__________________________________________________________________ Title: A Body of Divinity Creator(s): Watson, Thomas d. 1686 Rights: Public Domain CCEL Subjects: All; Sermons; Creeds; Theology LC Call no: BX9184.A5 W32 LC Subjects: Christian Denominations Protestantism Post-Reformation Other Protestant denominations Presbyterianism. Calvinistic Methodism __________________________________________________________________ A Body of Divinity Contained In Sermons Upon The Westminster Assembly's Catechism By Thomas Watson __________________________________________________________________ Contents * 1. Brief Memoir Of Thomas Watson * 2. A Preliminary Discourse To Catechising * 3. Introduction * 3.1. Man's Chief End * 3.2. The Scriptures * 4. God and his creation * 4.1. The Being Of God * 4.2. The Knowledge Of God * 4.3. The Eternity Of God * 4.4. The Unchangeableness Of God * 4.5. The Wisdom Of God * 4.6. The Power Of God * 4.7. The Holiness Of God * 4.8. The Justice Of God * 4.9. The Mercy Of God * 4.10. The Truth Of God * 4.11. The Unity Of God * 4.12. The Trinity * 4.13. The Creation * 4.14. The Providence Of God * 5. The fall * 5.1. The Covenant Of Works * 5.2. Adam's Sin * 5.3. Original Sin * 5.4. Man's Misery By The Fall * 6. The covenant of grace and its mediator * 6.1. The Covenant Of Grace * 6.2. Christ The Mediator Of The Covenant * 6.3. Christ's Prophetic Office * 6.4. Christ's Priestly Office * 6.5. Christ's Kingly Office * 6.6. Christ's Humiliation In His Incarnation * 6.7. Christ's Exaltation * 6.8. Christ The Redeemer * 7. The application of redemption * 7.1. Faith * 7.2. Effectual Calling * 7.3. Justification * 7.4. Adoption * 7.5. Sanctification * 7.6. Assurance * 7.7. Peace * 7.8. Joy * 7.9. Growth In Grace * 7.10. Perseverance * 8. Death and the last day * 8.1. The Death Of The Righteous * 8.2. A Believer's Privilege At Death * 8.3. The Resurrection __________________________________________________________________ Brief Memoir Of Thomas Watson Compiled by C. H. Spurgeon Thomas Watson's Body of Practical Divinity is one of the most precious of the peerless works of the Puritans; and those best acquainted with it prize it most. Watson was one of the most concise, racy, illustrative, and suggestive of those eminent divines who made the Puritan age the Augustan period of evangelical literature. There is a happy union of sound doctrine, heart-searching experience and practical wisdom throughout all his works, and his Body of Divinity is, beyond all the rest, useful to the student and the minister. Although Thomas Watson issued several most valuable books, comparatively little is known of him - even the dates of his birth and death are unknown. His writings are his best memorial; perhaps he needed no other, and therefore providence forbade the superfluity. We shall not attempt to discover his pedigree, and, after the manner of antiquarians, derive his family from a certain famous Wat, whose son distinguished himself in the Crusades, or in some other insane enterprise; whether blue blood was in his veins or no is of small consequence, since we know that he was the seed-royal of the redeemed of the Lord. Some men are their own ancestors, and, for ought we know, Thomas Watson's genealogy reflected no fame upon him, but derived all its lustre from his achievements. He had the happiness to be educated at Emmanuel College, Cambridge, which in those days deserved to be called the School of Saints, the nursing mother of gigantic evangelical divines. In Kennet's `Register and Chronicle,' is a list of eighty-seven names of Puritan ministers, including many well-known and loved as preachers and commentators; such as Anth. Burgess, W. Jenkyn, Ralph Venning, Thomas Brooks, T. White, Samuel Slater, Thomas Watson, John Rowe, Dr. W. Bates, Stephen Charnock, Samuel Clarke, Nathaniel Vincent, Dr John Collings, William Bridge, Samuel Hildersam, Adoniram Bifield, followed by this remark, `These are most of them mentioned in the list of sufferers for Nonconformity, and appear upon the registers to have been all of Emmanuel College, beside great numbers, no doubt of the same society, who were forward preachers up of the unhappy changes of 1641,' etc. In the margin of the book is the following observation on the foregoing: `It may not be improper to observe how much young students, in both Universities, fell in with the prejudices of their governors and tutors. This was the reason that this single College of Emmanuel, in Cambridge, bred more of the Puritans and Nonconformists than perhaps any seven of the other Colleges or Halls in either University." Such a fact as this should attract the prayers of all believers to our seminaries for the sons of the prophets, since upon the manner in which these institutions are conducted will depend under God the future well-being of our churches. The Pastors, College, for the use of whose students this work is published, earnestly petitions for a place in the intercessions of the saints. We are not at all surprised to learn that Thomas Watson enjoyed the repute, while at Cambridge, of being a most laborious student; the great Puritanic authors must have been most industrious workers at the university, or they never would have become such pre-eminent masters in Israel. The conscientious student is the most likely man to become a successful preacher. After completing his course with honour, Watson became rector of St Stephen's, Walbrook, where in the very heart of London he executed for nearly sixteen years the office of a faithful pastor with great diligence and assiduity. Happy were the citizens who regularly attended so instructive and spiritual a ministry. The church was constantly filled, for the fame and popularity of the preacher were deservedly great. Going in and out among his flock, fired with holy zeal for their eternal welfare, his years rolled on pleasantly enough amid the growing respect of all who knew him. Calamy, in his Nonconformist Memorial, says of him: - `He was so well known in the city for his piety and usefulness, that though he was singled out by the Friendly Debate, he yet carried a general respect from all sober persons along with him to his grave. He was a man of considerable reaming, a popular, but judicious preacher (if one may judge from his writings), and eminent in the gift of prayer. Of this, the following anecdote is a sufficient proof. Once on a lecture day, before the Bartholomew Act took place, the learned Bishop Richardson came to hear him at St Stephen's, who was much pleased with his sermon, but especially with his prayer after it, so that he followed him home to give him thanks, and earnestly desired a copy of his prayer. "Alas!" (said Mr Watson) "that is what I cannot give, for I do not use to pen my prayers; it was no studied thing, but uttered, pro re nata, as God enabled me, from the abundance of my heart and affections." Upon which the good Bishop went away wondering that any man could pray in that manner extempore. But the hand which of old had oppressed the church was again stretched forth to vex certain of the saints. The most learned, holy, and zealous of the clergy of the Church of England found that the Act of Uniformity would not allow them to preserve a clean conscience and retain their livings, and therefore they submitted to the loss of all things for Christ's sake. Thomas Watson did not hesitate as to the course he should pursue. He was not a factious hater of royalty, a red republican, or fifth monarchy-man; in fact, he had in Cromwell's day been all too loyal to the house of Stuart; he had protested against the execution of the King, and had joined in Love's plot for the bringing in of Charles II; yet all this availed nothing, he was a Puritan, and therefore must not be tolerated by the bitter spirits then dominant in the Establishment. What seeds of discord were sown on that black Bartholomew history has not had space to record; yet the ultimate results have been fraught with results scarcely then imaginable. Comprehension might have hindered truth; the crown rights of King Jesus might have lacked advocates had monarchs and priests been more tolerant; as it was good men were forced into a truer position than they would otherwise have occupied, and the beginning of a real reformation was inaugurated. From that commencement in suffering what progress has been made! Every day the cause of the ejected gathers force and pushes on its adversary towards the brink of the precipice, a down which all establishments must fall. With many tears and lamentations the congregation of St Stephen's saw their shepherd about to be removed from his flock, and with aching hearts they listened to his parting words. He himself speaking as one bereaved of his dearest delight, and yet suffering joyfully the loss of all things, bade them adieu, and went forth `not knowing whither he went.' In the collection of Farewell Sermons there are three by Mr Watson, viz.: two delivered August 17th, and the third on the Tuesday following. The first, preached in the forenoon, is on John 13:34. `A new commandment I give unto you, that ye love one another.' It discovers much of the spirit of the gospel, particularly in recommending love to enemies and persecutors. The second, preached in the afternoon, is on 2 Corinthians 7:7. `Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.' In the former part of it, he insists largely on `the ardent affections of a right gospel minister towards his people.' This head he closes thus: `I have now exercised my ministry among you for almost sixteen years; and I rejoice and bless God that I cannot say, the more I love you, the less I am loved: I have received many signal demonstrations of love from you. Though other parishes have exceeded you in number of houses, yet, I think, none for strength of affection. I have with much comfort observed your reverent attention to the word preached; you rejoice in this light, not for a season, but to this day. I have observed your zeal against error in a critical time, your unity and amity. This is your honour. If there should be any interruption in my ministry among you, though I should not be permitted to preach to you again, yet I shall not cease to love you, and to pray for you. But why should there be any interruption made? Where is the crime? Some, indeed, say that we are disloyal and seditious. Beloved, what my actions and sufferings for his Majesty have been is known to not a few of you. However, we must go to heaven through good report and bad report; and it is well if we can get to glory, though we press through the pikes. I shall endeavour that I may still approve the sincerity of my love to you. I will not promise that I shall still preach among you, nor will I say that I shall not. I desire to be guided by the silver thread of God's word and providence. My heart is towards you. There is, you know, an expression in the late Act, "that we shall now shortly be as if we were naturally dead;'' and if I must die, let me leave some legacy with you. Then follow twenty admirable directions, well worthy the fervent perusal of every Christian. He closes them thus: `I beseech you treasure them up as so many jewels in the cabinet of your breasts. Did you carry them about you, they would be an antidote to keep you from sin, and a means to preserve the zeal of piety flaming upon the altar of your hearts. I have many things yet to say to you, but I know not whether God will give another opportunity. My strength is now almost gone. I beseech you, let these things make deep impressions on all your souls. Consider what has been said, and the Lord give you understanding in all things.' The last discourse, August 19th, is on Isaiah 3:30, 11. `Say ye t0 the righteous, that it shall be well with him: for they shall eat the fruit of their doings. Woe unto the wicked! it shall be ill with him, for the reward of his hands shall be given him.' After his ejectment, Watson preached occasionally whenever he could do so with safety. Fines and imprisonments were insufficient to close the mouths of the witnesses of Jesus. In barns, kitchens, outhouses, or dells and woods, the faithful few gathered to hear the message of eternal life. Those little secret assemblies were doubtless charming occasions for devout minds: the word of the Lord was precious in those days. Bread eaten in secret is proverbially sweet, and the word of God in persecution is peculiarly delightful. Little can we realise the joyful anticipation which preceded the appointed meetings, or the lingering memories which clung to them long after they were over. After the great fire in 1666, when the churches were burned, Mr Watson and several other Nonconformists fitted up large rooms for those who had an inclination to attend. Upon the Indulgence, in 1672, he licensed the great hall in Crosby House, on the east side of Bishopsgatestreet, then belonging to Sir John Langham (a Nonconformist). It was a happy circumstance that the worthy baronet favoured the cause of Nonconformity, and that so noble a chamber was at his disposal. Here Watson preached for several years. Rev Stephen Charnock, B.D.' became joint pastor with him at Crosby Hall in 1675, and continued so till his death in 1680. What two shepherds for the flock! Men of such most extraordinary gifts and graces were seldom if ever united in one pastorate. They both attempted a Body of Divinity, and the goodly volume on the Divine Attributes was Charnock's first stone of a colossal structure which he was not spared to complete. Our author was more modest in his attempt and the present volume shows how he succeeded. Mr Watson at length returned to Essex, where he died suddenly, in his closet at prayer, as is supposed, about 1689 or 1690. The time either of his birth or death is nowhere mentioned. In the life of Colonel James Gardiner, there is this remarkable account: `In July, 1719, he had spent the evening, which was the Sabbath, in some gay company, and had an unhappy assignation with a married lady, whom he was to attend exactly at twelve. The company broke up about eleven, and he went into his chamber to kill the tedious hour. It happened that he took up a religious book, which his good mother or aunt had, without his knowledge, slipped into his portmanteau, called, "The Christian Soldier," written by Mr Watson. Guessing by the title that he should find some phrases of his own profession spiritualised in a manner which might afford him some diversion, he resolved to dip into it: while this book was in his hand, an impression was made upon his mind, which drew after it a train of the most important consequences. Suddenly he thought he saw an unusual blaze of light fall on the book while he was reading, and lifting up his eyes, he apprehended, to his extreme amazement, that there was before him, as it were suspended in the air, a visible representation of the Lord Jesus Christ upon the cross, surrounded with a glory, and was impressed as if a voice had come to him, to this effect: "O sinner, did I suffer this for thee, and are these thy returns?" He sunk down in his chair, and continued for some time insensible. He then arose in a tumult of passions, and walked to and fro in his chamber, till he was ready to drop, in unutterable astonishment and agony of heart, which continued until the October following, when his terrors were turned into unutterable joy.' Mr Watson published a variety of books upon practical subjects, and of a useful nature, for the titles of which, see foot-note.* But his principal work was a body of divinity, in one hundred and seventy-six sermons, upon the Assembly's Catechism, which did not appear till after his death. It was published in one volume folio, in 1692, and accompanied with a portrait of the author, by Sturt; together with a recommendatory preface by the Rev William Lorimer, and the attestation of twenty-five other ministers of principal note in that day. For many a year this volume continued to train the common people in theology, and it may still tee found very commonly in the cottages of the Scottish peasantry. Rev George Rogers, Principal of the Pastors, College, has carefully superintended the issue of this present edition, and in a note to us he writes: `I know of no work with so much sermon matter within the same compass. In Howe, and Charnock, and Owen, we must often read much before we are tempted to close the book and think out a whole sermon, but Watson teaches us to make short work of it. The whole may be utilised. On this account it would be, I think, of great value to all our students who have pastorates. It is for their benefit, I suppose, you wished the reprint. As several select sermons, which are usually bound up with this work, will appear with his whole works, after a time, in Nichol's series, they are not included here. This is a distinct work by itself and complete. All editions extant which we have seen, abound in errors and imperfections. These have been rectified, not entirely we fear, but in a degree as nearly approaching to accuracy as in revision of another's composition could be expected. No alteration of sentiment has been made, but every shade of the author's meaning has been scrupulously retained. The style has been modernised, so far as could be done without detracting from its own peculiar characteristics. Long sentences have been divided into two or three, where it could be done without injury to the clearness or force of the signification. Modern words have been substituted for such as had become obsolete; Latin quotations restored to their correct form, as far as their sources could be ascertained; and divisions of subjects more perspicuously arranged. The whole, in fact, has been rendered more readable, and consequently more attractive and intelligible, which in our estimation far outweighs all the supposed advantages that could arise from perpetuating the crudities and vulgarities, as they now appear to us, of former times. By popularising ancient works, their readers are multiplied and their meaning may often be more readily apprehended'. * The following are the tides of the principal works of Thomas Watson: viz. Three treatises: 1. `The Christian's Charter.' 2. `The Art of Divine Contentment.' 3. `A Discourse of Meditation,' to which is added several sermons, 1660. This volume contains, besides the three treatises, the following, viz.: `God's Anatomy upon Man's Heart,' `The Saint's Delight,' `A Christian on Earth still in Heaven,' `Christ's Loveliness,' `The Upright Man's Character and Crown,' `The One Thing Necessary,' `The Holy Longing; or, the Saint's Desire to be with Christ,' `Beatitudes; or, a Discourse upon part of Christ's Famous Sermon upon the Mount,' 1660, `A Body of Practical Divinity,' etc.' with a supplement of some sermons, `A Divine Cordial," The Holy Eucharist,' `Heaven taken by Storm,' etc.' etc. __________________________________________________________________ 1. A Preliminary Discourse To Catechising 'If ye continue in the faith grounded and settled.' - Col 1:23. Intending next Lord's day to enter upon the work of catechising, it will not be amiss to give you a preliminary discourse, to show you how needful it is for Christians to be well instructed in the grounds of religion. `If ye continue in the faith grounded and settled.' I. It is the duty of Christians to be settled in the doctrine of faith. II. The best way for Christians to be settled is to be well grounded. I. It is the duty of Christians to be settled in the doctrine of faith. It is the apostle's prayer, I Pet 5:50, 'The God of all grace stablish, strengthen, settle you.' That is, that they might not be meteors in the air, but fixed stars. The apostle Jude speaks of `wandering stars, in verse 13. They are called wandering stars, because, as Aristotle says, `They do leap up and down, and wander into several parts of the heaven; and being but dry exhalations, not made of that pure celestial matter as the fixed stars are, they often fall to the earth.' Now, such as are not settled in religion, will, at one time or other, prove wandering stars; they will lose their former steadfastness, and wander from one opinion to another. Such as are unsettled are of the tribe of Reuben, `unstable as water,' Gen 49:9; like a ship without ballast, overturned with every wind of doctrine. Beza writes of one Belfectius, that his religion changed as the moon. The Arians had every year a new faith. These are not pillars in the temple of God, but reeds shaken every way. The apostle calls them `damnable heresies.' 2 Pet 2:2. A man may go to hell as well for heresy as adultery. To be unsettled in religion, argues want of judgement. If their heads were not giddy, men would not reel so fast from one opinion to another. It argues lightness. As feathers will be blown every way, so will feathery Christians. Triticum non rapit ventus inanes palae jactantur. Cyprian. Therefore such are compared to children. Eph 4:44. `That we be no more children, tossed to and fro.' Children are fickle sometimes of one mind sometimes of another, nothing pleases them long; so unsettled Christians are childish; the truths they embrace at one time, they reject at another; sometimes they like the Protestant religion, and soon after they have a good mind to turn Papists. [1] It is the great end of the word preached, to bring us to a settlement in religion. Eph 4:41, 12, 14. `And he gave some, evangelists; and some, pastors and teachers; for the edifying of the body of Christ; that we henceforth be no more children.' The word is called a hammer. Jer 23:39. Every blow of the hammer is to fasten the nails of the building; so the preacher's words are to fasten you the more to Christ; they weaken themselves to strengthen and settle you. This is the grand design of preaching, not only for the enlightening, but for the establishing of souls; not only to guide them in the right way, but to keep them in it. Now, if you be not settled, you do not answer God's end in giving you the ministry. [2] To be settled in religion is both a Christian's excellence and honour. It is his excellence. When the milk is settled it turns to cream; now he will be zealous for the truth, and walk in close communion with God. And his honour. Prov 16:61. `The hoary head is a crown of glory, if it be found in the way of righteousness.' It is one of the best sights to see an old disciple; to see silver hairs adorned with golden virtues. [3] Such as are not settled in the faith can never suffer for it. Sceptics in religion hardly ever prove martyrs. They that are not settled hang in suspense; when they think of the joys of heaven they will espouse the gospel, but when they think of persecution they desert it. Unsettled Christians do not consult what is best, but what is safest. `The apostate (says Tertullian) seems to put God and Satan in balance, and having weighed both their services, prefers the devil's service, and proclaims him to be the best master: and, in this sense, may be said to put Christ to open shame.' Heb 6:6. He will never suffer for the truth, but be as a soldier that leaves his colours, and runs over to the enemy's side; he will fight on the devil's side for pay. [4] Not to be settled in the faith is provoking to God. To espouse the truth, and then to fall away, brings an ill report upon the gospel, which will not go unpunished. Psa 78:87, 59. `They turned back, and dealt unfaithfully. When God heard this, he was wroth, and greatly abhorred Israel.' The apostate drops as a wind-fall into the devil's mouth. [5] If ye are not settled in religion, you will never grow. We are commanded `to grow up into the head, even Christ.' Eph 4:15. But if we are unsettled there is no growing: `the plant which is continually removing never thrives.' He can no more grow in godliness, who is unsettled, than a bone can grow in the body that is out of joint. [6] There is great need to be settled, because there are so many things to unsettle us. Seducers are abroad, whose work is to draw away people from the principles of religion. I John 2:26. `These things have I written unto you concerning them that seduce you.' Seducers are the devil's factors; they are of all others the greatest felons that would rob you of the truth. Seducers have silver tongues, that can put off bad wares; they have a sleight to deceive. Eph 4:14. The Greek word there is taken from those that can throw dice, and cast them for the best advantage. So seducers are impostors, they can throw a dice; they can so dissemble and sophisticate the truth, that they can deceive others. Seducers deceive by wisdom of words. Rom 16:68. `By good words and fair speeches they deceive the hearts of the simple.' They have fine elegant phrases, flattering language, whereby they work on the weaker sort. Another sleight is a pretence of extraordinary piety, that so people may admire them, and suck in their doctrine. They seem to be men of zeal and sanctity, and to be divinely inspired, and pretend to new revelations. A third cheat of seducers is, labouring to vilify and nullify sound orthodox teachers. They would eclipse those that bring the truth, like black vapours that darken the light of heaven; they would defame others, that they themselves may be more admired. Thus the false teachers cried down Paul, that they might be received, Gal 4:17. The fourth cheat of seducers is, to preach the doctrine of liberty; as though men are freed from the moral law, the rule as well as the curse, and Christ has done all for them, and they need to do nothing. Thus they make the doctrine of free grace a key to open the door to all licentiousness. Another means is, to unsettle Christians by persecution. 2 Tim 3:12. The gospel is a rose that cannot be plucked without prickles. The legacy Christ has bequeathed is the CROSS. While there is a devil and a wicked man in the world, never expect a charter of exemption from trouble. How many fall away in an hour of persecution! Rev 12:2. `There appeared a great red dragon, having seven heads and ten horns; and his tail drew the third part of the stars of heaven.' The red dragon, by his power and subtilty, drew away stars, or eminent professors, that seemed to shine as stars in the firmament of the church. To be unsettled in good is the sin of the devils. Jude 6. They are called, `morning stars,' Job 38:8, but `falling stars;' they were holy, but mutable. As the vessel is overturned with the sail, so their sails being swelled with pride, they were overturned. I Tim 3:3. By unsettledness, men imitate lapsed angels. The devil was the first apostate. The sons of Sion should be like mount Sion, which cannot be removed. II. The second proposition is, that the way for Christians to be settled is to be well grounded. `If ye continue grounded and settled.' The Greek word for grounded is a metaphor which alludes to a building that has the foundation well laid. So Christians should be grounded in the essential points of religion, and have their foundation well laid. Here let me speak to two things: [1] That we should be grounded in the knowledge of fundamentals. The apostle speaks of `the first principles of the oracles of God.' Heb 5:12. In all arts and sciences, logic, physic, mathematics, there are some praecognita, some rules and principles that must necessarily be known for the practice of those arts; so, in divinity, there must be the first principles laid down. The knowledge of the grounds and principles of religion is exceedingly useful. (1.) Else we cannot serve God aright. We can never worship God acceptably, unless we worship him regularly; and how can we do that, if we are ignorant of the rules and elements of religion? We are to give God a `reasonable service.' Rom 12:2: If we understand not the grounds of religion, how can it be a reasonable service? (2.) Knowledge of the grounds of religion much enriches the mind. It is a lamp to our feet; it directs us in the whole course of Christianity, as the eye directs the body. Knowledge of fundamentals is the golden key that opens the chief mysteries of religion; it gives us a whole system and body of divinity, exactly drawn in all its lineaments and lively colours; it helps us to understand many of those difficult things which occur in the reading of the word; it helps to untie many Scripture knots. (3.) It furnishes us with armour of proof; weapons to fight against the adversaries of the truth. (4.) It is the holy seed of which grace is formed. It is semen fidei, the seed of faith. Psa 9:10. It is radix amoris, the root of love. Eph 3:17. `Being rooted and grounded in love.' The knowledge of principles conduces to the making of a complete Christian. [2] This grounding is the best way to being settled: `grounded and settled.' A tree, that it may be well settled, must be well rooted; so, if you would be well settled in religion, you must be rooted in its principles. We read in Plutarch of one who set up a dead man, and he would not stand. `Oh,' said he, `there should be something within.' So, that we may stand in shaking times, there must be a principle of knowledge within; first grounded, and then settled. That the ship may be kept from overturning, it must have its anchor fastened. Knowledge of principles is to the soul as the anchor to the ship, that holds it steady in the midst of the rolling waves of error, or the violent winds of persecution. First grounded and then settled. Use one: See the reason why so many people are unsettled, ready to embrace every novel opinion, and dress themselves in as many religions as fashions; it is because they are ungrounded. See how the apostle joins these two together, 'unlearned and unstable.' 2 Pet 3:16. Such as are unlearned in the main points of divinity are unstable. As the body cannot be strong that has the sinews shrunk; so neither can that Christian be strong in religion who wants the grounds of knowledge, which are the sinews to strengthen and stablish him. Use two: See what great necessity there is of laying down the main grounds of religion in a way of catechising, that the weakest judgement may be instructed in the knowledge of the truth, and strengthened in the love of it. Catechising is the best expedient for the grounding and settling of people. I fear one reason why there has been no more good done by preaching, has been because the chief heads and articles in religion have not been explained in a catechistical way. Catechising is laying the foundation. Heb 6:6: To preach and not to catechise is to build without foundation. This way of catechising is not novel, it is apostolic. The primitive church had their forms of catechism, as those phrases imply, a `form of sound words,' 2 Tim 1:13, end `the first principles of the oracles of God,' Heb 5:52. The church had its catechumenoi, as Grotius and Erasmus observe. Many of the ancient fathers have written for it, as Fulgentius, Austin, Theodoret, Lactantius, and others. God has given great success to it. By thus laying down the grounds of religion catechistically, Christians have been clearly instructed and wondrously built up in the Christian faith, insomuch that Julian the apostate, seeing the great success of catechising, put down all schools and places of public literature, and instructing of youth. It is my design, therefore (with the blessing of God); to begin this work of catechising the next Sabbath day; and I intend every other Sabbath, in the afternoon, to make it my whole work to lay down the grounds and fundamentals of religion in a catechistical way. If I am hindered in this work by men, or taken away by death, I hope God will raise up some other labourer in the vineyard among you, that may perfect the work which I am now beginning. __________________________________________________________________ 2. Introduction __________________________________________________________________ 1. Man's Chief End Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: `That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. `Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial; now, man being a rational creature, must propose some end to himself, and that should be, that he may lift up God in the world. He had better lose his life than the end of his living. The great truth is asserted, that the end of every man's living should be to glorify God. Glorifying God has respect to all the persons in the Trinity; it respects God the Father who gave us life; God the Son, who lost his life for us; and God the Holy Ghost, who produces a new life in us; we must bring glory to the whole Trinity. When we speak of God's glory, the question will be moved, What are we to understand by God's glory? There is a twofold glory: [1] The glory that God has in himself, his intrinsic glory. Glory is essential to the Godhead, as light is to the sun: he is called the `God of Glory.' Acts 7:7. Glory is the sparkling of the Deity; it is so co-natural to the Godhead, that God cannot be God without it. The creature's honour is not essential to his being. A king is a man without his regal ornaments, when his crown and royal robes are taken away; but God's glory is such an essential part of his being, that he cannot be God without it. God's very life lies in his glory. This glory can receive no addition, because it is infinite; it is that which God is most tender of, and which he will not part with. Isa 48:8: `My glory I will not give to another.' God will give temporal blessings to his children, such as wisdom, riches, honour; he will give them spiritual blessings, he will give them grace, he will give them his love, he will give them heaven; but his essential glory he will not give to another. King Pharaoh parted with a ring off his finger to Joseph, and a gold chain, but he would not part with his throne. Gen 41:10. `Only in the throne will I be greater than thou.' So God will do much for his people; he will give them the inheritance; he will put some of Christ's glory, as mediator, upon them; but his essential glory he will not part with; `in the throne he will be greater.' [2] The glory which is ascribed to God, or which his creatures labour to bring to him. I Chron 16:69. `Give unto the Lord the glory due unto his name.' And, I Cor 6:60. `Glorify God in your body, and in your spirit.' The glory we give God is nothing else but our lifting up his name in the world, and magnifying him in the eyes of others. Phil 1:10. `Christ shall be magnified in my body.' What is it to glorify God? Glorifying God consists in four things: 1: Appreciation, 2. Adoration, 3. Affection, 4. Subjection. This is the yearly rent we pay to the crown of heaven. [1] Appreciation. To glorify God is to set God highest in our thoughts, and to have a venerable esteem of him. Psa 92:2. `Thou, Lord, art most high for evermore.' Psa 97:7. `Thou art exalted far above all gods.' There is in God all that may draw forth both wonder and delight; there is a constellation of all beauties; he is prima causa, the original and springhead of being, who sheds a glory upon the creature. We glorify God, when we are God-admirers; admire his attributes, which are the glistering beams by which the divine nature shines forth; his promises which are the charter of free grace, and the spiritual cabinet where the pearl of price is hid; the noble effects of his power and wisdom in making the world, which is called `the work of his fingers.' Psa 8:8. To glorify God is to have God-admiring thoughts; to esteem him most excellent, and search for diamonds in this rock only. [2] Glorifying God consists in adoration, or worship. Psa 29:9. `Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness.' There is a twofold worship: (1.) A civil reverence which we give to persons of honour. Gen 23:3. `Abraham stood up and bowed himself to the children of Heth.' Piety is no enemy to courtesy. (2.) A divine worship which we give to God as his royal prerogative. Neh 8:8. `They bowed their heads, and worshipped the Lord with their faces towards the ground.' This divine worship God is very jealous of; it is the apple of his eye, the pearl of his crown; which he guards, as he did the tree of life, with cherubims and a flaming sword, that no man may come near it to violate it. Divine worship must be such as God himself has appointed, else it is offering strange fire. Lev 10:0: The Lord would have Moses make the tabernacle, `according to the pattern in the mount.' Exod 25:50. He must not leave out anything in the pattern, nor add to it. If God was so exact and curious about the place of worship, how exact will he be about the matter of his worship! Surely here everything must be according to the pattern prescribed in his word. [3] Affection. This is part of the glory we give to God, who counts himself glorified when he is loved. Deut 6:6. `Thou shalt love the Lord thy God with all thy heart, and with all thy soul.' There is a twofold love: (1.) Amor concupiscentiae, a love of concupiscence, which is self-love; as when we love another, because he does us a good turn. A wicked man may be said to love God, because he has given him a good harvest, or filled his cup with wine. This is rather to love God's blessing than to love God. (2.) Amor amicitiae, a love of delight, as a man takes delight in a friend. This is to love God indeed; the heart is set upon God, as a man's heart is set upon his treasure. This love is exuberant, not a few drops, but a stream. It is superlative; we give God the best of our love, the cream of it. Cant 8:8. `I would cause thee to drink of spiced wine of the juice of my pomegranate.' If the spouse had a cup more juicy and spiced, Christ must drink of it. It is intense and ardent. True saints are seraphims, burning in holy love to God. The spouse was amore perculsa, in fainting fits, `sick of love.' Cant 2:2. Thus to love God is to glorify him. He who is the chief of our happiness has the chief of our affections. [4] Subjection. This is when we dedicate ourselves to God, and stand ready dressed for his service. Thus the angels in heaven glorify him; they wait on his throne, and are ready to take a commission from him; therefore they are represented by the cherubims with wings displayed, to show how swift they are in their obedience. We glorify God when we are devoted to his service; our head studies for him, our tongue pleads for him, and our hands relieve his members. The wise men that came to Christ did not only bow the knee to him, but presented him with gold and myrrh. Matt 2:2: So we must not only bow the knee, give God worship, but bring presents of golden obedience. We glorify God when we stick at no service, when we fight under the banner of his gospel against an enemy, and say to him as David to King Saul, `Thy servant will go and fight with this Philistine.' I Sam 17:72. A good Christian is like the sun, which not only sends forth heat, but goes its circuit round the world. Thus, he who glorifies God, has not only his affections heated with love to God, but he goes his circuit too; he moves vigorously in the sphere of obedience. Why must we glorify God? [1] Because he gives us our being. Psa 100:0. `It is he that made us.' We think it a great kindness in a man to spare our life, but what kindness is it in God to give us our life! We draw our breath from him; and as life, so all the comforts of life are from him. He gives us health, which is the sauce to sweeten our life; and food, which is the oil that nourishes the lamp of life. If all we receive is from his bounty, is it not reasonable we should glorify him? Should we not live to him, seeing we live by him? Rom 11:16. `For of him, and through him, are all things.' All we have is of his fulness, all we have is through his free grace; and therefore to him should be all. It follows, therefore, `To him be glory for ever.' God is not our benefactor only, but our founder, as rivers that come from the sea empty their silver streams into the sea again. [2] Because God has made all things for his own glory. Prov 16:6. `The Lord has made all things for himself:' that is, `for his glory.' As a king has excise out of commodities, so God will have glory out of everything. He will have glory out of the wicked. If they will not give him glory, he will get glory upon them. Exod 14:17. `I will get me honour upon Pharaoh.' But especially has he made the godly for his glory; they are the lively organs of his praise. Isa 43: 21. `This people have I formed for myself, and they shall shew forth my praise.' It is true, they cannot add to his glory, but they may exalt it; they cannot raise him in heaven, but they may raise him in the esteem of others here. God has adopted the saints into his family, and made them a royal priesthood, that they should show forth the praise of him who has called them. I Pet 2:2. [3] Because the glory of God has intrinsic value and excellence; it transcends the thoughts of men, and the tongues of angels. His glory is his treasure, all his riches lie here; as Micah said. Judges 18:84. `What have I more?' So, what has God more? God's glory is more worth than heaven, and more worth than the salvation of all men's souls. Better kingdoms be thrown down, better men and angels be annihilated, than God should lose one jewel of his crown, one beam of his glory. [4] Creatures below us, and above us, bring glory to God; and do we think to sit rent free? Shall everything glorify God but man? It is a pity then that man was ever made. (1.) Creatures below us glorify God, the inanimate creatures and the heavens glorify God. `The heavens declare the glory of God.' Psa 19:9: The curious workmanship of heaven sets forth the glory of its Maker; the firmament is beautified and pencilled out in blue and azure colours, where the power and wisdom of God may be clearly seen. `The heavens declare his glory:, we may see the glory of God blazing in the sun, and twinkling in the stars. Look into the air, the birds, with their chirping music, sing hymns of praise to God. Every beast in its kind glorifies God. Isa 43:30. `The beast of the field shall honour me.' (2.) Creatures above us glorify God: `the angels are ministering spirits.' Heb 1:14. They are still waiting on God's throne, and bring some revenues of glory into the exchequer of heaven. Surely man should be much more studious of God's glory than the angels; for God has honoured him more than the angels, in that Christ took man's nature upon him, and not the angels, Though, in regard of creation, God made man `a little lower than the angels,' Heb 2:2, yet in regard of redemption, God has set him higher than the angels. He has married mankind to himself; the angels are Christ's friends, not his spouse. He has covered us with the purple robe of righteousness, which is a better righteousness than the angels have. 2 Cor 5:5I. If then the angels bring glory to God, much more should we, being dignified with honour above angelic spirits. [5] We must bring glory to God, because all our hopes hang upon him. Psa 39:9. `My hope is in thee.' And Psa 62:2. `My expectation is from him;' I expect a kingdom from him. A child that is good-natured will honour his parent, by expecting all he needs from him. Psa 87:7. `All my springs are in thee.' The silver springs of grace, and the golden springs of glory are in him. In how many ways may we glorify God? [1] It is glorifying God when we aim purely at his glory. It is one thing to advance God's glory, another thing to aim at it. God must be the Terminus ad quem, the ultimate end of all actions. Thus Christ, John 8:80, 'I seek not mine own glory, but the glory of him that sent me.' A hypocrite has a squint eye, for he looks more to his own glory than God's. Our Saviour deciphers such, and gives a caveat against them in Matthew 6: 2, `When thou givest alms, do not sound a trumpet.' A stranger would ask, `What means the noise of this trumpet?' It was answered, `They are going to give to the poor.' And so they did not give alms, but sell them for honour and applause, that they might have glory of men; the breath of men was the wind that blew the sails of their charity; `verily they have their reward.' The hypocrite may make his acquittance and write, `received in full payment.' Chrysostom calls vain-glory one of the devil's great nets to catch men. And Cyprian says, `Whom Satan cannot prevail against by intemperance, those he prevails against by pride and vainglory.' Oh let us take heed of self-worshipping! Aim purely at God's glory. We do this, (1.) When we prefer God's glory above all other things; above credit, estate, relations; when the glory of God coming in competition with them, we prefer his glory before them. If relations lie in our way to heaven, we must either leap over them, or tread upon them. A child must unchild himself, and forget he is a child; he must know neither father nor mother in God's cause. Deut 33:3. `Who said unto his father and mother, I have not seen him; neither did he acknowledge his brethren.' This is to aim at God's glory. (2.) We aim at God's glory, when we are content that God's will should take place, though it may cross ours. Lord, I am content to be a loser, if thou be a gainer; to have less health, if I have more grace, and thou more glory. Let it be food or bitter physic if thou givest it me. Lord, I desire that which may be most for thy glory. Our blessed Saviour said, `Not as I will, but as thou wilt.' Matt 26:69. If God might have more glory by his sufferings, he was content to suffer. John 12:28. `Father, glorify thy name.' (3.) We aim at God's glory when we are content to be outshined by others in gifts and esteem, so that his glory may be increased. A man that has God in his heart, and God's glory in his eye, desires that God should be exalted; and if this be effected, let who will be the instrument, he rejoices. Phil 1:15. `Some preach Christ of envy: notwithstanding, Christ is preached, and I therein do rejoice, yea, and will rejoice'; they preached Christ of envy, they envied Paul that concourse of people, and they preached that they might outshine him in gifts, and get away some of his hearers: well, says Paul, Christ is preached, and God is like to have the glory, therefore I rejoice; let my candle go out, if the Sun of Righteousness may but shine. [2] We glorify God by an ingenuous confession of sin. The thief on the cross had dishonoured God in his life, but at his death he brought glory to God by confession of sin. Luke 23:3I. `We indeed suffer justly.' He acknowledged he deserved not only crucifixion, but damnation. Josh 7:19. `My son, give, I pray thee, glory to God, and make confession unto him.' A humble confession exalts God. How is God's free grace magnified in crowning those who deserve to be condemned! The excusing and mincing of sin casts a reproach upon God. Adam denied not that he tasted the forbidden fruit, but, instead of a full confession, he taxed God. Gen 3:32. `The woman whom thou gavest me, she gave me of the tree, and I did eat;' if thou hadst not given me the woman to be a tempter, I had not sinned. Confession glorifies God, because it clears him; it acknowledges that he is holy and righteous, whatever he does. Nehemiah vindicates God's righteousness; chap 9:93. `Thou art just in all that is brought upon us.' A confession is ingenuous when it is free, not forced. Luke 15:58. `I have sinned against heaven and before thee.' The prodigal charged himself with sin before his father charged him with it. [3] We glorify God by believing. Rom 4:40. `Abraham was strong in faith, giving glory to God.' Unbelief affronts God, it gives him the lie; `he that believeth not, maketh God a liar.' I John 5:50. But faith brings glory to God; it sets to its seal that God is true. John 3:33. He that believes flies to God's mercy and truth, as to an altar of refuge; he engarrisons himself in the promises, and trusts all he has with God. Psa 31:1. `Into thy hands I commit my spirit.' This is a great way of bringing glory to God, and God honours faith, because faith honours him. It is a great honour we do to a man when we trust him with all we have, when we put our lives and estates into his hand; it is a sign we have a good opinion of him. The three children glorified God by believing. `The God whom we serve is able to deliver us, and will deliver us.' Dan 3:17. Faith knows there are no impossibilities with God, and will trust him where it cannot trace him. [4] We glorify God, by being tender of his glory. God's glory is dear to him as the apple of his eye. An ingenuous child weeps to see a disgrace done to his father. Psa 69:9. `The reproaches of them that reproached thee are fallen upon me.' When we hear God reproached, it is as if we were reproached; when God's glory suffers, it is as if we suffered. This is to be tender of God's glory. [5] We glorify God by fruitfulness. John 15:5. `Hereby is my Father glorified, that ye bear much fruit.' As it is dishonouring God to be barren, so fruitfulness honours him. Phil 1:1: `Filled with the fruits of righteousness, which are to the praise of his glory.' We must not be like the fig tree in the gospel, which had nothing but leaves, but like the pomecitron, that is continually either mellowing or blossoming, and is never without fruit. It is not profession, but fruit that glorifies God. God expects to have his glory from us in this way. I Cor 9: 7. `Who planteth a vineyard, and eateth not of the fruit of it?' Trees in the forest may be barren, but trees in the garden are fruitful. We must bring forth the fruits of love and good works. Matt 5:16. `Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.' Faith sanctifies our works, and works testify our faith; to be doing good to others, to be eyes to the blind, feet to the lame, much glorifies God. Thus Christ glorified his Father; `he went about doing good.' Acts 10:08. By being fruitful, we are fair in God's eyes. Jer 11:16. `The Lord called thy name a green olive-tree, fair and of goodly fruit.' And we must bear much fruit; it is muchness of fruit that glorifies God: `if ye bear much fruit.' The spouse's breasts are compared to clusters of grapes, to show how fertile she was. Cant 7:7. Though the lowest degree of grace may bring salvation to you, yet it will not bring much glory to God. It was not a spark of love Christ commended in Mary, but much love; `she loved much.' Luke 7:77. [6] We glorify God, by being contented in that state in which Providence has placed us. We give God the glory of his wisdom, when we rest satisfied with what he carves out to us. Thus Paul glorified God. The Lord cast him into as great variety of conditions as any man, `in prisons more frequent, in deaths oft,' 2 Cor 11:13, yet he had learned to be content. Paul could sail either in a storm or a calm; he could be anything that God would have him; he could either want or abound. Phil 4:13. A good Christian argues thus: It is God that has put me in this condition; he could have raised me higher, if he pleased, but that might have been a snare to me: he has done it in wisdom and love; therefore I will sit down satisfied with my condition. Surely this glorifies God much; God counts himself much honoured by such a Christian. Here, says God, is one after mine own heart; let me do what I will with him, I hear no murmuring, he is content. This shows abundance of grace. When grace is crowning, it is not so much to be content; but when grace is conflicting with inconveniences, then to be content is a glorious thing indeed. For one to be content when he is in heaven is no wonder; but to be content under the cross is like a Christian. This man must needs bring glory to God; for he shows to all the world, that though he has little meal in his barrel, yet he has enough in God to make him content: he says, as David, Psa 16: 5,'The Lord is the portion of mine inheritance; the lines are fallen to me in pleasant places.' [7] We glorify God by working out our own salvation. God has twisted together his glory and our good. We glorify him by promoting our own salvation. It is a glory to God to have multitudes of converts; now, his design of free grace takes, and God has the glory of his mercy; so that, while we are endeavouring our salvation, we are honouring God. What an encouragement is this to the service of God, to think, while I am hearing and praying, I am glorifying God; while I am furthering my own glory in heaven, I am increasing God's glory. Would it not be an encouragement to a subject, to hear his prince say to him, You will honour and please me very much, if you will go to yonder mine of gold, and dig as much gold for yourself as you can carry away? So, for God to say, Go to the ordinances, get as much grace as you can, dig out as much salvation as you can; and the more happiness you have, the more I shall count myself glorified. [8] We glorify God by living to God. 2 Cor 5:55. `That they which live should not live to themselves, but unto him who died for them.' Rom 14:4. `Whether we live, we live unto the Lord.' The Mammonist lives to his money, the Epicure lives to his belly; the design of a sinner's life is to gratify lust, but we glorify God when we live to God. We live to God when we live to his service, and lay ourselves out wholly for God. The Lord has sent us into the world, as a merchant sends his factor beyond the seas to trade for him. We live to God when we trade for his interest, and propagate his gospel. God has given every man a talent; and when a man does not hide it in a napkin, but improves it for God, he lives to God. When a master in a family, by counsel and good example, labours to bring his servants to Christ; when a minister spends himself, and is spent, that he may win souls to Christ, and make the crown flourish upon Christ's head; when the magistrate does not wear the sword in vain, but labours to cut down sin, and to suppress vice; this is to live to God, and this is glorifying God. Phil 1:10. `That Christ might be magnified, whether by life or by death.' Three wishes Paul had, and they were all about Christ; that he might be found in Christ, be with Christ, and magnify Christ. [9] We glorify God by walking cheerfully. It brings glory to God, when the world sees a Christian has that within him that can make him cheerful in the worst times; that can enable him, with the nightingale, to sing with a thorn at his breast. The people of God have ground for cheerfulness. They are justified and adopted, and this creates inward peace; it makes music within, whatever storms are without. 2 Cor 1:1. I Thess 1:1. If we consider what Christ has wrought for us by his blood, and wrought in us by his Spirit, it is a ground of great cheerfulness, and this cheerfulness glorifies God. It reflects upon a master when the servant is always drooping and sad; sure he is kept to hard commons, his master does not give him what is fitting; so, when God's people hang their heads, it looks as if they did not serve a good master, or repented of their choice, which reflects dishonour on God. As the gross sins of the wicked bring a scandal on the gospel, so do the uncheerful lives of the godly. Ps 100:0. `Serve the Lord with gladness.' Your serving him does not glorify him, unless it be with gladness. A Christian's cheerful looks glorify God; religion does not take away our joy, but refines it; it does not break our viol, but tunes it, and makes the music sweeter. [10] We glorify God, by standing up for his truths. Much of God's glory lies in his truth. God has intrusted us with his truth, as a master intrusts his servant with his purse to keep. We have not a richer jewel to trust God with than our souls, nor has God a richer jewel to trust us with than his truth. Truth is a beam that shines from God. Much of his glory lies in his truth. When we are advocates for truth we glorify God. Jude 3. `That ye should contend earnestly for the truth.' The Greek word to contend signifies great contending, as one would contend for his land, and not suffer his right to be taken from him; so we should contend for the truth. Were there more of this holy contention God would have more glory. Some contend earnestly for trifles and ceremonies, but not for the truth. We should count him indiscreet that would contend more for a picture than for his inheritance; for a box of counters than for his box of title deeds. [II] We glorify God, by praising him. Doxology, or praise, is a God-exalting work. Psa 1:23. `Whoso offereth praise glorifieth me.' The Hebrew word Bara, to create, and Barak, to praise, are little different, because the end of creation is to praise God. David was called the sweet singer of Israel, and his praising God was called glorifying God. Psa 86:12. `I will praise thee, O Lord my God, and I will glorify thy name.' Though nothing can add to God's essential glory, yet praise exalts him in the eyes of others. When we praise God, we spread his fame and renown, we display the trophies of his excellency. In this manner the angels glorify him; they are the choristers of heaven, and do trumpet forth his praise. Praising God is one of the highest and purest acts of religion. In prayer we act like men; in praise we act like angels. Believers are called `temples of God.' I Cor 3:16. When our tongues praise, then the organs in God's spiritual temple are sounding. How sad is it that God has no more glory from us in this way! Many are full of murmuring and discontent, but seldom bring glory to God, by giving him the praise due to his name. We read of the saints having harps in their hands, the emblems of praise. Many have tears in their eyes, and complaints in their mouth, but few have harps in their hand, blessing and glorifying God. Let us honour God this way. Praise is the quit-rent we pay to God: while God renews our lease, we must renew our rent. [12] We glorify God, by being zealous for his name. Numb 25:5: `Phinehas has turned my wrath away, while he was zealous for my sake.' Zeal is a mixed affection, a compound of love and anger; it carries forth our love to God, and our anger against sin in an intense degree. Zeal is impatient of God's dishonour; a Christian fired with zeal, takes a dishonour done to God worse than an injury done to himself. Rev 2:2. `Thou canst not bear them that are evil.' Our Saviour Christ thus glorified his Father; he, being baptized with a spirit of zeal, drove the money-changers out of the temple. John 2:14-17. `The zeal of thine house has eaten me up. [13] We glorify God, when we have an eye to God in our natural and in our civil actions. In our natural actions; in eating and drinking. I Cor 10:0I. `Whether therefore ye eat or drink, do all to the glory of God.' A gracious person holds the golden bridle of temperance; he takes his meat as a medicine to heal the decays of nature, that he may be the fitter, by the strength he receives, for the service of God; he makes his food, not fuel for lust, but help to duty. In buying and selling, we do all to the glory of God. The wicked live upon unjust gain, by falsifying the balances, as in Hosea 12:2. `The balances of deceit are in his hands;' and thus while men make their weights lighter, they make their sins heavier, when by exacting more than the commodity is worth, they do not for fourscore write down fifty, but for fifty four-score; when they exact double the price that a thing is worth. We buy and sell to the glory of God, when we observe that golden maxim, `To do to others as we would have them do to us;' so that when we sell our commodities, we do not sell our consciences also. Acts 24:16. `Herein do I exercise myself, to have always a conscience void of offence towards God, and towards men.' We glorify God, when we have an eye to God in all our civil and natural actions, and do nothing that may reflect any blemish on religion. [14] We glorify God by labouring to draw others to God; by seeking to convert others, and so make them instruments of glorifying God. We should be both diamonds and loadstones; diamonds for the lustre of grace, and loadstones for attractive virtue in drawing others to Christ. Gal 4:19. `My little children, of whom I travail,' It is a great way of glorifying God, when we break open the devil's prison, and turn men from the power of Satan to God. [15] We glorify God in a high degree when we suffer for God, and seal the gospel with our blood. John 21:18, 19. `When thou shalt be old, another shall gird thee, and carry thee whither thou wouldest not: this spake he, signifying by what death he should glorify God.' God's glory shines in the ashes of his martyrs. Isa 24:15. `Wherefore glorify the Lord in the fires.' Micaiah was in the prison, Isaiah was sawn asunder, Paul beheaded, Luke hanged on an olive tree; thus did they, by their death, glorify God. The sufferings of the primitive saints did honour to God, and made the gospel famous in the world. What would others say? See what a good master they serve, and how they love him, that they will venture the loss of all in his service. The glory of Christ's kingdom does not stand in worldly pomp and grandeur, as other kings'; but it is seen in the cheerful sufferings of his people. The saints of old `loved not their lives to the death.' Rev 12:2: They embraced torments as so many crowns. God grant we may thus glorify him, if he calls us to it. Many pray, `Let this cup pass away,' but few, `Thy will be done.' [16] We glorify God, when we give God the glory of all that we do. When Herod had made an oration, and the people gave a shout, saying, `It is the voice of a God, and not of a man,' he took the glory to himself; the text says, `Immediately the angel of the Lord smote him, because he gave not God the glory, and he was eaten of worms.' Acts 12:23. We glorify God, when we sacrifice the praise and glory of all to God. I Cor 15:50. `I laboured more abundantly than they all,' a speech, one would think, savoured of pride; but the apostle pulls the crown from his own head, and sets it upon the head of free grace: `yet not I, but the grace of God which was with me.' As Joab, when he fought against Rabbah, sent for King David, that he might carry away the crown of the victory, 2 Sam 12:28, so a Christian, when he has gotten power over any corruption or temptation, sends for Christ, that he may carry away the crown of the victory. As the silkworm, when she weaves her curious work, hides herself under the silk, and is not seen; so when we have done anything praiseworthy, we must hide ourselves under the veil of humility, and transfer the glory of all we have done to God. As Constantine used to write the name of Christ over his door, so should we write the name of Christ over our duties. Let him wear the garland of praise. [17] We glorify God by a holy life. A bad life dishonours God. I Pet 2:2. `Ye are an holy nation, that ye should shew forth the praises of him that has called you.' Rom 2:24. `The name of God is blasphemed among the Gentiles through you.' Epiphanius says, `That the looseness of some Christians in his time made many of the heathens shun their company, and would not be drawn to hear their sermons.' By our exact Bible-conversation we glorify God. Though the main work of religion lies in the heart, yet our light must so shine that others may behold it. The safety of a building is the foundation, but the glory of it is in the frontispiece; so the beauty of faith is in the conversation. When the saints, who are called jewels, cast a sparkling lustre of holiness in the eyes of the world, then they `walk as Christ walked.' I John 2:6. When they live as if they had seen the Lord with bodily eyes, and been with him upon the mount, they adorn religion, and bring revenues of glory to the crown of heaven. Use one: This subject shows us that our chief end should not be to get great estates, not to lay up treasures upon earth; which is the degeneracy of mankind since the fall. Sometimes they never arrive at an estate, they do not get the venison they hunt for; or if they do, what have they? that which will not fill the heart any more than the mariner's breath will fill the sails of the ship. They spend their time, as Israel, in gathering straw, but remember not, that the end of living is to glorify God. Eccles 5:16. `What profit has he that laboureth for the wind?' These things are soon gone. Use two: It reproves such, (1.) As bring no glory to God; who do not answer the end of their creation; whose time is not time lived, but time lost; who are like the wood of the vine, Ezek 15:5; whose lives are, as St Bernard speaks `either sinfulness or barrenness. A useless burden on the earth.' God will one day ask such a question as King Ahasuerus did, Esth 6:6. `What honour and dignity has been done to Mordecai?' What honour has been done to me? what revenues of glory have you brought into my exchequer? There is no one here present but God has put in some capacity of glorifying him; the health he has given you, the parts, estate, seasons of grace, all are opportunities put into your hand to glorify him; and, be assured, he will call you to account, to know what you have done with the mercies he has entrusted you with, what glory you have brought to him. The parable of the talents, where the men with the five talents and the two talents are brought to a reckoning, evidently shows that God will call you to a strict account, to know how you have traded with your talents, and what glory you have brought to him. Now, how sad will it be with them who hide their talents in a napkin, that bring God no glory at all! Matt 25:50. `Cast ye the unprofitable servant into outer darkness.' It is not enough for you to say, that you have not dishonoured God, you have not lived in gross sin; but what good have you done? what glory have you brought to God? It is not enough for the servant of the vineyard that he does no hurt in the vineyard, that he does not break the trees, or destroy the hedges; if he does not do service in the vineyard, he loses his pay; so, if you do not good in your place, do not glorify God, you will lose your pay, you will miss of salvation. Oh, think of this, all you that live unserviceable! Christ cursed the barren fig tree. (2.) It reproves such as are so far from bringing glory to God, that they rob God of his glory. Mal 3:3. `Will a man rob God? Yet ye have robbed me.' They rob God, who take the glory due to God to themselves. 