule for the direction of men in the way of peace. They were to teach, in­struct, inform us, So (2 Tim. 3.16.) Now they would lose this end, if they were dark, obscure, ambiguous; they could not be profita­ble for such a purpose, but would be rather dangerous, and expose men to mistakes, which can [...]t without blasphemy be asserted of them, i [...] we consider
• [Page 31] (2.) THE Author that gave and appointed them for this end, and he is no other than God himself. That God is the Author of the Scrip­tures, is already proved; that he designed them to this purpose, is no less certain: Now we must hence grant the Conclusion, or else say that he either could not, or would not thus ac­commodate them: To affirm that he could not, is to say, that God could propound an end to himself, above his power of obtaining, which casts reproach upon his Wisdom, as well as his Omnipotency: If we suppose that he would not, we may as well say it was not his end; for every one wills his end, and this is to im­pute falshood to him, who assures us that it was.
• (3.) THE subject for whom the Scriptures were written, i. e. for Man. And therefore they must be suted to mans understanding: Yea, they were not only written for wise and learn­ed men, for great Clerks that have a deep reach, and piercing judgment; but for the simple and unlearned. Prov. 1.4. To give subtilty to the sim­ple, to the young man knowledge and discretion. Chap. 8.8, 9. All the words of my mouth are in righteousness, there is nothing froward or per­verse in them. They are all plain to him that understandeth, and right to them that find know­ledge. They were designed to lead God's chosen ones in the right way, and we know not many wise are chosen.
• (4.) THE Instruments whom God made use of in writing the Scriptures: and they were men, who must needs write in an humane language. Yea, and for the most part plain men, such as were not adorned with humane literature; but shepherds, fishermen, herdsmen, and such like.
• (5.) THEY are called light, which intimates their clearness. Prov. 6.23. 2 Pet. 1.19. We have also a more sure word of prophecy; whereunto ye do will that ye take heed, as unto a light that shineth in a dark place—. It is of the proper na­ture of light to make things clear & manifest, it discovers that to man, which without it would ly hidden. What the sun is to the world, that the Scripture is to the Church. But,

2. TO give an account wherein the Scrip­ture appears to be plain and perspicuous, & in what respect it is so. I shall offer these Conclu­sions.

[1.] THERE are various matters and me­thods contained in the several writings of the Scriptures. They are not penned after the mode in which men are wont to compile their systems of Arts; but there are histories, pro­phesies, precepts, promises, threatnings, com­mentaries, &c. interwoven in them, and here­by God hath accommodated them to all sorts of men; and they are filled with all that variety of matter, which answers [...]ll the ends of Religi­on. Sometimes to inform the understanding: Sometimes to engage the will; and sometimes to move upon the aflections: in each of which they are serviceable to help man to the attain­ment of his chief end.

[2.] WE must distinguish between those things which are necessary to Salvation, and such matters which are of lesser concern­ment. It is certain that all theological truths are not equally necessary, though all have their excellent usefulness. There are di­verse prophetical Scripturee, which contain in them predictions of things to come, which are dark, as to the assigning of the persons and times of their Accomplishment. But yet there is the matter of Instruction, either for awaken­ing or encouragement easily to be gathered from them. And there is much of God's Wis­dom appears in their obscurity, both respecting his children, and his enemies: But the teachings of them are plain; and to this head may that be referred, 2 Pet. 3.16 — In which are some things he [...] to be understood —.

[3.] WE must distinguish between the nature of the things asserted, and the manner of the as­serting of them. There are many things spoken of in Scripture, which are altogether above the comprehension of a created understanding to grasp them in: and therefore no wonder if af­ter all our enquiry into the Word of God, we are forced to confess ourselves to be at a loss a­bout them: and yet these things are so laid down as plainly to intimate what is intended, & that without any Obscurity. Nothing more plain than that the Scripture asserts, that there is one God in three Persons; that the second Person in the Trinity should assume the nature of man, and of two natures constitute but one person. That believers are by faith united to Christ, and by him to God. And a great many more like things are fully and clearly there laid down: but how these things are, is beyond our reach to know, as exceeding the reach of a created capacity and is therefore no argument that it is dark and obscure; it is not the words that are ambiguous, but the things are too big for us to imbibe: Hence that, Exod. 34.18.

[4.] THE many mistakes, errors, false opini­ons which men have drawn from misunderstood & perverted Scriptures, is no argument necessarily to prove their obscurity. It must indeed be either in the Scriptures, or the men: if I under­stand not what another saith, the fault must be in him or me. Now there is a great deal of rea­son to be given why the Scriptures may be plain; and yet men not understand, or misun­stand them. For,

• 1. AS to the literal and historical sense of Scriptures. Tho' there be a faculty in man to know the Grammar & Logick of those discourses, yet there are carnal reasonings in us, backed with the natural enmity we bear against Divine Truth, which puts us upon wresting and per­verting them, so as to accommodate them to our false principles and corrupt lusts; because we would bring all to speak according to our vain minds. And that is the reason Peter gives of some of Pauls writings being so hard. 2 Pet. 3.16, 17. —Things hard,—which they that are unlearned & un [...]ble wrest.
• 2. AS to the spiritual understanding of these things, no wonder if natural men receive it not from the Scriptures, who have no spiritual facul­ty to receive it withal. Natural men therefore [Page 32]are not competent judges in this case: as well may a blind mans word be taken, that the Sun hath no light in it; as well may we say that the rules of any Art are obscure, because a fool apprehends them not. Natural men are fools and blind in spiritual things; see 1 Cor. 2.14. But the natural men receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can be know them, because they are spiritually discerned.

[5.] HENCE as plain as Scriptures are, there is need of the illumination of the Spirit, to help us to understand them aright. And that both as to a Literal understanding, and Spiri­tual discerning. The Disciples had read the Word of God, and could discourse of it; but they knew not the mind of God clearly in it, till Christ opened their understandings; Luk. 24.45. But let us here take notice, that this is not to supply any defect in the Scripture, but to help our infirmity: It is to restore eyesight to us. The Sun shone before as brightly as afterwards; but the Blind man saw it not, till his eyes were opened.

[6.] HENCE the necessary truths to Salva­tion in the Book of God, are plain to those for [...]ose sakes it was written. The Scripture was chiefly given to make the Man of God perfect: 2 Tim. 3.17. These therefore have their Eyes opened, so as to discern hidden things in Gods Law. Hence that of Paul, 2 Cor. 4.3. But if our Gospel be hid, it is hid to them that are lost. As for others they may be judicially left to be­lieve lies: They may have a judicial Blindness added to their Natural. It is true, God­ly men know but in part, sanctification in gra­dual, but yet they do know unto Salvation; nor do they impute their remaining ignorance to the Scriptures, but to themselves: They lay the blame there.

[7.] NOTWITHSTANDING the Scrip­tures plainness, it is required in the people of God, that they use diligence in searching out the mind of the Spirit in them. Wisdom must be dug for, as for hid treasures. See, Prov. 2.3, 4, 5. Yea, if thou criest after knowledge, & li [...]st up thy voice for understanding: If thou seekest her as silver, and searchest for her, as for hid treasures: then shalt thou understand the fear of the Lord; and find the knowledge of God. Hos 6.3. Joh. 6.39. We are therefore to use all means, reading, meditation, hearing, praying, enquiring; and for this end hath God set up his Ordinances. Jer. 3.15. And I will give you Pastours according to mine heart, which shall feed you with knowledge and understanding. But neither is this for the Scripture sake, but for our sake; our dulness and incapacity require it; because we receive things so slowly: so that if we neglect thus to do on presumption of the easiness of the word, we expose our selves to be left either under ig­norance, or unto error. But still,

[8.] THE Native perspicuity of the Scrip­tures will appear, if we consider those things,

• 1 THAT all Scripture expressions are suted to the language of mankind. God speaks every thing there according to the way and manner that men express themselves in, one to ano­ther, and that for the Grammar, R [...]twick & Logick of it. Christ tells Nicedemus that he spake earthly things to him; Joh. 3.12. They were heavenly truths, but they were cloathed with earthly expressions, i.e. Such as men that dwell upon earth are wont to use: The Grammar of them is such as is suted to our speech; and hence the same literal sence is to be put upon the words that they sound in vul­gar speech: The Rhetwick is such as men make use of, to speak in Metaphors, Metony­mies, Allegories, and Similitudes, & are to be so interpreted; the Logick of them is such as man's Reason is won't to make use of, whether Axiomatical or Syllogistical; and hence are to be so taken, hence the word is called Logical milk; 1 Pet. 2.2.
• 2. THAT there is but one sense belongs to one Scripture. If there were diverse senses be­longing to it, it would make it intricate & un­intelligible; but no Scripture hath more senses belonging to it. My meaning is, there is but one construction of the words; there is but one lateral meaning; for if there were more senses that one belonging to any text, God should use equivocation, which is impudence to charge him withal; nay, in reality, to say it hath more sense, is to say that it hath no sense at all; for that whose signification is not re­strained to one, hath no certainty in it at all. It is true,
  • (1.) THIS one sense may be applyed to divers Subjects. Thus in typical Scriptures, the things spoken may be applied both to the Type and Antitype, as Psal. 2. & 16. & elsewhere. That all Allegories, and many Scripture Histories. So the story of Abraham's two Wives, Gal. [...]. Here therefore, the Allegory it self and the [...]ry, make but one entire sense.
  • (2.) THIS one sense may include divers particular things under it. But that makes it not divers for we know that a general in­cludes all specials: and so, where the words are few, the sense may be very comprehensive. Th [...] in each command [...] Decalogue, there is abundance contained: Because under a ge­neral Precept or Prohibition, all of the kind and every species, is contained.
  • (3.) THERE may be Uses or Inferences manifold, drawn from one text, arising from the sense of it. Which are not a new sense, but consequences contained in it: thus when any Sin is forbidden, we may well infer, that such things as do lead men thereto naturally, are to be avoided: from Historical Scripture, when we read that God thus punished such a Sin, we may infer that such a thing is a Sin, and that it is provoking to God: and they who dare to commit it, are exposed to his dis­pleasure: So that the Allegorical, Tropologi­cal & Anagogical senses, are not divers from, but Coincident with the literal sense
• 3. THAT hence from the Scriptures them­selves, we may fetch safe rules for the interpreta­tion of them, viz.

[Page 33] 1. ALL [...] expresions must be re­duced to the Gramatical sense, and accordingly [...]ter [...]reted. Types and [...] must be a [...]lo [...] ­e [...] to the Scriptures as well as to other writings, else God had not spoken in our mode, and this wa [...] is not to obscure, but illustrate, and also to [...] the af [...]ct [...]ons; but still we must reduce it to the Inte [...]tion: Rhet [...]ick is but an Orna­ment of Speech, and must therefore be brought to the Grammar of it. Thus when Christ calls Her [...]d [...] Fox, the sense is a Cra [...]y Fa [...]y. When the L [...]b is called the P [...]ss [...]r, the merning is, it is the token of Gods passing over. When Christ saith this [...]re [...]d is my [...]dy, it intends, it is a S [...]r [...]ment [...]l sign of his Body; and a great many the like.

2. ONE Scripture must be compared with a­nother One text may look obscure to us, but if we bring it to another, it will help to give us light to it; and it is certain, that the Scripture as its own best Interpreter; and that which speaks most plainly, gives us to understand that which seems more dark. Thus if we would know what Christ means by D [...]s, [...] [...]. 12. let us compare it with Luk 11.5. and we shall find that he intends Sins: If we would under­stand the meaning of Allego [...]ies and Ceremonies in the Old-Testament, we must consult the ex­position given of them in the New. If we would not mistake what is more briefly expres­sed in one place, we must consult where it is more largely [...]et forth in another.

3. WE must reduce all to the form of whol­some words. The Apostle gave Timothy one, which he is to hold fast; 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of [...], in faith and [...]ve which is in Christ Jesus. The [...]e are foundation Principles most evident [...] Scripture: These are so many beads to which all is to be reduced, and nothing con­tradictory, to these is to be admitted, for then they are not held fast: There is an Analogy of Faith, which the Truth of the Word of God requires it necessary to hold to, and we must observe it; Rom. 12.6. Having the gifts, dif­fering according to the gra [...] th [...] is given to us, whether prophecy, [...]et us prophesie according to the [...]. For if the Scripture s [...]ould build up any thing in one place, and p [...]ll it down in [...], it would not be [...].

4. WE must [...] the [...] sense [...] Scrip­ture that is [...]ll [...]r. Da [...] tells us, the Law is exceeding b [...]d; Psal. 119.96. It is thore­fore injurious to the Word of God, to put a straitned sense upon it: not that we are to strain it to speak besides the scope & int [...]tion, but according to it; we must extend it to the utmost: Christ interprets the Command against Adultery, to extend to a look and a thought; Mat. 5.27.

5. WE must observe the scope of the Co [...]text. What is discoursed of, and what place every ex­pression bears in the Analysis; for when we know what is spoken of, it will point us to the Intention of each particular: some words in all languages of the same sound, have diverse uses far different; this will give light in what sense they are here or there to be understood.

6. WE must exercise our Charity, in Interpre­ting many Scriptures, such especially, as refer to the Act [...]ns of God's People. They indeed had their infirmities, and it is better they [...] blame, than the Word of God be perverted: But where there may safely be a putting a fair sense upon the Action, and the Words of the text will bear it, Charity which thinks no evil, requires it; because we know they were Holy men, and bound for the Glory of God. I might here farther urge the Reading and Meditating of the Scriptures, from the consideration of the plainness of them: and since they are a Rule of Life, and therefore of Infinite concernment, [...] are also so plain and clear to a serious humble Soul: would we then be great proficients in Spiritual Wisdom, and gain intimate acquaint­ance with the way leading to Salvation, let us be much in these things, Read muck in its Ponder much on it, and Pray much ever both, and by this means we shall be directed might, and kept from mistakes, and Soul Destroying errors, and be more satisfyingly acquainted with the Holy Will of God, in order to our [...] chearful and Comfortable doing of it.

[OCTOBER, 9. 1688.]

SERMON XI.

THE Scriptures being fallen man's Rule, to direct him how he may attain his Chief End, hence the sum and substance of them must needs be futed hereunto; they must therefore comprize all Divinity in them, viz. to guide a man right in his way; for a Rule is always of the means to an end: so that [...]he parts of Divinity, and the sum of the Scrip­tures must be one and the same. Now the parts of our Religion are properly Faith and Observance; these therefore are the things which the Scriptures must direct unto, and instruct us in. We have already been assured that God is man's last end; to glorify and enjoy him, is the Reasonable Creature's Feli­city, and there are two things very requisite in order to this, viz. That we know him, and [Page 34]that we serve him; and under these two is [...] man [...] Religion summed up: these two do therefore carry in them, the substance, scope and end of the Scriptures. The great design of the word of God, is to lead us to him. He is the great end of it, so far as he may be served & enjoyed by man: some other things by the by, may be learnt from thence; but this is the direct aim. Knowledge and Practice make a man happy. Joh. 13.17. If ye know these things, happy are ye, if ye do them. Faith then and Obedience are the two Chan­nels in which all the Scriptures do run. Solomon will inform us in the sum of all that is said there, Eccl. 12.13. Let us hear the con­clusion of the whole matter, Fear God, and keep his commandments: for this is the whole duty of man. And to these two heads Paul reduceth the whole form of wholesome words, 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me, in faith and l [...]ve which is in Christ Jesus.

I shall here only briefly glance at the mean­ing and ground of the distribution, it being the first and most comprehensive in all Divi­nity: A few words then to each part, as they are here expressed.

I. THE Scriptures teach what Man is to believe concerning GOD. Faith in God is the first part of fallen man's Religion. The foun­dation of the happiness of any of Adam's na­tural Posterity is laid in believing: it must therefore be essential to Religion; and all sincere Obedience derives from it; for faith works by love; hence it is before it, in order of N [...]ture & Doctrine. Now in our treating about Faith, there are two things to be con­sidered of: viz. The Nature of it, which in the method of our Catechism, will come to be treated of afterwards: And the Object of it, viz. GOD, so far as he hath seen meet to reveal himself to man; and this is that which is now before us. This then is the assertion here laid down, That the Scriptures do reveal GOD to us, as a sutable & sufficient Object of our Faith. Concerning which let these things in general be taken notice of.

1. THERE is no happiness for man, but in the enjoyment of God. He only can be man's objective felicity: This the Psalmist well un­derstood when he said, as Psal. 73 25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. Every o­ther thing, that man trusts to for his well being, becomes to him a lying Vanity.

2. THERE is no enjoying God, but in the way of glorifying him. It is an honour that he bestows upon none but those that honour him. To have him for their portion is the recom­pense which God bestows upon such as make it their great design to glorify him. Psal. 50. ult. Whose [...]reth praise, glorified me [...] and to him that [...]dereth his conversation aright, will I sh [...]w the salvation of God. Our fruition of God is the proper fruit of our being entirely de­ [...]ed to him.

3. THERE is no glorifying of God, without knowing of him. How is it possible for men to give him the glory that is du [...] to his name, if they know not his name? If we know not who, or what he is, we cannot acknowledge him as he is. Knowledge & trust go together, Psal. 9.10 They that know thy name will put their trust in thee. All the Atheism and irre­ligion in the World ariseth from men's nesci­ence of God, Psal. 14. begin. The fool hath said in his heart, There is no God. The Apostle chargeth all the wickeds carriage to Christ, upon their not knowing him, 1 Cor. 2.8, 9. Which n [...]ne of the princes of this world knew: for had they known is, they would not have cru­cified the Lord of glory. For this ignorance of God, is declared to be destructive, Hos 4.6. My people are destroyed for lack of knowledge.

4. NATURE makes no such discovery of God, as may furnish us with a knowledge sufficient for happiness. Not the light of nature in men's hearts, for that was only adapted to the law of the first Covenant, which cannot give life to man that is dead in sin. Gal 3.21. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness shou [...] have been by the law. And the better part of it is also obliterated by the fall: and though there be such an impression indeleble upon every man's heart, as carries in it the convicti­on of a Deity; whereupon there is no nation but hath some Religion or other; yet their minds are so darkned, that they know not who or what manner of God he is; hence they have taken up with false gods, and false Worship. Nor yet the book of nature, the great and admirable works of God; for tho' there is never a leaf in this Book, but hath something of God written legibly upon it, and many Characters of his Divine power, wisdom and goodness there engraven; yet all this will leave a man short of the saving know­ledge of him; there is enough there for man's Condemnation, but not for their Salvation; to stop their mouths; but not to light them their way.

5. THE Scriptures reveal so much of God, as is necessary to be known to Salvation. Tho' they do not discover God in the utmost extent of his Being, yet they declare him as he is knowable by us, and so as may make us happy: not his face, but his back parts: there is enough of God there exhibited to make a man perfect, (2 Tim. 3.17.) Enough to light man the way to Eternal Life, (Jo [...]. 5.39.) In sum, God is there revealed as a sutable ob­ject of faith, for fallen man to trust in for life; as one who can save us; and how we may come to obtain Salvation of him; to give men such a knowledge as our Saviour spea [...] of Joh. 17.3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.

6. THAT knowledge of God which we obtain by [...] of the Scriptures, is called a know­ledge [Page 35]of Faith by Divines. And the reason is, because it is a knowledge which we come at by Revelation; and for this Cause, believing is in Scripture expressed by the knowing of God; not only because a saving knowledge of God is an ingredient into true Faith, but also in that we are to come to the understand­ing and knowing of these things, by the re­port that is made of them to us in the word of God. Rom. 10.14, 17. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? So then faith cometh by hearing, and hearing by the word of God. For a more full clearing of this point observe;

• [1.] THAT in Faith there are two things inseparable, viz. Assent & Consent. The Scrip­ture notion of true Faith, comprizeth both of these, the former in respect of the Under­standing, the latter relating to the Will: the latter of these is not of our present consi­deration, but will be considered under the Exa­men of the Nature of Faith, only let it be here remarked, that God is discovered to us, that he may be the Object of our trust, and there­fore as such must our Faith entertain him in all the Revelations he makes of himself.
• [2.] IN the Assent of Faith, there are two things to be observed distinctly, [...] needful to it.
  • (1.) AN Underderstanding of the meaning of the Truths that are commended [...] us. For without this there can be no rational assent the understanding of Men doth not, cannot yield to the truth of a thing that it hath not entertained the notion of: For a Man to say that he believes as another believes, & mean while is Ignorant what the other's belief is, is a piece of pure nonsense. Assent is an act of rea­son, and there is no reason in assenting to that which we are strangers to; Heb. 11.6. But with us faith it is impossible to please him: for he that cometh to God, must believe that he is, & that he is a rewarder of them that diligently seek him.
  • (2.) A credit that we give to those things upon the Testimony of God. All Faith is a credit of a thing that we receive by report or hear-say, & it ariseth from the good opinion we have of the witness that makes the report. Humane Faith is produced by the Authority of humane testi­mony. Divine Faith believes, because God hath said it. There are divers things in Divinity, that are above the Comprehension of our reason; and for us to assent to the Truth of the Scrip­tures, meerly upon our own reasonings; or be­cause we see into the rational arguments to evince the Truth of them, is not Faith: nor is it Faith of the right stamp, to receive them upon the affirmation of any man or men. This was their Commendation, 1 Thes. 2.13. — When ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God—. And indeed God's report is to be credited; for he hath all the properties of a credible witness transcendantly in him. He hath in­finite Knowledge, perfect Fidelity, and un­prejudiced Charity.

7. THE matter of this Faith is, what is to be Believed concerning God. For if God be the only Object of our Faith, then all the matters, or the truths to be believed must center in him: Humane Faith extends to o­ther matters; but Divine Faith is restrained hither. It is true, there are a great many Ar­ticles in Christian Religion, many of which do nextly concern the Creature, as mans integri­ty, apostasy, and recovery, &c. but all are re­ducible to God, and are to be referred to him, as belonging unto his Government: So that all matters of Faith are to be brought hither, and lead us to this Object, viz. the Being of God, his Sufficiency, his Attributes, his Sub­sistences, his Efficiency, his Decree, and Works of Creation and Providence, his Preserving, and Governing the World, disposing all the affairs of man in particular, so that we are to come to the knowledge of ourselves in the knowing of God; which things will follow afterwards to be look't into.

II. THE Scriptures do also teach us what Du­ty God requires of Man. Observance or Obe­dience to God, is the second part of the Chris­tian Religion: God is the first cause and the last end of all things; all things therefore that are from him, are also for him, and every sort of being is to be so for him, as the nature that he put into it, is capable. Here then for the opening of this, take these Conclusions:

• 1. THAT man was made for the active serving of God. He was a Reasonable Creature, and was therefore to pay to God a reasonable Ser­vice; a moral Creature and therefore he owed to him a moral Obedience: he was to shew forth God's praise; and this duty being mo­ral, was therefore perpetual: though his fall disenabled him from doing; yet it did not lose or dissolve his Obligation, but it still abides; yea tho' the New-Covenant hath ta­ken off the Curse of disobedience from the Be­liever, and laid it upon Christ; and hence he is not now as before, under a sentence of Death for the least defect in this Duty, yet moral Duty continues to ly upon men as [...] debt which they owe to God; and indeed, it was so accommodated to his nature, that his formal happiness consists in it: Isa. 56.2. Blessed is the man that doeth this, and the son of man that layeth hold on it: that keepeth the sab­bath from polluting it, and keepeth his hand [...] in doing any evil. The Obedience of Christ [...] not given his people a discharge from their personal Obedience; but hath made way that their sincere, though imperfect Obedience, may find acceptance with God; for which rea­son the Gospel lays the strongest ties upon men to serve God. 1 Cor. 6.20. For ye are bought with a pri [...]e: therefore glorify God in your body, and in your spirit, wh [...] are God's.
• 2. THAT man must have, a Rule made known to him, whereby he may be directed to serve God. We have already heard, that the Creature cannot attain it's end, without a Rule to guide it. The reasonable Creature being to perform a reasonable Service to God, must not [Page 36]only have a Rule, but be acquainted with it. It is enough for such beings as are to be guided to their end by instinct, that he who so guides them, do know the Rule according to which they are to be led: but such as are to save God voluntarily, must know they Rule, it must there­fore be some way or other published, or declared to them: There needs not only the Counsel of God's Decree, but of his Law too, to guide them aright; for if their missing of their Duty, be chargable upon them for Sin, they must needs be advantaged to the knowing of it; so that if they are also ignorant, that also must be their own blame. Hence that, Mic. 6.8. He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
• 3. THAT this Rule, for the Substance of it, was at the first written in Tables of flesh: When God made man, he engraved upon his heart the Rule of his serving him; he wrote it upon his practical Understanding or Conscience, where he was able by reflecting upon himself, and looking upon those registers, to take right mea­sures in all his [...]pans [...] the Renovation of man [...] God ma [...]es such a Promise, Jer. 31.33. But this shall be the covenant that I will make with the house of Israel, After those days, saith the Lord, I will put my law in their [...]nward parts, and write it in their hearts, and will be their God, and they shall be my people.
• 4. THAT a great part of this Rule is oblite­rated by the fall of man. This is no little part of the mischief which befell man by his Aposta­sy, that he brake those fair Tables of the Law, and defaced that inscription; so as that there are but a few broken fragments that remain: and his understanding also being darkned, and his heart blinded, (Eph. 4.18.) there is scarce one full Sentence, that he can truly spell out of all: So that though this Ignorance is befaller him by his own fault; yet it is certain, that if ever he be restored to a capacity of serving God a­right, he must be new informed in what is his duty, or else he will ly under endless mistakes; and must be taught by God, for none can teach as he doth.
• 5. THERE are additional duties lying upon man under the Gospel, which were not expressed in the law of the first Covenant. It is true, that the Law carried in it an Obligation to all that God should positively command; but yet posi­tives are not to be picked out of the law, but depend altogether upon Revelation: such were those about the first Sacraments given to Adam, and such is every duty that is purely Evangeli­cal; such therefore must be otherwise declared to him.
• 6. THERE are other Considerations put up­on Moral Obedience in the New-Covenant, which were not in the first. There man was to obey by a Concreated power of his own; here he is to derive all his strength from another, viz. Jesus Christ, the head of Influences: there he was to have earned his happiness by his doing; here he is to resolve all his hopes for Salvation into the Righteousness of Christ; and to say of his own works, when he hath done all, that he is unpro­fitable: there the least defect brought him un­der Condemnation; here Uprightness & Integ­rity will be accepted of him: and none of these things had so much as the least hint of discovery [...] law and light of nature, but are purely positive, and of revelation.
• 7. THESE are all commended to us in the Scriptures. The whole concern of Evangelical Obedience is there set down. There are both the Duties themselves. Mic. 6.8. He hath shewed thee, O man, whas is good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? And the Way in which they are to be done; and the Fountain, whence strength is to be fetched; and the pre­cious Encouragements to engage us in serving of God, to be found. Rom. 10.6, 7, 8. But the righ­teousness which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into hea­ven? (that is to bring Christ down from above) Or, who shalt descend into the deep? (that is to bring up Christ again from the dead) But [...] saith i [...]? [...] [...]ven in thy [...]outh and in [...]pans [...] is the word of faith which we preach. And thus are they able to make the man of God perfect. (2 Tim. 3.17.) We are there­fore directed hither in all Cases. Isai. 8.20. To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.

USE. THESE things well considered, will serve to commend to us the excellen [...]y of the study of the Scriptures, and may be a quickning mo­tive to prevail with all, particularly Young Per­sons to devote themselves to the reading, and meditating in those sacred writings. Oh how precious a thing is the BIBLE, that is filled with such Teachings, as these are: Here is the true Wisdom to be found; here delight and profit do most entirely meet together. What should com­mend any Book to us to be preferred before a­nother, but only the excellency of the matter it contains? And for this, the Book of Scriptures is surpassing all the Volumns that are in the World. Let me then plead with you for this, from the present consideration. Be perswaded to be in love with the holy Scriptures; and that love will engage you to be much in conver­sing with them. Consider then,

• 1. WOULD you know much of God? Why, here he hath made the most glorious discoveries of himself. There is indeed much of him to be seen in the works of Creation & Providence; but in his word he hath more fully made himself known. There is he to be seen as a God of Power, and Wisdom, and Goodness, and Sovereignty; but here is he known as a God of Grace, and Salvation. He is here discovered in the face of Jesus Christ. And how happy a thing is it so to know God, and be acquainted with him! This is the knowledge that leads to Eternal Life, the perfection of this is that which makes the Bea­tifical Vision; and Paul counts he shall then be perfectly happy, when he shall come to know as he is known. The Scriptures are the clearest glass, in which he is at present to be seen.
• [Page 37] 2. WOULD you know how to Live; how you may order your Conversation so as to see God's Salvation? Here you may be instructed about it; here are to be had those unerring directions, by which you may be led in the right way. You want Wisdom to direct you; you are apt to wander by reason of your blindness, here is a light and a law; here you may find the true Wisdom & Understanding. Hear what direction the Spirit of God gives to you Young men, Psal. 119.9. Wherewith shall a young man cleanse his way? by taking heed there­to according to thy word. And to you Children, Psal. 34.11. Come ye children, hearken unto me: I will teach you the fear of the Lord. The Devil would fain deceive you with his false suggesti­ons; your vain companions would fain cheat you with their crafty insinuations; your own hearts are ready to impose upon you with their foolish imaginations. Except you keep to the Word of God, you are gone: but keep to that, and it will shew you better. Romances and Play-books will but stir up your carnal Lusts; but this will help to suppress them.— And now, that you may read the word profitably, Besure to ask of God his Spirit; and apply you minds to enquire of every portion you read, What of God, or what of my own duty doth this discover to me? And accordingly im­prove it; so shall the Scriptures become ser­viceable to bring you to the enjoyment of Life Eternal.

[NOVEMBER 6. 1688.]

SERMON XII.

GOD being the great & ultimate Object of Religion, and he on whom our faith is to depend, and to whom our Obedience is to return, as being the first cause and the last end, and because faith is the foundation of true Observance, the knowledge of him therefore is the first thing necessary to be sought after. Hence that of our Saviour, Joh. 17 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. Now the great design of Scripture is to dis­cover God to us. We must know him, if ever we trust in him. No other object can make us happy but He; and therefore our faith can rest with safety on no other. This then is the present enquiry. It was once a proud enquiry of insolent Pharaoh, Who is God? But it ought to be the humble inquisition of all the children of men: and our great request should be, that God would reveal himself to us. Before I proceed to the direct explaining of the Answer, there are a few things requisite to be spoken to.

1. THAT there is a God. And this is sup­posed in the Question: for when we ask, What a thing is, we take it for a granted truth, that there is such a thing; and it will be vain for us to go about to describe the Being of God, except we believe him to be. The Apostle therefore takes this to be the first Article of faith, which if not entertained, there can be no coming to him, Heb. 11.6. But without faith it is impossible to please him: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. It may here perhaps seem a thing superfluous to go a­bout to prove a truth so clear and manifest as this, which is the prime dictate of Nature's-light, and is written with such Sun beams, as are sufficient to convince a meer Gentile, and leave him without excuse, (Rom. 1.19, 20.) Yet, because there is so much of Atheism in men's hearts naturally, as tacitly to deny it; (Psal. 1 [...].1. The fool hath said in his heart, There [...] to God Psal 10.4. The wicked through the pride [...] countenance will not seek after God: God is not [...]n all his thoughts. They desire there were none, and what they desire they endeavour to believe) And because it is the Pillar-truth of all Religion give the leave to pick up a few of the many Demonstrations, by which this Ar­ticle is confirmed.

(1.) THE works of Creation do undeniably prove the Being of a God. The whole frame of second Beings carries the impression of this truth upon it. The things that are made, lead us by the hand to him that made them. For,

• 1. THAT the World was not eternal, is evi­dent in the very nature of it; as will more largely appear hereafter. Here let it only be observed, that whatsoever is subject to change, is a Creature of time; that which may come to an end had a beginning; and before that beginning, it was not. The subjection of the the Creature to corruption, proves its genera­tion. Where there is a term in which the thing cen [...]rs, there was a term in which it be­gan. Where there is a second, third, & fourth generation, there was a first: but I insist not here at present.
• 2. THE Creature could not be its own Maker! For a thing, when it had no being, to give be­ing to it self, is unintelligible, yea impossible: for nothing to have a power or vertue of Effi­ciency in it, yea a creating power, which can be nothing less than infinite, is a contradiction [...] Efficiency presupposeth an Existence, which the World had not, when it was not.
• 3. HENCE there must be something b [...]sides it, and before it, that must give being to it. To [Page 38]look upon a whole World of Beings, and have such a reflection as this, viz. That once all these things were not, nor had any Principle of being in nature, but were produced out of nothing, this speaks an Omnipotent power, before & beyond the Creature, that must be the Author of this great work; and what can that be but Divine? [...] power can work, if it hath matter suta­ble to work upon; but take that away, and the Operation of the Creature ceaseth. To bring a World out of nothing, commands our acknow­ledgment of an Increa [...]ed power, and that is God.
• 4. THE curiousness of the composure, & exqui­siteness of the fabrick, declares an exquisite work­man. As to make a World of nothing, is an e­vidence of Infinite power; so to make such a World, is the display of Infinite wisdom. Whe­ther we consider the composition of any one Creature, and that the most contemptible (sup­pose a worm, or a pile of grass) its nature hath more wonders in it, than the greatest Naturalist that ever was, Solomon himself, is able to Ana­lyse. The Heathen could say, Presenten [...]que re­fert, quaelibet Herba Deum. There are some In­sects so small, that our sight cannot discern them, without the help of a glass, and that yet they should have in them all the Organs of sense and motion, is astonishing. What shall we then say, to the more stupendous pieces of this frame, and the admirable Disposure of them; the vast body of this Earth hanging amidst the Air, and lying fast there, upon its own Center: the great frame of the Heavens, to which compared, the Earth is little more than an Atome, and those curious Lamps there lighted up & kept burning; espe­cially that glorious Sun in the firmament, but for which the lower world must suffer a perpe­tual Night. The Psalmist assures us, that these preach a God to us. Psal. 19. beg. The heavens declare the glory of God: and the firmament sheweth his handy work. Day unto day uttereth speech, &c. Or if we consider the harmony of the whole in all its parts, or the admirable suting of the things that are made one to another, so that there is nothing in vain, or useless, or incapable of being serviceable in its place, its nature be­ing every way adapted to the place it bears: every wheel in this curious watch moving a­right: and what less than Infinite wisdom, could so contrive and compose this? This could not possibly be chance, but must be the work of a cu­rious Artificer; and that can be none but God. Psal. 104.24. O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. The Apostle therefore assures us, that the things made do give us light enough to discover God, in such Attributes as are pro­per to him and no other. Rom. 1.19, 20: Be­cause that which may be known of God, is mani­fest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power & Godhead; so that they are without excuse.

