PRINCETON, N. J. .T^he^tephen Collins Douatioii.

BX 9184 .A5 W3 1855 Watson, Thomas, d. 1686. The select works of the Rev Thomas Watson, comprising

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NEW YORK :

ROBERT CARTER & BROTHERS,

THOMAS WATSON.

Of the early liistory, birthplace, or parentage of Mr. Watson little seems to have been known by contemporary writers. He received his education in Emmanuel College, Cambridge, where he was noted for being a hard student, and received the degree of Master of Arts. In the time of the civil wars, A. D. 1646, he became rector of the parish of St. Stephen's, AValbrook, London, where he executed the office of a faithful pastor, with great diligence and assiduity, for nearly sixteen years. His pious and useful labours soon spread his fame in the city, and procured him very general respect, which he carried with him to his grave. During the commotions that agitated the nation in his time, Mr. Watson discovered great loyalty and attachment to the person of Iving Charles the First, and totally disapproved the methods made use of by the army to bring him to trial. He also joined the Presbyterian ministers in a remonstrance to General Cromwell, and the Council of War, against the death of that monarch. After this, in 1651, he was concerned with some other persons in carrying on a correspondence with the Scots, for the purpose of bringing in King Charles II., which being discovered, he was apprehended and committed prisoner to the Tower along with Dr. Drake, Mr. Jenkins, Mr. Jackson, Mr. Robinson, Mr. Blackmore, and Mr. Haviland. These, after some time, on their petitioning for mercy, and promising submission to the government, were released; Mr. Christopher Love, an eminent Presbyterian minister, was publicly executed as a terror to others.

vi BIOGRAPHICAL NOTICE.

Mr. Watson continued at his living till Bartholomew-day, 1662, when he was ejected for nonconformity. The farewell sermon on this occasion is to be found in this volume. In the London collection there are three, and another printed separate without the author's knowledge; but the one here given is that which had his approbation. Notwithstanding the rigorous execution of this unnatural act, Mr. Watson continued the exercise of his ministry in private as Providence gave him opportunity. After the fire of London in 1666, when the churches were burnt, and the parish-ministers unemployed for want of places of worship, the Nonconformists fitted up large rooms with pulpits, seats and galleries, for the reception of those who had an inclination to attend. Of this number was Mr. Watson. Upon the Indulgence in 1672, he licensed the great hall in Crosby-House, (then belonging to Sir John Langham,who patronized the Nonconformists), and laid the foundations of a very flourishing society. Crosby-Hall, which takes its name from Sir John Crosby, sheriff and alderman of London in 1470, is a beautiful Gothic building with a bow window on one side; the roof is of timber and much admired. After having served as a place of >Yorship in connection with the Presb3rterian body during the lifetime of Mr. Watson and his pious and talented successor Stephen Charnock, it passed into the hands of the Independents, and ceased in 1769 to be used for religious worship. It is now, after having for upwards of thirty years been occupied for inferior purposes, and thereafter put into a state of beautiful repair at the expense of the Corporation of London, used with propriety as the business oflices of the London Missionary Society, as the place of meeting of the Congregational Union of England and Wales, and for other public religious purposes in connection with evangelical nonconformity. In this place Mr. Watson preached for several years; till, at length, his strength wearing away, he retired into Essex, where he died suddenly in his closet at prayer. The time of Mr. Watson's death is not mentioned; but we apprehend it ^'^ have happened about a year after the Revolution.

uttered piv re nafa, as God enabled me, from the abundance of my heart and affections." Upon this, the good bishop went away, wondering that any man could pray in so excellent a manner extempore. Mr. Watson published a variety of books upon practical subjects, and of a useful nature. But his principal work was his Body of Divinity in 176 Sermons upon the Assembly's Catechism, which did not appear till after his death. It was published in one volume folio, in 1692, accompanied with a portrait of the author by Sturt, a Recommendatory Preface by the Rev. William Lorimer, and the attestation of twenty-five other ministers, of principal note in that day; and has since passed through a number of editions both in England and Scotland. •

A BODY

TO THE READER.