1: If they have gotten an estate, they ascribe all to their own wit and industry, they set the crown upon their own head, not considering that, Deut 8:18, `Thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth.' 2. If they do any duty of religion, they look to their own glory. Matt 6:6. `That they may be seen of men;' that they may be set upon a theatre for others to admire and canonise them. The oil of vainglory feeds their lamp. How many by the wind of popular breath have been blown to hell! Whom the devil cannot destroy by intemperance, he does by vainglory. (3.) It reproves those who fight against God's glory. Acts 5:59. `Lest ye be found to fight against God.' Such as oppose that whereby God's glory is promoted fight against God's glory. His glory is much promoted by the preaching of the word, which is his engine whereby he converts souls. Now, such as would hinder the preaching of the word fight against God's glory. I Thess 3:16. `Forbidding us to speak to the Gentiles, that they might be saved.' Diocletian, who raised the tenth persecution against the Christians, prohibited church meetings, and would have the temples of the Christians to be razed down. Such as hinder preaching, as the Philistines that stopped the wells, stop the well of the water of life. They take away the physicians that should heal sin-sick souls. Ministers are lights, Matt 5:14, and who but thieves hate the light? They directly strike at God's glory; and what an account will they have to give to God, when he shall charge the blood of men's souls upon them! Luke 11:12. `Ye have taken away the key of knowledge; ye entered not in yourselves, and them that were entering in ye hindered.' If there be either justice in heaven, or fire in hell, they shall not go unpunished. Use three: Exhortation. Let every one of us, in our place, make it our chief end and design to glorify God. (1.) Let me speak to magistrates. God has put much glory upon them. Psa 82:2. `I have said, Ye are Gods;' and will they not glorify him who has put so much glory upon them? (2.) Ministers should study to promote God's glory. God has entrusted them with two of the most precious things, his truth, and the souls of his people. Ministers, by virtue of their office, are to glorify God. They must glorify God, by labouring in the word and doctrine. 2 Tim 4:4: `I charge thee before God and the Lord Jesus Christ, who shall judge the quick and the dead: preach the word, be instant in season, out of season,' etc. It was Augustine's wish, `that Christ, at his coming, might find him either praying or preaching.' Ministers must glorify God by their zeal and sanctity. The priests under the law, before they served at the altar, washed in the laver; so, such as serve in the Lord's house, must first be washed from gross sin in the laver of repentance. It is matter of grief and shame to think how many, who call themselves ministers, instead of bringing glory to God, dishonour him. 2 Chron 11:15. Their lives, as well as their doctrines, are heterodox; they are not free from the sins which they reprove in others. Plutarch's servant upbraided him, by saying, `he has written a book against anger, et ipse mihi irascitur, yet he falls into a passion of anger with me.' So is a minister who preaches against drunkenness, yet he himself is drunk; he preaches against swearing, yet he himself swears! (3.) Masters of families must glorify God, must season their children and servants with the knowledge of the Lord; their houses should be little churches. Gen 18:19. `I know that Abraham will command his children, that they may keep the way of the Lord.' You that are masters have a charge of souls. For want of the bridle of family discipline youth runs wild. It will be a great comfort in a dying hour, to think we have glorified God in our lives. It was Christ's comfort before his death: John 17:7. `I have glorified thee on the earth.' At the hour of death, all your earthly comforts will vanish: if you think how rich you have been, what pleasures you have had on earth; this will be so far from comforting you, that it will torment you the more. What is one the better for an estate that is spent? But to have conscience telling you, that you have glorified God on the earth, what sweet comfort and peace will this let into your soul! how will it make you long for death! The servant that has been all day working in the vineyard longs till evening comes, when he shall receive his pay. How can they who have lived, and brought no glory to God, think of dying with comfort? They cannot expect a harvest where they sowed no seed. How can they expect glory from God, who never brought any glory to him? Oh in what horror will they be at death! The worm of conscience will gnaw their souls, before the worms can gnaw their bodies. If we glorify God, he will glorify our souls for ever. By raising God's glory, we increase our own: by glorifying God, we come at last to the blessed enjoyment of him. 11. Man's chief end is to enjoy God for ever. Psalm 73:35. `Whom have I in heaven but thee?' That is, What is there in heaven I desire to enjoy but thee? There is a twofold fruition or enjoying of God; the one is in this life, the other in the life to come. [1] The enjoyment of God in this life. It is a great matter to enjoy God's ordinances, but to enjoy God's presence in the ordinances is that which a gracious heart aspires after. Psalm 63:3. `To see thy glory so as I have seen thee in the sanctuary.' This sweet enjoyment of God, is, when we feel his Spirit co-operating with the ordinance, and distilling grace upon our hearts, when in the Word the Spirit quickens and raises the affections, Luke 24:42, `Did not our hearts burn within us?', when the Spirit transforms the heart, leaving an impress of holiness upon it. 2 Cor 3:18. `We are changed into the same image, from glory to glory.' When the Spirit revives the heart with comfort, it comes not only with its anointing, but with its seal; it sheds God's love abroad in the heart. Rom 5:5. `Our fellowship is with the Father, and with his Son Jesus Christ.' I John 1: 3. In the Word we hear God's voice, in the sacrament we have his kiss. The heart being warmed and inflamed in a duty is God's answering by fire. The sweet communications of God's Spirit are the first-fruits of glory. Now Christ has pulled off his veil, and showed his smiling face; now he has led a believer into the banqueting-house, and given him of the spiced wine of his love to drink; he has put in his finger at the hole of the door; he has touched the heart, and made it leap for joy. Oh how sweet is it thus to enjoy God! The godly have, in ordinances, had such divine raptures of joy, and soul transfigurations, that they have been carried above the world, and have despised all things here below. Use one: Is the enjoyment of God in this life so sweet? How wicked are they who prefer the enjoyment of their lusts before the enjoyment of God! 2 Pet 3:3. `The lust of the flesh, the lust of the eye, the pride of life,' is the Trinity they worship. Lust is an inordinate desire or impulse, provoking the soul to that which is evil. There is the revengeful lust, and the wanton lust. Lust, like a feverish heat, puts the soul into a flame. Aristotle calls sensual lusts brutish, because, when any lust is violent, reason or conscience cannot be heard. These lusts besot and brutalise the man. Hos 4:41. `Whoredom and wine take away the heart;' the heart for anything that is good. How many make it their chief end, not to enjoy God, but to enjoy their lusts!; as that cardinal who said, `Let him but keep his cardinalship of Paris, and he was content to lose his part in Paradise.' Lust first bewitches with pleasure, and then comes the fatal dart. Prov 7:73. `Till a dart strike through his liver.' This should be as a flaming sword to stop men in the way of their carnal delights. Who for a drop of pleasure would drink a sea of wrath? Use two: Let it be our great care to enjoy God's sweet presence in his ordinances. Enjoying spiritual communion with God is a riddle and mystery to most people. Every one that hangs about the court does not speak with the king. We may approach God in ordinances, and hang about the court of heaven, yet not enjoy communion with God. We may have the letter without the Spirit, the visible sign without the invisible grace. It is the enjoyment of God in a duty that we should chiefly look at. Psa 13:3. `My soul thirsteth for God, for the living God.' Alas! what are all our worldly enjoyments without the enjoyment of God! What is it to enjoy good health, a brave estate, and not to enjoy God? Job 30:08. `I went mourning without the sun.' So mayest thou say in the enjoyment of all creatures without God, `I went mourning without the sun.' I have the starlight of outward enjoyments, but I want the Sun of Righteousness. `I went mourning without the sun.' It should be our great design, not only to have the ordinances of God, but the God of the ordinances. The enjoyment of God's sweet presence here is the most contented life: he is a hive of sweetness, a magazine of riches, a fountain of delight. Psalm 36:6, 9. The higher the lark flies the sweeter it sings: and the higher we fly by the wings of faith, the more we enjoy of God. How is the heart inflamed in prayer and meditation! What joy and peace is there in believing! Is it not comfortable being in heaven? He that enjoys much of God in this life carries heaven about him. Oh let this be the thing we are chiefly ambitious of, the enjoyment of God in his ordinances! The enjoyment of God's sweet presence here is an earnest of our enjoying him in heaven. This brings us to the second thing: [2] The enjoyment of God in the life to come. Man's chief end is to enjoy God for ever. Before the plenary fruition of God in heaven, there must be something previous and antecedent; and that is, our being in a state of grace. We must have conformity to him in grace, before we can have communion with him in glory. Grace and glory are linked and chained together. Grace precedes glory, as the morning star ushers in the sun. God will have us qualified and fitted for a state of blessedness. Drunkards and swearers are not fit to enjoy God in glory; the Lord will not lay such vipers in his bosom. Only the `pure in heart shall see God.' We must first be, as the king's daughter, glorious within, before we are clothed with the robes of glory. As King Ahasuerus first caused the virgins to be purified and anointed, and they had their sweet odours to perfume them, and then went to stand before the king, Esth 2:22, so must we have the anointing of God, and be perfumed with the graces of the Spirit, those sweet odours, and then we shall stand before the king of heaven. Being thus divinely qualified by grace, we shall be taken up to the mount of vision, and enjoy God for ever; and what is enjoying God for ever but to be put in a state of happiness? As the body cannot have life but by having communion with the soul, so the soul cannot have blessedness but by having immediate communion with God. God is the summum bonum, the chief good; therefore the enjoyment of him is the highest felicity. He is a universal good; bonum in quo omnia bona, `a good, in which are all goods.' The excellencies of the creature are limited. A man may have health, not beauty, learning, not parentage, riches, not wisdom; but in God are contained all excellencies. He is a good, commensurate fully to the soul; a sun, a portion, a horn of salvation; in whom dwells `all fulness.' Col 1:19. God is an unmixed good. There is no condition in this life but has its mixture; for every drop of honey there is a drop of gall. Solomon, who gave himself to find out the philosopher's stone, to search out for happiness here below, found nothing but vanity and vexation. Eccl 1:1. God is perfect, the quintessence of good. He is sweetness in the flower. God is a satisfying good. The soul cries out, I have enough. Psalm 17:15. `I shall be satisfied with thy likeness.' Let a man who is thirsty be brought to an ocean of pure water, and he has enough. If there be enough in God to satisfy the angels, then sure there is enough to satisfy us. The soul is but finite, but God is infinite. Though God be a good that satisfies, yet he does not surfeit. Fresh joys spring continually from his face; and he is as much to be desired after millions of years by glorified souls as at the first moment. There is a fulness in God that satisfies, and yet so much sweetness, that the soul still desires. God is a delicious good. That which is the chief good must ravish the soul with pleasure; there must be in it rapturous delight and quintessence of joy. In Deo quadam dulcedine delectatur anima immo rapitur [There is a certain sweetness about God's person which delights, nay, rather, ravishes the soul]: The love of God drops such infinite suavity into the soul as is unspeakable and full of glory. If there be so much delight in God, when we see him only by faith, I Pet 1:1, what will the joy of vision be, when we shall see him face to face! If the saints have found so much delight in God while they were suffering, oh what joy and delight will they have when they are being crowned! If flames are beds of roses, what will it be to lean on the bosom of Jesus! What a bed of roses that will be! God is a superlative good. He is better than anything you can put in competition with him: he is better than health, riches, honour. Other things maintain life, he gives life. Who would put anything in balance with the Deity? Who would weigh a feather against a mountain of gold? God excels all other things more infinitely than the sun the light of a taper. God is an eternal good. He is the Ancient of days, yet never decays, nor waxes old. Dan 7:7. The joy he gives is eternal, the crown fadeth not away. I Pet 5:5. The glorified soul shall be ever solacing itself in God, feasting on his love, and sunning itself in the light of his countenance. We read of the river of pleasure at God's right hand; but will not this in time be dried up? No! There is a fountain at the bottom which feeds it. Psa 36:6. `With the Lord is the fountain of life.' Thus God is the chief good, and the enjoyment of God for ever is the highest felicity of which the soul is capable. Use one: Let it be the chief end of our living to enjoy this chief good hereafter. Augustine reckons up 288 opinions among philosophers about happiness, but all were short of the mark. The highest elevation of a reasonable soul is to enjoy God for ever. It is the enjoyment of God that makes heaven. I Thess 4:17. `Then shall we ever be with the Lord.' The soul trembles as the needle in the compass, and is never at rest till it comes to God. To set out this excellent state of a glorified soul's enjoyment of God: (1.) It must not be understood in a sensual manner: we must not conceive any carnal pleasures in heaven. The Turks, in their Koran, speak of a paradise of pleasure, where they have riches in abundance, and red wine served in golden chalices. The epicures of this age would like such a heaven when they die. Though the state of glory be compared to a feast, and is set out by pearls and precious stones, yet these metaphors are only helps to our faith, and to show us that there is superabundant joy and felicity in the highest heaven; but they are not carnal but spiritual delights. Our enjoyment will be in the perfection of holiness, in seeing the pure face of Christ, in feeling the love of God, in conversing with heavenly spirits; which will be proper for the soul, and infinitely exceed all carnal voluptuous delights. (2.) We shall have a lively sense of this glorious estate. A man in a lethargy, though alive, is as good as dead, because he is not sensible, nor does he take any pleasure in his life; but we shall have a quick and lively sense of the infinite pleasure which arises from the enjoyment of God: we shall know ourselves to be happy; we shall reflect with joy upon our dignity and felicity; we shall taste every crumb of that sweetness, every drop of that pleasure which flows from God. (3.) We shall be made able to bear a sight of that glory. We could not now bear that glory, it would overwhelm us, as a weak eye cannot behold the sun; but God will capacitate us for glory; our souls shall be so heavenly, and perfected with holiness, that they may be able to enjoy the blessed vision of God. Moses in a cleft of the rock saw the glory of God passing by. Exod 33:32. From our blessed rock Christ, we shall behold the beatific sight of God. (4.) This enjoyment of God shall be more than a bare contemplation of him. Some of the learned move the question, Whether the enjoyment of God shall be by way of contemplation only. That is something, but it is one half of heaven only; there shall be a loving of God, an acquiescence in him, a tasting his sweetness; not only inspection but possession. John 17:74. `That they may behold my glory;' there is inspection: Verse 22. `And the glory thou hast given me, I have given them;' there is possession. `Glory shall be revealed in us,' Rom 8:18; not only revealed to us, but in us. To behold God's glory, there is glory revealed to us; but, to partake of his glory, there is glory revealed in us. As the sponge sucks in the wine, so shall we suck in glory. (5.) There is no intermission in this state of glory. We shall not only have God's glorious presence at certain special seasons; but we shall be continually in his presence, continually under divine raptures of joy. There shall not be one minute in heaven, wherein a glorified soul may say, I do not enjoy happiness. The streams of glory are not like the water of a conduit, often stopped, so that we cannot have one drop of water; but those heavenly streams of joy are continually running. Oh how should we despise this valley of tears where we now are, for the mount of transfiguration! how should we long for the full enjoyment of God in Paradise! Had we a sight of that land of promise, we should need patience to be content to live here any longer. Use two: Let this be a spur to duty. How diligent and zealous should we be in glorifying God, that we may come at last to enjoy him! If Tully, Demosthenes, and Plato, who had but the dim watch-light of reason to see by, fancied an elysium and happiness after this life, and took such Herculean pains to enjoy it, oh how should Christians, who have the light of Scripture to see by, bestir themselves that they may attain to the eternal fruition of God and glory! If anything can make us rise off our bed of sloth, and serve God with all our might, it should be this, the hope of our near enjoyment of God for ever. What made Paul so active in the sphere of religion? I Cor 15:50. `I laboured more abundantly than they all.' His obedience did not move slow, as the sun on the dial; but swift, as light from the sun. Why was he so zealous in glorifying God, but that he might at last centre and terminate in him? I Thess 4:17. `Then shall we ever be with the Lord.' Use three: Let this comfort the godly in all the present miseries they feel. Thou complainest, Christian, thou dost not enjoy thyself, fears disquiet thee, wants perplex thee; in the day thou canst not enjoy ease, in the night thou canst not enjoy sleep; thou cost not enjoy the comforts of thy life. Let this revive thee, that shortly thou shalt enjoy God, and then shalt have more than thou canst ask or think; thou shalt have angels' joy, glory without intermission or expiration. We shall never enjoy ourselves fully till we enjoy God eternally. __________________________________________________________________ 2. The Scriptures Q-II: WHAT RULE HAS GOD GIVEN TO DIRECT US HOW WE MAY GLORIFY AND ENJOY HIM? A: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. 2 Tim 3:16. `All Scripture is given by inspiration of God,' By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain, but is divine in its origin. The image of Diana was had in veneration by the Ephesians, because they supposed it fell from Jupiter. Acts 19:95. The holy Scripture is to be highly reverenced and esteemed, because we are sure it came from heaven. 2 Pet 1:11. The two Testaments are the two lips by which God has spoken to us. How does it appear that the Scriptures have a Jus Divinum, a divine authority stamped upon them? Because the Old and New Testament are the foundation of all religion. If their divinity cannot be proved, the foundation on which we build our faith is gone. I shall therefore endeavour to prove this great truth, that the Scriptures are the very word of God. I wonder whence the Scriptures should come, if not from God. Bad men could not be the authors of it. Would their minds be employed in inditing such holy lines? Would they declare so fiercely against sin? Good men could not be the authors of it. Could they write in such a strain? or could it stand with their grace to counterfeit God's name, and put, Thus saith the Lord, to a book of their own devising? Nor could any angel in heaven be the author of it, because the angels pry and search into the abyss of gospel mysteries, I Pet 1:12, which implies their nescience of some parts of Scripture; and sure they cannot be the authors of that book which they themselves do not fully understand. Besides, what angel in heaven durst be so arrogant as to personate God and, say, `I create,' Isa 65:17, and, `I the Lord have said it,? Numb 14:45. So that it is evident, the pedigree of Scripture is sacred, and it could come from none but God himself. Not to speak of the harmonious consent of all the parts of Scripture, there are seven cogent arguments which may evince it to be the Word of God. [1] Its antiquity. It is of ancient standing. The grey hairs of Scripture make it venerable. No human histories extant reach further than Noah's flood: but the holy Scripture relates matters of fact that have been from the beginning of the world; it writes of things before time. That is a sure rule of Tertullian, `That which is of the greatest antiquity, id verum quod primum, is to be received as most sacred and authentic.' [2] We may know the Scripture to be the Word of God by its miraculous preservation in all ages. The holy Scriptures are the richest jewel that Christ has left us; and the church of God has so kept these public records of heaven, that they have not been lost. The Word of God has never wanted enemies to oppose, and, if possible, to extirpate it. They have given out a law concerning Scripture, as Pharaoh did the midwives, concerning the Hebrew women's children, to strangle it in the birth; but God has preserved this blessed Book inviolable to this day. The devil and his agents have been blowing at Scripture light, but could never blow it out; a clear sign that it was lighted from heaven. Nor has the church of God, in all revolutions and changes, kept the Scripture that it should not be lost only, but that it should not be depraved. The letter of Scripture has been preserved, without any corruption, in the original tongue. The Scriptures were not corrupted before Christ's time, for then Christ would not have sent the Jews to them. He said, `Search the Scriptures.' He knew these sacred springs were not muddied with human fancies. [3] The Scripture appears to be the Word of God, by the matter contained in it. The mystery of Scripture is so abstruse and profound that no man or angel could have known it, had it not been divinely revealed. That eternity should be born; that he who thunders in the heavens should cry in the cradle; that he who rules the stars should suck the breasts; that the Prince of Life should die; that the Lord of Glory should be put to shame; that sin should be punished to the full, yet pardoned to the full; who could ever have conceived of such a mystery, had not the Scripture revealed it to us? So, for the doctrine of the resurrection; that the same body which is crumbled into a thousand pieces, should rise idem numero, the same individual body, else it were a creation, not a resurrection. How could such a sacred riddle, above all human disquisition, be known, had not the Scripture made a discovery of it? As the matter of Scripture is so full of goodness, justice and sanctity, that it could be breathed from none but God; so the holiness of it shows it to be of God. Scripture is compared to silver refined seven times. Psa 12:2. The Book of God has no errata in it; it is a beam of the Sun of Righteousness, a crystal stream flowing from the fountain of life. All laws and edicts of men have had their corruptions, but the Word of God has not the least tincture, it is of meridian splendour. Psa 119:940. `Thy word is very pure,' like wine that comes from the grape, which is not mixed nor adulterated. It is so pure that it purifies everything else. John 17:17. `Sanctify them through thy truth.' The Scripture presses holiness, so as no other book ever did: it bids us live `soberly, righteously, and godly;' Titus 2:12; soberly, in acts of temperance; righteously, in acts of justice; godly, in acts of zeal and devotion. It commends to us, whatever is `just, lovely, and of good report.' Phil 4:4. This sword of the Spirit cuts down vice. Eph 6:67. Out of this tower of Scripture is thrown a millstone upon the head of sin. The Scripture is the royal law which commands not only the actions, but affections; it binds the heart to good behaviour. Where is there such holiness to be found, as is digged out of this sacred mine? Who could be the author of such a book but God himself? [4] That the Scripture is the Word of God is evident by its predictions. It prophesies of things to come, which shows the voice of God speaking in it. It was foretold by the prophet, `A virgin shall conceive,' Isa 7:14, and, the `Messiah shall be cut off.' Dan 9:96. The Scripture foretells things that would fall out many ages and centuries after; as how long Israel should serve in the iron furnace, and the very day of their deliverance. Exod 12:2I. `At the end of the four hundred and thirty years, even the self-same day, it came to pass that the host of the Lord went out of Egypt.' This prediction of future things, merely contingent, and not depending upon natural causes, is a clear demonstration of its divine origin. [5] The impartiality of those men of God who wrote the Scriptures, who do not spare to set down their own failings. What man that writes a history would black his own face, by recording those things of himself that might stain his reputation? Moses records his own impatience when he struck the rock, and tells us, he could not on that account enter into the land of promise. David relates his own adultery and bloodshed, which stands as a blot in his escutcheon to succeeding ages. Peter relates his own pusillanimity in denying Christ. Jonah sets down his own passions, `I do well to be angry to the death.' Surely had their pen not been guided by God's own hand, they would never have written that which reflects dishonour upon themselves. Men usually rather hide their blemishes than publish them to the world; but the penmen of holy Scripture eclipse their own name; they take away all glory from themselves, and give the glory to God. [6] The mighty power and efficacy that the Word has had upon the souls and consciences of men. It has changed their hearts. Some by reading Scripture have been turned into other men; they have been made holy and gracious. By reading other books the heart may be warmed, but by reading this book it is transformed. 2 Cor 3:3. `Ye are manifestly declared to be the epistle of Christ, written not with ink, but with the Spirit of the living God.' The Word was copied out into their hearts, and they were become Christ's epistle, so that others might read Christ in them. If you should set a seal upon marble, and it should make an impression upon the marble, and leave a print behind, there would be a strange virtue in that seal; so when the seal of the Word leaves a heavenly print of grace upon the heart, there must needs be a power going along with that Word no less than divine. It has comforted their hearts. When Christians have sat by the rivers weeping, the Word has dropped as honey, and sweetly revived them. A Christian's chief comfort is drawn out of these wells of salvation. Rom 15:5. `That we through comfort of the Scriptures might have hope.' When a poor soul has been ready to faint, it has had nothing to comfort it but a Scripture cordial. When it has been sick, the Word has revived it. 2 Cor 4:17. `Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' When it has been deserted, the Word has dropped in the golden oil of joy. Lam 3:3I. `The Lord will not cast off for ever.' He may change his providence, not his purpose; he may have the look of an enemy, but he has the heart of a father. Thus the Word has a power in it to comfort the heart. Psa 119:90. `This is my comfort in mine affliction; for thy word has quickened me.' As the spirits are conveyed through the arteries of the body, so divine comforts are conveyed through the promises of the Word. Now, the Scriptures having such an exhilarating, heart-comforting power in them, shows clearly that they are of God, and it is he that has put the milk of consolation into these breasts. [7] The miracles by which Scripture is confirmed. Miracles were used by Moses, Elijah, and Christ, and were continued, many years after, by the apostles, to confirm the verity of the holy Scriptures. As props are set under weak vines, so these miracles were set under the weak faith of men, that if they would not believe the writings of the Word, they might believe the miracles. We read of God's dividing the waters, making a pathway in the sea for his people to go over, the iron swimming, the oil increasing by pouring out, Christ's making wine of water, his curing the blind, and raising the dead. Thus God has set a seal to the truth and divinity of the Scriptures by miracles. The Papists cannot deny that the Scripture is divine and sacred; but they affirm quoad nos, with respect to us, it receives its divine authority from the church; and in proof of it they bring that Scripture, I Tim 3:15, where the church is said to be the ground and pillar of truth. It is true, the church is the pillar of truth; but it does not therefore follow that the Scripture has its authority from the church. The king's proclamation is fixed on the pillar, the pillar holds it out, that all may read, but the proclamation does not receive its authority from the pillar, but from the king; so the church holds forth the Scriptures, but they do not receive their authority from the church, but from God. If the Word of God be divine, merely because the church holds it forth, then it will follow, that our faith is to be built upon the church, and not upon the Word, contrary to Eph 2:20. `Built upon the foundation (that is the doctrine) of the apostles and prophets.' Are all the books in the Bible of the same divine authority? Those which we call canonical. Why are the Scriptures called canonical? Because the Word is a rule of faith, a canon to direct our lives. The Word is the judge of controversies, the rock of infallibility. That only is to be received for truth which agrees with Scripture, as the transcript with the original. All maxims in divinity are to be brought to the touchstone of Scripture, as all measures are brought to the standard. Are the Scriptures a complete rule? The Scripture is a full and perfect canon, containing in it all things necessary to salvation. 2 Tim 3:15. `From a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation.' It shows the Credenda, what we are to believe; and the Agenda, what we are to practise. It gives us an exact model of religion, and perfectly instincts us in the deep things of God. The Papists, therefore, make themselves guilty, who eke out Scripture with their traditions, which they consider equal to it. The Council of Trent says, that the traditions of the church of Rome are to be received pari pietatis affectu, with the same devotion that Scripture is to be received; so bringing themselves under the curse. Rev 22:18. `If any man shall add unto these things, God shall add unto him the plagues that are written in this book.' What is the main scope and end of Scripture? To reveal a way of salvation. It makes a clear discovery of Christ. John 20:01: `These things are written, that ye might believe that Jesus is the Christ, and that believing ye might have life through his name.' The design of the Word is to be a test whereby our grace is to be tried; a sea-mark to show us what rocks are to be avoided. The Word is to sublimate and quicken our affections; it is to be our directory and consolatory; it is to waft us over to the land of promise. Who should have the power of interpreting Scripture? The Papists assert that it is in the power of the church. If you ask whom they mean by the church, they say, The Pope, who is head of it, and he is infallible; so Bellarmine. But that assertion is false, because many of the Popes have been ignorant and vicious, as Platina affirms, who writes the lives of Popes. Pope Liberius was an Arian, and Pope John XII denied the immortality of the soul; therefore Popes are not fit interpreters of Scripture; who then? The Scripture is to be its own interpreter, or rather the Spirit speaking in it. Nothing can cut the diamond but the diamond; nothing can interpret Scripture but Scripture. The sun best discovers itself by its own beams; the Scripture interprets itself to the understanding. But the question is concerning hard places of Scripture, where the weak Christian is ready to wade beyond his depth; who shall interpret here? The church of God has appointed some to expound and interpret Scripture; therefore he has given gifts to men. The several pastors of churches, like bright constellations, give light to dark Scriptures. Mal 2:2. `The priest's lips should keep knowledge, and they should seek the law at his mouth.' But this is to pin our faith upon men. We are to receive nothing for truth but what is agreeable to the Word. As God has given to his ministers gifts for interpreting obscure places, so he has given to his people so much of the spirit of discerning, that they can tell (at least in things necessary to salvation) what is consonant to Scripture, and what is not. I Cor 12:20. `To one is given a spirit of prophecy, to another discerning of spirits.' God has endued his people with such a measure of wisdom and discretion, that they can discern between truth and error, and judge what is sound and what is spurious. Acts 17:7: `The Bereans searched the Scriptures daily, whether those things were so.' They weighed the doctrine they heard, whether it was agreeable to Scripture, though Paul and Silas were their teachers. 2 Tim 3:36. Use one: See the wonderful goodness of God, who, besides the light of nature, has committed to us the sacred Scriptures, The heathen are enveloped in ignorance. Psa 147:70. `As for his judgements they have not known them.' They have the oracles of the Sibyls, but not the writings of Moses and the apostles. How many live in the region of death, where this bright star of Scripture never appeared! We have this blessed Book of God to resolve all our doubts, to point out a way of life to us. John 14:42. `Lord, how is it thou wilt manifest thyself unto us, and not unto the world?' God having given us his written Word to be our directory takes away all excuses from men. No man can say, I went wrong for want of light; God has given thee his Word as a lamp to thy feet; therefore if thou goest wrong, thou cost it wilfully. No man can say, If I had known the will of God, I would have obeyed it; thou art inexcusable, O man, for God has given thee a rule to go by, he has written his law with his own finger; therefore, if thou obeyest not, thou hast no apology left. If a master leave his mind in writing with his servant, and tells him what work he will have done, and the servant neglects the work, that servant is left without excuse, John 15:52. `Now you have no cloak for your sins.' Use two: Is all Scripture of divine inspiration? Then it reproves, (1.) The Papists, who take away part of Scripture, and so clip the King of heaven's coin. They expunge the second commandment out of their catechisms, because it makes against images; and it is usual with them, if they meet with anything in Scripture which they dislike, either to put a false gloss upon it, or, if that will not do, to pretend it is corrupted. They are like Ananias, who kept back part of the money. Acts 5:5. They keep back part of the Scripture from the people. It is a high affront to God to deface and obliterate any part of his Word, and brings us under that premunire, Rev 22:19, `If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life.' Is all Scripture of divine inspiration? (2.) It condemns the Antinomians, who lay aside the Old Testament as useless, and out of date; and call those who adhere to them Old Testament Christians. God has stamped a divine majesty upon both Testaments; and till they can show me where God has repealed the Old, it stands in force. The two Testaments are the two wells of salvation; the Antinomians would stop up one of these wells, they would dry up one of the breasts of Scripture. There is much gospel in the Old Testament. The comforts of the gospel in the New Testament have their rise from the Old. The great promise of the Messiah is in the Old Testament, `A virgin shall conceive and bear a son.' Nay, I say more. The moral law, in some parts of it, speaks gospel - `I am the Lord thy God;' here is the pure wine of the gospel. The saints' great charter, where God promises to `sprinkle clean water upon them, and put his Spirit within them,' is to be found primarily in the Old Testament. Ezek 36:65, 26. So that they who take away the Old Testament, as Samson pulled down the pillars, would take away the pillars of a Christian's comfort. (3.) It condemns the Enthusiasts, who, pretending to have the Spirit, lay aside the whole Bible, and say the Scripture is a dead letter, and they live above it. What impudence is this! Till we are above sin, we shall not be above Scripture. Let not men so talk of a revelation from the Spirit, but suspect it to be an imposture. The Spirit of God acts regularly, it works in and by the Word; and he that pretends to a new light, which is either above the Word, or contrary to it, abuses both himself and the Spirit: his light is borrowed from him who transforms himself into an angel of light. (4.) It condemns the slighters of Scripture; such as those who can go whole weeks and months and never read the Word. They lay it aside as rusty armour; they prefer a play or romance before Scripture. The magnalia legis are to them minutula [The weighty matters of the law are to them insignificant]. Oh how many can be looking at their faces in a glass all the morning, but their eyes begin to be sore when they look upon a Bible! Heathens die for want of Scripture, and these in contempt of it. They surely must needs go wrong who slight their guide. Such as lay the reins upon the neck of their lusts, and never use the curbing bit of Scripture to check them, are carried to hell, and never stop. (5.) It condemns the abusers of Scripture. Those who mud and poison this pure crystal fountain with their corrupt glosses, and who wrest Scripture. 2 Pet 3:16. The Greek word is, they set it upon the rack; they give wrong interpretations of it, not comparing Scripture with Scripture; as the Antinomians pervert that Scripture, Numb 23:3I, `He has not beheld iniquity in Jacob;' from which they infer that God's people may take liberty in sin, because God sees no sin in them. It is true, God sees no sin in his people with an eye of revenge, but he sees it with an eye of observation. He sees not sin in them, so as to damn them; but he sees it, so as to be angry, and severely to punish them. Did not David find it so, when he cried out of his broken bones? In like manner the Arminians wrest the Scripture in John 5:50, 'Ye will not come to me;' where they bring in free will. This text shows how willing God is that we should have life; and that sinners may do more than they do, they may improve the talents God has given them; but it does not prove the power of free will, for it is contrary to that Scripture, John 6:64, 'No man can come to me, except the Father which has sent me draw him.' These, therefore, wring the text so hard, that they make the blood come out; they do not compare Scripture with Scripture. Some jest with Scripture. When they are sad, they take the Scripture as their lute or minstrel to play upon, and so drive away the sad spirit; as a drunkard I have read of, who, having drunk off his cups, called to some of his fellows, `Give us of your oil, for our lamps are gone out.' In the fear of God, take heed of this. Eusebius tells us of one, who took a piece of Scripture to make a jest of, but was presently struck with a frenzy and ran mad. It is a saying of Luther, Quos Deus vult perdere, &c.' `Whom God intends to destroy, he gives them leave to play with Scripture.' Use three: If the Scripture be of divine inspiration, then be exhorted, (1.) To study the Scripture. It is a copy of God's will. Be Scripture-men, Bible-Christians. `I adore the fulness of Scripture,' says Tertullian. In the Book of God are scattered many truths as so many pearls. John 5:59. `Search the Scriptures.' Search as for a vein of silver. This blessed Book will fill your head with knowledge, and your heart with grace. God wrote the two tables with his own fingers; and if he took pains to write, well may we take pains to read. Apollos was mighty in the Scriptures. Acts 18:84. The Word is our Magna Charta for Heaven; shall we be ignorant of our charter? Col 3:16. `Let the word of God dwell in you richly.' The memory must be a tablebook where the Word is written. There is majesty sparkling in every line of Scripture; take but one instance, Isa 63:1: `Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.' Here is a lofty, magnificent style. What angel could speak after this manner? Junius was converted by reading one verse of John; he beheld a majesty in it beyond all human rhetoric. There is a melody in Scripture. This is that blessed harp which drives away sadness of spirit. Hear the sounding of this harp a little. I Tim 1:15. `This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners;' he took not only our flesh upon him but our sins. And 1. `Come unto me, all ye that are heavy laden, and I will give you rest.' How sweetly does this harp of Scripture sound, what heavenly music does it make in the ears of a distressed sinner, especially when the finger of God's Spirit touches this instrument! There is divinity in Scripture. It contains the marrow and quintessence of religion. It is a rock of diamonds, a mystery of piety. The lips of Scripture have grace poured into them. The Scripture speaks of faith, self-denial, and all the graces which, as a chain of pearls, adorns a Christian. It excites to holiness; it treats of another world, it gives a prospect of eternity! Oh, then, search the Scripture! make the Word familiar to you. Had I the tongue of angels, I could not sufficiently set forth the excellency of Scripture. It is a spiritual optic-glass, in which we behold God's glory; it is the tree of life, the oracle of wisdom, the rule of manners, the heavenly seed of which the new creature is formed. James 1:18. `The two Testaments,' says Austin, `are the two breasts which every Christian must suck, that he may get spiritual nourishment.' The leaves of the tree of life were for healing. Rev 22:2. So these holy leaves of Scripture are for the healing of our souls. The Scripture is profitable for all things. If we are deserted, here is spiced wine that cheers the heavy heart; if we are pursued by Satan, here is the sword of the Spirit to resist him; if we are diseased with sin's leprosy, here are the waters of the sanctuary, both to cleanse and cure. Oh, then, search the Scriptures! There is no danger in tasting this tree of knowledge. There was a penalty laid at first, that we might not taste of the tree of knowledge. Gen 2:27. `In the day that thou eatest thereof, thou shalt surely die.' There is no danger in plucking from this tree of holy Scripture; if we do not eat of this tree of knowledge, we shall surely die. Oh, then, read the Scriptures! Time may come when the Scriptures may be kept from us. Read the Bible with reverence. Think in every line you read that God is speaking to you. The ark wherein the law was put was overlaid with pure gold, and was carried on bars, that the Levites might not touch it. Exod 25:14. Why was this, but to give reverence to the law? Read with seriousness. It is matter of life and death; by this Word you must be tried; conscience and Scripture are the jury God will proceed by, in judging you. Read the Word with affection. Get your hearts quickened with the Word; go to it to fetch fire. Luke 24:42. `Did not our hearts burn within us?' Labour that the Word may not only be a lamp to direct, but a fire to warm. Read the Scripture, not only as a history, but as a love letter sent you from God, which may affect your hearts. Pray that the same Spirit that wrote the Word may assist you in reading it; that God's Spirit would show you the wonderful things of his law. `Go near,' saith God to Philip, `join thyself to this chariot.' Acts 8:89. So, when God's Spirit joins himself with the chariot of his Word, it becomes effectual. (2.) Be exhorted to prize the written Word. Job 23:12. David valued the Word more than gold. What would the martyrs have given for a leaf of the Bible! The Word is the field where Christ the pearl of price is hid. In this sacred mine we dig, not for a wedge of gold, but for a weight of glory. The Scripture is a sacred collyrium, or eye-salve to illuminate us. Prov 6:63. `The commandment is a lamp, and the law is light.' The Scripture is the chart and compass by which we sail to the new Jerusalem. It is a sovereign cordial in all distresses. What are the promises but the water of life to renew fainting spirits? Is it sin that troubles? Here is a Scripture cordial. Psa 65:5. `Iniquities prevail against me; as for our transgressions thou shalt purge them away;' or, as it is in the Hebrew, `thou shalt cover them.' Do outward afflictions disquiet thee? Here is a Scripture cordial. Psa 91:15. `I will be with him in trouble,' not only to behold, but to uphold. Thus, as in the ark manna was laid up, so promises are laid up in the ark of Scripture. The Scripture will make us wise. Wisdom is above rubies. Psa 119:904. `By thy precepts I get understanding.' What made Eve desire the tree of knowledge? Gen 3:3. `It was a tree to make one wise.' The Scriptures teach a man to know himself. They discover Satan's snares and stratagems. 2 Cor 2:2: `They make one wise to salvation.' 2 Tim 3:35. Oh, then, highly prize the Scriptures. I have read of Queen Elizabeth, that at her coronation, she received the Bible presented to her, with both her hands, and kissing it, laid it to her breast, saying, that that book had ever been her chief delight. (3.) If the Scripture is of divine inspiration, believe it. The Romans, that they might gain credit to their laws, reported they were inspired by the gods of Rome. Oh give credence to the Word! It is breathed from God's own mouth. Hence arises the profaneness of men, that they do not believe the Scripture. Isa 53:3: `Who has believed our report?' Did you believe the glorious rewards the Scripture speaks of, would you not give diligence to make your election sure? Did you believe the infernal torments the Scripture speaks of, would it not put you into a cold sweat, and cause a trembling at heart for sin? But people are in part atheists, they give but little credit to the Word, therefore they are so impious, and draw such dark shadows in their lives. Learn to realise Scripture, get your hearts wrought to a firm belief of it. Some think, if God should send an angel from heaven, and declare his mind, they would believe him; or, if he should send one from the damned, and preach the torments of hell all in flames, they would believe. But, `If they believe not Moses and the prophets, neither will they be persuaded though one arose from the dead.' Luke 16:61. God is wise, and he thinks the fittest way to make his mind known to us is by writing; and such as shall not be convinced by the Word, shall be judged by the Word. The belief of Scripture is of high importance. It will enable us to resist temptation. I John 2:14. `The Word of God abideth in you, and ye have overcome the wicked one.' It conduceth much to our sanctification; therefore sanctification of the Spirit, and belief of the truth, are put together. 