(2.) THAT there is a God is also witnessed by the works of Providence. He gives witnesses of himself, no less in managing, than he did in making of the world. And this might be convin­cingly cleared up in many instances. A few may [...] to—.

1. WE [...]eed to look no farther than the common & daily ordering of, and providing for the Creature. When we see the unreasonable Creatures are guided to attain such ends, that they know not of, in such [...] and [...] way, as if they acted by counsel: how the S [...]n observes his seasons, and all his motions diurnal and annual, as if it had knowledge. Psal. 104.19. He appointeth the moon for seasons; the sun knoweth his going down. How other Creatures observe their seasons of coming and going. Jer. 8.7. Yea, the stork in the heaven knoweth her ap­pointed times, and the trutle, and the crane, and the swallow observe the time of their coming. How rationally and discreetly every Creature acts, which have neither reason nor discretion in them; may we not, nay must we not hence infer, that if these Creatures act by a Rule they understand not, and go to an end which they are ignorant of, they must needs be guided by one above them, who knows both their journey's end, and the way to it? And when we consider the wonderful Provision that is made for this great family of the world, daily and sutably supplying all the wants of the seve­ral Creatures, that are in it, it leads us up hi­ther. The Creature cannot provide for it self; it only gathers what is made ready for it. Psal. 104.27, 28. These wait all upon thee: that thou mayst give them their meat in due season. That thou givest them, they gather: thou openest thine hand, they are filled with good. And there are some Creatures that cannot do that, except it be brought to them. God therefore prove [...] his own Deity, by that one question, Job 38. ult. Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat. Consider the lower world, where­in there are so many millions of Creatures that must be fed every day; and when they see they are so, must we not say, There is a great and a wise Master of this family, who gives them all their meat in due season. David concludes his meditation of this point, with that, Psal. 104.31. The glory of the Lord shall endure for ever: the Lord shall rejoice in his works. What one Creature, nay what one order of Creatures could have undertaken this? But,

2. WHAT shall we say to those extraordinary Effects in Providence, which do sometimes dis­cover themselves in the world? Such as out do the laws of nature, or do invert the common order and course of things; needs must they speak convincingly, that there is one who is a­bove these Laws, holds a superintendency over them, and keeps a liberty in his hands of dis­pensing or suspending them at pleasure When the Sun stood still in the firmament, and mo­ved not for the space of a day, (Josh. 10.12, 13.) When it went ten degrees backward, (Isa. 38.8.) When the waters of the red sea rose on heaps, and made a way for Israel to pass through, [Page 39](Exod. 14.27, 28.) when the Sun was Eclipsed for three hours together, at the time of full Moon. (Mat. 27.45.) what do such things speak, but that there is a God that is above Nature, and rules over it with power? Nature it self doth nothing against its own Rules, nor divides it self against its ordinary way of working, but keeps the beaten road. There is therefore a God over all, to [...] And we must either deny such things to have been, against the evidence of unquestionable witnesses, or we must needs infer from them, Certainly there is a God.

3. IF we consider how the Actions of Angels and Men are governed and controlled, it will perswade us of the truth of a Deity. These are the highest order of Created Beings, and are Causes by counsel of their own Actions, or vo­luntary agents; nor do they acknowledge any second Being Superiour to themselves; but it is certain that their wisdom & power is not the highest that is at work in the World; but there is One above them, and that over rules them. This evidently appears from frequent disap­pointments, that befall the strongest Policies, and deepest designs that these are managing. There is something that crosseth them when they have done their utmost. They think themselves their own Carvers; but he makes them see and say as Nebuchadnezzar. Dan. 4.34. And at the end of the days, [...]Nebuchadnezzar lift up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, & his kingdom is from generation to generation. When they have laid in against all unforeseen events, he surprizeth them, takes them in their craft, and makes their counsels go head-long. So Eccl 9.11. I returned and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of under­standing, nor yet favour to men of skill, but time and chance happeneth to them all. If men did all, then they that have most strength on their side, would get the day, &c. but it is not so: but an unseeen cause comes on things: even their very hearts are under his controll. La [...]an pursues, Esau meets Jacob with blo [...]dy designs: yet are they overuled, so that one leaves him, the other meets him with a kiss. The dashing of the purposes of men, extorts from them this Confession, if we will believe the Psalmist, Psal. 58. ult. Verily there is a reward for the righ­teous: verily he is a God that judgeth in the earth. And that Devils themselves are under such a power, is therein sufficiently evident, in that the Souls of men are daily taken out of their hands by a powerfull Conversion. There must therefore be a stronger than they, and this is God.

4. HE that shall observe how the Church hath been preserved in all ages, must confess there is a God. If there were no other Argument to evidence it but this, one would think it would stop the mouths of all Atheists. It is certain, that the Church of God is the Object of the ma­lice of Men & Devils. The wrath and fury of earth and hell have been armed against it, and have in all Ages endeavoured the subversion of it: they have combined together, and taken secret counsel, there have been mighty associa­tions, and strong confederacies, and all this a­gainst the flock, that have been in themselves indefensible, and have had none to help them in [...] forces have nothing prevailed. That is proved true, Psal. 125.1, 2. They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever. As the mountains are round about Jerusalem, so the Lord is round about hi [...] people, from henceforth even for ever. And must they not say, as Verse ult. As for such as turn aside unto their crooked ways; the Lord shall lead them forth with workers of iniquity: but peace shall be upon Israel. How often have the Enemy been ready to say, They day is ours, they are swallowed up, there is no hope for them, we shall have our will upon them; and yet what strange, secret & unforeseen ways have there been to work their deliverance? How have the wa [...]er [...]loods risen up high, winds & storms beaten furiously upon, and endeavoured to sink or overturn this little Ark? and yet it hath weathered and outlived them all! Persecution hath tired it self in oppressing the Church, and yet the gates of hell could never prevail to root it out: and how could this possibly have been, if it had not had a God to look after it? I am sure the Church hath abundant reason to say as they, Psal. 124.1, 2.3. If it had not been the Lord who was on our side, now [...]ay Israel say: If it had not been the Lord who was on our side, when men rose up against us: Then they had swallowed us up quick, when their wrath was kindled against us. If there had not been a God, where had we been?

5. THE stupendous Judgments that have fallen upon such Proud and Atheis [...]c [...]l Persons, as have set themselves against God, is a further clear witness. The fearful ends of such men say, There is a God, who vindicates his own ho­nour against such as dare to set themselves in opposition to it: That he doth not do so always, can but declare his wonderful patience; that he doth so sometimes is enough to prove his Being by so many monuments of it. The very Hea­then have observed it, and made an Argument of it to clear this truth, that such as have dis­claimed or ridiculed a Deity, have been over­taken with unwonted Judgments. Thus Di [...] ­goras was burnt, Olympius was destroyed with Thunder, scoffing Lucian was devoured by Dogs. Look into Scripture and see: Here we have proud Pharoah insolently demanding. Who is God, that I should obey him? and what fear­ful plagues followed him till he was destroyed? An Insolent Human con [...]onting the most high, till he is mounted on the Gallows. A daring Nebuchadnezzar, challenging God to deliver the Three Children out of his hands, sents gra­zing with Oxen, till he is made to know that the most high reigns. A vain glorious Herod, assuming the Divine honour to himself, divested [Page 40]of his arrogated Deity, and eaten up with Vermine. And shall men see the Vengeance, and not confess there is a God.

(3.) IF man tarry at home, and but look into himself, he shall there find enough to tell him there is a God: God hath his witness in every man, and he must shut his eyes if he doth not discern it: and there are two things which bear testimony hereto

1. THE Composition of his Being. If we con­fider his constituting parts severally, they be­speak it. Look upon his Body, it's structure, form, symmetry, and harmonious disposure of every part and particle of it; it is enough to raise us to take notice of a most noble Arti­ficer, whom none of the Creatures are able to imitate. Galen after he had made an A­natomy of an Humane Body, and seen the cu­riosity of all the parts of it, was so ravished at the contemplation of it, that he made an Hymn to God his Maker. And we may see into what a rapture or transport of wonder and praise this Observation put the Psalmist, Psal. 139.14, &c. I will praise thee, for I am fearfully and wonderfully made; marvellous are thy works, and that my soul knoweth right well. My substance was not bid from thee, when I was made in secret; and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance yet being unperfect,—. Or, If we con­sider the Soul, how much more will it raise our thoughts? whose frame is such, as it claims kindred with heaven: the vast reach, and large comprehension of it declares from what stock it is derived. Acts 17.28. For in him [...]e live and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Its great knowledge saith, that he who made it is of Infinite un­derstanding: Its Immortality proclaims, that it derives only from him who hath alone Im­mortality.—Or, if we consider these two in Conjunction, and Operation, we are here also led into Admiration! when we here take as full an account of man as we can, and en­quire, Who it was that made such a Being? We must say, he is a Creature, he did it not, could not make himself; no wisdom or power, that is less than Divine could do it.

2. IN the Impressions that are made upon the Natural Consciences of men. The Name of [...]f God is legibly written & engraved on every mans Conscience, and tho' many have used ut­most endeavours to raze it out, yet they could never do it altogether. The fool indeed saith in his heart, There is no God; but his Conscience gives him the lye. And let it be well pon­dered; if man was the supream Regulator of his own Actions, it would then be in his own power to dictate such Rules, and prescribe such Laws to regulate himself by, as are most suta­ble to the approbation of his own fancy; yea, he might be a Rule to himself, and in respect of any compulsive law, live as he list, without being inwardly moved, or possibility of having any inward remorse for what he doth; as ha­ving the highest appeal within himself. When therefore there appears in men, relenting and remorse at the committing of sin; and when a Natural man hath gone against the light of his Conscience, and broken a Rule which his own inward Conviction told him he should not have done; and now terrors and amazements sieze upon him, his Conscience tells him he hath done amiss, and deserves punishment for i [...], and es­pecially when the deed he hath done is an in­jury to no man, nor will expose him to the danger of humane Laws and Penalties, but (it may be) gain him applause of men; when the evil hath been committed by and against him­self alone; yea, and when there is no witness in the world against him, to accuse him, not any earthly Tribunal he is in danger of— that yet he should be filled with inward self accusations, and horrid fear: This plainly de­clares, that there is a supream Surveyor of the Actions of men. For, if there be a law that rules men, which appears from the bruises of Conscience, which men catch by dashing them­selves against it, then there is a law given to see it Executed. It is the Psalmists observati­on, Psal 53.5. There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee, thou best put them to sh [...]me, because God hath despised them. And whence could those Pannick fears come, when men are at seeming peace with the world, and no apparent Judgment near them; but from the impressions of a Judgment of God upon them? The witness of Conscience to things lawful [...] unlawful, the convictions of it up­on these very Principles, and the sentence it [...]sseth, and execution it doth upon men ac­cordingly, do plainly say, There is a God, who dispenseth these things.

USE. HOW justly then doth the Scrip­ture call the Atheist, a Fool!

AND how should we all, Young and Old, labour to get the practical impression of this great truth deeply engraven on our hearts▪ That there is a God!

[DECEMBER 4. 1688.]

SERMON XIII.

II. THAT God as he is in himself, is not to be comprehended by the Creature. After we have been assured, That there is a God, our next inquiry would have been, Who he is. But behold, the very entrance into such a Contemplation, the very first glan [...] upon the Deity, amazeth the Understanding and it must either reflect or break. Though nothing be more knowable than that there is a God, yet nothing harder to know than what [...]e is. The Heathen Simonides acknowledged, that the longer he studied on the question, the har­der he found the resolution. Here then we are taken up, and called to the Contemplation of one of his glorious Attributes, viz. his In­comprehensibility: which tho' it be as a veil [Page 41]drawn between his face & our eyes, yet it disco­vers to us, that he is therefore most excellent, be­cause we cannot comprehend him. And the con­sideration of this comes in properly here, to check our Curiosity, and confine our Contemplations to sobriety, in our searching after God. That this is an Attribute of God, or one of his relative Perfections the Scripture assures us. See, Exod. 33.20. And he said, Thou caust not see my face: for there shall no man see me, and live. Job 26.14. Lo, these are parts of his ways, but how little a portion is heard of him? but the thunder of his power who can understand? But for a more full and clear discovery of this point. I shall first lay down a few general Rules introductory, and then proceed to the Confirmation of the Propo­sition. In general take these Rules.

1. THAT the knowledge of a thing is by bringing the Object & Faculty together. A thing is so far known, as it is irradiated upon the un­derstanding of the person knowing. As there is no sight actual, but by bringing of the thing seen, to the thing seeing; for which reason, the Object is said to be in the eye: so it is in respect of the Understanding, which is the eye of the mind. The Object must be, in a sense, in the Faculty, or else it is not known by it.

2. THAT the Object known, is in the Faculty not according to its real Essence, but according to its Rational & imaginary Being, i. e. by the re­flection of the rays and beams of it upon the fa­culty; or conveying the similitude of it into the Understanding. The Understanding doth not understand without the Image of the Object refracted upon it: for to know a thing, is to con­ceive of the Image of it. Knowledge is made by an assimilation between the Knower, and the thing known. He conceives an Idea of it in his mind. In all our understanding of things, we represent and act upon our minds the Effigies of that which we conceive of, and see it there be­fore us. Hence the Understanding makes use of the Imagination in this affair.

3. THE thing known is in the knower, accor­ding to the manner, & measure of him that knows, and therefore the knowledge of every one is ac­commodated to the manner of his own Nature, & not according to the manner of the Nature of the thing known. Quicquid recipitur, recipitur ad modum Recipientis. The Understanding can receive nothing but in its own way, according to the manner of its being and operation. It is like an Artificer; take him out of his way, and he knows not what he doth. If you go about to carry any thing into the Understanding of Man any other way, it will be at a loss & con­founded. It is also after its own measure. The created Understanding is finite; it hath its Ulti­mum Conamen, its bounds beyond which it can­not pass; and if you go about to put more into it, it will break it. There is a knowledge that is too high, too hard for it. Prov. 30.3, 4. I nei­ther learned wisdom, nor have the knowledge of the holy. Who hath ascended up into heaven, or descen­ed? who hath gathered the wind in his fist? who hath bound the waters in a garment? who hath esta­blished all the ends of the earth? What is his name, & what is his Son's name, if thou canst tell?

4. TO know a thing as it is, is to know it in its Essence, and comprehend it in its definition. He that hath a through knowledge of a thing, sees it in its naked essence, and is able to define it: he can tell what it is, and what is the whole latitude of its being, for he that doth not see through a thing, to the other side of its Essence and Operation, comes short of knowing it per­fectly: he must comprehend, in himself, all that the Being comprehends in it, and have the en­tire reflection of it on his Understanding.

5. THE Comprehension of a thing, is the exact and adequate knowledge of it. It is a word used of Bodies, that have quantity in them; and is when one body grasps another within it self, so that nothing is left out. One thing then is comprehended by another, when it is adequate­ly contained in it, so that nothing of the thing contained be without the thing containing. The word is hence Metaphorically translated to the understanding; and it is, when the whole Object is so contained in the mind, that nothing, in the thing comprehended, is beyond its know­ledge: all of it is so seen, as nothing escapes the eye of the mind. In a word, that is comprehen­ded which is perfectly known, which is known so far as it is observable: and this knowledge doth imply an Adequation, or perfect equality of the Understanding to the thing understood.

6. THE Knowledge, Comprehension, and Appre­hension of GOD, are not really distinct things. The apprehension of God essentially, or as he is in himself, is a comprehensive knowledge of him. To comprehend, apprehend, perceive, and throughly to know God, are all one. The Appre­hension of God's Essence, is the knowledge of his whole Essence; and he that knows it all, com­prehends it: he that knows the essence, contains the whole essence in his knowledge; for there is nothing in the Divine Essence besides it self: there is nothing contained in God, but what is absolutely God. Compound beings may be ap­prehended, when they are not comprehended; but so cannot the uncompounded being of God.

FROM these considerations, we may proceed to the particular confirmation of the Proposition, viz. That the first Being is not knowable by us, as he is in himself. And there are two heads, to which the demonstration may be referred.

(1.) THAT our Reason is not able to grasp in the knowledge of him. It cannot entertain the quidditative conception of him. It is certain, that man knows nothing, but by some Rule of reason, which is the carrier between God & man: all things which are conveyed into out under­standings, are handed to them in a Logical way: and we come to know them, by seeing in­to the reasons of them. But our reason is not able to apprehend God essentially. And that,

• 1. BECAUSE there is no equal proportion be­tween the faculty & the Object. We heard, that the Object known must be (some way) in the fa­culty knowing: and hence it follows of necessi­ty, that there must be a due proportion between these two. But now there is an infinitely vast distance between God & the creature: the most extendedly vast created understanding, is still [Page 42]a finite understanding; but God is Infinite, and between Finite [...] Infinite, there is no proporti­on: the faculty is bounded, but the Object is boundless. Psal 147.5. Great is our Lord, and of great power: his understanding is infinite. How then should this eggshell comprehend the Ocean?
• 2. BECAUSE if he were comprehensible by our knowledge, than our knowledge of him would be equal to his own knowledge of himself. Di­vine knowledge is adequate to the Divine Es­sence: the Nature of God is the proportionable Object of his Understanding, he knows not any thing above or below himself. If therefore we could know him essentially, our weak and finite understanding would be equal to his Divine, In­finite and Supream knowledge: for the perfecti­on of his Understanding, is to know himself, i. e. the latitude and glory of his own being. But, Oh! the vast distance that the Creature stands at from God! Shall the upstarts of time, equal themselves in Understanding with Eternity it self? Shall they that are of Yesterday, and know nothing, compare with him that is from Everlasting? Shall our purblind eyes challenge as much as he, who is light it self?
• 3. BECAUSE he is without Causes▪ Humane knowledge comes to discern into things, by reaching the Causes of them, and in that way it pries into the Nature or Essence of them. He that apprehends the first being, is able to say what he is, to trace his Original, to give a true and proper definition of him, to find out and dis­cover the Nature of his essential & constituting principles; but this no Creature can do; and that because there is no Essence, nor Nature that (in propriety of speech) can be attributed to God: for Nature and Essence bespeak a thing arising out of some fore-going Principles; but there is no Principle of God, for there is nothing before him. Isai. 44.6. Thus saith the Lord, the King of Israel, and his Redeemer the Lord of hosts, I am the first, and I am the last, and besides me there is no God.
• 4. BECAUSE, being a simple Nature, there can be no judgment framed concerning him. Such is the Nature of an Humane judgment that it cannot judge of any thing but by framing and compounding some sentences concerning it: for Humane knowledge is nothing else, but the judg­ment of a necessary Axiome, and there is no axiome or sentence, that can be truely and pro­perly formed concerning God: for in every sen­tence, there is an Antecedent and a Consequent, or a Subject and a Predicate, something going before, and something following after. Where­as in God, there is neither priority, nor posteri­ority; but whatsoever is in the Divine Essence, [...]s most properly the Divine Essence.
• 5. BECAUSE he is a most glorious & illustri­ous Object. Though it be, by the means of light, that we are capable of seeing a thing, yet a too bright and shining light puts out our eyes; and thus doth this great light, the eye of the mind. All Reason is too finite to comprehend the in­finite; too shallow to contain the deep, the bot­tomless; too narrow to grasp the boundless; too little comprehensive to include this incompre­hensible Object. God is a most eminently glo­rious Object; the shining brightness [...]ar is in him, our sore eyes cannot be able to look upon. 1 Tim. 6.16. Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see: to whom be ho­nour and power everlasting. Amen. God there­fore, not for want of good will to us, but in com­pathon to our frail and norrow capacities, will make no such discoveries of himself to us: He will for this reason put Moses into the cleft of the rock, and lay his hand upon him, whiles his glory passeth by him, Exod. 33. latter end.

(2.) THAT our Words are not capable of ut­tering his being, or declaring his Name. Names are the signs of things; and the imposition of Names supposeth him, that gives them, to know there Natures. Adam knew the Natures of the Creatures, and accordingly he put Names upon them, and the proper end of Names is, that the thing signified by a Name, may by it be under­stood, but no man can give such a Name unto God, as can s [...]ificantly express his Nature; neither indeed ca [...] we say any thing concerning him, as he is. Whatever title was put upon God, or whatsoever we assert concerning him, it is all improper, because the first being is ineffable. Prov. 30.4. What is his name? and what is his sons name, if thou canst [...]ell? This appears,

• 1. BECAUSE [...] men can frame in his mind a proper conception of God. Names are the re­presentation of the Conception, which the Un­derstanding hath of things; and therefore of that thing, of which we can conceive nothing proper in our minds, we never can express any thing properly. The conception may outbid the ex­pression; but this can never go beyond that. Impossible it is for our ignorance to speak of God with such words as can demonstrate his being properly.
• 2. BECAUSE God cannot reveal and make known to the Creature his innate perfection, so [...] to make it to Understand what he is in himself; and hence to be able to Name him properly. God cannot make a Creature of such a Capacity as to know him in the latitude of his being; and hence flows the impossibility for a man, or any other second being, to put an adequate Name upon him. That God cannot thus do, is not by reason of any imperfection in him, but because of his great perfection. For,
  • [1] IF God should reveal himself to any se­cond being fully, and make his name perfectly known, it must be to a Creature that is able to receive this revelation, and apprehend what he declares concerning himself: but there cannot be a Creature capable of this; it is inconsistent with a Created Nature: to fit a second being for this, God must make such another as himself not only in his Image and likeness, but equality; Infinitely wise, Eternally knowing, which would imply a contradiction: for he should not make a Creature, but a God.
  • [2] IF he should reveal himself fully to the Creature, it must be either in one word and mo­ment, or in a speech and space of time: but not in a word and moment, because there can be no one word formed, which can draw forth & com­prehend [Page 43]the whole sum of the perfection of the First Being; not in a speech, or many words & space of time; because if God should speak con­cerning himself throughout all Eternity, it would not explain to us all the perfection that is in him. Eternity would not compleat the discourse, but there would be something yet behind: es­pecially if we add to this,
  • [3] THAT if God discourse to us of himself, it must be either in his own Language, or in ours. If in his own Language, it would not inform us; we should not be any whit acquainted by it. We can hardly understand heavenly things tho' cloathed in earthly language, how then should we if spoken of in heavenly? Joh. 3.12. If I have told you earthly things, & ye believe not, how shall ye believe if I tell you of heavenly things.? If he speak to us in our own language that hath no words in it to express Divine things properly, much less adequately, his Nature being above us.
• 3. BECAUSE his Name is wonderful & secret, and therefore God would not have us inquire after it; as, when Moses desired to see his face, God gave him a Check, (fore-cited, Exod. 33.20) giving him to understand, that he ask'd his own bane and destruction, in that demand. So, when Jacob inquired for his Name, he rebukes him for his boldness, Gen. 32.29. And the like to Ma­noah upon a like inquiry, (Judg. 13.17, 8.) and gives him the reason, Because his Name [...]s secret or wonderful. That which is wonderful, is a thing sequestred from knowledge and reason; which excels humane Capacity; which out-bids the reach of a created understanding. Such is his Name, Isai. 9.6. His name shall be called Wonderful. How then should the Creature know him as he is?

THERE are two CASES, which would here offer themselves.

• (1.) Whether we shall know the naked Essence of God in our glorified State?
• (2.) What hope then of happiness, because we read Jo [...]. 17 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. But the former of these may be considered under the head of Glo­rification; the latter will be taken up in the next Proposition. I shall here then only leave these words of Exhortation.

1. BEWARE of diving too deep into the M [...]steries of the Divinity. Quaint curiosity here is but distraction: faithful ignorance is bet­ter than temerarion knowledge. Know for cer­tain, that when your Understanding hath flut­tered as high as the wings of Reason can carry it, you will find such riddles in the Deity, as you will never be able to unfold.

2. LET us be much in meditating upon this God. The more God's People see of him, the more they discover how little they know of him; and knowing, that they can never know too much, it puts them upon the Apostle's Practice, Phil. 3.13. Brethren, I count not my self to have ap­prehended: but this one thing I do forgetting those things which are behind, & reach [...] forth unto those things which are before, &c. [...] their pray­er is after him, Eph. 3.16, to 20. That God would grant them according to the riches of his glory, to be strong [...]ed with might, by his Spirit in the inner man; That Christ may dwell in their hearts by faith; that they being rooted and grounded in love, May be able to comprehend with all saints, what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that they might be filled with all the fulness of God.

3. LET us be sober in the Conceptions, that we entertain in our minds concerning God. Beware of rude, foolish, and absurd thoughts of him. Let his incomprehensible greatness make us afraid: when we have thought our highest and best of him, still remember that all this comes infinitely short of his glorious Perfections.

4. LET us therefore admire and adore this incomprehensible Being. Here we have a proper subject for our Admiration to work upon. Then is our Admiration called for, when we see a Be­ing into whose Nature and Causes, we have not, nor can have any insight: such a One is God. Where then we cannot resolve, let us contem­plate; and what we cannot comprehend, let us wonder at: where our reason is non-plust, let it be our work to gaze our selves into astonishment. And here is matter of Eternal Admiration. The glorious Angels cover their faces, and spend Eternity in crying Holy, Holy, Holy Lord God of Hosts! And let us, in imitation, sit down, and cry with the Apostle. Oh the depth!

JANUARY 2. 1688.

SERMON XIV.

III. THIS Incomprehensible Being hath made such discoveries▪ of himself in his Back-Parts, as present him a suitable Object for Faith to rest upon. There are some precious rays of the Divinity, that irradiate us by way of re­flection; by which we may so far acquaint our selves with God, as may make us happy. God is called a Sun, (Psal. 84.11.) Now if we fix our eyes directly on the body of the Sun, it will wholly dazzle us; but if we look on the re­flected light or beams of it, we are safe, and it is comfortable; and so it is here. The Divine perfections are irradiated upon our Understand­ing through a dark glass; they are held forth Aenigmatically: which displays of himself to his Creatures, God is pleased to call his back parts, which he promised he would eminently make known to Moses, Exod. 33. ult. Now they are so called,

• 1. BECAUSE they fall short of the plenary discovery of his Native Excellency, in the imme­diate unreflected manifestations of it. As when we see only the backparts of a man, we see but very little of his beauty, and comliness, whereof his face is the principal seat. They are but part of his ways, yea, a very little portion of him, that is thus understood by us. (Job 26.14.) His know­ledge of himself, and that knowledge of him which [...] imparts to us, are infinitely dispropor­tionable.
• [Page 44] 2. BECAUSE they are but dark representa­tions of him, in comparison with the glory which he possesseth in the light unapproachable. They are but as the refracted or broken rays of the bright Sun, or like the ruddiness which its beams leave behind it, when the Body of it is gone be­low our Horizon; but as the sparks of a great fire; glimpses, and glimmerings in respect of that transcendent glory, which he enjoys in him­self everlastingly.
• 3. BECAUSE they are, as it were Gar­ments, which cloud, hide, or obscure his Oriental Brightness. They are as a vail, which the great God puts upon him, thereby to discover himself in a more obscure way; that so these manifesta­tions do not over-power the faculties of our Na­ture: as a man's backparts are cloathed, and we know him by and through his garment, which hath not that clearness in it, which may be discerned in his face.

IN the further pursuit of this Proposition, we may consider,

• (1.) What is this discovery?
• (2.) Wherein it presents him as a suitable Object of our Faith?

Q. I. WHAT is the Discovery, which the first being makes of himself, in his Backparts?

A. IN sum, It is that whereby he reveals his communicable glory unto us, according to our manner and measure of receiving it. It is his speaking to us about himself in our own lan­guage, & according to our capacity of receiving and apprehending any thing of him. Here two things are considerable, viz. What he reveals of himself, and the way in which he reveals it.

1. THAT which God reveals to us, is his com­municable Glory. The distinction of the Incom­municable & Communicable Perfections of God is known and received among Christians. What this communicable glory is, in particular, will afterwards be considered. In general, it is that which (in other terms) we call his Declarative glory, as the former is called his Essential glory: and it contains in it all those divine perfections, which God doth interest the creature in, and in­fluence it withal; of which he hath given us the intimations in his word & works: whatsoever of God we may be any ways partakers in, or whereby he may have glory by or from us, be­longs to this head; and this is that which the Apostle calls, That which may be known of God, (Rom. 1.19.) and is called his Name, (Exod. 33.19.) intimating that there is something that may not be known of him; nor yet could this, if he had not revealed it, either by the impression of it upon the creature, or by the Testimony he hath given of it by his holy Spirit?

2. THE way, in which God reveals himself to us, comes under a double Consideration.

1. HE doth it according to our manner of re­ceiving it. Because Heaven's mode and way is not known unto us, therefore he speaks to us in the language or manner of Earth; (Joh 3.12.) and that is in the way of created humane Reason. God's face is only knowable by divine & increa­ [...]ed reason, which infinitely exceeds our capaci­ty; but his backparts are the accommodation of the discoveries of himself to our reason. It is impossible for us to know or understand things, but by some rule of reason or other. Reason is nothing else but the manner of a Being, whereby it is acted upon our Understanding. We know nothing of God but by putting some Logical Notion upon him. All things are conveyed to us in a Logical way, and bear some stamp of reason upon them, or else we should know no­thing of them. Hence God, to fit his discovery of himself to our manner of entertaining it, takes the Rational or Logical Arguments upon him­self, admits of a Distinction or a Description, utters Sentences or Actions about himself, speak: of himself as if he were an Effect & had Causes; a Subject, and had Adjuncts: and by such a way we come to see something concerning him, who is in himself invisible: and this tells us how use­ful & necessary [...]ason is to Faith; it being an instrument which is used to convey the discove­ries of God unto it; and therefore Faith doth not relinquish or cast off reason; for there is no­thing in Religion contrary to it, tho' there are many things that do transcend, and must capti­vate it. Religion is the wisdom of God, which cannot cross it self, & reason lisps out something to Faith, though this entertains more than reason is able to express.

2. HE doth it also according to our measure of receiving it i. e. according to the latitude of our Understanding it. As our apprehension hath its proper way, so it hath its circumscribed li­mits: it is a finite thing: ours are created fa­culties, and they are narrow & shallow, and can take in but a little. They are but a few drops of this great Ocean, that our little vessels can take into them. God's discoveries of himself to us are therefore some small part of his great excel­lencies, and when we have said all that we can to set him forth, how little will it be in compa­rison of himself! It will not bear the proporti­on that one drop doth to the Sea. And the rea­son of it is, because our limited knowledge, the straitned faculty of our Understanding, can en­tertain no more. It may be swallowed up in the glory of God: it may swim in the Ocean of E­verlasting bliss: it may be contained, but it can contain no more than its own measure. A ves­sel that is full, cannot be more full. The great things of God are able to swallow up the Under­standings of men & Angels: but God is so con­descending to us, as to accommodate his reve­lations to our Capacities.

Q. II. WHEREIN doth this discovery pre­sent God to us, as a suitable Object of our Faith?

A. THERE are two Assertions, which Divines do usually resolve this Case withal, viz.

1. WE cannot know more of God, and live. It is impossible that the created faculty should re­ceive more into it. It was in kindness to Mo­ses, that God refused to gratify him in his re­quest; and he gives this reason for it, Exod. 33.20. And he said, Thou canst not see my face: for there shall no man see me, and live. If Moses had seen [...] face, it must have been with the eye of his Understanding; but that being finite, and God infinite, it must have been extended be­yond its capacity, and so have been broken and [Page 45]destroyed, and so the Object would have been so far from being an Happifying Object, that it would have been altogether Destructive to him. It is true, there are different Degrees of the Knowlege of God, that Men attain un­to in this life. Some know but a little: others a great deal comparatively: and there is a growth in Knowlege as well as in Grace incum­bent on us as a Duty. 2 Pet. 3.18. But grow in grace, and in the kmowlege of our Lord and Saviour Jesus Christ. And those that have the highest attainments in this Life, do know but in part; have but Childish apprehensions, and do see but through a glass darkly (1 Cor. 13.9, &c) There is therefore a more full & perfect know­lege that we shall have in Heaven, when we shall be grown Men, and see without a glass, know as we are known; and in his light shall see light: but still all this is limited and cir­cumscibed to the manner and measure of a created understanding. It differs not from the other in nature, but in degree: it is God in his Backparts still; God as revealed in the face of Christ.

2. WE need to know no more of God, that we may Live. There is happiness enough for a Creature comprized in this discovery. Here is that which is sufficient to fill up and satisfy the most extended desires, and make the man Blessed forever. To see and enjoy God in his Backparts, is enough to bound the vastest reach­ings of Men or Angels. For,

• 1. THESE are all that is revealed of God. This is as much as his Infinite Wisdom judg­eth meet to discover to the Creature: hence it is all that we have to seek or enquire after. Deut. 29.29. The secret things belong unto the Lord our God: but those things which are re­vealed, belong unto us, and to our children for­ever, that we may do all the words of this law. Out of doubt, God hath manifested himself sufficiently for the blessedness of his people, whom he hath his heart upon, and whom he intends to make Blessed in communion with, and fruition of himself. Moses was a blessed man, and yet he might see no more. And our Saviour declares this knowlege to be life eter­nal, (Joh. 17.3.) and what can we need more for ourselves than Life eternal! He that hath that, is sufficiently laid in, and may triumph.
• 2. THESE are the portion of God's Chil­dren. Jehovah, i. e. God in his Backparts, is the Believers Inheritance. Lam. 3.24. The Lord is my Portion. God in His Face cannot be seen; and therefore not inherited or pos­sessed: for what fruition can we have of that which we know not? But God hath given or made over to every Believer an happifying Portion. It is his interest in this God, thus discovered, that David makes that boast of, Psal. 16.5, &c. The Lord is the portion of mine Inheritance, and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. I will bless the Lord, &c. If there were any thing wanting to full felicity in the Saints Portion, God were not so good as his Word. When he had called Abraham to forsake all for him, he gives him that encouragement, Gen. 17.1, 7. I am the Almighty God; — I will establish my Covenant between me and thee, to be a God unto thee.
• 3. IN these Backparts is contained all that we can stand in need of. Let us but read over all those Glorious Golden Letters, in which the Name of God is displayed, in his Word and Works, and lay by them the state of the Believer, lay all of his [...]nts open, take the full account of all that can be thought of, re­quisite to his everlasting Beatitude, & we shall find that nothing is here wanting to answer it to the outside, and beyond that: Psal. 34.9, 10. O fear the Lord, ye his saints: for there is no want to them that fear him. The young lions do lack and suffer hunger: but they that seek the Lord shall not want any good thing. Psal. 84.11. For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will be withhold from them that walk uprightly. Psal. 63.5. My soul shall be satisfied as with marrow and fat­ness; and my mouth shall praise thee with joyful lips. See how God did display his Backparts to Moses, Exod. 34 6, 7. And the Lord passed by before him, and proclaimed, The Lord, the Lord, God, merciful and gracious, long suffering, and abundant in goodness and truth. Keeping mercy for thousands, forgiving iniquity, & transgression, & sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the chil­dren, and upon the childrens children, unto the third and to the fourth generation. And what cannot all this do for us? But this will be better seen in the sequel.