These Catechetical Lectures of the late Reverend Mr. Thomas Watson — all but one written with his own hand — I have read over, together with some Sermons annexed to them; and, since my testimony is desired concerning them, I do hereby declare, that — though I will not undertake to justify every expression or sentence in them, or in any human writing — I find them, in the main, agreeable to the doctrinal articles of this church, and unto the Westminster Assembly's Confession of Faith and Catechisms; and I believe that, through the blessing of God, they may be profitable unto the edification of all that read them with an honest desire to know and do the will of God; or certainly there are many excellent things in them, which, if they meet with a well-disposed serious mind, are very apt to have a good effect upon it; and if it prove otherwise with any that happen to read this book, it will be their own fault more than the book's. Most writers have different styles: and it is well-known that Mr. Watson had one peculiar to himself, which yet hath found good acceptance with, and has been useful unto serious people; and I hope this — by reason of the great variety of excellent matter — may be more generally useful than any other thing he ever wrote. I little doubt but every sober Christian will be of this mind, after he has read his Lectures on God's attributes, the Ten commandments. Lord's prayer, &c. I sincerely profess, I have no other end in giving this testimony of this book, but thereby to serve the common good of Christ's church, and not the private interest of any person or party in the world; if my conscience did not bear me witness that this book may be useful to that excellent end, no man should ever have prevailed with me, thus to prefix my testimony and name to it. That it may answer the main end for which it was at first written by the author — whom I always took to be a grave, serious, modest, good man — and for which, I hope, it is now published, to wit, the edification of the church of Christ in faith, holiness and comfort, is the hearty desire of one of the meanest servants of our most blessed Lord Jesus. William Lorimek.

We whose names are subscribed, having seen the testimony of our worthy brother, Mr. William Lorimer, after his perusal of this book, doubt not but it may be of use to many, — as the former writings of Mr. Thomas Watson have been; and, with that desire and hope, we recommend it to masters of families and others.

William Bates, Matthew Barker, John Howie, Matthew Mead, Edward Lawrence, Samuel Slater, Richard Mayo, Matthew Sylvester, Daniel Buuges,

Joseph Cawthorne, Daniel Williams, Kichakd Wavel, Timothy Ckuso, Timothy Rogers, Nathaniel Oldfield, Richard Adams, Richard Steel, Sa-vuei Stancliff,

CATECHISING.

Jfye continue in the faith grounded and settled. Col. i. 23.

Intending the next Lord's day to enter upon the work of catechising, it will not be amiss to give you this preliminary discourse, as preparatory to it; shewing you how needful it is for Christians to be well instructed in the grounds of religion.

" If ye continue in the faith gi-ounded and settled," — Two propositions :

Firsts It is the duty of Christians to be settled in the doctrine of faith.

Second, The best way for Christians to be settled, is to be well grounded.

DocT. I. That it is the duty of Christians to be settled in the doctrine of faith. It is the apostle's prayer, 1 Pet. v. 10. *' The God of all grace, stablish, strengthen, settle you." That they might not be meteors in the air, but fixed stars. The apostle Jude speaks of ' wandering stars,' V. 13. They are called wandering stars, because, as Ai'istotle saith, " 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 mil lose their former strictness, and wander from one opinion to another. Such as are unsettled are of the ti'ibe of Reuben, ' xmstable as water,' Gen. xlix. 4. ; like a ship without ballast overturned with every wind of doctrine. Deza writes of one Belfectius, whose 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. ii. 1. A man may go to hell as well for heresy as adultery. To be unsettled in religion, argues want of judgment; if their heads were not giddy, they would not reel so fast from one opinion to another. It argues lightness: feathers will be blown every way, — so will feathery Christians, — Triticum non rapit ventus, inanes pal(EJactantur, C"VPR. Tlierefore such are compared to children, Eph. iv. 14. " 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; those 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. Now, that you may labour to be settled (as Ignatius) in the faith, in unsettled times of settled judgments:

1st. It is the great end of the word preached, to bring us to a settlement in religion. Eph. iv. 11, 13. " 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 ' an hammer,' Jer. xxiii. 29. Every blow of the hammer is to fasten the nails of the building ; the preacher's words are but to fasten you the more to Christ, — they weaken themselves to strcnjrthen 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.