2 Thess 2:13. If the word written be not believed, it is like writing on water, which makes no impression. (4.) Love the Word written. Psa 119:97. `Oh how love I thy law!' `Lord,' said Augustine, `let the holy Scriptures be my chaste delight.' Chrysostom compares the Scripture to a garden, every truth is a fragrant flower, which we should wear, not on our bosom, but in our heart. David counted the Word `sweeter than honey and the honeycomb.' Psa 19:90. There is that in Scripture which may breed delight. It shows us the way to riches: Deut 28:8, Prov 3:30; to long life, Psa 34:42; to a kingdom, Heb 12:28. Well then may we count those the sweetest hours which are spent in reading the holy Scriptures; well may we say with the prophet, Jer 15:16, `Thy words were found, and I did eat them; and they were the joy and rejoicing of my heart.' (5.) Conform to Scripture. Let us lead Scripture lives. Oh that the Bible might be seen printed in our lives! Do what the Word commands. Obedience is an excellent way of commenting upon the Bible. Psa 86:6: `I will walk in thy truth.' Let the Word be the sun-dial by which you set your life. What are we the better for having the Scripture, if we do not direct all our speeches and actions according to it? What is a carpenter the better for his rule about him, if he sticks it at his back, and never makes use of it for measuring and squaring his work? So, what are we the better for the rule of the Word, if we do not make use of it, and regulate our lives by it? How many swerve and deviate from the rule! The Word teaches to be sober and temperate, but they are drunk; to be chaste and holy, but they are profane; they go quite from the rule! What a dishonour is it to religion, for men to live in contradiction to Scripture! The Word is called a `light to our feet.' Psa 119:105. It is not only a light to our eyes to mend our sight, but to our feet to mend our walk. Oh let us lead Bible conversations! (6.) Contend for Scripture. Though we should not be of contentious spirits, yet we ought to contend for the Word of God. This jewel is too precious to be parted with. Prov 4:13. `Keep her, for she is thy life.' The Scripture is beset with enemies; heretics fight against it, we must therefore `contend for the faith once delivered to the saints.' Jude 3. The Scripture is our book of evidences for heaven; shall we part with our evidences? The saints of old were both advocates and martyrs for truth; they would hold fast Scripture, though it were with the loss of their lives. (7.) Be thankful to God for the Scriptures. What a mercy is it that God has not only acquainted us what his will is, but that he has made it known by writing! In the old times God revealed his mind by visions, but the Word written is a surer way of knowing God's mind. 2 Pet 1:18. `This voice which came from heaven we heard, we have also a more sure word of prophecy.' The devil is God's ape, and he can transform himself into an angel of light; he can deceive with false revelations; as I have heard of one who had, as he thought, a revelation from God to sacrifice his child, as Abraham had; whereupon, following this impulse of the devil, he killed his child. Thus Satan deceives people with delusion, instead of divine revelations; therefore we are to be thankful to God for revealing his mind to us by writing. We are not left in doubtful suspense that we should not know what to believe, but we have an infallible rule to go by. The Scripture is our pole-star to direct us to heaven, it shows us every step we are to take; when we go wrong, it instructs us; when we go right, it comforts us; and it is matter of thankfulness, that the Scriptures are made intelligible, by being translated. (8.) Adore God's distinguishing grace, if you have felt the power and authority of the Word upon your conscience; if you can say as David, Psa 119:90, 'Thy word has quickened me.' Christian, bless God that he has not only given thee his Word to be a rule of holiness, but his grace to be a principle of holiness. Bless God that he has not only written his Word, but sealed it upon thy heart, and made it effectual. Canst thou say it is of divine inspiration, because thou hast felt it to be of lively operation? Oh free grace! that God should send out his Word, and heal thee; that he should heal thee, and not others! That the same Scripture which to them is a dead letter, should be to thee a savour of life! __________________________________________________________________ 3. God and his creation __________________________________________________________________ 1. The Being Of God Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there is a God. The belief of God's essence is the foundation of all religious worship. Heb 11:1. `He that comes to God must believe that he is.' There must be a first cause, which gives being to all things besides. We know that there is a God. [1] By the book of nature. The notion of a Deity is engraven on man's heart; it is demonstrable by the light of nature. I think it hard for a man to be a natural atheist; he may wish there were no God, he may dispute against a Deity, but he cannot in his judgement believe there is no God, unless by accumulated sin his conscience be seared, and he has such a lethargy upon him, that he has sinned away his very sense and reason. [2] We know that there is a God by his works, and this is so evident a demonstration of a Godhead, that the most atheistical spirits, when they have considered these works, have been forced to acknowledge some wise and supreme maker of these things; as is reported of Galen and others. We will begin with the creation of the glorious fabric of heaven and earth. Sure there must be some architect or first cause. The world could not make itself. Who could hang the earth on nothing but the great God? Who could provide such rich furniture for the heavens, the glorious constellations, the firmament bespangled with such glittering lights? We see God's glory blazing in the sun, twinkling in the stars. Who could give the earth its clothing, cover it with grass and corn, adorn it with flowers, enrich it with gold? God only. Job 38:8. Who but God could make the sweet music in the heavens, cause the angels to join in concert, and sound forth the praises of their Maker? Job 38:8. `The morning stars sang together, and all the sons of God shouted for joy.' If a man should go into a far country, and see stately edifices there, he would never imagine that these built themselves, but that some greater power had built them. To imagine that the work of the creation was not framed by God, is as if we should conceive a curious landscape to be drawn by a pencil without the hand of an artist. Acts 17: 24. `God that made the world, and all things therein.' To create is proper to the Deity. The wise government of all things evinces there is a God. God is the great superintendent of the world, he holds the golden reins of government in his hand, guiding all things most regularly and harmoniously to their proper end. Who that eyes Providence but must be forced to acknowledge there is a God? Providence is the queen and governess of the world, it is the hand that turns the wheel of the whole creation; it sets the sun its race, the sea its bounds. If God did not guide the world, things would run into disorder and confusion. When one looks on a clock, and sees the motion of the wheels, the striking of the hammer, the hanging of the plummets, he would say, some artificer made it; so, when we see the excellent order and harmony in the universe, the sun, that great luminary, dispensing its light and heat to the world, without which the world were but a grave or a prison; the rivers sending forth their silver streams to refresh the bodies of men, and prevent a drought; and every creature acting within its sphere, and keeping its due bounds; we must needs acknowledge there is a God, who wisely orders and governs all these things. Who could set this great army of the creatures in their several ranks and squadrons, and keep them in their constant march, but HE, whose name is THE LORD OF HOSTS? And as God does wisely dispose all things in the whole regiment of the creatures, so, by his power, he supports them. Did God suspend and withdraw his influence ever so little, the wheels of the creation would unpin, and the axletree break asunder. All motion, the philosophers say, is from something that is unmoveable. As for example, the elements are moved by the influence and motion of the heavenly bodies; the sun and moon, and these planets, are moved by the highest orb, called Primum Mobile; now, if one should ask, Who moves that highest orb, or is the first mover of the planets? It can be no other than God himself. Man is a microcosm or lesser world. The excellent contexture and frame of his body is wrought curiously as with needlework. Psa 139:15. `I was curiously wrought in the lowest parts of the earth.' This body is endowed with a noble soul. Who but God could make such a union of different substances as flesh and spirit? In him we live, and move, and have our being. The quick motion of every part of the body shows there is a God. We may see something of him in the sparkling of the eye; and if the cabinet of the body be so curiously wrought, what is the jewel? The soul has a celestial brightness in it; as Damascene says, `It is a diamond set in a ring of clay.' What noble faculties is the soul endowed with! Understanding, Will, Affections are a glass of the Trinity, as Plato speaks. The matter of the soul is spiritual, it is a divine spark lighted from heaven; and being spiritual, is immortal, as Scaliger notes; anima non senescit; `the soul does not wax old,' it lives for ever. Who could create a soul ennobled with such rare angelic properties but God? We must needs say as the Psalmist, `It is he that has made us, and not we ourselves.' Psa 100:0. [3] We may prove a Deity by our conscience. Conscience is God's deputy or vicegerent. Conscience is a witness of a Deity. If there were no Bible to tell us there is a God, yet conscience might. Conscience, as the apostle says, `either accuseth' or `excuseth.' Rom 2:15. It acts in order to a higher judicatory. Natural conscience, being kept free from gross sin, excuses. When a man does virtuous actions, lives soberly and righteously, observes the golden maxim, doing to others as he would have them do to him, then conscience approves, and says, Well done. Like a bee it gives honey. Natural conscience in the wicked accuses. When men go against its light they feel the worm of conscience. Eheu! quis intus scorpio? [Alas! What scorpion lurks within?] Seneca. Conscience, being sinned against, spits fire in men's faces, fills them with shame and horror. When the sinner sees a handwriting on the wall of conscience, his countenance is changed. Many have hanged themselves to quiet their conscience. Tiberius the emperor, a bloody man, felt the lashes of his conscience; he was so haunted with that fury, that he told the senate, he suffered death daily. What could put a man's conscience into such an agony but the impression of a Deity, and the thoughts of coming before his tribunal? Those who are above human laws are subject to the checks of their own conscience. And it is observable, the nearer the wicked approach to death, the more they are terrified. Whence is this but from the apprehension of judgement approaching? The soul, being sensible of its immortal nature, trembles at him who never ceases to live, and therefore will never cease to punish. [4] That there is a God, appears by the consent of nations, by the universal vote and suffrage of all men. Nulla gens tam barbara cui non insideat haec persuasio Deum esse. Tully. `No nation so barbarous,' says Tully, `as not to believe there is a God.' Though the heathen did not worship the true God, yet they worshipped a god. They set up an altar, `To the unknown God.' Acts 17:73. They knew a God should be worshipped, though they knew not the God whom they ought to worship. Some worshipped Jupiter, some Neptune, some Mars. Rather than not worship something, they would worship anything. [5] That there is a God, appears by his prediction of future things. He who can foretell things which shall surely come to pass is the true God. God foretold, that a virgin should conceive; he prefixed the time when the Messias should be cut off. Dan 9:96. He foretold the captivity of the Jews in Babylon, and who should be their deliverer. Isa 45:5: God himself uses this argument to prove he is the true God, and that all the gods of the heathens are fictions and nullities. Isa 41:13. Testimonium divinitatis est veritas divinationis. Tertullian. To foretell things contingent, which depend upon no natural causes, is peculiar to Deity. [6] That there is a God, appears by his unlimited power and sovereignty. He who can work, and none can hinder, is the true God; but God can do so. Isa 43:13. `I will work, and who shall let it?' Nothing can hinder action but some superior power; but there is no power above God: all power that is, is by him, therefore all power is under him; he has a `mighty arm.' Psa 89:13. He sees the designs men drive at against him, and plucks off their chariot wheels; he makes the diviners mad. Isa 44:45. He cutteth off the spirit of princes; he bridleth the sea, gives check to the leviathan, binds the devil in chains; he acts according to his pleasure, he doth what he will. `I will work, and who shall let it?' [7] There are devils, therefore there is a God. Atheists cannot deny but there are devils, and then they must grant there is a God. We read of many possessed of the devil. The devils are called in Scripture `hairy ones', because they often appeared in the form of goats or satyrs. Gerson, in his book De probatione spiritnum, tells us how Satan on a time appeared to a holy man in a most glorious manner, professing himself to be Christ: the old man answered, `I desire not to see my Saviour here in this desert it shall suffice me to see him in heaven.' Now, if there be a devil, there is a God. Socrates, a heathen, when accused at his death, confessed, that, as he thought there was a malus genius, an evil spirit, so he thought there was a good spirit. Use one: Seeing there is a God, it reproves such atheistical fools as deny it. Epicurus denied there was a Providence, saying that all things fell out by chance. He that says there is no God is the wickedest creature that is; he is worse than a thief, for he takes away our goods, but the atheist would take away our God from us. John 20:13. `They have taken away my Lord.' So we may say of atheists, they would take away our God from us, in whom all our hope and comfort is laid up. Psa 14:4. `The fool has said in his heart, There is no God.' He durst not speak it with his tongue, but says it in his heart: he wishes it. Sure none can be speculative atheists. `The devils believe and tremble.' James 2:19. I have read of one Arthur, a professed atheist, who, when he came to die, cried out he was damned. Though there are few found who say, There is no God, yet many deny him in their practices. Tit 1:16. `In works they deny him.' Cicero said of Epicurus, Verbis reliquit Deos resustulit [In his words he both denies the existence of the gods, and permits them to remain]. The world is full of practical atheism; most people live as if they did not believe there was a God. Durst they lie, defraud, be unclean, if they believed there were a God who would call them to account? If an Indian who never heard of a God should come among us, and have no other means to convince him of a Deity, but the lives of men in our age, surely he would question whether there were a God; utrum Dii sint non ausim affirmare [I would not venture to assert that gods exist]. Use two: Seeing there is a God, he will deal righteously, and give just rewards to men. Things seem to be carried in the world very unequally; the wicked flourish. Psa 73:3. They who tempt God are delivered. Mal 3:15. The ripe cluster of grapes are squeezed into their cup, and, in the meanwhile, the godly, who wept for sin, and served God, are afflicted. Psa 102:2. `I have eaten ashes like bread, and mingled my drink with weeping.' Evil men enjoy all the good, and good men endure all the evil. But seeing there is a God, he will deal righteously with men. Gen 18:85. `Shall not the Judge of all the earth do right?' Offenders must come to punishment. The sinner's death-day, and dooms-day is coming. Psa 37:13. `The Lord seeth that his day is coming.' While there is a hell, the wicked shall be scourged enough; and while there is eternity, they shall lie there long enough; and God will abundantly compensate the faithful service of his people. They shall have their white robes and crowns. Psa 58:11: `Verily there is a reward for the righteous: verily he is a God that judgeth in the earth.' Because God is God, he will give glorious rewards to his people. Use three: Seeing there is a God, woe to all such as have this God against them. He lives for ever to be avenged upon them. Ezek 22:14. `Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee?' Such as pollute God's Sabbath, oppose his saints, trampling these jewels in the dust. Such as live in contradiction to God's Word engage the Infinite Majesty of heaven against them; and how dismal will their case be! Deut 32:2I. `If I whet my glittering sword, and mine hand take hold of judgement, I will render vengeance to mine enemies; I will make mine arrows drunk with blood,' &c. If it be so terrible to hear the lion roar, what must it be when he begins to tear his prey? Psa 122. `Consider this, ye that forget God, lest I tear you in pieces.' Oh that men would think of this, who go on in sin! Shall we engage the great God against us? God strikes slow but heavy. Job 40:0. `Hast thou an arm like God?' Canst thou strike such a blow? God is the best friend, but the worst enemy. If he can look men into their grave, how far can he throw them? `Who knows the power of his wrath?' Psa 90:01. What fools are they, who, for a drop of pleasure, drink a sea of wrath! Paracelsus speaks of a frenzy some have, which will make them die dancing; so sinners go dancing to hell. Use four: Seeing there is a God, let us firmly believe this great article of our Creed. What religion can there be in men, if they do not believe a Deity? `He that cometh to God must believe that he is.' To worship God, and pray to him, and not believe there is a God, is to put a high scorn and contempt upon him. Believe that God is the only true God: such a God as he has revealed himself in his Word, `A lover of righteousness, and hater of wickedness.' Psa 45: 7. The real belief of a Deity gives life to all religious worship; the more we believe the truth and infiniteness of God the more holy and angelic we are in our lives. Whether we are alone, or in company, God sees us; he is the heart-searcher; the belief of this would make us live always under God's eye. Psa 16:60: `I have set the Lord always before me.' The belief of a Deity would be a bridle to sin, and a spur to duty; it would add wings to prayer, and oil to the lamp of our devotion. The belief of a Deity would cause dependence upon God in all our straits and exigencies. Gen 17:7: `I am God all-sufficient;' a God that can supply all your wants, scatter all your fears, resolve all your doubts, conquer all your temptations; the arm of God's power can never be shrunk; he can create mercy for us, and therefore can help, and not be beholden to the creature. Did we believe there is a God, we should so depend on his providence as not to use any indirect means; we should not run ourselves into sin to rid ourselves out of trouble. 2 Kings 1:1. `Is it not because there is not a God in Israel, that ye go to inquire of Baal-Zebub the god of Ekron?' When men run to sinful shifts, is it not because they do not believe there is a God, or that he is all-sufficient? Use five: Seeing there is a God, let us labour to get an interest in him. Psa 48:14. `This God is our God.' Since the fall we have lost likeness to God, and communion with God; let us labour to recover this lost interest, and pronounce this Shibboleth, `My God.' Psa 43:3. It is little comfort to know there is a God, unless he be ours. God offers himself to be our God. Jer 31:13. `I will be their God.' And faith catches hold of the offer, it appropriates God, and makes all that is in him over to us to be ours; his wisdom to be ours, to teach us; his holiness ours, to sanctify us; his Spirit ours, to comfort us; his mercy ours, to save us. To be able to say, God is mine, is more than to have all mines of gold and silver. Use six: Seeing there is a God, let us serve and worship him as God. It was an indictment brought against some in Rom 1:1I. `They glorified him not as God.' Let us pray to him as to God. Pray with fervency. James 5:16. `An effectual fervent prayer availeth much.' This is both the fire and the incense; without fervency it is no prayer. Let us love him as God. Deut 6:6. `Thou shalt love the Lord thy God with all thy heart.' To love him with all the heart, is to give him precedence in our love, to let him have the cream of our affections; to love him not only appreciatively, but intensively, as much as we can. As the sunbeams united in a burning glass burn the hotter, so all our affections should be united, that our love to God may be more ardent. Let us obey him as God. All creatures obey him, the stars fight his battles, the wind and sea obey him. Mark 4:4I. Much more should man, whom God has endued with a principle of reason. He is God, and has a sovereignty over us; therefore, as we received life from him, so we must receive a law from him, and submit to his will in all things. This is to kiss him with a kiss of loyalty, and it is to glorify him as God. II. The thing expressed. John 4:44. `God is a Spirit.' God is essentia spiritualissima. Zanchius. What do you mean when you say, God is a Spirit? By a spirit I mean, God is an immaterial substance, of a pure, subtile, unmixed essence, not compounded of body and soul, without all extension of parts. The body is a dreggish thing. The more spiritual God's essence, the more noble and excellent it is. The spirits are the more refined part of the wine. Wherein does God differ from other spirits? [1] The angels are spirits. We must distinguish spirits. The angels are created, God is a Spirit uncreated. The angels are finite, and capable of being annihilated; the same power which made them is able to reduce them to their first nothing; but God is an infinite Spirit. The angels are confined spirits, they cannot be duobus locis simul, but are confined to a place; but God is an immense Spirit, and in all places at once. The angels, though spirits, are but ministering spirits. Heb 1:14. Though they are spirits, they are servants. God is a super-excellent Spirit, the Father of spirits. Heb 12:2. [2] The soul is a spirit. Eccles 12:2. `The spirit shall return to God that gave it.' How does God, being a Spirit, differ from the soul? Servetus and Osiander thought, that the soul being infused, conveyed into man the very spirit and substance of God. This is an absurd opinion, for the essence of God is incommunicable. When it is said the soul is a spirit, it means that God has made it intelligible, and stamped upon it his likeness, not his essence. But is it not said, that we are made partakers of the divine nature? By divine nature there, is meant divine qualities. 2 Pet 1:1. We are made partakers of the divine nature, not by identity or union with the divine essence, but by a transformation into the divine likeness. Thus you see how God differs from other spirits, angels and souls of men. He is a Spirit of transcendent excellence, the `Father of spirits.' Against this Vorstius and the Anthropomorphites object, that, in Scripture, a human shape and figure is given to God; he is said to have eyes and hands. It is contrary to the nature of a spirit to have a corporeal substance. Luke 24:49. `Handle me, and see me: for a spirit has not flesh and bones, as ye see me have.' Bodily members are ascribed to God, not properly, but metaphorically, and in a borrowed sense. By the right hand of the Lord is meant his power; by the eyes of the Lord is meant his wisdom. Now that God is a Spirit, and is not capable of bodily shape or substance, is clear, for a body is visible, but God is invisible; therefore he is a Spirit. I Tim 6:16. `Whom no man has seen, nor can see;' not by an eye of sense. A body is terminated, can be but in one place at once, but God is everywhere, in all places at once; therefore he is a Spirit. Psa 139:9, 8. God's centre is everywhere, and his circumference is nowhere. A body being compounded of integral parts may be dissolved; quicquid divisibile est corruptibile: but the Godhead is not capable of dissolution, he can have no end from whom all things have their beginning. So that it clearly appears that God is a Spirit, which adds to the perfection of his nature. Use one: If God be a Spirit, then he is impassible; he is not capable of being hurt. Wicked men set up their banners, and bend their forces against God; they are said to fight against God. Acts 5:59. But what will this fighting avail? What hurt can they do to the Deity? God is a Spirit, and therefore cannot receive any hurtful impression. Wicked men may imagine evil against the Lord. Nahum 1:1. `What do ye imagine against the Lord?' But God being a Spirit is impenetrable. The wicked may eclipse his glory, but cannot touch his essence. God can hurt his enemies, but they cannot hurt him. Julian might throw up his dagger into the air against Heaven, but could not touch the Deity. God is a Spirit, invisible. How can the wicked with all their forces hurt him, when they cannot see him? Hence all the attempts of the wicked against God are foolish, and prove abortive. Psa 2:2, 4. `The kings of the earth set themselves against the Lord and against his anointed. He that sits in the heavens shall laugh.' He is a Spirit, he can wound them, but they cannot touch him. Use two: If God be a Spirit, it shows the folly of the Papists, who worship him by pictures and images. As a spirit, we cannot make any image to represent him. Deut 4:42. `The Lord spake to you out of the midst of the fire, ye heard the voice of the words, but saw no similitude.' God being a Spirit is imperceptible, cannot be discerned; how then can there be any resemblance made of him? Isa 40:18. `To whom then will ye liken God, or what likeness will ye compare unto him?' How can you paint the Deity? Can we make an image of that which we never saw? Ye saw no similitude. God is a Spirit. It were folly to endeavour to make a picture of the soul, because it is a spiritual thing, or to paint the angels, because they are spirits. Are not angels in Scripture represented by the cherubim? There is Imago personae et officii; `there is the image of the person, and the image that represents the office.' The cherubims did not represent the persons of the angels, but their office. The cherubims were made with wings, to show the swiftness of the angels in discharge of their office; and if we cannot picture the souls nor the persons of angels, because they are spirits, much less can we make an image or picture of God, who is infinite and the Father of spirits. God is also an omnipresent Spirit; he is present in all places. Jer 23:34. `Do not I fill heaven and earth? saith the Lord.' Therefore, being everywhere present, it is absurd to worship him by an image. Were it not a foolish thing to bow down to the king's picture, when the king is present? So it is to worship God's image, when God himself is present. How then shall we conceive of God as a Spirit, if we may make no image or resemblance of him? We must conceive of him spiritually. In his attributes; his holiness, justice, and goodness, which are the beams by which his divine nature shines forth. We must conceive of him as he is in Christ. `Christ is the image of the invisible God.' Col 1:15. Set the eyes of your faith on Christ as God-man. In Christ we see some sparklings of the divine glory; in him there is the exact resemblance of all his Father's excellencies. The wisdom, love, and holiness of God the Father, shine forth in Christ. John 14:4. `He that has seen me has seen the Father.' Use three: If God be a Spirit, it shows us, that the more spiritual we grow, the more we grow like to God. How do earth and spirit agree? Phil 3:19. Earthly ones may give for their crest, the mole or tortoise that live in the earth. What resemblance is there between an earthly heart, and him who is a Spirit? The more spiritual any one is, the more like God. What is it to be spiritual? To be refined and sublimated, to have the heart still in heaven, to be thinking of God and glory, and to be carried up in a fiery chariot of love to God. Psa 73:35. `Whom have I in heaven but thee?' which Beza paraphrases thus, Apage terra, utinam tecum in coelo essem! `Begone earth! Oh that I were in heaven with thee!' A Christian, who is taken off from these earthly things, as the spirits are taken off from the lees, has a noble spiritual soul, and most resembles him who is a Spirit. Use four: It shows that the worship which God requires of us, and is most acceptable to him, is spiritual worship. John 4:44. `They which worship him, must worship him in spirit and in truth.' Spiritual worship is virgin worship. Though God will have the service of our bodies, our eyes and hands lifted up, to testify to others that reverence we have of his glory and majesty, yet he will have the worship of the soul chiefly. I Cor 6: 20. `Glorify God in your body, and in your spirit.' Spirit-worship God prizes, because it comes near to his own nature, which is a Spirit. What is it to worship God in spirit 7 (1.) To worship him without ceremonies. The ceremonies of the law, which God himself ordained, are now abrogated, and out of date. Christ the substance being come, the shadows fly away; and therefore the apostle calls the legal ceremonies carnal rites. Heb 9:90. If we may not use those Jewish ceremonies which God once appointed, then not those which he never appointed. (2.) To worship God in spirit, is to worship him with faith in the blood of the Messiah. Heb 10:19. To worship him with the utmost zeal and intenseness of soul. Acts 26:6. `Our twelve tribes instantly serving God day and night,' with intenseness of spirit; not only constantly, but instantly. This is to worship God in spirit. The more spiritual any service is, the nearer it comes to God, who is a Spirit, and the more excellent it is; the spiritual part of duty is the fat of the sacrifice: it is the soul and quintessence of religion. The richest cordials are made of spirits, and the best duties are such as are of a spiritual nature. God is a Spirit, and will be worshipped in spirit; it is not pomp of worship, but purity, which God accepts. Repentance is not in the outward severities used to the body, as penance, fasting, and chastising the body, but it consists in the sacrifice of a broken heart. Thanksgiving does not stand in church-music, the melody of an organ, but rather in making melody in the heart to the Lord. Eph 5:19. Prayer is not the tuning the voice into a heartless confession, or telling over a few beads, but it consists in sighs and groans. Rom 8:86. When the fire of fervency is put to the incense of prayer, than it ascends as a sweet odour. The true holy water is not that which the pope sprinkles, but is distilled from the penitent eye. Spirit-worship best pleases that God who is a Spirit. John 4:43. `The Father seeketh such to worship him;' to show the great acceptance of such, and how God is delighted with spiritual worship. This is the savoury meat that God loves. How few mind this! They give him more dregs than spirits; they think it enough to bring their duties, but not their hearts; which makes God disclaim the very services he himself appointed. Isa 1:12. Ezek 33:31. Let us then give God spirit-worship, which best suits his nature. A sovereign elixir full of virtue may be given in a few drops; so a little prayer, if it be with the heart and spirit, may have much virtue and efficacy in it. The publican made but a short prayer, `God be merciful to me a sinner,' Luke 18:13, but it was full of life and spirit; it came from the heart, therefore it was accepted. Use five: Let us pray to God, that as he is a Spirit, so he will give us of his Spirit. The essence of God is incommunicable; but not the motions, the presence and influences of his Spirit. When the sun shines in a room, not the body of the sun is there, but the light, heat, and influence of the sun. God has made a promise of his Spirit. Ezek 36:67. `I will put my Spirit within you.' Turn promises into prayers. `O Lord, thou who art a Spirit, give me of thy Spirit; I, flesh, beg thy Spirit, thy enlightening, sanctifying, quickening, Spirit.' Melanchthon prayed, `Lord, inflame my soul with thy Holy Spirit.' How needful is his Spirit! We cannot do any duty without it, in a lively manner. When this wind blows upon our sails, we move swiftly towards heaven. Let us pray, therefore, that God would give us of the residue of his Spirit, Mal 2:15, that we may move more vigorously in the sphere of religion. Use six: As God is a Spirit, so the rewards that he gives are spiritual. As the chief blessings he gives us in this life are spiritual blessings, Eph 1:1, not gold and silver; as he gives Christ, his love; he fills us with grace; so the main rewards he gives us after this life are spiritual, `a crown of glory that fadeth not away.' I Pet 5:5. Earthly crowns fade, but the believer's crown being spiritual is immortal, a never-fading crown. `It is impossible,' says Joseph Scaliger, `for that which is spiritual to be subject to change or corruption.' This may comfort a Christian in all his labours and sufferings; he lays out himself for God, and has little or no reward here; but remember, God, who is a Spirit, will give spiritual rewards, a sight of his face in heaven, white robes, a weight of glory. Be not then weary of God's service; think of the spiritual reward, a crown of glory which fadeth not away. III. What kind of Spirit is God? He is infinite. All created beings are finite. Though infinite may be applied to all God's attributes - he is infinitely merciful, infinitely wise, infinitely holy - yet, if we take infinity it implies, God's omnipresence. The Greek word for `infinite' signifies `without bounds or limits.' God is not confined to any place, he is infinite, and so is present in all places at once. His centre is everywhere, Divina essentia nusquam inclusa aut exclusa [In no place is God's Being either confined or excluded]. Augustine. I Kings 8:87. `Behold, the heaven and heaven of heavens cannot contain thee.' The Turks build their temples open at the top, to show that God cannot be confined to them, but is in all places by his presence. God's essence is not limited either to the regions above, or to the terrestrial globe, but is everywhere. As philosophers say of the soul, it is, Tota in tota, et tota in qualibet parse: `the soul is in every part of the body,' in the eye, heart, foot; so we may say of God, he is ubique, his essence is everywhere; his circuit is in heaven, and in earth, and sea, and he is in all places of his circuit at once. `This is to be infinite.' God, who bounds everything else, is himself without bounds. He sets bounds to the sea; Huc usque; `Hitherto shalt thou come, and no further;' he sets bounds to the angels; they, like the cherubims, move and stand at his appointment, Ezek 10:16, but he is infinite, without bounds. He who can span the heavens, and weigh the earth in scales, must needs be infinite. Isa 40:02. Vorstius maintains that God is in all places at once, but not in regard of his essence; but Virtute et potentia, by his virtue and influence: as the body of the sun is in heaven, it only sends forth its beams and influences to the earth; or as a king, who is in all places of his kingdom authoritatively, by his power and authority, but he is personally on his throne. God, who is infinite, is in all places at once, not only by his influence, but by his essence; for, if his essence fills all places, then he must needs be there in person. Jer 23:34. `Do not I fill heaven and earth?' But does not God say heaven is his throne? Isa 66:6. It is also said, that a humble heart is his throne. Isa 57:75. The humble heart is his throne, in regard to his gracious presence; and heaven is his throne, in regard to his glorious presence; and yet neither of these thrones will hold him, for the heaven of heavens cannot contain him. But if God be infinite in all places, he is in impure places, and mingles with impurity. Though God be in all places, in the heart of a sinner by his inspection, and in hell by his justice, yet he does not mingle with the impurity, or receive the least tincture of evil. Divina natura non est immista rebus aut sordibus inquinata [The divine nature does not intermix with created matter, nor is contaminated by its impurities]. Augustine. No more than the sun shining on a dunghill is defiled, or its beauty spotted; or than Christ going among sinners was defiled, whose Godhead was a sufficient antidote against infection. God must needs be infinite in all places at once, not only in regard to the simplicity and purity of his nature, but in regard to his power, which being so glorious, who can set him bounds, or prescribe him a circuit to walk in? It is as if the drop should limit the ocean, or a star set bounds to the sun. Use one: It condemns the Papists, who would make more things infinite than the Godhead. They hold that Christ's body is in many places at once, that it is in heaven, and in the bread and wine in the sacrament. Though Christ as he is God is infinite, and in all places at once, yet as man he is not. When he was on earth, his manhood was not in heaven, though his Godhead was; and now he is in heaven, his manhood is not on earth, though his Godhead be. Heb 10: 5,is spoken of Christ; `A body thou hast prepared me.' This body cannot be in all places at once; for then it is no more a body, but a spirit. Christ's body in heaven, though glorified, is not deified; it is not infinite, as it must be, if it be both in heaven, and in the bread and wine by transubstantiation. Use two: If God be infinite, present in all places at once, then it is certain he governs all things in his own person, and needs no proxies or deputies to help him to carry on his government. He is in all places in an instant, and manages all affairs both in the earth and heaven. A king cannot be in all places of his kingdom in his own person, therefore he is fain to govern by deputies and vicegerents, and they often pervert justice; but God, being infinite, needs no deputies, he is present in all places, he sees all with his own eyes, and hears all with his own ears; he is everywhere in his own person, therefore is fit to be the judge of the world; he will do every one right. Use three: If God be infinite by his omnipresence, then see the greatness and immenseness of the divine majesty! What a great God do we serve! I Chron 29:91. `Thine, O Lord, is the greatness, and the glory, and the majesty, and thou art exalted as head above all.' Well may the Scripture display the greatness of his glory, who is infinite in all places. He transcends our weak conceptions; how can our finite understanding comprehend him who is infinite? He is infinitely above all our praises. Neh 9:9. `Blessed be thy glorious name, which is exalted above all blessing and praise.' Oh what a poor nothing is man, when we think of God's infiniteness! As the stars disappear at the rising of the sun, oh, how does a man shrink into nothing when infinite majesty shines forth in its glory! Isa 40:15. `The nations are as a drop of the bucket, or the small dust of the balance!' On what a little of that drop are we! The heathens thought they had sufficiently praised Jupiter when they called him great Jupiter. Of what immense majesty is God, who fills all places at once! Psa 150:0. Use four: If God be infinite, filling heaven and earth, see what a full portion the saints have; they have him for their portion who is infinite. His fulness is an infinite fulness; and he is infinitely sweet, as well as infinitely full. If a conduit be filled with wine, there is a sweet fulness, but still it is finite; but God is a sweet fulness, and it is infinite. He is infinitely full of beauty and of love. His riches are called unsearchable, because they are infinite. Eph 3:3. Stretch your thoughts as much as you can, there is that in God which exceeds; it is an infinite fulness. He is said to do abundantly for us, above all that we can ask. Eph 3:30. What can an ambitious spirit ask? He can ask crowns and kingdoms, millions of worlds; but God can give more than we can ask, nay, or think, because he is infinite. We can think, what if all the dust were turned to silver, if every flower were a ruby, every sand in the sea a diamond; yet God can give more than we can think, because he is infinite. Oh how rich are they who have the infinite God for their portion! Well might David say, `The Lord is the portion of mine inheritance. The lines are fallen unto me in pleasant places, and I have a goodly heritage.' Psa 16:6, 6. We may go with the bee from flower to flower, but we shall never have full satisfaction till we come to the infinite God. Jacob said: `I have enough;' in the Hebrew, `I have all,' because he had the infinite God for his portion. Gen 33:31. God being an infinite fulness, there is no fear of want for any of the heirs of heaven; though there be millions of saints and angels, which have a share in God's riches, yet he has enough for them all, because he is infinite. Though a thousand men behold the sun, there is light enough for them all: put never so many buckets into the sea, there is water enough to fill them. Though an innumerable company of saints and angels are to be filled out of God's fulness, yet God, being infinite, has enough to satisfy them. God has land enough to give to all his heirs. There can be no want in that which is infinite. Use five: If God be infinite, he fills all places, is everywhere present. This is sad to the wicked, God is their enemy, and they cannot escape him, nor flee from him, for he is everywhere present; they are never out of his eye nor out of his reach. Psa 21:1. `Thine hand shall find out all thine enemies.' What caves or thickets can men hide in, that God cannot find them; go where they will, he is present. Psa 139:9. `Whither shall I flee from thy presence?' If a man owes a debt to another he may make his escape, and flee into another land, where the creditor cannot find him. `But whither shall I flee from thy presence?' God is infinite, he is in all places; so that he will find out his enemies and punish them. But is it not said, Cain went out from the presence of the Lord? Gen 4:16. The meaning is, he went out from the church of God, where were the visible signs of God's presence, and where God in a special manner manifested his sweet presence to his people; but Cain could not go out of God's sight; for God being infinite is everywhere present. Sinners can neither go from an accusing conscience, nor from a revenging God. Use six: If God be everywhere present, then for a Christian to walk with God is not impossible. God is not only in heaven, but he is in earth too. Isa 66:6: Heaven is his throne, there he sits; the earth is his footstool, there he stands. He is everywhere present, therefore we may come to walk with God. `Enoch walked with God.' Gen 5:52. If God was confined to heaven, a trembling soul might think, How can I converse with God, how can I walk with him who lives in excelsis; above the upper region? but God is not confined to heaven; he is omnipresent; he is above us, yet he is about us, he is near to us. Acts 17:77. Though he be not far from the assembly of the saints, `He stands in the congregation of the mighty.' Psa 82:2. He is present with us, God is in every one of us; so that here on earth we may walk with God. In heaven the saints rest with him, on earth they walk with him. To walk with God is to walk by faith. We are said to draw nigh to God, Heb 10:02, and to see him. Heb 11:17. `As seeing him who is invisible:, and to have fellowship with him. I John 1:1. `Our fellowship is with the Father.' Thus we may take a turn with him every day by faith. It is slighting God not to walk with him. If a king be in presence, it is slighting him to neglect him, and walk with the page. There is no walk in the world so sweet as to walk with God. Psa 89:15. `They shall walk in the light of thy countenance.' Psa 138:8. `Yea, they shall sing in the ways of the Lord.' It is like walking among beds of spices, which send forth a fragrant perfume. Use seven: If God be infinite in his glorious essence, learn to admire where you cannot fathom. The angels wear a veil, they cover their faces, as adoring this infinite majesty. Isa 6:6. Elias wrapped himself in a mantle when God's glory passed by. Admire where you cannot fathom. Job 11:1. `Canst thou by searching find out God?' Here we see some beams of his glory, we see him in the glass of the creation; we see him in his picture, his image shines in the saints; but who can search out all his essential glory? What angel can measure these pyramids? `Canst thou by searching find out God?' He is infinite. We can no more search out his infinite perfections, than a man upon the top of the highest mountain can reach the firmament, or take a star in his hand. Oh, have God-admiring thoughts! Adore where you cannot fathom. There are many mysteries in nature which we cannot fathom; why the sea should be higher than the earth, yet not drown it; why the Nile should overflow in summer, when, by the course of nature, the waters are lowest; how the bones grow in the womb. Eccl 11:1. If these things pose us, how may the infinite mystery of the Deity transcend our most raised intellectuals! Ask the geometrician, if he can, with a pair of compasses, measure the breadth of the earth. So unable are we to measure the infinite perfections of God. In heaven we shall see God clearly, but not fully, for he is infinite; he will communicate himself to us, according to the bigness of our vessel, but not the immenseness of his nature. Adore then where you cannot fathom. If God be infinite in all places, let us not limit him. Psa lxxviii 4I. `They limited the Holy One of Israel.' It is limiting God to confine him within the narrow compass of our reason. Reason thinks God must go such a way to work, or the business will never be effected. This is to limit God to our reason; whereas he is infinite, and his ways are past finding out. Rom 11:13. In the deliverance of the church, it is limiting God, either to set him a time, or prescribe him a method for deliverance. God will deliver Sion, but he will be left to his own liberty; he will not be tied to a place, to a time, or to an instrument, which were to limit him, and then he should not be infinite. God will go his own way, he will pose and nonplus reason, he will work by improbabilities, he will save in such a way as we think would destroy. Now he acts like himself, like an infinite wonder-working God. __________________________________________________________________ 2. The Knowledge Of God 'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, `A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance of all things; the world is to him a transparent body. He makes a heartanatomy. Rev 2:23. `I am he which searcheth the reins and the heart.' The clouds are no canopy, the night is no curtain to draw between us and his sight. Psa 139:12. `The darkness hideth not from thee.' There is not a word we whisper but God hears it. Psa 139:9. `There is not a word in my tongue, but lo, O Lord, thou knowest it altogether.' There is not the most subtle thought that comes into our mind, but God perceives it. Isa 66:18. `I know their thoughts.' Thoughts speak as loud in God's ears as words do in ours. All our actions, though never so subtly contrived, and secretly conveyed, are visible to the eye of Omniscience. Isa 66:18. `I know their works.' Achan hid the Babylonish garment in the earth, but God brought it to light. Josh 7: 2I. Minerva was drawn in such curious colours, and so lively pencilled, that which way soever one turned, Minerva's eyes were upon him; so, which way soever we turn ourselves God's eye is upon us. Job 37:16. `Dost thou know the balancing of the clouds; the wondrous works of him that is perfect in knowledge?' God knows whatever is knowable; he knows future contingencies. He foretold Israel's coming out of Babylon, and the virgin's conceiving. By this the Lord proves the truth of his Godhead against idol gods. Isa 41:13. `Shew the things that are to come hereafter, that we may know ye are gods.' The perfection of God's knowledge is primary. He is the original, the pattern, and prototype of all knowledge; others borrow their knowledge of him; the angels light their lamps at this glorious sun. God's knowledge is pure. It is not contaminated with the object. Though God knows sin, yet it is to hate and punish it. No evil can mix or incorporate with his knowledge, any more than the sun can be defiled with the vapours which arise from the earth. God's knowledge is facile; it is without any difficulty. We study and search for knowledge. Prov 2:2. `If thou seekest for her as for silver.' The lamp of God's knowledge is so infinitely bright, that all things are intelligible to him. God's knowledge is infallible; there is no mistake in his knowledge. Human knowledge is subject to error. A physician may mistake the cause of a disease; but God's knowledge is unerring; he can neither deceive, nor be deceived; he cannot deceive, because he is truth, nor be deceived, because he is wisdom. God's knowledge is instantaneous. Our knowledge is successive, one thing after another. We argue from the effect to the cause. God knows things past, present, and to come, uno intuito, at once; they are all before him in one entire prospect. God's knowledge is retentive; he never loses any of his knowledge; he has reminiscentia, as well as intelligentia; he remembers as well as understands. Many things elapse out of our minds, but God's knowledge is eternized. Things transacted a thousand years ago, are as fresh to him as if they were done but the last minute. Thus he is perfect in knowledge. But is it not said, Gen 18:81, I will go down and see whether they have done according to the cry which is come up unto me, and I will know? It could not be that God was ignorant; because there is mention made of a cry; but the Lord speaks there after the manner of a judge, who will first examine the cause before he passes the sentence. When he is upon a work of justice he is not in a riot, as if he did not care where he hits; but he goes straight against offenders. `He lays judgement to the line, and righteousness to the plummet.' Isa 28:87. Hos 13:12. The iniquity of Ephraim is bound up, his sin is hid. Not that his sin is hid from God, but his sin is hid; that is, it is recorded, it is laid up against a day of reckoning. That this is the meaning, is clear by the foregoing words, his iniquity is bound up. As the clerk of the assizes binds up the indictments of malefactors in a bundle, and at the assizes brings out the indictments and reads them in court; so God binds up men's sins in a bundle, and, at the day of judgement, this bundle shall be opened, and all their sins brought to light before men and angels. God is infinite in knowledge. He cannot but be so; for he who gives being to things must needs have a clear inspection of them. Psa 94:4. `He that planted the ear, shall he not hear? he that formed the eye, shall he not see?' He who makes a watch or engine knows all the workmanship in it. God, that made the heart, knows all its movements. He is full of eyes, like Ezekiel's wheels, and, as Austin says, Totus oculus, `All eye.' It ought to be so; for he is to be `Judge of all the world.' Gen 18:85. There are so many causes to be brought before him, and so many persons to be tried, that he must have a perfect knowledge, or he could not do justice. An ordinary judge cannot proceed without a jury, the jury must search the cause, and give in the verdict; but God can judge without a jury. He knows all things in and of himself, and needs no witnesses to inform him. A judge judges only matters of fact, but God judges the heart. He not only judges wicked actions, but wicked designs. He sees the treason of the heart and punishes it. Use one: Is God infinite in knowledge? Is he light, and in him is there no darkness? Then how unlike are they to God who are darkness, and in whom is no light, who are destitute of knowledge, such as the Indians who never heard of God! And are there not many among us, who are no better than baptized heathens? who need to seek the first principles of the oracles of God. It is sad, that after the sun of the gospel has shined so long in our horizon, to this day the veil should be upon their heart. Such as are enveloped in ignorance cannot give God a reasonable service. Rom 12:2. Ignorance is the nurse of impiety. The schoolmen say, Omne peccatum fundatur in ignorantia [Every sin is founded upon ignorance]. Jer 9:9. `They proceed from evil to evil, and know not me, saith the Lord.' Where ignorance reigns in the understanding, lust rages in the affections. Prov 19:9. `That the mind be without knowledge, it is not good;' such have neither faith nor fear: no faith; for knowledge carries the torch before faith. Psa 9:90. `They that know thy name shall put their trust in thee.' A man can no more believe without knowledge than the eye can see without light. He can have no fear of God; for how can they fear him whom they do not know? The covering of Haman's face was a sad presage of death. When people's minds are covered with ignorance, it is a covering of the face that is a fatal forerunner of destruction. Use two: If God be a God of knowledge, then see the folly of hypocrisy. Hypocrites do not virtute miacere, but fingere [Hypocrites do not actually do good, they merely make a show of it]. Melanchthon. They carry it fair with men, but care not how bad their hearts are; they live in secret sin. Psa 73:31. `They say, How doth God know?' Psa 10:0: `God has forgotten, he hideth his face, he will never see it.' But, Psa 147:7, `His understanding is infinite:' He has a window to look into men's breasts; he has a key for the heart; he beholds all the sinful workings of men's spirits, as in a glass-hive we can see the bees working in their combs. Matt 6:6. He sees in secret. As a merchant enters debts in his book, so God has his day-book, in which he enters every sin. Jeroboam's wife disguised herself that the prophet should not know her; but he discerned her. I Kings 14:4. `Why feignest thou thyself to be another?' The hypocrite thinks to prevaricate and juggle with God, but God will unmask him. Eccles 12:14. `God shall bring every work into judgement, with every secret thing.' Jer 29:93. `They have committed villany in Israel, even I know, and am a witness, saith the Lord.' Ay, but the hypocrite hopes he shall colour over his sin, and make it look very specious. Absalom masks over his treason with the pretence of a religious vow. Judas dissembles his envy at Christ, and his covetousness, with the pretence of `charity to the poor.' John 12:2. Jehu makes religion a stirrup to his ambitious design. 2 Kings 10:16. But God sees through these fig-leaves. You may see a jade under his gilt trappings. Jer 16:17. `Their iniquities are not hid from mine eyes.' He that has an eye to see will find a hand to punish. Use three: Is God so infinite in knowledge? Then we should always feel as under his omniscient eye. Sic vivendum est tanquam in conspectu [Hence we ought to live as if always in full view]. Seneca. Let us set David's prospect before our eye. Psa 16:6. `I have set the Lord always before me.' Seneca counselled Lucilius, that whatever he was doing, he should imagine some of the Roman worthies stood before him, and then he would do nothing dishonourable. The consideration of God's omniscience would be preventive of much sin. The eye of man will restrain from sin; and will not God's eyes much more? Esther 7:7. `Then said the king, Will he force the queen also before me?' Will we sin when our judge looks on? Would men speak so vainly, if they considered God overheard them? Latimer took heed to every word in his examination, when he heard the pen go behind the hangings: so, what care would persons have of their words, if they remembered God heard, and the pen is going on in heaven? Would men go after strange flesh if they believed God was a spectator of their wickedness, and would make them do penance in hell for it? Would they defraud in their dealings, and use false weights, if they thought God saw them, and for making their weights lighter would make their damnation heavier. Viewing ourselves as under the eye of God's omniscience, would cause reverence in the worship of God. God sees the frame and carriage of our hearts when we come before him. How would this call in our straggling thoughts? How would it animate and spirit duty? It would make us put fire to the incense. Acts 26:6. `The tribes instantly served God day and night,' omnibus viribus, with the utmost zeal and intenseness of spirit. To think God is in this place would add wings to prayer, and oil to the flame of our devotion. Use four: Is God's knowledge infinite? Study sincerity, be what you seem. I Sam 16:6. `The Lord looketh upon the heart.' Men judge the heart by the actions, God judges the actions by the heart; if the heart be sincere, God will see the faith and bear with the failing. Asa had his blemishes, but his heart was right with God. 2 Chron 15:17. God saw his sincerity, and pardoned his infirmity. Sincerity in a Christian is like chastity in a wife, which excuses many failings. Sincerity makes our duties acceptable, like musk among linen, that perfumes it. As Jehu said to Jehonadab, 2 Kings 10:15. `Is thy heart right with me? And he said, It is. If it be, said he, give me thy hand; and he took him up into the chariot:' so, if God sees our heart is right, that we love him, and design his glory, now, says he, give me your prayers and tears; now you shall come up with me into the chariot of glory. Sincerity makes our services to be golden, and God will not cast away the gold though it may want some weight. Is God omniscient, and his eye chiefly upon the heart? Wear the girdle of truth about you, and never leave it off. Use five: Is God a God of infinite knowledge? Then there is comfort, (1.) To the saints in particular. (2.) To the church in general. (1.) To saints in particular. In case of private devotion. Christian, thou settest hours apart for God, thy thoughts run upon him as thy treasure; God takes notice of every good thought. Mal 3:16. `He had a book of remembrance written for them that thought upon his name.' Thou enterest into thy closet, and prayest to thy Father in secret; he hears every sigh and groan. Psa 38:8. `My groaning is not hid from thee.' Thou waterest the seed of thy prayer with tears, God bottles every tear. Psa 56:6. `Put thou my tears into thy bottle.' When the secrets of all hearts shall be opened, God will make an honourable mention of the zeal and devotion of his people, and he himself will be the herald of their praises. 1 Cor 4:4. `Then shall every man have praise of God.' The infiniteness of God's knowledge is a comfort, in case the saints have not a clear knowledge of themselves. They find so much corruption, that they judge they have no grace. Gen 25:52. `If it be so, why am I thus?' If I have grace, why is my heart in so dead and earthly a frame? oh remember, God is of infinite knowledge, he can spy grace where thou canst not; he can see grace hid under corruption, as the stars may be hid under a cloud. God can see that holiness in thee which thou canst not discern in thyself; he can spy the flower of grace in thee, though overtopped with weeds. I Kings 14:13. `Because there is in him some good thing.' God sees some good thing in his people, when they can see no good in themselves; and though they judge themselves, he will give them an absolution. It is comfort in respect of personal injuries. It is the saints' lot to suffer. The head being crowned with thorns, the feet must not tread upon roses. If saints find a real purgatory, it is in this life; but this is their comfort, that God sees what wrong is done to them; the apple of his eye is touched, and is he not sensible of it? Paul was scourged by cruel hands. 2 Cor 11:15. `Thrice was I beaten with rods;' as if you should see a scullion whip the king's son. God beholds it. Exod 3:3. `I know their sorrows.' The wicked make wounds in the backs of the saints, and then pour in vinegar; but God writes down their cruelty. Believers are a part of Christ's mystical body; and for every drop of a saint's blood spilt God puts a drop of wrath in his vial. (2.) Comfort to the church of God in general. If God be a God of knowledge, he sees all the plots of the enemies against Zion, and can make them prove abortive. The wicked are subtile, having borrowed their skill from the old serpent; they dig deep, to hide their counsels from God, but he sees them, and can easily counterwork them. The dragon is described with seven heads in Rev 12:2, to show how he plots against the church; but God is described with seven eyes in Zech 3:3, to show that he sees all the plots and stratagems of the enemies; and when they deal proudly, he can be above them. Come, says Pharaoh, `let us deal wisely;' Exod 1:10; but he never played the fool more than when he thought to deal wisely. Exod 14:44. `In the morning watch the Lord looked to the host of the Egyptians by the pillar of fire, and troubled the host.' How may this, like sap in the vine, comfort the church of God in her militant state! The Lord has an eye in all the councils and combinations of the enemy; he sees them in their train, and can blow them up in their own mine. __________________________________________________________________ 3. The Eternity Of God The next attribute is, `God is eternal.' Psa 90:0. `From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal a parte post; they abide for ever. 3. Such as is without beginning, and without ending, and that is proper only to God. He is semper existens, from everlasting to everlasting. This is God's title, a jewel of his crown. He is called `the King eternal' I Tim 1:17. Jehovah is a word that properly sets forth God's eternity; a word so dreadful, that the Jews trembled to name or read it and used Adonai, Lord, in its place. Jehovah contains in it time past, present, and to come. Rev 1:1. `Which is, and which was, and which is to come,' interprets the word Jehovah; (which is) he subsists of himself, having a pure and independent being; (which was) God only was before time; there is no searching into the records of eternity; (which is to come) his kingdom has no end; his crown has no successors. Heb 1:1. `Thy throne, O God, is for ever and ever.' The doubling of the word ratifies the certainty of it, as the doubling of Pharaoh's dream. I shall prove that God only could be eternal, without beginning. Angels could not; they are but creatures, though spirits; they were made; and therefore their beginning may be known; their antiquity may be searched into. If you ask, when were they created? Some think before the world was; but not so: for what was before time was eternal. The first origin of angels reaches no higher than the beginning of the world. It is thought by the learned, that the angels were made on the day on which the heavens were made. Job 38:8. `When the morning stars sang together, and all the sons of God shouted for joy.' St Jerome, Gregory, and venerable Bede understand it, that when God laid the foundation-stone of the world, the angels being then created, sang anthems of joy and praise. It is proper to God only to be eternal, without beginning. He is Alpha and Omega, the first and the last. Rev 1:1. No creature can write itself Alpha, that is only a flower of the crown of heaven. Exod 3:14. `I am that I am,' that is, He who exists from and to eternity. Use one: Here is thunder and lightning to the wicked. God is eternal, therefore the torments of the wicked are eternal. God lives for ever; and as long as God lives he will be punishing the damned. This should be as the handwriting upon the wall, it should `make their joints to be loosed,' &c. Dan 5:5. The sinner takes liberty to sin he breaks God's laws, like a wild beast that breaks over the hedge, and leaps into forbidden pasture; he sins with greediness, as if he thought he could not sin fast enough. Eph 4:19. But remember, one of God's names is Eternal, and as long as God is eternal he has time enough to reckon with all his enemies. To make sinners tremble, let them think of these three things: the torments of the damned are without intermission, without mixture, and eternal. (1.) Without intermission. Their pains shall be acute and sharp, and no relaxation; the fire shall not be slackened or abated. Rev 14:41. `They have no rest day nor night;' like one that has his joints stretched continually on the rack, and has no ease. The wrath of God is compared to a stream of brimstone. Isa 30:03. Why to a stream? Because a stream runs without intermission; so God's wrath runs like a stream, and pours out without intermission. In the pains of this life, there is some abatement and intermission; the fever abates; after a fit of the stone, the patient has some ease; but the pains of hell are intense and violent, in summo gradu. The damned soul never says, I am now more at ease. (2.) Without mixture. Hell is a place of pure justice. In this life, God in anger remembers mercy, he mixes compassion with suffering. Deut 33:35. Asher's shoe was of iron, but his foot was dipt in oil. Affliction is the iron shoe, but mercy is mixed with it; the foot is dipt in oil. But the torments of the damned have no mixture. Rev 14:40. `They shall drink of the wine of the wrath of God, which is poured out without mixture.' No mixture of mercy. How is the cup of wrath said to be full of mixture! Psa 75:5. `For in the hand of the Lord there is a cup, and the wine is red; it is full of mixture: and he poureth out of the same: but the dregs thereof all the wicked of the earth shall wring them out and drink them.' Yet in the Revelation it is said to be without mixture. It is full of mixture, that is, it is full of all the ingredients that may make it bitter; the worm, the fire, the curse of God, all these are bitter ingredients. It is a cup mixed, yet it is without mixture; there shall be nothing to afford the least comfort, no mixture of mercy, and so without mixture. In the sacrifice of jealousy, Numb 5:55, no oil was put to it; so, in the torments of the damned, there is no oil of mercy to abate their sufferings. (3.) Without cessation, eternal. The pleasures of sin are but for a season, but the torments of the wicked are for ever. Sinners have a short feast, but a long reckoning. Origen erroneously thought, that after a thousand years the damned should be released out of their misery; but the worm, the fire, the prison, are all eternal. Rev 14:11. `The smoke of their torment ascendeth for ever and ever.' Poenae gehennales puniunt, non finiunt [The torments of hell keep on punishing, they never end]. Prosper. Eternity is a sea without bottom and banks. After millions of years, there is not one minute in eternity wasted; and the damned must be ever burning, but never consuming, always dying, but never dead. Rev 9:9. `They shall seek death, but shall not find it.' The fire of hell is such, as multitudes of tears will not quench it, length of time will not finish it; the vial of God's wrath will be always dropping upon a sinner. As long as God is eternal, he lives to be avenged upon the wicked. Oh eternity! eternity! who can fathom it? Mariners have their plummets to measure the depths of the sea; but what line or plummet shall we use to fathom the depth of eternity? The breath of the Lord kindles the infernal lake, Isa 30:03, and where shall we have engines or buckets to quench that fire? Oh eternity! If all the body of the earth and sea were turned to sand, and all the air up to the starry heaven were nothing but sand, and a little bird should come every thousand years, and fetch away in her bill but the tenth part of a grain of all that heap of sand, what numberless years would be spent before that vast heap of sand would be fetched away! Yet, if at the end of all that time, the sinner might come out of hell, there would be some hope; but that word `Ever' breaks the heart. `The smoke of their torment ascendeth up for ever and ever.' What a terror is this to the wicked, enough to put them into a cold sweat, to think, as long as God is eternal, he lives for ever to be avenged upon them! Here the question may be asked, Why should sin that is committed in a short time be punished eternally? We must hold with Augustine, `that God's judgements on the wicked, occultu esse possum, injusta esse non possum, may be secret, but never unjust.' The reason why sin committed in a short time is eternally punished, is, because every sin is committed against an infinite essence, and no less than eternity of punishment can satisfy. Why is treason punished with confiscation and death, but because it is against the king's person, which is sacred; much more that offence which is against God's crown and dignity is of a heinous and infinite nature, and cannot be satisfied with less than eternal punishment. Use two: Of comfort to the godly. God is eternal, therefore he lives for ever to reward the godly. Rom 2:2. `To them who seek for glory and honour, eternal life'. The people of God here are in a suffering condition. Acts 20:03. `Bonds and afflictions abide me.' The wicked are clad in purple, and fare deliciously, while the godly suffer. Goats climb upon high mountains, while Christ's sheep are in the valley of slaughter. But here is the comfort, God is eternal, and he has appointed eternal recompenses for the saints. In heaven are fresh delights, sweetness without surfeit; and that which is the crown and zenith of heaven's happiness, is, that it is `eternal.' I John 3:15. Were there but the least suspicion that this glory must cease it would much eclipse, yea, embitter it; but it is eternal. What angel can span eternity? 