USE 1. THE consideration of this Conclu­sion, will afford us Direction, how to regulate our Conceptions, and Expressions about GOD; and how to expound them. It tells us that all is to be understood after the manner of men, according to our conception, and not according to the Nature of God properly. Though the things concerning God, which are revealed in the Scriptures, are not false, but true, yet they are infinitely short of expressing his sublimity, and they are very improper. We must always remember that God is inconceivably more, and better, than all that is or can be said of him. And it may also teach us to have a care how far we strein the humane expressions of Scrip­ture, in drawing of Conclusions from them, concerning the Nature of God. Our vain minds will soon grow wanton here, and cast reproach upon the glorious First Being, and provoke his just displeasure. It is good to be cautious how we approach too near to him that is a consu­ming Fire.

USE 2. WE are here taught, what is the infinite Disproportion between the happiness of GOD, and that of his People. God as he is in himself, his Essence, his Face, his Light unap­proachable, is his own portion and felicity; But God in his Backparts, his Attributes, his Communicable glory, is the heritage and hap­piness of his Children. He is happy in himself, and therefore called God blessed for ever. He [Page 46]knows, loves, embraceth, enjoys himself, and that in his glory. The beams of his perfections are enough to fill us with good; whereas the fountain of it is but Adequate for him. It should then invite us all to get a sure interest in this God; and having obtained it, let it sa­tisfy us; say, it is enough. Let it bound the [...]eachings of our Souls, and let us be able to say in truth as the Psalmist, Psal. 73.25, 26. Whom have I in heaven but thee? and th [...] is none upon earth that I desire besides thee. My flesh and my heart fa [...]le [...]: but God is the strength of my heart, and my portion for ever.

USE 3. LEARN hence what is the great Duty of Christians. Hath God condescended to make himself thus known to us; it is then our interest to make it our business to contem­plate him in these glorious excellencies, which he hath so displayed to us: these are the things that belong to us and our Children. Leaving then the abstruse secrets, that are a­bove our reach, to him who alone can compre­hend them, let us set our selves in search after these manifestations of himself, which he hath made in his word and works: and think not, because you are here stinted that you may therefore be remiss in this search. Here is e­nough, to fill up Time and Eternity, in the Contemplation of: here are Mysteries that the very Angels of light are still Students in. And remember it is your life, your happiness. This is the knowledge which points directly to eter­nal blessedness. A little of this knowledge, though obscure, yet if saving, is better than all the skill that can be gotten in the most abstruse points of Humane Arts & Sciences. We know all that can be worth the knowing, if we know God in those excellent perfections of his. Let it then put Young Ones upon this study, and perswade you to begin early in this Inquiry. It will never repent you that you sought after acquainting your selves with God betimes. This is the Knowledge, that will make you truly Wise; all other without it will not advance you above Fools, and this only will be able to make you happy; you see nothing at all that will truly do you any good, till you see God in those revelations of himself to you. — And let us all bless God for this wonderful condescen­sion of his to us, that he will make known the great Mysteries & sacred Riddles of his Deity to us, in a way that is so accommodated to our capacity, which must else have lain hid from us for ever. And let us therein testify our thankfulness, in studying every day more to know; and knowing to love; and loving to serve him: so shall we be made Everlastingly happy in our acquaintance with him.

JANUARY 29. 1688.

SERMON XV.

IV. THOSE Back Parts of God, in which he discovers himself to us, are his [...]ffi [...]iency, and his Efficiency. The small Portion of him that may be known by the Creature, may be referred to these two heads; What he is, and what he doth: what he is able to do, and what he is pleased to do; that he is all, and that he doth all. These two are the main pillars, on which the weight of our Faith lies, and by the which it is supported. The latter bids us to trust in him alone; the former en­courageth us to trust in him at all times, and in all cases.

V. GOD's Sufficiency (or his Alsufficiency) is his Divine Fulness, by vertue whereof he hath enough in himself, to answer all his own ends. A man is then said to be self-sufficient, when he hath not only enough for himself personal­ly, but for all them too that have their de­pendence upon him; when he is able to live upon his own, without being beholding to others, and maintain his post, and do all that belongs to him, and his estate will bear it out without impairing the principal. Hence we make our guesses at God's Alsufficiency, by con­ceiving him to be such a Being, but after a more transcendent manner. In the description two things may be observed.

• (1.) THE general nature of it, viz. it is his fulness, or his perfection. For the fulness of a thing is its perfection, by vertue whereof there is nothing wanting to it: and it is opposed to emptiness or vanity; which is a defect. Now there is a double fulness or perfection conside­rable, the one belongs to the Creature; the other is proper to the Creator.

  1. THERE is an inferiour and limitted ful­ness, or perfection: and it is when there is nothing wanting to the thing, which properly belongs to such a Species, or is due to such a kind of Being. There are other perfections which it hath not, but all that belongs to its Existence, Integrity, and Ornament of Nature, it hath that fully. A Beast having all things suitable for a sensitive life, is perfect in its kind, tho' it hath not attained to the perfection of a man; and still the higher rank or order of being, the Creature is placed in, the more is requisite to denominate it perfect.

  2. THERE is a simple & absolute perfection, which comprehends in it the whole and uni­versal fulness of all perfection to the utmost latitude of possibility: and this is the fulness of God. He hath in him, all kinds of good­ness in the highest degree, without defect or possibility of it: hence is he said to be all in all, (1 Cor. 15.28.) And we read of the fulness of the God [...]ead. (Col. 2.9.) Here are steps by which we may ascend in our Conceptions of this fulness which there is in God.

  1. THE chief perfections of the Creature are, in a most perfect manner and measure, in God. If we speak of Justice, Wisdom, Power, Good­ness, &c. there seems to be some Analogy be­tween God and Man in respect unto these. Hence, we give them the same name, and have Analogous formal conceptions of them in our minds. Hence that, Mat. 5.48. Be ye there­fore perfect, even as your Father which is in hea­ven [Page 47]is perfect. But we must remember, there is but little of this in the Creature; but they are infinite in God. They have them separably, he inseparably: he therefore hath them in a more fablime & superminent manner, than either is or can be in a Creature. Hence we add the Epi­thet of Transcendency to them, when we ascribe them to him, most wise, most holy, &c.

  2 GOD contains in him all these kinds of perfection in the highest degree. There is a per­fection in the several Creatures, a [...]rding to their kind. There is one glory & perfection in the Sun, another in the Moon; but there are others, which they can lay no claim to Whereas in this most noble First Being, there is a concourse or confluence of all these Perfections. 1 Chron. 29.11, 12. Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth, is thine; thine is the kingdom, O LORD, and thou art exalted as head over all. Both riches and honour come of thee, and thou reignest over all, and in thine [...]ind is power & might, and in thine hand it is to make great, and to give strength unto all. Every several Creature is, as it were, a small spring or rivulet of goodness; but he is the vast and boundless Ocean of universal Per­fection.

  3. GOD comprizeth in him such Perfections; as there are no footsteps of them in the Creature. He hath all that second Beings have, and such also as they have not. There are that are called his Incommunicable Perfections; which are as­cribed to him negatively, because they are not in the Creature, but the contrary: on which ac­count we call him Infinite, Immutable, Incom­prehensible, &c.

  4. GOD comprehends all these Perfections within himself, without any defect: He is wholly void of imperfection: He is incapable not only of privative, but also negative imperfection. He is light and there is no darkness at all in him. There is no Creature, not so much as a Sera­phim, but hath some negative defect attending it; i. e. the perfection of the highest Creature is contained within some degrees & limits. The Sun hath light, but it is not light it self, as God is. He is Light without Darkness, Power with­out Weakness, Knowledge without Ignorance, Beauty without Deformity.

  5. GOD containeth perfections in Him, with­out any capacity of imperfection, or possibility of defect. His fulness can admit of no diminution. A Creature, which is perfect (in its kind and degree) actually, is capable of losing it. He that sees, may be blind, &c. It is not so with him: for he hath all his fullness of and from himself; and depends not for it, or its continuance, on any other being, as all second beings do on him. All theirs is borrowed; but his is his own. Rom. 11.35, 36. Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. Others cannot deprive him, for he dwells in the light unapproachable; he cannot deprive himself, for his perfection is inseparable from his being. In Creatures, their being is one thing, and their perfection to other. In God they are one & the same: He is Light, Love, Wisdom, &c.

• (2.) THE special nature, or discovery of it is, that by vertue of this fulness, he hath enough in himself to answer his own ends. The notion of sufficiency, amongst men, is a respect, which the means bear to the end; and so we conceive of God after our manner. Hence Alsufficiency must extend to all the ends or designs that one hath. Which sufficiency of God, is wont to be expressed by Divines, in two particulars, that may be a little opened and cleared.

[1.] HE hath enough in himself for himself, or for his own happiness. He is throughly fur­nished with all that is needful or requisite for a Divine life. We may take up this in these As­sertions.

1. GOD doth possess a Divine happiness. Hence the title of Blessed is so often ascribed to him in Scripture; yea, he is said to be God blessed for ever. And Happiness, in our notion, ariseth from the affluence of all sutable and sufficient good; that which is fitted to the nature of the Being, and of which there is enough.

2. HE hath all this in himself independently upon the Creature: and hitherto belongs the At­tribute of his Independency. He hath no need to fetch in any supply from abroad: He wanted nothing in those eternal Ages, when he was alone, and there was no being beside him: his own Be­ing satisfy [...]th him abundantly. Earthly Mo­narchs are not self-sufficient. Eccl. 5.9. More­over, the profit of the earth is for all [...] the king himself is served by the field But the First Being derives nothing from the second; for that hath nothing but what is received from the First. 1 Cor. 4.7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? Heathen Lucr [...]sius, speaking of the Divine Nature, could say, Ipsa suis valens Opi­bus, non indigna nostri. We stand in need of Meat, Drink, Clothing, and all from Abroad, to support this life of ours: but God hath his life in and of himself. Joh. 5.26. For as the Father hath life in himself; so hath [...]e given to the Son to have life in himself. And in this regard he saith, That his Name is, I AM THAT I AM, Exod. 3.14.

3. AS he needs not, so neither doth he, nor can he, desire any more, than what he hath and is in himself. His Infinite Will compleatly ac­quiesceth in himself. It is Impossible that he should enquire after any farth [...]r degree of happi­ness, than what he enjoys at home. When he was alone by himself, and no other with him, then he rejoyced in himself, and the possession of his own glory: he never craved any thing from the Creature to mend himself by. Hence that, Psal. 50.9. &c. I will take no bullock out of thy house, nor h [...] oats out of thy folds. For every beast of the forest is mine, and the cattel upon a thou­sand h [...]lls. If I were hungry, I would not tell thee, for the world is mine, and the fulness thereof.

4. HIS perfection is so full, that it is incapable of receiving any addition. He can receive in [Page 48]nothing from without: His vertues, faculties and perfections cannot be augmented. For, —

(1.) HE is infinitely full: and to that which is infinite, there can nothing be added. His per­fection is absolute; and that it were not, if it could receive any thing in it. Hence that chal­lenge, fore-cited, Rom. 11.35. Or who hath first given to him, and it shall be recompensed unto him again? He is not only happy, but Happiness in the abstract; & abstracts cannot be increased at all.

(2.) WHENCE should he receive it? It must be from the Creature, if at all; but that cannot be; for all, which that hath, it had of him. Acts 17.25. Neither is worshipped with mens hands, as though he needed any thing, seeing be giveth to all life, and breath, and all things. They can give him nothing but what is his own: He spared it out of his fulness, or they had never had it.

5. HIS happiness cannot be impaired: There can be no diminution of his fulness: He is out of the reach of any violence, as the Creature can­not add to, so it cannot take away from, his fe­licity. As our Goodness reacheth not to him, to benefit him; so our Sin cannot touch his happi­ness, to impair it. Job 35.6, 7, 8. If thou sinnest, what dost thou against him? Or if thy transgressi­ons be multiplied, what doest thou unto him? If thou be righteous, what givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man.

[2.] HE hath more than enough in him, for his Creatures. He only is sufficient in himself, that is able to maintain all his dependents, for whom by any right he stands engaged to pro­vide. God is sufficient, as for himself, so for all beings that derive from, and wait upon him. Hence he assumes that title, Gen. 17.1. I am the Almighty God. Which word is thought to be de­rived of a root, that signifies a Breast. Especially he is sufficient for the happiness of his People; and that renders him an Object Adequate for our Faith. Here two things,

1. HE hath enough for them: sufficient to answer all their ends. He intends to make them happy, and he can do it throughly. There are two Metaphorical expressions, under which this truth is declared and evidenced. Psal. 84.11. The Lord God is a sun and shield.

(1.) HE is a Shield. His People are exposed to many Combats. & Dangers; which, notwith­standing their own strength, would be too hard for them: but he is able continually to defend and preserve them, that no evil shall befal them: a shield big enough to cover them, strong enough to secure them: it was never shot through. They enjoy perfect safety & security, that are shel­tred under it. Psal. 91.1. He that dwelleth in the secret place of the most High, shall abide under the shadow of the Almighty.

(2.) HE is a Sun. As the rising Sun, with its light, drives away the darkness, imparts heat, and vivifies the world; and, with its sweet beams, cherisheth man & beast; so are God's People recreated, cherished, and refreshed with the serene face of God: And what can they need more? He is a shield, because he can deliver them from all evil. From the evils of this life: Psal. 91.9. Because thou hast made the Lord which is my refuge, even the most High, thy habitation: There shall no evil befall thee, &c. From the mi­series of the second death; Rev. 2.11. He that overcometh, shall not be hurt of the second death. Yea, from the Fear of all evil; Isai. 41.10, 13, 14. Fear thou not, for I am with thee: be not dismay­ed, for I am thy God: I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness. For I the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee. Fear not, thou wor [...] Jacob, and ye men of Israel: I will help thee, saith the Lord, and thy redeemer, the holy One of Israel. Nay, from the possibility of evils approaching them: Psal. 91.10. Neither shall any plague come nigh thy dwelling. He is a Sun, because he can bestow all kinds of good upon them, can supply all their wants; Phil. 4.19. My God shall supply all your need, according to his riches in glory, by Christ Jesus. Fill all their desires; Psal. 81.10. Open thy mouth wide, and I will fill it. Fully sa­tisfy their Souls; Psal. 63.5. They are not in trou­ble as other men: neither are they plagued like other men. And is not this enough?

2. HE hath more than enough for them; [...] give them, not only what will satisfy, but what is abundant. He hath so much overflowing good­ness; that their shallow & narrow vessels are not able to contain it all. His affluence is superflu­ity: it goes beyond, not only their occasions, but their hopes, desires, and thoughts. Eph. 3.20. He is able to do exceedingly above all that we ask or think. There is in him an Infinite Redun­dancy. There is more for his People than they can improve; Psal. 36.8. They shall be abundantly satisfied with the fatness of thy house: and thou shalt make them drink of the river of thy plea­sures. It is true; we stand in need of a Deity, as we are Reasonable Creatures: no created thing can satisfy the reachings of men's will. And as Sinners and Debtors, we stand in need of a Trinity, to bring us again into God's favour: but there is more in the fulness of the Godhead, and these Divine Persons, than ever we are able to hold.

USE 1. LEARN hence what a glorious Por­tion every believer is possessed of. Every Godly man may say as David, Psal. 16.5. The LORD is the portion of mine inheritance, and of my cup: thou maintainest my lot. And as the Church, Lam. 3.24. The LORD is my portion, saith my soul, therefore will I hope in him. And if so, well might Paul say, He had learnt to be self-suffi­cient, Phil. 4.11. Not that I speak in respect of want: for I have learned in whatsoever state I am, therewith to be content. For he had taken possession of the Alsufficient God, and God's Self-sufficiency was become his: he had no want, because he knew where to have all made up, was in no fear of danger, because he had a secure shelter against all. And this is the common in­terest of all Believers. God hath said to every one of them, I am thine. God's Children may live Royally, because they can never be impoverished. [Page 49]Here is Grace, and Glory, and every good; and it is their own fault, if they be scanted in any thing.

2. HENCE they make a bad choice, who leave God, and take up with any other things. There are two Evils contained in it, and they are very great ones. Jer. 2.13. For my people have commit­ted two evils: they have forsaken me the fountain of living waters, and [...]ewed them out cisterns, bro­ken cisterns that can hold no water. They im­brace lying vanities, and forsake their own mer­cies: they chuse emptiness, and reject fulness it self: and no wonder, if they never arrive at sa­tisfaction. And yet such fools are all they, who will not part with their Sins, for a Saviour; that say to God, Depart from us; and tell him, They desire not the knowledge of his ways; that have the world set in their hearts; that prefer the light of their own fire, before the light of God's countenance: — These have that doom read unto them, Isai. 50 11. This shall ye have of mine hand, ye shall be down in sorrow.

USE 3. LET this serve to commend it as our highest wisdom, to seek & secure an Interest in this God: And it speaks to Young Ones in spe­cial, who are enquiring what course to take to be happy. Get God to be yours, and you have all: miss of him, and every thing e [...]se is nothing at all. If you ask me, What you shall get by forsaking all, for him? I answer, (1 Cor. 2.9.) As it is written, Eye hath not seen, nor ear heard, neither have entred into the heart of man, the thing [...] which God hath prepared for them that love him. But if you seek your Portion elsewhere, you spend your Money for that which is not Bread, and your Labour for that which satisfy­eth not —. All time is lost, that is spent in any other design: to seek God early, is to redeem time indeed. God offers himself to you in the New Covenant; accept him on his own terms. Whatsoever he calls you to forsake for him, he will infinitely supply in Himself; and it will never give you occasion for such a thing, as Re­pentance, that you have so done.

USE 4. LET this Comfort us, in respect of the present Difficulties and Distresses, that are upon the Church of God. It is at this day low enough to appearance; and we ought not to for­get Jerusalem; yet here is consolation in respect of the Israel of God, that Israel's GOD is Alsuffi­cient. What tho' the hand of Pride may seem to stain the glory of God's People for a while! Yet neither faint, nor fear, as long as they have such a God. What tho' their enemies be many and mighty! yet read, Isai. 40.15, 17. Behold, the nations are as a drop of a bucket, and are counted as the small dust of the [...]al [...]ance: behold, he taketh up the isles as a very little thing. All nations be­fore him are as nothing; and they are counted to him less than nothing, and vanity. And say, Is not their condition still safe? Wait but a while, He is but making way, to be seen & known in his glorious sufficiency, by giving his enemies all seeming Advantages on their side; and then will he arise, and bring them down from their greatest confidences; then shall Edom be a de­solation, and Aegypt a desolate wilderness: but Judah shall dwell for ever, and Jerusalem from Generation to Generation.

FEBRUARY 26. 1688.

SERMON XVI.

VI GOD discovers his Alsufficiency to us, in his Essence, and in his Subsistences. It is in this way of his manifesting himself to us, that our Faith is guided to trade with him for life. Our Salvation depends on One God, in Three Persons. Man, as he is a Reasonable Crea­ture, stands in need of a Deity to make him hap­py; and as he is a Sinner, he wants a Trinity, to save him: and we have both these fully display­ed to us in Scripture. The Essence is first in order to be considered of; and that because the Godhead is the Ultimate Object of our Faith; it must ascend thither, and rest there. The Ab­solute Being of God is the subject of all his rela­tions, and we believe in all the Divine Persons, because they are God. Joh. 14.1. Ye believe in God, believe also in me.

VII. THE Divine Essence is God, the most Absolute First Being. I might here treat of the Unity of the Essence, but because our Catechism gives us a particular question for that, I wave it till we come thither. We may briefly take the opening of the Description given in a few Con­clusions.

1. BECAUSE Being is better than not be­ing, we hence ascribe Being to God; as if he had something in common with other Beings, or as tho' there were a general Nature, in which there were an agreement or participation between him, and the Creature; and it is a notion, with­out which we can entertain no Conceptions of God at all. God himself therefore tells us his Name is, I AM: and the Apostle tells us, that here is the foundation of our Faith, Heb 11.6. He that cometh to God, must believe that He is.

2. THAT in the order of Beings, God is the First. This therefore is a distinguishing Epithet we put upon him, and by it we know him from the Crea­ture. All other Beings are secondary, derived, originated: He is before them all; He therefore assumes this title, Isai. 44.6. Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts, I am the First. And on this account, He is called, The Ancient of Days, Dan. 7.9. Here ob­serve two things.

1. THAT there is a First Being. This is ne­cessary, for it is impossible, that all things should succeed & follow one after another. Where there is a succession, there must be a beginning; where there is a second & third, there was a first, from which, they are so denominated. All Beings cannot be originated, and therefore there must be an Original. We must firmly believe this Principle, as the bottom of our Faith; for faith runs up to the highest, and resolves it self there. Faith can never trade for life, with th [...]se that have borrowed their own being & life from a­nother; [Page 50]but it goes to the Sun for light. (Psal. 84.11.) It depends upon the Fountain. Jer. 2.13.

2. GOD is this First Being. It is to such a Being, and no other, that we acknowledge a Deity; and when we say he is the First, two things are intended.

• (1.) THAT no other Being is before him, or Co- [...]val with him: but that he is before all other Beings. It he be the first, then there is no other that can anticipate his being: He acknowledg­eth none elder than himself. Isai. [...]3.10. Ye are my witnesses, saith the Lord, and my servant whom I have [...]sen: that ye may know & believe me, and understand that I am [...]e: before me there was no God formed, neither shall there be after me. Nay there was none with him, or his Contempo­rary; for then he could not be the first. He that is first, goes before all other. When no other thing had any existence, when there was none but he, then he was. Psal. 90.2. Before the moun­tains were brought forth, or ever thou hadst formed the earth & the world,—Thou art God.
• (2) THAT all other Beings are derived from him. He is therefore called the Alpha, the be­ginning; (Rev. 1.8.) He is the Father of all Creatures; all other beings have their being in him; they derive from him by participation, and without his influence their being would va­nish into nothing. Act. 17. [...]5. He giveth to all life, and breath, and all things: v 28. For in him we live, and move, and have our being. They are vain & empty, yea meer Cyphers without him, less than nothing. See, Isai. 40.15, 17. His word is the spring of their being, & for that reason is he called JEHOVAH, because he gives being to his word, he speaks not words but things. Rom. 4.17. God who quickeneth the dead, and calleth th [...]se things which be not, as though they were. All the great & wondrous beings that are in the world, came out of his mouth. Psal. 33.9. For he spake, and it was done; he commanded, and it stood fast.

3. HENCE it follows that God is a most Abso­lute Being. For, if he be the first, then he can­not be a Being by participation; for such pre­sume one before them, from which they partici­pate. The first Being must of necessity be Be­ing it self: all other things have but some shreads of Being derived from him, who is an Universal Sea & Ocean of Being, the engrosser of all Being in the latitude of it. And this is also intimated in that Name, I AM; because it is his only prerogative Royal, to be. Creatures are shadows of Being, have no Entity in compa­rison with him, (Forecited, Isai. 40.17.) and this also is intimated in his Name JEHOVAH, which implies, both that he is himself, and that he gives Being to all Creatures; that he is, was, and will be; that he hath such a Being, which, as it was before all, so it remains in entity, and will do, in spite of all adverse powers that seek to raze it out. Psal. 90.2. Even from everlasting to ever­lasting, thou art God.

VIII. GOD is pleased to reveal his Essence to his people by diverse Attributes, which he as­sumes to himself. The Divine Essence, (we have heard) is in it self not to be comprehended by us; and yet God is well pleased to let us know enough of him to make us happy: which that he may, he takes such Attributes upon him. And here let me (first) tell you, what the Divine Attributes are, and (then) give some general Rules about them.

1. THE Attributes of God are his Essence, which is in it self a pure Act, diversly apprehended by us. It is a necessary consectary, from God's being the most absolute first being, that he is a meer act; that his Nature is simple, and alto­gether void of any sort of composition; and hence it follows, that in his being there can be no division. Now because this act cannot be known by us altogether, at one sight of our Un­derstanding; but we must needs have a diver­sified representation of it, it being too big for our single comprehension; Hereupon God hath taken Attributes to himself, which are so many several expressions of the same Essence and Act: and these are more properly said to be assumed by him, than to be so many several Perfections of him. An Attribute is the consequent of an Axiome. Every Axiome, or sentence in a speech, consists of an Antecedent, expressing the subject, and a Consequent expressing the Attribute, which is predicated of it; and this is our Humans way to conceive of things; and therefore they are due to God from us. Psal. 29 2. Give [...] the Lord the glory due to his Name. For it is by them that we come to know any thing at all of him.

NOW the reason, why this pure act must be diversly apprehended by us, is, because tho' God be to be seen by an eye of Faith, yet he must be seen by an eye of Reason too: for tho' Faith sees things above Reason, yet it sees nothing but in a way of Reason, which discerns all things by Arguments, which are conceived as distinct from the thing, and among themselves. Attributes are the arguments of a thing. Now an argument is that whereby a thing is asserted to evidence another thing, either as Cause or Effect, Subject or Adjunct, &c. E. Gr. When we say, God is Great, Wise, &c. our reason looks upon God as the subject, and his greatness as one Adjunct, &c. and so we joyn these two together: and our manner of conception and expression, makes a distinction between his Being, and his Holiness, Wisdom, &c. Yea, and it conceives a difference among the Attributes themselves: it distinguish­eth between his Wisdom, and his Holiness, be­tween his Justice and his Mercy. So that the Essence comes into our Understanding, under a va­rious representation; through which, as through so many several glasses, we have so many dis­coveries made to us, of this glorious Essence; and therefore this discovery is called the mani­fold wisdom of God, Eph. 3.10.

2. FOR our help to improve these Attributes for our acquaintance with God, it will be profita­ble to lay down some general Rules for the guiding of our Conceptions of them, viz.

1. THAT these Attributes are in God, but one most pure & simple act. They are therefore called Attributes, because they may more pro­perly be said to be ascribed to him, than to be [Page 51]really in him: for in him, who is the first Being, & void of composition & by consequence a most P [...]e act, there can be no division or proper dis­tinction in his Being: And hence the Attributes do but convey to us what is to be known of God according to our manner & measure; and when we have said all of God that can be, we must look at a [...]l in him to be but One God, without division in Essence or Faculties. Hence,

2. ALL the Divine Attributes are to be con­ceived in God in the Abstract. as well as in the Concrete. Thus we do not only say, God is wise, but God is wisdom: He is Love, 1 Joh. 4.5. Light, 1 Joh. 1.5. and the reason is, because whatsoever is in God, is God himself; which follows from his being void of any composition; and other­wise there were in him succession & division; something in him which is not absolutely first; and so something that is not himself, which were a contradiction.

3. THE Divine Attributes are altogether in God, in the same Eternity, tho' they appear not so to us. He was in all his perfections, before the foundations of the World, in which Eternity there is no distinction of Priority or Posteriority. Joh 8. 58. Jesus said unto them, Verily verily I say unto you, Before Abraham was, I am. Tho' some appear to us earlier, others later. Wisdom, Power and Goodness appeared in the Creation; Revenging Justice, not till the Fall; nor special Grace till afterwards. Tit. 3.4 But after that the kindness & love of God our Saviour toward man appeared. God manifested his perfections, as man had need of them; but they were in him really before, and that because he is eternally Unchangeable, never assumes any thing anew, but is the same for ever.

4. THE Divine Attributes are always in him in the highest degree, tho' in execution there is a different application. Extensively, as to Divine dispensations, in Providential Effects, God pro­ceeds gradually in his dealings with men; as in dispensing Justice, he doth not at once give men the full of their deserts; and hence flows his Patience and Long suffering so in his dispensing of Mercy, whence there is a difference between Grace and Glory.

5. THE Divine Attributes in God are not con­trary one to another. There is no clashing be­tween them; but they do perfectly agree in their Essence. God cannot disagree with himself; His Attributes are but the same Essence; and therefore cannot dissent. I [...]ssent ariseth from contrary Principles, and declares such a Being to be changeable and corruptible; but God is all Justice, and yet he is all Mercy too; neither doth his being all just, hinder his being all mer­ciful, or contrarily.

6. THE Attributes as they are in God, are not distinct from the Essence, nor one from another. For they are all God himself, whose proper Name is, I AM, (Exod. 3.14.) His Mercy is God, and his Justice is God; and they are both one and the same undivided God. As the Sun by one and the same light, enlightens, warms, har­dens, softens, nourisheth & dries up things; as all lines meet in their Center, in one individual point, as all waters are one in the Sea.

7. IN [...]ar Conception there is s [...]me foundation of a distinction of th [...]se Attributes in God, and that both in regard to our understanding, and to the things themselves. For,

• (1.) IN Reason Reasoning, or in our Under­standing, we conceive of God, and of his Holi­ness, and of his Justice, &c. by a compound act, which first conceives of God; and then of his Holiness, as of an adjunct to the subject; and these two our reason lays together, and frames a speech of him, and says, God is holy; for with­out distinction & composition, our reason knows nothing: and this God allows us.
• (2.) In Reason Reasoned, or in the things them­selves, from whence our Understanding draws arguments extrinsecally, God's Attributes do shine forth after a distinct manner. When God punisheth, then he declares his wrath: when he saves then he makes known his mercy; (Rom. 9.22, 23.) so that we may say, God doth not punish by his pity, nor doth he save by his anger, or destroy by his love.

8. OF his Attributes, some are said to be In­communicable; others to be Communicable. The former are the Divine properties, which so be­long to God, as there is no shadow of them in the Creature, and it is blasphemy to ascribe them unto it: such as Immensity, Eternity, Immuta­bility. The latter are such as something like them in our conception is in the Creature, as wisdom, justice, pity, &c. but yet vastly diffe­ring Of which difference take these few Rules.

1. THEY are in the Creature only by way of Analogy, or similitude. Their is a likeness, Mat. 5. ult. Be ye therefore perfect, even as your Father which is in heaven is perfect. But there is as vast a disproportion between them, as there is between Finite, and Infinite: An Angel's wisdom is folly when it is laid by his.

2. THEY are attributed to the Creature only in the Concrete: not in the abstract. For they are truely & properly Adjuncts to the Creature; but in him they are his Essence. We may therefore say of such an one, he is wise; but of God only, that he is Wisdom. To say so of any second being, is a strain of Rhetorick, which sa­vours of Blasphemy.

3. THEY are chiefly in God, and but scantily in the Creature. We indeed translate them from the Creature to him, when we see a perfection in that, we ascribe it to him in an eminent man­ner; we discover the footsteps of Wisdom, Ho­liness, &c. in men; and because they are noble perfections, we acknowledge them to God: but they are indeed primarily in him; for the Crea­ture derived them from the Creator. He therefore had them, else he could not have imparted them. They were first in him, else they had not been in us. Creature-perfection is but a draught, or imperfect copy of His which is the Prototype or Pattern: His is the Original, theirs is but a trans­lation, Mat. 5. ult.

4. THESE Perfections are in God, void of all that imperfection, which accompanies them in the Creature. There is no good quality in the Creature, but it is there in a limited man­ner; it is restrained to its de [...]re [...]s, because it is a created goodness; and therefore it must have [Page 52]its measure. Hence there is none so wise, but hath some ignorance; none so holy, but hath something of impurity, if not positive, yet comparative. Job 4.18. Behold, he puts no trust in his servants; and his angels he charged with folly: So Chap. 15.15. Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. But there is no gradation in the Divine Attributes; they are superlative; and hence there can be no imperfection. So that we must remove all this from his perfecti­on 1 Joh. 1.5. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. His Attributes do not only contain all the degrees to which they arrive in Creatures, but they in­finitely transcend them. Hence we add a name to them.

USE 1. WE here see the way how to come to the right knowledge of God. i. e. by viewing his Essence in his Attributes: This is his Name; and every several Attribute is one letter of it; and by putting of them together, we may come to spell what he is, so far as is for our safety, and sufficiently for our satisfaction. By gazing upon the naked Essence, we destroy our selves, and come to no knowledge at all; but are alto­gether confounded: but by a careful eying him in his Attributes we may come to the discove­ry of that which is illuminating, delightful, and saving. We must see him as he is to be seen. The bold eye, that will dare to gaze upon the splendid Meridian Light of the Sun, is dazled & put out, & sees nothing at all; but he that looks upon it in its beams, sees clearly, and it it is a pleasant thing. Let us Mortals content our selves with these speculations; he that experimentally knows thus much of God, is happy enough. Hence,

USE 2. LET it humble us, that when God hath so gloriously discovered himself to us, we should know no more of him. That, when he hath written his Name to us in such legible Characters, we are able to spell so little out of them. If it was an inexcusable thing for the Heathen, that they learnt no more of God out of the Book of Nature, (Rom. 1.20.) needs must it be far more so for us, who live under the light of the word of God, in which he hath written all these Attributes of his in Capital Letters. For shame then let us lay aside this sloth. & put off all unhappy diversions, & bend our minds more intensely to the study of Gods Perfections. Let us know, it is our life; and if we will thus do, pains must be taken, and there must be a run­ning to & fro; and to all we must add Prayer earnest & fervent, that God will give us such a discovery of himself, as may engage our hearts to him, to chuse him for our Portion. Theo­retical knowledge is not to be neglected, being the first step to true Wisdom; but it is not to be rested in, because it is not that knowledge which is eternal Life; but if our Children be not taught that, there is little hopes they will reach after the other. But when once we so [...] God as to be able upon knowledge, to and call it ours, that is a knowledge to be prized above Rubies.

MARCH 26. 1689.

SERMON XVII.