2d. To be settled in religion is both a

Christian's excellency and honour. It is his excellency; when the milk is settled it turns to cream; now he will he something zealous for the truth, walk in close communion with God; and his honour, Pro v. x\'i. 31. " The hoary head is a crown of glory, if it he found in the way of righteousness." It is one of the best sights, to see an old disciple, — to see silver hairs adorned witli golden virtues.

3d. Such as are not settled in the faith can never suffer for it; sceptics in religion will hardly ever prove martyi's ; they that are not settled do hang in suspense, — when they think of the joys of heaven, then they will espouse the gospel, — but when they think of persecution, then they desert it. Unsettled Christians do not consult what is best, but what is safest : " The apostate (saitli Tertullian) seems to put God and Satan in balance, and lia\dng weighed both their services, prefers the devil's ser%'ice, and proclaims him to be the best master ; and in this sense, may be said to ' put Christ to open shame,' " Heb. vi. 6. They 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.

4th. Not to be settled in the faith, is highly provoking to God. To espouse the truth, and then to fall away, brings an ill report upon the gospel, which will not go unpunished : Ps. Ixxviii. 57, 59. " They turned back, and dealt unfaithfully ; when God heard this, he was wroth, and greatly abhorred Israel." The apostate di'ops as a wind- fill I into the devil's mouth.

5th. If ye are not settled in religion, you will never grow. We are commanded ' to grow up into the head, even Christ,' Eph. iv. 15. But if we are unsettled, 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.

6tli. ^\liat great need is there to be settled; because there are so many things to unsettle us, and make us fall away from the truth. Seducers are abroad, whose work is to draw away people from the prinr'iples of religion : i John ii. 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; a fair tongue can put off bad wares; they have a slight to deceive, Eph. iv. 14. The Greek word there is taken from those that can cog a dye, and cast it for the best advantage; so seducers are impostors, — they can cog a dye, — they can so dissemble and sophisticate the truth that they can deceive others. Now, the style by which seducers use to deceive, is:

1. By wisdom of words: Rom. xvi. 18., " 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, as being christed with Christ, and the light within them.

2. Another slight 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 sanctitj^, and to be divinely inspired ; they pretend revelations, as Munster, Michael Servetus, and others of the Anabaptists in Germany, though thefy were tainted with pride, lust, and avarice.

3. A third slight or cheat seducers have is a labouring to vilify and nullify sound orthodox teachers ; they would eclipse those that bring the truth, like unto the black vapours that darken the light of heaven ; they would defame others, that themselves may be more admired. Thus the false teachers cried down Paul, that they might be received, Gal. iv. 17.

4. The fourth slight or cheat of seducers is by "preaching doctrine of liberty:" as the Antinomiau preacheth that men are freed from the moral law, — the rule as well as the curse. He preacheth that Christ hath done all for them, and they need to do nothinjr. So he makes the doctrine of free grace a key to open the door to all licentiousness.

5. Another thing to unsettle Christians is persecutors, 2 Tim. ii. 12. The gospel is a rose; it cannot be plucked without prickles. The legacy Christ hath bequeathed is the Cuoss. While there is a devil

TO CATECHISING.

and a wicked man in the world, never expect a charter of exemption from trouble; and how many fall away in an hour of persecution? Rev. xii. 3,4., " 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, tlie heathenisli empire, — and his tail, viz. his power and subtlety, drew away stars, viz. eminent professors that seemed to shine as stars in the firmament of the church. Therefore we see what need there is to be settled in the truth, for fear the tail of the di-agon cast us to the earth.