2 Cor 4:47. `An eternal weight of glory.' The saints shall bathe themselves in the rivers of divine pleasure; and these rivers can never be dried up. Psa 16:6: `At thy right hand are pleasures for evermore.' This is the Elah, the highest strain in the apostle's rhetoric. I Thess 4:17. `Ever with the Lord.' There is peace without trouble, ease without pain, glory without end, `ever with the Lord.' Let this comfort the saints in all their troubles; their sufferings are but short, but their reward is eternal. Eternity makes heaven to be heaven; it is the diamond in the ring. Oh blessed day that shall have no night! The sunlight of glory shall rise upon the soul and never set! Oh blessed spring, that shall have no autumn, or fall of the leaf. The Roman emperors have three crowns set upon their heads, the first of iron, the second of silver, the third of gold; so the Lord sets three crowns on his children, grace, comfort, and glory; and this crown is eternal. I Pet 5:5. `Ye shall receive a crown of glory that fadeth not away.' The wicked have a never-dying worm, and the godly a never-fading crown. Oh how should this be a spur to virtue! How willing should we be to work for God! Though we had nothing here, God has time enough to reward his people. The crown of eternity shall be set upon their head. Use three: Of exhortation. Study eternity. Our thoughts should chiefly run upon eternity. We all wish for the present, something that may delight the senses. If we could have lived, as Augustine says, a cunabulis mundi, from the infancy of the world to the world's old age, what were this? What is time, measured with eternity? As the earth is but a small point to the heaven, so time is but, nay scarce a minute to eternity! And then, what is this poor life which crumbles away so fast? Oh, think of eternity! Annos aeternos in mente habe. Brethren, we are every day travelling to eternity; and whether we wake or sleep, we are going our journey. Some of us are upon the borders of eternity. Oh study the shortness of life and length of eternity! More particularly think of God's eternity and the soul's eternity. Think of God's eternity. He is the Ancient of Days, who was before all time. There is a figurative description of God in Dan 7:7. `The Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool.' His white garment, wherewith he was clothed, signified his majesty; his hair, like the pure wool, his holiness; and the Ancient of Days, his eternity. The thought of God's eternity should make us have high adoring thoughts of God. We are apt to have mean, irreverent thoughts of him. Psa 50:0I. `Thou thoughtest I was such an one as thyself,' weak and mortal, but if we would think of God's eternity, when all our power ceases, he is King eternal, his crown flourishes for ever, he can make us happy or miserable for ever, this would make us have adoring thoughts of God. Rev 4:40. `The four and twenty elders fall down before him that sat upon the throne, and worship him that liveth for ever and ever; and cast their crowns before the throne.' The saints fall down, to signify by that humble posture that they are not worthy to sit in God's presence. They fall down and they worship him that liveth for ever and ever; they do as it were kiss his feet. They cast their crowns before the throne, they lay all their honour at his feet; thus they show humble adoration to the eternal essence. Study God's eternity, it will make us adore where we cannot fathom. Think of the soul's eternity. As God is eternal, so he has made us eternal. We are never-dying creatures; we are shortly entering upon an eternal state, either of happiness or misery. Have serious thoughts of this. Say, O my soul, which of these two eternities is like to be thy portion? I must shortly depart hence, and whither then shall I go, to which of these eternities, either of glory or misery? The serious meditation of the eternal state we are to pass into would work strongly with us. (1.) Thoughts of eternal torments are a good antidote against sin. Sin tempts with its pleasure; but, when we think of eternity, it may cool the intemperate heat of lust. Shall I, for the pleasure of sin for a season, endure eternal pain? Sin, like those locusts, Rev 9:9, seems to have on its head a crown like gold, but it has in it a tail like a scorpion, verse 10, and a sting in its tail, and this sting can never be plucked out. Shall I venture eternal wrath? Is sin committed so sweet as lying in hell for ever is bitter? This thought would make us flee from sin, as Moses from the serpent. (2.) The serious thoughts of eternal happiness would very much take us off from worldly things. What are these sublunary things to eternity! They are quickly gone, they salute us, and take their farewell. But I am to enter upon an everlasting estate; I hope to live with him who is eternal; what is the world to me? To those who stand upon the top of the Alps, the great cities of Campania are small things in their eyes; so to him who has his thoughts fixed on his eternal state after this life, all these things seem as nothing in his eye. What is the glory of this world! how poor and contemptible, compared with an eternal weight of glory! (3.) The serious thoughts of an eternal state, either of happiness or misery, should have a powerful influence upon whatsoever we take in hand. Every work we do promotes either a blessed or cursed eternity; every good action sets us a step nearer to an eternity of happiness; every bad action sets us a step nearer to an eternity of misery. Oh what influence should the thoughts of eternity have upon our religious duties! It should make us do them with all our might. Duty well performed lifts a Christian higher towards heaven, and sets a Christian a step nearer to a blessed eternity. __________________________________________________________________ 4. The Unchangeableness Of God The next attribute is God's unchangeableness. `I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. `With whom is no variableness, neither shadow of turning.' James 1:17. `Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to mutation. Sesostris, an Egyptian prince, having subdued divers kings in war, made them draw his chariot, like horses, as if he intended them to eat grass, as God did King Nebuchadnezzar. The crown has many successors. Kingdoms have their eclipses and convulsions. What is become of the glory of Athens? The pomp of Troy? Jam seges est ubi Troja fuit [Now corn grows where Troy once stood]. Though kingdoms have a head of gold, they have feet of clay. The heavens change. `As a vesture shalt thou change them, and they shall be changed.' Psa 102:26. The heavens are the most ancient records, where God has written his glory with a sunbeam, yet these shall change. Though I do not think they shall be destroyed as to their substance, yet they shall be changed as to their qualities; they shall melt with fervent heat, and so be more refined and purified. 2 Pet 3:12. Thus the heavens shall be changed, but not he who dwells in heaven. `With him there is no variableness, nor shadow of turning.' The best saints have their eclipses and changes. Look upon a Christian in his spiritual estate, and he is full of variation. Though the seed of grace does not die, yet its beauty and activity often wither. A Christian has his aguish fits in religion. Sometimes his faith is at a high tide, sometimes low ebb; sometimes his love flames, and at another time is like fire in the embers, and he has lost his first love. How strong was David's grace at one time! `The God of my rock, in him will I trust.' 2 Sam 12:2. At another time he says, `I shall one day perish by the hand of Saul.' What Christian can say he does not find a change in his graces; that the bow of his faith never unbends, the strings of his viol never slacken? Surely we shall never meet with such Christians till we meet them in heaven. But God is without any shadow of turning. The angels were subject to change; they were created holy, but mutable. `The angels which kept not their first estate.' Jude 6. These morning stars of heaven were falling stars. But God's glory shines with a fixed brightness. In God there is nothing that looks like a change, for better or worse; not better, because then he were not perfect; not worse, for then he would cease to be perfect. He is immutably holy, immutably good; there is no shadow of change in him. But when Christ, who is God, assumed the human nature, there was a change in God. If the divine nature had been converted into the human, or the human into the divine, there had been a change, but they were not so. The human nature was distinct from the divine. Therefore there was no change. A cloud over the sun makes no change in the body of the sun; so, though the divine nature be covered with the human, it makes no change in the divine nature. [2] There is no period put to his being. `Who only has immortality.' I Tim 6:16. The Godhead cannot die. An infinite essence cannot be changed into finite; but God is infinite. He is eternal, ergo, he is not mortal. To be eternal and mortal is a contradiction. Use one: See the excellence of the divine nature in its immutability. This is the glory of the Godhead. Mutableness denotes weakness, and is not in God, who is `the same, yesterday, and to-day, and for ever.' Heb 13:3. Men are fickle and mutable, like Reuben, `unstable as water.' Gen 49:9. They are changeable in their principles. If their faces altered as fast as their opinions, we should not know them. Changeable in their resolutions; as the wind that blows in the east, presently turns about to the west. They resolve to be virtuous, but quickly repent of their resolutions. Their minds are like a sick man's pulse, which alters every half hour. An apostle compares them to waves of the sea, and wandering stars. Jude 13. They are not pillars in God's temple, but reeds. Others are changeable in their friendship. They quickly love and quickly hate. Sometimes they will put you in their bosom, then excommunicate you out of their favour. They change as the chameleon, into several colours, but God is immutable. Use two: See the vanity of the creature. There are changes in everything but in God. `Men of high degree are vanity, and men of low degree are a lie.' Psa 62:2. We look for more from the creature than God has put in it. It has two evils in it; it promises more than we find, and it fails us when we most need it. There is failure in omni. A man desires to have his corn ground, and the water fails; the mariner is for a voyage, and the wind does not blow, or is contrary; one depends upon another for the payment of a promise, and he fails, and is like a foot out of joint. Who would look for a fixed stability in the vain creature? It is as if one should build houses on the sand, where the sea comes in and overflows. The creature is true to nothing but deceit, and is constant only in its disappointments. It is no more wonderful to see changes fall out here below, than to see the moon dressing itself in a new shape and figure. Expect to meet with changes in everything but God. Use three: Comfort to the godly. (1.) In case of losses. If an estate be almost boiled away to nothing, if you lose friends by death, there is a double eclipse; but the comfort is, God is unchangeable; I may lose these things, but I cannot lose my God; he never dies. When the fig-tree and olive-tree failed, God did not fail. `I will joy in the God of my salvation.' Hab 3:38. Flowers in the garden die, but a man's portion remains; so outward things die and change, but `thou art the strength of my heart, and my portion for ever.' Psa 73:36. (2.) In case of sadness of spirit. God seems to cast off the soul in desertion, as in Cant 5:5, 'My Beloved had withdrawn himself;' yet he is unchangeable. He is immutable in his love; he may change his countenance, but not his heart. `I have loved thee with an everlasting love.' Jer 31:1. Hebrew, Olam, a love of eternity. If once God's electing love rises upon the soul, it never sets. `The mountains shall be removed, but my loving kindness shall not depart from thee, neither the covenant of my peace be removed.' Isa 54:40. God's love stands faster than the mountains. His love to Christ is unchangeable; and he will no more cease loving believers than he will cease loving Christ. Use four: Of exhortation. Get an interest in the unchangeable God, then thou art as a rock in the sea, immoveable in the midst of all changes. How shall I get a part in the unchangeable God? By having a change wrought in thee. `But ye are washed, but ye are sanctified.' I Cor 6:6: Whence we are changed, a tenebris ad lucem [from darkness to light], so changed, as if another soul did live in the same body. By this change we are interested in the unchangeable God. Trust to that God only who is unchangeable. `Cease ye from man,' Isa 2:22; leave trusting to the reed, but trust to the Rock of ages. He that is by faith engarrisoned in God, is safe in all changes; he is like a boat that is tied to an immoveable rock. He that trusts in God, trusts in that which cannot fail him; he is unchangeable. `I will never leave thee, nor forsake thee.' Heb 13:3. Health may leave us, riches, friends may leave us, but, says God, I will not leave thee; my power shall support thee; my Spirit shall sanctify thee; my mercy shall save thee; I will never leave thee. Oh trust in this unchangeable God! God is jealous of two things; of our love, and of our trust. He is jealous of our love, lest we love the creature more than him, therefore he makes it prove bitter; and of our trust, lest we should place more confidence in it than in him, therefore he makes it prove unfaithful. Outward comforts are given us as food by the way to refresh us, not as crutches to lean on. If we make the creature an idol, what we make our trust God will make our shame. Oh trust in the immortal God! Like Noah's dove, we have no footing for our souls, till we get into the ark of God's unchangeableness. Psa 125:5. `They that trust in the Lord shall be like mount Sion, which cannot be removed.' II. God is unchangeable in his decree. What he has decreed from eternity is unalterable. `My counsel shall stand.' Isa 46:60. God's eternal counsel or decree is immutable. If he changed his decree, it must be from some defect of wisdom or foresight, for that is the reason why men change their purposes; they see something after, which they did not see before; but this cannot be the cause why God should alter his decree, because his knowledge is perfect, he sees all things in one entire prospect before him. But is not God said to repent? There seems to be a change in his decree, in Jonah 3:30. `The Lord repented of the evil that he said he would do unto them.' Repentance is attributed to God figuratively. Numb 23:19. `He is not a man that he should repent.' There may be a change in God's work, but not in his will. He may will a change, but not change his will. `God may change his sentence, but not his decree.' A king may cause sentence to be passed upon a malefactor whom he intends to save; so God threatened destruction to Nineveh, but the people of Nineveh repenting, God spared them. Jonah 3:30. Here God changed his sentence, but not his decree; it was what had lain in the womb of his purpose from eternity. But if God's decree be unchangeable, and cannot be reversed, to what purpose should we use the means? Our endeavours towards salvation cannot alter his decree. The decree of God does not affect my endeavour; for he that decreed my salvation decreed it in the use of means, and if I neglect the means I reprobate myself. No man argues thus: God has decreed how long I shall live, therefore I will not use means to preserve my life, I will not eat and drink. God has decreed the time of my life in the use of means, so God has decreed my salvation in the use of the Word and of prayer. As a man who refuses food murders himself, so he that refuses to work out his salvation destroys himself. The vessels of mercy are said to be prepared unto glory. Rom 9:93. How are they prepared but by being sanctified? and that cannot be but in the use of means; therefore let not God's decree take thee off from holy endeavours. It is a good saying of Dr Preston, `Hast thou a heart to pray to God? it is a sign no decree of wrath has passed against thee.' Use one: If God's decree be eternal and unchangeable, then God does not elect upon our faith foreseen, as the Arminians maintain. `The children being not yet born, that the purpose of God according to election might stand, it was said, Jacob have I loved, Esau have I hated.' Rom 9:11, 13. We are not elected for holiness, but to holiness. Eph 1:1. If we are not justified for our faith, much less are we elected for our faith; but we are not justified for it. We are said to be justified through faith as an instrument in Eph 2:2, but not for faith as a cause; and, if not justified for faith, then much less elected. God's decree of election is eternal and unchangeable, and therefore depends not upon faith foreseen. `As many as were ordained to eternal life, believed.' Acts 13:38. They were not elected because they believed, but they believed because they were elected. Use two: If God's decree be unchangeable, it gives comfort in two cases. (1.) Concerning God's providence towards his church. We are ready to quarrel with Providence, if everything does not accord with our desire. Remember God's work goes on, and nothing falls out but what he has decreed from eternity. (2.) God has decreed troubles for the church's good. The troubles of God's church is like the angel's troubling the water, which made way for healing his people. John 5: 4. He has decreed troubles in the church. `His fire is in Zion, and his furnace in Jerusalem.' Isa 31:1. The wheels in a watch move cross one to another, but they all carry on the motion of the watch; so the wheels of Providence often move cross to our desires, but still they carry on God's unchangeable decree. `Many shall be made white.' Dan 12:20. God lets the waters of affliction be poured on his people to make them white. Therefore murmur not at God's dealings; his work goes on, nothing falls out but what he has wisely decreed from eternity; everything shall promote God's design, and fulfil his decree. Use three: Comfort to the godly in regard of their salvation. 2 Tim 2:19. `The foundation of God standeth sure, having this seal, The Lord knoweth them that are his.' God's counsel of election is unchangeable. Once elected for ever elected. `I will not blot his name out of the book of life.' Rev 3:3. The book of God's decree has no errata in it, no blottings out. Once justified, never unjustified. `Repentance shall be hid from mine eyes.' Hos 13: 14. God never repents of his electing love. `He loved them to the end.' John 13:3. Therefore, if thou art a believer, comfort thyself with this, the immutability of God's decree. Use four: To conclude with a word to the wicked, who march furiously against God and his people, let them know that God's decree is unchangeable. God will not alter it, nor can they break it; and while they resist God's will they fulfil it. There is a two-fold will of God, Voluntas praecepti et decreti; `the will of God's precept, and of his decree.' While the wicked resist the will of God's precept, they fulfil the will of his permissive decree. Judas betrays Christ, Pilate condemns him, the soldiers crucify him; while they resist the will of God's precepts, they fulfil the will of his permissive decree. Acts 4:48. God commands one thing, they do the contrary; to keep the Sabbath, and they profane it. While they disobey his command, they fulfil his permissive decree. If a man sets up two nets, one of silk, the other of iron, the silken net may be broken, not the iron; so while men break the silken net of God's command, they are taken in the iron net of his decree; while they sit backward to God's precepts, they row forward to his decrees; his decrees to permit their sin, and to punish them for their sin permitted. __________________________________________________________________ 5. The Wisdom Of God The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. `He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. `Among the Hebrews, the heart is put for wisdom.' `Let men of understanding tell me:' Job 34:44: in the Hebrew, `Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, `the only wise God.' I Tim 1:17. All the treasures of wisdom are locked up in him, and no creature can have any wisdom but as God is pleased to give it out of his treasury. God is perfectly wise; there is no defect in his wisdom. Men may be wise in some things, but in other things may betray imprudence and weakness. But God is the exemplar and pattern of wisdom, and the pattern must be perfect. Matt 5:58. God's wisdom appears in two things. I. His infinite intelligence. II. His exact working. I. His infinite intelligence. He knows the most profound secrets. Dan 2:28. He knows the thoughts, which are the most intricate subtle things. Amos 4:43. `He declareth to man what is his thought.' Let sin be contrived ever so politically, God will pull off all masks and disguises, and make a heartanatomy. He knows all future contingencies, et ante intuita [and, already foreseen], all things are before him in one clear prospect. II. His exact curious working. He is wise in heart; his wisdom lies in his works. These works of God are bound up in three great volumes, where we may read his wisdom. [1] The work of creation. The creation is both a monument of God's power, and a looking-glass in which we may see his wisdom. None but a wise God could so curiously contrive the world. Behold the earth decked with variety of flowers, which are both for beauty and fragrance. Behold the heaven bespangled with lights. We may see the glorious wisdom of God blazing in the sun, twinkling in the stars. His wisdom is seen in marshalling and ordering everything in its proper place and sphere. If the sun had been set lower, it would have burnt us; if higher, it would not have warmed us with its beams. God's wisdom is seen in appointing the seasons of the year. `Thou hast made summer and winter.' Psa 74:17. If it had been all summer, the heat would have scorched us; if all winter, the cold would have killed us. The wisdom of God is seen in chequering the dark and the light. If it had been all night, there had been no labour; if all day, there had been no rest. Wisdom is seen in mixing the elements, as the earth with the sea. If it had been all sea, we had wanted bread; if it had been all earth, we had wanted water. The wisdom of God is seen in preparing and ripening the fruits of the earth, in the wind and frost that prepare the fruits, and in the sun and rain that ripen the fruits. God's wisdom is seen in setting bounds to the sea, and so wisely contriving it, that though the sea be higher than many parts of the earth, yet it should not overflow the earth; so that we may cry out with the Psalmist, `O Lord, how manifold are thy works! in wisdom hast thou made them all.' Psa 104:44. There is nothing to be seen but miracles of wisdom. God's wisdom is seen in ordering things in the body politic, that one shall have need of another. The poor need the rich man's money, and the rich need the poor man's labour. God makes one trade depend upon another, that one may be helpful to another, and that mutual love may be preserved. [2] The second work wherein God's wisdom shines forth is the work of redemption. (1.) Here was the masterpiece of divine wisdom, to contrive a way to happiness between the sin of man and the justice of God. We may cry out with the apostle, `O the depth of the riches both of the wisdom and knowledge of God.' Rom 11:13. This astonished men and angels. If God had put us to find out a way of salvation when we were lost, we could neither have had a head to devise, nor a heart to desire, what God's infinite wisdom had found out for us. Mercy had a mind to save sinners, and was loath that the justice of God should be wronged. It is a pity, says Mercy, that such a noble creature as man should be made to be undone; and yet God's justice must not be a loser. What way then shall be found out? Angels cannot satisfy for the wrong done to God's justice, nor is it fit that one nature should sin, and another nature suffer. What then? Shall man be for ever lost? Now, while Mercy was thus debating with itself, what to do for the recovery of fallen man, the Wisdom of God stepped in; and thus the oracle spake: - Let God become man; let the Second Person in the Trinity be incarnate, and suffer; and so for fitness he shall be man, and for ability he shall be God; thus justice may be satisfied, and man saved. O the depth of the riches of the wisdom of God, thus to make justice and mercy to kiss each other! Great is this mystery, `God manifest in the flesh.' 1 Tim 3:36. What wisdom was this, that Christ should be made sin, yet know no sin; that God should condemn the sin, yet save the sinner! Here was wisdom, to find out the way of salvation. (2.) The means by which salvation is applied sets forth God's wisdom; that salvation should be by faith, not by works. Faith is a humble grace, it gives all to Christ; it is an adorer of free grace; and free grace being advanced here, God has his glory; and it is his highest wisdom to exalt his own glory. (3.) The way of working faith declares God's wisdom. It is wrought by the word preached. `Faith comes by hearing.' Rom 10:17. What is the weak breath of a man to convert a soul? It is like whispering in the ears of a dead man. This is foolishness in the eye of the world; but the Lord loves to show his wisdom by that which seems folly. `He has chosen the foolish things of the world to confound the wise.' I Cor 1:17. Why so? verse 29. `That no flesh should glory in his presence.' Should God convert by the ministry of angels, then we should be ready to glory in angels, and give that honour to them which is due to God; but when God works by weak tools, makes use of men who are of like passions with ourselves, and by them converts, then the power is plainly seen to be of God. `We have this treasure in earthen vessels, that the excellency of the power may be of God and not of us.' 2 Cor 4:4. Herein is God's wisdom seen, that no flesh may glory in his Presence. [3] The wisdom of God wonderfully appears in the works of his providence. Every providence has a mercy or a wonder wrapt up in it. The wisdom of God, in his works of providence, appears. (1.) By effecting great things by small contemptible means. He cured the stung Israelites by a brazen serpent. If some sovereign antidote had been used, if the balm of Gilead had been brought, there had been some likelihood of a cure; but what was there in a brazen serpent? It was a mere image, and not applied to him that was wounded, he was to look upon it only; yet this wrought a cure. The less probability in the instrument, the more is God's wisdom seen. (2.) The wisdom of God is seen in doing his work by that which to the eye of flesh seems quite contrary. God intended to advance Joseph, and to make all his brethren's sheaves bow to his sheaf. Now, what way does he take? First Joseph is thrown into the pit; then sold into Egypt; then after that put in prison. Gen 39:90. By his imprisonment God made way for his advancement. For God to save in an ordinary way would not so much display his wisdom. But when he goes strangely to work, and saves in that very way in which we think he will destroy, his wisdom shines forth in a most conspicuous manner. God would make Israel victorious, and what way does he take? He lessens Gideon's army. `The people that are with thee are too many.' Judg 7:7. He reduces the army of two and thirty thousand to three hundred; and by taking away the means of victory makes Israel victorious. God had a design to bring his people out of Egypt, and a strange course he takes to effect it. He stirred up the hearts of the Egyptians to hate them. `He turned their heart to hate his people.' Psa 105:55. The more they hated and oppressed Israel, the more God plagued the Egyptians, and the more glad they were to let Israel go. Exod 12:23. The Egyptians were urgent upon Israel, that they might send them out of the land in haste. God had a mind to save Jonah when he was cast into the sea, and he let the fish swallow him up, and so brought him to the shore. God would save Paul, and all that were in the ship with him, but the ship must break, and they all came safe to land upon the broken pieces of the ship. Acts 27:74. In reference to the church, God often goes by contrary means, and makes the enemy do his work. He can make a straight stroke with a crooked stick. He has often made his church grow and flourish by persecution. `The showers of blood have made her more fruitful,' says Julian. Exod 1:10. `Come, let us deal wisely with them, lest they multiply;' and the way they took to suppress them, made them multiply. Verse 12. `The more they afflicted them, the more they multiplied;' like ground, the more it is harrowed, the better crop it bears. The apostles were scattered by reason of persecution, and their scattering was like the scattering of seed; they went up and down, and preached the gospel, and brought daily converts. Paul was put in prison, and his bonds were the means of spreading the gospel. Phil 1:12. (3.) The wisdom of God is seen in making the most desperate evils turn to the good of his children. As several poisonable ingredients, wisely tempered by the skill of the artist, make a sovereign medicine, so God makes the most deadly afflictions co-operate for the good of his children. He purifies them, and prepares them for heaven. 2 Cor 4:17. These hard frosts hasten the spring flowers of glory. The wise God, by a divine chemistry, turns afflictions into cordials. He makes his people gainers by losses, and turns their crosses into blessings. (4.) The wisdom of God is seen in this, that the sins of men shall carry on God's work; yet he should have no hand in their sin. The Lord permits sin, but does not approve it. He has a hand in the action in which sin is, but not in the sin of the action. As in the crucifying of Christ, so far as it was a natural action, God concurred; if he had not given the Jews life and breath, they could not have done it; but as it was a sinful action, so God abhorred it. A musician plays upon a viol out of tune; the musician is the cause of the sound, but the jarring and discord is from the viol itself; so men's natural motion is from God, but their sinful motion is from themselves. When a man rides on a lame horse, his riding is the cause why the horse goes, but the lameness is from the horse itself. Herein is God's wisdom, that the sins of men carry on his work, yet he has no hand in them. (5.) The wisdom of God is seen in helping in desperate cases. God loves to show his wisdom when human help and wisdom fail. Exquisite lawyers love to wrestle with niceties and difficulties in the law, to show their skill the more. God's wisdom is never at a loss; but when providences are darkest, then the morning star of deliverance appears. `Who remembered us in our low estate.' Psa 136:63. Sometimes God melts away the spirits of his enemies. Josh 2:24. Sometimes he finds them other work to do, and sounds a retreat to them, as he did to Saul when he was pursuing David. `The Philistines are in the land.' `In the mount will God be seen.' When the church seems to be upon the altar, her peace and liberty ready to be sacrificed, then the angel comes. (6.) God's wisdom is seen in befooling wise men, and in making their wisdom the means of their overthrow. Ahithophel had deep policy. 2 Sam 16:63. `The counsel of Ahithophel, which he counselled, was as if a man had enquired at the oracle of God;' but he consulted his own shame. `The Lord turned his counsel into foolishness.' 2 Sam 15:51. `God taketh the wise in their own craftiness;' Job 5:13; that is, when they think to deal wisely, he not only disappoints them, but ensnares them. The snares they lay for others catch themselves. `In the net which they hid is their own foot taken.' Psa 9:15. God loves to counterplot politicians; he makes use of their own wit to undo them, and hangs Haman upon his own gallows. Use one: Adore the wisdom of God. It is an infinite deep; the angels cannot search into it. `His ways are past finding out.' Rom 11:13. As we should adore, so we should rest in the wisdom of God. God sees what condition is best for us. Did we believe the wisdom of God, it would keep us from murmuring. Rest in God's wisdom. (1.) In want of spiritual comfort. God is wise; he sees it good sometimes that we should be without comfort. Perhaps we should be lifted up with spiritual enlargements, as Paul, with his revelations. 2 Cor 12:2. It is hard to have the heart low when comfort is high. God sees humility to be better for us than joy. It is better to want comfort, and be humble, than to have it, and be proud. (2.) In want of bodily strength, rest in God's wisdom. He sees what is best. Perhaps the less health the more grace; weaker in body, the stronger in faith. `Though our outward man perish, yet the inward man is renewed day by day.' 2 Cor 4:16. At Rome there were two laurel trees; when the one withered, the other flourished. The inward man is renewed. When God shakes the tree of the body, he is gathering the fruits of righteousness. Heb 12:21. Sickness is God's lance, to let out the imposthume of sin. Isa 27:7. (3.) In case of God's providences to his church. When we wonder what God is doing with us, and are ready to kill ourselves with care; let us rest in God's wisdom. He knows best what he has to do. `His footsteps are not known.' Psa 77:19. Trust him where you cannot trace him. God is most in his way, when we think he is most out of the way. When we think God's church is, as it were, in the grave, and there is a tombstone laid upon her, his wisdom can roll away the stone from the sepulchre. `Christ cometh leaping over mountains.' Cant 2:2. Either his power can remove the mountain, or his wisdom knows how to leap over it. (4.) In case we are low in the world, or have but little oil in our cruse, let us rest in God's wisdom. He sees it best; it is to cure pride and wantonness. God knew if thy estate had not been lost, thy soul had been lost. God saw riches would be a snare unto thee. I Tim 6:6. Art thou troubled that God has prevented a snare? God will make thee rich in faith. What thou lackest in temporals shall be made up in spirituals. God will give thee more of his love. Thou art weak in estate, but God will make thee strong in assurance. Oh rest in God's wisdom! he will carve the best piece for thee. (5.) In case of the loss of dear friends, a wife, or child, or husband, let us rest satisfied in God's wisdom. God takes away these, because he would have more of our love; he breaks these crutches, that we may live more upon him by faith. God would have us learn to go without crutches. Use two: If God be infinitely wise, let us go to him for wisdom, as Solomon did. `Give thy servant an understanding heart; and the speech pleased the Lord.' I Kings 3:3. Here is encouragement for us; `If any one lack wisdom, let him ask of God, who giveth liberally, and upbraideth not.' James 1:1. Wisdom is in God, tanquam infonte, `as in the fountain'; his wisdom is imparted, not impaired; his stock is not spent by giving. Go then to God. Lord, do thou light my lamp; in thy light shall I see light; give me wisdom, to know the fallacy of my heart, the subtleties of the old serpent; to walk jealously towards myself, religiously towards thee, prudently towards others; guide me by thy counsel, and afterwards receive me to glory. __________________________________________________________________ 6. The Power Of God The next attribute is God's power. Job 9:19. `If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. `Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. `He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. I. He has a sovereign right arid authority over man. He can do with his creatures as he pleases. Who shall dispute with God? who shall ask him a reason of his doings? Dan 4:45. `He does according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?' God sits judge in the highest court; he calls the monarchs of the earth to the bar, and is not bound to give a reason of his proceedings. Psa 75:5. `He putteth down one, and raiseth up another.' He has salvation and damnation in his power. He has the key of justice in his hand, to lock up whom he will in the fiery prison of hell; and he has the key of mercy in his hand, to open heaven's gate to whom he pleases. The name engraven upon his vesture is, `King of kings, and Lord of lords.' Rev 19:96. He sits Lord paramount, and who can call him to account? Isa 46:60. `I will do all my pleasure.' The world is God's diocese, and shall not he do what he will in his own diocese? He it was that turned King Nebuchadnezzar to eat grass, and threw the angels to hell when they sinned; that broke the head of the Babylonish empire. `How art thou fallen from heaven, O Lucifer! Thy pomp is brought down to the grave.' Isa 14:12. `Who sets bounds to the sea, and bridles the proud waves.' Job 38:11. God is the supreme monarch, all power is seated originally in him. `The powers that be are ordained of God.' Rom 13:3. Kings hold their crowns of him. `By me kings reign.' Prov 8:15. II. As God has authority, so he has infinite power. What is authority without power? `He is mighty in strength.' Job 9:9. This power of God is seen. [1] In the creation. To create requires infinite power. All the world cannot make a fly. God's power in creating is evident; because he needs no instruments to work with; he can work without tools; because he needs no matter to work upon; he creates matter, and then works upon it; and because he works without labour; `He spake, and it was done.' Psa 33:3. [2] The power of God is seen in the conversion of souls. The same power draws a sinner to God that drew Christ out of the grave to heaven. Eph 1:19. Greater power is put forth in conversion than in creation. When God made the world, he met with no opposition; as he had nothing to help him, so he had nothing to hinder him; but when he converts a sinner, he meets with opposition. Satan opposes him, and the heart opposes him; a sinner is angry with converting grace. The world was the `work of God's fingers.' Psa 8:8. Conversion is the `work of God's arm.' Luke 1:51I. In the creation, God wrought but one miracle, he spake the word; but, in conversion, he works many miracles; the blind is made to see, the dead is raised, the deaf hears the voice of the Son of God. Oh the infinite power of Jehovah! Before his sceptre, angels veil and prostrate themselves, and kings cast their crowns at his feet. `He toucheth the land, and it shall melt.' Amos 9:9. `He removeth the earth out of her place.' Job 9:9. An earthquake makes the earth tremble upon her pillars, but God shakes it out of its place; he can remove the earth from its centre. He can do what he will; his power is as large as his will. Were men's power as large as their will, what work would they make in the world! God's power is of equal extent with his will. He with a word can unpin the wheels, and break the axletree of the creation. He can do `more than we can think.' Eph 3:30. He can suspend natural agents. He sealed up the lions' mouths; he made the fire not to burn; he made the waters to stand up on a heap; he caused the sun to go ten degrees backward in the dial of Ahaz. Isa 38:8. What can pose Omnipotence? `The Lord cuts off the spirit of princes.' Psa 76:12. He counterworks his enemies; he pulls down their flags and banners of pride, infatuates their counsels, breaks their forces; and he does it with ease, with the turning of his hand; `with his breath,' Psa 33:3, Isa 40:24; a look, a glance of his eye is all it needs cost God to destroy his enemies, `the Lord looked into the host of the Egyptians through the pillar of fire, and troubled their host.' Exod 14:44. Who shall stop him in his march? God commands, and all creatures in heaven and earth obey him. Xerxes, the Persian monarch, threw fetters into the sea, when its waves swelled, as if he would have chained the waters; but when God speaks, the wind and sea obey him. If he say but the word, the stars fight in their courses against Sisera; if he stamp with his foot, an army of angels shall presently be in battalia. What cannot omnipotent power do? `The Lord is a man of war.' Exod 15:5. `He has a mighty arm.' Psa 89:13. `God's power is a glorious power.' Col 1:11. It is an irresistible power. Rom 9:19. `Who has resisted his will?' To contest with him, is as if the thorns should set themselves in battle array against the fire; or, as if an infirm child should fight with an archangel. If the sinner be once taken in God's iron net, there is no escape. `There is none that can deliver out of my hand.' Isa 43:13. God's power is inexhaustible; it is never spent or wasted. Men, while they exercise their strength, weaken it; but God has an everlasting spring of strength in himself. Isa 26:6. Though he spends his arrows upon his enemies, yet he does not spend his strength. Deut 32:23. `He fainteth not, neither is weary.' Isa 40:08. God cannot do all things, because he cannot deny himself. Though God can do all things, he cannot do that which stains the glory of his Godhead. He cannot sin; he cannot do that which implies a contradiction. To be a God of truth, and yet deny himself, is a contradiction. Use one: If God be infinite in power, let us fear him. We fear such as are in power. `Fear ye not me? saith the Lord: will ye not tremble at my presence?' Jer 5:52. He has power to cast our souls and bodies into hell. `Who knows the power of his wrath?' Psa 90:11. The same breath that made us can dissolve us. `His fury is poured out like fire; the rocks are thrown down by him.' Nahum 1:1. Solomon says, `Where the word of a king is, there is power, much more where the word of a God is. Eccles 8:8. Oh let us fear this mighty God! The fear of God will drive out all other base fear. Use two: See the deplorable condition of wicked men. (1.) This power of God is not for them: (2.) It is against them. (1.) This power of God is not for them. They have no union with God, therefore they have no warrant to lay claim to his power. His power is no relief to them. He has power to forgive sins, but he will not put forth his power towards an impenitent sinner. God's power is an eagle's wing, to carry the saints to heaven; but what privilege is that to the wicked? Though a man will carry his child in his arms over a dangerous stream, yet he will not carry an enemy. God's power is not engaged to help those that fight against him. Let miseries come upon the wicked, they have none to help them; they are like a ship in a storm without a pilot, and driven upon the rocks. (2.) This power of God is against the wicked. God's power will not be the sinner's shield to defend him, but a sword to wound him. God's power will bind the sinner in chains. His power serves to revenge the wrong done to his mercy. He will be Almighty to damn the sinner. Now, in what condition is every unbeliever? God's power is engaged against him, and `it is a fearful thing to fall into the hands of the living God.' Heb 10:31. Use three: It reproves such as do not believe the power of God. We say we do not doubt of God's power, but his will. But indeed it is his power that we question. `Is anything too hard for God?' Jer 32:27. We stagger through unbelief, as if the arm of God's power were shrunk, and he could not help in desperate cases. Take away a king's power, and we unking him; take away the Lord's power, and we ungod him. Yet how guilty of this are we! Did not Israel question God's power? `Can he prepare a table in the wilderness?' Psa 78:19. They thought the wilderness was a fitter place for making graves than spreading a table. Did not Martha doubt Christ's power? `He has been dead four days.' John 11:19. If Christ had been there while Lazarus was sick, or when he had been newly dead, Martha did not question but he could have raised him; but he had lain in the grave four days, and now she seemed to question his power. Christ had as much ado to raise her faith as to raise her dead brother. Moses, though a holy man, limited God's power through unbelief. `The people among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh for a whole month: shall the flocks and the herds be slain for them to suffice them? or shall all the fish of the sea be gathered for them to suffice? And the Lord said unto Moses, Is the Lord's hand waxed short?' Numb 11:21I. This is a great affront to God, to deny his power. That men doubt of God's power appears by their taking indirect courses; for they would not defraud in their dealings, and use false weights, if they believed the power of God could provide for them; and by depending more upon second causes than upon God. `In his disease, he sought not to the Lord, but to the physicians.' 2 Chron 16:12. Use four: If God be infinite in power, let us take heed of hardening our hearts against him. `Who has hardened himself against him and prospered?' Job 9:9. Job sends a challenge to all creatures in heaven and earth. Who ever took up the buckler against God, and came off conqueror? For a person to go on daringly in any sin is to harden his heart against God, and to raise a war against heaven. Let him remember God is El-Shaddai, almighty; he will be too hard for them that oppose him. `Hast thou an arm like God?' Job 40:9. Such as will not bow to his golden sceptre shall be broken with his iron rod. Julian hardened his heart against God, he opposed him to his face; but what got he at last? Did he prosper? Being wounded in battle, he threw up his blood into the air, and said to Christ, Vicisti Galilaee, `O Galilean, thou hast overcome!' I acknowledge thy power, whose name and truth I have opposed. Will folly contend with wisdom; weakness with power; finite with infinite? Oh take heed of hardening your heart against God! He can send legions of angels to avenge his quarrel. It is better to meet God with tears in your eyes than weapons in your hand. You may overcome him sooner by repentance than by resistance. Use five: Get an interest in God, and then this glorious power is engaged for you. He gives it under his hand, that he will put forth the whole power of his Godhead for the good of his people. `The Lord of hosts is the God of Israel, even a God to Israel.' I Chron 17:74. This almightiness of God's power is a wonderful support and comfort to the believer. It was Samson's riddle. `Out of the strong came forth sweetness;' Judges 14:14; so out of the attribute of God's power, out of this strong comes forth sweetness. It is comfort in several cases. (1.) In case of strong corruption. My sins, says a child of God, are potent. I have no power against this army that comes against me; I pray, and humble my soul by fasting; but my sins return upon me. Ay, but dost thou believe the power of God? The strong God can conquer thy strong corruption; though sin be too hard for thee, yet not for him; he can soften hard hearts and quicken the dead. `Is any thing too hard for the Lord?' Gen 18:14. Set his power to work, by faith and prayer. Say, Lord! it is not for thy honour that the devil should have so strong a party within me; oh, break the head of this leviathan! Abba, Father, all things are possible to thee. (2.) In case of strong temptation. Satan is called the strong man; but remember the power of God. Christ is called, `The Lion of the tribe of Judah,' he has broken the serpent's head upon the cross. Satan is a chained enemy, and a conquered enemy. Michael is stronger than the dragon. (3.) Comfort in case of weakness of grace, and fear of falling away. I pray, but I cannot send out strong cries. I believe, but the hand of my faith shakes and trembles. Cannot God strengthen weak grace? `My strength is made perfect in weakness: most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.' 2 Cor 12:2. I fear I shall not hold out. Christian, dost thou believe the power of God? Has not God preserved thy grace thus far? Mayest thou not set up thy Ebenezer? God has kept thy grace hitherto as a spark in the main ocean; and is not he able still to keep it? `We are kept by the power of God,' &c. I Pet 1:1. God's mercy pardons us, but his power preserves us. He who by his power keeps the stars that they do not fall from their orbs, keeps our grace that it does not fail or annihilate. (4.) Comfort in case of deficiency in thy estate. God can multiply the oil in the cruse; miraculously he can raise up supplies. Cannot he who provides for the birds of the air provide for his children? Cannot he that clothes the lilies clothe his lambs? (5.) Comfort in regard of the resurrection. It seems difficult to believe, that the bodies of men, when eaten up by worms, devoured by beasts and fishes, or consumed to ashes, should be raised the same numerical bodies; but if we believe the power of God, it is no great wonder. Which is harder, to create, or raise the dead? He that can make a body of nothing, can restore it to its parts when mingled and confounded with other substances. `With God all things are possible.' Matt 19:96. If we believe the first article of the creed, That God is almighty, we may quickly believe the other article, the resurrection of the body. God can raise the dead because of his power, and he cannot but raise them because of his truth. (6.) It is comfort in reference to the church of God. He can save and deliver it when it is brought low. The enemies have power in their hand, but the remainder of wrath God will restrain. Psa 76:60. He can either confine the enemy's power or confound it. `If God be for us, who can be against us?' God can create Jerusalem a rejoicing. Isa 65:18. The church in Ezekiel is compared to dry bones, but God made breath to enter into them, and they lived. Ezek 37:70. The ship of the church may be tossed, because sin is in it, but it shall not be overwhelmed, because Christ is in it. Psa 46:6. Deus in medio. All the church's pangs shall help forward her deliverance. __________________________________________________________________ 7. The Holiness Of God The next attribute is God's holiness. Exod 15:51. `Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. `Holy and reverend is his name.' He is `the holy One.' Job 6:60. Seraphims cry, `Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. `Of purer eyes than to behold evil, and cannot look on iniquity.' Hab 1:13. I. God is holy intrinsically. He is holy in his nature; his very being is made up of holiness, as light is of the essence of the sun. He is holy in his Word. The Word bears a stamp of his holiness upon it, as the wax bears an impression of the seal. `Thy Word is very pure.' Psa 119:940. It is compared to silver refined seven times. Psa 12:2. Every line in the Word breathes sanctity, it encourages nothing but holiness. God is holy in his operations. All he does is holy; he cannot act but like himself; he can no more do an unrighteous action than the sun can darken. `The Lord is holy in all his works.' Psa 145:17. II. God is holy primarily. He is the original and pattern of holiness. Holiness began with him who is the Ancient of Days. III. God is holy efficiently. He is the cause of all that is holiness in others. `Every good and perfect gift comes from above.' James 1:17. He made the angels holy. He infused all holiness into Christ's human nature. All the holiness we have is but a crystal stream from this fountain. We borrow all our holiness from God. As the lights of the sanctuary were lighted from the middle lamp, so all the holiness of others is a lamp lighted from heaven. `I am the Lord which sanctify you.' Lev 20:0. God is not only a pattern of holiness, but he is a principle of holiness: his spring feeds all our cisterns, he drops his holy oil of grace upon us. IV. God is holy transcendently. `There is none holy as the Lord.' I Sam 2:2. No angel in heaven can take the just dimensions of God's holiness. The highest seraphim is too low of stature to measure these pyramids; holiness in God is far above holiness in saints or angels. [1] It is above holiness in saints. It is a pure holiness. The saints, holiness is like gold in the ore, imperfect; their humility is stained with pride; he that has most faith needs pray, `Lord, help my unbelief:' but the holiness of God is pure, like wine from the grape; it has not the least dash or tincture of impurity mixed with it. It is a more unchangeable holiness. Though the saints cannot lose the habit of holiness (for the seed of God remains), yet they may lose some degrees of their holiness. `Thou hast left thy first love.' Rev 2:2. Grace cannot die, yet the flame of it may go out. Holiness in the saints is subject to ebbing, but holiness in God is unchangeable; he never lost a drop of his holiness; as he cannot have more holiness, because he is perfectly holy; so he cannot have less holiness, because he is unchangeably holy. [2] The holiness of God is above the holiness of angels. Holiness in the angels is only a quality, which may be lost, as we see in the fallen angels; but holiness in God is his essence, he is all over holy, and he can as well lose his Godhead as his holiness. But is he not privy to all the sins of men? How can he behold their impurities, and not be defiled? God sees all the sins of men, but is no more defiled with them than the sun is defiled with the vapours that rise from the earth. God sees sin, not as a patron to approve it, but as a judge to punish it. Use one: Is God so infinitely holy? Then see how unlike to God sin is. Sin is an unclean thing, it is hyperbolically evil. Rom 1:13. It is called an abomination. Deut 7:75. God has no mixture of evil in him; sin has no mixture of good, it is the spirit and quintessence of evil, it turns good into evil; it has deflowered the virgin soul, made it red with guilt, and black with filth; it is called the accursed thing. Josh 7:71. No wonder, therefore, that God hates sin, being so unlike to him, nay, so contrary to him: it strikes at his holiness; it does all it can to spite God; if sin could help it, God should be God no longer. Use two: Is God the Holy One, and is holiness his glory? How impious are they that are haters of holiness! As the vulture hates perfumes, so they hate the sweet perfume of holiness in the saints; their hearts rise against holiness; as a man's stomach at a dish he has an antipathy against. There is not a greater sign of a person devoted to hell, than to hate one for the thing wherein he is most like God. Others are despisers of holiness. They despise the glory of the Godhead. `Glorious in holiness.' The despising holiness is seen in deriding it; and is it not sad that men should deride that which should save them? Sure that patient will die who derides the physic. Deriding the grace of the Spirit comes near to despising the Spirit of grace. Scoffing Ishmael was cast out of Abraham's house. Gen 21:1. Such as scoff at holiness shall be cast out of heaven. Use three: Is God so infinitely holy? Then let us endeavour to imitate God in holiness. `Be ye holy, for I am holy.' I Pet 1:16. There is a twofold holiness; a holiness of equality, and a holiness of similitude. A holiness of equality no man or angel can reach to. Who can be equally holy with God? Who can parallel him in sanctity? But there is a holiness of similitude, and that we must aspire after, to have some analogy and resemblance of God's holiness in us, to be as like him in holiness as we can. Though a taper does not give so much light as the sun, yet it resembles it. We must imitate God in holiness. If we must be like God in holiness, wherein does our holiness consist? In two things. In our suitableness to God's nature, and in our subjection to his will. Our holiness consists in our suitableness to the nature of God. Hence the saints are said to partake of the divine nature, which is not partaking of his essence, but his image. 2 Pet 1:1. Herein is the saints' holiness, when they are the lively pictures of God. They bear the image of God's meekness, mercifulness, heavenliness; they are of the same judgement with God, of the same disposition; they love what he loves, and hate what he hates. Our holiness consists also in our subjection to the will of God. As God's nature is the pattern of holiness, so his will is the rule of holiness. It is our holiness when we do his will, Acts 13:32; when we bear his will, Micah 7:7; when what he inflicts wisely we suffer willingly. Our great care should be, to be like God in holiness. Our holiness should be qualified as God's; as his is a real holiness, ours should be. `Righteousness and true holiness.' Eph 4:44. It should not be the paint of holiness, but the life; it should not be like the Egyptian temples, beautified without merely, but like Solomon's temple, gold within, Psa 45:13. `The king's daughter is all glorious within.' That I may press you to resemble God in holiness consider, (1.) How illustrious every holy person is. He is a fair glass in which some of the beams of God's holiness shine forth. We read that Aaron put on his garments for glory and beauty. Exod 28:8. When we wear the embroidered garment of holiness, it is for glory and beauty. A good Christian is ruddy, being sprinkled with Christ's blood; and white, being adorned with holiness. As the diamond to a ring, so is holiness to the soul; that, as Chrysostom says, they that oppose it cannot but admire it. (2.) It is the great design God carries on in the world, to make a people like himself in holiness. What are all the showers of ordinances for, but to rain down righteousness upon us, and make us holy? What are the promises for, but to encourage holiness? What is the sending of the Spirit into the world for, but to anoint us with the holy unction? I John 2:20. What are all afflictions for, but to make us partakers of God's holiness? Heb 12:20. What are mercies for, but loadstones to draw us to holiness? What is the end of Christ's dying, but that his blood might wash away our unholiness? `Who gave himself for us, to purify unto himself a peculiar people.' Titus 2:14. So that if we are not holy, we cross God's great design in the world. (3.) Our holiness draws God's heart to us. Holiness is God's image; and God cannot choose but love his image where he sees it. A king loves to see his effigies upon a piece of coin. `Thou lovest righteousness.' Psa 45:7. And where does righteousness grow, but in a holy heart? Isa 62:2. `Thou shalt be called Hephzibah, for the Lord delighteth in thee.' It was her holiness that drew God's love to her. `They shall call them the holy people.' Verse 12. God values not any by their high birth, but their holiness. (4.) Holiness is the only thing that distinguishes us from the reprobate part of the world. God's people have his seal upon them. `The foundation of God standeth sure, having this seal, the Lord knoweth them that are his. And let all that name the name of Christ depart from iniquity. `2 Tim 2:19. The people of God are sealed with a double seal. Election, `The Lord knows who are his:' and Sanctification, `Let every one depart from iniquity.' As a nobleman is distinguished from another by his silver star; as a virtuous woman is distinguished from a harlot by her chastity; so holiness distinguishes between the two seeds. All that are of God have Christ for their captain, and holiness is the white colour they wear. Heb 2:20. (5.) Holiness is our honour. Holiness and honour are put together. I Thess 4:4. Dignity goes along with sanctification. `He has washed us from our sins in his blood, and has made us kings unto God.' Rev 1:1. When we are washed and made holy, then we are kings and priests to God. The saints are called vessels of honour; they are called jewels, for the sparkling of their holiness, because filled with wine of the Spirit. This makes them earthly angels. (6.) Holiness gives us boldness with God. `Thou shalt put away iniquity far from thy tabernacles, and shalt lift up thy face unto God.' Job 22:23, 26. Lifting up the face is an emblem of boldness. Nothing can make us so ashamed to go to God as sin. A wicked man in prayer may lift up his hands, but he cannot lift up his face. When Adam had lost his holiness, he lost his confidence; he hid himself. But the holy person goes to God as a child to its father; his conscience does not upbraid him with allowing any sin, therefore he can go boldly to the throne of grace, and have mercy to help in time of need. Heb 4:16. (7.) Holiness gives peace. Sin raises a storm in the conscience; ubi peccatum ibi procella [where there is sin, there is tumult]. `There is no peace to the wicked.' Isa 57:7I. Righteousness and peace are put together. Holiness is the root which bears this sweet fruit of peace; righteousness and peace kiss each other. (8.) Holiness leads to heaven. It is the King of heaven's highway. `An highway shall be there, and it shall be called the way of holiness.' Isa 35:5. At Rome there were temples of virtue and honour, and all were to go through the temple of virtue to the temple of honour; so we must go through the temple of holiness to the temple of heaven. Glory begins in virtue. `Who has called us to glory and virtue.' 