IT would be advantagious, for our better en­quiry into the Divine Attributes, to fix up­on a sutable Distribution of them. Here diverse Divines have several Methods: some divide them into Negative, removing all imperfection from God: Relative, discovered by some rela­tion that he bears to the Creature: Positive, ascribing of several perfections to him. Others not differing from the former but in terms, ascribe them to him, by way of Causality, Re­motion, and Eminency. Others divide them into Goodness & Greatness: Others into the At­tributes which shine forth by themselves, consi­dering God as the absolute first Being, or such as appear in his Works of Efficiency: To which I would chuse to adhere, but that the method of the Catechism leads me to another. I shall therefore take up the Attributes in the De­scription, and assign them their proper notion, as I pass, with respect hereto; and for others not here named, they may be afterwards taken notice of, in their proper places. In this De­scription we may observe three sorts of Attri­butes. 1. A Genus is analogically ascribed to him, a Spirit. 2. Divine Qualities negatively exprest, which are three, Infinite, &c. 3. Di­vine Powers and Vertues, which are [...]ix; of each whereof the Divine Qualities are expressed. These may be spoken to in order,

1. HERE is a Genus, analogically ascribed to God; He is called a SPIRIT: not that God and any Creature do really participate in one common Nature, so as to be properly re­duced to one head of distribution. The Na­ture of GOD and the Nature of Angels are In­finitely different one from the other: but be­cause he is the first being, he assumes to him­self such a title for the help of our Under­standing: hence He is called a Spirit, Job. 4.24. Which is the most excellent Being among all second Beings, and hath in it some of the nearest shadows and resemblances of the first Being. The word Spirit hath various accepta­tions in Scripture; among which it is con­cluded that the Glorious Angels are referred unto, when God is called a Spirit: who are so called. Psal. 104.4. Heb. 1.14. It will there­fore help us to something of God, to consider some respects in which he is resembled by those Spirits.

1. SPIRITS are Invisible Substances, i. e. they cannot be seen by our bodily Eyes. Angels in­deed have made themselves visible by assum­ing a body, or some grosser parts of the Ele­ments in Figure of an Humane Body: so have they appeared to Abraham, to Lot, to Manoah, & many others. That a thing be made Visi­dium [Page 53]through which it is seen, or the visive Spirits by the help whereof we discern things: but Angels are more fine and subtile Beings then either of th [...]se, and must therefore needs escape our sight, and be Invisible to us. Thus is God an Invisible Being; these bodily eyes of ours are not able to discern him: hence that Attribute, 1 Tim. 1.17. Now unto the King eternal, immortal, invisible. He is there­fore said to dwell in Secret (Mat. 6.6.) not only hath he never been seen, (Job. 1.18.) but he cannot possibly be seen, 1. Tim. 6.16. Who only hath immortality, dwelling in the [...]light which no man can approach unto, whom no man hath seen, nor can see. Some have been so fool­ish as to think there are no Angels, because we see them not: and on the same groundless ar­guing, have some concluded that there is no God; but this belongs to his Nature, that he cannot be seen by a Created eye.

2. SPIRITS are impalpable. As they cannot be seen, so they cannot be felt; and this upon the [...] reason with the former; for that which is felt, must be more gross than the Spirits, with which we feel it. Now our sensitive Spirits are made of the Elements, which are of a coarser matter, and not so fine as Angelical substances are, and hence they escape our touch or feeling. Therefore our Saviour by the argument of sense convinced his Disciples, that he was no Spirit. Luk. 24.39. Behold my hands and my feet, that it is I my self: handle me, and see, for a spirit hath not flesh and bones, as ye see me have. And God is much more so; he cannot be approached, 1 Tim 6 16. In sum, all the senses are incapable of apprehending Spirits. Angels may be with us, and we have no manner of sense of it: nor do men apprehend sensibly the Presence of God, though in him we live, move, and have our being.

3. SPIRITS are the most Agile, Active, or Nimble beings among Creatures. An Angel is very speedy in his journeying: they are God's swift Messengers to do his will, and go post on all errands that he hath to employ them about. The swiftest things among Elementary & corporeal substances are slow and dull com­pared with them. The Lightning is one of the nimblest things we discern by our senses. The motion of the Primum Mobile is such as some have conceived is very rapid; but all short of Angelical Agility. One of them can travel from the Third Heaven to the Earth in a few hours. (Dan. 9.21, 22.) And God must needs be the most agile being, because he is a pure Act. This is metaphotically expressed. Psal. 18.10. And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. And to this agility belongs unweariedness: Angels are never tired, no nor is God, Isa. 40.28. Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary?

4. SPIRITS are the strongest among created beings; they are mighty beings, Psal. 103.20 Bless the Lord, ye his angels, that excel in strength. [...] is opposed the weakness of flesh. (Isa. 31.3.) There is no other sort of Creature, that is able to incounter and grapple with an Angel. One Angel hath strength enough to bicker with a World of men, for which reason they are called Powers: and it belongs to their Na­ture; for even Devils, because they have not lost the Nature of Angels, are so called. Eph. 6.12. But GOD is most strong: Power and Dominion are his, none ever resisted him and prospered; none can stand before him. (Job 41.9, 10.) we may take a little prospect of his wonderful Power, by observing how in­ferior, small, and contemptible, he looks upon all the power of all the beings in the Crea­tion put together, to be. Isa. 40.15, 17. Be­hold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: be­hold, he taketh up the isles as a very little thing. All nations before him are as nothing, and they are counted to him less than nothing, and vanity.

5. SPIRITS are the most Incorruptible of Created beings: for being of so subtle and strong a Nature, as we have heard, they have not the subjection to change and Corruption, which our beings have; because they are not so passive: they cannot receive impression from in­ferior beings, and therefore are only subject to a possibility of Annihilation, by him who made them. So is God most incorruptible; he is lyable to no sort of change. Mal. 3.6. For I am the Lord, I change not: therefore ye sons of Jacob are not consumed. Now that is one, when a Being may by corruption change from what it is at present.

6. SPIRITS are Rational substances, en­dowed with the noblest faculties of understand­ing and will: For this reason Philosophe [...] call them Intelligences, because they have clear knowlege, and a noble liberty which they do enjoy; they would not else be capa­ble of those Offices and Services, which they are employed in, which is to be Ministers at­tending upon God, and ready to do his will be the managing of the great Affairs of the World; for which they must have a ready understanding, not lyable to mistakes, and a prompt will hastening them to their work. But God is the most Reasonable Being; He hath an Understanding, that is Infinite, and a Will which is Irresistible.

THESE are some of the shades, which we draw of him, from the Attribute of a Spirit▪ but every like is also unlike; and though God resembleth himself to those choise b [...]ings or natures, yet we must conceive him to be In­finitely more Glorious then they, and tran­scendently to exceed them. We may look on the most noble Perfections of the most noble Beings, and say them of God, but when we have so said, we must remember that his Glo­ry Incomparably exceeds them. Psal. 148.13. Let them praise the name of the Lord: for his name alone is excellent, his glory is above the earth and heaven. And respecting the present Attribute, let these things be observed,

• [Page 54]1. SPIRITS are Creatures, but God is Increa­ted: let us say as much as we can of the An­gelical Perfections, we must still remember that they are but created Perfections, which they enjoy: and created Spirits had a beginning, but God is without beginning: they are the Chil­dren of time, but he is the Father of Eternity: they are indeed the sons of the morning, and the morning stars; time and they began in the same instant, but He was before all time, is from Everlasting: they had their being from another; it was given them: but he had His from no other. His Being is His own.
• 2. HENCE Spirits have a passive power in them, whereas God is a pure Act. It is a dis­pute among Pneumatists, whether Angels have any material Principles, or are pure Forms; it will not profit the Audience generally to debate it here, it is enough, their being Creatures assures us of their Passivity, or Potentiality in them; they did once pass from not being into being, & they are capable of returning to nonentity again: yea, are capable of the impressions of happiness & misery; are mutable Creatures; some of them did fall; all which things result from their pas­sivity. None of which are compatible with God: He is one and the same, and cannot be touched or any wars altered: He is happy, but cannot be made happy, nor can he ever be made miserable: Hence called God blessed for ever.
• 3. ANGELS are limited by their own Essence. That they are limited beings is beyond dispute, for to be a Creature, and to be finite is recipro­cal: how they are so limited, is a debate, which the curiosity of wits may exercise their reason in, but can form no Article of faith about: whe­ther by any spiritual matter, or otherways, it is sure they are Essence, and their own Essence li­mits their being within the confines of finiteness; so that one Angel fills not all places at once, nor is in Heaven & Earth at the same instant: but the Divine Essence is unlimited, and Infinite.
• 4. ANGELS are under the Dominion of Ano­ther; they owe subjection to him who made them; the very name of Angel which they bear upon them carries this intimation in it; for this reason they are called Ministring Spirits, Heb. 1.14. But God is above all Dominion, it belongs to him as his Prerogative; he is supream, and Angels themselves are at his command in all things.
• 5. IN Spirits their Essence and their Act are two things, they are distinct the one from the other: but in God his Essence & his Act are one and the same thing: hence we say, Whatsoever is in God, is God; but we cannot so say of a created Spirit or Angel: hence they are capable of several distinct principles & powers in them, and not only in our Conception, which cannot be affirmed of God.

IN a word, God and Angels are expressed by one and the same general Name, viz. Spirits, only to help us with something which may guide our Conceptions, in the notion which we take up of him; but when we have said all that we can a­bout it, we must remember that he is a thousand times more glorious than all Spirits, or second Beings tho' never so excellent, that can be named: but because Rational Beings are more noble than Irrational, and because Spiritual Beings have a peculiar excellency above Corporeal, and the highest created perfections are to be found in the Heavenly Angels, and we are to give the best of our thoughts and conceptions to God, we are pointed, by such a comparison, to see something of his praise worthy excellence, but still re­membring that he is above all glory & praise.

USE 1. THIS tells us ho [...] sutable an Ob­ject God is for our Spirits to close withal. It is requisite for joy & delight, that the Object and Faculty be sutable one to the other, for without an adequate or suting Object, there can be no sa­tisfaction; but such is God; being a Spirit, al­tho' infinitely above us, yet sutab [...]e for these Souls of ours to close withal. And herein the happi­ness of Believers above other men appears, be­cause their Spirits have communion with this uncreated Spirit; his better part therefore is fully provided for, & there is no other man that enjoys this advantage. All other things are in Scripture, by way of opposition, called Flesh, and for that very reason are they incapable of afford­ing Felicity to such as rely upon them; Isa. 31.3. Now the Egyptians are men and not God, and their horses flesh and not spirit; when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fall together. That is the reason why there can be no true confidence put in these things; but how beyond conception happy are they, whose Spirits are united with him, who is the Father of Spirits.

USE 2. HENCE how very unsutable is it to represent the Divine Nature by any Corporeal similitude: I mean in Pictures or Images, of any visible & bodily substance, and that whether it be for civility or devotion, i. e. either meerly as Ornamental, or as some pretend, to encrease de­vout Affections in any; how is it possible right­ly to shadow a Spirit? who ever was able right­ly to decypher the form or shape of a being which is invisible! it is folly to pretend to afford us the Portraicture of an Angel, but it is a mad­ness & wickedness to offer at any Image or Re­presentation of God: How many solemn cauti­ons did God give his people against this by Mo­ses, besides the express forbidding of it in the se­cond Command; and God declares it to be a thing Idolatrous. For any to entertain or fancy any other Image of God, but those reverend im­pressions of his glorious Perfections that are en­graven upon his heart, is highly to dishonour him, and provoke him to Jealousy.

USE 3. HENCE learn that spiritual Ser­vice must needs be most acceptable to God. This is to pay him a service sutable to his nature, and must needs therefore be the most grateful to him; Christ himself draws this inference, Joh. 4.24. God is a Spirit, and they that worship him, must worship him in spirit and in truth. The heart and spirit in man are the same thing in Scripture sense; and this is it that God requires, Prov. 23.26. My son, give me thine Heart. It is not all the specious & outside shew of duty, that [Page 55]he takes any content in at all, where the spirit is wanting; if the heart be gone somewhere else, all the rest is a burden to him; we see what esti­mate he makes of it, Ezek. 33.31. And they come unto thee as the people cometh, & they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, but their heart goeth after their cove­tousness. And was not this the reason why he blows so upon their services, Isai. 1.11 To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt-offe­rings of rams, and the fat of fed beasts, and I de­light not in the blood of bullocks, or of lambs, or of [...]e- [...]oats. Nor is it possible to cheat or put him off with any such trifling things, tho' never so modestly attended; for, being such a Spirit, he cannot but be intimately acquainted with our Spirits. He challengeth it as a Prerogative belong­ing to him, to try the Spirits, to search the hearts of men. This therefore shews us,

1. THE extream folly of all Hypocrites. They take a great deal of pains to dress up duties with a very fair out-side, and give much attendance to the several performances of Religion, who read, hear, & make long prayers, keep Fasts frequent­ly, and give many Alms but all these Sacrifices are without an heart, they have no spirit in them; God finds dead mens bones, rottenness & stench under all this paint and varnish, and it is unsa­voury to him. Isai. 66.2, 3. To this man will I look, even to him that is poor, and of a contrite spirit, and t [...]embleth at my word. He that killeth an ox, is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck, &c. See, Psal. 51.17. The sacrifices of God are a broken spirit: a broken & a contrite heart, O God, thou wilt not despise.

2 THE extream danger of formal Worship. Whatever else may be said to the unlawfulness of imposing upon men stinted forms of prayer and publick service to God, because indeed it is not to God, but against him; there is this one thing that would perswade a serious Christian that desires to hold Communion with God in all his sacred duties, to be afraid of it, viz. That of its own Nature it hazards his being formal in it, and the reducing him to a spiritless frame in his attendance upon it and thereby, instead of plea­sing God, to provoke him to anger against him, and serving him in vain: a man may be heart­less and perfunctory in the other, but in this way he can hardly be otherwise.

3. THE great care, which is incumbent on God's Children, to watch their hearts in all their duties to God. They, whiles on earth, have too much of flesh in them, and thro' Satan's Subtlety, and the carnality of their own minds, are too ready to let their hearts go, and be without spi­rit in what they do; either to be dead & wan­dring in their performances: let it then counsel and quicken us to look to our selves, and whatso­ever frailties there may be attending of our du­ties, make sure of this one thing, to pay God ou [...] Spirits in them: and to excite us here-unto Consider,

• 1. HE who is such a Spirit, deserves our spirits: He is the God of the Spirits of all flesh; we ow [...] to him our hearty service; for he made our hearts; He is a spirit from whom all other spi­rits do Originally proceed, (Eccl. 12.7.) and he hath a right to them by Redemption. Jesus Christ hath bought our Souls with a price, and therefore we should glorify him with them. 1 Cor. 6.20. For ye are bought with a price: there­fore glorifie God in your body, and in your spirit, which are God's.
• 2. HE knows our spirits. Heb 4.13. Neither is there any creature that is not manifest in his sight: but all things are naked, and opened unto the eyes of him with whom we have to do. He hath an insight into the bottom of our souls and he sees all the corners thereof, and therefore there is no deceiving of him: as he accepts no other but spiritual Services, rejecting all others, so he knows when they are so, and can tell us when we come before him with a lie in our right hand.
• 3. SPIRITLESS Service. are both false & fruitless; (Spiritual ones are only true, & have a great reward;) he counts those to compass him about with lies, and they shall reap the East [...]nd; Christ puts Spirit & Truth together as insepara­ble. (Jo [...]. 4.24.) and because all his rewards are of Grace, we can expect none without his accep­tance of us Let us then consecrate our spirits to him, and devote them to his Service, always set our selves in his Presence, as a God, who sear [...]heth our hearts; and knowing the wofull Carnality, which is remaining in us, let us be constantly praying to him, that he would fill us with his own Spirit, and so make and keep us spiritual in our whole Conversation.

[APRIL. 23. 1689.]

SERMON XVIII.

II. WE have God described by his Negative Qualities; three of which are here offered to us, and do now come to be a little ex­plained to us. And,

1. GOD is Infinite: This is one difference between him and created Spirits, to whom he is resembled; and this, with the two following, is expressed Negatively, because the Divine per­fections are such as so far exceed our compre­hension, that we can better tell what he is not, than what he is; and by removing of Creature-Imperfections from him, we put our selves into a way of admiring at his unsearchable glory. That God is Infinite, the Scripture fully asserts. And in our contemplation of this Attribute, we may enquire into three things. 1. What it is to be Infinite? 2. The evidence that God is so. 3. What other Attributes do discover themselves in this?

(1.) WHAT it is to be Infinite? A. INFINITE is GOD of unlimited & un­searchable perfections. Such a Description is given of God, in regard to this Attribute of his. Psal. 145.3. Great is the Lord, and greatly to be praised; and his greatness is unsearchable. Here,

1. INFINITENESS is GOD: it is one of those perfections, which shine [...]ut in the Essence, [Page 56]considering God as the most absolute first Being. New his Essence & Attributes are the same, only differenced in our Conceptions. It is therefore an In [...]aple perfection of God, it is his a­lone Prerogative to be Infinite. Some have thought the third Heaven to be so because it hath nothing to circumscribe it and hence to be in no place properly; but it is a great mistake, for it is limited by its own Essence, and so is a finite being: the World cannot be of an Infinite Mag­nitude; for then it would have no parts, nor measures: God therefore alone challengeth it as his Propriety, and a flower of his Diadem.

2. BY vertue of this Attribute, God is of un­limited and unsearchable Perfectives: or he is without all limits or bounds of his Essence: all created beings are bounded by their Essences; the form acting upon the matter, limits it with­in its own confines; but God is unconfined. There can be no searching him out to perfection, Job 11.7, &c. and this unlimitedness is applica­ble to all that can be said of him. Hence the Psalmist attributes it to his Understanding. (Psal. 147.5.) and our Answer before us, predicates it of all his other Attributes; for which we have sufficient footsteps in the Scripture.

(2.) FOR the Evidence, or to discover wherein God appears to be Infinite, let us consider,

1. GOD's Perfection is the highest perfection, and for that reason it must needs be Infinite. He is called the most high, Psal 18. [...]0. Luk. 1.32. And what is Supre [...]m is necessarily Infinite. For let us conceive any thing tho' never so high, yet if it be within any degrees, there may be something conceived higher than that, but God is so high, as to be above all glory and praise.

2. GOD's Perfection is such as is not capable of receiving any addition: it cannot be augmented, or be greater than it is. Rom. 11.35. Or who bath first given to him, and it shall be recompensed unto him again? It then must of necessity be Infinite: for we are capable of thinking, from degree to degree, and there may be an addition in our conception to every finite thing: there can be no step till we come to infinite, and there we are lost, for nothing can go beyond that, or be more infinite; for here are no degrees or steps at all.

3. GOD is Being it self, and that most abso­lutely; his Infiniteness is radicated in his Essence. Abstracts are infinite; Concretes are Finite. A Being from another must needs be finite, but Being it self is Infinite; such is God; He is the first; had not his Being from any; is from E­verlasting; and what bounds can be ascribed to such a Being: if his Being were limited, it were not absolute; Beings are therefore finite, because they are derived; Hence an underived being is Infinite: such is his.

4. ALL created perfections are derived from him, and therefore his must be Infinite: He that is the Fountain from whence all flows to the whole Creation, must be without banks or bottom: he that gives, is undoubtedly greater than they that receive: there are uncountable perfections of the several Creatures in their kind; and some of these are also, vastly great, as those of the Angels but this must be greater, from whom every [...]e of these derives and is supplied & uphold conti­nually: what can it be less than Infinite, and such is God: so we read in, Rom. 11.2 [...].3 [...]. Or [...] into fo [...] given to him, and it sta [...]l [...]c [...]m­sexsed unto him space? For of him, and through him, and to him are all things: it whom it glory for ever. Amen.

5. GOD's Perfections are incomprehensive; this hath been already proved, that he cannot be known as he is in himself; and whence is it, but because the understandings of men and An­gels are finite! and that a finite faculty cannot comprehend the knowledge of the Being of God, must needs be because (being Infinite he is too vast a Being for their Capacity. V [...]rstius dis­putes against the Infiniteness of God, because he may be defined, and therefore is this Ind [...]d [...]; but we have heard that all our Logical notions are improperly ascribed to him, and that he is not a Being properly, as we conceive of a Be­ing; much less a portion of Being, as a thing which may be defined is; but he is above be­ing, and all beings are nothing to him, Isa [...]. 10.11. and why nothing, but because there is an infi­nite distance between the first being, and all o­thers; and therefore there is as great a distance as between him and nothing. Ten thousand Worlds are nothing to him and therefore all the Nations of the World are less that nothing.

(3.) THERE are two other precious Attri­butes of God, which shine out and shew them­selves in God's Infinity.

1. THERE is Divine Immensity; which is God, without all Dimensions, or not to be men­sured by the conceived measures, by which other beings may, such as Length, Breadth, Heighth, Depth. This is excellently express'd by Z [...]phar, in Job 11.7, 8, 9. Canst th [...]u by searching find out God? can [...]t thou find out the Almighty unto per­fection? It is as high as heaven, what can [...]t thou do? deeper than hell, what canst thou know? The measure thereof is longer than the earth, broader than the sea. Because God's Essence & Perfecti­on is unlimited, therefore he hath no proper quantity, nor is he the subject of any Mathema­tical notion: and this Attribute farther appears to belong to him,

• (1) BECAUSE he is without any matter or parts, and so he must be without any extension. Hence when the Scripture assigns to him, Eyes, Ears, Hands, Feet, &c. they are not proper, but metapherical expressions, to signify those emi­nent vertues in him, which are shadowed by such things in the Creature. And being without mat­ter, he is also without jo [...]m; which belongs to matter, and sets bounds to it, and spins it out in­to length, breadth, and thickness. These things he is a stranger to.
• (2) BECAUSE God is not a Being by Parti­cipation, but Being in the Abstract. Concrete be­ings have dimensions, but those that are Abstract exceed all. Sweet things have their degrees, but sweetness it self is above all degrees; and hence this Consectary ariseth, viz. That God's perfecti­ons can neither increase, nor be diminished; they can be neither greater nor less, but are the same [Page 57]everlastingly; and what he hath ever been to [...] is so still. Augmentation, and D [...]mu [...]tion, are notions proper to quantity; and therefore inconsistent with the Being of God. He is as great, and as good now, as he was of old; and his people may confidently conclude from what he hath in times past discovered of himself to his Church, that he is accordingly to be trusted in now.

2. THERE is also his Incomprehensible Om­nipresence appears in that he is Infinite; which is God without all limits of place, being no where shut up nor any where shut out. Place is pro­perly the limitation of a Creature, within the bounds of quantity: but if God be Infinite, he is not then capable of any such limitation: and this will appear,

• 1. BECAUSE that which can be contained in place, is faire, and both quantity: all place is finite, because it bounds and limits the thing contained in it; that therefore which is Infinite, is incapable of place, it being contradictory to the Nature of a being that hath no bounds, to be bounded.
• 2. BECAUSE that which may be comprized in place, may be measured, and is figured, or hath some external form or shape: for place is pro­perly a measure to what is in it; and nothing can be measured, but what hath some figure or other: but if God be Infinite, and so without any dimensions, then he can have no figure; which is nothing else but the disposition of the dimensions of a thing into such a mode: and hence appears his U [...]g [...]ty, or Omnipresence, in regard whereof he is unconfined. For,

  1. IF he were not Omnipresent, he might be in one place and not in another: and then his Being would not be Incomprehensible but li­mited.

  2. HE must be Omnipresent, because all places are contained in him; and every other Being in the world. In respect of places, we have that of the Psalmist, Psal. 139.7,—10. Whither shall I go from thy spirit? or whither shall I fire from thy presence? If I ascend up into heaven, thou art there: If I make my bed in hell, behold, thou art there. If I take the wings of the morning, and d [...]l in the utter most parts of the sea: Even there shall thy hand lead me, and thy right hand shall hold me. For we are not to con­ceive him to be in any of these as in a place, or as comprehending him in it. And for Being, that of Paul is clear, Acts 17.28. For in him we live, and move, and have our Being.

NOW this Ubiguity or Omnipresence of God, is wont to be expressed by Divines, according to the Scriptures in these particulars.

• 1. THAT he is [...] where execluded, but wholly within, and together with every place; so that there is no place where he is not. The light of Nature discovers this, and therefore the P [...]t could say, J [...]vis omnia plena. He is nearer to, and more intimate with us, than we are with ourselves. Acts 17.27. That they should seek after the Lord, if h [...]ly they might feel after him, and find him, though h [...] be not far from every one of us. And for this reason he knows us better than we [...]. 1 Joh. 3.2 [...]. [...]pan [...]. G [...]d is greater than [...]ur ears, and kn [...]th all things. He is not partly in Heaven, and partly in Earth, as some, but his whole en­ti [...]e Essence influenceth all places; and tho' he shews more of his glory in Heaven, yet he is no more there essentially, than he is on Earth, and in Hell.
• 2. THAT he is no where included or shut up; for because he contains all place in him, and is placed no where, but is present every where without relation to place, as his Subject; there­fore no place can possibly include him Acts 17.24. God that made the world, and all things therein, seeing that he is Lord of heaven & earth, dwelleth not in temples made with hands. If there were ten thousand worlds, he would be entirely present with them all.
• 3 THAT he is altogether without any motion, or local mutation: because of his Infinite pre­sence, his essence is not placed more in heaven, than here below; nor doth he leave one place to go to another; but tho' he be every where, yet he rests unmovable forever: so that when the Scripture speaks of his rending the heaven, and coming down; of his looking from heaven the habitation of his holiness, of his riding upon a Cherub and the wings of the wind, and such like expressions; they are modes of Speech accom­modated to our conceptions, and are to be inter­preted of his special manifestations of himself in the works of Providence.
• 4. THAT he is present every where, with­out filling of any place: for if he be without quan­tity, and dimensions, and have no body, he doth not then fill up any place, i. e. his being there doth not exclude the Creature; two created be­ings cannot occupy the same place in the same instant, but one must give way to the other: but God is as much where the Creature is, as where it is not, for that indeed is in him.
• 5. THAT his Being is beyond all place. Place indeed is nothing else but a limit of created be­ings: hence the utmost bounds of place reach not beyond the Convex of the third Heaven, which tho' it be wonderfully vast, yet it is circumscri­bed: but we are assured that this large room, which grasps all second Beings in its Con [...]e, doth not engross the whole Essence of God, nor is it able to contain it; so he acknowledgeth, 1 Kings 8.27. But will God indeed dwell on the earth? behold, the heaven, and heaven of hea­vens cannot contain thee how much less this house that I have builded? And these are some stam­mering notions about the Infiniteness of the great GOD.

USE 1. THIS tells us what a glorious Ob­ject for [...]aith, JEHOVAH is. How sutable an one he is for the Souls of men to place their affi­ance upon. He that is Infinite in his Essence, and unlimited in his perfections, that is Immense and Omnipresent, must needs infinitely outdo every other Object whatsoever: whatsoever vain men put their trust in is a finite good, but he is Infinite; a measurable good, but he is Immense; can be but in one place at once to help him; but he is Omnipresent. Who then would not [Page 58]make choice of God to be his portion, and relir­quish all others for him; how happy are they who have so done. Psal. 144. ult. Happy is that people that is in such a c [...]se: ye [...], happy is that people whose God is the Lord Unlimited good­ness is the portion of all those: others may mea­sure & sum up their estate, but these never can

USE 2. HENCE God is greatly to be prai­sed for this Attribute by all his People: It is the Psalmists inference from his Observation, Psal. 145.3. Great is the Lord, and greatly to be prai­sed; and his greatness is unsearchable. We should dwell upon the contemplation & acknow­ledgment of God's greatness. Great Princes use to have Panegyrick Orations made in commen­dation of their greatness; who are but poor in­considerable things to him: and so doth the Prophet of him, Isa. 40.15, 16, 17. Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt-offering. All nations before him are as nothing, &c. One glosseth thus on the text, Were this great GOD sacrificed to proportionably, all the Beasts in Lebanon would not suffice for a burnt offering, nor all the Wood thereof for a fire to offer it on, nor all the Men in the world for a Priest! And it is good food for our faith to insist much in contemplation of God's infinite greatness, and our interest in it.

USE 3. HENCE we ought to be very fear­full of committing secret Sins. The Infinite God is Omnipresent. When a Heathen Philosopher asked of a Christian, Where is your God? His Answer was, Let me first understand from you where he is not. He is not only by his Power and Providence, but also by his Power and Providence, but also by his Essence Omni­present. It must therefore be a secret principle of Atheism in men, that makes them dare to commit that in secret, which they dare not do openly. Heathen have cautioned against it, be­cause Conscience stands by; but here is that which may serve to put a greater awe upon our hearts, 1 Joh. 3.20. For if our heart condemn us, God is greater than our heart, and knoweth all things. If Conscience be as much as a thou­sand Witnesses, God is more than ten thousand Consciences: and God warns us against thinking him afar off, Jer. 23.23, 24. Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places that I shall not see him? saith the Lord: do not I fill heaven & earth? saith the Lord. Let every place we are in be a Bethel to us: think, God is in this place of a very truth! And let that make us very wary to our selves, what we think, speak, or do, it all stands in the light of his Countenance, and he can bring it into open light, and lay it forth before the Sun.

USE 4. THIS also should encourage secret duties. They cannot be lost, the Infinite God being every where present, he stands by you when you pray in secret, hears every groan, registers every sigh, bottles every tear: never fear being so private & retired as to be sequest [...]ed from him: did we more credit, or more think of this Attribute of God, It would make us more active & cheerfull, in most close and retired Services of God, and out of doubt this would be a blessed way wonderfully to promote intimate Communion between him and us.

USE 5. HENCE their misery must needs be great, who have this God for their Enemy. As the man is, so is his strength; to have the Infi­nite and Omnipresent God engaged against a man for his ruin, is an infelicity that cannot be computed: as Infinite Mercy is the portion of those that love him; so Infinite Wrath must fall upon all those that hate him And this should be a loud and awakening call to all, and you young ones in particular, to make haste, and get as far as you can out of this danger, by seeking an Interest in Christ, and shrouding your selves under his shadow: till when, you ly open every moment to this wofull hazard, being by nature Children of wrath. Think then solemnly and frequently, what it is to fall into the hands of the Infinite GOD, Infinite in presence, and Infinite in power, and I finite in revenging Justice; and can the danger you go in be less than Infinite?

USE 6. GOD's People ought then to expect to receive great things from him. Isa. 45.11. Thus saith the Lord, the holy One of Israel, and his maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. God loves to do all things like himself, to display his Infinite greatness in all his works for his People. Have you this God for your God? Be not afraid to put up great Petiti­ons, to ask great deliverances; and having so done, to expect and wait for great Salvations. Be not afraid of exhausting his treasures, or put­ting him beyond his ability: None ever could poze an Infinite God; be wary then of limiting the great GOD, do not set bounds to him, his People have sometimes done so, and it hath pro­voked him; Psal. 78.41. Yea, they turned back and tempted God, and limited the holy One of Israel. They set him bounds who hath none, and that offended him: when Satan, or your own misgiving hearts offer to undermine your faith, and make you to call in question the possibility of the performance of any good word, that he hath given you to hope in, silence all again with this consideration, It is not a finite Creature, but an Infinite God, that I have placed my hope upon.

[MAY 21.1689.]

SERMON XIX.

2. GOD is Eternal. This is another Divine Quality attributed to him, and is also his Propriety. In cleering up which Attribute, we may first inquire what Eternity is, and then make it evident, that God is Eternal.

[1.] WE may take up the notion of this At­tribute in this Description; Eternity is God, without possibility of beginning, succession or end­ing of time. The word is supposed to signify, [Page 59] beyond any term. This is also an Attribute ap­pearing from the Essence of God, considered as the most absolute first being. This also is a Negative Attribute, ascribing a perfection to God, by removing an imperfection from him. The difference between the perfections of God, and those of the Creature, which are the most noble, is in one respect discerned, in that his are immersurate, whereas theirs may be mea­sured. Now there are two sorts of measures that may be applied to Creatures, and by which they may be comprehended, viz. Quantity and Duration: the former whereof is measured by place, the latter by time. Both of these are to be removed from, or denied to God; and because we cannot grasp in our narrow and short under­standing these perfections positively, hence we are necessitated to ascribe them to him negative­ly. In regard to the former of these we say he is Infinite, of which already; of the latter we declare him to be Eternal, which is now under consideration: and because the Attribute is ne­gative, it will help to our right Contemplation of it, to consider the nature of Time, the contrary negative to what is Eternity, and is best known by denying all the notions of time to it. Time then, is properly the measure or limit of the Creatures Duration. It is not easy to express the true notion of time; it hath not any Essence or Existence of it's own, but is an adjunct, or in some sense a quality that belongs to all second beings: it is therefore no where to be found by it self, but always adhering to the thing as it's subject: it is, as it were, the register of the Creatures Age: it tells us how long it hath been, and when it ceaseth to be. There are three things in which the nature of Time is conceived of by us: or there are two Terms, and a Medium, which appertain unto it; and all bear a respect to the Creature, as the subject of them: viz.

• 1. IT hath a Beginning. Time is that which meets the Creature at its Origination; that which was not, must have a date set to its rise and entity: and that is the first Article of time; hence, when we read of a Creation, we also read of a beginning, (Gen. 1.1.) which proves them to be the offspring of time.
• 2. IT hath a Succession. Time is a measured duration; hence the Creatures duration is mea­sured by it successively; time is not all at once, but it flows by degrees: time is not a standing, but a moving thing, and it is always in motion, without any cessation: on this account we have those partly natural, and partly civil Months, Years, which serve to compute how long it is since the beginning of such things existence, or action, or by which we keep its Annals.
• 3. IT hath an Ending too. This is the Perio­dicall term of time, in respect to the Creature, when it hath gone thro' the stage of Action, and puts off its being again, then its time is at an end, and when there is no more of the thing, it lays off this respect too. Time keeps the Crea­ture company, as long as it keeps its being, and then it leaves it.

NOW from the consideration of these revo­lutions of time, we observe a threefold respect with [...] up [...] the thing: from whence if [...] into past, present and to come. [...] the time which the thing hath ru [...] [...] Ex­istence till the point in which it [...] past thro', and left it behind it. Time [...] is the season just before the Creature [...] or that Individual moment of Existence, which is just now in being. Time to come is that which re­mains of the allotted duration of it, till the last sand be run out, and it shall have no more to do with this being or existence. In these respects we say of the Creature, that yesterday is gone, to day is present, to morrow is to come; and we can in no sense bring yesterday and to mor­row to commence with to day. Hence also things are said to be either young or old, accor­ding to the number of days or years that have gone over them since they entred upon the stage. These are the more observable considerations about time; the negation of these things will tell us what Eternity is, or at least what it is not; and when we apply them to any subject, we therein declare it to be Eternal. In the Description therefore of God's Eternity, we re­move from him all those notions that are appli­cable to time. Hence there are three things in the Description, which will engross all that hath been said, by way of remotion.