6. To be unsettled in good is the sin of the dcAils, Jude 6. They are called ' morning stars,' Job xxxviii. 7. but ' falling stars ;' they were holy, but mutable. As the vessel is overturned with the sail, so their sails, being swelled with pride, were overturned, 1 Tim. iii. 6. By unsettledness, who dost thou imitate but lapsed angels ? Tlie devil was the first apostate. So much for the first proposition, that it is a great duty of Christians to be settled ; the sons of Sion should be like mount Sion, which cannot be removed.

DocT. II. 'Tae 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, a metaphor; it alludes to a building that hath 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 gioundcd in the knowledge of fundamentals. 2. That this grounding is the best way to settling.

1. That we should be grounded in the knowledge of fundamentals. The apostle speaks of the ' first principles of the oracles of God,' Heb. v. 13. In all arts and sciences, logic, physic, mathematics, there are dome ]ira;co{/nita, — some rules and principles that must necessarily be known to the practice of those arts: so, in divinity, there must be the first principles laid down. The knowledge of the grounds and princij)les of religion is exceeding useful :

1. Else we cannot serve God aright; we can never worship God acceptably, unless

we worship liirn regularly; and how can we do that, if we are ignorant of the rules and elements of religion? We are bid to give God a ' reasonable serAice,' Rom. xii. 1. If we understand not the grounds of religion, how can it be a reasonable service?

2. Knowledge of the grounds of religion much enricheth ilie 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 do occur in the reading of the word; it helps to untie many scripture-knots.

3. Armour of proof; it doth furnish us with weapons to fight against the adversaries of the truth.

4. It is the holy seed of which grace is formed ; It is semen Jidei, ' the seed of faith,' Ps. ix. 10. It is radix amorisy ' the root of love,' Eph. iii. 17., " Being rooted and grounded in love." The knowledge of principles conducetli to the making of a complete Christian.

2d. That this grounding is the best way to settling : ' grounded and settled.' A tree that it may be well settled, must be well rooted ; so, if you be well settled in religion, you must be rooted in the principles of it. He, in Plutarch, set up a dead man, and he would not stand : " O," saith he, " there must be something within ;" so, that we may stand in shaking times, there must be a principle of knowledge within, — first gi'oundcd, and then settled. That the ship may be kept from overturning, it must lun e its anchor fastened; knowledge of principles is to the soul as the anchor to the ship, that holds it steady in the midst of all tlie rolling waves of error, or the violent winds of persecution. First grounded and then settled.

Use I. See the reason why so many people are unsettled, ready to embrace CAcry novel opinion, and dress themselves in a many religions as they do fashions; it is because they are ungrounded. See how the aj)ostlc joins tJiese two together, ' iiulearned and unstable,' 2 Pet. iii. 16. Such as are unlearned in the main points of divinity, will be unstable. As the body cannot be strong that hath the sinews shrunk; so neither can that Christian be stronjr in reli^on wlio wants the grounds of knowledge, wliich are the sinews to strengthen and stablish liim.

Use II. See then what great necessity there is of laying down all the main grounds of religion in a catechetical form, that the weakest judgment may be instructed in the knowledge of the truth, and strengthened in the love of it. Catechising is the best expedient for the grou!:dingand settling of people. I fear, one reason why there hath been no more good done by preaching, hath been because the chief heads and articles in religion liave not been explained in a catechistical way. Catechising is the laying the foundation, Heb. vi. 1. To preach, and not to catechise, is to build without a foundation. This way of catechising is not novel, it is apostolical. The primitive church had their forms of catechism: so much those phrases imply, a ' form of sound

words,' 2 Tim. i. 13. and ' the first principles of the oracles of God,' Heb. v. 12. ; and since the church had their catechumenoi, as Grotius and Erasmus observe, many of the ancient fathers have written for it, Fulgentius, Austin, Theodoret, Lactantius, and others. God hath given great success to it. By this laying down of 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, did 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 lioj)e God will raise up some other laboiu'er in the vineyard among you, that may perfect this work which I am now beirinning.