2 Pet 1:1. Happiness is nothing else but the quintessence of holiness; holiness is glory militant, and happiness holiness triumphant. What shall we do to resemble God in holiness? (1.) Have recourse to Christ's blood by faith. This is lavacrum animae [the washing of the soul]. Legal purifications were types and emblems of it. I John 1:1. The Word is a glass to show us our spots, and Christ's blood is a fountain to wash them away. (2.) Pray for a holy heart. `Create in me a clean heart, O God.' Psa 51:10. Lay thy heart before the Lord, and say, Lord, my heart is full of leprosy; it defiles all it touches; Lord, I am not fit to live with such a heart, for I cannot honour thee; nor die with such a heart, for I cannot see thee. Oh create in me a clean heart; send thy Spirit into me, to refine and purify me, that I may be a temple fit for thee the holy God to inhabit. (3.) Walk with them that are holy. `He that walketh with the wise shall be wise.' Prov 13:30. Be among the spices and you will smell of them. Association begets assimilation. Nothing has a greater power and energy to effect holiness than the communion of saints. __________________________________________________________________ 8. The Justice Of God The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. `Just and right is he.' Job 37:23. `Touching the Almighty, we cannot find him out: he is excellent in plenty of justice.' God is said to dwell in justice. Psa 89:14. `Justice and judgement are the habitation of thy throne.' In God, power and justice meet. Power holds the sceptre, and justice holds the balance. I. What is God's justice? 'Justice is to give every one his due.' God's justice is the rectitude of his nature, whereby he is carried to the doing of that which is righteous and equal. Prov 24:12. `Shall not he render to every man according to his works?' God is an impartial judge. He judgeth the cause. Men often judge the person, but not the cause; which is not justice, but malice. Gen 18:81. `I will go down and see whether they have done according to the cry which is come up unto me.' When the Lord is upon a punitive act, he weighs things in the balance, he does not punish rashly; he does not go in the way of a riot, but a circuit, against offenders. Concerning God's justice, I shall lay down these six positions: - [1] God cannot but be just. His holiness is the cause of his justice. Holiness will not suffer him to do anything but what is righteous. He can no more be unjust than he can be unholy. [2] God's will is the supreme rule of justice; it is the standard of equity. His will is wise and good. God wills nothing but what is just; and therefore it is just because he wills it. [3] God does justice voluntarily. Justice flows from his nature. Men may act unjustly, because they are bribed or forced: God will not be bribed, because of his justice; he cannot be forced, because of his power. He does justice out of love to justice. Psa 45:7. `Thou lovest righteousness.' [4] Justice is the perfection of the divine nature. Aristotle says, `Justice comprehends in it all virtues.' To say God is just, is to say, he is all that is excellent: perfections meet in him, as lines in a centre. He is not only just, but justice itself. [5] God never did nor can do the least wrong to his creatures. God's justice has been wronged, but never did any wrong. God does not go according to the summum jus, or rigour of the law; he abates something of his severity. He might inflict heavier penalties than he does. `Thou hast punished us less than our iniquities deserve.' Ezra 9:13. Our mercies are more than we deserve, and our punishments less. [6] God's justice is such that it is not fit for any man or angel to expostulate with him, or demand a reason of his actions. God has not only authority on his side, but equity. `He lays judgement to the line, and righteousness to the plummet.' Isa 28:17. It is below him to give an account to us of his proceedings. Which of these two is more fit to take place, God's justice or man's reason? Rom 9:20. `Who art thou, O man, that replies against God?' The plumb line of our reason is too short to fathom the depth of God's justice. Rom 11:33. `How unsearchable are his judgements!' We are to adore God's justice, where we cannot see a reason of it. II. God's justice runs in two channels. It is seen in two things, the distribution of rewards and punishments. [1] In rewarding the virtuous. Psa 58:8: `Verily there is a reward for the righteous.' The saints shall not serve him for nought, he will reward praerces et lachrymas; though they may be losers for him, they shall not be losers by him. `God is not unrighteous to forget your work and labour of love, which ye have shewed to his name.' Heb 6:60. He gives a reward, not because we have deserved it, but because he has promised it. [2] He is just in punishing offenders. He is just. (1.) Because he punishes sinners by a law. `Where there is no law, there is no transgression.' Rom 4:15. But God has given men a law, and they break it, therefore he punishes them justly. (2.) God is just in punishing the wicked, because he never punished them but upon full proof and evidence. What greater evidence than for a man's own conscience to be witness against him! There is nothing God charges upon a sinner but conscience sets its seal to the truth of it. Use one: See here another flower of God's crown, he is just and righteous. He is the exemplar and pattern of justice. But how does it seem to stand with God's justice, that the wicked should prosper in the world? `Wherefore doth the way of the wicked prosper?' Jer 12:1. This has been a great stumbling, and has led many to question God's justice. Such as are highest in sin are highest in power. Diogenes seeing Harpalus a thief go on prosperously, said, `Sure God has cast off the government of the world, and mindeth not how things go on here below.' (1.) The wicked may be sometimes instruments to do God's work. Though they do not design his glory, yet they may promote it. Cyrus (Ezra 1:1) was instrumental in the building of God's temple in Jerusalem. There is some kind of justice, that they should have a temporal reward. God lets those prosper under whose wing his people are sheltered. God will not be in any man's debt. `Who has kindled a fire on my altar for nought?' Mal 1:10. (2.) God lets men go on in sin, and prosper, that he may leave them more inexcusable. `I gave her space to repent of her fornication.' Rev 2:2 1: God adjourns the sessions, spins out his mercies towards sinners; and if they repent not, his patience will be a witness against them, and his justice will be more cleared in their condemnation. `That thou mightest be justified when thou speakest, and be clear when thou judges".' Psa 51:1. (3.) God does not always let the wicked prosper in their sin. Some he punishes openly, that his justice may be taken notice of. `The Lord is known by the judgement which he executeth:' Psa 9:16: that is, his justice is seen by striking men dead in the very act of sin. Thus he struck Zimri and Cozbi in the act of uncleanness. (4.) If God lets men prosper a while in their sin, his vial of wrath is all this while filling; his sword is all this time whetting: and though God may forbear men a while, yet long forbearance is no forgiveness. The longer God is in taking his blow, the heavier it will be at last. As long as there is eternity, God has time enough to reckon with his enemies. Justice may be as a lion asleep, but at last the lion will awake, and roar upon the sinner. Do not Nero, and Julian, and Cain, now meet with God's justice? But God's own people suffer great afflictions; they are injured and persecuted. `All the day long have I been plagued, and chastened every morning.' Psa 74:14. How does this stand with God's justice? (1.) That is a true rule of Austin, Judicia Dei possum esse occulta, non injusta; `God's ways of judgement are sometimes secret, but never unjust.' The Lord never afflicts his people without a cause; so that he cannot be unjust. There is some good in the godly, therefore the wicked afflict them; there is some evil in them, therefore God afflicts them. God's own children have their blemishes. `Are there not with you, even with you, sins against the Lord?' 2 Chron 28:10. These spiritual diamonds, have they no flaws? Do we not read of the spots of God's children? Deut 32:5. Are not they guilty of much pride, censoriousness, passion, worldliness? Though, by their profession, they seem to resemble the birds of paradise, to fly above, and feed upon the dew of heaven; yet, as the serpent, they lick the dust. And these sins of God's people do more provoke God than others. `Because of the provoking of his sons and daughters.' Deut 32:19. The sins of others pierce Christ's side, these wound his heart. Therefore is not God just in all the evils that befall them? `You only have I known of all the families of the earth, therefore I will punish you for your iniquities.' Amos 3:2. I will punish you sooner, surer, sorer, than others. (2.) The trials and sufferings of the godly are to refine and purify them. God's furnace is in Sion. Isa 31:9. Is it any injustice in God to put his gold into the furnace to purify it? Is it any injustice in God, by afflicting his people, to make them partakers of his holiness? Heb 12:20. What more proclaims God's faithfulness, than to take such a course with them as may make them better? `In faithfulness thou hast afflicted me.' Psa 119:95. (3.) What injustice is it in God to inflict a less punishment; and prevent a greater? The best of God's children have that in them which is meritorious of hell. Does God do them any wrong, if he uses only the rod, where they have deserved the scorpion? Is the father unjust, if he only corrects his child, who has deserved to be disinherited? If God deals so favourably with his children, he only puts wormwood in their cup, whereas he might put fire and brimstone. They should rather admire his mercy than complain of his injustice. How can it stand with God's justice, that all men being equally guilty by nature, he does pass by one and save another? Why does he not deal with all alike? 'Is there unrighteousness with God? God forbid.' Rom 9:14. `Does the Almighty pervert justice?' Job 8:3. (1.) God is not bound to give an account of his actions to his creatures. If none may say to a king, `What doest thou?' Eccles 8:4, much less to God. It is sufficient, God is Lord paramount; he has a sovereign power over his creatures, therefore can do no injustice. `Has not the potter power over the clay, of the same lump to make one vessel to honour, and another to dishonour?' Rom 9:21I. God has liberty in his own breast, to save one, and not another; and his justice is not at all impeached or blemished. If two men owe you money, you may, without any injustice, remit the debt to one, and exact it of the other. If two malefactors be condemned to die, the king may pardon the one and not the other: he is not unjust if he lets one suffer, because he offended the law; nor if he save the other, because he will make use of his prerogative as he is king. (2.) Though some are saved and others perish, yet there is no unrighteousness in God; because, whoever perishes, his destruction is of himself. `O Israel, thou hast destroyed thyself.' Hos 13:9. God offers grace, and the sinner refuses it. Is God bound to give grace? If a surgeon comes to heal a man's wound, and he will not be healed, is the surgeon bound to heal him? `I have called, and ye refused.' Prov 1:14. `Israel would none of me.' Psa 81:1: God is not bound to force his mercies upon men. If they wilfully oppose the offer of grace, their sin is to be regarded as the cause of their perishing, and not God's justice. Use two: See the difference between God and a great part of the world. They are unjust. (1.) In their courts of judicature they pervert justice. `They decree unrighteous decrees.' Isa 10:1. The Hebrew word for a judge's robe signifies prevarication, deceit, or injustice, which is more often true of the judge than of the robe. What is a good law without a good judge? Injustice lies in two things, either not to punish where there is a fault, or, to punish where there is no fault. Again (2.) Men are unjust in their dealings. This is, [1] In using false weights. `The balances of deceit are in his hand.' Hos 12:7. It is sad to have the Bible in one hand, and false weights in the other. Or, [2] In adulterating commodities. `Thy wine is mixed with water,' Isa 1:12: when bad grain is mixed with good, and sold for pure grain. I can never believe he is good in the first table who is not good in the second. He cannot be godly who is not just. Though God does not bid you be as omnipotent as he is, yet he bids you be as just. Use three: Imitate God in justice. Let Christ's golden maxim be observed, `What you would have men to do to you, do ye even so to them.' Matt 7:12. You would not have them wrong you, neither do you them; rather suffer wrong than do wrong. `Why do ye not rather take wrong?' 1 Cor 6:7. Oh be exemplary for justice! Let justice be your ornament. `I put on righteousness (viz. justice) as a robe and a diadem.' Job 29:14. A robe for its graceful beauty; and I put it on, et induebam justitiam [and I was clothed in righteousness]. A judge puts on his robe, and puts it off again at night; but Job did so put on justice, as he did not put it off till death; semper vestitus [forever clothed]. We must not lay off this robe of justice till we lay down our tabernacle. If you have anything of God in you, you will be like him. By every unjust action you deny yourselves to be Christians, you stain the glory of your profession. Heathens will rise up in judgement against you. The sun might sooner alter his course than God could be turned from doing justice. Use four: If God be just, there will be a day of judgement. Now things are out of course; sin is rampant, saints are wronged, they are often cast in a righteous cause, they can meet with no justice here, justice is turned into wormwood; but there is a day coming, when God will set things right; he will do every man justice; he will crown the righteous and condemn the wicked. `He has appointed a day,' &c. Acts 17:31. If God be a just God, he will take vengeance. God has given men a law to live by, and they break it. There must be a day for the execution of offenders. A law not executed is but like a wooden dagger, for a show. At the last day, God's sword shall be drawn out against offenders; then his justice shall be revealed before all the world. `God will judge in righteousness.' Acts 17:71: `Shall not the Judge of all the earth do right?' Gen 18:85. The wicked shall drink a sea of wrath, but not sip one drop of injustice. At that day shall all mouths be stopped, and God's justice shall be fully vindicated from all the cavils and clamours of unjust men. Use five: Comfort to the true penitent. As God is a just God, he will pardon him. Homo agnoscit, Deus ignoscit [Man acknowledges his sin, God spares him]. `If we confess our sins (i.e. confess and forsake), he is just to forgive us our sins.' I John 1:1. Not only merciful but just. Why just? Because he has promised to forgive such. Prov 28:13. If thy heart has been broken for and from sin, thou mayest not only plead God's mercy, but his justice for the pardoning of thy sin. Show him his hand and seal, and he cannot deny himself. __________________________________________________________________ 9. The Mercy Of God The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. `Thou art good, and doest good.' This relative goodness is nothing else but his mercy, which is an innate propenseness in God to pity and succour such as are in misery. 1. Concerning God's mercy I shall lay down these twelve positions. [1] It is the great design of the Scripture to represent God as merciful. This is a loadstone to draw sinners to him. `The Lord, merciful, gracious, long-suffering, abundant in goodness,' &c. Exod 34:6. Here are six expressions to set forth God's mercy, and but one to set forth his justice: `who will by no means clear the guilty.' Psa 57:70. `God's mercy is far above the heavens.' Psa 108:8. God is represented as a king, with a rainbow about his throne. Rev 4:3. The rainbow was an emblem of mercy. The Scripture represents God in white robes of mercy more often than with garments rolled in blood; with his golden sceptre more often than his iron rod. [2] God is more inclinable to mercy than wrath. Mercy is his darling attribute, which he most delights in. Mic 7:18. Mercy pleases him. It is delightful to the mother, says Chrysostom, to have her breasts drawn; so it is to God to have the breasts of his mercy drawn. `Fury is not in me,' Isa 27:7; that is, I do not delight in it. Acts of severity are rather forced from God; he does not afflict willingly. Lam 3:33. The bee naturally gives honey, it stings only when it is provoked; so God does not punish till he can bear no longer. `So that the Lord could bear no longer, because of the evil of your doings.' Jer 44:22. Mercy is God's right hand that he is most used to; inflicting punishment is called his strange work. Isa 28:21I. He is not used to it. When the Lord would shave off the pride of a nation, he is said to hire a razor, as if he had none of his own. `He shall shave with a razor that is hired.' Isa 7:70. `He is slow to anger,' Psa 103:3, but `ready to forgive.' Psa 86:6. [3] There is no condition, but we may spy mercy in it. When the church was in captivity, she cried out, `It is of the Lord's mercies that we are not consumed.' Lam 3:32. Geographers write of Syracuse in Sicily, that it is so situated that the sun is never out of sight. In all afflictions we may see some sunshine of mercy. That outward and inward troubles do not come together is mercy. [4] Mercy sweetens all God's other attributes. God's holiness without mercy, and his justice without mercy were terrible. When the water was bitter, and Israel could not drink, Moses cast a tree into the waters, and then they were made sweet. How bitter and dreadful were the other attributes of God, did not mercy sweeten them! Mercy sets God's power on work to help us; it makes his justice become our friend; it shall avenge our quarrels. [5] God's mercy is one of the most orient pearls of his crown; it makes his Godhead appear amiable and lovely. When Moses said to God, `I beseech thee shew me thy glory;' the Lord answered him, `I will make all my goodness pass before thee, and I will shew thee mercy.' Exod 33:19. God's mercy is his glory. His holiness makes him illustrious; his mercy makes him propitious. [6] Even the worst taste God's mercy; such as fight against God's mercy, taste of it; the wicked have some crumbs from mercy's table. `The Lord is good to all.' Psa 145:5. Sweet dewdrops are on the thistle, as well as on the rose. The diocese where mercy visits is very large. Pharaoh's head was crowned though his heart was hardened. [7] Mercy coming to us in a covenant is sweetest. It was mercy that God would give Israel rain, and bread to the full, and peace, and victory over their enemies, Lev 26:6 - 6, but it was a greater mercy that God would be their God, verse 12. To have health is a mercy, but to have Christ and salvation is a greater mercy; it is like the diamond in the ring, which casts a more sparkling lustre. [8] One act of mercy engages God to another. Men argue thus, I have shown you kindness already, therefore trouble me no more; but, because God has shown mercy, he is more ready still to show mercy; his mercy in election makes him justify, adopt, glorify; one act of mercy engages God to more. A parent's love to his child makes him always giving. [9] All the mercy in the creature is derived from God, and is but a drop of this ocean. The mercy and pity a mother has to her child is from God; he that puts the milk in her breast puts the compassion in her heart. God is called, `The Father of mercies,' because he begets all the mercies in the world. 2 Cor 1:1. If God has put any kindness into the creature, how much kindness is in him who is the Father of mercy! [10] As God's mercy makes the saints happy, so it should make them humble. Mercy is not the fruit of our goodness, but the fruit of God's goodness. Mercy is an alms that God bestows. They have no cause to be proud that live upon the alms of God's mercy. `If I be righteous, yet will I not lift up my head,' Job 10:15: all my righteousness is the effect of God's mercy, therefore I will be humble and will not lift up my head. [11] Mercy stays the speedy execution of God's justice. Sinners continually provoke God, and make `the fury come up in his face.' Ezek 38:18. Whence is it God does not presently arrest and condemn them? It is not that God cannot do it, for he is armed with omnipotence, but it is from his mercy. Mercy gets a reprieve for the sinner, and stops the speedy process of justice. God would, by his goodness, lead sinners to repentance. [12] It is dreadful to have mercy as a witness against any one. It was sad with Haman when the queen herself accused him. Esth 7:7. So will it be when this queen of mercy shall stand up against a person and accuse him. It is only mercy that saves a sinner; how sad then to have mercy become an enemy! If mercy be an accuser, who shall be our advocate? The sinner never escapes hell when mercy draws up the indictment. I might show you several species or kinds of mercy; as preventing mercy, sparing mercy, supplying mercy, guiding mercy, accepting mercy, healing mercy, quickening mercy, supporting mercy, forgiving mercy, correcting mercy, comforting mercy, delivering mercy, crowning mercy but I shall speak of, II. The qualifications or properties of God's mercy. [1] God's mercy is free. To set up merit is to destroy mercy. Nothing can deserve mercy, because we are polluted in our blood; nor force it. We may force God to punish us, but not to love us. `I will love them freely.' Hos 14:4. Every link in the chain of salvation is wrought and interwoven with free grace. Election is free. `He has chosen us in him, according to the good pleasure of his will.' Eph 1:1. Justification is free. `Being justified freely by his grace.' Rom 3:34. Salvation is free. `According to his mercy he saved us.' Titus 3:3. Say not then, I am unworthy; for mercy is free. If God should show mercy to such only as are worthy, he would show none at all. [2] God's mercy is an overflowing mercy; it is infinite. `Plenteous in mercy.' Psa 86:6. `Rich in mercy.' Eph 2:2. `Multitude of mercies.' Psa 51:1: The vial of wrath drops, but the fountain of mercy runs. The sun is not so full of light as God is of mercy. God has morning mercies. `His mercies are new every morning.' Lam 3:33. He has night mercies. `In the night his song shall be with me.' Psa 13:3. God has mercies under heaven, which we taste; and in heaven, which we hope for. [3] God's mercy is eternal. `The mercy of the Lord is from everlasting to everlasting.' Psa 103:37. `His mercy endureth for ever,' is repeated twenty-six times in one psalm. Psa 136. The souls of the blessed shall be ever bathing themselves in this sweet and pleasant ocean of God's mercy. God's anger to his children lasts but a while, `but his mercy lasts for ever.' Psa 103:3. As long as he is God he will be showing mercy. As his mercy is overflowing, so it is everflowing. Use one: We are to look upon God in prayer, not in his judgement robes, but clothed with a rainbow full of mercy and clemency. Add wings to prayer. When Jesus Christ ascended up to heaven, that which made him go up thither with joy was, `I go to my Father;' so that which should make our hearts ascend with joy in prayer, is, `We are going to the Father of mercy, who sits upon the throne of grace.' Go with confidence in this mercy; as when one goes to a fire, not doubtingly, saying, perhaps it will warm me, perhaps not. Use two: Believe in his mercy. `I will trust in the mercy of God for ever.' Psa 52:2. God's mercy is a fountain opened. Let down the bucket of faith and you may drink of this fountain of salvation. What greater encouragement to believe than God's mercy? God counts it his glory to be scattering pardons; he is desirous that sinners should touch the golden sceptre of his mercy and live. This willingness to show mercy appears two ways: - (1.) By entreating sinners to come and lay hold on his mercy. `Whosoever will, let him come, and take the water of life freely.' Rev 22:17. Mercy woos sinners, it even kneels down to them. It were strange for a prince to entreat a condemned man to accept of pardon. God says, Poor sinner, suffer me to love thee, be willing to let me save thee. (2.) By his joyfulness when sinners lay hold on his mercy. What is God the better whether we receive his mercy or not? What is the fountain profited that others drink of it? Yet such is God's goodness, that he rejoices at the salvation of sinners, and is glad when his mercy is accepted. When the prodigal son came home the father was glad, and made a feast to express his joy; so, God rejoices when a poor sinner comes in, and lays hold of his mercy. What an encouragement is here to believe in God! He is a God of pardons. Neh 9:97. Mercy pleases him. Mic 7:18. Nothing prejudices us but unbelief. Unbelief stops the current of God's mercy from running. It shuts up God's bowels, closes the orifice of Christ's wounds, so that no healing virtue will come out.' He did not many mighty works there, because of their unbelief, Matt 13:38. Why dost thou not believe in God's mercy? Do thy sins discourage thee? God's mercy can pardon great sins, nay, because they are great. Psa 25:11. The sea covers the rocks as well as the sands. Some that had a hand in crucifying Christ found mercy. As far as the heavens are above the earth, so far is God's mercy above our sins. Isa 55:5. What will tempt us to believe, if not the mercy of God? Use three: Take heed of abusing the mercy of God. Suck not poison out of the sweet flower of God's mercy. Think not that because God is merciful, you may go on in sin; this is to make mercy your enemy. None might touch the ark but the priests, who by their office were more holy; so none may touch the ark of God's mercy but such as are resolved to be holy. To sin because mercy abounds is the devil's logic. He that sins because of mercy, is like one that wounds his head because he has a plaster. He that sins because of God's mercy, shall have judgement without mercy. Mercy abused turns to fury. `If he bless himself, saying, I shall have peace though I walk after the imaginations of my heart, to add drunkenness to thirst, the Lord will not spare him, but the anger of the Lord, and his jealousy, shall smoke against that man.' Deut 29:19, 20. Nothing is sweeter than mercy, when it is improved; nothing fiercer, when it is abused; as nothing is colder than lead when taken out of the mine, and nothing more scalding when it is heated. Nothing is blunter than iron, yet nothing is sharper when it is whetted. `The mercy of the Lord is upon them that fear him.' Psa 103:17. Mercy is not for them that sin and fear not, but for them that fear and sin not. God's mercy is a holy mercy; where it pardons it heals. What shall we do to be interested in God's mercy? (1.) Be sensible of your wants. See how much you stand in need of pardoning, saving mercy. See yourselves orphans. `In thee the fatherless find mercy.' Hos 14:4. God bestows the alms of mercy only on such as are indigent. Be emptied of all opinion of self-worthiness. God pours the golden oil of mercy into empty vessels. (2.) Go to God for mercy. `Have mercy upon me, O God!' Psa 51:1. Put me not off with common mercy that reprobates may have; give me not only acorns but pearls; give me not only mercy to feed and clothe me, but mercy to save me; give me the cream of thy mercies; Lord! let me have mercy and lovingkindness. `Who crowneth thee with lovingkindness and tender mercies.' Psa 103:3. Give me such mercy as speaks thy electing love to my soul. Oh pray for mercy! God has treasures of mercy; prayer is the key that opens these treasures; and in prayer, be sure to carry Christ in your arms, for all the mercy comes through Christ. `Samuel took a sucking lamb,; I Sam 7:7; carry the lamb Christ in your arms, go in his name, present his merits; say, Lord! here is Christ's blood, which is the price of my pardon; Lord! show me mercy, because Christ has purchased it. Though God may refuse us when we come for mercy in our own name, yet he will not when we come in Christ's name. Plead Christ's satisfaction, and this is an argument that God cannot deny. Use four: Such as have found mercy are exhorted to three things. (1.) To be upon Gerizim, the mount of blessing and praising. They have not only heard the King of heaven is merciful, but they have found it so; the honeycomb of God's mercy has dropped upon them; when in wants, mercy supplied them; when they were nigh unto death, mercy raised them from the sick-bed; when covered with guilt, mercy pardoned them. `Bless the Lord, O my soul, and all that is within me, bless his holy name.' Psa 103:3. Oh how should the vessels of mercy run over with praise! `Who was before a persecutor, and injurious; but I obtained mercy.' I Tim 1:13. I was bemiracled with mercy; as the sea overflows and breaks down the banks, so the mercy of God broke down the banks of my sin, and mercy sweetly flowed into my soul. You that have been monuments of God's mercy, should be trumpets of praise; you that have tasted the Lord is gracious, tell others what experiences you have had of God's mercy, that you may encourage them to seek to him for mercy. `I will tell you what God has done for my soul;' Psa 66:16; that when I found my heart dead, God's Spirit came upon me mightily, and the blowing of that wind made the withering flowers of my grace revive. Oh tell others of God's goodness, that you may set others blessing him, and that you may make God's praises live when you are dead. (2.) To love God. Mercy should be the attraction of love. `I will love thee, O Lord, my strength.' Psa 18:8. The Hebrew word for love signifies love out of the inward bowels. God's justice may make us fear him, his mercy makes us love him. If mercy will not produce love, what will? We are to love God for giving us our food, much more for giving us grace; for sparing mercy, much more for saving mercy. Sure that heart is made of marble, which the mercy of God will not dissolve in love. `I would hate my own soul,' says Augustine, `if I did not find it loving God.' (3.) To imitate God in showing mercy. As God is the Father of mercy, show yourselves to be his children, by being like him. Ambrose says, `The sum and definition of religion is, Be rich in works of mercy, be helpful to the bodies and souls of others. Scatter your golden seeds; let the lamp of your profession be filled with the oil of charity. Be merciful in giving and forgiving. "Be ye merciful, as your heavenly Father is merciful". __________________________________________________________________ 10. The Truth Of God The next attribute is God's truth. `A God of truth and without iniquity; just and right is he.' Deut 32:4. `For thy mercy is great unto the heavens, and thy truth unto the clouds.' Psa 57:10. `Plenteous in truth.' Psa 86:15. I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype of truth. There is nothing true but what is in God or comes from God. II. God's truth, as it is taken from his veracity in making good his promises. `There has not failed one word of all his good promise.' I Kings 8:56. The promise is God's bond; God's truth is the seal set to his bond. There are two things to be observed in the promises of God to comfort us. [1] The power of God, whereby he is able to fulfil the promise. God has promised to subdue our corruption. `He will subdue our iniquities.' Micah 7:19. Oh, says a believer, my corruption is so strong, that I am sure I shall never get the mastery of it. Abraham looked at God's power. `Being fully persuaded that what God had promised he was able to perform.' Rom 4:21I. He believed that God, who could make a world, could make dry breasts give suck. It is faith's support that there is nothing too hard for God. He that could bring water out of a rock is able to bring to pass his promises. [2] The truth of God in the promises. God's truth is the seal set to the promise. `In hope of eternal life, which God that cannot lie has promised.' Tit 1:2. Eternal life, there is the sweetness of the promise: God which cannot lie, there is the certainty of it. Mercy makes the promise, truth fulfils it. God's providences are uncertain, but his promises are the `sure mercies of David.' Acts 13:34. `God is not a man that he should repent.' I Sam 15:29: 29. The word of a prince cannot always be taken, but God's promise is inviolable. God's truth is one of the richest jewels of his crown, and he has pawned it in a promise. `Although my house be not so with God, yet he has made with me an everlasting covenant, ordered in all things and sure.' 2 Sam 23:5. Although my house be not so, that is, though I fail much of that exact purity the Lord requires, yet he has made with me an everlasting covenant, that he will pardon, adopt, and glorify me; and this covenant is ordered in all things and sure. `The elements shall melt with fervent heat;' but this covenant abides firm and inviolable, being sealed with the truth of God. Nay, God has added to his word his oath, wherein he pawns his being, life, and righteousness to make good the promise. Heb 6:17. If as often as we break our vows with God, he should break promise with us, it would be very sad; but his truth is engaged in his promise, therefore it is like the law of the Medes and Persians, which cannot be altered. `We are not,' says Chrysostom, `to believe our senses so much as we are to believe the promises.' Our senses may fail us, but the promise cannot, being built upon the truth of God. God will not deceive the faith of his people, nay, he cannot. `God, who cannot lie, has promised;' he can as well part with his Deity as his verity. God is said to be abundant in truth. Exod 34:4 What is that? If God has made a promise of mercy to his people, he will be so far from coming short of his word that he will be better than his word. He often does more than he has said, never less. He is abundant in truth. (1.) The Lord may sometimes delay a promise, but he will not deny. He may delay a promise. God's promise may lie a good while as seed under ground, but at last it will spring up into a crop. He promised to deliver Israel from the iron furnace, but this promise was above four hundred years in travail before it brought forth. Simeon had a promise that he should not depart hence, `till he had seen the Lord's Christ,' Luke 2:26, but it was a long time first, but a little before his death, that he did see Christ. But though God delay the promise, he will not deny. Having given his bond, in due time the money will be paid. (2.) God may change his promise, but he will not break it. Sometimes God changes a temporal promise into a spiritual. `The Lord shall give that which is good,' Psa 85:12; which may not be fulfilled in a temporal sense, but a spiritual. God may let a Christian be cut short in temporals, but he makes it up in spirituals. If he does not increase the basket and the store, he gives increase of faith, and inward peace. Here he changes his promise, but he does not break it, he gives that which is better. If a man promises to pay me in farthings, and he pays me in a better coin, as in gold, he does not break his promise. `I will not suffer my faithfulness to fail.' Psa 89:93. In the Hebrew it is, to lie. How does it consist with the truth of God, that he will have all to be saved, and yet some perish? I Tim 2:4. Augustine understands it, not of every individual person, but some of all sorts shall be saved. As in the ark, God saved all the living creatures; not every bird or fish was saved, for many perished in the flood; but all, that is, some of every kind were saved; so he will have all to be saved, that is, some of all nations. It is said, Christ died for all. `He is the Lamb of God that takes away the sins of the world.' John 1:29. How does this consist with God's truth, when some are vessels of wrath? Rom 9:22. (1.) We must qualify the term world. The world is taken either in a limited sense, for the world of the elect; or in a larger sense, for both elect and reprobates. `Christ takes away the sins of the world,' that is, the world of the elect. (2.) We must qualify also Christ's dying for the world. Christ died sufficiently for all, not effectually. There is the value of Christ's blood, and the virtue. Christ's blood has value enough to redeem the whole world, but the virtue of it is applied only to such as believe. Christ's blood is meritorious for all, not efficacious. All are not saved, because some put away salvation from them, as in Acts 13:46, and vilify Christ's blood, counting it an unholy thing. Heb 10:29. Use one: The truth of God is a great pillar for our faith. Were not he a God of truth, how could we believe in him? Our faith were fancy; but he is truth itself, and not a word which he has spoken shall fall to the ground. `Truth is the object of trust.' The truth of God is an immovable rock, on which we may venture our salvation. Isa 59:15. `Truth faileth:' truth on earth does, but not truth in heaven. God can as well cease to be God, as cease to be true. Has God said, he `will do good to the soul that seeks him,' Lam 3:25, and he will `give rest to the weary?' Matt 11:28. Here is a safe anchor-hold, he will not alter the thing which is gone out of his lips. The public faith of heaven is engaged for believers. Can we have better security? The whole earth hangs upon the word of God's power, and shall not our faith hang upon the word of God's truth? Where can we rest our faith but upon God's faithfulness? There is nothing else we can believe in but the truth of God. To trust in ourselves is to build upon quick sands; but the truth of God is a golden pillar for faith to stay upon. God cannot deny himself. `If we believe not, yet he abideth faithful: he cannot deny himself.' 2 Tim 2:13. Not to believe God's veracity, is to affront God. `He that believeth not, has made God a liar.' I John 5:10. A person of honour cannot be more affronted or provoked, than when he is not believed. He that denies God's truth makes the promise no better than a forged deed; and can there be a greater affront offered to God? Use two: If God is a God of truth, he is true to his threatenings. The threatenings are a flying roll against sinners. God has threatened to `wound the hairy scalp of every one that goes on still in his trespasses.' Psa 68:21. He has threatened to judge adulterers. Heb 13:4. To be avenged upon the malicious. Psa 10:14. `Thou beholdest mischief and spite, to requite it with thine own hand;' and to `rain fire and brimstone upon the sinner.' Psa 11:6: 6. God is as true to his threatenings as to his promises. To show his truth he has executed his threatenings, and let his thunderbolts of judgement fall upon sinners in this life. He struck Herod in the act of his pride. He has punished blasphemers. Olympius, an Arian bishop, reproached and blasphemed the blessed Trinity, and immediately lightning fell down from the heaven upon him and consumed him. Let us fear the threatening that we may not feel it. Use three: Is God a God of truth? Let us be like God in truth. (1.) We must be true in our words. Pythagoras being asked what made men like God, answered, `When they speak truth.' It is the note of a man that shall go to heaven. `He speaketh the truth in his heart.' Psa 15:5. Truth in words is opposed (I.) To lying. `Putting away lying, speak every one truth to his neighbour.' Eph 4:25. Lying is when one speaks that for truth which he knows to be false. A liar is most opposite to the God of truth. There are, as Augustine says, two sorts of lies. An officious lie, when a man tells a lie for his profit; as, when a tradesman says his commodity cost him so much, when perhaps it did not cost him half so much. He that will lie in his trade shall lie in hell. A jesting lie, when a man tells a lie in sport, to make others merry, and goes laughing to hell. He who tells a lie makes himself like the devil. `The devil is a liar, and the father of it.' John 8:44. He deceived our first parents by a lie. Some are so wicked, that they will not only speak an untruth, but will swear to it; nay, they will wish a curse upon themselves, if that untruth be not true. I have read of a woman, one Anne Avarie, who in 1575, being in a shop, wished that she might sink if she had not paid for the wares she took, and fell down speechless immediately and died. A liar is not fit to live in a commonwealth. Lying takes away all society and converse with men. How can you converse with a man when you cannot believe what he says? Lying shuts men out of heaven. `Without are dogs, and whosoever loveth and maketh a lie.' Rev 22:15. As it is a great sin to tell a lie, so it is a worse sin to teach a lie. `The prophet that teacheth lies.' Isa 9:15. He who broacheth error teacheth lies; he spreads the plague; he not only damns himself, but helps to damn others. (II.) Truth in words is opposed to dissembling. The heart and tongue should go together, as the dial goes exactly with the sun. To speak fair to one's face, and not to mean what one speaks, is no better than a lie. `His words were smoother than oil, but war was in his heart.' Psa 55:21. Some have an art to flatter and hate. Jerome, speaking of the Arians, says, `they pretended friendship, they kissed my hands, but plotted mischief against me.' `A man that flattereth his neighbour, spreadeth a net for his feet.' Prov 29:5. Impia sub dulci melle venena latent [Cruel poison can be hidden under sweet honey). Falsehood in friendship is a lie. Counterfeiting friendship is worse than counterfeiting money. (2.) We must be true in our profession of religion. Let practice go along with profession. `Righteousness and true holiness.' Eph 4:24. Hypocrisy in religion is a lie. The hypocrite is like a face in a glass, which is the show of a face, but no true face. He makes show of holiness, but has no truth in it. Ephraim pretended to be that which he was not; and what says God of him? `Ephraim compasseth me about with lies.' Hos 11:12. By a lie in our words we deny the truth; by a lie in our profession we disgrace it. Not to be to God what we profess is telling a lie; and the Scripture makes it little better than blasphemy. `I know the blasphemy of them that say they are Jews, and are not.' Rev 2:2. Oh! I beseech you, labour to be like God. He is a God of truth. He can as well part with his Deity as his verity. Be like God, be true in your words, be true in your profession. God's children are `children that will not lie.' Isa 63:8. When God sees `truth in the inward parts,' and `lips in which is no guile,' he sees his own image, which draws his heart towards us. Likeness produces love. __________________________________________________________________ 11. The Unity Of God Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. `Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is `the only God.' Deut 4:49. `Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' `A just God and a Saviour; there is none beside me.' Isa 45:51. There are many titular gods. Kings represent God; their regal sceptre is an emblem of his power and authority. Judges are called gods. `I have said, Ye are gods,' Psa 82:2, viz.' set in God's place to do justice; but dying gods. `Ye shall die like men.' Verse 7. `There be that are called gods, but to us there is but one God.' I Cor 8:8, 6. I. There is but one First Cause that has its Being of itself, and on which all other beings depend. As in the heavens, the primum mobile moves all the other orbs, so God gives life and motion to everything that exists. There can be but one God, because there is but one First Cause. II. There is but one infinite Being, therefore there is but one God. There cannot be two infinites. `Do not I fill heaven and earth, saith the Lord?' Jer 23:34. If there be one infinite, filling all places at once, how can there be any room for another infinite to subsist? III. There is but one Omnipotent Power. If there be two Omnipotents, then we must always suppose a contest between these two: that which one would do, the other power, being equal, would oppose, and so all things would be brought into confusion. If a ship should have two pilots of equal power, one would be ever crossing the other; when one would sail, the other would cast anchor; there would be confusion, and the ship must perish. The order and harmony in the world, or the constant and uniform government of all things, is a clear argument that there is but one Omnipotent, one God that rules all. `I am the first, and I am the last, and beside me there is no God.' Isa 44:4. Use one: Of information, (1.) If there be but one God, then it excludes all other gods. Some have feigned that there were two gods; as the Valentinians: others, that there were many gods; as the Polytheists. The Persians worshipped the sun; the Egyptians the lion and elephant; the Grecians worshipped Jupiter. These `err, not knowing the Scriptures.' Matt 22:29. Their faith is a fable. `God has given them up to strong delusions, to believe a lie, that they may be damned.' 2 Thess 2:21. (2.) If there be but one God, then there can be but one true religion in the world. `One Lord, one faith.' Eph 4:4. If there were many gods, then there might be many religions, every God would be worshipped in his way; but if these be but one God, there is but one religion; one Lord, one faith. Some say, we may be saved in any religion; but it is absurd to imagine that God who is One in essence, should appoint several religions in which he will be worshipped. It is as dangerous to set up a false religion, as to set up a false god. There are many ways to hell; men may go thither which way their fancy leads them; but there is only one direct road to heaven, viz., faith and holiness. There is no way to be saved but this. As there is but one God, so there is but one true religion. (3.) If there be but one God, then there is but One whom you need chiefly to study to please, and that is God. If there were divers gods, we should be hard put to it to please them all. One would command one thing, another the contrary; and to please two contrary masters is impossible: but there is only one God. Therefore you have but One to please. As in a kingdom there is but one king, therefore every one seeks to ingratiate himself into his favour, Prov 19: 6, so there is but one true God; therefore our main work is to please him. Be sure to please God, whoever else you displease. This was Enoch's wisdom. He had this testimony before he died, that `he pleased God.' Heb 11:1. What doth this pleasing God imply? (1.) We please God when we comply with his will. It was Christ's meat and drink to do his Father's will, John 4:44, and so he pleased him, Matt 3:37. A voice came from heaven, saying, `This is my beloved Son, in whom I am well pleased.' It is the will of God that we should be holy. I Thess 4:4. Now, when we are bespangled with holiness, our lives are walking Bibles. This is according to God's will, and it pleases him. (2.) We please God when we do the work that he sets us about. `I have finished the work which thou gavest me to do,' viz.' my mediatory work. John 17:7. Many finish their lives, but do not finish their work. The work God has cut out for us is, to observe the first and second tables. In the first is set down our duty towards God; in the second our duty towards man. Such as make morality the chief and sole part of religion, set the second table above the first; nay, they take away the first table; for, if prudence, justice, temperance, be enough to save, then what needs the first table? Thus our worship towards God will be quite left out; but those two tables which God has joined together, let no man put asunder. (3.) We please God when we dedicate our hearts to give him the best of everything. Abel gave God the fat of the offering. Gen 4:4. Domitian would not have his image carved in wood, or iron, but in gold. We please God when we serve him with love, fervency, and alacrity. These are golden services. There is but one God, therefore there is but One whom we have chiefly to please, namely, God. (4.) If there be but one God, then we must pray to none but God. The Papists pray to saints and angels. (1.) To saints. A Popish writer says, `when we pray to the saints departed, they being touched with compassion, say the like to God for us as the disciples did to Christ for the Canaanitish woman. "Send her away, for she crieth after us." Matt 15:53. The saints above know not our wants; if they did, we have no warrant to pray to them. `Abraham is ignorant of us.' Isa 63:16. Prayer is a part of divine worship, which must be given to God only. (2.) They pray to angels. Angel-worship is forbidden. Col 2:18, I9. That we may not pray to angels is clear from Rom 10:14. `How shall they call on him in whom they have not believed?' We may not pray to any but whom we may believe in; but we may not believe in any angel, therefore we may not pray to him. There is but one God, and it is a sin to invoke any but God. (5.) If there be but one God, who is `above all,' Eph 4:4, then he must be loved above all. We must love him with a love of appreciation; set the highest estimate on him, who is the only fountain of being and bliss. We must love him with a love of complacency. Amor est complacentia amantis amato [The lover's effort to please the beloved, this is love]. Aquinas. Our love to other things must be more indifferent. Some drops of love may run beside to the creature, but the full stream must run towards God. The creature may have the milk of our love, but we must keep the cream for God. He who is above all, must be loved above all. `There is none on earth whom I desire in comparison of thee.' Psa 73:35. Use two: Of caution. If there be but one God, then let us take heed of setting up more gods than one. `Their sorrows shall be multiplied, that hasten after another god; their drink-offerings of blood will I not offer, nor take up their names into my lips.' Psa 16:6. God is a jealous God, and he will not endure that we should have other gods. It is easy to commit idolatry with the creature. (1.) Some make a god of pleasure. `Lovers of pleasures more than lovers of God.' 2 Tim 3:3. Whatever we love more than God we make a god. (2.) Others make money their god. The covetous man worships the image of gold, therefore he is called an idolater. Eph 5:5. That which a man trusts to he makes his god; but he makes the wedge of gold his hope; he makes money his creator, redeemer, and comforter. It is his creator; if he has money, he thinks he is made: it is his redeemer; if he be in danger, he trusts in his money to redeem him: it is his comforter; if at any time he be sad, the golden harp drives away the evil spirit: so that money is his god. God made man of the dust of the earth, and man makes a god of the dust of the earth. (3.) Another makes a god of his child, sets his child in God's room, and so provokes God to take it away. If you lean too hard upon glass it will break, so many break their children by leaning too hard upon them. (4.) Others make a god of their belly. `Whose god is their belly.' Phil 3:19. Clement of Alexandria writes of a fish that has its heart in its belly; an emblem of epicures, their heart is in their belly, they mind nothing but indulging the sensual appetite; sacrificant lari [They worship home comforts]; their belly is their god, and to this they pour drink-offerings. Thus men make many gods. The apostle names the wicked man's trinity, `The lust of the flesh, the lust of the eye, and the pride of life,' I John 2:16: the lust of the flesh is pleasure; the lust of the eye, money; the pride of life, honour. Oh take heed of this! Whatever you deify beside God will prove a bramble, and fire will come out of it and devour you. Judg 9:95. Use three: Of reproof. If the Lord Jehovah be the only true God, it reproves those who renounce the true God, I mean such as seek to familiar spirits, which is too much practised among them that call themselves Christians. It is a sin condemned by the law of God. `There shall not be found among you any one that consults with familiar spirits.' Deut 18:81. How common is this! If people have lost any of their goods, they send to wizards to know how they may obtain them again. What is this but consulting with the devil! and so renouncing God and their baptism. What! because you have lost your goods, will you lose your souls too? `Thus saith the Lord, Is it not because there is not a God in Israel, that thou sendest to enquire of Beelzebub?' 2 Kings 1:1. So, is it not because you think there is not a God in heaven that you ask counsel of the devil? If any here be guilty, be deeply humbled, ye have renounced the true God. Better be without the goods ye have lost than have the devil help you to them again. Use four: Of exhortation. (1.) If there be but one God, as God is one, so let them that serve him be one. This is what Christ prayed so heartily for. `That they all may be one.' John 17:7I. Christians should be one, (1.) In judgement. The apostle exhorts to be all of one mind. I Cor 1:10. How sad is it to see religion wearing a coat of divers colours; to see Christians of so many opinions, and going so many different ways! It is Satan that has sown these tares of division. Matt 13:39. He first divided men from God, and then one man from another. (2.) One in affection. They should have one heart. `The multitude of them that believed were of one heart, and of one soul.' Acts 4:42. As in music, though there be several strings of a viol, yet all make one sweet harmony; so, though there are several Christians, yet there should be one sweet harmony of affection among them. There is but one God, and they that serve him should be one. There is nothing that would render the true religion more lovely, or make more proselytes to it, than to see the professors of it tied together with the heart-strings of love. `Behold how good and how pleasant a thing it is, to see brethren live together in unity!' Psa 133:3. It is as the sweet dew on Hermon, and the fragrant ointment poured on Aaron's head. If God be one, let all that profess him be of one mind, and one heart, and thus fulfil Christ's prayer, `that they all may be one.' (2.) If there be but one God, let us labour to make clear the title that this God is ours. `This God is our God.' Psa 48:14. What comfort can it be to hear that there is a God, and that he is the only God, unless he be our God? What is Deity without property in him? Oh let us labour to make clear the title! Beg the Holy Spirit. The Spirit works by faith. By faith we are one with Christ, and through Christ we come to have God for our God, and thus all his glorious fulness is made over to us by a deed of gift. Use five: Of gratitude. What cause have we to be thankful, that we have the knowledge of the only true God! How many are brought up in blindness! Some worship Mahomet. Many of the Indians worship the devil; they light a candle to him, that he may not hurt them. Such as know not the true God must needs stumble into hell in the dark. Oh let us be thankful that we are born in such a land, where the light of the gospel has shone. To have the knowledge of the true God is more than if we had mines of gold, rocks of diamonds, islands of spices; especially if God has savingly revealed himself to us; if he has given us eyes to see the light; if we so know God as to be known of him, to love him, and believe in him. Matt 11:15. We can never be thankful enough to God, that he has hid the knowledge of himself from the wise and prudent of the world, and has revealed it unto us. __________________________________________________________________ 12. The Trinity Q-6. HOW MANY PERSONS ARE THERE IN THE GODHEAD? A: Three persons, yet but one God. 'There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.' I John 5:5. God is but one, yet are there three distinct persons subsisting in one Godhead. This is a sacred mystery, which the light within man could never have discovered. As the two natures in Christ, yet but one person, is a wonder; so three persons, yet but one Godhead. Here is a great deep, the Father God, the Son God, the Holy Ghost God; yet not three Gods, but one God. The three persons in the blessed Trinity are distinguished, but not divided; three substances, but one essence. This is a divine riddle where one makes three, and three make one. Our narrow thoughts can no more comprehend the Trinity in Unity, than a nut-shell will hold all the water in the sea. Let me shadow it out by a similitude. In the body of the sun, there are the substance of the sun, the beams, and the heat; the beams are begotten of the sun, the heat proceeds both from the sun and the beams; but these three, though different, are not divided; they all three make but one sun: so in the blessed Trinity, the Son is begotten of the Father, the Holy Ghost proceeds from both; yet though they are three distinct persons, they are but one God. First, let me speak of the Unity in Trinity; then of the Trinity in Unity. I. Of the Unity in Trinity. The Unity of the persons in the Godhead consists of two things. [1] The identity of essence. In the Trinity there is a oneness in essence. The three persons are of the same divine nature and substance; so that in Deo nonest magis et minus, `there are no degrees in the Godhead'; one person is not God more than another. [2] The Unity of the persons in the Godhead consists in the mutual inbeing of them, or their being in one together. The three persons are so united that one person is in another, and with another. `Thou, Father, art in me, and I in thee.' John 17:7I. II. Let me speak of the Trinity in Unity. [1] The first person in the Trinity is God the Father. He is called the first person, in respect of order, not dignity: for God the Father has no essential perfection which the other persons have not; he is not more wise, more holy, more powerful than the other persons are. There is a priority, not a superiority. [2] The second person in the Trinity is Jesus Christ, who is begotten of the Father before all time. `I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills, was I brought forth.' Prov 8:3-25 . This Scripture declares the eternal generation of the Son of God. This second person in the Trinity, who is Jehovah, is become our Jesus. The Scripture calls him the branch of David, Jer 23:3, and I may call him the flower of our nature. `By him all that believe are justified.' Acts 13:39. [3] The third person in the Trinity is the Holy Ghost, who proceeds from the Father and the Son, whose work is to illuminate the mind, and enkindle sacred motions. The essence of the Spirit is in heaven, and everywhere; but the influence of it is in the hearts of believers. This is that blessed Spirit who gives us the holy unction. 