(1.) THAT he is without Beginning, Suc­cession, or Ending of Time. His duration admits of none of these limitations, but excludes them all.

• 1. HE had no Beginning. As there never was a time when he was not, so neither could it ever [...]e [...]d that he began to be [...]. He is without Original; he never was a possible being, but was ever in Act: he never was in a state of non-being, from whence he was to pass into exist­ence, and for this reason is he called the Ancient of Days.
• 2. HE hath no Succession. Their have no times passed over him, but he enjoys himself in an everlasting NOW. Years, Months, Days and Hours cannot be ascribed to him; it cannot be truly said of Him, that he was, but that he IS: hence his name, I AM, and that of Christ, Joh. 8.58. Jesus said unto them, verily verily I say unto you, Before Abraham was, I am. He hath lived as many thousand Years as he hath Days; for which reason the Scripture tells us, that with him there is no difference between one day and a thousand years Psal. 90.4. For a thousand years in thy sight are but as yesterday, when it is past, and as [...] [...]atch in the night. 2 Pet. 3.8. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. He hath in himself a full and perfect possession of Everlasting and interminable life, all at once, and hath no succession of thoughts, notions, or visions, but drinks up all his felicity at once and eternally.
• 3. HE hath no Ending. There never will come a time when his being will cease; but he will be the same after Infinite Ages; hence he is said to be from Everlasting to Everlasting, Psal. 90.2.

[Page 60] AND from hence it follows further,

• 1 THAT there is nothing in him, that is past, present, or to come. For these are only the Aspects of time upon the subjects of it; all things are therefore said to be present before him. Eternity admits of no divisions; it is a standing thing: things fleet in respect of them­selves, but in respect to him, he sees them in the same Everlasting Instant; he looks neither backward nor forward; things past are present with him, and so are things to come; and there­fore, as the notion of present hath regard to Succession, it is not compatible to him
• 2. THAT he is before, after, and in all time. I confess these notions are improper, but they serve to hint something of his Eternity to us: he is before time, for he made it; hence he is called the King of Ages, 1 Tim. 1.17. He is in all time; not as a subject of it, because he co-exists with it; tho' it makes no Parenthesis in his Eternity; his being having no dependence upon it. Hence those things are improperly as­cribed to him, Rev. 1.4. Which is, which [...]eas, and which is to come. And is after it, Isai. 44.6. Thus saith the Lord,—I am the LAST.
• 3. THAT he cannot wax old. For what is it that denominates a thing old, but that it hath continued for a great tract of time? But God is never more ancient than himself, nor is he other­wise, than he was when he made the world; for he had then been from Eternity. The Scripture indeed sometimes calls him the ancient of Days, and saith, there is no end of his years; but it is to sute our Conceptions, which are in­capable of thinking of Eternity, but only under the notion of an Infinite Time; but he who is not a subject of time cannot be old, because age is measured by time.

(2.) THAT he is without possibility of Be­ginning, Succession, or Ending of Time. And this is something more than to be so: he not only lives forever; but he cannot dy: he is without any potentiality, or passive power; and so Christ came under the revolutions of time: which will be fully exhibited in the next par­ticular.

3. ETERNITY is GOD, i. e. It is his alone Prerogative to be Eternal. It is a title which belongs to none but the First Being: all other things are the offspring of time. But for our right understanding of this, we must a little distinguish of the different usage of the word [Eternity] in Scripture. Sometimes it is used for a set period of time, which is of long conti­nuance, but yet hath its date; so the word for­ever, and everlasting, are used often in the Old Testament. He that served till the Year of Ja­ [...]e, is said to serve forever, (Exod. 21.6.) the Ceremonial statutes are said to be forever, (Numb 10.8.) and therefore, sometimes a proper Eternity is distinguished by the redu­plication of these words, as forever & ever, and from Everlasting to Everlasting. Again, There are some Creatures, which are made for endless continuance, and are accordingly made without any seeds of Corruption in their Consti­tution: such are all constant natures, as the Third Heaven, Angels, and the Scars of men: which, because they shall actually abide for­ever, and have natures incapable of [...]ing, either by outward Created face, or any inward inclination to di [...]lut [...]ns, are therefore in a sense said to be Eternal, as being indeed actually Everlasting. Yet there is a vast difference be­tween the Everlastingness of these, and the E­ternity of God. For,

• 1. THEY all of them had a beginning: They received their being by Creation. (Gen. 1.1.) of all second beings it may be said, that once they were not: Angels themselves, as glorious as they now are, once were nothing, they are indeed full as old as time; time and they began at the same instant: hence they are called Suns of the morning: but follow them up by the mea­sures of time, and you shall come to that mo­ment when they first brake out of the womb of non-entity, and so are not properly eternal, which denies any Original.
• 2. THEY have a Succession in their being. Their duration hath it's measures; they do not, cannot enjoy an Eternal [...]e; but it must be a continuing now. Being finite beings, all their adjuncts or qualities must have their measures, and consequently their duration: hence some Divines have distinguished of Eternity, and Evi­ternity; ascribing the former to God, and the latter to these ever enduring Creatures; diffe­rent from the former, in that it hath a succession, which the other hath not: for tho' the Sun shall cease to be, by whose revolutions we are wont to count up the present Ages, yet the continu­ance of the Creatures duration not ceasing, its everlastingness must needs be progressive.
• 3. THEY have a passive power, rendring them capable also of an End: for tho' they have no tendency to mortality in their Natures, nor can the whole force of the Creation make any such impression on them, as to destroy their being; yet they are subject to him, who made them; and that God who created them, can also anni­hilate them; they are dependent Beings, and continue at the meer pleasure of their Creator: who, as he spake the word, and they were made, so can speak them back into nothing: yea, that they do not return to their nothing, is b [...] they are upheld by the word of his power, (Heb. 1.3.) And in this respect it is said that he any hath Immortality. (1 Tim. 1.16.) they live on his Courtesy.

[2] FOR the evidencing of this Attribute, or making it appear that God is Eternal. Tho' Scripture-Testimony is enough to establish an Ar­ticle of Faith, (in which besides, Psal. 90.2. 92.8. 102.27. Joh. 8.78. there are many more) yet there are other Cogent Arguments, to evince it. God must needs be Eternal.

1. BECAUSE God is an absolute and neces­sary Being, and with at all C [...]s [...]. Absolute Being is Eternal: that which once was not, & now is, must have an Efficient to give being to it, it could not be its own Author; and hence all timed beings are Causate. Hence [...] his Eternity from his Absolute being. Joh. 8.58. Jesus said unto them, Verily verily I say unto you, Before Abraham was, I am.

[Page 61] 2. BECAUSE he was before time. and there was nothing before that but Eternity. If He was when no Created being was. He was before time; for this as we heard, is the menure of the Creatures duration, and is therefore in­separable from it. God was before the World was, yea before that [...]bing or privation which was before it. Psal. 139.16. Thine eyes did see my s [...]slance yet being unperfect, and in thy book all my members were w [...]ten which in continuance were sa [...]i [...]d, wh [...]n as yet there was none of them. He saw the Creation in its non-entity, Prov. 8.23, 25, 26. I was set up from everlast­ing, from the beginning, or ever the earth was. Before the meani [...]ins were settled; before the bills was I brought forth: While as yet he had not made the earth, nor the felds nor the highest [...]art of the dust of the world. And should it return to its nothingness again, he would be after it.

3. BECAUSE God made Time, and all the things that are the subjects of it. The Creator must needs be Eternal; for in Creating things, he created time; which is but an Adjunct of them, and the maker is before the thing that is made: all times are therefore said to be in [...]s b [...]d, Psal. 31.15.

4. IF He be Infinite, he must be Eternal, that he is so hath been already proved. That an In­finite being should be of a finite duration is a contradiction; for what is Eternity but (if I may so say) an Infinite Time, or a continuance without Bounds.

5. IF he be Unchangeable, he must be Eter­nal. That he is so, will come nextly to be made good. This he cannot be except he be Eternal; for what greater change can there be than that which is from not being, to be­ing: which he must have undergone, if he were not Eternal?

6. IF God were not Eternal, then must he be Originated, and that must be either by Creation or Gen [...]ration: in either of these ways he must have an [...]ss [...]i [...]nt, or some Author that must give him his being: but he is beholden to none. Rom. 11.35. Or who hath first given to him, and it shall be recompensed unto him again? yea THAT would be God and not HE. Yea, so he would be a subject capable either of Annihilation, or Corruption, which is the Im­perfection of things created or generated; but God is neither way exposed, but is a standing Being: for his Name is, I AM. Gen. 2.14.

USE 1. HERE we set what a vast dispro­portion there is between God and the Creature. Of him, and him only can it be said, From everlasting to everlasting then art God! He gave beginning to all things; himself alone is with­out beginning: The best of Men are but of Yesterday, and know not where they shall be to morrow, (Job 8.9.) all Creatures had an Original: all but some few shall have a dis­solution: and how infinitely distant must he, who is the Father of Eternity, be from them that are the Children of Time?

USE 2. SEE here the reason why the Church of God stands in all Ages. It is because they have a God who is Eternal, who hath under­taken for them: This therefore is declared to be the happy Priviledge of his People in Deut. 22 27. The eternal God is thy refuge—. For, because he is, therefore all his Perfections are Eternal, Isa. 59.1. their refuge therefore abides, and as long as their r [...]k lives, how can they be miserable? because their God can never cease to be, they can never want a re­fuge.

USE 3. LEARN hence how fearful a thing is must be for any to have this God for their Ene­my. When the Apostle would set forth their woful infelicity, he mentions him under the title of the living God, Heb 10.31. It is a fearful thing to fall into the hands of the living God. Living intends his Eternity When God himself speaks of taking Vengeance on Sinners, to make the threatning the more a­mazing. He puts them in mind of this At­tribute. P [...]al. 32.40. For if he be eternal, then must their Plagues be endless. For as long as he and they abide, they must expect to have him for their Enemy. And this may well put Sinners into Consternation, and make them to say as Isa. 33.14. — Who among us shall dwell with everlasting be [...]rnings? And let this be a loud and awakening call to such as are in their natural state, to make hast to get their Peace made with this God, left you fall under the Impressions of his Wrath, which when once it is kindled into a fire against you, will never go out again, but being blown up by the breath of an Everlasting God, will burn without end; beware of falling into his hands, except you would have eternal Misery to be your portion.

USE 4. THIS may teach us whither to go for Eternal Life, and shew us the great folly of all those who go for it elsewhere. Here is an Object eternally good, and eternally great. Well might the Disciples stay with Christ for this reason, when others went away from him, Job 6 All other Objects of trust are temporary, and for that very cause must sooner or later fail to crown the expectations of those that rely upon them; they are [...] [...]roduct of time, and can give no title to Eternity: how then can they be suitable and sufficient for the fe­licity of the children of Men. Remember, you have an Immortal Substance in you, and were made for an Everlasting duration; and if you have not [...] Object what [...] [...]b [...]e for­ever, your hope and happiness must expire, & endless Miseries abide you: Make hast then to get a title to the Love and Favour of this God: and remember it must be done now. Young ones, you stand on the brink of Eternity, the least touch will put you over into it, make sure then before it he too late, that [...]e is yours, so shall everlasting mercies be your Inheritance.

USE 5. LET me here Congratulate the Admirable happiness of all those who have made this God their trust. It is a poor [...]elicity that is spun out no farther then the thread of a frail life, and greater is not to be had among all creatures; for they cannot bestow that which they have [Page 62]not: but they whose faith is [...]u [...]t upon jehovah, have eternal happiness: He wi [...]l save you with an everlasting Salvation; he hath ever­lasting strength to perform it for you, Isa. 26.4 — In the [...]ord Jehovah in everlasting strength. And he hath everlasting love to bestow upon you, Jer. 21.3. — I have loved thee with an everlasting love. And he hath everlasting mer­cies to conferr, Psal. 103.17. — The mercy of the Lord is from everlasting to everlasting upon them that fear him — Rejoice then in your portion, because being infinite you can feel no want in the fruition of it, so being everlasting, you can never be deserted by it, nor will it ever fail, how then can you chose but be bles­sed by it forever, even world without end!

[JUNE 18. 1689.]

SERMON XX.

3. GOD is Unchangeable. This is the last of the Divine qualities mentioned in the Description: In clearing up of this At­tribute, we may first enquire into the Nature of it, and then give the evidence that God is Immutable. Of God's Unchangableness take this Description: It is God without any possi­bility of any kind of change: It is that where­by God is ever the same that he ever was. Things may be said to be mutable in diverse respects: and all these are to be removed from our conceptions of God: Mutable things are so either in outward or inward respects, Extrin­secally, or Intrinsically.

1. EXTRINSECALLY; And here the more observable Changes, are either in rela­tion to time or place; those things that have time go over them are changed, for time it self makes an outward change in them; and a motion from place to place is a change exter­nal, neither of those can be ascribed to God; and therefore upon the [...]er account he is Eternal, on the latter he is Infinite; these be­long to the Attribute already considered.

2. INTRINSECALLY; And that is re­ferrible to the Being, and essential perfections of the thing; in which it is more properly said to change, and these are the things that this Attribute is peculiarly predicated of which now come under our consideration.

1. UNCHANGABLENESS is God; This also is [...]ne of those Incommunicable pro­perties, which the Creatures share not with him i [...], a title which is, Prerogative belong­ing alone to the first being [...] is a flower of his Crown: Examine all second beings, and they are the subjects of Change; not to men­tion the Creatures here below, which are every day changing faces and habits; the very C [...]lestsal bodies, the heavens and those great lights there, time & change do rule them: Heathen Philosophers thought them Immuta­ble, as being Incorruptible; but the Scripture contradicts them, and herein makes it appear that they are not God; Psal. 102.25, 26. Of old hast th [...]u laid the foundation of the earth: and the heavens are the work of thy hands. They shall perish, but thou shalt endure. Absolute Immutability cannot truly & properly be predicated of any other being whatsoever, but appertains to him alone.

2. He is God without any possibility of Change: He not only actually changeth not; but it is impossible that he should. It may in a sense be said of the third Heavens, that they do not actually change, tho' they have changed, and have a succession, yet being constant na­tures, they are the same they were in the first moment of their Creation, essentially; yet there is a passive power in them, they may re­ceive impressions from his hand who made them: but there is no such thing in God, Psal. 102.27. Thou art the same.— This Attribute is fully asserted, Jam. 1.17. — The Father of lights, with wh [...]m there is no variableness, neither shadow of turning. There are two expressions used to illustrate it: no variation, the word is used to express the Sun's variation or change of place, every day, in passing thro' the Signs in the Zodiack; God is called a Sun in Psal. 84.11. But he keeps the same place, never varies: and no shadow of turning; the first lines of a Picture are called it's shadow, by sha­dows we understand the least appearance or rude draught of such a thing: the word turn­ing also alludes to the Sun, and either points at his turning about every day, passing out of one Hemisphere into another, and so constant­ly rolling about the earth; or to his Summer and Winter Tropicks; it is sometimes going to one, and then back again to the other: the Father of lights hath no such turning, nor so much as a resemblance of it, but is stedfastly immutable.

NOW whatsoever is in God, is God, and hence he is all Essence: yet for our more dis­tinct apprehensions of him; we may consider him, either as to his being, or his faculties, and take notice how he is unchangable in each of them.

1. IN his Being or Essence be is Immutable: In his being he is God, and thence he argues his own Unchangableness, Mal. 3.6. I am the Lord, I change not. To be God, and to be changable is a contradiction: If the being of God were capable of a Change, it must be either, from not being to being, and then there must have been a time when he was not, which his Eternity contradicts, and is inconsistent with his absal [...] being: or from being to not being, by [...] of annihilation, which cannot stand with [...] Eternity, which is as much with­out end as beginning; and must also be suppo­sed to be either from himself, or from some other Agent; not from himself, because he wills his own being & glory, not from ano­ther, for it must be a more powerfull than he; whereas all second beings are to him nothing and less than nothing and vanity; or from this sort of being to anoth [...], which is equally impossible; for it must be either to a [Page 63]more perfect being, and that he cannot, because his being is absolutely perfect, it comprizeth all sorts of perfections most perfectly & eminently in it; or to a more imperfect, and then he would cease to be God, for to be God, and to be im­perfect, is a contradiction: or by some altera­tion in some properties, or qualities, which also cannot be, by reason of his simplicity, for being without any composition, there can be no po­tentiality in him of being other than he is: Change in the Essence of a thing implies a pas­sive power; but it is contrary to Divine simpli­city to have such a power: His name, I am what I am, clearly teacheth his Immutability; all Es­sential Changes are reduced to the heads, either of Creation & Annihilation, or Generation and Corruption, or Augmentation & Diminution, or Alteration of Qualities: and because none of these do or can touch the first being, he must therefore needs be essentially Unchangable.

2. IN his Faculties: For tho' the Divine Simplicity assures us that there is no faculty in God really distinct from his Essence; yet in our Conception we must distinguish: God therefore is pleased to speak of himself to us, as having an Understanding, a Will, and Affections now, because these are all himself; hence this Immutability is so predicated of them, and may be evidenced concerning each of them.

(1.) IN his Understanding. This is said to be Infinite, (Psal. 147.5.) and if so it must needs be Unchangable: there are no degrees in that which is infinite, more it cannot be, for nothing can be greater; nor less, for then it should not be infinite: Infiniteness is an abso­lute perfection, beyond which there are none. If God's Understanding were changable, it must be either by encrease or loss; but by neither, not by loss for what can possibly impair that glorious faculty of his, or blot out, and make him to forget those eternal Ideas! not by en­crease, for that must be either by a knowledge of more things, or a better knowledge of the same things; but neither; for this must be either re­ferring to himself and his own Nature & Per­fections, or to other things relating to the Crea­ture; both of which are impossible: For,

• 1. IN respect of himself, there have no Chan­ges past upon his Essence, but it is the same it was: and how should not he who hath known himself from all Eternity, be throughly acquain­ted with all his Perfections: and if his know­ledge be himself, as hath been evidenced, how could it ever grasp in any thing less than the whole latitude of his Infinite Being?
• 2. IN respect of other things. The Scripture scribes to him a foreknowledge, Rom. 8.29. —Whom he did foreknow.—Acts 2 23. This is, in our Conception, that Idea which God had in his vast Understanding from Eternity of all second beings, and all that did concern them, or of the whole Affair of Creation and Providence, to the very death of a poor Sparrow, and num­bering of the hairs of our heads, according to which, without the least variation, all things do come to pass in their appointed time and manner, so that there is nothing new or casual to him; all things must be as he will: His Science comprehends all possibilities, and as well what are not, nor ever shall be, as what have a being in their Season: his Prescience understands his own Purposes which cut the hair between meer possibilities & futurities, for he doth all things, and that according to the Counsel of his Will, Eph. 1.11. So that either he must alter his intentions, or some things must fall out other­wise than ever he thought of, or his knowledge of them must be fixt and full: for he is no stranger to his own thoughts (Jer. 29.11.) the latter of these cannot be, because of the Creatures abso­lute dependency, Acts 17.28. For in him we live, and move, and have our being. Nor the former, For,

(2.) IN his Will be is also Unchangable: The Will in Man is a faculty, whereby he doth free­ly make his own choice, and determine of his own Actions: accordingly the Scripture assigns a Will to God, by which he hath consulted, re­solved & decreed about all his works of Effici­ency, under which are comprized all things that come to pass in time; that there is such a Will of his that hath so decreed, is fully asserted in his word, and necessary from the consideration of his nature. That this Will of his is Unchanga­ble, appears not only because it is himself, and differs in our conceptions, only modally from his Essence; but if we consider, that God is the highest Cause by Counsel of his own Actions: hence this Will of his determines nothing, but upon a sure and unalterable Principle: all the reasons why men alter their purposes at any time, are incompatible to him, as may be exemplified; that which makes a man to change his resolves, is either unstableness, conviction or compulsion, but there is nothing of these influential upon God.

1. NOT instability in himself. That which makes men to be off and on, now for a thing, and presently against it, is a fluctuating, unstable mind, and proceeds partly from a great deal of ignorance of the mind, partly from the mobili­ty of the Affections, neither of which can be imputed to him: the irresolute man doth not know his own mind, but God doth his, Jer. 29.11. I know the thoughts that I think towards you—.

2. NOT conviction of any thing not foreseen, which should give him reason to alter his mind: for God had at one sight the intuition of all that coul concern the matter; his ends were the most eligible, the means the most wise; there was no precipitancy, no oversight or error in any of them; there is no intervening accident that can alter these reasons, which he did not under­stand and caution against, when he thus deter­mined.

3. NOT Compulsion. His hand can never be so weak, as not to be able to bring about what his Will hath decreed: he can never be put upon it to take new measures for want of ability to carry any thing through, which suted his pleasure; for he can do any manner of thing, and doth always what pleaseth him, Psal. 115.3. But our God is in the heavens, he hath done what­soever [Page 64]he pleased. As he hath no dependance on any Instruments to fulfill his purposes, so much less can he be put by, or obstructed in any thing that he doth so intend, Isa. 14.26, 27.—For the Lord of hosts, hath purposed, and who shall disanul it? and his hand is stretched out, and who shall turn it back?

3. IN his Affections. God is pleased to as­sume to himself Affections, as love, hatred, de­sire, loathing, delight, anger, &c. these also so far as we conceive them to belong to God are Unchangable; and for this reason we find that God cannot repent, (Numb. 23.19) 1 Sam. 15.29. And also the strength of Israel will not lie nor repent: for he is not a man that he should repent. Now Repentance in propriety of speech, is a change upon the Affections: hence when Christ loveth one, he loves to the end. Rational Affections are postures of the will to an Object: Affections in God are nothing else but the respect of his decreeing Will to the Creature, and be­cause his Will is unalterable, therefore these change not. Nor doth this Unchangableness in God's Will destroy the freedom or liberty of it; it is no contradiction to say that God is free to do as he will, and yet is Immutable in his De­crees; for God willed all these things from Eter­nity, because all pleased him, and having so willed he can never be again dissatisfied at his own Will, because the reasons upon which he so determined stand forever: he is therefore said to be of one mind, Job. 23.13. Nor doth it ar­gue a change in his Will, because he hath com­mended one thing and proposed another; his command saith what should be, his purpose what shall be; God's willing the act of Adam's eating the forbidden fruit, & his willing it to be Adam's duty not to eat it, shew nothing of two wills, for both of these are concurring media to the same end. And whereas God seems to promise and not perform, to threaten and not execute; this rightly understood makes no Argument to prove him Changable: he himself gives us a Clue through this Labyrinth, Jer. 18.7,—11. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it: If that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.—God dispenseth his absolute purposes to his Creatures, under conditionate promises and threatenings. Finally, when God is said in Scrip­ture, to Repent, it is accommodated to humane language, it intends only a Change in his Pro­vidences, not in his Will; in the Creature, and not in God: He decreed Unchangably, all the Changes that go over the World: And this tells us, that an Unchangable God, can, without any alteration in himself, bring about all the Vicis­situdes that pass upon the mutable Creature: when men alter their carriages, it is because they do repent, and therefore God is said to re­pent, when he doth so, tho' he doth in it what he eternally intended to do.

USE 1. THIS shews us what a glorious Ob­ject GOD is, for the Souls of Men to confide in: what a happiness it is for any to have this God for their portion; the vast difference be­tween God and the Creature in point of trust. The very first reason which the wise Man gives, why the Creature is a vain Object, and not to be confided in, is because of its Chang [...]bleness, Eccl. 1.4. This casts disparagement upon the best of them: if we confide in riches, they have Eagle's wings, &c. if in honours, they are slip­pery places; if in pleasures, that which is de­lightsome to day, is tedious to morrow; if in friends, they love and hate upon every turn; but God is ever the same, and that Unchangably: his other Attributes will tell us how great a por­tion, and how full of good he is: this added to them, saith he is a safe portion; there is no danger in trusting in him; none ever did so that were put to shame: many have come away ashamed from other Objects, none ever from him.

USE 2. HENCE it must needs be a fearfull thing to fall under the wrath of this God. This Attribute speaks sadly to all those, that neg­lecting to improve the day of his Grace, do pull upon themselves the day of his Vengeance. God hath declared to us in his word, that he will certainly destroy all such as accept not of his of­fered grace in the day of it; and wo to them that run the adventure of this hazard. God adds the consideration of this Attribute, as well to confirm his Menaces as his Promises, 1 Sam. 15.29. God hath resolved that all such shall perish, and he will never be of another mind; prayers, tears, supplications, intercessions, will not profit, or move him at all, who is inexorable: The plagues therefore of impenitent Sinners must needs be Everlasting.

USE 3. WE here see the ground of the Saints Perseverance; or the Reason why God's People can never fall from Grace, or lose the title to Glory bestowed on them in the New-Co­venant: It is because the Unchangable God hath undertaken for them, and stands engaged to them: His Unchangable love is set upon them; his Unchangable word is past unto them: his sure & stedfast Covenant is plighted with them. They are Creatures, and so mutable, their grace in it self might cease, their resolu­tions alter; but his Immutable Assistance can never fail. He hath said, he will never leave nor forsake them: there might be reason eno' in them for him so to do; but there is this rea­son grounded in his Nature, which forbids him; He hath sworn in truth, and he cannot go from it, (Mal. 3.6.) if they do not believe, yet he is faithful, if they do not pray, yet he can­not forget them. Till it can be made appear that God is Changable, it will never be proved that a Beleever can fall away so as to lose the Inheritance.

USE 4. LET this then be the encourage­ment of God's people in a world of Change: Live upon this Attribute; it is enough to keep up your spirits and strengthen you with patience to run that weary and difficult race that you are called unto. It is true, you meet with many Changes among Creatures; yea, there is nothing here, but what is Changable; you [Page 65]are tossed up and down from one change to another, changes of estates, changes of af­fections, changes of troubles, mutation in all; and if here were all you had to trust to, you were very unhappy: but yet faint not, not be weary, for in all these you have an Unchanga­ble God to stand by you: get your faith then well established on this Attribute, bel [...]eve God to be such an one. One great reason why God's People are so turmoiled & tost in their minds; and cannot settle as they ought, in their trust­ing upon God, is, because they see all other things rolling in their! Vicissitudes, and sus­pect that he will do so too. H [...]bakkuk's tri­umphant faith was built upon this Attribute, which made him take that Heroick resolve, Chap. 3.17, 18. Although the fog-tree [...] shall [...] blossom, [...]enher shall sruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the stock shall be on off from the sold, and th [...]e shall the no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God if my salvation. And could you thus do; tho the Seas roar, and the waves rife and roll, and Mountains themselves come tumbling down, yet the Rock on which you are bulk being immovable, you might sit still and clap your hands, and say, this God is our God for­ever, and he will be our guide unto Death, and our portion in Etersity.

[JULY 16. 1689.]

SERMON XXI.

WE have been considering of the Divine Qualities; what next and lastly fol­lows in the Description, is the Virtues of God: concerning which in general, we are to ob­serve that all the Divine Qualities are to be ascribed to each of them, as well as to his Being; and indeed they are all of them but his Being, variously apprehended by us: and by these Qualities it is, that these Vertues of his are distinguished from those in Angels & Men, which bear the like denomination: We ascribe as Being, so Wisdom, &c to some Creatures; but we do not put the Epithet of Infinite, &c. upon them; add these to any one of them, and that speaks them to be Divine. As to the Being or Essence of God, it hath already been spoken to; and how these properties belong to it, hath been discovered in asserting and proving them to be God; for indeed they are such Attributes, as result from the considera­tion of God, as the most absolute first Being. How we may ascribe them to these Vertues is plain, if we consider what it is to be Infinite &c. and then put the titles to his Wisdom, &c. and that, if his Being be so, these must be so, is plain; because whatsoever is in God, is God: it would be a disparagement to his Divine Nature to ascribe any thing to him, that is not like himself. It remains therefore only to speak of these Ve [...]u [...]s of God severully; and there are Six of them here asserted concerning him, as more eminently displaying of him.

1. THE first of these is Wisdom: of which take this Description, It is God, by one Simple and Erer [...]al Act, both knowing of himself, and all possible beings; and contriving & ordering all sure [...] things often the best manner. The word Wisdom is sometimes taken in a restrained sense, and then it intends properly a skill of chusing & applying means suitably to the end: sometimes in a more large, and then it com­prehends all knowledge universally; in which respect we call [...] Man of great knowledge and skill, a [...] Man: thus, after our manner, we may app [...] it to God. In Man we take notice of several faculties, which are so many principles in him, or powers; and in these we observe several Vertues that do adorn them. The principal saculties in the rational Soul are the Understanding & Will; and in these are the Intellectual & Moral Vertues: among the Intellectual Verties, Wisdom is the chief; and taken in its Intitude, it comprehends them all: and because God is the most Intelligent Being, we ascribe such Verties to him, as are found in such Agents; yea, he assumes them to himself. This Attribute of Wisdom is the efore given to him in Scripture frequently, yea, it is appropriated to him in [...] Tim. 1.17. — The only wise God — Because there is none wise as he i [...]. He is Wisdom, and the foun­tain of it; The Ocean of it is in him originally; there are but some little rivulets of it that are derived from him to Angels & Men; we are therefore [...]ected to him for it; Jam. 1.5. And because there is no other Intelectual Vertus [...]work [...] in the Description, we may therefore take it in the largest sense, according as it is desti [...]; so that we here take the Wisdom & Knowledge of God for the same thing; which is also sometimes called his Un­derstanding; see, Prov. 8.14. which are the words of the Son of God, who is God. To this Attribute therefore, in descriting of it, I have resorted both that Knowledge which is called Theoreticall, which is more generally; and that which is counted Practical, which is more specially denomi [...]ed Wisdom; and I shall a little explain each of them.

[1.] WE ascribe to God a Theoretical Wis­dom, which is by Divines called, Scientia si [...] ­pli [...] [...]lligentia; and to this there are two things [...]ributed in the Description.

1. THAT he hath a thorough & perfect Knowledge of himself, or his own Being, and glorious Perfections. It is one thing which belongs to Wisdom, that it is of a very large reach, or vast comprehension. Wise Men do know more than others do; now there is no­thing that sets forth God's Understanding more largely, than that he knows himself, grasps in his intuition the whole latitude of his own Infinite and Incomprehensible Being; for this reason it is said to be Infinlte, Psal. 147.5. God only knows himself as he is: It is but a little portion that Men or Angels do know of him. He knows his own thoughts, and his [Page 66]thoughts are himself; yea, He is Understand­ing. Prov. 8.14. If this Wisdom then be God, then it must be of an equal extension with God, else it could not be himself.

2. THAT he also perfectly knows all poss [...] ­ble Beings. He not only understands what hath been, and what shall be, but also what might be, or what is capable of being. When God past that Eternal Decree of his, which is here­after to be spoken of, he did not intend to do all that he was able: when he made the works of Creation, there was the re [...]d [...]e of the speris with him, Mal. 2.15. and he know what that was. God knows his own power, which is the subject of all these possibilities. God could have made more Worlds, and innume­rable more kinds of Creatures: and God hath a fight of these in his vast Understanding; how else could there be a Consultation, and an E­lection in and about his works of Efficiency, which is fully ascribed unto him; Eph. 1.11. — all things after the counsel of his own Will. God's Ommi [...]tency in which he hath the Idea of possible things, is himself, if therefore he know [...]th himself, he must needs know both that and them. Hence the Scaip­ture is frequently relling us of things which God can do, tho' he never intends to give be­ing to them. Now this Wisdom of God pro­perly belongs to the consideration of his Divine Essence; for, because he is the most absolute First Being, he must needs be the most Under­standing Being; if God, he must be most Wise.

[2.] WE also ascribe to God a Proctical Wisdom: and that appears in his contriving and ordering all future things after the best manner: and this is that which Divines call Scientian Visionis. As the appointing of all things belongs to his Will, (as we shall hear afterwards,) so the contri [...]a [...]ce & ordering thereof properly belongs to his Wisdom. The Scripture speaks of the manifold wisdom of God, (Eph. 3.10) which is not intended of it, as it is in God; but as it appears in the various discoveries which are made of it in the things themselves: in discoursing of which, I might be endless; but I shall only point at a few comprehensive kinds of it, viz.