Quest. 1. WHAT is the chief end of man ?

Ans. Man's chief end is to glorify God, and to enjoy Him for ever.

Here are two ends of life specified: 1st. The glorifying of God. 2d. The enjoying of God.

I. I begin with the first, the glorifving of God, 1 Pet. iv. 11., " That God in all things may be glorified."" The glory of God is a silver thread which must run tln-ousrh all our actions; I Cor. x. 31., " Whether thci-efore ye eat or (b'ink, or Avhatsoever ye do, <h) all to tlie glory of God." Every thing works to some end in things natural and artilicial; now man being a rational cTeatiire, must propose some end to himself, and tliat is, that he may lift up God in the world; aiid better lose his life; than lose the end of liis living; so then, the great truth asserted is this, that the end of every man's linng, is to glorify God; this is the yearly rent that is paid to the crown of heaven.

Glorifying of God hath respect to all the persons in the Trinity; it respects God tiie Father, who gave us our life; it respects God the Son, who lost his life for us; it respects God the Holy Ghost, who produceth 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,

Q. JVIiat we are to understand by God's glory?

Ans. There is a twofold glory: 1. The glory that God hath in himself, his intrins-ical glory. Glory is essential to the Godhead, as light is to the sun; he is called the ' God of glory,' Acts vii. 2. Glory is the sparkling of the Deity; glory is so conatural to the Godlicad, 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 robe arc taken away,

but God's glory is sucli 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; this glory is that wliich God is most tender of, and which he will not part with, Isa. xlviii. 11., " 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. xli. 40., ' 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*. 1 Chron. xvi. 29., "Give unto the Lord the glory due unto his name," and, 1 Cor. vi. 20., " Glorify God in your body and in your spirit." The glory we give God, is nothing else but our lifting up his name in tlie world, and magnifying him in the eyes of others : Phil. i. 20., " Christ shall be magnified in my body."

Q. W/iat is it to glorify God, or U'hereiti doth it consist?

A. Glorifying of God consists in four things: 1st. Appreciation, 2d. Adoration, 3d. Affection, 4th. Subjection. This is the yearly rent wc pay to the crown of lieaven.

1. Appreciation. To glorify God, is to set God highest in our thoughts, — to have a venerable esteem of him : Ps. xcii. 8., "Thou, Lord, art most high for evermore ;" Ps. xc^di. 9., " Thou art exalted far above all gods." There is in God all that may draw forth both wonder and delight ; there is in him a constellation of all beauties ; he is prima causa, — the original and spring-head of being, who sheds a glory upon the creature. This is to fflorifv God, when we are God-admirers ; we admire God in his attributes, wliich are the glistering beams by

which the di\ine nature shines forth; wo admire him in his promises, which are the charter of free grace, and the spiritual cabi net where the pearl of price is hid; we admire God in the noble effects of his power and wisdom, viz. tlie making of the world, tliis is called tlie ' work of his fingers,' Ps, viii. 3., such curious needle-work it was, that none but a God could work. This is to glorify God, to have God-admiring thoughts; we esteem him most excellent, and search for diamonds only in this rock.

2. Glorifying of God consists in adoration, or worship : Ps. xxix. 2., " Give un to the Lord the glory due unto his name ; worship the Lord in the beauty of holiness." There is a twofold worship : 1st. A civil reverence we give to persons of honour: Gen. xxiii. 7., " Abraham stood up and bowed himself to the children of Heth," — Piety is no enemy to Courtesy. 2d. A divine worship which we give to God, is his prerogative royal : Neh. viii. 6., " They bowed their heads, and worshipped the Lord with their faces towards the ground." This divine worship God is very jealous of; this is the apple of his eye, this is 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 hath appointed, else it is offering strange fire. Lev. x. 2. Tlie Lord would have Moses make the tabernacle, " according to the pattern in the Mount," Exod. xxv. 40.; he must not leave out any thing 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 every thing must be according to the pattern prescribed in his word.