1 John 2:20. Though Christ merits grace for us, it is the Holy Ghost that works it in us. Though Christ makes the purchase, it is the Holy Ghost that makes the assurance, and seals us to the day of redemption. Thus I have spoken of all the three persons. The Trinity of persons may be proved out of Matt 3:16. `Jesus, when he was baptized, went up straightway out of the water, and he saw the Spirit of God descending like a dove, and lighting upon him; and lo, a voice from heaven, saying, This is my beloved Son.' Here are three names given to the three persons. He who spake with a voice from heaven was God the Father; he who was baptized in Jordan was God the Son; he who descended in the likeness of a dove was God the Holy Ghost. Thus I have shown you the Unity of essence, and the Trinity of persons. Use one: For confutation. (1.) This confutes the Jews and Turks, who believe only the first person in the Godhead. Take away the distinction of the persons in the Trinity, and you overthrow man's redemption; for God the Father being offended with man for sin, how shall he be pacified without a mediator? This mediator is Christ, who makes our peace. Christ having died, and shed his blood, how shall this blood be applied but by the Holy Ghost? Therefore, if there be not three persons in the Godhead, man's salvation cannot be wrought out; if there be no second person in the Trinity, there is no redeemer; if no third person, there is no comforter. Thus the plank is taken away by which we get to heaven. (2.) It confutes the execrable opinion of the Socinians, who deny the Divinity of the Lord Jesus, and make him to be a creature only, but of a higher rank. As the Papists blot out the second commandment, so the Socinians do the second person in the Trinity. If to oppose Christ's members be a sin, what is it to oppose Christ himself? Jesus Christ is co-equal with God the Father. He thought it no robbery to be equal with God. Phil 2:2. He is co-eternal with God the Father: `I was from the beginning,' Prov 8:83: if not, there was a time when God was without a Son, and so he would be no Father; nay, there was a time when God was without his glory, for Christ is `the brightness of his Father's glory.' Heb 1:1. He is co-essential with God the Father. The Godhead subsists in Christ. `In whom dwells all the fulness of the Godhead bodily.' Col 2:2. It is said, not only that Christ was with God before the beginning, but that he was God. John 1:1, and 1 Tim 3:16. `God manifest in the flesh.' The title of Lord, so often given to Christ, in the New Testament, answers to the title of Jehovah in the Old. Deut 6: s; Matt 22:27. Christ has a co-eternity, and co-substantiality with his Father. `I and my Father are one.' John 10:00. It were blasphemy for an angel to speak thus. Yet further to prove Christ's Godhead, consider (i) The glorious incommunicable attributes belonging to God the Father are ascribed to Christ. Is God the Father omnipotent? So is Jesus Christ. He is the almighty, Rev 1:1, and he creates, Col 1:16. Is God the Father infinitely immense, filling all places? Jer 23:34. So is Jesus Christ. While Christ was on the earth by his bodily presence, he was at the same time in the bosom of the Father by his divine presence. John 3:13. (ii) The same jura regalia, or prerogatives royal, which belong to God the Father, belong also to Christ. Does God the Father seal pardons? This is a flower of Christ's crown. `Thy sins be forgiven thee.' Matt 9:9. Nor does Christ remit sin organice only, as ministers do, by virtue of a power delegated to them from God; but he does it by his own power and authority. Is God the Father the adequate object of faith? Is he to be believed in? So is his Son. John 14:4. Does adoration belong to God the Father? So it does to the Son. `Let all the angels of God worship him.' Heb 1:1. How sacrilegious therefore is the Socinian, who would rob Christ of his Godhead, the best flower of his crown. They that deny Christ to be God, must greatly wrest, or else deny the Scripture to be the Word of God. (3.) It confutes the Arians, who deny the Holy Ghost to be God. The eternal Godhead subsists in the Holy Ghost. `He shall guide you into all truth.' John 16:13. Christ speaks not there of an attribute, but of a person. That the Godhead subsists in the person of the Holy Ghost appears in this; that the Spirit, who gives diversity of gifts, is said to be the same Lord, and the same God. I Cor 12:2, 6. The black and unpardonable sin is said, in a special manner, to be committed against the Godhead subsisting in the Holy Ghost. Matt 12:22. The mighty power of God is made manifest by the Holy Ghost; for he changes the hearts of men. The devil would have Christ prove himself to be God, by turning stones into bread; but the Holy Ghost shows his Godhead by turning stones into flesh. `I will take away the stony heart; and give you a heart of flesh.' Ezek 36:66. Yet further, the power and Godhead of the Holy Ghost appeared in effecting the glorious conception of our Lord Jesus Christ. The very shadow of the Holy Ghost made a virgin conceive. Luke 1:15. The Holy Ghost works miracles, which transcend the sphere of nature; as raising the dead. Rom 8:81. To him belongs divine worship; our souls and bodies are the temples of the Holy Ghost, I Cor 6:19, in which temples he is to be worshipped, verse 20. We are baptized in the name of the Holy Ghost; therefore we must believe his Godhead, or renounce our baptism in his name. Methinks it were better for such men not to have so much as heard whether there be any Holy Ghost, Acts 19:9, than to deny his Deity. They who would wittingly and willingly blot out the third person, shall have their names blotted out of the book of life. Use two: For exhortation. (1.) Believe this doctrine of the Trinity of persons in the unity of essence. The Trinity is purely an object of faith; the plumbline of reason is too short to fathom this mystery; but where reason cannot wade, there faith may swim. There are some truths in religion that may be demonstrated by reason; as that there is a God: but the Trinity of persons in the Unity of essence is wholly supernatural, and must be believed by faith. This sacred doctrine is not against reason, but above it. Those illuminated philosophers, that could find out the causes of things, and discourse of the magnitude and influence of the stars, the nature of minerals, could never, by their deepest search, find out the mystery of the Trinity. This is of divine revelation, and must be adored with humble believing. We can be no good Christians, without the firm belief of the Trinity. How can we pray to God the Father but in the name of Christ, and through the help of the Spirit? How believe the glorious Trinity? How are the Quakers to be abhorred, who go under the name of Christians, and yet undervalue and renounce Jesus Christ! I have read of some Quakers who speak thus: `We deny the person of him whom you call Christ, and affirm, That they who expect to be saved by that Christ without works, will be damned in that faith!' Could the devil himself speak worse blasphemy? They would pull up all religion by the roots, and take away that corner stone, on which the hope of our salvation is built. (2.) If there be one God subsisting in three persons, then let us give equal reverence to all the persons in the Trinity. There is not more or less in the Trinity; the Father is not more God than the Son and Holy Ghost. There is an order in the Godhead, but no degrees; one person has not a majority or supereminence above another, therefore we must give equal worship to all the persons. `That all men should honour the Son even as they honour the Father.' John 5: 23. Adore Unity in Trinity. (3.) Obey all the persons in the blessed Trinity; for all of them are God. Obey God the Father. Christ himself, as man, obeyed God the Father, John 4:44, much more must we. Deut 27:70. Obey God the Son. `Kiss the Son, lest he be angry.' Psa 2:12. Kiss him with a kiss of obedience. Christ's commands are not grievous. I John 5:5. Whatever he commands is for our interest and benefit. Oh then kiss the Son! Why do the elders throw down their crowns at the feet of Christ, and fall down before the Lamb? Rev 4:40, 11. To testify their subjection, and to profess their readiness to serve and obey him. Obey God the Holy Ghost. Our souls are breathed into us by the glorious Spirit. `The Spirit of God has made me.' Job 33:3. Our souls are adorned by the blessed Spirit. Every grace is a divine spark lighted in the soul by the Holy Ghost. Nay, more, the Spirit of God sanctified Christ's human nature; he united it with the divine, and fitted the man Christ to be our Mediator. Well then does this third person in the Trinity, the Holy Ghost, deserve to be obeyed; for he is God, and this tribute of homage and obedience is due to him from us. __________________________________________________________________ 13. The Creation Q-7: WHAT ARE THE DECREES OF GOD? A: The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever shall come to pass. I have already spoken something concerning the decrees of God under the attribute of his immutability. God is unchangeable in his essence, and he-is unchangeable in his decrees; his counsel shall stand. He decrees the issue of all things, and carries them on to their accomplishment by his providence; I shall proceed therefore to the execution of his decrees. Q-9: The next question is, WHAT 1S THE WORK OF CREATION? A: It is God's making all things from nothing by the word of his power. Gen 1:1. `In the beginning God created the heaven and the earth.' The creation is glorious to behold, and it is a pleasant and profitable study. Some think that when Isaac went abroad into the fields to meditate, it was in the book of the creatures. The creation is the heathen man's Bible, the ploughman's primer, and the traveller's perspective glass, through which he receives a representation of the infinite excellencies which are in God. The creation is a large volume, in which God's works are bound up; and this volume has three great leaves in it, heaven, earth, and sea. The author of the creation is God, as it is in the text, `God created.' The world was created in time, and could not be from eternity, as Aristotle thought. The world must have a maker, and could not make itself. If one should go into a far country, and see stately edifices, he would never imagine that they could build themselves, but that there had been some artificer to raise such goodly structures; so this great fabric of the world could not create itself, it must have some builder or maker, and that is God. `In the beginning God created.' To imagine that the work of the creation was not framed by the Lord Jehovah, is as if we should conceive a curious landscape to be drawn without the hand of an artist. `God that made the world and all things therein.' Acts 17:74. In the work of creation there are two things to be considered: 1: The making. 2: The adorning. I. The making of the world. Here consider, [1] God made the world without any pre-existent matter. This is the difference between generation and creation. In generation there is materia habilis et disposita [suitable material at hand], some matter to work upon; but in creation there is no pre-existent matter. God brought all this glorious fabric of the world out of the womb of nothing. Our beginning was of nothing. Some brag of their birth and ancestry; but how little cause have they to boast who came from nothing. [2] God made the world with a word. When Solomon had to build a temple he needed many workmen, and they all had tools to work with, but God wrought without tools. `By the word of the Lord were the heavens made.' Psa 33:3. The disciples wondered that Christ could with a word calm the sea; but it was more with a word to make the sea. [3] God made all things at first very good, Gen 1:1I, without any defect or deformity. The creation came out of God's hands a curious piece; it was a fair copy, without any blot, written with God's own fingers. Psa 8:8. His work was perfect. II. The adorning of the world. God made this great lump and mass, Rudis indigestaque moles [with neither shape nor order], and then beautified it. He divided the sea and the earth, he decked the earth with flowers, the trees with fruit; but what is beauty when it is masked over? Therefore, that we might behold this glory, God made the light. The heavens were bespangled with the sun, moon, and stars, that so the world's beauty might be beheld and admired. God, in the creation, began with things less noble and excellent, rocks and vegetables; and then the rational creatures, angels and men. Man is the most exquisite piece in the creation. He is a microcosm, or little world. Man was made with deliberation and counsel. `Let us make man.' Gen 1:16. It is the manner of artificers to be more than ordinarily accurate when they are about their masterpieces. Man was to be the masterpiece of this visible world, therefore God consulted about making so rare a piece. A solemn council of the sacred persons in the Trinity was called. `Let us make man, and let us make him in our own image.' On the king's coin his own image or effigy is stamped; so God stamped his image on man, and made him partaker of many divine qualities. I shall speak, [1] Of the parts of man's body. (1.) The head, the most excellent architectural part, is the fountain of spirits, and the seat of reason. In nature the head is the best piece, but in grace the heart excels. (2.) The eye is the beauty of the face; it shines and sparkles like a lesser sun in the body. The eye occasions much sin, and therefore may well have tears in it. (3.) The ear is the conduit-pipe through which knowledge is conveyed. Better lose our seeing than our hearing, for `faith cometh by hearing.' Rom 10:17. To have an ear open to God is the best jewel on the ear. (4.) The tongue. David calls the tongue his glory, Psa 16:6, because it is an instrument to set forth the glory of God. The soul at first was a viol in tune to praise God, and the tongue made the music. God has given us two ears, but one tongue, to show that we should be swift to hear, but slow to speak. God has set a double fence before the tongue, the teeth, and the lips, to teach us to be wary that we offend not with our tongue. (5.) The heart is a noble part, and the seat of life. [2] The soul of man. This is the man of the man. Man, in regard of his soul, partakes with the angels; nay, as Plato says, the understanding, will, and conscience, are a glass that resemble the Trinity. The soul is the diamond in the ring, it is a vessel of honour; God himself is served in this vessel. It is a spark of celestial brightness, says Damascene. David admired the rare contexture and workmanship of his body. `I am wonderfully made, I was curiously wrought in the lowest parts of the earth.' Psa 139:14, 15. If the cabinet be so curiously wrought, what is the jewel? How richly is the soul embroidered' Thus you see how glorious a work the creation is, and man especially, who is the epitome of the world. But why did God make the world? (1.) Negatively. Not for himself; for he did not need it, being infinite. He was happy in reflecting upon his own sublime excellencies and perfections before the world was. God did not make the world to be a mansion for us, since we are not to abide here for ever. Heaven is the mansion house. John 14:4. The world is only a passage-room to eternity; the world is to us as the wilderness was to Israel, not to rest in, but to travel through to the glorious Canaan. The world is a dressing-room to dress our souls in, not a place where we are to stay for ever. The apostle tells us of the world's funeral. `The elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up.' 2 Pet 3:30. (2.) Positively. God made the world to demonstrate his own glory. The world is a looking glass, in which we may see the power and goodness of God shine forth. `The heavens declare the glory of God.' Psa 19:9. The world is like a curious piece of tapestry, in which we may see the skill and wisdom of him that made it. Use one: Did God create this world? (1.) This convinces us of the truth of his Godhead. To create is proper to a Deity. Acts 17:74. Plato was convinced of a Deity when he saw that all the world could not make a fly. Thus God proves himself to be the true God, and distinguishes himself from idols. Jer 10:11. It is written in Chaldee, `Thus shall ye say to them, The gods that have not made the heavens and the earth, even they shall perish.' Who but God can create? The creation is enough to convince the heathen that there is a God. There are two books out of which God will judge and condemn the heathen, viz., the book of Conscience, `Which shew the work of the law written in their hearts,' Rom 2:25, and the book of the Creation, `The invisible things of him are clearly seen by the things that are made, even his eternal power and Godhead.' Rom 1:10. The world is full of emblems and hieroglyphics. Every star in the sky, every bird that flies in the air, is a witness against the heathen. A creature could not make itself. (2.) It is a mighty support of faith that God creates. He that made all things with a word, what cannot he do? He can create strength in weakness; he can create a supply of our wants. What a foolish question was that, `Can he prepare a table in the wilderness?' Psa [28:19. Cannot he that made the world do much more? `Our help is in the name of the Lord, who made heaven and earth.' Psa 124:4. Rest on this God for help, who made heaven and earth. As the work of creation is a monument of God's power, so it is a stay to faith. Is thy heart hard? He can with a word create softness. Is it unclean? He can create purity. `Create in me a clean heart, O God.' Psa 51:10. Is the church of God low? He can create Jerusalem a praise. Isa 65:18. There is no such golden pillar for faith to stay upon as a creating power. (3.) Did God make this world full of beauty and glory, everything very good? Then, what an evil thing is sin, that has put out of frame the whole creation! Sin has much eclipsed the beauty, soured the sweetness, and marred the harmony of the world. How bitter is that gall, a drop whereof can embitter a whole sea! Sin has brought vanity and vexation into the world, yea, a curse. God cursed the ground for man's sake. Gen 3. There were several fruits of the curse. 'In sorrow shalt thou eat of it.' Verse 17. By sorrow is to be understood all the troubles and cares of this life. `In the sweat of thy face shalt thou eat bread.' Verse I9. In innocence Adam tilled the ground, for he must not live idly; but it was rather a delight than a labour. That tilling was without toiling. The eating in sorrow, and the sweat of the brow, came in after sin. `Thorns and thistles shall the ground bring forth.' Verse 18. Did the earth in innocence bear thorns, though they were afterwards threatened as a punishment? It is likely it did bear thorns; for, when God had done creating, he made no new species or kinds of things; but the meaning is, Now, after sin, the earth should bring forth more plentifully of thorns, and now those thorns should be hurtful, and choke the corn, which hurtful quality was not in them before. Ever since the fall, all the comforts of this life have a thorn and a thistle in them! The fourth fruit of the curse was the driving of man out of paradise. `So he drove out the man.' Verse 24. God at first brought Adam into paradise as into a house ready furnished, or as a king into his palace. `Have dominion over every living thing that moveth.' Gen 1:18. God's driving Adam out of paradise signified his dethroning and banishing him, that he might look after a heavenly and a better paradise. A fifth fruit of the curse was death. `To dust thou shalt return.' Verse I9. Death was not natural to Adam, but came in after sin. Josephus is of opinion that man would have died, though he would have had a longer term of years added to his life; but, out of question, death grew out of the root of sin, as the apostle says. `By sin came death.' Rom 5:52. See then how cursed a thing sin is, that has brought so many curses upon the creation. If we will not hate sin for its deformity, let us hate it for the curse it brings. (4.) Did God make this glorious world? Did he make everything good? Was there in the creature so much beauty and sweetness? Oh! then what sweetness is there in God? Quicquid efficit tale, illud est magis tale; `the cause is always more noble than the effect.' Think with yourselves, is there so much excellence in house and lands? Then how much more is there in God, that made them! Is there beauty in a rose? What beauty then is there in Christ, the Rose of Sharon! Does oil make the face shine? Psa 104:45. How will the light of God's countenance make it shine! Does wine cheer the heart? Oh! what virtue is there in the true vine! How does the blood of this grape cheer the heart! Is the fruit of the garden sweet? How delicious are the fruits of the Spirit! Is a gold mine so precious? How precious is he who founded this mine! What is Christ, in whom are hid all treasures? Col 2:2. We should ascend from the creature to the Creator. If there be any comfort below, how much more is there in God, who made all these things! How unreasonable is it that we should delight in the world, and not much more in him that made it! How should our hearts be set on God, and how should we long to be with God, who has infinitely more sweetness in him than any creature! Use two: Of exhortation. (1.) Did God create the world? Let us wisely observe the works of creation. God has given us not only the book of the Scriptures to read in, but the book of the creation. Look up to the heavens, for they show much of God's glory. The sun gilds the world with its bright beams. Behold the stars, their regular motion in their orbs, their magnitude, their light and their influence. We may see God's glory blazing in the sun and twinkling in the stars. Look into the sea, and see the wonders of God in the deep. Psa 107:74. Look into the air, there the birds make melody, and sing forth the praises of their Creator. Look into the earth, there we may wonder at the nature of minerals, the power of the loadstone, the virtue of herbs. See the earth decked as a bride with flowers. All these are the glorious effects of God's power. God has wrought the creation as with curious needlework, that we may observe his wisdom and goodness, and give him the praise due to him. `O Lord, how manifold are thy works! in wisdom hast thou made them all.' Psa 104:44. (2.) Did God create all things? Let us obey our Maker. We are his jure creationis [By right of creation], we owe ourselves to him. If another gives us our maintenance we think ourselves bound to serve him; much more should we serve and obey God who gives us our life. `In him we live and move.' Acts 17:78. God has made everything for man's service; the corn for nourishment, the beasts for usefulness, the birds for music, that man should be for God's service. The rivers come from the sea, and they run into the sea again. All we have is from God. Let us honour our Creator, and live to him that made us. (3.) Did God make our bodies out of the dust, and that dust out of nothing? Let this keep down pride. When God would humble Adam he uses this expression, `Out of the dust wast thou taken.' Gen 3:19. Why art thou proud, O dust and ashes? Thou art made but of coarse metal. Cum sis humillimus, cur non humillimus? [Since you are humble, why do you not walk humbly?] Bernard. David says, `I was curiously wrought.' Psa 139:95. Thy being curiously wrought, may make thee thankful; but being made of the dust, may keep thee humble. If thou hast beauty, it is but well-coloured earth. Thy body is but air and dust mingled together, and this dust will drop into the dust. When the Lord had said of the judges, they were gods, Psa 82:2, lest they should grow proud he told them they were dying gods. `Ye shall die like men.' Verse 7. (4.) Did God create our souls after his image, but we lost it? Let us never rest till we are restored to God's image again. We have now got the devil's image in pride, malice, and envy. Let us get God's image restored, which consists in knowledge and righteousness. Col. 3:30. Eph 4:44. Grace is our best beauty, it makes us like God and angels. As the sun is to the world, so is holiness to the soul. Let us go to God to repair his image in us. Lord! thou hast once made me, make me anew; sin has defaced thy image in me, oh draw it again by the pencil of the Holy Ghost. __________________________________________________________________ 14. The Providence Of God Q-11: WHAT ARE GOD'S WORKS OF PROVIDENCE? A: God's works of providence are the acts of his most holy, wise, and powerful government of his creatures, and of their actions. Of the work of God's providence Christ says, `My Father worketh hitherto and I work.' John 5:17. God has rested from the works of creation, he does not create any new species of things. `He rested from all his works;' Gen 2:2; and therefore it must needs be meant of his works of providence: `My Father worketh and I work.' `His kingdom ruleth over all;' Psa 103:19; i.e., his providential kingdom. Now, for the clearing of this point, I shall - I. Show you that there is a providence. 2. What that providence is; and 3. Lay down some maxims or propositions concerning the providence of God. I. That there is a providence. There is no such thing as blind fate, but there is a providence that guides and governs the world. `The lot is cast into the lap, but the whole disposing thereof is of the Lord.' Prov 16:63. II. What this providence is. I answer, Providence is God's ordering all issues and events of things, after the counsel of his will, to his own glory. [1] I call providence God's ordering things, to distinguish it from his decrees. God's decree ordains things that shall fall out, God's providence orders them. [2] I call providence the ordering of things after the counsel of God's will. [3] God orders all events of things, after the counsel of his will, to his own glory, his glory being the ultimate end of all his actings, and the centre where all the lines of providence meet. The providence of God is Regina mundi, `the queen and governess of the world': it is the eye that sees, and the hand that turns all the wheels in the universe. God is not like an artificer that builds a house, and then leaves it, but like a pilot he steers the ship of the whole creation. III. Propositions about God's providence. [1] God's providence reaches to all places, persons, and occurrences. (1.) To all places. `Am I a God at hand, and not a God afar off?' Jer 23:33. The diocese where Providence visits is very large; it reaches to heaven, earth, and sea. `They that go down to the sea, see the wonders of God in the deep.' Psa 107:73, 24. Now, that the sea, which is higher than the earth, should not drown the earth, is a wonder of Providence. The prophet Jonah saw the wonders of God in the deep, when the very fish which devoured him and swallowed him brought him safe to shore. (2.) God's providence reaches to all persons, especially the persons of the godly, who in a special manner are taken notice of. God takes care of every saint in particular, as if he had none else to care for. `He careth for you,' I Pet 5:5, i.e., the elect in a special manner. `The eye of the Lord is upon them that fear him; to preserve them from death, and to keep them alive in famine.' Psa 33:18, I9. God by his providential care shields off dangers from his people, and sets a life-guard of angels about them. Psa 34:4. God's providence keeps the very bones of the saints. Psa 34:40. It bottles their tears. Psa 56:6. It strengthens the saints in their weakness. Heb 11:14. It supplies all their wants out of its alms basket. Psa 23:3. Thus Providence wonderfully supplies the wants of the elect. When the Protestants in Rochelle were besieged by the French king, God by his providence sent a great number of small fishes to feed them, such as were never seen before in that haven. So the raven, that unnatural creature (that will hardly feed its own young), providentially brought sustenance to the prophet Elijah. I Kings 17:7. The Virgin Mary, through bearing and bringing forth the Messiah, helped to make the world rich, yet she herself was very poor; and now, being warned of the angel to go into Egypt, Matt 2:13, she had scarce enough to bear her charges thither; but see how God provides for her beforehand. By his providence he sends wise men from the east, who bring costly gifts, gold, myrrh, and frankincense, and present them to Christ; and now she has enough to defray her charges into Egypt. God's children sometimes scarce know how they are fed, except that providence feeds them. `Verily thou shalt be fed.' Psa 37:7. If God will give his people a kingdom when they die, he will not deny them daily bread while they live. (3.) God's providence reaches to all affairs and occurrences in the world. There is nothing that stirs in the world but God has, by his providence, the over-ruling of it. Is it the raising of a man to honour? Psa 75:5. He puts down one, and raises up another. Success and victory in battle is the result of providence. Saul had the victory, but God wrought the salvation. I Sam 11:13. That among all virgins brought before the king, Esther should find favour in the eyes of the king, was not without God's special providence; for, by this means, the Lord saved the Jews alive that were destined to destruction. Providence reaches to the least of things, to birds and ants. Providence feeds the young raven, when the dam forsakes it, and will give it no food. Psa 147:7. Providence reaches to the very hairs of our head. `The hairs of your head are all numbered.' Matt 10:00. Surely if providence reaches to our hairs, much more to our souls. Thus you have seen that God's providence reaches to all places, to all persons, to all occurrences and affairs. Now there are two objections against this doctrine. Some say, There are many things done in the world which are very disorderly and irregular; and surely God's providence is not in these things. Yes, the things that seem to us irregular, God makes use of to his own glory. Suppose you were in a smith's shop, and should see there several sorts of tools, some crooked, some bowed, others hooked, would you condemn all these things, because they do not look handsome? The smith makes use of them all for doing his work. Thus it is with the providences of God; they seem to us to be very crooked and strange, yet they all carry on God's work. I shall make this clear to you in two particular cases. God's people are sometimes low. It seems to be out of order that they who are best should be in the lowest condition; but there is much wisdom in this providence, as appears thus: 1. Perhaps the hearts of the godly were lifted up with riches, or with success; now God comes with a humbling providence to afflict them and fleece them. Better is the loss that makes them humble than the success that makes them proud. Again. 2. If the godly were not sometimes afflicted, and suffered an eclipse in their outward comforts, how could their graces be seen, especially their faith and patience? If it were always sunshine we should see no stars; so if we should have always prosperity, it would be hard to see the acting of men's faith. Thus you see God's providences are wise and regular, though to us they seem very strange and crooked. Here is another case. The wicked flourish. This seems to be very much out of order; but God, in his providence, sees good sometimes that the worst of men should be exalted; that they may do some work for God, though it be against their will. Isa 10:0. God will be in no man's debt. He makes use of the wicked sometimes to protect and shield his church; and sometimes to refine and purify it. `Thou hast ordained them for correction.' Hab 1:12. As if the prophet had said, Thou hast ordained the wicked to correct thy children. Indeed, as Augustine says well, `We are beholden to wicked men, who against their wills do us good,' As the corn is beholden to the flail to thresh off its husks, or as the iron is beholden to the file to brighten it, so the godly are beholden to the wicked, though it be against their will, to brighten and refine their graces. Now, then, if the wicked do God's own work, though against their will, he will not let them be losers by it; he will raise them in the world, and give them a full cup of earthly comforts. Thus you see those providences are wise and regular, which to us seem strange and crooked. But, some may say, if God has a hand in ordering all things that fall out, he has a hand in the sins of men. I answer, No, by no means, he has no hand in any man's sin. God cannot go contrary to his own nature, he cannot do any unholy action, any more than the sun can be said to be darkened. Here you must take heed of two things; as you must take heed of making God ignorant of men's sins, so you must take heed of making God to have a hand in men's sins. Is it likely that God is the author of sin, and the avenger of it? Is it a likely thing that God should make a law against sin, and then have a hand in breaking his own law? God in his providence permits men's sins. `He suffered all nations to walk in their own ways.' Acts 14:16. God permitted their sin, which he never would, if he could not bring good out of it. Had not sin been permitted, God's justice in punishing sin, and his mercy in pardoning sin, had not been so well known. The Lord is pleased to permit it, but he has no hand in sin. But is it not said that God hardened Pharaoh's heart? Here is more than barely permitting sin. God does not infuse evil into men, he withdraws the influence of his graces, and then the heart hardens of itself; even as the light being withdrawn, darkness presently follows in the air; but it were absurd to say, that therefore the light darkens the air; and therefore you will observe, that Pharaoh is said to harden his own heart. Exod 8:85. God is the cause of no man's sin. It is true God has a hand in the action where sin is, but no hand in the sin of the action. A man may play upon a jarring instrument, but the jarring is from itself; so here, the actions of men, so far as they are natural, are from God; but so far as they are sinful, they are from men themselves, and God has no hand at all in them. So much for the first position, that God's providence reaches to all places, to all persons, and to all occurrences. [2] A second proposition is, that providences, which are casual and accidental to us, are pre-determined by the Lord. The falling of a tile upon one's head, the breaking out of a fire, is casual to us, but it is ordered by a providence of God. You have a clear instance of this in I Kings 22:24. `A certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness.' This accident was casual as to the man that drew the bow; but it was divinely ordered by the providence of God. God's providence directed the arrow to hit the mark. Things that seem to fall out casual, and by chance, are the issues of God's decrees, and the interpretation of his will. [3] God's providence is greatly to be observed, but we are not to make it the rule of our actions. `Whoso is wise will observe these things.' Psa 107:73. It is good to observe providence, but we must not make it our rule to walk by. Providence is a Christian's diary, but not his Bible. Sometimes a bad cause prevails and gets ground; but it is not to be liked because it prevails. We must not think the better of what is sinful, because it is successful. This is no rule for our actions to be directed by. [4] Divine providence is irresistible. There is no standing in the way of God's providence to hinder it. When God's time was come for Joseph's release, the prison could hold him no longer. `The king sent and loosed him.' Psa 105:50. When God would indulge the Jews with liberty in their religion, Cyrus, by a providence, puts forth a proclamation to encourage the Jews to go and build their temple at Jerusalem, and worship God. Ezra 1:1, 3. If God will shield and protect Jeremiah's person in captivity, the very king of Babylon shall nurse up the prophet, and give charge concerning him that he wants nothing. Jer 39:11, 12. [5] God is to be trusted when his providences seem to run contrary to his promises. God promised to give David the crown, to make him king; but providence ran contrary to his promise. David was pursued by Saul, and was in danger of his life, but all this while it was David's duty to trust God. Pray observe, that the Lord by cross providences often brings to pass his promise. God promised Paul the lives of all that were with him in the ship; but the providence of God seemed to run quite contrary to his promise, for the winds blew, the ship split and broke in pieces. Thus God fulfilled his promise; upon the broken pieces of the ship they all came safe to shore. Trust God when providences seem to run quite contrary to promises. [6] The providences of God are chequer-work, they are intermingled. In the life to come there shall be no more mixture; in hell there will be nothing but bitter; in heaven nothing but sweet; but in this life the providences of God are mixed, there is something of the sweet in them, and something of the bitter. Providences are just like Israel's pillar of cloud, that conducted them in their march, which was dark on one side and light on the other. In the ark were laid up the rod and manna, so are God's providences to his children; there is something of the rod and something of the manna; so that we may say with David, `I will sing of mercy and judgement.' When Joseph was in prison there was the dark side of the cloud; but God was with Joseph, there was the light side of the cloud. Asher's shoes were of brass, but his feet were dipped in oil. Deut 33:34. So affliction is the shoe of brass that pinches; but there is mercy mingled with the affliction, for there is the foot dipped in oil. [7] The same action, as it comes from God's providence, may be good, and as it comes from men may be evil. For instance, Joseph being sold into Egypt by his brethren was evil, very wicked, for it was the fruit of their envy; but as it was an act of God's providence it was good; for by this means Jacob and all his family were preserved alive in Egypt. Another instance is in Shimei's cursing David. Shimei cursed David, it was wicked and sinful, for it was the fruit of his malice; but as his cursing was ordered by God's providence, it was an act of God's justice to punish David, and to humble him for his adultery and murder. As the crucifying of Christ came from the Jews, it was an act of hatred and malice to Christ; and Judas's betraying him was an act of covetousness; but as each was an act of God's providence, so there was good in it; for it was an act of God's love in giving Christ to die for the world. Thus I have made clear to you the doctrine of God's providence in these several positions. Let me now speak something by way of application. Use one: By way of exhortation in these particulars. (1.) Admire God's providence. The providence of God keeps the whole creation upon the wheels, or else it would soon be dissolved, and the very axletree would break in pieces. If God's providence should be withdrawn but for a while, creatures would be dissolved, and run into their first nothing. Without this wise providence of God there would be anxiety and confusion in the whole world, just like an army when it is routed and scattered. The providence of God infuses comfort and virtue into everything we enjoy. Our clothes would not warm us, our food would not nourish us, without the special providence of God. And does not all this deserve your admiration of providence? (2.) Learn quietly to submit to divine providence. Do not murmur at things that are ordered by divine wisdom. We may no more find fault with the works of providence than we may with the works of creation. It is a sin as much to quarrel with God's providence as to deny his providence. If men do not act as we would have them, they shall act as God would have them. His providence is his master-wheel that turns these lesser wheels, and God will bring his glory out of all at last. `I was dumb and opened not my mouth, because thou didst it.' Psa 39:9. It may be, we think sometimes we could order things better if we had the government of the world in our hands; but alas! should we be left to our own choice we should choose those things that are hurtful for us. David earnestly desired the life of his child, which was the fruit of his sin, but had the child lived it would have been a perpetual monument of his shame. Let us be content that God should rule the world; learn to acquiesce in his will, and submit to his providence. Does any affliction befall you? Remember God sees it is that which is fit for you, or it would not come. Your clothes cannot be so fit for you as your crosses. God's providence may sometimes be secret, but it is always wise; and though we may not be silent under God's dishonour, yet we should learn to be silent under his displeasure. (3.) You that are Christians, believe that all God's providence shall conspire for your good at last. The providences of God are sometimes dark, and our eyes dim, and we can hardly tell what to make of them; but when we cannot unriddle providence, let us believe that it will work together for the good of the elect. Rom 8:88. The wheels in a clock seem to move contrary one to the other, but they help forward the motion of the clock, and make the larum strike: so the providences of God seem to be cross wheels; but for all that, they shall carry on the good of the elect. The pricking of a vein is in itself evil and hurtful; but as it prevents a fever, and tends to the health of the patient, it is good; so affliction in itself is not joyous, but grievous; but the Lord turns it to the good of his saints. Poverty shall starve their sins, and afflictions shall prepare them for a kingdom. Therefore, Christians, believe that God loves you, and that he will make the most cross providences to promote his glory and your good. (4.) Let it be an antidote against immoderate fear, that nothing comes to pass but what is ordained by God's decree, and ordered by his providence. We sometimes fear what the issue of things will be, when men grow high in their actings; but let us not make things worse by our fear. Men are limited in their power, and cannot go one hair's breadth further than God's providence permits. He might let Sennacherib's army march towards Jerusalem, but he shall not shoot one arrow against it. `Then the angel of the Lord went forth and smote in the camp of the Assyrians an hundred and fourscore and five thousand.' Isa 37:76. When Israel was encompassed between Pharaoh and the Red Sea, no question, some of their hearts began to tremble, and they looked upon themselves as dead men; but Providence so ordered it, that the sea was a safe passage to Israel, and a sepulchre to Pharaoh and all his host. (5.) Let the merciful providence of God cause thankfulness. We are kept alive by a wonderful-working Providence. Providence makes our clothes to warm us, and our meat to nourish us. We are fed every day out of the alms-basket of God's providence. That we are in health, that we have an estate, is not our diligence, but God's providence. `Thou shalt remember the Lord thy God, for he it is that gives thee power to get wealth.' Deut 8:18. Especially if we go a step higher, we may see cause for thankfulness, that we were born and bred in a gospel land, and that we live in such a place where the Sun of Righteousness shines, which is a signal providence. Why might we not have been born in such places where Paganism prevails? That Christ should make himself known to us, and touch our hearts with his Spirit, when he passes by others; whence is this but from the miraculous providence of God, which is the effect of his free grace? Use two: Comfort in respect of the church of God. God's providence reaches in a more special manner to his church. `Sing ye unto her, A vineyard of red wine.' Isa 27:7. God waters this vineyard with his blessings, and watches over it by his providence. `I the Lord keep it night and day.' Such as think totally to ruin the church, must do it in a time when it is neither day nor night, for the Lord keeps it by his providence night and day. What a miraculous conduct of Providence had Israel! God led them by a pillar of fire, gave them manna from heaven, and water from the rock. God by his providence preserves his church in the midst of enemies; a spark kept alive in the ocean, or a flock of sheep among wolves. God saves his church strangely. (1.) By giving unexpected mercies to his church, when she looked for nothing but ruin. `When the Lord turned the captivity of Zion, we were like them that dream.' Psa 126:6. How strangely did God raise up Queen Esther to preserve alive the Jews, when Haman had got a bloody warrant signed for their execution! (2.) Strangely, by saving in that very way in which we think he will destroy. God works sometimes by contraries. He raises his church by bringing it low. The blood of the martyrs has watered the church, and made it more fruitful. Exod 1:12. `The more they afflicted them the more they multiplied.' The church is like that plant which Gregory Nazianzen speaks of, it lives by dying, and grows by cutting. (3.) Strangely, in that he makes the enemy to do his work. When the people of Ammon and Moab and Mount Seir came against Judah, God set the enemy one against another. `The children of Ammon and Moab stood up against them of Mount Seir to slay them; and when they had made an end of the inhabitants of Seir, every one helped to destroy another.' 2 Chron 20:03. In the powder treason he made the traitors to be their own betrayers. God can do his work by the enemy's hand. God made the Egyptians send away the people of Israel laden with jewels. Exod 12:26. The church is the apple of God's eye, and the eyelid of his providence daily covers and defends it. Use three: See here, that which may make us long for the time when the great mystery of God's providence shall be fully unfolded to us. Now we scarce know what to make of God's providence, and are ready to censure what we do not understand; but in heaven we shall see how all his providences (sickness, losses, sufferings) contributed to our salvation. Here we see but some dark pieces of God's providence, and it is impossible to judge of his works by pieces; but when we come to heaven, and see the full body and portrait of his providence drawn out into its lively colours, it will be glorious to behold. Then we shall see how all God's providences helped to fulfil his promises. There is no providence but we shall see a wonder or a mercy in it. __________________________________________________________________ 4. The fall __________________________________________________________________ 1. The Covenant Of Works Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: `And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat; for in the day thou eatest of it, thou shalt surely die.' The subject of our next discourse is this covenant of works. I. This covenant was made with Adam and all mankind; for Adam was a public person, and the representative of the world. For what reason did God make a covenant with Adam and his posterity in innocence? (1.) To show his sovereignty over us. We were his creatures, and as he was the great Monarch of heaven and earth, he might impose upon us terms of a covenant. (2.) God made a covenant with Adam to bind him fast to him: as God bound himself to Adam, so Adam was bound to him by the covenant. What was the covenant? God commanded Adam not to eat of the tree of knowledge; but gave him leave to eat of all the other trees of the garden. God did not envy him any happiness; but said, `Meddle not with this tree of knowledge,' because he would try Adam's obedience. As King Pharaoh made Joseph chief ruler of his kingdom, and gave him a ring off his finger, and a chain of gold, but said he must not `touch his throne.' Gen 41:10. In like manner God dealt with Adam. He gave him a sparkling jewel, knowledge; and put upon him the garment of original righteousness; only, said he, touch not the tree of knowledge, for that is aspiring after omniscience. Adam had power to keep this law: he had the copy of God's law written in his heart. This covenant of works had a promise annexed to it, and a threatening. 1. The promise was, `Do this and live.' In case man had stood, it is probable he would not have died, but would have been translated to a better paradise. 2. The threatening, `Thou shalt die the death;' Heb. `In dying thou shalt die;' that is, thou shalt die both a natural death and an eternal, unless some expedient be found out for thy restoration. Why did God give Adam this law, seeing he foresaw that Adam would transgress it? (1.) It was Adam's fault that he did not keep the law. God gave him a stock of grace to trade with, but by his own neglect he failed. (2.) Though God foresaw Adam would transgress, yet that was not a sufficient reason that no law should be given him; for, by the same reason, God should not have given his written Word to men, to be a rule of faith and manners, because he foresaw that some would not believe, and others would be profane. Shall laws not be made in the land, because some will break them? (3.) Though God foresaw Adam would break the law, he knew how to turn it to greater good in sending Christ. The first covenant being broken, he knew how to establish a second, and a better. II. Concerning the first covenant, consider these four things: - [1] The form of the first covenant in innocence was working; `Do this and live.' Working was the ground and condition of man's justification. Gal 3:12. Not but that working is required in the covenant of grace, for we are bid to work out our salvation, and be rich in good works. But works in the covenant of grace are not required under the same notion as in the first covenant with Adam. Works are not required for the justification of our persons, but as an attestation of our love to God; not as the cause of our salvation, but as an evidence of our adoption. Works are required in the covenant of grace, not so much in our own strength as in the strength of another. `It is God which worketh in you.' Phil 2:13. As the teacher guides the child's hand, and helps him to form his letters, so that it is not so much the child's writing as the master's, so our obedience is not so much our working as the Spirit's co-working. [2] The covenant of works was very strict. God required of Adam and all mankind, (1.) Perfect obedience. Adam must do all things written in the `book of the law,' and not fail, either in the matter or manner. Gal 3:30. Adam was to live up to the whole breadth of the moral law, and go exactly according to it, as a well-made dial goes with the sun. One sinful thought would have forfeited the covenant. (2.) Personal obedience. Adam must not do his work by a proxy, or have any surety bound for him; but it must be done in his own person. (3.) Perpetual obedience. He must continue in all things written in `the book of the law.' Gal 3:30. Thus it was very strict. There was no mercy in case of failure. [3] The covenant of works was not built upon a very firm basis; and therefore must needs leave men full of fears and doubts. The covenant of works rested upon the strength of man's inherent righteousness; which though in innocence was perfect, yet was subject to change. Adam was created holy, but mutable; having a power to stand and a power to fall. He had a stock of original righteousness to begin the world with, but he was not sure he would not break. He was his own pilot, and could steer right in the time of innocence; but he was not so secured but that he might dash against the rock of temptation, and he and his posterity be shipwrecked; so that the covenant of works must needs leave jealousies and doubtings in Adam's heart, as he had no security given him that he should not fall from that glorious state. [4] The covenant of works being broken by sin, man's condition was very deplorable and desperate. He was left in himself helpless; there was no place for repentance; the justice of God being offended set all the other attributes against him. When Adam lost his righteousness, he lost his anchor of hope and his crown; there was no way for relief, unless God would find out such a way as neither man nor angel could devise. Use one: See (1.) The condescension of God, who was pleased to stoop so low as to make a covenant with us. For the God of glory to make a covenant with dust and ashes; for God to bind himself to us, to give us life in case of obedience; for him to enter into covenant with us was a sign of friendship, and a royal act of favour. (2.) See what a glorious condition man was in, when God entered into covenant with him. He was placed in the garden of God, which for the pleasure of it was called paradise. Gen 2:2. He had his choice of all the trees, one only excepted; he had all kinds of precious stones, pure metals, rich cedars; he was a king upon the throne, and all the creation did obeisance to him, as in Joseph's dream all his brethren's sheaves bowed to his sheaf. Man, in innocence, had all kinds of pleasure that might ravish his senses with delight, and be as baits to allure him to serve and worship his Maker. He was full of holiness. Paradise was not more adorned with fruit than Adam's soul was with grace. He was the coin on which God had stamped his lively image. Light sparkled in his understanding, so that he was like an earthly angel; and his will and affections were full of order, tuning harmoniously to the will of God. Adam was a perfect pattern of sanctity. Adam had intimacy of communion with God and conversed with him, as a favourite with his prince. He knew God's mind, and had his heart. He not only enjoyed the light of the sun in paradise, but the light of God's countenance. This was Adam's condition when God entered into a covenant with him; but this did not long continue; for `man being in honour abideth not,' lodged not for a night. Psa 49:92. His teeth watered at the apple, and ever since it has made our eyes water. (3.) Learn from Adam's fall, how unable we are to stand in our own strength. If Adam, in the state of integrity, did not stand, how unable are we now, when the lock of our original righteousness is cut. If purified nature did not stand, how then shall corrupt nature? We need more strength to uphold us than our own. (4.) See in what a sad condition all unbelievers and impenitent persons are. As long as they continue in their sins they continue under the curse, under the first covenant. Faith entitles us to the mercy of the second covenant; but while men are under the power of their sins they are under the curse of the first covenant; and if they die in that condition, they are damned to eternity. (5.) See the wonderful goodness of God, who was pleased when man had forfeited the first covenant, to enter into a new covenant with him. Well may it be called foedus gratiae, a covenant of grace; for it is bespangled with promises as the heaven with stars. When the angels, those glorious spirits, fell, God did not enter into a new covenant with them to be their God, but he let those golden vessels lie broken; yet has he entered into a second covenant with us, better than the first. Heb 8:8. It is better, because it is surer; it is made in Christ, and cannot be reversed. Christ has engaged his strength to keep every believer. In the first covenant we had a posse stare, a power of standing; in the second we had a non posse cadere, an impossibility of falling finally. I Pet 1:1. (6.) Whosoever they are that look for righteousness and salvation by the power of their freewill, or the inherent goodness of their nature, or by virtue of their merit, as the Socinians and Papists, they are all under the covenant of works. They do not submit to the righteousness of faith, therefore they are bound to keep the whole law, and in case of failure they are condemned. The covenant of grace is like a court of Chancery, to relieve the sinner, and help him who is cast by the first covenant. It says, `Believe in the Lord Jesus, and be saved'; but such as will stand upon their own inherent righteousness, free-will and merit, fall under the first covenant of works, and are in a perishing estate. Use two: Let us labour by faith to get into the second covenant of grace, and then the curse of the first covenant will be taken away by Christ. If we once get to be heirs of the covenant of grace, we are in a better state than before. Adam stood on his own legs, and therefore he fell; we stand in the strength of Christ. Under the first covenant, the justice of God, as an avenger of blood, pursues us; but if we get into the second covenant we are in the city of refuge, we are safe, and the justice of God is pacified towards us. Q-14: WHAT 1S SIN? A: Sin is any want of conformity to the law of God, or transgression of it. [1] Sin is the transgression of the law.' I John 3:3. Of sin in general: |1] Sin is a violation or transgression. The Latin word, transgredior, to transgress, signifies to go beyond one's bounds. The moral law is to keep us within the bounds of duty. Sin is going beyond our bounds. [2] The law of God is not the law of an inferior prince, but of Jehovah, who gives laws as well to angels as men; it is a law that is just, and holy, and good. Rom 7:12. It is just, there is nothing in it unequal; holy, nothing in it impure; good, nothing in it prejudicial. So that there is no reason to break this law, no more than for a beast, that is in a fat pasture, to break over the hedge, or to leap into a barren heath or quagmire. I shall show what a heinous and execrable thing sin is. It is malorum colluvies, the complication of all evil; it is the spirits of mischief distilled. The Scripture calls it the 'accursed thing.' Josh 7:13. It is compared to the venom of serpents, and the stench of sepulchres. The apostle uses this expression of sin, `Out of measure sinful,' Rom 7:13, or, as it is in the Greek, `Hyperbolically sinful.' The devil would paint sin with the vermilion colour of pleasure and profit, that he may make it look fair; but I shall pull off the paint that you may see its ugly face. We are apt to have slight thoughts of sin, and say to it, as Lot of Zoar, `Is it not a little one?' Gen 19:90. But that you may see how great an evil sin is, consider these four things: I. The origin of sin, from whence it comes. It fetches its pedigree from hell; sin is of the devil. `He that committeth sin is of the devil.' I John 3:3. Satan was the first actor of sin, and the first tempter to sin. Sin is the devil's first-born. II. Sin is evil in the nature of it. [1] It is a defiling thing. Sin is not only a defection, but a pollution. It is to the soul as rust is to gold, as a stain to beauty. It makes the soul red with guilt, and black with filth. Sin in Scripture is compared to a `menstruous cloth,' Isa 30:02, and to a `plague-sore.' I Kings 8:88. Joshua's filthy garments, in which he stood before the angel, were nothing but a type and hieroglyphic of sin. Zech 3:3. Sin has blotted God's image, and stained the orient brightness of the soul. It makes God loathe a sinner, Zech 11:1; and when a sinner sees his sin, he loathes himself. Ezek 20:03. Sin drops poison on our holy things, it infects our prayers. The high priest was to make atonement for sin on the altar, to typify that our holiest services need Christ to make an atonement for them. Exod 29:96. Duties of religion in themselves are good, but sin corrupts them, as the purest water is polluted by running through muddy ground. If the leper, under the law, had touched the altar, the altar would not have cleansed him, but he would have defiled the altar. The apostle calls sin, `Filthiness of flesh and spirit.' 