• 1. IN his Assigning of all things to their several ends. A Wise Agent always propounds to himself some end for which he works; he doth nothing in vain: and then discovers his Wisdom in his orderly alotting of the means with respect hereto. There is one common end to which all things have an ultimate re­spect, and that is the Glory of God. Prov. 16.4. The Lord hath made allthings for himself. And in order to this, are many subordinate ends to which these & those are appointed. Now the setting of these in order, the con­necting of their subordination, and the setting them so as to have their due respect to the last; is an eminent discovery of this Wisdom; we read of such a Connexion, Hos. 2.21, 22. — I will hear, saith the Lord, I will hear the beavens, and they shall hear the earth. And the earth shall bear the own, and the [...]ine, and the eyl, and they shall bear Je [...]eel.
• 2. IN the suiting of an Idea in his mind, ca­ [...]lly b [...]rm [...]ous to the best ad [...]ncing of these [...]ds. A Wise workman forecalls his work, and draws out the whole ph [...]t in his mind, in which every piece & part in his work is con­ [...]ired, and designed where it is to be, how it is to be framed to fall in with the other; and the more harmonious and regular this imagi­nary mold or frame is the more is the wisdom of the Ageat: Contrivance therefore belongs to the Ma [...]et workman, as having the greatest enriofity in it. Such a frame had God in his mind from all Eternity, laid in his own head, with best counsel; and therefore we r [...]od is Acts 15.18. K [...]n unto God are all his w [...]is from the beginning of the world. And we are given to understand, that all things are does according to this Contrivance, Eph. 1.11.
• 3. HENCE this Wisdom farther breaks out, and evidently appears in the Workmanship is self; the making of this frame. the whole World, and every thing in it. We read, Psal. 104.24.— In [...]sdom best then made them all. The Creation hath on it, not only the imp [...] ­sions of his Almighty Power, in producing such a World out of nothing; and of Goodness, is giving a being to so many Creatures, and a use­fullness; but his wondrous Wisdom too, such as [...]s admirably astonishing; whether we look upon it in the whole, or in the parts: if we [...]a [...]e any one little piece of it, take a pile of grass, which we trample upon, and it hath more mysteries in it, than the learnedest Phi­losopher is able to Analyst: A poor [...], yea a Mite is a subject of unaccountable Problems, that will not only puzzle, but set down the most curious Naturalist to be able to tell how the Organs of life, sense, untriment and mo­tion are contrived in so small a Characters but if we look upon Man, the master-piece of the vifible Creation, and what is he else but an heap of Riddles? his very Body is strangely made; Psal 139.14. — I am sourfully & [...] ­ [...]erfully made—. The Heathen Anatomist read a God in it, and was transported to sing his praise. And if we consider the setting together of this great Machine, the harmonious placing of every piece of it, and that among so many uncountable parts, there is none displaced or useless. The truth is, here is matter for ends less contemplation, and we must needs say that he was infinitely Wise who did all this.
• 4. IN the Providential management of the World, and all the Affairs of it; the keeping of all things in order; conducting of them to their ends, so as to bring them to attain them actually; the keeping of so many wheels, which are in motion, to go regularly, and none of them to miss, is a curious piece of infinite Wisdom. It would have declared him to be God, if all had been right as it was when he made it; but it more admirably appears since the fall of Man; the Apostasy of one of the principal pieces of this frame, by which he hath so far put himself out. It is the Wisdom [Page 67]of God [...] [...]ulars it s [...]lf, in that the Sa [...] knows his [...]ing & going down: the unnounta­ble S [...]s attend their several motions: that the see w [...]e and s [...]ess Creatures, know their times, and observe them accurately: but that when man revelted from his Rule, and sought to bring consusion upon the whole, turned him­self from Designing his great end, and abused the Creatures that were under him to strengths him in his Revolt: God for all this teacheth, and misseth not of his own glorious ends, but makes them servicable thereto, is glorified upon them, and recovers the glary of his abused mer­cies: something of this is now and then seen at present, which extorts confessions from his very Enemies; but the full of it shall be made known in the day of revelation, when that Scripture shall have full accomplishment, Psal. 76.1 [...]. barely the wrath of man shall pre [...]se thee: the remainder of wrath shalt than restrain. And needs must he be a wise Piles, that can fleer steadily in such a St [...].
• 5. IN the happy contr [...] of Man's Re­demptions. In this Paul tells us the manife [...] Wisdom of God is known, Eth. 1.10. Divine Wis­dom, as well as Power was requisite to be exerted in the breaking the head plot of the Devil, who bad s [...]subtily contrived the ruin of Man, by bring­ing him under a sentence of Death, in which the Justice of God, and his Holinesston, were deeply concerned & engaged; to find out, and bring about a way, wherein Sin might be punished, and the Sinner pardoned; Ju [...]ice might triumph, and yet Mercy be exalted; God's Haliness ap­pear in his not enduring Sin, and his Grace shine forth in his unexpressible love to the Sinner: this is called a great Mydery, and Angels them­selves are Students in it; and so great is the depth of Wisdom that is herein contained, that CHRIST, who is the Subject in whom it conters, is for this reason entituled by the name of Won­derfull, Isa. 9.6.

THUS we have considered the Object of this Wisdom. But besides that, we have in the De­scription, a farther account of it, in respect of the Act, viz. That he doth all this by one Sim­ple & Eternal Act. He doth it not successively as Men do, not by multiplied Acts, but all at once: nor is this one a compound Act, consisting of many parts, as the actions of Creatures are; but wholly uncompounded. The things seen and contrived are many, but the contrivance is individual; and all this from Eternity, as in the forecited, Acts 15.18. And there needs no more be said for the evidencing this Assertion, but the consideration, that all God's Attributes are him­self: if therefore he be a Simple & Eternal Be­ing, his Wisdom must be so too; and because he is Insinite, therefore must his Wisdom be of so vast a comprehension, as to be able to grasp in all this at once and together. And if we are not able to discern or give an account how these things can be, it is not to be woudred at, if we consider the narrowness of our understanding, and the shallowness of our wisdom; it may suf­fuse to satisfy us, that it is so with him, because he is God, and not Man.

USE 1. LEARN hence, How worthy the Works of God are of [...]ur Contr [...] & [...]d­ [...]tita. Wisdom is that which [...]mmends any that have it, to others: it gains their applause and wonderment. And indeed, it hath so much ra­diancy & splendour in it, that it cannot but s [...]prize such as behold it. Sol [...]m [...]n tells us. F [...]l. 8.1. Who is [...]s the wise man' end aks known' the interpret [...]en of a thing? a man's wisdom [...]theth has sace [...] shine, and the badness of his sort shall be [...]god. The Wisdom of God then is a fit Object for the reasonable Crea­ture to employ his thoughts & observation upon. This is not to be seen os [...]ntially & d [...]redly by us, the light of it is too dazzling for our weak eyes: but the re [...]ections of it that are made by the works of Creation & Providence, in which it is so admirably imprinted, will lead us by the hand to make precious discoveries of it, and most astonishing. It is the Psalmists remark, Psal. 111.2. The works of the Lord are great, sought rat of all them that have pleasure therein. And certainly one thing that so engageth them is the admirable Curiosity of them; the accurate and astonishing streaks of Divine Wisdom that are there to be discovered. The speculation of these things would mightily help us to honour and adore this God; to love him, and to trust in him. Man's Sabbath was at first appointed him, to sequester himself to this employment: it will cost us time and labour, but the profit will recompense us for all. And there is no Day passeth, which gives us not occasion to make remarks upon it And if our hearts be right, we shall see so much of it, as will abun­dantly satisfy us in the Wisdom of that which we cannot penetrate into; and make us acknow­ledge the Reason, not to be the want of Wisdom in the thing, but the darkness that is upon our understandings; and say as he, Job 37.19. Teach us what we shall say unto him, for we can­not order our speech by reasen of darkness.

USE 2. THIS should teach us, both to com­mend the management of all our couceres to God, and to adore his Wisdom in all the Changes which befall us. It is not of Man in himself to direct his own way; we are not wise enough to know what is best for us; and if left to our own choice, would soon undo our selves. Here then is en­couragement to make free resignation of our selves into the hands of God, and leave our all to his dispose; because he is infinitely Wise, and knows how to steer all to his glory, and our best good: and there can be no Case so intricate and perplexed, but he doth easily see the way thro' it, and how to bring us safe to the farther end of it; Pr [...]. 16.3 C [...]m [...]t thy works unto the Lord, and thy th [...] [...] shall [...]e es [...]sted. This also may quiet our minds under the dark Provi­dences which pass over us at any time, to re­member that all the Affairs of the whole Crea­tion are managed by him, according to his pru­dent Counsel, in which he hath laid out all in the best way to bring about his most holy pur­poses; and tho' we cannot see the leading of them, yet he doth. And as nothing falls out beside his purpose. If he doth nothing [...]as [...]ly, [Page 68]but upon mature deliberation: and how should this science & quiet us! We never begin to find fault with any Providence which befalls us, but in so doing we make injurious reflections upon the Infinite Wisdom of God: and let him that contends with his Maker, look to answer it.

USE 3. HERE also are we advised, Whither to go for Wisdom, to guide us in our whole way. Whom should we repair to, but the All wise God; hitherto we are directed by the Spirit of God, Jam. 1.5. If any of you lack wisdom, l [...]t him ask of God, that giveth to all men liberally, and uphraideth not; and it shall be given him. And there are three Arguments couched in these words to urge the Advice upon us,

• 1. Consider, YOU want Wisdom: you cannot do without it. To serve God, to do the duties of Christians, to carry it right in all the rela­tions you bear, to know how to order your Con­versation in all things as becomes the Gospel, and to live among Men so as to honour God and adorn your Profession, requires a great deal of Wisdom; and you have none of the true Wis­dom in your selves naturally: Man indeed would be thought Wise, but he is born as the [...]ild Asses Colt. The title which the Scripture puts on a natural Man is a Fool: and tho' there are some Principles of Wisdom in the Regenerate, yet there is much folly remaining in them.
• 2. GOD hath Wisdom enough to impart to such as do [...]ant it. He is not only infinitely Wise in himself, but he can make them so, that come to him for it, in sense of their need: He is called the Father of lights: He is the fountain which can send forth it's streams: He can irra­diate your Understandings, and fill them with the light of spiritual knowledge; and convey into them every good & perfect gift: all the Wisdom that hath eminently appeared in any, was derived from him; he made them Wise.
• 3. HE is a free giver to sensible Petitioners. A fountain is not more communicative of its waters, than God is of Wisdom to them that ask it of him: He was exceedingly well pleased with Solomon, that he asked this of him rather than any other thing, and he gave it him very libe­rally. There is none wants it, but for want of asking, or because they do not ask in faith. Let us then covet herein to be like God, long for and seek after heavenly Wisdom. And to that end, let us be always waiting at his Posts, attending on his Counsels, opening of our hearts to receive his influences: Thus shall we have a Wisdom which the world are strangers to; even such a Wisdom as will make us wise to Salvation.

[AUGUST 13. 1689.]

SERMON XXII.

2. THE next of the Divine Vertues to be considered of, is Power; of which take this Description: It is God able to do what­soever he doth or can Will. For our right taking up the notion of this Attribute, let these things be considered,

• 1. THAT Power considered in the most gene­ral & comprehensive sense of it, is nothing else but God's Alsufficiency; and hath been already considered, in the fust general Head, to which the Knowledge of God in his Back parts is refer­red; and so it comprehends all the Attributes under it, as being in our conception, a Genus both to his Essence & Subsistence; and so the word Power is used in Scripture sometimes, for God's sufficiency; so, Gen 17.1— I am the Almighty God—. This, in our mode & method of expressing things, is the prima potentia of God, antecedent, and leading to our considera­tion of his Knowledge & Will.
• 2. THERE is an executive Power which we ascribe unto God, or a Power of Operation, which discovers it self in his works of Efficiency; and therefore the Doctrine of it properly belongs to that Head in general; for when we see what God hath done, we are thereby led to conclude his Omnipotency; and this is consequent upon, and flows from his Alsufficiency; and is one of the Perfections in which it is manifested. Of this Power mention is made, Psal. 115.3. and we conceive of it in this order: We first look upon God as able, (Eph. 3.20.) that is his Al­sufficiency; then by his Wisdom & Will deter­mining what to do, (Eph. 1.11.) and then pow­erfully to effect or bring about, what he hath so propounded; Psal. 13.5, 6. Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places.
• 3. THAT this executive Omnipotency of God, is nothing else but his effective Will: for the Will of God, as it is an effective Principle, or efficient Cause of things, hath the consideration of an unresistible Omnipotency in it; see Rom. 9.19. Psal. 33.9. For he spake, and it was done; he commanded, and it stood fast. And therefore it cannot be properly said that God wills to do any thing, which yet by his Omnipotency he effects not; for it is his Will, which doth but in our notion differ from his Power; or it is his Omni­potent Will, which doth all things.
• 4. POWER is attributed to God Actively. God is a pure Act, and therefore he hath not in him a passive power. We must not conceive that God hath sometimes been out of Act; and that he did afterwards by this Power of his, set himself to work: but yet our conception is ne­cessitated to look upon him as having the ver­tue of a Cause, or of communicating Efficacy or Efficiency to Effects. But there is no Power in God, really distinct from his Essence; for his Essence is that Power by which he is Omnipo­tent; as it is that mercy, by which he is mercifull. God's Active Power is therefore best conceived of by us, as it relates to the Creature, which is capable of receiving the impression which it had not upon it before. Hence this Power of God is said not to be in respect of himself, but with reference to the things that are Effected, Matth. 19.26.—With God all things are possible.

THESE things thus premised, I come now to consider this Attribute as is expressed in the Description, viz. That it is God able to do what­soever he doth or can Will. And here I shall [Page 69]only point you, to the account which the Scrip­ture gives us of it; which we may take in these particulars,

• 1. THERE is none stronger than God. A­mong all the beings from the first, there is none whose Power equals, much less goes beyond his. There are many strong beings in the Creation; Angels are mighty beings and that whether good or bad; Satan is called the strong man, Luk. 11.21. and the Prince of the power of the air, Eph. 2.2. One Angel is able to cope with all the powers of flesh & blood: where Satan hath erected his throne, all the world cannot turn him out. But put all the strength of the Creation together, and it will not exceed his; 1 Cor. 10 22. Do we provoke the Lord to jealousy? are we stronger than he?
• 2. GOD is mightier than all Created beings. He is not only equal to them, but Infinitely above them in Power; Job 40.9. & 41.10. Hast thou an arm like God? or canst thou thunder with a voice like him? He hath an Arm like to which there is none. Men's strength is in their Arms, at least is shewed by them: hence Arms are ascribed to God, and such Arms as are in­comparable, Psal. 89.19.
• 3. THOSE things that are weak in us, when they are attributed to him, are stronger than the greatest strength of all Creatures: such things as in the Creatures are feeble, when spoken of him, have more strength than all the World; 1 Cor. 1.25. — And the weakness of God is stronger than men. It is but little strength that we have in one of our fingers; yet he with his finger made the Heavens, Psal. 8.3. Casts out Devils, Luke 11.20. What can we do with a breath, or by a word, see Psal. 33.9. Gen. 1. A frown or an angry look from a mortal man is no great matter; but he sends a world of men to perdition by it; Psal. 80.16. — They perish at the rebuke of thy countenance. And these ex­pressions are used purposely to recommend his Omnipotency to us.
• 4. HIS Power is irresistible; there is no with­standing of it. It is a vain thing for the whole World to combine against it, or set themselves in Opposition unto it; Job. 23.13. But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth. If he hath a mind to a thing, he dares to challenge the whole World to hinder him if they can, Isa. 14.27. & 43.13 He declares what is in his tho'ts to do; and sounds a challenge to all the Powers of Earth & Hell to defeat him if they are able.
• 5. ALL Created Power is nothing, and less than that, when it is compared with his. There are Powers among Creatures, and they can do much if he permits them; we see many effects thereof in the World; but cast them into the scale against his, and they will not weigh the light dust, Isa 40.17. All nations before him are as nothing, and they are counted to him less than nothing, and vanity. If there were a thou­sand times more power in Creatures, than there is, it would be all nothing; that therefore that is, is less than nothing; it stands for a Cypher. In a word, the Power of God exceeds the Crea­tures knowledge, Psal. 50 11.
• 6. HENCE there are two things in which the extent of this Power is expressed, viz.

  1. THAT he can do all things that he Wills. Whatsoever his holy pleasure saith shall be, that he doth always powerfully and uncontrolably effect, Psal. 115.3. He never had a mind or desire to do or effect any thing which he could not effect; he never did affect any project, but what he brought about, let it be never so great, Job 23.14.

  2. THAT he can do all things, which he can Will. Hence his Power reacheth not only to the things that are, but to all possibilities. There is not only a World made according to his Coun­sel, but thousands of beings which he could have wrought; for when God made the World, he did not put forth all his Power; but had the residue of the spirit, (Mal. 2.15. Matth. 3.8.) Nor is all the Capacity of the Creation able to compre­hend the vast extent of this Omnipotency of God.

  3. THERE are clear & convincing discove­ries of this Divine Omnipotency, in the worl [...]s that he hath done. If God doth work all, it is thence evident that he can work all. He that is the Cause of all Causes; he hath the vertue and efficacy of all Causes in him. Hence the Psalmist, Psal. 86.5, 10. For thou are great and doest wondrous things: thou art God alone. And there are particularly these three clear dis­coveries of God's Omnipotency in his Efficiency.

  1. IN the production of the World; and such a World, in which there are so many Beings & Creatures; a World so vast for bigness; so cu­rious a fabrick, having so many admirable pieces of workmanship in it: and that all these were produced from no Pre-existing matter; that he hath nothing to lay the foundation of all this work upon. To make something to make all things, is a glorious demonstration of his Power. He that could give being to such, so great, and so many beings, that once were not at all, what is it that he is not able to do? God therefore useth this Argument to strengthen the faith of his People on him, in the times of forest distress, when they were ready to sink under discourage­ment; Isa. 40.27, 28. & 45.11, 12. Thus saith the Lord, the holy One of Israel, and his maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. I have made the earth, and created man upon it: I, even my hands have stretched out the heavens, and all their host have I commanded.

  2. THE fulfilling of all his gracious Promise: to his People. He never spake the word to them but he did it; and that in every point, circum­stance of time, persons, accidents; and all this notwithstanding all the blocks, seeming imposs­bilities, powerfull contrivances & associatiors that have been made against them, they have been all dasht & broken, utterly defeated & come to nought: and all his Promises have come to pass in despite of all: instances for this we have in Ph [...]roah, Benhadad, Senacherib, and many other upon Scripture record; yea, for this reason hath he been wont to suffer his People to be re­duced [Page 70]to the utmost extremity, till they had nothing left them but the Promise to rely upon; that so he might take the occasion to commend his Almighty Power to them.

  3. THE execution of all his threatnings upon his proudest Enemies. That Observation, Who­ever resisted God & prospered; is a witness to his Almightiness, that God can look upon the strongest Combinations of Men against him, and laugh at, and have them in derision; that he can dare them to do their worst, and warn them of the unfruitfulness of their Essays, and give being to those menaces, as Isa. 8.9, 10. Asso­ciate your selves, O ye people, and ye shall be bro­ken in pieces; and give car all ye of far coun­treys: gird your selves, and ye shall be broken in pieces; gird your selves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us: speaks his Power to be insuperable. For this reason he suffers them to prosper, and arrive at the height of Success. Pride and self-Confidence, raiseth them in his Providence to their height; that he may give a terrible instance of this Attribute in their de­struction, see, Exod. 9.16. And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be de­clared throughout all the earth.

• 7. WHEN the Scripture speaks of some things, which it saith God cannot do, it is no way contradictory to this Attribute of his OMNIPO­TENCY; but it doth rather confirm us in the belief of it. Here therefore we are to consider the things wherein such Assertions are laid down; and we shall readily see a satisfying reason for them: let these Rules then be here observed on this account.

1. THERE are some things done by Men which arise from, and argue imperfection in them. These things then God cannot do, not for want of Power, but by reason of Power. When we read, that God cannot lye, it argues no weak­ness in him, but his Infinite Perfection. God therefore cannot swerve from his own Rules, or cross his own Nature, who is a God of Holiness and Truth: Men thro' weakness can swerve from the Rule; Sin is therefore called a falling short, Rom. 3.23. but because God hath no weakness, but is Omnipotent, therefore he can­not lie, or deceive, or sin.

2. THERE are some things which God cannot do by reason of impossibility in the things. And this no whit weakens his Power. There are two sorts of impossibles to be observed,

• 1. THERE are some things impossible to na­ture. Nature natured hath its Powers limited and regulated, and there are bounds beyond which it cannot pass; such things we therefore call impossible; but these things are easy with the God of Nature: Nature cannot, but God can and did make a Virgin to conceive: Nature can­not produce the fruits of the earth for our nou­rishment but successively; but Christ by his Divine Power, could multiply the loaves and fishes immediately.
• 2. OTHER things are impossible in Nature. Not for want of Power in him, but by reason of incapacity & inconsistency in the subject; the doing of the thing u [...]erring an impo [...]bility. The Rules of Art are Eternal & Uncha [...] gable Principles, which therefore cannot be nul [...]fied. It is impossible that there should be an Effect with­out a Cause; an [...]d [...]nst without a Subject. God cannot make a thing to be, and not to be at the same time, place, and respect; or a thing done, not to be done. God cannot m [...]ke a contra­diction true, because then he should nul [...]fy his own Infinite Wisdom, which he cannot do. In a word, whatever God cannot do, it is because either for want of Entity or Goodness, it cannot be the Object of his Will.

3. DIVINES do from Scripture observe a t [...]fold Power escribed to God, viz.

1. AN [...]ted & absolute Power, by vertue of which he can do all possible things, even such things as he never actually doth: of this Power it is that we read, Matth. 3.9. —God is able of these st [...]nes to raise up ob [...]laren unto Abra [...].

2. AN Ordinate Power, which is not a Power different from the former, but the former con­fidered, as God hath pleased to set limits [...] bounds to it by the Decree, with respect to his exerting of it in his works of Efficiency. It is certain that he hath by an Eternal purpose, de­termined in himself whatsoever shall be done in time; and this did unalterably fix the limits be­tween things meerly possible, and things future: and it is with respect to this limitation, that it is sometimes said in Scripture, that God could not do some things. Thus we read that God could not destroy Sedom till Lot was out of it: that Christ could not do many miracles in his own Country, because of their Unbei [...]es, &c. Not that his Arm was shortned in these respects, but because his purpose, and sometimes his p [...] ­mise had tied his hands; his Will was other­wise, and he pursues that in all he doth, Eph. 1.11.

USE 1. LEARN hence how vain a thing [...] is for any to go about to resist God. There is no opposing of Omnipotency, no striving against him who is Almighty: tho' every sinner doth so in every sin; Job. 15.25, 26. For be shet [...]b [...] out his hand against God, and strengtheneth him­self against the Almighty. He runneth upon him, even on his neck, upon the thick besses of her bucklers. Know it, every time you dare to commit any Sin, you bid a challenge to God to come and fight against you if he dare; and do you know whom it is you set your selves in battle array against? Shall briars and thorns arm themselves against a consuming fire? Shall a Worm rouse it self up against a Lion? Every time you are tempted to sin, ask your selves that Question, 1 Cor. 10.22. Do we provoke the Lord to jealousy? are we stronger than he? You must doubtless have the worst of it, Job. 9.4. He is wise in heart, and mighty in strength: who hath hardned himself against him, and hath prosecred? Ask the damned in Hell, who once were Rebels as you are, and they will tell you, that they are ruined & damned, heaps upon heaps, to be Eter­nal witnesses, that there is no withstanding him.

[Page 71] USE 2. THIS tells us. That there is none [...] secure a Sinner from God's hands. There [...] mighty ones in the World; but there is none Almighty but he, and therefore none can bicker with him. The Sinner endeavours to [...]rtify himself in his strong holds, and [...]ters into com­ [...]i [...]i [...] with Earth & Hell, but all is to [...] pur­pose, they cannot save him; Isa. 47.13, 14. [...] [...]ied in the [...]titude of thy [...] [...] the [...]gers, the s [...]-g [...]zers, the [...] stand up, and save [...] from [...] that-shall [...] thee. Behold, they shall be as stubb [...]: the j [...]re shall [...]rn them: they shall [...] deliver themselves from the power of the s [...]e: there shall [...] be a [...] to [...], [...] to [...] before it. They cannot deliver themselves, how much less can they [...]a [...]e others? it i [...] vain to look to them, or expect help from [...]; Jer. 3.23. Truly in va [...]n i [...] [...]alvati [...] [...] for fr [...] the bills, and fr [...] the [...]t [...]ade of [...]s. All leagues with them shall be [...], and ruin not be prevented, Jer. 28.17.

Hence,

USE 3. WE learn [...] fearful the Des [...]rac [...] ­on of [...]nners must needs be. And there are [...]b [...] considerations of it which are discove­red in this Attribute.

1. THE cer [...]nry of it. There is no escaping [...] of the hands of Omnipotency; no deliver­ing your selves from his Wrath; Isa. 43.13. [...] Th [...]s. 5.3. For when they shall say, Peace and [...] them sudden destruction co [...]th upon them, [...] upon a [...] with chill; and they [...] escape. The Almighty Power of God is [...] against the Sinner; and if Almighti­ne [...] o [...] [...] him miserable, it shall be done; [...] of God can b [...]ing him down to the lo [...]est Hell, he shall not escape. Were the Sinner [...] cope with a Man like himself, he [...]ight [...]eive some hope of overco [...]ing; but if [...] ene [...]y, he will tear him in pieces, he will [...], destroy and damn him: and God would have Sinners to think of it; Psal. 50.22. N [...] consider this, ye that forget God, least I tear you [...] pi [...]ces, and there be none to deliver. He [...] with more case tread you down to Hell, than you can crush the least worm under your feet.

2. THE greatness of it. God doth all things [...] himself: in particular, we are told that God designs the declaration of his Power in the destruction of impe [...]iter [...] Sinners; Rom. 9.22. What of God willing to [...] his wrath, and to make his power known, endured with much long­s [...]ss [...]ring the vessels of wrath sitted to destruction. He will therefore power [...]ly destroy them, and th [...] their misery cannot be small: He will not strike the Sinner as a Man, but he will do it like a God: He will hold him up by one hand of his Power, and strike him down with the [...]. And will it not be an intollerable stroak [...] Almightiness shall inflict? Ezek. 22.14. [...] boart endure, or can thy hands be strong in the days that I shall deal with thee? I the Lord have spoken it, and will do it. And what a powerfull Argument doth this afford, to per­ [...]irade Sinners to make their peace with God, [...]dering. Heb. 10.31. It is a fearful thing to [...] into the hands of the living God.

USE 4. THIS tells us, That a tra [...] Believer need not to fear any evil. There can no danger offer it self before him to distress him, but he may answer it with God's Almightiness. In times of difficulty, when every door is shut up, he can open one that we know not of. In times of danger, when our enemies are more and mightier than we are, yet are we safe under the shelter of his [...]ings; the feathers of the Almigh­ty will cover us; and tho' ten thousands rise up against us, th [...]e is no [...]ear. In times of forest temptation, when all the Power of Hell is enga­ged to devour us, yet they that have Omnipo­tency for their protection, are in an Ar [...] [...] of which all the Devils of Hell cannot be [...] p [...]ck them. Let us then resolve, that [...] time we are afraid, we will trust in the Lord: having taken, let us keep fist hold of his Al­mighty Arm; and tho' every step to Heaven were g [...]a [...]ded with a legion of Devils, there would be no danges: this Attribute is our [...] ­co [...]ragement; and let us take it as God is giving it to us, Isa. 26. [...]. Trust in the Lord for ever: for in the Lord Je [...]ah it everlas [...]ing strength.

[SEPTEMBER 1 [...]. 1689.]

SERMON XXIII.

3. ANOTHER of the Divine Vertues ex­pressed, is his Endliness. This is [...] of those Attributes, which hath a glo [...]i [...] dis­play in the works of Efficiency: It is also [...] of them which are called communicable Per­fections, because there is the Image of it in An­gels & Saints: but it belongs to him Originally, and transcendently. Here therefore we may enquire, 1. Into the Nature of this Attribute. 2. In what singular respects it belongs to him 3. Wherein the displays of it are especially to be observed.

[1.] OF Holiness take this Description; It is God bound for himself & his own glory, as his last End. Holiness in the largest sense may serve to set God forth absolutely Perfect, in his Being; and so it comprehends all the Attributes under it: but looking on it as a distinct Perfecti­on, and so it respects the Divine Purity. God's Holiness may be considered, either, as it is Es­sential, and so it is his spotless Glory; hence said to be Glorious in Haliness, Exod. 15.11. Or, as it is relative to his Works of Essiciency, and therein it appears to us according to the De­scription given. There are two things to which Holiness is opposed in Scripture, which will give some light to the knowledge of it:

• 1. TO things that are unclean Hence the Prophet when he had a glimpse of this Perfecti­on, presently cries out of his own, and his Peo­ple's Uncleanness, Isa. 6.3.5. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts, the whole earth is full of his glory. Then said I, Wo is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. The Priests [Page 72]were forbidden to touch any unclean thing, be­cause they were holy: this in a moral sense tells us that Sin and Holiness are directly opposite. God's Holiness is negatively his Being altogether without Sin. Now the most comprehensive Na­tion of Sin in a Creature, is that it carries him to some other end than God and his Glory; that is its impurity.
• 2. TO things that are common. Things were therefore made holy by Consecration, which was done by a separating of them from common, and dedicating them to Divine Use. On this account the Tabernacle, Temple, and all their Utensils, Priests. Levites; yea, and the people of Israel were made holy, and so called, because they were made God's peculiar; hence that title, 1 Pet. 2.9.—An holy nation.— So that the more solemnly any Person or thing were devoted to God, and the farther separate they were from any other end or use, the more holy they were accounted: hence we have some glimpse of the Holiness of God; and in the De­scription observe two things,

  1. IT is God bound for himself, and his own Glory. He hath as it were separated himself from all inferiour ends, and devoted himself to emuloy himself for his own glory; to look after, and see to the advancement of that. We have God himself expressing his Holiness after this manner, Isa. 42.8. I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven images. It is the Creature's Sanctity to be for God, because it is of him, Rom. 11.36. For of him, and through him, and to him are all things: to whom be glory for ever, Amen. It is his, to be for himself, be­cause he is of himself, and from no other. And this is that which he stands bound for, i. e. in all his works of Efficiency, he aims at it, and is resolved to promote it; Prov. 16.4. The Lord hath made all things for himself: yea, even the wicked for the day of evil. (Rev. 4.11. Ezek. 28.22.) All he doth is for his great Name sake, that he may display his wondrous Perfections, and declare that he alone is God.

  2. HEREBY he makes himself his own last End. That which one is bound for, is his End; that which he is ultimately bound for, is his last End. Holiness is a disposition to seek the ad­vancement of the most excellent End in the last place, and to have no other in co-ordination with it, but to subordinate them all unto it: the last Good, is deservedly the last End: because God is better than the Creature, he is therefore its End; and because there is none better than he, he is its last End; and because he hath no equal, he must have no Competitor; and because he knows none better, no other God besides him­self, therefore is he his own last End; you have a sufficient Reason for it, Isa. 44.8.—Is there a God besides me? yea, there is no God, I know not any. When therefore God promotes in all his works, the declarative glory of himself; and makes all things to contribute to the illustration and exaltation of it, then he appears to be holy; Isa. 5.16. But the Lord of ho [...]s shall be exalted in judgment, and God that is holy, shall be saniti­sed in righteousness. And see, Ezck. 36.23. And I will sanitise my great name which was profaned among the [...]eathen, which ye have pro­faned in the midst of them, and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. They had endeavoured to make his name common a­mong the Heathen; but he would shew himself to be the most excellent one: God indeed doth carry on subordinate Ends in the World, he manageth things in the [...]der wherein he [...] placed them, and he [...]th a peculiar great de­sign in the Salvation [...] [...]t Elect; [...]t this and all other are [...]how [...] up [...] [...] own Glory: and this is [...]is [...]ness.

[2.] IN that singular respect Holiness be­longs is God?

Answ. BECAUSE the Vertues of God are said to be Communit [...] i. e. That there is something like to them is be found in some Creatures, and which have the same denomination put upon them. We ought to observe the ditierence; [...] exemplification whereof we may take in this of Holiness, which may be applied to his Wisdom, Power, &c. Here then,

1. IN general, God is transcendently [...] surpassingly holy. There are none in Heaven [...] Earth that are like him for Holiness; hence that, 1 Sam. 2.2. There is none holy as the Lord. For this reason he is said to be th [...]ce holy, Isa. 6.3. And to be Glorious in holiness, Exod 15.11. The greatest purity of the most spotless Beings in the Creation, is unholiness compared with his; Job 14.16. &c 15.15. Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. But,

2. MORE particularly, Let this Difference be observed,

1. HOLINESS is in God, his Nature, his Essence; whereas in the Creature it is but a Quality. We indeed ascribe it to him as a qua­lity, according to our manner, but in reality he hath none; whatsoever is in God, is God. So that God, and his Holiness are one and the same; whereas the Creature, and its holiness are two distinct things; its essence is one thing, and its qualities another: and hence it is ascribed to God in the Abstract, to them but in the Concrete; they are said to be holy, but never to be Holiness; hence that, Psal. 89.35. Once have I sworn by my Holiness, that I will not lie unto David. Hence,

2. THE Divine properties belong to this Attribute in him; which put an unconceivable difference between him & the Creature's sancti­ty: for what God is in his Being, that he is in all his Perfections, which are his Being. Here then.

1. GOD's Holiness is Infinite, the Creature's finite. Among them there are some that have more than others; but he that hath most, hath a poor little to what he hath. Angels among second beings excell in this as in other Perfecti­ons; how often are they called holy ones; but alas, when they come into his holy presence, they all veil and cover their faces and feet, as being ashamed of themselves: they glorify God [Page 73]with their whole might, but not up to his desert: but it is an Infinite, unmeasurable Sanctity that God possesseth; for he loves himself with an In­finite love, and is therefore called love it self, 1 Joh. 4 8. and his Holiness cannot be better expressed, than in his loving himself with the choisest love, and loving other things for him­self.

2. IT is Eternal. He is the Eternal God, and he never was without his Holiness; it is impossible that God should be, and not be holy, whereas Creatures once were not, there was a time when they began to be, & they could not be holy before they were; and there is a vast dispro­portion between that which is Eternal & what is temporary. God's Holiness having no beginning, can have no end; the Creatures that once were [...] may [...] be. Some indeed shall never actually cease, but they have a possibility. Hence,

3. GOD is Unchangably holy. He cannot lose his, but the Creature may part with its purity. God's Holiness being himself is inseparable from him; but the Creatures being a quality, may be separated, though its Being continue: there are some natural qualities of things, which cleave so close, that the removal of them destroys their being; but all moral perfections in the Crea­tures may be lost: a wofull instance of it we have in fallen Angels and Men, who are become altogether corrupt and defiled by Sin: and on these accounts God is said only to be holy; Rev. 15.4. Thou only art holy—.

3. GOD is holy Originally, the Creatures are so but by derivation. His Holiness is the Pro­totype, theirs but the Copy; his the substance, theirs but the image or shadow; his the fountain, theirs but some few drops, or small springs that issue from it: all the Holiness that is in all the Creatures is borrowed of him; he hath his in and of himself, and they have theirs of and from him. Man became holy by God's putting his Image upon him; Gen. 1.26. And God said, Let us make man in our image, and after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattel, and over all the earth, and over every creeping thing that creepeth upon the earth. He is beholden to God for it, whereas God owes his to none; hence that, Rom. 11.35. Or who hath first given to him, and it shall be recompen­sed unto him again?

4. HENCE God's Holiness is above all degrees, whereas that of the Creature is gradual. God is full, perfect, can receive no addition or en­crease, it is impossible that he should be more holy than he is; but second beings are capable of more, at least they are contained in bounds and gradations. Put all the Holiness together, that is in all Angels, Saints, the third Heaven, and all will not make up such an one as is in God, they are none of them pure in his sight. Tho' Angelical Holiness be sinless, yet I know not why it may not be growing; if they encrease in knowledge, they may in love.

[3.] WHEREIN the displays of this At­tribute are more especially to be observed?