3. Affection. This is a part of the glory we give to God. God counts himself glorified when lie is loved : Deut. vi. 5., " Thou slialt love the Lord tliy God witli all thy heart, and \Wth all thy soul." Tliore is a twofold love • 1st. Amor concupiscentice, a love of concupiscence, which is self-love, as when we love another, because he doth us a good turn : thus a wicked man may be said to love God, because he hath given him a good crop, or filled his cup with.

wine, and, to speak properly, this is rather to love God's blessing than to love God. 2d. Amor amicitice, a love of delight, as a man takes delight in a friend; this is indeed to love God; the heart is set upon God, as a man's heart is set upon his treasure. And, this love is, 1st. Exuberant, not a few drops but a stream; 2d. It is superlative; we give God the best of our love, the cream of it, Cant. viii. 2., " I would cause thee to drink of spiced wine, of tlie juice of my pomegranate." If the spouse had a cup more juicy and spiced, Christ must drink of it. 3d. It is intense and ardent; true saints are seraphims, burning in holy love to God. The spouse was amove perculsa, — in fainting fits, ' sick of lo^'e,' Cant. ii. 5. Thus to love God is to glorify him; he who is the chief of our happiness, hath the chief of our affections.

4. Subjection. ^Tien we dedicate ourselves to God, and stand ready dressed for his ser\'ice. 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 their wings displayed, to show how swift the angels are in their obedience. Tliis is to glorify God, when we are devoted to his service, — our head studies for God, — our tongue pleads for him, — 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, Matth. ii. 11.; so we must not only bow the knee, give God worship, but bring presents, golden obedience. This is to glorify God, when we stick at no service, — when we fight under the banner of his gospel against regiments, and say to him as David to king Saul, 1 Sam. xvii. 32., " Thy servant will go and fight with this Philistine." Thus vou see wherein tlie jrlorifving of God doth consist : in appreciation, atloration, affection, subjection.

A good Christian is like the sun, which doth not only send fortli heat, but goes his circuit round the world. Tims, he who glorifies God, hath not only his affections heated witli love to God, but he goes his circuit too; he moves vigorously in the sphere of obedience.

Q. Why must we glorify God ?

A. 1. Because he gives us our being, Ps. c. 3,, " It is he that mad ■ 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 God; he gives us health, which is the sauce to sweeten our life; he gives us food, which is the oil that nourisheth the lamp of life; now, if all we receive is from the hand of his bounty, is it not good reason we should glorify him, and live to him, seeing we live by him? Rom. xi. 36., " For of him, and through him arc all things." Of him are all, — all we have is of his fulness; through him are all, — all we have is through his free grace; and therefore to him should be all; so it follows, " To him be glory for ever." God is not only our benefactor, but our founder; the rivers come from the sea, and they empty their silver streams into the sea

again.

A. 2. Because God hath made all things for his own glory: Prov. ^y\. 4., " The Lord hath made all things for himself," — that is, ' for his glory.' As a king hath excise out of commodities, God \vill have his glory out of every thing; he will have glory out of the wicked, the glory of his justice; they will not give him glory, but he will get his glory upon them: Exod. xiv. 17., " I will get me honour upon Pharaoh." But especially he hath made the godly for his glory; they are the lively organs of his praise, Isa. xliii. 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 lieaA'en, but they may raise him in the esteem of others. God hath adopted the saints into his family, and made them a royal ]>riesthood, that they should shew f(vth the })raises of him who hath called them, 1 Pet. ii. 9.