2 Cor 7:7. Sin stamps the devil's image on a man. Malice is the devil's eye, hypocrisy his cloven foot. It turns a man into a devil. `Have not I chosen you twelve, and one of you is a devil?' John 6:60. [2] Sin is grieving God's Spirit. `Grieve not the Holy Spirit of God.' Eph 4:40. To grieve is more than to anger. How can the Spirit be said to be grieved? For, seeing he is God, he cannot be subject to any passion. This is spoken metaphorically. Sin is said to grieve the Spirit; because it is an injury offered to the Spirit, and he takes it unkindly, and, as it were, lays it to heart. And is it not much thus to grieve the Spirit? The Holy Ghost descended in the likeness of a dove; and sin makes this blessed dove mourn. Were it only an angel, we should not grieve him, much less the Spirit of God. Is it not sad to grieve our Comforter? [3] Sin is an act of contumacy against God; a walking antipodes to heaven. `If ye will walk contrary to me.' Lev 26:67. A sinner tramples upon God's law, crosses his will, does all he can to affront, yea, to spite God. The Hebrew word for sin, Pasha, signifies rebellion; there is the heart of a rebel in every sin. `We will do whatsoever proceedeth out of our own mouth, to burn incense to the queen of heaven.' Jer 44:17. Sin strikes at the very Deity; Peccatum est Deicidium. [Sin is God's would-be murderer]. Sin would not only unthrone God, but un-God him. If the sinner could help it, God would no longer be God. [4] Sin is an act of disingenuity and unkindness. God feeds the sinner, keeps off evils from him, bemiracles him with mercy; but the sinner not only forgets God's mercies, but abuses them. He is the worse for mercy; like Absalom, who, as soon as David had kissed him, and taken him into favour, plotted treason against him. 2 Sam 15:50. Like the mule, who kicks the dam after she has given it milk. `Is this thy kindness to thy friend?' 2 Sam 16:17. God may upbraid the sinner. `I have given thee,' he may say, `thy health, strength, and estate; but thou requitest me evil for good, thou woundest me with my own mercies; is this thy kindness to thy friend? Did I give thee life to sin? Did I give thee wages to serve the devil?' [5] Sin is a disease. `The whole head is sick;' Isa 1:1. Some are sick of pride, others of lust, others of envy. Sin has distempered the intellectual part, it is a leprosy in the head, it has poisoned the vitals. `Their conscience is defiled.' Tit 1:15. It is with a sinner as with a sick patient, his palate is distempered, the sweetest things taste bitter to him. The word which is `sweeter than the honey-comb,' Psa 19:90, tastes bitter to him, he puts `sweet for bitter.' Isa 5:50. This is a disease, and nothing can cure this disease but the blood of the Physician. [6] Sin is an irrational thing. It makes a man act not only wickedly, but foolishly. It is absurd and irrational to prefer the less before the greater; the pleasures of life, before the rivers of pleasures at God's right-hand for evermore. Is it not irrational to lose heaven for the satisfying or indulging of lust? As Lysimachus, who, for a draught of water, lost a kingdom. Is it not irrational to gratify an enemy? In sin we do so. When lust or rash anger burns in the soul, Satan warms himself at this fire. Men's sins feast the devil. [7] Sin is a painful thing. It costs men much labour to pursue their sins. How do they tire themselves in doing the devil's drudgery! `They weary themselves to commit iniquity.' Jer 9: s. What pains did Judas take to bring about his treason! He goes to the high priest, and then after to the band of soldiers, and then back again to the garden. Chrysostom says, `Virtue is easier than vice.' It is more pains to some to follow their sins, than to others to worship their God. While the sinner travails with his sin, in sorrow he brings forth; which is called `serving divers lusts.' Tit 3:3. Not enjoy, but serve. Why so? Because not only of the slavery in sin, but the hard labour; it is `serving divers lusts.' Many a man goes to hell in the sweat of his brow. [8] Sin is the only thing God has an antipathy against. God does not hate a man because he is poor, or despised in the world; as you do not hate your friend because he is sick; but that which draws forth the keenness of God's hatred, is sin. `Oh, do not this abominable thing that I hate.' Jer 44:4. And sure, if the sinner dies under God's hatred, he cannot be admitted into the celestial mansions. Will God let the man live with him whom he hates? God will never lay a viper in his bosom. The feathers of the eagle will not mix with the feathers of other fowls; so God will not mix and incorporate with a sinner. Till sin be removed, there is no coming where God is. III. See the evil of sin, in the price paid for it. It cost the blood of God to expiate it. `O man,' says Augustine, `consider the greatness of thy sin, by the greatness of the price paid for sin.' All the princes on earth, or angels in heaven, could not satisfy for sin; only Christ. Nay, Christ's active obedience was not enough to make atonement for sin, but he must suffer upon the cross; for, without blood is no remission. Heb 9:92. Oh what an accursed thing is sin, that Christ should die for it! The evil of sin is not so much seen in that one thousand are damned for it, as that Christ died for lt. IV. Sin is evil in its effects. [1] Sin has degraded us of our honour. Reuben by incest lost his dignity; and though he was the first-born, he could not excel. Gen 49:9. God made us in his own image, a little lower than the angels; but sin has debased us. Before Adam sinned, he was like a herald that has his coat of arms upon him: all reverence him, because he carries the king's coat of arms; but let this coat be pulled off, and he is despised, no man regards him. Sin has done this, it has plucked off our coat of innocence, and now it has debased us, and turned our glory into shame. `And there shall stand up a vile person.' Dan 11:1I. This was spoken of Antiochus Epiphanes, who was a king, and his name signifies illustrious; yet sin degraded him, he was a vile person. [21 Sin disquiets the peace of the soul. Whatever defiles, disturbs. As poison tortures the bowels, corrupts the blood, so sin does the soul. Isa 57:7I. Sin breeds a trembling at the heart; it creates fears, and there is `torment in fear.' I John 4:18. Sin makes sad convulsions in the conscience. Judas was so terrified with guilt and horror, that he hanged himself to quiet his conscience. And is not he like to be ill cured, that throws himself into hell for ease? [3] Sin produces all temporal evil. `Jerusalem has grievously sinned, therefore she is removed.' Lam 1:1. It is the Trojan horse, that has sword and famine, and pestilence, in its belly. Sin is a coal, that not only blacks, but burns. Sin creates all our troubles; it puts gravel into our bread, wormwood in our cup. Sin rots the name, consumes the estate, buries relations. Sin shoots the flying roll of God's curses into a family and kingdom. Zech 5: 4. It is reported of Phocas, that having built a wall of mighty strength about his city, there was a voice heard, `Sin is within the city, and that will throw down the wall.' [4] Sin unrepented of brings final damnation. The canker that breeds in the rose is the cause of its perishing; and corruptions that breed in men's souls are the cause of their damning. Sin, without repentance, brings the `second death,' that is mors sine morte, Bernard `a death always dying,' Rev 20:14. Sin's pleasure will turn to sorrow at last; like the book the prophet did eat, sweet in the mouth, but bitter in the belly. Ezek 3:3. Rev 10:0. Sin brings the wrath of God, and what bucket or engines can quench that fire? `Where the worm never dies, and the fire is not quenched.' Mark 9:94. Use one: See how deadly an evil sin is, and how strange is it that any one should love it! `How long will ye love vanity?' Psa 4:4. `Who look to other gods, and love flagons of wine.' Hos 3:3: Sin is a dish men cannot forbear, though it makes them sick. Who would pour rose-water into a kennel? What pity is it so sweet an affection as love should be poured upon so filthy a thing as sin! Sin brings a sting in the conscience, a curse in the estate; yet men love it. A sinner is the greatest self-denier; for his sin he will deny himself a part in heaven. Use two: Do anything rather than sin. Oh, hate sin! There is more evil in the least sin than in the greatest bodily evils that can befall us. The ermine rather chooses to die than defile her beautiful skin. There is more evil in a drop of sin than in a sea of affliction. Affliction is but like a rent in a coat, sin a prick at the heart. In affliction there is aliquid mellis, some good: in this lion there is some honey to be found. `It is good for me that I was afflicted.' Psa 119:91. Utile est anima si in hac area mundi flagellis trituretur corpus. Augustine. `Affliction is God's flail to thresh off our husks; not to consume, but to refine.' There is no good in sin; it is the spirit and quintessence of evil. Sin is worse than hell; for the pains of hell are a burden to the creature only; but sin is a burden to God. `I am pressed under your iniquities, as a cart is pressed under the sheaves.' Amos 2:13. Use three: Is sin so great an evil? Then how thankful should you be to God, if he has taken away your sin! `I have caused thy iniquity to pass from thee.' Zech 3:3. If you had a disease on your body, plague or dropsy, how thankful would you be to have it taken away! Much more to have sin taken away. God takes away the guilt of sin by pardoning grace, and the power of sin by mortifying grace. Oh be thankful that this sickness is `not unto death;' that God has changed your nature, and, by grafting you into Christ, made you partake of the sweetness of that olive; that sin, though it live, does not reign, but the elder serves the younger; sin the elder serves grace the younger. __________________________________________________________________ 2. Adam's Sin Q-15: WHAT WAS THE SIN WHEREBY OUR FIRST PARENTS FELL FROM THE ESTATE WHEREIN THEY WERE CREATED? A: That sin was eating the forbidden fruit. 'She took of the fruit thereof, and did eat, and gave also to her husband.' Gen 3:3. Here is implied, 1. That our first parents fell from their estate of innocence. 2. The sin by which they fell, was eating the forbidden fruit. I. Our first parents fell from their glorious state of innocence. `God made man upright, but they have sought out many inventions.' Eccl 7:79. Adam was perfectly holy, he had rectitude of mind, and liberty of will to good; but his head ached till he had invented his own and our death; he sought out many inventions. 1. His fall was voluntary. He had a posse non peccare, a power not to fall. Free-will was a sufficient shield to repel temptation. The devil could not have forced him unless he had given his consent. Satan was only a suitor to woo, not a king to compel; but Adam gave away his own power, and suffered himself to be decoyed into sin; like a young gallant, who at one throw loses a fair lordship. Adam had a fair lordship, he was lord of the world. `Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth.' Gen 1:18. But he lost all at one throw. Soon as he sinned, he forfeited paradise. 2. Adam's fall was sudden; he did not long continue in his royal majesty. How long did Adam continue in paradise before he fell? Tostatus says, he fell the next day. Pererius says, he fell the eighth day after his creation. The most probable and received opinion is, that he fell the very same day in which he was created. So Irenaeus, Cyril, Epiphanius, and many others. The reasons which incline me to believe so are, (1.) It is said, Satan was a murderer, `from the beginning.' John 8:84. Now, whom did he murder? Not the blessed angels, he could not reach them; nor the cursed angels, for they had before destroyed themselves. How then was Satan a murderer from the beginning? As soon as Satan fell, he began to tempt mankind to sin; this was a murdering temptation. By which it appears Adam did not stay long in Paradise; soon after his creation the devil set upon him, and murdered him by his temptation. (2.) Adam had not yet eaten of the tree of life. `And now, lest he put forth his hand, and take also of the tree of life, and eat; the Lord sent him forth of the garden.' Gen 3:32, 23. This tree of life, being one of the choicest fruits in the garden, and being placed in the midst of Paradise, it is very likely Adam would have eaten of this tree of life one of the first, had not the serpent beguiled him with the tree of knowledge. So that I conclude, Adam fell the very day of his creation, because he had not tasted the tree of life, that tree that was most in his eye, and had such delicious fruit growing upon it. (3.) `Man being in honour, abideth not.' Psalm 49:12. The Rabbis read it thus, `Adam being in honour, lodged not one night.' The Hebrew word for abide, signifies, `To stay or lodge all night.' Adam then, it seems, did not take up one night's lodging in Paradise. Use one: From Adam's sudden fall learn the weakness of human nature. Adam, in a state of integrity, quickly made a defection from God, he soon lost the robe of innocence and the glory of Paradise. If our nature was thus weak when it was at the best, what is it now when it is at the worst? If Adam did not stand when he was perfectly righteous, how unable are we to stand when sin has cut the lock of our original righteousness! If purified nature did not stand, how shall corrupt nature? If Adam, in a few hours, sinned himself out of Paradise, how quickly would we sin ourselves into hell, if we were not kept by a greater power than our own! But God puts underneath his everlasting arms. Deut 33:37. Use two: From Adam's sudden fall, learn how sad it is for a man to be left to himself. Adam being left to himself, fell. Oh then, what will become of us, how soon fall, if God should leave us to ourselves! A man without God's grace, left to himself, is like a ship in a storm, without pilot or anchor, and is ready to dash upon every rock. Make this prayer to God, `Lord, do not leave me to myself. If Adam fell so soon who had strength, how soon shall I fall who have no strength!' Oh! urge God with his hand and seal. `My strength shall be made perfect in weakness.' 2 Cor 12:2. II. The sin by which our first parents fell was eating the forbidden fruit; where, consider two things: [1] The occasion of it was the serpent's temptation. The devil crept into the serpent, and spake in the serpent, as the angel in Balaam's ass; where, consider, (1.) The subtlety of Satan's temptation. His wiles are worse than his darts. Satan's subtlety in tempting; (1.) He dealt all along as an impostor, he ushered in his temptation by lies. 1st Lie. `Ye shall not surely die.' Gen 3:3. 2nd Lie. That God did envy our first parents their happiness. `God knows, that in the day ye eat, your eyes shall be opened;' verse 5. q. d. It is God's envying your felicity, that he forbids you this tree. 3rd Lie. That they should be thereby made like unto God. `Ye shall be as gods.' Verse 5. Here was his subtlety in tempting. The devil was first a liar, then a murderer. (2.) In that he set upon our first parents so quickly, before they were confirmed in their obedience. The angels in heaven are fully confirmed in holiness; they are called stars of the morning, Job 38:8, and they are fixed stars; but our first parents were not confirmed in their obedience, they were not fixed in their orb of holiness. Though they had a possibility of standing, they had not an impossibility of falling; they were holy, but mutable. There was Satan's subtlety, in tempting our first parents before they were confirmed in their obedience. (3.) His subtlety in tempting was, That he set upon Eve first because he thought she was less able to resist. Satan broke over the hedge where it was weakest; he knew he could more easily insinuate and wind himself into her by a temptation. An expert soldier, when about to storm or enter a castle, observes warily where there is a breach, or how he may enter with more facility; so did Satan the weaker vessel. He tempted Eve first, because he knew, if once he could prevail with her, she would easily draw her husband. Thus the devil handed over a temptation to Job by his wife. `Curse God and die.' Job 2:2. Agrippina poisoned the Emperor Commodus, with wine in a perfumed cup; the cup being perfumed and given him by his wife it was the less suspected. Satan knew a temptation coming to Adam from his wife would be more prevailing, and would be less suspected. Oh bitter! sometimes relations prove temptations. A wife may be a snare, when she dissuades her husband from doing his duty, or entices him to evil. `Ahab sold himself to work wickedness, whom his wife Jezebel stirred up.' I Kings 21:15. She blew the coals, and made his sin flame out the more. Satan's subtlety was in tempting Adam by his wife; he thought she would draw him to sin. (4.) Satan's subtlety in tempting was in assaulting Eve's faith. He would persuade her that God had not spoken truth: `Ye shall not surely die.' Gen 3:3. This was Satan's masterpiece, to weaken her faith. When he had shaken that, and had brought her once to distrust: then `she yielded,' she presently put forth her hand to evil. (2.) Satan's cruelty in tempting. Soon as Adam was invested in all his glory, the devil cruelly, as it were on the day of Adam's coronation, would dethrone him, and bring him and all his posterity under a curse. See how little love Satan has to mankind; he has an implacable antipathy against us, and antipathies can never be reconciled. So much for the occasion of Adam's sin, or his being tempted by the serpent. [2] The sin itself, `Eating the forbidden fruit.' This was very heinous, and that appears three ways. (1.) In respect of the person that committed it. (2.) The aggravation of the sin. (3.) The dreadfulness of the effect. (1.) It was very heinous in respect of the person that committed it. Adam had excellent and noble endowments; he was illumined with knowledge, embellished with holiness; he knew his duty, and it was as easy to him to obey God's command as to know it; he might have chosen whether he would sin or no; yet he wilfully did eat of the forbidden tree. (2.) The aggravation of Adam's sin. Wherein did it appear to be so great? It was but raptus pomi [the seizing of an apple]. Was it such a great matter to pluck an apple? It was against an infinite God. It was malum complexum, a voluminous sin, there were many twisted together in it; as Cicero says of parricide, `He who is guilty of it, Plurima committit peccata in uno, he commits many sins in one;' so there were many sins in this one sin of Adam. It was a big-bellied sin, a chain with many links. Ten sins were in it. (1:) Incredulity. Our first parents did not believe what God had spoken was truth. God said, They shall die the death in the day they eat of that tree. They believed not that they should die; they could not be persuaded that such fair fruit had death at the door. Thus, by unbelief they made God a liar; nay, which was worse, they believed the devil rather than God. (2:) Unthankfulness, which is the epitome of all sin. Adam's sin was committed in the midst of Paradise. God had enriched him with variety of mercies; he had stamped his own image upon him; he had made him lord of the world; gave him of all the trees of the garden to eat (one only excepted), and now to take of that tree! This was high ingratitude; it was like the dye to the wool, which makes it crimson. When Adam's eyes were opened, and he saw what he had done, well might he be ashamed, and hide himself. How could he who sinned in the midst of Paradise, look God in the face without blushing! (3:) In Adam's sin was discontent. Had he not been discontented, he would never have sought to have altered his condition. Adam, one would think, had enough, he differed but little from the angels, he had the robe of innocence to clothe him, and the glory of Paradise to crown him; yet he was not content, he would have more; he would be above the ordinary rank of creatures. How wide was Adam's heart, that a whole world could not fill it! (4:) Pride, in that he would be like God. This worm, that was but newly crept out of the dust, now aspired after Deity. `Ye shall be as gods,' said Satan, and Adam hoped to have been so indeed; he supposed the tree of knowledge would have anointed his eyes, and made him omniscient. But, by climbing too high, he got a fall. (5:) Disobedience. God said, `Thou shalt not eat of the tree;' but he would eat of it, though it cost him his life. Disobedience is a sin against equity. It is right we should serve him from whom we have our subsistence. God gave Adam his allowance, therefore it was but right he should give God his allegiance. How could God endure to see his laws trampled on before his face? This made him place a flaming sword at the end of the garden. (6:) Curiosity. He meddled with that which was out of his sphere, and did not belong to him. God smote the men of Bethshemesh for looking into the ark. I Sam 6:19. Adam would be prying into God's secrets, and tasting what was forbidden. (7:) Wantonness. Though Adam had a choice of all the other trees, yet his palate grew wanton, and he must have this tree. Like Israel, God sent them manna, angels' food, ay, but they had a hankering after quails. It was not enough that God supplied their wants, unless he should satisfy their lusts. Adam had not only for necessity, but for delight; yet his wanton palate lusted after forbidden fruit. (8:) Sacrilege. The tree of knowledge was none of Adam's, yet he took of it, and did sacrilegiously rob God of his due. It was counted a great crime in Harpalus to rob the temple, and steal the silver vessels; so it was in Adam to steal fruit from that tree which God had peculiarly enclosed for himself. Sacrilege is double theft. (9:) Murder. Adam was a public person, and all his posterity were involved and wrapped up in him; and he, by sinning, at once destroyed all his posterity, if free grace did not interpose. If Abel's blood cried so loud in God's ears, `The voice of thy brother's blood crieth unto me from the ground,' Gen 4:40; how loud did the blood of all Adam's posterity cry against him for vengeance! (10:) Presumption. Adam presumed of God's mercy; he blessed himself, saying he should have peace; he thought, though he did transgress, he should not die; that God would sooner reverse his decree than punish him. This was great presumption. What a heinous sin was Adam's breach of covenant! One sin may have many sins in it. We are apt to have slight thoughts of sin, and say it is but a little one. How many sins were in Adam's sin! Oh take heed of any sin! As in one volume there may be many works bound up, so there may be many sins in one sin. [3] The dreadfulness of the effect. It has corrupted man's nature. How rank is that poison a drop whereof could poison a whole sea! And how deadly is that sin of Adam, that could poison all mankind, and bring a curse upon them, till it be taken away by him who was made a curse for us. __________________________________________________________________ 3. Original Sin Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, `In whom all have sinned.' Adam was the head of mankind, and being guilty, we are guilty, as the children of a traitor have their blood stained. Omnes unus ille Adam fuerunt. `All of us,' says Augustine, `sinned in Adam, because we were part of Adam.' If when Adam fell, all mankind fell with him; why, when one angel fell, did not all fall? The case is not the same. The angels had no relation to one another. They are called morning-stars; the stars have no dependence one upon another; but it was otherwise with us, we were in Adam's loins; as a child is a branch of the parent, we were part of Adam; therefore when he sinned, we sinned. How is Adam's sin made ours? (1.) By imputation. The Pelagians of old held, that Adam's transgression is hurtful to posterity by imitation only, not by imputation. But the text, `In whom all have sinned,' confutes that. (2.) Adam's sin is ours by propagation. Not only is the guilt of Adam's sin imputed to us, but the depravity and corruption of his nature is transmitted to us, as poison is carried from the fountain to the cistern. This is that which we call original sin. `In sin did my mother conceive me.' Psa 51:1. Adam's leprosy cleaves to us, as Naaman's leprosy did to Gehazi. 2 Kings 5:57. This original concupiscence is called, (1.) The `old man.' Eph 4:42. It is said to be the old man, not that it is weak, as old men are, but for its long standing, and for its deformity. In old age the fair blossoms of beauty fall; so original sin is the old man, because it has withered our beauty, and made us deformed in God's eye. (2.) Original concupiscence is called the law of sin. Rom 7:75 Original sin has vim coactivam, the power of a law which binds the subject to allegiance. Men must needs do what sin will have them, when they have both the love of sin to draw them, and the law of sin to force them. I. In original sin there is something privative, and something positive. [1] Something privative. Carentia Justitiae debitae [The lack of that righteousness which should be ours]. We have lost that excellent quintessential frame of soul which once we had. Sin has cut the lock of original purity, where our strength lay. [2] Something positive. Original sin has contaminated and defiled our virgin nature. It was death among the Romans to poison the springs. Original sin has poisoned the spring of our nature, it has turned beauty into leprosy; it has turned the azure brightness of our souls into midnight darkness. Original sin has become co-natural to us. A man by nature cannot but sin; though there were no devil to tempt, no bad examples to imitate, yet there is such an innate principle in him that he cannot forbear sinning. 2 Pet 2:14. A peccato cessare nesciunt, who cannot cease to sin, as a horse that is lame cannot go without halting. In original sin there is, (1.) An aversion from good. Man has a desire to be happy, yet opposes that which should promote his happiness. He has a disgust of holiness, he hates to be reformed. Since we fell from God, we have no mind to return to him. (2.) A propensity to evil. If, as the Pelagians say, there is so much goodness in us since the fall, why is there not as much natural proneness to good as there is to evil? Our experience tells us, that the natural bias of the soul is to that which is bad. The very heathens by the light of nature saw this. Hierocles the philosopher said, `it is grafted in us by nature to sin.' Men roll sin as honey under their tongue. `They drink iniquity as water,' Job 15:16. Like a hydropsical person, that thirsts for drink, and is not satisfied; they have a kind of drought on them, they thirst for sin. Though they are tired out in committing sin, yet they sin. Eph 4:19. `They weary themselves to commit iniquity'; as a man that follows his game while he is weary, yet delights in it, and cannot leave it off. Jer 9:9. Though God has set so many flaming swords in the way to stop men in their sin, yet they go on in it; which all shows what a strong appetite they have to the forbidden fruit. II. That we may further see the nature of original sin, consider, [1] The universality of it. It has, as poison, diffused itself into all the parts and powers of the soul. `The whole head is sick, and the whole heart is faint.' Isa 1:1. Like a sick patient, that has no part sound, his liver is swelled, his feet are gangrened, his lungs are perished; such infected, gangrened souls have we, till Christ, who has made a medicine of his blood, cures us. (1.) Original sin has depraved the intellectual part. As in the creation `darkness was upon the face of the deep,' Gen 1:1, so it is with the understanding; darkness is upon the face of this deep. As there is salt in every drop of the sea, bitterness in every branch of wormwood, so there is sin in every faculty. The mind is darkened, we know little of God. Ever since Adam did eat of the tree of knowledge, and his eyes were opened, we lost our eye-sight. Besides ignorance in the mind, there is error and mistake; we do not judge rightly of things, we put bitter for sweet, and sweet for bitter. Isa 5:50. Besides this, there is much pride, superciliousness and prejudice, and many fleshly reasonings. `How long shall thy vain thoughts lodge within thee?' Jer 4:14. (2.) Original sin has defiled the heart. The heart is deadly wicked. Jer 17:7. It is a lesser hell. In the heart are legions of lusts, obdurateness, infidelity, hypocrisy, sinful estuations; it boils as the sea with passion and revenge. `Madness is in their heart while they live.' Eccl 9:9. The heart is, Officina diaboli, `the devil's shop or workhouse,' where all mischief is framed. (3.) The will. Contumacy is the seat of rebellion. The sinner crosses God's will, to fulfil his own. `We will burn incense to the queen of heaven.' Jer 44:17. There is a rooted enmity in the will against holiness; it is like an iron sinew, it refuses to bend to God. Where is then the freedom of the will, when it is so full not only of indisposition, but opposition to what is spiritual? (4.) The affections. These, as the strings of a viol, are out of tune. They are the lesser wheels, which are strongly carried by the will, the masterwheel. Our affections are set on wrong objects. Our love is set on sin, our joy on the creature. Our affections are naturally as a sick man's appetite, who desires things which are noxious and hurtful to him; he calls for wine in a fever. So we have impure lustings instead of holy longings. [2] The adhesion of original sin. It cleaves to us, as blackness to the skin of the Ethiopian, so that we cannot get rid of it. Paul shook off the viper on his hand, but we cannot shake off this inbred corruption. It may be compared to a wild fig-tree growing on a wall, the roots of which are pulled up, and yet there are some fibres of it in the joints of the stonework, which will not be eradicated, but will sprout forth till the wall be pulled in pieces. Original concupiscence comes not, as a lodger, for a night, but as an indweller. `Sin which dwelleth in me.' Rom 7:17. It is a malus genius, `an evil spirit' that haunts us wheresoever we go. `The Canaanite would dwell in that land.' Josh 17:12. [3] Original sin retards and hinders us in the exercise of God's worship. Whence is `all that dullness and deadness in religion? It is the fruit of original sin. This it is that rocks us asleep in duty. `The good that I would, I do not.' Rom 7:19. Sin is compared to a weight. Heb 12:2. A man that has weights tied to his legs cannot run fast. It is like that fish Pliny speaks of, a sea lamprey, that cleaves to the keel of the ship, and hinders its progress when it is under sail. [4] Original sin, though latent in the soul, and as a spring which runs under ground, often breaks forth unexpectedly. Christian, thou canst not believe that evil which is in thy heart, and which will break forth suddenly, if God should leave thee. `Is thy servant a dog that he should do this great thing?' 2 Kings 8:13. Hazael could not believe he had such a root of bitterness in his heart, that he should rip up the women with child. Is thy servant a dog? Yes, and worse than a dog, when that original corruption within is stirred up. If one had come to Peter and said, Peter, within a few hours thou wilt deny Christ, he would have said, `Is thy servant a dog?' But alas! Peter did not know his own heart, nor how far that corruption within would prevail upon him. The sea may be calm, and look clear; but when the wind blows how it rages and foams! so though now thy heart seems good, yet, when temptation blows, how may original sin discover itself, making thee foam with lust and passion. Who would have thought to have found adultery in David, and drunkenness in Noah, and cursing in Job? If God leave a man to himself, how suddenly and scandalously may original sin break forth in the holiest men on the earth! [5] Original sin mixes and incorporates itself with our duties and graces. (1.) With our duties. As the hand which is paralytic or palsied cannot move without shaking, as wanting some inward strength; so we cannot do any holy action without sinning, as wanting a principle of original righteousness. As whatever the leper touched became unclean; such a leprosy is original sin; it defiles our prayers and tears. We cannot write without blotting. Though I do not say that the holy duties and good works of the regenerate are sins, for that were to reproach the Spirit of Christ, by which they are wrought; yet this I say, that the best works of the godly have sin cleaving to them. Christ's blood alone makes atonement for our holy things. (2.) With our graces. There is some unbelief mixed with faith, lukewarmness with zeal, pride with humility. As bad lungs cause an asthma or shortness of breath, so original corruption has infected our hearts, so that our graces breathe very faintly. [6] Original sin is a vigorous active principle within us. It does not lie still, but is ever exciting and stirring us up to evil; it is an inmate very unquiet. `What I hate, that do I,' Rom 7:15. How came Paul to do so? Original sin irritated and stirred him up to it. Original sin is like quicksilver, always in motion. When we are asleep, sin is awake in the fancy. Original sin sets the head plotting evil, and the hands working it. It has in it principium motus, not quietis [a principle of restlessness, not of tranquillity]; it is like the pulse, ever beating. [7] Original sin is the cause of all actual sin. It is fomes peccati [the kindlingwood of sin], it is the womb in which all actual sins are conceived. Hence come murders, adulteries, rapines. Though actual sins may be more scandalous, yet original sin is more heinous; the cause is more than the effect. [8] It is not perfectly cured in this life. Though grace does subdue sin, yet it does not wholly remove it. Though we are like Christ, having the first fruits of the Spirit, yet we are unlike him, having the remainders of the flesh. There are two nations in the womb. Original sin is like that tree, in Dan 4:43, though the branches of it were hewn down, and the main body of it, yet the stumps and root of the tree were left. Though the Spirit be still weakening and hewing down sin in the godly, yet the stump of original sin is left. It is a sea that will not, in this life, be dried up. But why does God leave original corruption in us after regeneration? He could free us from it if he pleased. (1.) He does it to show the power of his grace in the weakest believer. Grace shall prevail against a torrent of corruption. Whence is this? The corruption is ours, but the grace is God's. (2.) God leaves original corruption to make us long after heaven, where there shall be no sin to defile, no devil to tempt. When Elias was taken up to heaven his mantle dropped off; so, when the angels shall carry us up to heaven, this mantle of sin shall drop off. We shall never more complain of an aching head, or an unbelieving heart. Use one: If original sin be propagated to us, and will be inherent in us while we live here, it confutes the Libertines and Quakers, who say they are without sin. They hold perfection; they show much pride and ignorance; but we see the seeds of original sin remain in the best. `There is not a just man lives and sins not.' Eccl 7:70. And Paul complained of a `body of death.' Rom 7:74. Though grace purifies nature, it does not perfect it. But does not the apostle say of believers, that their `old man is crucified;' Rom 6:6, and they are `dead to sin?' Rom 6:61. They are dead. (1.) Spiritually. They are dead as to the reatus, the guilt of it; and as to the regnum, the power of it; the love of sin is crucified. (2.) They are dead to sin legally. As a man that is sentenced to death is dead in law, so they are legally dead to sin. There is a sentence of death gone out against sin. It shall die, and drop into the grave; but at the present, sin has its life lengthened out. Nothing but the death of the body can quite free us from the body of this death. Use two: Let us lay to heart original sin, and be deeply humbled for it. It cleaves to us as a disease, it is an active principle in us, stirring us up to evil. Original sin is worse than all actual sin; the fountain is more than the stream. Some think, as long as they are civil, they are well enough; ay, but the nature is poisoned. A river may have fair streams, but vermin at the bottom. Thou carriest a hell about thee, thou canst do nothing but thou defilest it; thy heart, like muddy ground, defiles the purest water that runs through it. Nay, though thou art regenerate, there is much of the old man in the new man. Oh how should original sin humble us! This is one reason God has left original sin in us, because he would have it as a thorn in our side to humble us. As the bishop of Alexandria, after the people had embraced Christianity, destroyed all their idols but one, that the sight of that idol might make them loathe themselves for their former idolatry; so God leaves original sin to pull down the plumes of pride. Under our silver wings of grace are black feet. Use three: Let the sense of this make us daily look up to heaven for help. Beg Christ's blood to wash away the guilt of sin, and his Spirit to mortify the power of it; beg further degrees of grace; gratiam Christi eo olonoxiam ambiamus. Though grace cannot make sin not to be, yet it makes it not to reign; though grace cannot expel sin, it can repel it. And for our comfort, where grace makes a combat with sin, death shall make a conquest. Use four: Let original sin make us walk with continual jealousy and watchfulness over our hearts. The sin of our nature is like a sleeping lion, the least thing that awakens it makes it rage. Though the sin of our nature seems quiet, and lies as fire hid under the embers, yet if it be a little stirred and blown up by a temptation, how quickly may it flame forth into scandalous evils! therefore we need always to walk watchfully. `I say to you all, Watch.' Mark 13:37. A wandering heart needs a watchful eye. __________________________________________________________________ 4. Man's Misery By The Fall Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; in the second, we shall see him suffering. The misery ensuing from original sin is two-fold. I. Privative. By this first hereditary sin we have lost communion with God. Adam was God's familiar, his favourite; but sin has put us all out of favour. When we lost God's image, we lost his acquaintance. God's banishing Adam out of paradise hieroglyphically showed how sin has banished us out of God's love and favour. II. Positive. In four things. 1. Under the power of Satan. 2. Heirs of God's wrath. 3. Subject to all the miseries of this life. 4. Exposed to hell and damnation. [1] The first misery is, that by nature we are `under the power of Satan,' who is called `The prince of the power of the air.' Eph 2:2. Before the fall man was a free denizen, now a slave; before, a king on the throne, now in fetters. And whom is man enslaved to? To one that is a hater of him. This was an aggravation of Israel's servitude. `They that hated them ruled over them.' Psa 106:6I. By sin we are enslaved to Satan, who is a hater of mankind, and writes all his laws in blood. Sinners before conversion are under Satan's command; as the ass at the command of the driver, so he does all the devil's drudgery. No sooner Satan tempts but he obeys. As the ship is at the command of the pilot, who steers it which way he will, so is the sinner at the command of Satan; and he ever steers the ship into hell's mouth. The devil rules all the powers and faculties of a sinner. (1.) He rules the understanding. He blinds men with ignorance, and then rules them; as the Philistines first put out Samson's eyes, and then bound him. Satan can do what he will with an ignorant man; because he does not see the error of his way, the devil can lead him into any sin. You may lead a blind man any whither. Omne peccatum fundatur in ignorantia [Every sin is founded upon ignorance]. (2.) Satan rules the will. Though he cannot force the will, yet he can, by temptation, draw it. `The lusts of your father ye will do.' John 8:84. He has got your hearts, and him ye will obey. `We will burn incense to the queen of heaven.' Jer 44:47. When the devil spurs a sinner by a temptation, he will over hedge and ditch break all God's laws, that he may obey Satan. Where then is free will, when Satan has such power over the will? `His lusts ye will do.' There's not any member of the body but is at the devil's service: the head to plot sin, the hands to work it, the feet to run the devil's errand. Grave jugum servitutis. Cicero. `Slavery is hateful to a noble spirit.' Satan is the worst tyrant; the cruelty of a cannibal, or Nero, is nothing to his. Other tyrants do but rule over the bodies, he over the conscience. Other tyrants have some pity on their slaves; though they work in the galley, they give them meat, let them have hours for rest; but Satan is a merciless tyrant, he lets them have no rest. What pains did Judas take! The devil would let him have no rest till he had betrayed Christ, and afterwards imbrued his hands in his own blood. Use one: See here our misery by original sin; enslaved to Satan. Eph 2:2. Satan is said to work effectually in the children of disobedience. What a sad plague is it for a sinner to be at the will of the devil! Just like a slave, if the Turks bid him dig in the mines, hew in the quarries, tug at the oar, the slave must do it, he dares not refuse. If the devil bids a man lie or steal, he does not refuse; and, what is worse, he willingly obeys this tyrant. Other slaves are forced against their will: `Israel sighed by reason of their bondage,' Exod 2:23; but sinners are willing to be slaves, they will not take their freedom; they kiss their fetters. Use two: Let us labour to get out of this deplorable condition into which sin has plunged us, and get from under the power of Satan. If any of your children were slaves, you would give great sums of money to purchase their freedom; and when your souls are enslaved, will ye not labour for their freedom? Improve the gospel. The gospel proclaims a jubilee to captives. Sin binds men, but the gospel looses them. Paul's preaching was `to turn men from the power of Satan to God.' Acts 26:68. The gospel star leads you to Christ; and if you get Christ, then you are made free, though not from the being of sin, yet from Satan's tyranny. `If the Son make you free, ye shall be free indeed.' John 8:86. You hope to be kings to reign in heaven, and will you let Satan reign in you now? Never think to be kings when you die, and slaves while you live. The crown of glory is for conquerors, not for captives. Oh get out of Satan's jurisdiction; get your fetters of sin filed off by repentance. [2] `And were by nature the children of wrath.' Tertullian's exposition here is wrong, who by children of wrath, understands subjectively, that is, subject to wrath and passion; offending often in the irascible faculty of a wrathful spirit. By children of wrath, the apostle passively means heirs of wrath, exposed to God's displeasure. God was once a friend, but sin broke the knot of friendship; now God's smile is turned into a frown; we are now bound over to the sessions, and become children of wrath. `And who knows the power of God's wrath?' Psa 90:0: `The wrath of a king is as the roaring of a lion.' Prov 19:12. How did Haman's heart tremble, when the king rose up from the banquet in wrath! Esth 7:7. But God's wrath is infinite, all other is but as a spark to a flame: wrath in God is not a passion, as in us; but it is an act of God's holy will, whereby he abhors sin, and decrees to punish it. This wrath is very dismal; it is this wrath of God that embitters afflictions in this life, for when sickness comes attended with God's wrath, it puts conscience into an agony. The mingling of the fire with the hail made it most terrible. Exod 9:94. So mingling God's wrath with affliction, makes it torturing; it is the nail in the yoke. God's wrath, when but in a threatening (as a shower hanging in the cloud), made Eli's ears to tingle; what is it then, when this wrath is executed? It is terrible when the king rates and chides a traitor; but it is more dreadful when he causes him to be set upon the rack, or to be broke upon the wheel. `Who knows the power of God's wrath?' While we are children of wrath we have nothing to do with any of the promises; they are as the tree of life, bearing several sorts of fruit, but we have no right to pluck one leaf. `Children of wrath.' Eph 2:2.' Strangers to the covenants of promise,' verse 12. The promises are as a fountain sealed. While we are in the state of nature, we see nothing but the flaming sword; and, as the apostle says, `There remains nothing but a fearful looking for of fiery indignation.' Heb 10:07. While children of wrath we are `heirs to all God's curses.' Gal 3:30. How can the sinner eat and drink in that condition? Like Damocles, banquet, who while he sat at meat with a sword hanging over his head by a small thread could have little stomach to eat; so the sword of God's wrath and curse hangs every moment over a sinner's head. We read of a flying roll, written with curses. Zech 5:5. A roll written with curses goes out against every person that lives and dies in sin. God's curse blasts wherever it comes. There is a curse on the sinner's name, a curse on his soul, a curse on his estate and posterity, a curse on the ordinances. Sad, if all a man eats should turn to poison; yet the sinner eats and drinks his own damnation at God's table. Thus it is before conversion. As the love of God makes every bitter thing sweet, so the curse of God makes every sweet thing bitter. Use one: See our misery by the fall. Heirs of wrath. And is this estate to be rested in? If a man be fallen under the king's displeasure, will he not labour to re-ingratiate himself into his favour? Oh let us flee from the wrath of God! And whither should we fly, but to Jesus Christ? There is none else to shield off the wrath of God from us. `Jesus has delivered us from the wrath to come.' I Thess 1:10. [3] Subject to all outward miseries. All the troubles incident to man's life are the bitter fruits of original sin. The sin of Adam has `subjected the creature to vanity.' Rom 8:80. Is it not a part of the creature's vanity, that all the comforts below will not fill the heart, any more than the mariner's breath can fill the sails of a ship? `In the midst of his sufficiency he shall be in straits.' Job 20:02. There is still something wanting, and a man would have more; the heart is always hydropsical; it thirsts, and is not satisfied. Solomon put all the creatures into a crucible; and when he came to extract the spirit and quintessence, there was nothing but froth, `all was vanity.' Eccl 1:1. Nay, it is vexing vanity; not only emptiness, but bitterness, our life is labour and sorrow: we come into the world with a cry, and go out with a groan. Psa 90:00. Some have said, that they would not live the life they have lived over again, because their life has had more water in it than wine; more water of tears, than wine of joy. Quia est diu vivere nisi diu torqueri [Long life is merely long torment]. Augustine. `Man is born to trouble.' Job 5:5. Every one is not born heir to land, but he is born heir to trouble. As well separate weight from lead as trouble from man. We do not finish our troubles in this life, but change them. Trouble is the vermin bred out of the putrid matter of sin. Whence all our fears but from sin? `There is torment in fear.' I John 4:18. Fear is the ague of the soul, sets it shaking; some fear want, others alarms, others fear loss of relations; if we rejoice, it is with trembling. Whence all our disappointments of hopes but from sin? Where we look for comfort, there is a cross; where we expect honey, there we taste wormwood. Whence is it that the earth is filled with violence, that the wicked oppresses the man who is more righteous than he? Hab 1:13. Whence so much fraudulence in dealing, so much falseness in friendship, such crosses in relations? Whence is it children prove undutiful, and they that should be as the staff of the parents' age are a sword to pierce their hearts? Whence is it that servants are unfaithful to their masters? The apostle speaks of some who have entertained angels in their houses; Heb 13:3; but how oft, instead of entertaining angels in their houses, do some entertain devils! Whence all the mutinies and divisions in a kingdom? `In those days there was no peace to them that went out, nor to him that came in.' 2 Chron 15:5. All this is but the sour core in the apple which our first parents ate, the fruit of original sin. Besides, all the deformities and diseases of the body, fevers, convulsions, catarrhs are from sin, Macies et nova febrium ferris incubuit cohors [Famine and a new crop of fevers oppressed the lands]. There had never been a stone in the kidneys, if there had not been first a stone in the heart. Yea, the death of the body is the fruit and result of original sin. `Sin entered into the world, and death by sin.' Rom 5:12. Adam was made immortal, conditionally, if he had not sinned. Sin dug Adam's grave. Death is terrible to nature. Louis, king of France, forbade all that came into his court to mention the name of death in his ears. The Socinians say, that death comes only from the infirmities of the constitution. But the apostle says, Sin ushered in death into the world: by sin came death. Certainly, had not Adam ate of the tree of knowledge he had not died. `In the day thou eatest, thou shalt surely die,' Gen 2:17: implying, if Adam had not eaten, he should not have died. Oh then see the misery ensuing upon original sin! Sin dissolves the harmony and good temperature of the body, and pulls its frame in pieces. [4] Original sin without repentance exposes to hell and damnation. This is the second death. Rev 20:14. Two things are in it: (1.) Poena damni, Punishment of loss. The soul is banished from the beatific presence of God, in whose presence is fulness of joy. (2.) Poena sensus, Punishment of sense. The sinner feels scalding vials of God's wrath. It is penetrating, abiding, John 3:36, and reserved, 2 Pet 2:17. If when God's anger be kindled but a little, and a spark or two of it flies into a man's conscience in this life, it be so terrible, what will it be when God stirs up all his anger? In hell there is the worm and the fire. Mark 9:94. Hell is the very accent and emphasis of misery; there is judgement without mercy. Oh what flames of wrath, what seas of vengeance, what rivers of brimstone, are poured out there upon the damned! Bellarmine is of opinion, That one glimpse of hell-fire were enough to make the most flagitious sinner to turn Christian; nay, live like a hermit, a most strict mortified life. What is all other fire to this but painted fire? Ejus adesse intolerabile, ejus abesse impossibile; `to bear it will be intolerable, to avoid it will be impossible.' And these hell torments are for ever, they have no period put to them. `They shall seek death, and shall not find it.' Rev 9:9. Origen fancied a fiery stream in which the souls of sinful men were to be purged after this life, and then to pass into heaven; but it is for ever. The breath of the Lord kindles that fire; and where shall we find engines or buckets to quench it? `And the smoke of their torment ascendeth up for ever and ever, and they have no rest day nor night.' Rev 14:11. Thank original sin for all. Use one: What sad thoughts should we have of this primitive original sin, that has created so many miseries! What honey can be got out of this lion? What grapes can we gather off this thorn? It sets heaven and earth against us. While we choose this bramble to rule, fire comes out of the bramble to devour us. Use two: How are all believers bound to Jesus Christ, who has freed them from that misery to which sin has exposed them! `In whom we have redemption through his blood.' Eph 1:1. Sin has brought trouble and a curse into the world: Christ has sanctified the trouble, and removed the curse. Nay, he has not only freed believers from misery, but purchased for them a crown of glory and immortality. `When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.' I Pet 5:4. __________________________________________________________________ 5. The covenant of grace and its mediator __________________________________________________________________ 1. The Covenant Of Grace Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go upon is, that there is a new covenant ratified between God and the elect. What is the new covenant? It is a solemn compact and agreement made between God and fallen man, wherein the Lord undertakes to be our God, and to make us his people. What names are given to the covenant? (1.) It is called the covenant of peace in Ezek 37:76, because it seals up reconciliation between God and humble sinners. Before this covenant there was nothing but enmity. God did not love us, for a creature that offends cannot be loved by a holy God; and we did not love him, since a God that condemns cannot be loved by a guilty creature; so that there was war on both sides. But God has found out a way in the new covenant to reconcile differing parties, so that it is fitly called the covenant of peace. (2.) It is called a covenant of grace, and well it may; for, (1) It was of grace, that, when we had forfeited the first covenant, God should enter into a new one, after we had cast away ourselves. The covenant of grace is tabula post naufragium, `as a plank after shipwreck.' Oh the free grace of God, that he should parley with sinners, and set his wisdom and mercy to work to bring rebels into the bond of the covenant! (2) It is a covenant of grace, because it is a royal charter, all made up of terms of grace; that `God will cast our sins behind his back;' that `he will love us freely;' Hos 14:4; that he will give us a will to accept of the mercy of the covenant, and strength to perform the conditions of the covenant. Ezek 36:67. All this is pure grace. Why should God make a covenant with us? It is out of indulgence, favour, and regard to us. A tyrant will not enter into a covenant with slaves, he will not show them such respect. God's entering into a covenant with us, to be our God, is a dignity he puts upon us. A covenant is insigne honouris, a note of distinction between God's people and heathens. `I will establish my covenant with thee.' Ezek 16:60. When the Lord told Abraham that he would enter into a covenant with him, Abraham fell upon his face, as being amazed that the God of glory should bestow such a favour upon him. Gen 17:7. God makes a covenant with us, to tie us fast to him; as it is called in Ezekiel, the `bond of the covenant.' God knows we have slippery hearts, therefore he will have a covenant to bind us. It is horrid impiety to go away from God after covenant. If one of the vestal nuns, who had vowed herself to religion, was deflowered, the Romans caused her to be burnt alive. It is perjury to depart from God after solemn covenant. How does the covenant of grace differ from the first covenant made with Adam? (1.) The terms of the first covenant were more strict and severe. For, (1) The least failing would have made the covenant with Adam null and void, but many failings do not annul the covenant of grace. I grant, the least sin is a trespass upon the covenant, but it does not make it null and void. There may be many failings in the conjugal relation, but every failing does not break the marriage bond. It would be sad, if, as oft as we break covenant with God he should break covenant with us; but God will not take advantage of every failing, but in `anger remember mercy.' (2) The first covenant being broken, allowed the sinner no remedy, all doors of hope were shut; but the new covenant allows the sinner a remedy: it leaves room for repentance, and provides a mediator. `Jesus the mediator of the new covenant.' Heb 12:24. (2.) The first covenant ran all upon `working,' the second is upon `believing.' Rom 4:4. But are not works required in the covenant of grace? Yes. `This is a faithful saying, that they which believe in God, be careful to maintain good works.' Tit 3:3. But the covenant of grace does not require works in the same manner as the covenant of works did. In the first covenant, works were required as the condition of life; in the second, they are required only as the signs of life. In the first covenant, works were required as grounds of salvation; in the new covenant, they are required as evidences of our love to God. In the first, they were required to the justification of our persons; in the new, to the manifestation of our grace. What is the condition of the covenant of grace? The main condition is faith. Why is faith more the condition of the new covenant than any other grace? To exclude all glorying in the creature. Faith is a humble grace. If repentance or works were the condition of the covenant, a man would say, It is my righteousness that has saved me; but if it be of faith, where is boasting? Faith fetches all from Christ, and gives all the glory to Christ; it is a most humble grace. Hence it is that God has singled out this grace to be the condition of the covenant. If faith be the condition of the covenant of grace, it excludes desperate presumptuous sinners from the covenant. They say there is a covenant of grace, and they shall be saved: but did you ever know a bond without a condition? The condition of the covenant is faith, and if thou hast no faith, thou hast no more to do with the covenant, than a foreigner or a country farmer with the city charter. Use one: Of information. See the amazing goodness of God, to enter into covenant with us. He never entered into covenant with angels when they fell. It was much condescension in God to enter into covenant with us in a state of innocence, but more so when we were in a state of enmity. In this covenant of grace, we may see the cream of God's love, and the working of his bowels to sinners. This is a marriage covenant. "I am married to you, saith the Lord." Jer 3:14. In the new covenant, God makes himself over to us, and what can he give more? He makes over his promises to us, and what better bonds can we have? Use two: Of trial. Whether we are in covenant with God. There are three characters. (1.) God's covenant-people are a humble people. "Be ye clothed with humility;' I Pet 5:5. God's people esteem others better than themselves; they shrink into nothing in their own thoughts. Phil 2:2. David cries out, "I am a worm, and no man:" though a saint, though a king, yet a worm. Ps. 22:2. When Moses' face shined, he covered it with a veil. When God's people shine most in grace, they are covered with the veil of humility. Pride excludes from the covenant, for "God resisteth the proud," I Pet 5:5, and sure such are not in covenant with God whom he resists. (2.) A people in covenant with God are a willing people; though they cannot serve God perfectly, they serve him willingly. They do not grudge God a little time spent in his worship; they do not hesitate or murmur at sufferings; they will go through a sea and a wilderness, if God call. "Thy people shall be a willing people:' Ps 110:0: `a people of willingness.' Heb. This spontaneity and willingness is from the attractive power of God's Spirit: the Spirit does not impellere, force, but trahere, sweetly draws the will; and this willingness in religion makes all our services accepted. God does sometimes accept of willingness without the work, but never the work without willingness. (3.) God's covenant people are a consecrated people, they have holiness to the Lord written upon them. `Thou art a holy people to the Lord thy God.' Deut 7:7. God's covenant people are separated from the world, and sanctified by the Spirit. The priests under the law were not only to wash in the great laver, but were arrayed with glorious apparel. Exod 28:8. This was typical, to show God's people are not only washed from gross sins, but adorned with holiness of heart: they bear not only God's name, but image. Tamerlane refused a pot of gold, when he saw it had not his father's stamp upon it, but the Roman stamp. Holiness is God's stamp; if he does not see this stamp upon us, he will not own us for his covenant people. Use three: Of exhortation. To such as are out of covenant, labour to get into covenant, and have God for your God. How glad would the old world have been of an ark! How industrious should we be to get within the ark of the covenant! Consider, (1.) The misery of such as live and die out of covenant with God. Such have none to go to in an hour of distress. When conscience accuses, when sickness approaches (which is but a harbinger to bespeak a lodging for death), then what will you do? Whither will you flee? Will you look to Christ for help? He is a mediator only for such as are in covenant. Oh, how will you be filled with horror and despair! and be as Saul, when he said, `The Philistines make war against me, and the Lord is departed.' I Sam 28:85. Till you are in covenant with God, there is no mercy. The mercy-seat was placed upon the ark, and the mercy-seat was no larger than the ark; to show, that the mercy of God reaches no further than the covenant. (2.) The excellency of the covenant of grace. It is a better covenant than the covenant made with Adam, first because it is more friendly and propitious. Those services which would have been rejected in the first covenant are accepted in the second. Here God accepts of the will for the deed, 2 Cor 8:12; here sincerity is crowned in the covenant of grace; wherein we are weak, God will give strength; and wherein we come short, God will accept of a surety. Secondly it is a better covenant, because it is surer. `Thou hast made with me an everlasting covenant, ordered in all things, and sure.' 2 Sam 23:3. The first covenant was not sure, it stood upon a tottering foundation of works. Adam had no sooner a stock of righteousness to trade with, but he broke; but the covenant of grace is sure; it is confirmed with God's decree, and it rests upon two mighty pillars, the oath of God, and the blood of God. Thirdly it has better privileges. The covenant of grace brings preferment. Our nature now is more ennobled, we are raised to higher glory than in innocence, we are advanced to sit upon Christ's throne. Rev 3:3I. We are, by virtue of the covenant of grace, nearer to Christ than the angels: they are his friends, we his spouse. God is willing to be in covenant with you. Why does God woo and beseech you by his ambassadors to be reconciled, if he were not willing to be in covenant? I would fain be in covenant with God, but I have been a great sinner, and I fear God will not admit me into covenant. If thou seest thy sins, and loathest thyself for them, God will take thee into covenant. `Thou hast wearied me with thy iniquities; I, even I, am he that blotteth out thy transgressions.' Isa 43:34, 25. As the sea covers great rocks, so God's covenant mercy covers great sins. Some of the Jews that crucified Christ had their sins washed away in his blood. But I am not worthy that God should admit me into covenant. It never came into God's thoughts to make a new covenant upon terms of worthiness. If God should show mercy to none but such as are worthy, then must he show mercy to none. But it is God's design in the new covenant to advance the riches of grace, to love us freely; and when we have no worthiness of our own, to accept us through Christ's worthiness. Therefore let not unworthiness discourage you; it is not unworthiness that excludes any from the covenant, but unwillingness. What shall we do that we may be in covenant with God? (1.) Seek to God by prayer. Exige a Domino misericordiam [Demand compassion from the Lord]. Augustine. `Lord, be my God in covenant.' The Lord has made an express promise, that, upon our prayer to him, the covenant should be ratified, he will be our God, and we shall be his people. `They shall call upon my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God.' Zech 13:3. Only it must be an importunate prayer; come as earnest suitors, resolve to take no denial. (2.) If you would be in covenant with God, break off the covenant with sin. Before the marriage-covenant there must be a divorce. `If ye return to the Lord with all your hearts, put away the strange gods; and they put away Ashtaroth,' I Sam 7:7, viz. their female gods. Will any king enter into covenant with that man who is in league with his enemies? (3.) If you would enter into the bond of the covenant, get faith in the blood of the covenant. Christ's blood is the blood of atonement; believe in this blood, and you are safely arked in God's mercy. `Ye are made nigh by the blood of Christ.' Eph 2:13. Use four: Of comfort to such as can make out their covenant interest in God. (1.) You that are in covenant with God, all your sins are pardoned. Pardon is the crowning mercy. `Who forgiveth thy iniquity, who crowneth thee,' &c. Psa 103:3. This is a branch of the covenant. `I will be their God, and I will forgive their iniquity,' Jer 31:13, 34. Sin being pardoned, all wrath ceases. How terrible is it when but a spark of God's wrath flies into a man's conscience! But sin being forgiven, there is no more wrath. God does not appear now in the fire or earthquake, but covered with a rainbow full of mercy. (2.) All your temporal mercies are fruits of the covenant. Wicked men have mercies by Providence, not by virtue of a covenant; with God's leave, not with his love. But such as are in covenant have their mercies sweetened with God's love, and they swim to them in the blood of Christ. As Naaman said to Gehazi, `Take two talents,' 2 Kings 5: z3, so says God to such as are in covenant, take two talents, take health, and take Christ with it; take riches, and take my love with them; take the venison, and take the blessing with it: take two talents. (3.) You may upon all occasions plead the covenant. If you are haunted with temptations, plead the covenant. Lord, thou hast promised to bruise Satan under my feet shortly; wilt thou suffer thy child to be thus worried? Take off the roaring lion. If in want, plead the covenant: Lord, thou hast said, `I shall want no good thing;' wilt thou save me from hell, and not from want? wilt thou give me a kingdom, and deny me daily bread? (4.) If in covenant with God all things shall co-operate for your good. Etiam mala cidunt in bonum. Psa 25:50. Not only golden paths, but his bloody paths are for good. Every wind of Providence shall blow them nearer heaven. Affliction shall humble and purify. Heb 12:20. Out of the bitterest drug God distils your salvation. Afflictions add to the saints, glory. The more the diamond is cut, the more it sparkles; the heavier the saints' cross is, the heavier shall be their crown. (5.) If thou art in covenant once, then for ever in covenant. The text calls it an `everlasting covenant.' Such as are in covenant are elected; and God's electing love is unchangeable. `I will make an everlasting covenant with them, that I will not turn away from them; but I will put my fear in their heart, that they shall not depart from me.' Jer 32:20. God will so love the saints that he will not forsake them; and the saints shall so fear God that they shall not forsake him. It is a covenant of eternity. It must be so; for whom is this covenant made with? Is it not with believers? and have not they coalition and union with Christ? Christ is the head, they are the body. Eph 1:12, 23. This is a near union, much like that union between God the Father and Christ. `As thou, Father, art in me, and I in thee, that they also may be one in us.' John 17:7I. Now, the union between Christ and the saints being so inseparable, it can never be dissolved, or the covenant made void; so that you may die with comfort. (6.) Thou art in covenant with God, and thou art going to thy God. Behold a death-bed cordial; death breaks the union between the body and the soul, but perfects the union between Christ and the soul. This has made the saints desire death as the bride the wedding-day. Phil 1:13. Cupio dissolvi, `Lead me, Lord, to that glory,' said one, `a glimpse whereof I have seen, as in a glass darkly.' Use five: Of direction. To show you how you should walk who have tasted of covenant-mercy, live as a people in covenant with God. As you differ from others in respect of dignity, so you must in point of carriage. (1.) You must love this God. God's love to you calls for love. It is Amor gratiatus, a free love. Why should God pass by others, and take you into a league of friendship with himself? In the law, God passed by the lion and eagle, and chose the dove; so he passes by the noble and mighty. It is Amor plenus, a full love. When God takes you into covenant, you are his Hephzihah; Isa 62:2; his delight is in you; he gives you the key of all his treasure, he heaps pearls upon you, he settles heaven and earth upon you; he gives you a bunch of grapes by the way, and says, `Son, all I have is thine.' And does not all this call for love? Who can tread upon these hot coals, and his heart not burn in love to God? (2.) Walk holily. The covenant has made you a royal nation, therefore be a holy people. Shine as lights in the world; live as earthly angels. God has taken you into covenant, that you and he may have communion together; and what is it that keeps up your communion with God but holiness? (3.) Walk thankfully. Psa 103:3. God is your God in covenant; he has done more for you than if he had made you ride upon the high places of the earth, and given you crowns and sceptres. Oh take the cup of salvation, and bless the Lord! Eternity will be little enough to praise him. Musicians love to play on their music where there is the loudest sound, and God loves to bestow his mercies where he may have the loudest praises. You that have angels, reward, do angels, work. Begin that work of praise here, which you hope to be always doing in heaven. __________________________________________________________________ 2. Christ The Mediator Of The Covenant 'Jesus the Mediator of the New Covenant,' &c. Heb 12:24. Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart. I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, `Jesus the Mediator of the new covenant.' There are several names and titles in Scripture given to Christ, as the great restorer of mankind: [1] Sometimes he is called a Saviour. `His name shall be called Jesus.' Matt 1:1I. The Hebrew word for JESUS signifies a Saviour, and whom he saves from hell he saves from sin; where Christ is a Saviour he is a sanctifier. `He shall save his people from their sins.' Matt 1:1I. There is no other saviour. `Neither is there salvation in any other.' Acts 4:12. As there was but one ark to save the world from drowning, so there is but one Jesus to save sinners from damning. As Naomi said to her daughters-in-law, `Are there yet any more sons in my womb?' Ruth 1:11, so has God any other sons in the womb of his eternal decree, to be saviours to us, besides Christ? Where shall wisdom be found? The depth saith, It is not in me: and the sea saith, It is not with me.' Job 28:12, 14. Where shall salvation be found? The angel says, It is not in me; mortality says, It is not in me; the ordinance says, It is not in me. Christ alone is the well-spring of life; the ordinance is the conduit-pipe that conveys salvation, but Christ is the spring that feeds it. `Neither is there salvation in any other.' [2] Sometimes Christ is called a Redeemer. `The Redeemer shall come to Sion.' Isa 59:90. Some understand it of Cyrus, others of an angel; but the most ancient Jewish doctors understood it of Christ, the Redeemer of the elect. `My Redeemer liveth.' Job 19:95. The Hebrew word for Redeemer signifies such a one as is near akin, and has right to redeem a mortgage; so Christ is near of kin to us, being our elder brother, therefore has the best right to redeem us. [3] Christ is called a Mediator in the text. `Jesus the Mediator of the new covenant.' The Greek word for Mediator signifies a middle person, one that makes up the breach between two disagreeing parties. God and we were at variance by sin, now Christ mediates and becomes umpire between us; he reconciles us to God through his blood, therefore he is called the Mediator of the new covenant. There is no way of communion and intercourse between God and man but in and through a Mediator. Christ takes away the enmity in us, and the wrath of God, and so makes peace. Nor is Christ a Mediator of reconciliation only, but intercession. `Christ is entered, not into the holy place made with hands, but into heaven itself, now to appear in the presence of God for us.' Heb 9:94. When the priest had slain the sacrifice he was to go with the blood before the altar and mercy-seat, and show it to the Lord. Now, in Christ, our blessed Mediator, consider two things. 1: His person. 2: His graces. I. His person. His person is amiable; he is made up of all love and beauty. He is the effigy of his Father. `The express image of his person.' Heb 1:1. Consider, [1] Christ's person in two natures. (1.) Look upon his human nature as incarnate. The Valentinians deny his human nature; but John 1:14 says `The Word was made flesh.' It is spoken of Christ the promised Messiah. Christ took our flesh, that the same nature which sinned might suffer; and `The Word was made flesh,' that through the glass of his human nature we might look upon God. Why is Christ called the Word? Because, as a word is the interpreter of the mind, and reveals what is in a man's breast; so Jesus Christ reveals his Father's mind to us concerning the great matters of our salvation. John 1:18. Were it not for Christ's manhood, the sight of the Godhead would be formidable to us; but through Christ's flesh we may look upon God without terror. And Christ took our flesh, that he might know how to pity us; he knows what it is to be faint, sorrowful, tempted. `He knows our frame.' Psa 103:14. And he took our flesh, that he might (as Augustine says) ennoble our human nature with honour. Christ having married our flesh has exalted it above the angelic nature. (2.) Look upon Christ's divine nature. Christ may be fitly compared to Jacob's ladder, which reacheth from earth to heaven. Gen 28:82. Christ's human nature was the foot of the ladder, which stood upon earth; his divine nature the top of the ladder, which reaches to heaven. This being a grand article of our faith I shall amplify it. I know the Arians, Socinians, and Ebionites would rob Christ of the best jewel of his crown, his Godhead; but the Apostolical, Nicene, Athanasian creeds, affirm Christ's Deity; and to this the churches of Helvetia, Bohemia, Wittenberg, Transylvania, &c.' give their full consent. The Scripture is clear for it. He is called `the mighty God.' Isa 9:9. `And in him dwells the fulness of the Godhead.' Col 2:2. He is of the same nature and essence with the Father. So Athanasius, Basil, Chrysostom. Is God the Father called Almighty? So is Christ. `The Almighty.' Rev 1:1. Is God the Father the heart-searcher? So is Christ. `He knew their thoughts.' John 2:25. Is God the Father omnipresent? So is Christ. `The Son of Man which is in heaven.' John 3:13. Christ as God was then in heaven, when as man he was upon the earth. Is Christ eternal? Christ is the everlasting Father, Isa 9:9, may be urged against the Cerinthian heretics, who denied the pre-existence of Christ's Godhead, and held that Christ had no being till he derived it from the Virgin Mary. Does divine worship belong to the first person in the Trinity? So it does to Christ. John 5:53. `Let all the angels of God worship him.' Heb 1:1. Is creation proper to the Deity? this is a flower of Christ's crown. `By him were all things created.' Col 1:16. Is invocation proper to the Deity? this is given to Christ. `Lord Jesus, receive my spirit.' Acts 7:79. Is recumbency and trust peculiar to God the Father? this is given to Christ. `Ye believe in God, believe also in me.' John 14:4. Christ must needs be God, not only that the divine nature might support the human from sinking under God's wrath, but also to give value and weight to his sufferings. Christ being God, his death and passion are meritorious. Christ's blood is called sanguis Dei, the blood of God, in Acts 20:08, because the person who was offered in sacrifice was God as well as man. This is an invincible support to believers; it was God who was offended, and it was God who satisfied. Thus Christ's person is in two natures. [2] Consider Christ's two natures in one person, God-man. `God manifest in the flesh.' I Tim 3:16. Christ had a twofold substance, divine and human, yet not a twofold subsistence; both natures make but one Christ. A scion may be grafted into another tree - a pear-tree into an apple; which, though it bear different fruits, is but one tree; so Christ's manhood is united to the Godhead in an ineffable manner; yet though there are two natures, yet but one person. This union of the two natures in Christ was not by transmutation, the divine nature changed into the human, or the human into the divine; nor by mixture, the two natures mingled together, as wine and water are mixed; but both the natures of Christ remain distinct, and yet make not two distinct persons, but one person; the human nature not God, yet one with God. II. Consider Christ, our Mediator, in his graces. These are the sweet savour of his ointments, that make the virgins love him. Christ, our blessed Mediator, is said to be `full of grace and truth.' John 1:14. He had the anointing of the Spirit without measure. John 3:34. Grace in Christ is after a more eminent and glorious manner than it is in any of the saints. [1] Jesus Christ, our Mediator, has perfection in every grace. Col 1:19. He is a panoply, magazine and storehouse of all heavenly treasure, all fulness. This no saint on earth has; he may excel in one grace, but not in all; as Abraham was eminent for faith, Moses for meekness; but Christ excels in every grace. [2] There is a never-failing fulness of grace in Christ. Grace in the saints is ebbing and flowing, it is not always in the same degree and proportion; at one time David's faith was strong, at another time so faint and weak, that you could hardly feel any pulse. `I said, I am cut off from before thine eyes.' Psalm 31:12. But grace in Christ is a never-failing fulness, it never abated in the least degree, he never lost a drop of his holiness. What was said of Joseph in Gen 49:93, may more truly be applied to Christ. `The archers shot at him, but his bow abode in strength.' Men and devils shot at him, but his grace remained in its full vigour and strength; `his bow abode in strength.' [3] Grace in Christ is communicative. His grace is for us; the holy oil of the Spirit was poured on the head of this blessed Aaron, that it might run down upon us. The saints have not grace to bestow on others. When the foolish virgins would have bought oil of their neighbour virgins, saying, `Give us of your oil, for our lamps are gone out,' Matt 25:5, the wise virgins answered, `Not so, lest there be not enough for us and you.' The saints have no grace to spare for others; but Christ diffuses his grace to others. Grace in the saints is as water in the vessel, grace in Christ is as water in the spring. `Of his fulness have all we received and grace for grace.' John 1:16. Set a glass under a still and it receives water from it, drop by drop; so the saints have the drops and influences of Christ's grace distilling upon them. What a rich consolation is this to those who either have no grace, or their stock is low! They may go to Christ, the Mediator, as a treasury of grace: Lord, I am indigent; but whither shall I carry my empty vessel, but to a full fountain? `All my springs are in thee.' Psa 87:7. I am guilty, thou hast blood to pardon me; I am polluted, thou hast grace to cleanse me; I am sick unto death, thou hast the balm of Gilead to heal me. Joseph opened all the storehouses of corn: Christ is our Joseph, that opens all the treasuries and storehouses of grace, and communicates to us. He is not only sweet as the honey-comb, but drops as the honey-comb. In Christ our Mediator there is a cornucopia, and fulness of all grace; and Christ is desirous that we should come to him for grace, like the full breast that aches till it be drawn. Use one: Admire the glory of this Mediator; he is God-man, he is co-essentially glorious with the Father. All the Jews that saw Christ in the flesh, did not see his Godhead; all that saw the man did not see the Messiah. The temple of Solomon within was embellished with gold; travellers, as they passed along, might see the outside of the temple, but only the priests saw the glory which sparkled within the temple; so believers only, who are made priests unto God, see Christ's glorious inside, the Godhead shining through the manhood. Rev 1:16. Use two: If Christ be God-man in one person, then look unto Jesus Christ alone for salvation. There must be something of the Godhead to fasten our hope upon; in Christ there is Godhead and manhood hypostatically united. If we could weep rivers of tears, out-fast Moses on the mount, if we were exact moralists, touching the law blameless, if we could arrive at the highest degree of sanctification in this life, all this would not save us, without looking to the merits of him who is God. Our perfect holiness in heaven is not the cause of our salvation, but the righteousness of Jesus Christ. To this therefore did Paul flee, as to the horns of the altar. `That I may be found in him, not having my own righteousness.' Phil 3:3. It is true, we may look to our graces as evidences of salvation, but to Christ's blood only as the cause. In time of Noah's flood, all that trusted to the high hills and trees, and not to the ark, were drowned. `Looking unto Jesus;' and so look unto him, as to believe in him, that so Christ may not only be united to our nature, but to our persons. Heb 12:2. `That believing, you may have life through his name.' John 20:01. Use three: Is Jesus Christ God and man in one person? This, as it shows the dignity of believers, that they are nearly related to one of the greatest persons that is, `In him dwells the fulness of the Godhead bodily,' so it is of unspeakable comfort. Col 2:2. Christ's two natures being married together, the divine and human, all that Christ in either of his natures can do for believers, he will do. In his human nature he prays for them, in his divine nature he merits for them. Use four: Admire the love of Christ our Mediator; that he should humble himself, and take our flesh, that he might redeem us. Believers should put Christ in their bosom, as the spouse did. `Lie betwixt my breasts.' Cant 1:13. What was said of Ignatius, that the name of Jesus was found written in his heart, should be verified of every saint; he should have Jesus Christ written in his heart. __________________________________________________________________ 3. Christ's Prophetic Office 'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. `It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called `the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone]. Fagius. `The Angel of the covenant.' Mal 3:3. `A Lamp.' 2 Sam 22:19. `The Morning Star.' Rev 22:16. Jesus Christ is the great Prophet of his church. The woman of Samaria gave a shrewd guess. John 4:19. He is the best teacher; he makes all other teaching effectual. `Then opened he their understanding.' Luke 24:45 He not only opened the Scriptures, but opened their understanding. He teaches to profit. `I am the Lord thy God, who teacheth thee to profit.' Isa 48:17. How does Christ teach? (1.) Externally, by his Word. `Thy word is a lamp to my feet.' Psa 119:905. Such as pretend to have a light or revelation above the Word, or contrary to it, never had their teaching from Christ. Isa 8:80. (2.) Christ teaches these sacred mysteries, inwardly, by the Spirit. John 16:13. The world knows not what it is. `The natural man receives not the things of God, neither can he know them.' I Cor 2:14. He knows not what it is to be transformed by the renewing of the mind, Rom 12:2, or what the inward workings of the Spirit mean; these are riddles and paradoxes to Him. He may have more insight into the things of the world than a believer, but he does not see the deep things of God. A swine may see an acorn under a tree, but he cannot see a star. He who is taught of Christ sees the arcana imperii [state secrets], the secrets of the kingdom of heaven. What are the lessons which Christ teaches? He teaches us to see into our own hearts. Take the most mercurial wits, the greatest politicians, that understand the mysteries of state, they know not the mysteries of their own hearts, they cannot believe the evil that is in them. `Is thy servant a dog?' 2 Kings 8:13. Grande profundum est homo. Augustine. The heart is a great deep, which is not easily fathomed. But when Christ teaches he removes the veil of ignorance, and lights a man into his own heart; and now that he sees swarms of vain thoughts, he blushes to see how sin mingles with his duties, his stars are mixed with clouds; he prays, as Augustine, that God would deliver him from himself. The second lesson Christ teaches is the vanity of the creature. A natural man sets up his happiness here, and worships the golden image; but he that Christ has anointed with his eye-salve has a spirit of discerning; he looks upon the creature in its night-dress, sees it to be empty and unsatisfying, and not commensurate to a heaven-born soul. Solomon had put all the creatures into a still, and when he came to extract the spirit and quintessence, all was vanity. Eccles 2: I1. The apostle calls it a show or apparition, having no intrinsic goodness. I Cor 7:71. The third lesson is the excellency of things unseen. Christ gives the soul a sight of glory, a prospect of eternity. `We look not at things which are seen, but at things which are not seen.' 2 Cor 4:18. Moses saw him who is `invisible.' Heb 11:17. And the patriarchs saw a better country, viz. an heavenly, where are delights of angels, rivers of pleasure, the flower of joy, fully ripe and blown. Heb 11:16. How does Christ's teaching differ from other teaching? Several ways. (1.) Christ teaches the heart. Others may teach the ear, Christ the heart. `Whose heart the Lord opened.' Acts 16:14. All that the dispensers of the word can do is but to work knowledge, Christ works grace: they can but give the light of the truth; Christ gives the love of the truth; they can only teach what to believe, Christ teaches how to believe. (2.) Christ gives us a taste of the word. Ministers may set the food of the word before you, and carve it out to you; but it is only Christ can cause you to taste it. `If so be ye have tasted that the Lord is gracious.' I Pet 2:2. `Taste and see that the Lord is good.' Psa 34:4. It is one thing to hear a truth preached, another thing to taste it; one thing to read a promise, another thing to taste it. David had got a taste of the word. `Thou hast taught me: How sweet are thy words unto my taste! yea, sweeter than honey to my mouth.' Psalm 119:902, 103. The apostle calls it the savour of knowledge. 2 Cor 2:14. The light of knowledge is one thing, the savour another. Christ makes us taste a savouriness in the word. (3.) When Christ teaches, he makes us obey. Others may instruct, but cannot command obedience: they teach to be humble, but men remain proud. The prophet had been denouncing judgements against the people of Judah, but they would not hear. `We will do whatsoever goeth out of our own mouth, to burn incense unto the queen of heaven.' Jer 44:17. Men come as it were, armed in a coat of mail that the sword of the word will not enter; but when Christ comes to teach, he removes this obstinacy; he not only informs the judgement, but inclines the will. He does not only come with the light of his word, but the rod of his strength, and makes the stubborn sinner yield to him. His grace is irresistible. (4.) Christ teaches easily. Others teach with difficulty. They have difficulty in finding out a truth, and in inculcating it. `Precept must be upon precept, and line upon line.' Isa 28:80. Some may teach all their lives, and the word take no impression. They complain, `I have spent my labour in vain;' Isa 49:9, plowed on rocks; but Christ the great Prophet teaches with ease. He can with the least touch of his Spirit convert: he can say, `Let there be light;' with a word he can convey grace. (5.) When Christ teaches he makes men willing to learn. Men may teach others, but they have no mind to learn. `Fools despise instruction.' Prov 1:1. They rage at the word, as if a patient should rage at the physician when he brings him a cordial; thus backward are men to their own salvation. But Christ makes his people a `willing people.' Psa 110:0. They prize knowledge, and hang it as a jewel upon their ear. Those that Christ teaches say, as Isa 2:2, `Come let us go up to the mountains of the Lord, and he will teach us of his ways, and we will walk in them;' and as Acts 10:03; `We are all here present before God, to hear all things commanded.' (6.) When Christ teaches, he not only illuminates but animates. He so teaches, that he quickens. `I am the light of the world: he that follows me shall have lumen vitae, the light of life.' John 8:12. By nature we are dead, therefore unfit for teaching. Who will make an oration to the dead? But Christ teaches them that are dead! he gives the light of life. As when Lazarus was dead, Christ said, `Come forth,' and he made the dead to hear, for Lazarus came forth: so when he says to the dead soul, Come forth of the grave of unbelief, he hears Christ's voice, and comes forth, it is the light of life. The philosophers say, calor et lux concrescunt, `heat and light increase together.' Where Christ comes with his light, there is the heat of spiritual life going along with it. Use one: Of information. (1.) See here an argument of Christ's Divinity. Had he not been God, he could never have known the mind of God, or revealed to us those arcana caeli [the secrets of Heaven], those deep mysteries, which no man or angel could find out. Who but God can anoint the eyes of the blind, and give not only light, but sight? Who but he, who has the key of David, can open the heart? Who but God can bow the iron sinew of the will? He only who is God can enlighten the conscience, and make the stony heart bleed. (2.) See what a cornucopia, or plenty of wisdom is in Christ, who is the great doctor of his church, and gives saving knowledge to all the elect. The body of the sun must needs be full of clearness and brightness, which enlightens the whole world. Christ is the great luminary; in him are hid all treasures of knowledge. Col 2:2. The middle lamp of the sanctuary gave light to all the other lamps; so Christ diffuses his glorious light to others. We are apt to admire the learning of Aristotle and Plato; alas! what is this poor spark of light to that which is in Christ, from whose infinite wisdom both men and angels light their lamps. (3.) See the misery of man in the state of nature. Before Christ becomes their prophet they are enveloped in ignorance and darkness. Men know nothing in a sanctified manner, they know nothing as they ought to know. I Cor 8:8. This is sad. Men in the dark cannot discern colours so in the state of nature they cannot discern between morality and grace they take one for the other, pro dea nubem [They mistake the cloud for the goddess herself]. In the dark the greatest beauty is hid. Let there be rare flowers in the garden, and pictures in the room, in the dark their beauty is veiled over; so, though there be such transcendent beauty in Christ as amazes the angels, man in the state of nature sees none of this beauty. What is Christ to him? or heaven to him? The veil is upon his heart. A man in the dark is in danger every step he takes; so man in the state of nature is in danger, at every step, of falling into hell. Thus it is before Christ teaches us; nay, the darkness in which a sinner is, while in an unregenerate state, is worse than natural darkness; for natural darkness affrights. `An horror of great darkness fell upon Abraham.' Gen 15:12. But the spiritual darkness is not accompanied with horror, men tremble not at their condition; nay, they like their condition well enough. `Men loved darkness.' John 3:19. This is their sad condition, till Jesus Christ comes as a prophet to teach them, and to turn them from darkness to light, and from the power of Satan to God. (4.) See the happy condition of the children of God. They have Christ to be their prophet. `All thy children shall be taught of the Lord.' Isa 54:13. `He is made to us wisdom.' I Cor 1:10. One man cannot see by another's eyes; but believers see with Christ's eyes. `In his light they see light.' Christ gives them the light of grace and the light of glory. Use two: Labour to have Christ for your prophet. He teaches savingly: he is an interpreter of a thousand, he can untie those knots which puzzle angels. Till Christ teach, we never learn any lesson; till Christ is made to us wisdom, we shall never be wise to salvation. What shall we do to have Christ for our teacher? (1.) See your need of Christ's teaching. You cannot sec your way without this morning star. Some speak much of the light of reason improved: alas! the plumb-line of reason is too short to fathom the deep things of God; the light of reason will no more help a man to believe, than the light of a candle will help him to understand. A man can no more by the power of nature reach Christ, than an infant can reach the top of the pyramids, or the ostrich fly up to the stars. See your need of Christ's anointing and teaching in Rev 3:18. (2.) Go to Christ to teach you. `Lead me in thy truth, and teach me.' Psa 25:5. As one of the disciples said, `Lord, teach us to pray,' Luke 11: I, so say, Lord, teach me to profit. Do thou light my lamp, O thou great prophet of thy church! Give me a spirit of wisdom and revelation, that I may see things in another manner than I ever saw them before; teach me in the word to hear thy voice, and in the sacrament to discern thy body. `Lighten mine eyes,' &c. Psa 13:3. Cathedram habet in coelo qui corda docet in terra. Augustine. `He has his pulpit in heaven who converts souls.' That we may be encouraged to go to our great Prophet: (1:) Jesus Christ is very willing to teach us. Why else did he enter into the calling of the ministry, but to teach the mysteries of heaven? `Jesus went about teaching and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.' Matt 4:43. Why did he take the prophetic office upon him? Why was Christ so angry with them that kept away the key of knowledge? Luke 11:12. Why was Christ anointed with the Spirit without measure, but that he might anoint us with knowledge? Knowledge is in Christ for us as milk in the breast for the child. Oh then go to Christ for teaching. None in the gospel came to Christ for sight, but he restored their eyesight; and sure Christ is more willing to work a cure upon a blind soul than ever he was to do so upon a blind body. (2:) There are none so dull and ignorant but Christ can teach them. Every one is not fit to make a scholar of; ex omni ligno non fit Mercurius; but there is none so dull but Christ can make him a good scholar. Even such as are ignorant, and of low parts, Christ teaches in such a manner that they know more than the great sages and wise men of the world. Hence that saying of Augustine, surgunt indocti, et rapiunt coelum; the unlearned men rise up, and take heaven; they know the truths of Christ more savingly than the great admired Rabbis. The duller the scholar the more is his skill seen that teaches. Hence it is, that Christ delights in teaching the ignorant, to get himself more glory. `The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.' Isa 35:5. Who would go to teach a blind or a deaf man? Yet such dull scholars Christ teaches. Such as are blinded with ignorance shall see the mysteries of the gospel, and the deaf ears shall be unstopped. (3.) Wait upon the means of grace which Christ has appointed. Though Christ teaches by his Spirit, yet he teaches in the use of ordinances. Wait at the gates of wisdom's door. Ministers are teachers under Christ. `Pastors and teachers.' Eph 4:4: We read of pitchers, and lamps within the pitchers. Judges 7:16. Ministers are earthen vessels, but these pitchers have lamps within them to light souls to heaven. Christ is said to speak to us from heaven now, by his ministers, as the king speaks by his ambassador. Heb 12:25. Such as wean themselves from the breast of ordinances seldom thrive; either they grow light in their head, or lame in their feet. The word preached is Christ's voice in the mouth of the minister; and those that refuse to hear Christ speaking in the ministry, Christ will refuse to hear speaking on their death-bed. (4.) If you would have the teachings of Christ, walk according to the knowledge which you have already. Use your little knowledge well, and Christ will teach you more. `If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.' John 7:17. A master seeing his servant improve a little stock well gives him more to trade with. Use three: If you have been taught by Christ savingly, be thankful. It is your honour to have God for your teacher, and that he should teach you, and not others, is a matter of admiration and congratulation. Oh how many knowing men are ignorant! They are not taught of God; they have Christ's Word to enlighten them, but not his Spirit to sanctify them. But that you should have the inward as well as the outward teaching, that Christ should anoint you with the heavenly unction of his Spirit, that you can say, as he in John 9:95, 'One thing I know, that whereas I was blind, now I see.' Oh, how thankful should you be to Christ, who has revealed his Father's bosom secrets unto you! `No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he has declared him.' John 1:18. If Alexander thought himself so much obliged to Aristotle for the philosophic instruction he received from him, oh, how are we obliged to Jesus Christ, this great Prophet, for opening to us the eternal purposes of his love, and revealing to us the mysteries of the kingdom of heaven! __________________________________________________________________ 4. Christ's Priestly Office Q-35: HOW DOES CHRIST EXECUTE THE OFFICE OF A PRIEST? A: In his once offering up of himself a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us. 'Now once in the end of the world has he appeared to put away sin by the sacrifice of himself.' Heb 9:96. What are the parts of Christ's priestly office? Christ's priestly office has two parts - his satisfaction and intercession. I. His Satisfaction; and this consists of two branches. [1] His active obedience. `He fulfilled all righteousness.' Matt 3:35. Christ did everything which the law required; his holy life was a perfect commentary upon the law of God; and he obeyed the law for us. [2] His passive obedience. Our guilt being transferred and imputed to him, he suffered the penalty which was due to us; he appeared to put away sin by the sacrifice of himself. The paschal lamb slain was a type of Christ who was offered up in sacrifice for us. Sin could not be done away without blood. `Without blood is no remission.' Heb 9:92. Christ was not only a lamb without spot, but a lamb slain. Why was it requisite there should be a priest? There needed a priest to be an umpire, to mediate between a guilty creature and a holy God. How could Christ suffer, being God? Christ suffered only in the human nature. But if only Christ's humanity suffered, how could this suffering satisfy for sin? The human nature being united to the divine, the human nature suffered, the divine satisfied. Christ's Godhead supported the human nature that it did not faint, and gave virtue to his sufferings. The altar sanctifies the thing offered on it. Matt 23:19. The altar of Christ's divine nature sanctified the sacrifice of his death, and made it of infinite value. Wherein does the greatness of Christ's sufferings appear? (1.) In the sufferings of his body. He suffered truly, not in appearance only. The apostle calls it mors crucis, the death of the cross. Phil 2:2. Cicero, when speaking of this kind of death, says, quid dicam in crucem tollere? [How can I describe being raised up on a cross?] Though he was a great orator he wanted words to express it. The thoughts of this made Christ sweat great drops of blood in the garden. Luke 22:24. It was an ignominious, painful, cursed death. Christ suffered in all his senses. His eyes beheld two sad objects, his enemies insulting, and his mother weeping. His ears were filled with the revilings of the people. `He saved others, himself he cannot save.' Matt 27:72. His smell was offended when their spittle fell upon his face. His taste; when they gave him gall and vinegar to drink. His feeling; when his head suffered with thorns, his hands and feet with the nails. Totum pro vulnere corpus [His whole body one great wound]; now was this white lily dyed with purple colour. (2.) In the sufferings of his soul. He was pressed in the wine-press of his Father's wrath. This caused that vociferation and outcry on the cross, `My God, my God,' cur deseruisti? Christ suffered a double eclipse upon the cross, an eclipse of the sun, and an eclipse of the light of God's countenance. How bitter was this agony! The evangelists use three words to express it. `He began to be amazed.' `He began to be faint.' `To be exceeding sorrowful' Mark 14:43; Matt 26: 38. Christ felt the pains of hell in his soul, though not locally, yet equivalently. Why did Christ suffer? Surely not for any desert of his own. `The Messiah shall be cut off, but not for himself,' it was for us. Dan 9:96; Isa 53:3. Unus peccat, alius plectitur [One man sins, another takes the punishment]; he suffered, that he might satisfy God's justice for us. We, by our sins, had infinitely wronged God; and, could we have shed rivers of tears, offered up millions of holocausts and burnt-offerings, we could never have pacified an angry Deity; therefore Christ must die, that God's justice may be satisfied. It is hotly debated among divines, whether God could have forgiven sin freely without a sacrifice. Not to dispute what God could have done, when he was resolved to have the law satisfied, and to have man saved in a way of justice as well as mercy; it was necessary that Christ should lay down his life as a sacrifice. (1.) To fulfil the predictions of Scripture. `Thus it behoved Christ to suffer.' Luke 24:46. (2.) To bring us into favour with God. It is one thing for a traitor to be pardoned, and another thing to be made a favourite. Christ's blood is not only called a sacrifice, whereby God is appeased, but a propitiation, whereby God becomes gracious and friendly to us. Christ is our mercyseat, from which God gives answers of peace to us. (3.) Christ died, that he might make good his last will and testament with his blood. There were many legacies which Christ bequeathed to believers, which had been all null and void had he not died, and by his death confirmed the will. Heb 9:16. A testament is in force after men are dead; the mission of the Spirit, the promises, those legacies, were not in force till Christ's death; but Christ by his blood has sealed them, and believers may lay claim to them. (4.) He died that he might purchase for us glorious mansions; therefore heaven is called not only a promised, but a `purchased possession.' Eph 1:14. Christ died for our preferment; he suffered that we might reign; he hung upon the cross that we might sit upon the throne. Heaven was shut, &c. crux Christi, clavis Paradisi: the cross of Christ is the ladder by which we ascend to heaven. His crucifixion is our coronation. Use one: In the bloody sacrifice of Christ, see the horrid nature of sin. Sin, it is true, is odious as it banished Adam out of paradise, and threw the angels into hell; but that which most of all makes it appear horrid is this, that it made Christ veil his glory, and lose his blood. We should look upon sin with indignation, and pursue it with a holy malice, and shed the blood of those sins which shed Christ's blood. The sight of Caesar's bloody robe incensed the Romans against them that slew him. The sight of Christ's bleeding body should incense us against sin. Let us not parley with it; let not that be our joy, which made Christ a man of sorrow. Use two: Is Christ our priest sacrificed? See God's mercy and justice displayed. I may say as the apostle, `Behold the goodness and severity of God.' Rom 11:12. (1.) The goodness of God in providing a sacrifice. Had not Christ suffered upon the cross, we must have lain in hell for ever, satisfying God's justice. (2.) The severity of God. Though it were his own Son, the Son of his love, and our sins were but imputed to him, yet God did not spare him, but his wrath did flame against him. Rom 8:82. If God was thus severe to his own Son, how dreadful will he be one day to his enemies! Such as die in wilful impenitence, must feel the same wrath as Christ did; and because they cannot bear it at once, therefore they must endure it for ever. Use three: Is Christ our priest, who was sacrificed for us? Then see the endeared affection of Christ to us sinners. `The cross,' says Augustine, `was a pulpit, in which Christ preached his love to the world.' That Christ should die, was more than if all the angels had been turned to dust; and especially that Christ should die as a malefactor, having the weight of all men's sins laid upon him, and that he should die for his enemies. Rom 5:50. The balm-tree weeps out its precious balm, to heal those that cut and mangle it; so Christ shed his blood, to heal those that crucified him. He died freely. It is called the offering of the body of Jesus. Heb 10:00. Though his sufferings were so great, that they made him sigh, and weep, and bleed; yet they could not make him repent. `He shall see of the travail of his soul, and be satisfied.' Isa 53:3: Christ had hard travail upon the cross, yet he does not repent of it, but thinks his sweat and blood well bestowed, because he sees redemption brought forth to the world. Oh infinite, amazing love of Christ! a love that passeth knowledge! that neither man nor angel can parallel. Eph 3:19. How should we be affected with this love! If Saul was so affected with David's kindness in sparing his life, how should we be affected with Christ's kindness in parting with his life for us! At Christ's death and passion, the very stones cleave asunder, `The rocks rent.' Matt 27:7I. Not to be affected with Christ's love in dying, is to have hearts harder than rocks. Use four: Is Christ our sacrifice? Then see the excellence of his sacrifice. (1.) It is perfect. `By one offering, he has perfected them that are sanctified.' Heb 10:14. Therefore, how impious are the Papists, in joining their merits and the prayers of saints with Christ's sacrifice! They offer him up daily in the mass, as if Christ's sacrifice on the cross were imperfect. This is a blasphemy against Christ's priestly office. (2.) Christ's sacrifice is meritorious. He not only died for our example, but to merit salvation. The person who suffered being God as well as man, put virtue into his sufferings; and our sins were expiated, and God appeased. No sooner did the messengers say, `Uriah is dead,' but David's anger was pacified. 2 Sam 11:1I. No sooner did Christ die, but God's anger was pacified. (3.) This sacrifice is beneficial. Out of the dead lion Samson had honey. It procures justification of our persons, acceptance of our service, access to God with boldness, and entrance into the holy place of heaven. Heb 10:19. Per latus Christi patescit nobis in coelum [Through the side of Christ a way to Heaven lies open to us]. Israel passed through the Red sea to Canaan; so through the red sea of Christ's blood, we enter into the heavenly Canaan. Use five: (1.) Let us apply this blood of Christ. All the virtue of a medicine is in the application; though the medicine be made of the blood of God, it will not heal, unless applied by faith. As fire is to the chemist, so is faith to the Christian; the chemist can do nothing without fire, so there is nothing done without faith. Faith makes Christ's sacrifice ours. `Christ Jesus my Lord.' Phil 3:3. It is not gold in the mine that enriches, but gold in the hand. Faith is the hand that receives Christ's golden merits. It is not a cordial in the glass that refreshes the spirit, but a cordial drunk down. Per fidem Christi sanguinem sugimus [By faith we drink the blood of Christ], Cyprian. Faith opens the orifice of Christ's wounds, and drinks the precious cordial of his blood. Without faith Christ himself will not avail us. (2.) Let us love a bleeding Saviour, and let us show our love to Christ, by being ready to suffer for him. Many rejoice at Christ's suffering for them, but dream not of their suffering for him. Joseph dreamed of his preferment, but not of his imprisonment. Was Christ a sacrifice? Did he bear God's wrath for us? We should bear man's wrath for him. Christ's death was voluntary. `Lo, I come to do thy will, O God.' Heb 10:0. `I have a baptism to be baptized with, and how am I straitened till it be accomplished!' Luke 12:20. Christ calls his sufferings a baptism; he was to be (as it were) baptized in his own blood, and how did he thirst for that time! `How am I straitened!' Oh then, let us be willing to suffer for Christ! Christ has taken away the venom and sting of the saints, sufferings: there is no wrath in their cup. Our sufferings Christ can make sweet. As there was oil mixed in the peace-offering, so God can mix the oil of gladness with our sufferings. `The ringing of my chain is sweet music in my ears.' Landgrave of Hesse. Life must be parted with shortly; what is it to part with it a little sooner, as a sacrifice to Christ, as a seal of sincerity, and a pledge of thankfulness! Use six: This sacrifice of Christ's blood may infinitely comfort us. This is the blood of atonement. Christ's cross is cardo salutis [the hinge of our deliverance], Calvin; the hinge and fountain of our comfort. (1.) This blood comforts in case of guilt! oh, says the soul, my sins trouble me, but Christ's blood was shed for the remission of sin. Matt 26:68. Let us see our sins laid on Christ, and then they are no more ours but his. (2.) In case of pollution. Christ's blood is a healing and cleansing blood. It is healing. `With his stripes we are healed.' Isa 53:3. It is the best weapon-salve, it heals at a distance. Though Christ be in heaven, we may feel the virtue of his blood healing our bloody issue. And it is cleansing. It is therefore compared to fountain-water. Zech 13:3. The word is a glass to show us our spots, and Christ's blood is a fountain to wash them away; it turns leprosy into purity. `The blood of Jesus cleanseth us from all our sin.' I John 1:1. There is indeed one spot so black, that Christ's blood does not wash away, viz. the sin against the Holy Ghost. Not but that there is virtue enough in Christ's blood to wash it away; but he who has sinned that sin will not be washed; he contemns Christ's blood, and tramples it under foot. Heb 10:09. Thus we see what a strong cordial Christ's blood is; it is the anchor-hold of our faith, the spring of our joy, the crown of our desires, and the only support both in life and death. In all our fears, let us comfort ourselves with the propitiatory sacrifice of Christ's blood. Christ died both as a purchaser and as a conqueror: as a purchaser in regard of God, having by his blood obtained our salvation, and as a conqueror in regard of Satan, the cross being his triumphant chariot, wherein he has led hell and death captive. Use seven: Bless God for this precious sacrifice of Christ's death. `Bless the Lord, O my soul.' Psa 103:3. And for what does David bless him? `Who redeemeth thy life from destruction!' Christ gave himself a sin-offering for us; let us give ourselves a thank-offering to him. If a man redeem another out of debt, will he not be grateful? How deeply do we stand obliged to Christ, who has redeemed us from hell and damnation! `And they sung a new song, saying Thou art worthy to take the book, and open the seals; for thou wast slain, and hast redeemed us to God by thy blood.' Rev 5:5. Let our hearts and tongues join in concert to bless God, and let us show thankfulness to Christ by fruitfulness; let us bring forth (as spice trees) the fruits of humility, zeal, and good works. This is to live unto him who died for us. 2 Cor 5:15. The wise men not only worshipped Christ, but presented him with gifts; gold, and frankincense, and myrrh. Matt 2:11. Let us present Christ with the fruits of righteousness, which are unto the glory and praise of God. II. His Intercession. `Who also maketh intercession for us.' Rom 8:84. When Aaron entered into the holy place, his bells gave a sound; so Christ having entered into heaven, his intercession makes a melodious sound in the ears of God. Though Christ be exalted to glory, he has not laid aside his bowels of compassion, but is still mindful of his mystic body, as Joseph was mindful of his father and brethren, when he was exalted to the court. `Who also maketh intercession for us.' To intercede is to make request in behalf of another. Christ is the great Master of requests in heaven. Christus est catholicos Patris Sacerdos [Christ is the universal Priest of the Father]. Tertullian. What are the qualifications of our intercessor? (1.) He is holy. `For such an high priest became us, who is holy, undefiled, separated from sinners.' Heb 7:76. `Christ knew no sin.' 2 Cor 5:5I. He knew sin in its weight, not in the act. It was requisite, that he, who was to do away the sins of others, should himself be without sin. Holiness is one of the precious stones which shine on the breast-plate of our high priest. (2.) He is faithful. `It behoved him to be like unto his brethren, that he might be a faithful high priest.' Heb 2:17. Moses was faithful as a servant, Christ as a Son. Heb 3:3. He does not forget any cause he has to plead, nor does he use any deceit in pleading. An ordinary attorney may leave out some word which might make for the client, or put in a word against him, having received a fee on both sides; but Christ is true to the cause he pleads. We may leave our matters with him, we may trust our lives and souls in his hand. (3.) He never dies. While the office of the priests under the law lived, they themselves died. `They were not suffered to continue, by reason of death.' Heb 7:73. But `Christ ever lives to make intercession.' Heb 7:75. He has no succession in his priesthood. Whom does Christ intercede for? Not for all promiscuously, but for the elect. John 17:7. The efficacy of Christ's prayer reaches no further than the efficacy of his blood; but his blood was shed only for the elect, therefore his prayers reach them only. The high priest went into the sanctuary with the names of the twelve tribes only upon his breast: so Christ goes into heaven with the names of the elect only upon his breast. Christ intercedes for the weakest believers, and for all the sins of believers. John 17:70. In the law there were some sins for which the high priest was neither to offer sacrifice, nor prayer. `The soul that doeth ought presumptuously shall be cut off.' Numb 15:50. The priest might offer up prayers for sins of ignorance, but not of presumption; but Christ's intercession extends to all the sins of the elect. Of what a bloody colour was David's sin; yet it did not exclude him from Christ's intercession. What does Christ in the work of intercession? Three things. (1.) He presents the merit of his blood to his Father, and, in the virtue of that price paid, pleads for mercy. The high priest was herein a lively type of Christ. Aaron was to do four things. Kill the beasts. Enter with the blood into the holy of holiest. Sprinkle the mercy-seat with the blood. Kindle the incense, and with the smoke of it cause a cloud to arise over the mercy-seat; and thus atonement was made. Lev 16:11-16. Christ our high priest exactly answered to this type. He was offered up in sacrifice, which answers to the priest's killing the bullock; and he is gone up into heaven, which answers to the priest's going into the holy of holies; and he spreads his blood before his Father which answers to the priest's sprinkling the blood upon the mercy-seat; and he prays to his Father, that for his blood's sake, he would be propitious to sinners, which answers to the cloud of incense going up; and through his intercessions God is pacified, which answers to the priest's making atonement. (2.) Christ by his intercession answers all bills of indictment brought in against the elect. Do what they can, sin, and then Satan, accuses believers to God, and conscience accuses them to themselves; but Christ, by his intercession, answers all these accusations. `Who shall lay anything to the charge of God's elect? it is Christ that maketh intercession for us.' Rom 8:83, 34. When Esculus was accused for some impiety, his brother stood up for him, and showed the magistrates how he had lost his hand in the service of the state, and so obtained his pardon: thus, when Satan accuses the saints, or when the justice of God lays anything to their charge, Christ shows his own wounds, and by virtue of his bloody sufferings answers all the demands and challenges of the law, and counterworks Satan's accusations. (3.) Christ, by his intercession, calls for acquittance. Lord, he says, let the sinner be absolved from guilt; and in this sense he is called an advocate. I John 2:2. He requires that the sinner be set free in the court. An advocate differs much from an orator; an orator uses rhetoric to persuade and entreat the judge to show mercy to another; but an advocate tells the judge what is law. Thus Christ appears in heaven as an advocate, he represents what is law. When God's justice opens the debt-book, Christ opens the law-book. Lord, says he, thou art a just God, and wilt not be pacified without blood; lo, here the blood is shed, therefore injustice give me a discharge for these distressed creatures. The law being satisfied, the sinner should be acquitted. Upon Christ's plea, God sets his hand to the sinner's pardon. In what manner does Christ intercede? (1.) Freely. He pleads our cause in heaven, and takes no fee. An ordinary lawyer will have his fee, and sometimes a bribe too; but Christ is not mercenary. How many causes does he plead every day in heaven, and will take nothing! As Christ laid down his life freely, so he intercedes freely. John 10:15, I8. (2.) Feelingly. He is as sensible of our condition as his own. `We have not an high priest which cannot be touched with the feeling of our infirmity.' Heb 4:15. As a tender-hearted mother would plead with a judge for a child ready to be condemned. Oh, how would her bowels work! how would her tears trickle down! what weeping rhetoric would she use to the judge for mercy! So the Lord Jesus is full of sympathy and tenderness, that he might be a merciful high priest. Heb 2: 17. Though he has left his passion, yet not his compassion. An ordinary lawyer is not affected with the cause he pleads, nor does he care which way it goes; it is profit that makes him plead, not affection; but Christ intercedes feelingly; and that which makes him intercede with affection is, it is his own cause which he pleads. He has shed his blood to purchase life and salvation for the elect; and if they should not be saved, he would lose his purchase. (3.) Efficaciously. It is a prevailing intercession. Christ never lost any cause he pleaded, he was never non-suited. Christ's intercession must needs be effectual, if we consider, (1:) The excellency of his person. If the prayer of a saint be so prevalent with God, as Moses' prayer bound God's hand, `Let me alone,' Exod 32:20; and Jacob, as a prince, prevailed with God, Gen 32:28; and Elijah by prayer opened and shut heaven, James 5:17; then what is Christ's prayer! He is the Son of God, the Son in whom he is well pleased. Matt 3:17. What will not a father grant a son! "I know that thou hearest me always.' John 11:12. If God could forget that Christ were a Priest, he could not forget that he is a Son. (2:) Christ prays for nothing but what his Father has a mind to grant. There is but one will between Christ and his Father. Christ prays, `Sanctify them through thy truth;' and `This is the will of God, even your sanctification.' I Thess 4:4. So then, if Christ prays for nothing but what God the Father has a mind to grant, then he is like to succeed. (3:) Christ prays for nothing but what he has power to give. What he prays for as he is man, that he has power to give as he is God. `Father, I will.' John 17:74. Father, there he prays as a man; I will, there he gives as God. It is a great comfort to a believer, when his prayer is weak, and he can hardly pray for himself, that Christ's prayer in heaven is mighty and powerful. Though God may refuse prayer as it comes from us, yet he will not as it comes from Christ. (4:) Christ's intercession is always ready at hand. The people of God have sins of daily occurrence; and, besides these, they sometimes lapse into great sins, and God is provoked, and his justice is ready to break forth upon them: but Christ's intercession is ready at hand, he daily makes up the breaches between God and them; he presents the merits of his blood to his Father, to pacify him. When the wrath of God began to break out upon Israel, Aaron presently stepped in with his censer, and offered incense, and so the plague was stayed. Numb 16:67. So, no sooner does a child of God offend, and God begin to be angry, but immediately Christ steps in and intercedes. Father, he says, it is my child that has offended; though he has forgotten his duty, thou hast not lost thy bowels. Oh, pity him, and let thy anger be turned away from him. Christ's intercession is ready at hand, and, upon the least failings of the godly, he stands up and makes request for them in heaven. What are the fruits of Christ's interce