Answ. IT is certain that Holiness runs thro' all God's Works: Psal. 145.17. The Lord is —holy in all his works. But there are some particulars in which it more eminently beans out to us: there are dark Providences that puzzle the godly, and are the bane of wicked men, the Holiness whereof God will one day vindicate, to the confusion of those ungodly ones who thought him to be altogether like them: but there are other things on which his Holiness is imprinted in Capital Letters which may be reduced to four heads,

• 1. GOD's Holiness appears in the Image which be stampt upon Reasonable Creatures, and the law which be gave them. I put them together, because in the one they were futed for, in the other they were appointed to their end: when God would make a Creature like himself, and would grave his own Image upon it, he made it holy; Eph. 4.24.— The new man, which after God is Created in — true holiness. As if in nothing could he be equally represented, as in this Perfection: and what else was that Rule of Government, which he gave unto Man, for the regulating of himself by in his whole Conver­sation, but a Rule of Holiness? This is the En­comium that Paul gives the Law, Rom. 7.12. The Law is holy—. It was a Rule of glorifying God, of loving him with our best love, and our neighbour for his sake, Matth. 22.37, 38. A farther testimony did he give to this Attribute, in the Sanctions which he put to this Law, in that he promised felicity to Man on condition of his perfect conformity to this Law, which consisted in a life of holiness; he engaged no less a reward than Eternal happiness to it; and in that he menaced him with Death in case of his transgression, that if he came short of that Ho­liness he should die: what greater testimony could he give to the Creature, that he loved Holiness, and hated Iniquity?
• 2. IN the displeasure which he providentially discovers at Sin & Unholiness. In this he disco­vers how contrary it is to his nature; the Infinite distance which he stands at from all those that stand in the way of his glory; that he will have no society or fellowship with such; that he will not admit them to any Communion with him­self: Psal. 94.20. Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? As he holds secret and everlasting Correspondence with those that join with him in his ends, Prov. 8.17. Holy Men, are Men after his heart, Acts 13.22. But those that go about to cross him in his ends, and that swerve from his great and holy law, he cannot endure them, nor will he defile himself by having any thing to do with them he cannot so much as look on them, Hab. 1.13. Thou are of purer eyes than to behold evil, and canst not look on iniquity. (Psal. 5.4, 5.) And that he executes such ama­zing Judgments upon impure and obstinate Sin­ners, hereins he shews his Holiness eminently: The Psalmist saith, Psal. 9.16 The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion, Selah. q. d. Let all the world meditate on this, [Page 74]and how is he known but in his Holiness? When Man that was made upright, and was a friend and intimate of his, fell from his Integ­rity, God turned him out of Paradise, and made the Curse to fall upon him; Sin therefore is said to separate between God & Man, Isa. 59.2. When proud Pharoah would justle with God, and set himself to oppose him, what fearfull Plagues, and what astonishing ruin did he bring upon himself; and Moses confesseth him herein to shew himself glorious in holiness, Exod. 15.11. When God thus comes to re­cover his Glory of his insolent enemies, he tells the world that he i [...] an Holy God.
• 3. IN [...] way of Man's Redemption by Christ [...] God would exalt his Mercy, in the recovery of a Company of Sinners from the misery they were fallen into, who had sinned and fallen short of his Glory; rather than do it in any such way as should in the least re­flect on his spotless purity, or give the world any ground to suspect that he had any favour for Sin, the gave his own Son for a ransom, and punished Sin in him without any favour, he made him to bear the whole weight of wrath that was due to his Elect. When there­fore the Son of God was under the terrible for­sakings of his Father, and severest impressions of his Anger for Sin, which he undertook to satisfy for, [...]he then takes notice of, and acknowledgeth his Holiness, Psal. 22.3. But thou art holy, O thou that inhabitest the praises of Israel Justice indeed did the exe­cution upon our dear Saviour, but it was Ho­liness that hid his face from him, and employ­ed that Justice of his.
• 4. IN qualifying of his Elect for Eternal Glory. The he hath loved them with an everlasting love, and appointed them to be Heirs of the Kingdom before the foundation of the world; yet he brings them not to it till they are by Holiness prepared for it; and therefore gives them the Assurance in the Gospel that with­out it they shall never come into his presence, Heb. 12.14. Follow—Holiness, without which no man shall see the Lord. He therefore sancti­fies them throughout, in Soul, Body & Spirit, in order to his saving of them; and Christ by his Spirit thus fits them to be presented to him­self in Glory, by taking away every spot and wrinkle, and blemish; and hath certified us, that there shall enter into the holy place, no­thing that defiles.

USE 1. WE hence learn the miserable state of Sinners. The Holiness of God is a glass in which all ungodly Men may read their doom: and Oh that such as live and ly in Sin would consider of it I Think who that God is, with whom you have to do, and then say what hopes have you to escape his Infinite Wrath? Doth his Holiness engage him to stand up for his own Glory, and shall such vile Creatures who do nothing but dishonour him, hope to avoid the suffering of the impressions of his hot dis­pleasure? It is the Sinner that sets himself against God. Sin is the thing that dishonours him, that tramples upon his Glory, and will God stand by as one unconcerned? Will he always keep silence? Where is his Holiness then? They that think so, believe not this Attri­bute of his Sinners, know it, you have an holy God to deal withal, one that hates Sin irre­concilably, one that will not lose the least tittle of his Glory, tho' he destroy a whole World that set themselves in opposition to it. And then remember, that his Wisdom, and his Power, which are equally Infinite, Eternal and Unchangable, do stand engaged for the upholding of his Holiness, and will exert them selves in the Destruction of all those that are Enemies of it. And now say, how shall you escape and how shall you endure? Is it not a fearfull thing to fall into the hands of that God, whose Holiness will cause his fury to come into his face, and engage the other At­tributes to conspire in your Destruction▪ think of this, and let it drive you to Repentance, and make Sin an evil and better thing to you.

USE 2. LEARN hence a sufficient reason for all the Judgments which God brings upon any places or people. It thould point us to, and call upon us to adore God in his Holiness. When a whole World is drowned because of abounding Iniquity, a Sodom burnt with fire from Heaven, yea, when Jerusalem is laid in Ashes, all is to display this Attribute. When therefore we see the hand of God out against a professing People, and his Judgments awfull upon them and Men are ready to say, what means the heat of this so great Anger? see and enquire it such a People have not opposed God's great ends, if by Sin they have not greatly disho­noured him; wonder not then, if they do not glorify him, if he glorify himself.

USE 3. IT tells us what to think of such as mock at Holiness. Is there not such a genera­tion of Men among us, that scoff at the Con­scientious care of God's People to abstain from Sin, and live in the constant exercise of Holi­ness in all manner of Conversation; who laugh at Fastings &c Prayers, who ridicule those who are afraid of swearing, filthy communication, and profanation of God's Name & Day: cer­tainly, these are impure, filthy Creatures, and must needs be enemies of an holy God, and must expect his Holiness to fall upon them and consume them.

USE 4. THIS tells those that want Holi­ness, whither to go for it. Think, without it you are miserable; and do you find your selves impure, and cry out of your uncleanness, and enquire where you may get to be made holy; remember, God is not only so in himself, but he is a fountain of it to all such as want it; and he hath in Christ opened this fountain in his Ordinances; Zeeh. 13.1. In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and for uncleanness. And if you carry your un­holy hearts to him, he hath set up a sanctify­ing Office, his Holy Spirit is the dispenser of this Grace, who can restore this Image to you, and by working you up to a conformity unto the Holiness of God, make you sit to dwell [Page 75]with him in that holy place, into which no unholy thing shall enter, where Holiness grown perfect shall be crowned with ever­lasting Blessedness.

[OCTOBER 8. 1689.]

SERMON XXIV.

4. JUSTICE is the next of the Divine Vertues, offered to our consideration. Justice, as was before observed concern­ing Holiness, may come under a double consi­deration, viz. either as it is essential in him, and then it is nothing else but the rectitude of his Nature; or as it is relation to the Creature; and because I shall speak to it in this last sense, we may take this Descriptional of it:

JUSTICE is God [...]hned to render to every one their dae, according to Rule. And this is that which doth eminently shine forth in his works of Efficiency; particularly in his Admi­nistration of the Government of the World: and because there are some foot-steps of this Ver­tue to be found in some Reasonable Creatures, we may from thence be a little helped in our Conceptions of it.

JUSTICS among Men, is usually ranked under two heads, viz. Commutative and Distri­butive: It is the latter of these which comes nearest to the discovery of the Relative Justice of God to us, because the dispensation of it be­longs properly to his Gubernation. Commuta­tive Justice argues some equality between Per­sons; whereas distributive Justice is dispensed between unequals; or is the Administration of a Superiour to Inferiours.

THERE is a Justice which-God observes in the management of the whole World, and every Creature is a sharer in this; but the most radiant beams of this Perfection are refulgent to us in the Transactions that pass between God and his Reasonable Creatures, Angels & Men; and it is most profitable for us to consider it in reference to the latter. In order to a more particular View of this, I shall premise in general:

1. THAT the foundation of distributive Jus­tice is some law that is obliging to the subject. Humane reason can have no conception of this Justice, without a pre-conception of a law upon which it is built. It is true, where absolute Sovereignty hath a prerogative, its Admini­strations must needs be just: and Gods Sove­reignty is his Absolute Justice; but we must distinguish between the Attributes of Lordship, and Justice in God; for he intended the displays of this as well as that in his transactions with his Creatures Justice must referr to a Law, and to a Law promulgated; and therefore where there is no Law, there is no Obedience, no trans­gression, no recompensers, no room for any Jus­tice to discover it self; Rom. 4.15.—Where no law is, there is no transgression.

2. THAT Justice may be accordingly dispensed, there are three things requisite.

1. THAT he who makes & [...], the I [...], have a rigiter lawful Authority so to do. It [...] not belong to every one, either to make Laws, or to put them in Execution; and tho' the [...] it self were never so just, yet it were injustice in such to take it upon them: giving and pursu­ing of Laws, are acts of Government, and they that take it upon them, must have the power on them, either in themselves Originally, or by a rightfull Delegation: for a Judge to Sentence a convicted Murderer to Death is Justice, for a private Man to do it is Murder and all acts of Usurpers, have been wont to be rescinded, tho' possibly some of them have been for the matter just.

2. THAT the Law, which is to be Rule by which this is to proceed, be it self just. For tho' there must be a Law upon which the Distribu­tive Justice is built, yet there is a Justice which is antecedent rationally to that Law, according to which it ought to be enacted; and all law­givers ought to have an eye to that as the Rule by which they make their Statutes: nor can all the lawfull Authority in the World make a thing to be just, by giving it the sanction of a law, which in it self or its own nature is unjust; for the nature of the thing continues the same after, that it was before; hence that Woe, Isa. 10.1, 2. Wo unto them that decree unrighteous decrees, and that write grievousness, which they have pre­scribed —. And indeed, here lies the greatest injustice of all; for if the Rule be c [...]oked, they that must use it, cannot do right.

3. THAT the Judge in all his dispensations, keep close to this Law: that he make use of it, as his proper directory, in examining of all Cases, and final determining of every matter that comes under his Cognizance. The Judge, as such, hath nothing else to do with the Person under Trial, then just as the Law prescribes; and all his Justification is in keeping exactly to it: if any thing be, it is the Law that is offend­ed; if that be not broken, the Man is no Cri­minal: if then the Law be just, it is that which must prove the Judge to be so too; it is not what be saith, but what that saith, and that in the true genuine sense & intention of it: to vary from this, is in Scripture called pervert­ing of Justice, Prov. 17.23. A wicked man taketh a gift out of the bosom to pervert the ways of judgment. Upon these things thus premised, let us now take a nearer and more particular account of the Justice of God, in the following Conclusions:

• 1. THERE was a Law which God gave to Man at first to regulate himself by. God having made Man a Reasonable Creature, and a Cause by counsel of his own Actions, and having with­al made him for his own Service & Glory, he revealed to him what was his Duty, and where­in he expected his Service, or how he would be glorified by him. That, when God had made Man, he brought him under the Rule of Go­vernment, is evident from Scripture, and that he revealed this Rule to him is no less apparent; the relicks of this Law in fallen Men's Consci­ences, are a witness that once there was a fair [Page 76]inscription [...] a the records of Scripture to all wit­ness also that once God did shew Man the way. And the very nature of Man pleads for it, for the service of a reasonable Creature, must be a reasonable Service, which naturally requires, that he must know his duty in order to his doing of it.
• 2. THAT God [...]d the undoubted Authority of a L [...]g [...]ver. That he had an abs [...]iu [...] Sove­reignty over the Creature, is beyond any rational ground of disputation. He had his Authority in himself, and [...]ced [...]d not to derive it from the Subject. Humane Power is delegated, but God's is Originally is himself: In [...]ble it is to con­ceive of an Higher and more natural right than that of Creation: If the Potter may claim a liberty over the day, which he made not, but was given him for his use, much more may God over the Creature, which had its whole both Es­sence & Existence from him: so he argues, Psal. 100.2, 3. It was his Arbitrary Pleasure, whe­ther he would ever have given being to a Creature, he therefore ac [...]d his [...]sure, as in making, so in the specification of the several sorts of second beings. He may therefore without Usurpation claim of them the Service to which he hath given them a Capacity, and if he re­quires no more of them, than what he endowed them for, he is just: they owe themselves en­tirely to him, he that is the first Cause, is also the last End; if he be Creator, he must needs be Governour.
• 3. THAT the Law which God gave to Max was a Righteous Law. It is a dispute among the learned, whether God wills things because they are good, or whether they are good because he wills them; i. e. Whether the will of God com­manding, or the goodness of the things that are commanded, be the ground of the Righteousness of his Laws. I may not here discuss this at large; but methinks, here is no need of Controversy, if we consider, that God's Being, Understand­ing, Will, Wisdom, Justice, Goodness, &c. are not diverse in themselves, but only diversified to our Conception, and in the things done by him; these being all Eternal, there can be no goodness more Ancient which should direct him, and if it be Co-eval, it is himself. The Con­trivance of the suitableness between the Crea­ture and its Rule, is the product of his Wisdom; the determining it to be so of his Will, whence the Command it self results; and from this fountain all goodness derives; and yet the deri­ved goodness hath a real goodness in it, else it would not be a genuine issue of God's Wisdom and Will: and then God both wills the things because they are good, has Wisdom doth so con­trive them; and also they are good because he wills them, his Active Will put the actual goodness into them. We may then argue well for the righteousness of the Law from its Holi­ness, and its Goodness; and therefore the Apostle puts these three together. Rom. 7.12. Wherefore the law is holy; and the commandment holy, and just, and good. Its Holiness appears in that it is a Rule of glorifying God by his Creature, and its Goodness in that it is suited to the nature of the Creature, being a [...] and [...]pted to make him happ [...] [...] compass, and directive of him [...].
• 4. THIS I am had [...] n [...]xed [...]it. A law in a [...] a Rule to direct the Creature in its A [...]; requiring a C [...]nson [...]ity to it s [...] the Su [...]: but in a Political sense, it [...] Sanction that is put to this Rule, [...]ld [...] Men under Obedience, and preser [...] the [...]war and prerogative of the Law it self [...]w the Sanction of the Law mainly consists in the rec [...] pense [...] determined for Obedience & Disobedience with which it is ratified; which, that they may take place according to the merit of the Case, is that wherein the lawgivers Justice is concerned: When therefore God gave this Law to Man at the first, he added to the Command, a promise of Life to Man, in case he should per [...] perfect Obedience to it, and a threatning of Death, if he should violate it; and as be obliged Man to that part of it, which respected his Duty, so he no less bound his Justice, to see to that part of it, which referred to the Conditions which were adjoyned to [...], Gen. 2.17. But of the gree of the knowledge of good & evi [...], thou sr [...]i not cat of it: for in the day that then eate [...] th [...]rees, th [...]n soa [...]t surely die. Rom. 10.7. For Moses describeth the righteousness which is of [...]. That the man which death th [...]se things, shall [...]ve by them.
• 5. FROM the consideration of these Condi­tions ar [...]seth the distinction of God's Justice, into Rewarding & Revenging. This distinction in clearly asserted and expounded, R [...]m. 2.6, 7, 8. Who will render to every man according to his deeds. To them, who by patient continuance in well-doing, seek for glory, and honour, and immor­tality, eternal life: But unto them that are con­tentious, and do not obey the truth, but obey un­righteousness, indignation and wrath. Reward­ing Justice, is God enclined to recompence the Creature's Obedience with a constant Life of endless happiness. Revenging Justice is God as fully enclined to recompence the Disobedience of the Sinner with destruction; the former is summed up in the word Life, the latter in that of Death. Both of them are the same Relative Justice, bearing a different respect to the Crea­ture according as it stands related to the Law.
• 6. THAT these recompenses of rewarding and revenging Justice affix'd to the Law, are righteous. A Law cannot be righteous unless the Sanction of it be so; such are these: not only is the Command just and good, but the condi­tions are right. The Recompence of reward is righteous, not that there is as much intrinsecal worth in Man's Obedience, which is but his Duty, as to purchase the Glory promised; but, as God promised no more but what he had a power to do, so having past his word, and given his promise to the Creature, it is right for him to perform it, and he would wrong his own Truth if he should not so do. The punishment of Sin is just, it being a Crime against the Su­pream Majesty, a rebellion of the Subject against his Sovereign; a wrong done to the Glory of the Infinite God, and therefore cannot but deserve [Page 77]the almost p [...]ty the Creature is capable of.
• 7. [...] [...]ne g [...]ry of G [...] Just [...] [...] [...]ding to this law. This is that [...] we make the discoveries of this Attri­ [...], justice considered in him, is his [...] li­ [...] [...] to do; and upon this account he is [...] it, Psal. 45.7. Thou [...] righte­ousnes.—L [...]e in us is an Affection engaging of us [...] closure with our Object: the mani­ [...] of this is by his standing by his own [...], and when he doth so, then he makes it appear, that he is a just God, Now,
• 8. GOD always eyes this Law in his dispen­s [...] to his Reasonable creatures, as their Judge. God having fixed this Rule of Govern­ment, he now stands by it, and sees to the ful­filment of a: he bears a true respect to it in all his proceedance with the children of Men: he aus impartially, and therefore is said to have as respect of persons, Rom 2.11. All the trials of Men are reduced to, and regulated by this Law; the Sentence which he passeth is recor­ding to it, and such are the [...]; (Row. 2. [...]) and wherever Ye [...]ers into Judgment with Men, there is no bribe can be put upon him, so as to biase him [...] his Sentence, or make him to pervert the Ru [...] of as Men are found, so it shall certainly go with [...]em. Holiness and Justice run through all his Judicial procedings; Psal. 1 [...]5.17. The Lord is righteous us all his ways, and holy in all his [...]. And whilst he stands by a just Law, me in must he appear to be a just God.
• 9. THERE are Sovereign Acts in God's deal­ings with the Children of Men, which [...] whit infringe his Justice. There are ther Attributes of God which he designs the display of toward [...] fallen Man; and tho' the effects of them may seem different from those of Justice, yet they in no wise contradict it; though our dim sight cannot discern many times [...]he Consonancy, and our prejudiced mind; are ready to make wrong interpretations; and these are especially two, the one respecting Repre [...]; [...] other the Elect. In regard to Repr [...] [...] is his bounty or common goodness, which bears with them in Patience, and gives them a [...]dance of the blessings of life, Job 21.5, &c. This indeed is not properly Justice, but Favour, they have no claim; but his Justice is not blemished by its all this is but an indulgence to them as Priso­ners, before the day of trial and execution; and this satisfied, Job 21.29, 30. Have ye not asked them; that go by the way? and do ye not know their tokens? That the wicked is reserved to the day of destruction; they shall he brought forth to the day of wrath. And not only so, but he will call them to an account for all this, and the abuse of it will add to their indictment: abused good­ness turns into treasures of wrath, Rom. 2.3, 4. In respect of the Elect, there is his special Grace appearing in the pardon of their Sins, and resto­ring them to his savour, and bestowing on them Eternal Life, who were guilty and condemned by the Law: and here Justice is not injured, but highly honoured, in that he hath provided its satisfaction in Jesus Christ, who hath born the penalty due, and therefore in him Justice and [...] are at Agreement; [...] that, R [...]m [...]. It [...], I say, is this [...] that he night be [...], and [...] which be [...]veth in Jesus. And indeed, never had Justice rode in such stately triumph [...], had not the Son of God in our nature and stead resigned himself up into its hands.

USE 1. LEARN hence that there is no hope for a Sinner that is in [...]s Sins to esease the wrath of God, and vengean [...]e of Hell. A vain thing it is to plead the mercy of God, and think to shroud your selves under that, whilst there is guilt lying upon you: Remember, that when God displayed all his Goodness before Moses, that he took care to put in a caution against such as you. Exod. 34.7, 8. Keeping mercy for thou­s [...]s, forgiving iniquity, and transgression, and sin, and that will by no means that the guilty; [...]ing the iniquity of the fathers upon the chil­dren, and upon the childrens children, unto the third and to the sourth generation. And Moses made bas [...], and bewed his bead reward the earth, and worshipped. Think, God is just as well as mercifull, and this Attribute is equally Infinite, Eternal and Unchangable with that; whatever love vain Men may plead that God hath for his Creatures which are the works of his hands; yet know it, he hath an Infinite self-love, which is his Holiness, which engageth him to secure the interest of the declarative glory of all his Perfections; and he will not suffer any one of them to have the least stain or blemish upon it: if therefore you cannot reconcile the Immacu­late Justice of God to your hopes of Salvation, you have little ground of encouragement or com­fort: that there is a way to do this, is of God's rich Grace; and if ever you would stand in the judgment before a righteous God, it infinitely concerns you to seek after and secure this title, else all your hopes will perish forever.

USE 2 THIS Attribute stands to strengthen the hopes, and confirm the consolation of tone Be­ [...]rs. They that have taken sanctuary in Christ and gotten under the shadow of his wings, have not only the rich mercy of God to celebrate, and comfort their Souls withal, but the very Justice of God standing on their side; and be­cause he is just, they can never miscarry: the Apostle therefore interests this Attribute in our pardon and salvation, 1 Joh. 1.9. If we consess our sins, he is faithful and juct to forgive us our sins, and to cleanse us from all unrighteousness. And Paul's design in Rom. 3. lat. end, is to shew that his Righteousness is displayed in our Justifi­cation: for having taken the full of his righte­ous revenge for the Sins of his People upon our Surety & Redeemer, it must needs be that there is no more Condemnation to them which are in Christ Jesus, Rom. 8.1. Justice saith, all its demands are compleatly answered, and it hash no more to say. Let Sinners then tremble, but let the Saints rejoice and clap their hands at this, that God is Just, Psal. 36. lat. end.

USE 3. THAT it is very safe for us freely to recommend all the In uries or wrongs that are done to us unto God, and to leave them with him. [Page 78]We need not anticipate God, by going about to [...]venge our selves: the Justice of God will do [...]ght; and if we can but leave it with him, [...] fear but he will in his own time, and in [...] best season right our Names, and clear our [...]ency, however it hath been bespattered in the World. Let us then bear injuries, and hard censures & reproaches with patience, and re­ward good for evil, praying cordially for them that despitefully use us, that if it may be, God will give them Repentance in this life, asluring our selves, that if we suffer innocently, and for righteousness sake, God who hath clothed him­self with Righteousness as with a Robe, will clear up our Integrity before the World, to our Ever­lasting Consolation.

[NOVEMBER 5.1689.]

SERMON XXV.

5. IT follows that we take some account of the Goodness of God, which is another of his Vertues or glorious Perfections: which also hath its manifestations in the works of Efficiency. For, tho' God be good in himself, yea, Goodness it self; yet from this Essential Goodness of his there is a Relative one, which derives to the Creature, by which it makes discoveries of this Perfection in him, whereby it tastes and sees that God is good. We may take an account of it under this Description: Goodness is God en [...]l [...]ned to bestow his favour; freely up [...]n his Creatures. We do not look upon this Attribute here, as an expression of the Perfection of his Nature, which is the goodness of a Being, for so it comprizeth all his Attributes under it; nor as his own happiness, which is the result of the former, and is also counted the goodness of a Being; but as a moral Vertue, according to our Conception, and so the Scripture often, yea, for the most part useth it: and it bears a relation to something unto which it imparts it self, in which Com­munication it is made known; hence that, Psal. 119.68. Thou art good, and doest good.— We may here, 1. Make some general remarks on the Goodness of God. And, 2. Take a more particular account of the several discoveries which are made of it in the works [...]f G [...]d.

[1.] IN general, we may observe,

1. THE Subject that participates in this Good­ness, and that is the Creature, taken Indefi­nitely, and Universally. There is no second being, from the noblest Angel of Heaven, to the most despicable Worm in the earth, but partakes in the influence of this Attribute: the Script [...]re therefore is frequent in expres­sing the unbounded expressions of this Perfecti­on; Psal. 145.9. The Lord is good to all.— And, 104th is spent in the discovery of it: and for this reason it is, that all beings are cal­led upon to praise the Lord, Psal. 148.

2. THE matter of this Goodness compre­hends all those favours which the Creatures do partake in. Whatsoever is a benefit to the Subject of it, comes under the notion of Go [...]d­ness, because it doth it good: and inasmuch as whatsoever it is, or hath, comes from God, it must needs be a fruit and discovery of his Goodness unto it: they are therefore his Bene­fits that the Psalmist calls on himself to praise God for, Psal. 103.2.

3. THAT which commends this Goodness is, that he bestows all these favours freely upon them. The Creature had no challenge of them in it self; but they are every way free. There could be no antecedent Obligation lying upon God to them, no necessity he had of them, ha­ving done well without them through a long Eternity: nor could there be any consequent merit in them, so as to deserve any part of this Goodness by any thing they did for him, which could do him a kindness, or earn his favour; all its very Powers & Actions being fruits of this very Goodness, so that God is so far from owing the Creature any thanks for any service, that contrary wise, it owes him ackowledgment and praise for this; 1 Chron. 29.13, 14. Now therefore, our God, we thank thee, and pra [...]se thy glorious name. But who am I, and what it my people, that we should be able to [...]ffer so wil­lingly after this sort: for all things come of thee, and of thine own have we given thee. And on the account of this freedom it is, that God imparts this Goodness after diverse manners, and in different degrees to his Creatures at his pleasure, without giving them an account; and they that receive the least, have more than God owed them.

4. ALL this results from a natural inclina­tion in God thus to do. In Men we observe Actions, and that Observation leads us to take notice of some Vertues which are Principles from whence such Actions flow, which by the frequency of such Actions, we account to be habitually seated in them; after such a man­ner we conceive of God. We may therefore by the consideration of what highly commends Men for goodness, conceive something of that which is surpassingly and incomparably in God: The Apostle seems to give preference to a good Man, above a righteous Man, Rom. 5.7. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. Now the principal Characters of one eminently Good, are such as follow, which we may see how they transcend in God.

1. HE is ready to do good to all that ask it. It is so natural to him, that it flows out spon­taneously; it is but ask and have; there have been some Men commended for this; but God is such an one, hence that encouragement of Christ, Matth. [...]. 7. Ask, & it shall be given you.— And that d [...]claration of the Psalmist, Psal. 145 18. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. And he feals it with his experience, Psal. 34.6. This p [...]er [...] cried, and the Lord heard him; and [...]aved him [...]ut of all his troubles.

2. HE is ready to do for th [...]m [...]efore he [...] asked. A good Man by vertue of his inclination, [Page 79]cannot tarry till he be sollicited; but he looks out to see for some Objects of his bounty, en­quires who stands in need of his favour; and it is certain, that God prevents his Creature, and bestows innumerable kindnesses upon it un­sought; Isa, 65.1. I am found of them that asked not for me: I am found of them that fought me not —. One would think it enough to do for them when they pray; but see, Isa. 65.24. And it shall come to pass, that before they call I will answer, and whiles they are yet spanking, I will bear. The Psalmist did but purpose, Psal. 32.5. —I said I will confess my trans­gressions unto the Lord; and thou forgavest the iniquity of my sin.

3. HE doth the Creature good, tho' he hath provoked him to the contrary. A good Man will requite good for evil to a very enemy: if he, hunger he will seed him, &c. He will if possible, break his heart with kindness; and herein is God's Goodness highly celebrated, Matth. 5.45. That ye may be the children of your Father which is in [...]co [...], for be maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. (Rom. 5.8.) He not only requites the Creatures Service with benignity, but lays obligations upon them, whilst disho­nouring him, to repent and return to their Obe­dience; Rom. 2.4. Or desp [...]sest thou the riches of his goodness, and forbearance, and long-suffer­ing, not knowing that the goodness of God leadeth thee to repentance?

4. HE doth good to a multitude. Goodness is diffusive a good Man contents not himself with drawing out his Goodness to one or two, but would do good to all as he hath opportunity and ability; Gal. 6.10. As we have therefore op­portunity, let us do good unto all men—. And truly all Creatures, as innumerable as they are, receive the largesses of God's Goodness; Psal. 145.15. The eyes of all wait upon thee, and thou givest them their meat in due season. For this reason he is compared to the Sun, (Psal. 84.11.) which imparts its light to the whole earth: and to a Fountain, (Jer. 2.17.) which sends forth its streams far and near.

5. HE is unwearied in it. A good Man is not tired out; his natural inclination maintains in him a readiness to be multiplying acts of Be­neficence; such is God, like the Sun, which is never weary of travelling about the earth, but is as a giant in it, Psal. 19.4. Like a fountain which runs as full to day as it did yesterday, and bestows its streams with as much freedom.

6. HE delights in it. Connatural acts are pleasant: the Sun rejoiceth to run his race. Good Men are never better satisfied, than in imparting their Goodness: and God takes delight in being kind to his Creatures; Mic. 7.18. — He delighteth in mercy. He is as we may say, in his Element. It is one thing wherein he exalts his glory; and in all these respects the goodness of the Creature is but a poor dark shadow of his, as will be exemplified in the things that follow Hence,

[2.] LET us take a more particular account of the several discoveries which are to be made of this Goodness, in the works of God. And these may be reduced to two heads. G [...]ss Good­ness may be confidered, 1. As it relates to his Creatures in ge [...]eral. 2. As it discovers it self to fallen Man in particular.

(1.) THE Goodness of God may be consi­dered as it relates to the Creatures in general. We have observed that it is Universal, and there are none exempted from it; and therefore all beings do abundantly declare it: and we may trace the footstep [...] of it thro' all God's works of Efficiency, both of Creation and Providence.

1. IN the works of Creation. We read, Gen. 1. ult. that all the things which God created were good, yea, very good: such they were as they came newly out of his hands: and there are several tokens of his Goodness here, which deserve an Ancrism.

1. IT was Goodness that made, of gave, being to the Creature. The second being is the proper issue and product of Goodness as well as Power. Goodness is accounted to be one of the prime affections of being; meerly to be, is in Nature better than not to be, now the Creature had it being from God, Acts 17.28. it once was not. and had never had been, if his Fiat had not given Entity to it.

2. THAT he made it for an end which it was to serve unto. Philosophy tells us, that the end and goodness of a thing are convertible; a thing had as good not to be, as to be to no, use on purpose: and the goodness of a thing is propor­tionable to the end it serveth to: that therefore God made the Creature for an end, and no less than his own Glory, as, Prov. 16.4. The Lord hath made all things for himself (Rev. 4.11.) sets forth his great Goodness to it.

3. THAT he put into the Creature a fitness or Capacity, of serving to their end, in their place. To have made a thing for an end: which it could never have attained, had been to make it in vain. The habitual goodness of any thing, is its usefulness to the purpose it is designed for; and so far as it is usefull, so far it is good. Now this was the goodness which God saw in all his works, and they had it from him; his Wisdom contrived, and his Power effected it, and the effect it self is his Goodness. There is no Crea­ture but hath its use.

4. THAT he put the Creation into such an Order or harmony; whereby every Creature is made nextly capable of serving to its end in its place. Without this, the habitual goodness of the Creature could not have sutably exerted it self; some Creatures are to serve God in serving their fellow-Creatures, others are to serve him in improving of these for his Glory; hence every thing was set in its place: there is a Concate­nation, Hos. 2.21, 22. I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, &c. And thus did the Goodness of God impart it self to the whole, in its several parts.

5. THIS Goodness hath express it: self more to some Creatures, than it hath done to others. Though God's Goodness as it is in him is infinite, yet in the Effect of it, it is dispensed variously to the Creature; hence some are more indebted [Page 80]to him than others, because he hath imparted more to them. For,

• 1. SOME Creatures have a more noble and excellent Nature than others. As there are or­ders of Being, so there are degrees of excellency. A plant is more excellent than a stone, a sensible Creature hath greater perfections than a vege­tative, and a reasonable Creature is more noble than all these, Job 35.11.
• 2. HENCE some are capable of a more noble kind of Service than others. Some Beings were made to serve God in serving of Man. But Man was made more directly & immediately for the service of God. Some Beings were to serve God pas­sively, not being capable of actually designing his Glory; whereas Man was to serve him all nelly, being made a Cause by counsel of all his Acti­ons.
• 3. SOME Creatures were made to be only temporary, and then to have an end forever, as to the individual Being which they had, others were made for Eternity, and consequently capa­ble of serving God world without end: Such were Angels and Men in particular.
• 4. SOME were made capable of happiness in their attaining of their End, which others are al­together incapable of enjoying, it being a state incompatible to their natures. A Beast cannot be happy, nor a Star, but a Men may. These therefore had more of Divine Goodness imparted to them, and are therefore under the stronger Obligations.

2 IN the works of Providence. Herein the Goodness of God makes eminent displays of it self, and that both to the Creation universally, and to Man particularly.

1. HIS Goodness is great towards the Creation universally. All Creatures partake in his Pro­vidential Goodness, all kinds of Creatures, and that individually too; and there are two things especially in which it appears:

• 1. IN the Sustentation which he affords unto them. The whole Creation is a dependent thing; the Creature now made cannot stand alone, but must be held up: as it had its Being of nothing, so that Being would retire into no­thing again, if he did not uphold it by the right hand of his Power; the Divine manutenency is a continued Creation, it is that which keeps things in their Existence, and conserves their Essence: should God for one moment withdraw this hand of his, or pluck it from underneath the second Being, it would in that very moment sink into the abyss of non-entity, and suffer an entire Annihilation; Heb. 1.3.— Upholding all things by the word of his power—. If therefore it be a fruit of Goodness to be, it must needs be Good­ness that affords continuation to that Being.
• 2. IN the Care which he useth to provide for his Creatures preservation. Both the supplies themselves, and the influence by which they are efficacious to the attaining this end, flow from this Goodness of God. The Creature is a shiftless thing, nor is its good in its own hands; without supply it would soon perish. The very instinct by which irrational things purvey for themselves, is of him; but that is not all; it is he that keeps the wheels of second Causes on going, so that provision is continually made for the maintenance of the Creatures; and he it is that brings it to them when thus provided. He is the Father of this great Family, and that he sees not only to the supply of some more ex­cellent members of it, but of the least and most despicable, so that no one is forgotten, commends his universal Goodness to us; Psal. 104.27, 28. These wait all upon thee: that thou may [...] give there their next in due season. That thou givest them, they gather: that openest thine bund, they are filled with good. Even the ravens, yea, the young ravens are thus lookt after by him, Psal. 147.9. Jah 38. ult. All this is by his opening his liberal hand, Psal. 145.26.