A. 3. Because the glory of God hath such intrinsic value and excellency in it; it transcends the thoughts of men and the tongues of angels; God's glory is his treasure, all his riches lie here; as Micah saifL Judges xviii. 24., " What have 1 more?'*

So of God, wliat hath God more? God's glory is more worth tlian licaven, more worth than the salvation of all men's souls; better kingdoms be thrown down, better men and angels be aniiihilated, than God should lose one jewel of his crown, one beam of his glory.

A. 4. Creatures below us, and above us, bring glory to God; and do we think to sit rent free? Shall every thing glorify God, but man? It is a pity then that eA'er man was made. 1. Creatures below us glorify God, — the inanimate creatures, — the heavens glorify God, Ps xix. 1., " The heavens declare the glory of God." The curious workmanship of heaven sets forth the glory of its maker; the firmament is beautified and penciled 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, twinkling in the stars. 2. Look into the air; the birds, with their chirping music, sing hymns of praise to God, saith Ansel m. Every beast doth in its kind glorify God, Isa. xliii. 20., " The beasts of the field

shall honour me."

Creatures above us

glorify God; " the angels are ministering spirits," Heb. i. 14. They are still waiting on God's throne, and bring some revenues of glory into the exchequer of heaven. Then surely man should be much more studious of God's glory than the angels; for God hath honoured him more than the angels, in that Christ took man's nature upon him, and not the angels' : although, in regard of creation, God hath made man " a little lower than the angels," Heb. ii. 7., yet, in regard of redemption, God hath set him higher than the angels; he hath married mankind to himself; the angels are Christ's friends, but not his spouse; he hath covered us with the purple robe of righteousness, which is a better righteousness than the angels have, 2 Cor. v. 21. So that if the angels bring gh^ry to God, much more should we, being dignified with honour above the angelical spirits.

A. 5. We must bring glory to God, because all our hopes hang upon him, Ps. xxxix. 7., " My hope is in thee." And Ps. Ixii. 5., " My expectation is from him;"

I expect a kingdom from him. A child that is good-natured will honour his parent, as expecting all that ever he is like to be worth from him, Ps. Ixxxvii, 7., "All my springs are in thee," — the silver springs of grace, the golden springs of glory.

Q. Hoiv many waj/s may we glorify God? A. 1. It is a glorifying God, when we aim purely at God's glory; it is one thing to advance God's glory, another thing to aim at it. God must be the terminus ad quern, the ultimate end of all actions. Thus Christ, John viii. 50., " I seek not mine own glory, but the glory of him that sent me." It is the note of an hypocrite, he hath a squint eye, he looks more to his own glory than God's glory. Our Saviour decyphers such, and gives a caveat against them, Matth. -vi. 2., " When thou givest alms, do not sound a trumpet." A stranger would ask, ' What means the noise of this trumpet?' Then 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 vain-glory." O let us take heed of self-worshipping! aim purely at God's glory.

Q. Hoiv shall we knoiv v:e aim at God's glory?

1. AVlien we prefer God's glory above all other things ; aboAC 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, m'c 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'a cause, Deut. xxxiii. 9., " Who said unlo his father and mothor, I have not seen him ; neither did he acknowledge his brethren." This is to aim at God's glory.

2. Tlien we aim at God's glory, when

we can be content tliat God's mil should

take place, though it 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 ; whetlicr it be

food or bitter physic thou givcst me. Lord

I desire that which may be most for thy

glory. Thus our blessed Saviour, " not

39. So God might have more glory by

his sufferings, he was content to suffer,

John xii. 28., " Father, glorify thy name."

3. Then we aim at God's glory, when we can be content to be out-shined by others in gifts and esteem, so God's glory may be increased. A man that hath 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 rejoiceth, Phil. i. 15., " Some preach Christ of en^vy : 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, saith Paul, Christ is preached, and God is like to have glory, therefore I rejoice ; let my candle go out, if the Sun of Righteousness may but shine.