2. THIS more peculiarly discovers it self in the Providence which be exerciseth towards Man in particular. And I shall only point at two or three passages which concerned Man before his fearfull Apostasy; for what refers to fallen Man, will tall under the next head of evidence. Hen then God commended his Goodness to Man spe­cially in three things:

• 1. IN that he gave [...] a Command over his fellow-Creatures, and a liberty to make use of them for his good. Man's Dominion was at first founded in God's Goodness; that excellent Char­ter which God granted to him at first, recorded in, Gen. 1.28, 29. —Have decition over the fist of the sea, and ever the soul of the air, end over every living thing that [...]veth upon the earth. And God said, Behold, I have given you every herb bearing seed—, was a token of his kindness: Man's right properly derived from this donation, these Creatures were God's property originally, and not Man's till he gave them to him; and how much of benignity there was in it, and how much Man was brought under obligation to God by it, the Psalmist takes notice of with admiration, Psal. 8. Hereby he had both an honourable, and a liberal maintenance bestowed upon him, and as much of good as there was in the things, so much did God's Goodness express it self to him.
• 2. IN that he gave him a Law to direct him in his reasonable serving of him. Other Crea­tures were to be govern'd by instinct, but Man was a Cause by counsel, and must have a Rule to conform himself to, else he must have lived in vain: God gave him a Law in his good Will, and accommodated it every way suitable to his nature, and there was nothing in it, but what was holy, just & good, Rom. 9.14. Now the Goodness of the Law given, must needs result from, and give evidence to the Goodness of the Lawgiver; Neh. 9.13. Thou—gavest them —good statutes —.
• 3. IN that he promised them glorious Rewards of their Obedience. The first Covenant is said to be of Works, because the Promise was annexed to the condition of Man's personal Obedience, not be­cause that Obedience had a valuable proportion to the recompence. It was free Goodness, that secured to Man in the Covenant, a constant life of Happiness, on the supposal of a faith­full discharge of the Duty required of him. Man owed himself to God, but God owed [Page 81]nothing to him, till he had voluntarily by promise made himself a debtor: It was therefore incomparable Goodness that stood bound to do such great things for Man.

USE. WE may hence take notice bro [...] vile and [...]irrible a thing Men's Apostasy was; and how deeply the consideration of it ought to ban­ [...]e as all that had an hand in it. No affronts are more bruitish and inhumane, than such as are offered to Goodness. The very Heathen could say, S [...]lagrat [...]m dixeris, omnia dixisti. Ingratitude is the most unreasonable thing; and indeed, there is not a more convincing and asha­ming consideration to be put on any Sin, to make as blush and be even confounded at the thoughts of it than to reflect upon, and upbraid ourselves with the thought of the strong cords by which the Goodness of God hath bound us to him, all whereof must needs be snapt asunder by us, be­fore we can adventure to Sin against him.

WOULD we then obtain to abbot our selves in dust and ashes for any Sin, let us be much in contemplation of the innumerable passages of Gods Goodness, by which he had engaged us to the contrary.

[DECEMBER 3. 1689.]

SERMON XXVI.

(2.) GOD's Goodness is also considerable, as it discovers it self to fallen Men in [...]ti [...]r. We have heard, That tho' all taste of his Goodness, yet some more than others; and there are some peculiar remarks to be made of it in relation to the Children of Men; and this Goodness is twofold, either that which is common to all, or that which is special & pecu­liar to some.

First, THERE is a Goodness of God which is common to all sorts of Men, and is therefore called common, because it is dispensed to good and bad, to friends & enemies: and yet it hath a specialty in it, respecting them, from the gene­ral Goodness in which the whole Creation is in­terested, and hath a peculiar Consideration on it, as it hath fallen on sinfull Man for it's subject; and is therefore in a more restrained sense called the Mercy of God: Mercy sometimes in Scrip­ture comprehends both of these, but elsewhere it intends the former, viz The benignity of God, which all fallen Men are sharers in: The pro­per head to which this belongs is Efficiency, where it discovers it self, and belongs there to the Day of Punishment, referring to the Mode­ration which God at present useth in the execu­tion of it: but being one branch of his Goodness, may here be discoursed, and may thus be described:

GOD's Mercy or common Goodness, is God willing to succour sinful Men in their Mi­sery.

THAT there is such an Attribute in God, the Scripture is full for; that it is common to sinful Men will appear, if you compare, Matth. 3.3 [...], 25, 26. But I say unto you, Love your exemus, [...] that curse you, do [...] them that bate you & pray for [...] wi [...] despite­fully use you, ex [...]persecute you: [...] ye may be the children of your Father which is in heaven; for be maketh his s [...]n is rise on the evil & in the good, and sendeth rain on the just & on the unjust. Be ye therefore perfect, even as your Father which is in heaven is perfect with, Luk. 6.35.36. But have your enemies, and do good, and lend, b [...]ing for nothing again: and your reward shell be great, and ye stall be the children of the Highest: for he is kind unto the unthankful, and is the evil. Be ye therefore merciful, as your Father also is merciful.

WE may here consider something in general concerning this Attribute; and [...] observe the particular discoveries or displays as [...]t.

[1.] IN general, in the Description consider these things,

• 1. THE subject in which this Attribute exalts its declarative glory, viz. sinful Men, and that universally. Sin is the common disease of Man­kind, the whole race is fallen into it; (Rom. 5.12) there is not so much as one exempted; Rom. 3.12. They are all gone out of the [...]—.And this is the Emphasis and Eminency of this Attri­bute, that it [...] chosen such a subject to be its foil in which to make it self known: and there are these considerations that make it admirable,

  1. BY Sin they had forfeited [...] to any Goodness, and could expect nothing at God's hands, but that his revenging Justice should fall upon them, and out them off; they were under the Curse of Death, which contains in it a loss of all good, and a suffering of every evil, and it belonged to them, Dax. 9.8.

  2. BY Sin they had provoked God to do exe­cution upon them; they had made themselves his enemies; and such is the state of Men by Nature described to be, Rom. 5.10.—When we were enemies—.And therefore had all reason to expect the utmost of his Wrath to fall upon them; for if a Man find his Enemy, will he not stay him?

  3. BY Sin they had made themselves unprofi­table, and could therefore have no ground in themselves to expect such a favour; Rom. 3 12.—They are altogether become unprofitable—.They had wholly lost their strength of serving God, or doing any thing to his Glory, become vain and useless, as to active Obedience; and why should God trouble himself with such an useless burden? and all this bespeaks that it is meer Mercy that any favour at all is shewn to these Creatures.

• 2. THE particular thing which this Attribute employs it self upon, in this subject, viz. their Misery. God looks upon their miserable con­dition, and he moves his own bowels in com­passion to them: Misery is the proper foil of Mercy, it can have no other Object. This Ver­tue was eminently in God from Eternity, but it could make [...] discoveries of it self to the Crea­tion, till the Creatures infelicity provided it a subject to work upon: all Creatures may partake in God's general Goodness, but this particular expression of it in Mercy, always supposeth the [Page 82]Creature to be unhappy, in distress, labouring under some oppression; and Sin had reduced all Mankind unto this Condition: Death was fallen upon them, and that contained all con­ceivable Miseries in it. Man had no sooner finned, but he knew what it was to be undone, and now he stands in need of Mercy: this is that which Mercy looks upon with a commi­serating eye; Judg. 10.16.—His soul was grieved for the misery of Israel.
• 3. THAT wherein this Attribute exerts it self is, it succours them in this Misery. We conceive it as a Divine Vertue in God, to be an inclination & readiness thus to do; this we discern by the effect when we see that he so doth: all the relief that he affords them in this forlorn estate of theirs, belongs to his Mercy. Would we then take a scantling of this Mercy of God, we must lay those two things together, viz. What belongs to their Misery, and what abatements of it they enjoy: to the former belongs the consideration of what was their due demerit by the Rule of Justice; to the latter the observation of the degrees to which it is at present restrained or mode­rated in the execution: would we throughly understand the former, we must unbowel the Curse, and that will give us an admirable dis­covery of the latter, by laying it by the Pro­vidence under which they are; and this leads us to Enquire,

[2.] WHAT are the particular discoveries or displays of this Mercy of God towards Sinners?

Answ. HERE first take this general Rule, That whatsoever Sinners enjoy that is not of Merit, is of Mercy. And that will make way for another, viz. That every thing in the Sin­ners condition, which is better than Hell, is hither to be assigned, Lam. 3.22. It is of the Lord's mercies that we are not consumed, because his compassions fail not.

THE state of the Sinner in point of merit, doth here come under a double consideration, 1. What he doth deserve, and that is Death; Rom. 6.23. For the wages of sin is death—.And that contains in it all the miseries of this life, but the height of it is in the Eternal state of the damned: hence every mitigation of this, in what degrees so ever, is Mercy. 2. What he doth not deserve, and that is any favour at all. If that good Man could make that inge­nious confession, Gen. 32.10. I am not worthy of the least of all the [...]th which thou hast shewed unto thy servant—.M [...]t not every Sinner do so? Where all is wholly forfeited, there can be nothing deserved; and hence every good thing which a Sinner enjoys, is part of this Mercy.

UPON these considerations, the Mercy of God contains in it two Attributes, in and by which it makes it self known to Mankind, viz. Clemency and Benignity; and in opening of these two, we shall make a particular discovery of it.

1. THE Clemency of God, is God enclined to spare Sinners a while, that deserved presently to die. Man is no sooner a Sinner, but he is a Child of Death: as soon as ever sin is com­mitted, God hath an advantage put into his hands, which he might immediately lay hold of, and make the Creature know his fury; but in Justice he remembers Mercy, Clemency holds his hands, so as that he doth not strike the Sinner down dead upon the place; and this is a fruit of Mercy, Lam. 3.22.2 Chron. 36.15: Psal. 78.38. But he being full of compassion, for­gave their iniquity, and destroyed there not; yea, many a time turned be his anger away, and did not stir up all his wrath. Now there are two other Attributes, in which this Clemency of God shines out, which are, as we may say, the degrees of its discovery, viz. his Patience and his Long-suffering, in both of which God makes to appear how willing he is to spare the Sin­ner. These may be severally spoken to

(1.) THE Patience of God, is God willing for the present to bear those injuries that are of­fered him by Sinners. Whilst the wretched Creature is offering all affronts and abuses to his sacred Majesty, God keeps silence, Psal. 50.21. He bears with all these indignities quietly. He is not put into a chase by them, as we are wont to be, when we think our selves to be affronted; he is calm and composed un­der all. Sin is contrary to the holy nature of God, and therefore he might j [...]stly break forth in fury, upon the least Sin committed, cloath himself with indignation, and shew no pity; but Patience moderates his Anger, so that he witholds the deserved punishment, and for this reason it is that the Sinner dies not upon the spot: and this very Patience is a glorious Attribute, and will appear to be wonderfull, if we lay it by the consideration of the lives and conversations of Sinners, their daily car­riages towards him; and remember, that God looks on, and sees all this, and that they are not cut off and destroyed: let us then a little commorate here, and observe how admirably Patient God is.

1. HE sees, for he cannot but see That the Sinner pays him not the homage or tribute of Obe­dience which he owes to him. Man owes to God the whole strength of Body and Soul, to be continually improved for his Glory; to be al­ways lifting of his Name on high, in all his thoughts, words, and actions; but the Sinner doth nothing less, God is not in all his thoughts, Psal. 10.4.

2. HE sees the Sinner daily going on into more and more Sins; running himself into fur­ther and more provocation, encreasing of Ini­quity, adding of Sin to Sin, Isa. 30.1. In­stead of reforming former ways, and returning from them, he is multiplying of transgressions: Sinful Man is every day throwing in one more stick to his pile, running further and deeper on the score; every new Action hath a new exorbitancy accompan [...]ing of it, and still the more he acts, the more he Sins; all this God sees.

3. HE sees how the Sinner grow [...] [...]rse and worse every day, instead of growing better. [Page 83]How he is daily provoking him, not only by iterated acts of the same Sin, but aggravated degrees of sinning, and finding out new Sins, and new ways of sinning against him: how they grow holder and bolder in transgressing his holy Laws.

4. HE knows, for he keeps an exact register, of all the individual sins, secret and open, which they have committed. They are written in his Book, and laid up among his treasures; his eye follows them to all their vain Companies, lewd Practices, all that they do in the dark, stands in the light of his countenance; he counts all their vain thoughts, and idle words, and obscene actions, and how many thousand of these hath the Sinner been guilty of, and God hath forgotten none, and can set them all in order before him.

5. HE sees what entertainment Sinners give to all his Warnings & Counsels, which he sends to them. All that scorn and contempt which they offer unto them: all their secret upri­sings of heart against them: all their secret upri­sings of heart against them; all the resolves they make not to hear them; all the mocks and flouts at God, and Godliness; hears when they say as, Job 21.15. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him? Jer. 44. [...]6. As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee.

6. HE observes how all his Mercy & Patience, bardens them in Sin, and embo [...]ens them to persist in it. Psal. 50.21. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such an one as thy self—. How they despise his Goodness and forbearance, and make those very things which should lead them to Repentance, their encouragements in impeni­tence, and so bring a world of vanity upon the Creature. And,

7. HE sees how they are always quarrelling, and finding fault with him; charging him with injustice, and finding flaws in his Providence, murmuring at every thing, and full of discon­tents: angry if they have not their wills in every thing; enraged if he cross them; Psal. 73.9. They set their mouth against the heavens—. All these things God knows right well, and the time is coming when he will make them understand that he so doth: but he suffers their manners for the present. And for all that God knows all this by them, they are not cut off, but have a room allowed them in God's World, and he for the present puts up all these wrongs; and is not only silent, but pitifull, and helpfull to such Creatures; he suffers all this indignity with abundance of gentleness: This is the Pa­tience of God.

(2.) THE Long-suffering of God, is God willing to deferr the Sinners execution, till there be no remedy. Sentence is past upon the Sinner as soon as he is one. In civil Courts, it useth not to be long between Sentence, and Execution. On some God shews his severity in cutting them off speedily, and this is just; for they are under the Sentence, and stand at the Judges discretion; but to others he deals otherwise; and though they go up and down the world, under a Sentence of condemnation, yet are they forborn, and sometimes a very great while. Now the Long-suffering of God appears more especially in the gradation, or those many and slow steps which he takes in execu­ting of his anger upon Sinners; he might do the work at once, but that he doth not, but proceeds gradually, speaks him a long-suffer­ing God. Here then, observe these steps

1. HE waits, and is not speedy in coming out against the Sinner. Eccl. 8.11. — Sentence against an evil work is not executed speedily—. He did not fall upon Adam immediately, but tarried till the cool of the day. Some he delays Ten, Twenty, Forty, an Hundred Years before he brings them to the Hell where they deser­ved to be the first moment of their being: Gen. 6.3. We read of a Sinner of an Hundred Years old.

2. GOD often first debates the case with Sinners before be destroys them. He falls not upon them, till he hath reasoned it out, and offered them matter of Conviction; he reasons with them, Isa. 1.18. Come now, and let us reason together, saith the Lord—. Gives them leave if they can, to find any fault with him, or bring any thing to justify their own Courses; Jer 2.5. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?

3. AFTER Conviction he waits again, to see if they will hearken unto him. Whether there may be any sense or remorce in them, that if Conviction would do, he might proceed no farther against them; and as long as there is any hope, he continues debating: thus he did by his Prophets of old with a degenerate Peo­ple, Jer 8.6. I hearkned and heard, but they spake not aright: no man repented of his wicked­ness, saying, What have I done? every one turned to his course, as the horse rusheth into the battel.

4. IF pleading will do no good, he proceeds to threatning. He slays them by his Prophets, before he slays them by his Sword: He sends his Servants to denounce Judgments, to see if this will make them walk softly, with Ahab; and Fast with Ninev [...]h; these blow the Trum­pet, and tell Men of the wrath that is im­pending.

5. HE continues this dispensation some while. He threatons not once or twice, but many times. He sends one Prophet after another; 2 Chron. 36.16. But they marked the messen­gers of God, and despised his words, and misused his prophets, until the wrath of the Lord arise against his people tilt there was no remedy. Wait­ing to see if they thus may be perswaded, if some warning or other will not fasten, and a­waken them to bethink themselves, and re­pent.

6. WHEN he begins to execute, he doth it gradually, and not all at once; but by steps, first by lighter plagues, and after that by hea­vier: tries first what rods will do, to see if they will prevent scorpions, Psal. 78.38. And [Page 84]he hath many steps in the way, before he comes to the top, Lev. 26.27, 28. And if ye t [...]ll not for all this hearken unto me, but walk contrary unto me: Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.

7. HE makes a pause between one Judgment, and another. He doth not bring them in an heap; but stops between, to give them opportu­nity, and that to see if there be no fruit of the caster, which may obviate the heavier, and there­fore they are said to come, if so be the former will not check them; Lev. 26. Sinners have many respites.

8. IN the midst of his Judgments, he looks carefully to see if there be none to stand in the gap, and make up the hedge. Would fain have some­body to hold his hands, and prevent further and sorer Judgments; see Ezek. 22.30, 31. And I sought for a man among them that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I sound none—. Or whether they themselves will return: hence that complaint, Amos 4.

9. HE wilts till there be no remedy: till all other ways fail, before he makes a full end of them, or proceeds to the utmost, 2 Chron. 36.16.

10. AND there is one amazing step more, and that is, when there is no remedy, all means fail, all courses have no Effect, but they con­tinue obstinate, he is now at a stand, and doth not know how to do this strange work, yea often­times takes up a resolution, that he will not do it, Hos. 11.8, 9. How shall I give thee up Ephraim? how shall I deliver thee Israel? how shall I make thee as Almah? how shall I set thee as Zeb [...]im? mine heart is turned within me, my repentings are kindled together. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim; for I am God and not man, the holy One in the midst of thee, and I will not enter into the city. (Isa. 57.19.)

USE 1. LET no bold & daring Sinners take encouragement from hence to persist in sinning. Know it, God can be patient and long-suffering too, and yet come soon enough to your cost, to fall upon you and destroy you forever, and he will too, if you repent not; and then a­bused Patience, and neglected Long-sufferance, will rise up against you, and make your woes the more intolerable. Think not God is recon­ciled, forbearance is no payment; Psal. 50.21, 22. These things hast thou done, and I kept silence: thou thoughtest that I was altogether such a one as thy self: but I will reprove thee, and set them in order before thine eyes. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.

USE. 2. LET it call upon Sinners to bless God for a Day of forbearance, and to make the right use of it. There is not the least Child, but hath occasion to take notice of it, but for which you had been now as long roaring in Hell as you have been; and Oh consider what unspeakable Mercy there is in it! The damned are gone to their own place, and there is no Redemption; these are the Attributes that give a space and opportunity to repert in, and encouragement to repent. And Oh! think with yourselves, it God be thus loth to destroy me a wretched, unprofi­table, provoking Sinner, how ready then will he be to receive me a repenting, mourning, return­ing Sinner, betaking my self to JESUS CHRIST. And let this quicken and encourage you to fly speedily unto his Everlasting Arms of Mercy.

[DECEMBER 31. 1689]

SERMON XXVII.

2. THE Benignity of God, is God willing bountifully to best to the good things of this life upon Sinners, contrary to their deserts. In the former he restrained their deserve: exe­cution; in this he pours out his undeserved bounty upon them. For the illustration of this precious Attribute, let us observe,

• (1.) THE subject of it, Sinners. It is true, this bounty is universal, the whole Creation are shearers in it, Psa. 37.5. & 1459. all Man­kind in particular, good & and bad partake of it, (Matth. 5.45.) but it is more peculiarly obser­vable that Sinners, God's Enemies, Rebels that are up in Arms against him, have such deep draughts of it: He hath better things for his Chil­dren, (as we shall hear afterwards;) but he is willing that for the present, the worst of Men should be made to know by their own experi­ence that he is Good.
• (2.) THE matter of it, the good things of this life. Or all those things which are suitable for the maintenance, and comfort of their out­ward Man: whatsoever affords them present benefit or relief belong to this head, of which we may take a brief general survey; hitherto then do these things belong,

  1. THE Care which God hath of the Sinner in his Conception and Birth. He is made out of the corrupt mass, he is conceived in Iniquity; he is a Sinner in the womb; and yet the hand of God's Providence extends kindness to him; he keeps him in his Mother's belly, preserves him from all those Casualties which might pre­vent him from ever seeing the light of the Sun; makes the knees to prevent him: puts into him a reasonable Soul, with all its faculties & powers; gives him an understanding, will & affections; making him a Cause by counsel, and giving him ability to exercise them, that he is not born a na­tural; gives him also the true shape and bodily perfection belonging to his kind, writes down all his Members in his Books, that there is none of them wanting, none superfluous, and every one in their right shape and place, and they are fit­ted for their several uses to which they were de­signed; he gives them a seeing eye, and an hearing ear; it might have been otherwise, and God sometimes orders it so to be, to let sinful Man know how much he is indebted to Divine Goodness for such favours; Psal. 139.14, &c.

  2. THE Sustentation & Preservation of all [Page 85]the faculties & powers in Sinners. This also is of his benignity, that God keeps him alive, who deserves to die as soon as he is born; that he not only shores up his life, by putting under the hand of his power, but he looks after all, that none of them suffer or are destroyed; that those Casualties he is liable to every moment, are kept off, which would impair the powers either of Soul or Body; there are innumerable of them and unseen: the Sinner could not avoid them, if God did not watch over him, and guard him with his watchful Providential eye. He is de­fended from outward violence, and inward in­fections. Every step might be a trip, and every trip a fall, every fall might break his bones. Every indisposition might prove a sickness, and every sickness his Death; every one he meets might be his Enemy and slay him; that these things are not, is God's Goodness. David saw much in this; Psal. 35.10. All my hones shall say, Lord, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and needy, from him that spoileth him.

  3. THE comfortable place which God hath provided for the Sinner to live in, and his making it so to him. This lower World was adapted for an habitation for Man, and made every way convenient and comfortable for him; and tho' Man's fall hath greatly impaired the excellency of it, and brought many inconveniences into it, yet it is still a place of much delight to poor Man: and that God gives Sinners a room in his World, a place on this Earth, and liberty to breath in this Air, is a great favour. Hell is ano­ther manner of place where he deserved to be, and God doth many things here to preserve the conveniency of it; that he hath firm footing here to walk up and down, and the earth doth not cleave under his feet, and swallow him up, as it did Corah and his Complotters; that he keeps the Air pure and salubrious, and doth not poyson it with those infectious vapours, which should make him to suck in his breath and bane at once, is Mercy; that the waters do not re­turn and drown him; that the Sun, that great eye of the World, keeps its circuit to give him light; and the Moon and Stars lend him their benign influences, and do not fight against him.

  4. THE suitable Provision that God makes for him in this place. A Faculty without an Object is miserable, and it will be a great part of the infelicity of the damned, that their Faculties shall be destitute of all convenient Objects for them to act upon. But here in this life God gives to Sinners such Objects as their outward man is delighted in, and they take much content in the enjoyment and use of them: he gives them food to live upon, and such as their Palats relish, and in due season; he affords them raiment to wear, to cover their nakedness, and defend them from the injuries of every season; he is their great provider, the whole World is his Family, and what he gives, they have; Psal. 104.27, 28. He spreads their Table, sills their Cup, gives them Houses to live in Estates to live upon, makes every Creature to pay them its service; they have their Wives and Children and Friends to solace themselves withal; gives them Callings to attend, and pr [...]spe [...] these Cal­lings; keeps their Houses and Ships and Ware­houses from burning; their Ships from miscar­rying, &c.

  5. THE Fruition which they have of the good and comfort of all these good things: That their Faculties meet with their Objects, and take satisfaction in them; that they can suck out the sweetness of them, and take pleasure in them. God could either shut up the vertue of these things in them, that they should not exert it; (there is bread, and there is the staff of bread;) or he could impede the Faculty, that it should not act upon its Object with delight. Give Meat and no stomach, and digestment or nutriment; Cloaths and no warmth; give Men abundance, and deny them a heart to make use of it, making themselves miserable in the midst of plenty. That he gives them both the things to rejoice in, and enables them to joy and delight in them, is his great Benignity, Psal. 65.8 Eccl. 2.24. There is nothing better for a man, than that be should eat & drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the band of God.

• (3.) THE manner of God's bestowing these good things upon Sinners: He doth it bountifully. God's Essential Goodness appears in his commu­nicative bounty. He had been Good in himself, yea Goodness it self, if he had never willed any of his good things to the Creature; but we had not known him to be so, had he not in his Effi­ciency revealed himself to us in his Benignity. He doth not keep these treasures lock'd up with himself; but he opens them and distributes them as the Sun diffuseth its beams, and innate warmth; as the Fountain sends abroad its waters in springs, and refreshes with its streams the thirsty lands. God unlocks his Store-houses, and supplys his indigent Creatures; Deut. 28.12. The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not bor­row. And that which commends it is, that he doth it liberally, or bounteously; and there are two things implied in this,

  [1.] THEY are Riches of Goodness which God bestows upon Sinners Rom. 2.4. Or de­spisest thou the riches of his goodness—. There are a world of Mercies that they are made to participate in, in this World: God is heroically liberal, magnificently bountiful to them: He is not sparing, near and close of his treasures; but they are poured out as a mighty Fountain vents it self, not in small springs; but great Rivers: And there are four things in which this appears,

  1. HIS Bounty is manifold. It doth not con­sist in some one good turn which he doth to the Sinner; but in an uncountable variety: He sup­plieth every sort of want; he answers all his outward needs, gives him conveniences every way, answers them in all; Acts 17.25.— He giveth to all life, and breath, and all things. Gives them a World to live in, Air to breath in, [Page 86]an harth to walk upon, Light to see by, Fire to warm them, Houses to dwell in, Meat, Drink and Raiment; and these varieties, not for bare necessity, but delight to [...] All the Sinner [...]oh, [...] can speak of [...] out of this Fountain or Treasury.

  2. HE bestown all these things plentifully upon Sinners. He gives them great Store in every kind which they enjoy. Their Furrows are rich­ly watered; Grass grows plentifully, and Corn enough and to spare; Psal. 65.9, &c. Thou visi­test the earth, and waterest it: thou greatly en­richest it with the river of God which is full of water: thou preparest them corn, when thou hast so provided for it—. God is no niggardly House­keeper, but maintains his Family in the World, so as the Beasts eat not all the Grass, nor is all the Provision spent, neither need they to allow­ance themselves. He might, as in Justice [...] some­times doth, make them eat their Bread by weight, and drink their Water by measure; but he doth not ordinarily do so, but they may out & drink their fill.

  3. HE showers down so much Goodness upon Sinners, that their hearts or desires are filled with joy & gladness. They have even as much as they could wish for; Acts 14.17. Neverthe­less, be bath not left himself without witness, in that be did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. (Psal. 145.11.) They have even what they will, all things at pleasure. God doth not cross them in their wills, nor di­minish them, but every thing goes on prospe­rously and merrily with them; Job. 21.7, &c. Wherefore do the wicked live, become old, yea, are mighty in power? — That which the World de­clares to be Man's happiness, they have it; Psal. 144.12, &c. Yea, so as they can pronounce themselves blessed in their enjoyments and sing a Requiem to their Souls in the midst of it; (Luk. 12.19.)

  4. THE Goodness of God doth superabound too [...] them: They have not only enough and to spare, not only to the utmost of their desires, but beyond them; Psal. 73.7. — They have more than heart can wish. The word is, that which passeth the thought of their heart. Had they contrived to themselves a worldly condition, and set out in their thought what they would have, and what would give them most pleasure and delight, they could never have laid it out to so much advantage, and so little of incumbe­rance. They could not so much as in a dream have fancied for themselves such a plentifull supply of every good thing, and so much ease as they are possessed of. Their Cup is not only full, but it runs over, and they have so much that they cannot tell what to do with it, or how to make use of it; they surfeit upon earthly delights, and have a great deal; (Psal. 17.14.) and all this is of God's Benignity.

  [2.] GOD bestows all this Goodness upon Sinners freely [...] the cost and charge which God is at, in holding up their Being, maintaining their Life, supplying them with all that neces­sity, convenience, or delight can possibly call for, and more than so, is all upon free cost. The Sinner pays him nothing for all this [...] [...] ­vok [...] and [...] [...]rongs him, notwith sta [...]g [...]. [...]here [...] service do [...] so God, he is paying him [...]o homage, makes him no re­turns; nay, he is not so much as thankfull. Rom. 1.21. — Neither were thankful. And doth not so much as know whence it comes, or who is the owner of it; Hos. 2.78. Though he doth no good, but is an unprofitable burden upon the Earth, is a fruitless tree, that cumbers the ground, and therefore lays God under no obligation at all to him; yet he doth it for him, meerly to discover his own bountiful Nature.

• (4) THAT which farther anhanceth the wonderment of this Attribute, is, that God doth all for him contrary to his deserts. The Sinner, who is the Subject of all this Benignity, and swims in these Pleasures and Delights, that hath all things at His Command, and is laden with God's Favours; if he had his own, and no more but his proper due, should have had nothing at all, not a World to live in, or Air to breath in? much less a Table richly spread, an overflow­ing Cup, a soft Bed, a ricaly furnished House, a lovely Wife, and desirable Children; all man­ner of Recreations, Mirth, Musick and Jollity, His proper place was to be all this while in Hell, naked and destitute of all that is Good, dwelling with the devouring fire, and everlasting burn­ings, combating with the Wrath of God; and instead of laughter and pleasure, filled with wailing and gnashing of teeth. And whilst God hath been doing all this kindness for him, he hath been daring him to this, by his bold trans­gressions. God hath nourished a Viper. fed a Rebel; bestowed his good things upon an Enemy, one that hath armed them all against him, and misimprov'd them to his great dishonour. And what Orient Colours doth this consideration put upon the Benignity of God.

USE 1. HENCE common Mercy is no evi­dence of God's special Love. Eccl. 9.1.—No man knoweth either love or barred, by all that is before them.

USE 2. THE consideration of God's com­mon Goodness. may serve to convince the Sinner of his horrible Ingratitude to God, in that he re­turns him nothing for all his Mercy, but Sin. Do you thus requite the Lord, Oh foolish and unwise! Think, vile Sinner, where thou hadst been long eve this, had unmixed Justice taken place on thee, as soon as it had an advan­tage against thee; not where thou art; but in the bottomless Pit, there dwelling with Devils and damned Spirits, if Mercy had not stept in, and stopt the Execution. And hath God instead of pouring out his Wrath upon you, exalted his Mercy towards you? Hath his Clemency spared, you? hath he born with Patience all your in­j [...]cious dealings with him? and drawn out his forbearance unto long-suffering towards you, using all means to reclaim you? and not only kept you out of Hell, but strewed your paths with satness, and filled your bellies with the hidden treasures of his Goodness; and do you still go on in your Sins, dishonouring & provoking God? [Page 87]is this the pay you make him for all his Cost and Love to you? and can you still depend for more, and ask it at his hands? How bruitish and unreasonable is this; the Ox and the Ass will rise up in Judgment against you one Day. Ask your own reason, would you nourish a Viper which would gnaw out your Bowels? Is not this consideration enough to put a stop to your Career in Sin, and make you ashamed of your ways and doings.

USE 3. LET this Consideration of God's common Goodness or Mercy, invite and encou­rage Sinners to Repentance. This is the rational tendency of it, and the thing which God looks that it should work in the hearts of Sinners; Rom. 2.4. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? [...] Pet. 3.9. The Lord is not slack concerning his promise, (as some men count slackness) but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance. And the thing it self speaks a great deal of quickning and encouragement. It speaks aloud.

1 THAT God deserves all the service of the Sinner. He that gives you your lives for a prey, that keeps you out of the Pit, that sustains and maintains you with such liberality; if he be not loved and served by you, who should? certainly, these are the Cords of a Man, and would bind you in affection to another, and why not to God? is God to be despised for that which you would think Men can be never enough acknowledged for?

2. THAT your sinning against him hath been highly unreasonable. Thus Daniel convinced that Heathen Emperour, Dan. 5.23. — The God in whose h [...]d thy breath is, and whose are all thy ways, hast thou not glorified. May not God well expostulate with you and say, I have done you good, and not hurt all your days: I have bestow­ed uncountable Favours upon you, ever since you had a Being; for which of all these is it that you thus dishonour me, hate me, and take up Arms of Rebellion against me? so he pleads with them; Jer. 2.5. Thus saith the Lord, What ini­quity have your fathers sound in me, that they are gone far from me, and have walked after vanity and are become vain? And what ratio­nal Answer can you return to this demand?

3. THAT God doth not take delight in the Sinners destruction. Every living Sinner here present hath the conviction of it in himself: Justice might long ago have triumphed over you, if God had not been compassionate; if your ruin had been a pleasure to him, he had advantage enough to have given himself satisfaction in it: no day passeth without one.

4. THAT God is willing the Sinner should live. All his Patience and Bounty say, that he is a Merciful God, and that he is reconcilable to Sinners: He gives them thus a space, and motive to Repent; neither of which are offered to those whose day of Mercy is spent. And how loudly doth this cry to every Sinner, Oh repent, return, why will you dy? And there is not the youngest Sinner here present, but is under in­numerable of these Obligations. Accept then of Mercy's Call, and harden not your hearts into im­penitency, least you turn treasures of Goodness into treasures of Wrath: and know it, common Goodness is an Attribute which hath chosen to express it self to you in time; its duration [...]s arbitrary; its time will shortly be over, and it will give place to unquenchible Fury. Be afraid [...] of [...] [...]unning its season, but repent to day [...] it is called to day; and let this be an in­ [...]e further to it, to think, if God can bestow so much upon me an Enemy; what glorious treasures of special [...], hath he to happily all th [...] withal, that accept of offered Mercy, and are reconciled to him through the Blood of CHRIST.

[JANUARY 28.1689.]

SERMON XXVIII.