A. 2. We glorify God by an ingenuous confession of sin. The thief on the cross had dishonoured God in his life, but at his deatli he brings glory to God by confession of sin, Luke xxiii. 41., " We indeed suffer justly." He acknowledged he deserved not only crucifixion, but damnation. Josh. vii. 19,, " My son, give, I pray thee, glory to God, and make confession unto him," An humble confession exalts God. How is God's free grace magnified in crowning those wlio deserve to be condemned; as the excusing and mincing of sin doth cast a reproach upon God! Adam denies not he did taste the forbidden fruit, but, instead of a full confession, he taxes God, Gen. iii. 12,, " The woman whom thou gavcst me, she gave me of the tree, and 1 did eat." If thou hadst not given me the woman to be a tempter, I had not sinned. So confession glorifies God; it clears him, it acknowledge th he is holy and rlg"hteous whatever he doth, Nehemiah vindicates God'a righteousness, chap. ix. .'3., " Thou art just in all that is brought upon us." A confession then is ingenuous, when it is free, not forced, Luke xv. 18., " I have sinned against heaven, and before thee." lie chargeth himself with sin, before ever his Father charged him ^\^th it.

A. 3. We glorify God by belicA-ing, Rom. iv. 20,, " 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," 1 John V, 10. So faith brings glory to God, it sets to its seal that God is true, John iii. 23 He that believes, flies to God's mercy and truth, as to an altar of refuge; he doth ingarrison himself in the promises; he trusts all he hath with God, Ps. xxxi. 5., " Into thy hands I commit my spirit." Tliis is a gi-eat way of bringing glory to God, therefore God honours faith, because faith honours God. It is a great honour we do to a man, when we trust him with all we have, — we put our lives and estates into his hand, — 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. iii. 17. Faitli knows there are no impossibilities with God, and will trust him where it cannot trace him.

A. 4, We glorify God, by being tender of God's glory. God's glory is dear to him as the apple of his eye. No\v, when we are tender of his glory, by laying to heart his dishonours, this is a glorifying of him. An ingenuous child weeps to see a disgrace done to his father, Ps. Ixix. 9., " The reproaches of them that reproach thee are fallen upon me." Wlicn we hear God re})roached, it is as if we were rej)roached; when God's glory suffers, it is as if we suffered. This is to be tender of God's glory.

A. 5. We glorify God by fruitfiilnc*;s, John XV. 8., " Hereby is my Fatlier glorified, if ye bring forth much fruit." As it is a dlslionour to God to be barren, so fruitfulness doth honour him, Phil. i. 11., " Filled with the fruits of righteousness, which are to the praise of his glory." We

must not bo like the fi<i^-tree in tlie p^ospel, which had nothing but knaves, but like the poinc-citron, tliat is continually either mellowing or blossoming; it is never without fruit. It is not profession, but fruit glorifies God; God expects to have his glory from us this way, 1 Cor. ix. 7., " Who planteth a vineyard, and eateth not of the iruit 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. Matth. v. 16., " Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Faith doth sanctify our works, and works do testify our faith; to be doing good to others, — to be eyes to the blind, feet to tlie lame, — doth much glorify God. And thus Christ did glorify his Father; " he went about doing good," Acts X. 38. By being fruitful we are fair in God's eyes, Jer. xi. 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 glorifies God; " if ye bear much fruit." The spouse's breasts are compared to clusters of grapes. Cant. vii. 7., to shew how fertile she was. Though the lowest degree of grace may bring salvation to you, yet not so much glory to God; it was not a spark of love Christ commended in Mary, but much love; " she loved much," Luke vii. 47.

A. 6. We glorify God, by being contented in that state where his providence hath set us. We give God the glory of his wisdom, in that we rest satisfied witli what he carves out to us. Thus did holy Paul glorify God; the Lord did cast him into as great variety of conditions as any man, *' in prisons more frequent, in deaths oft," 2 Cor. xi. 23., yet he had learned to be content. St. Paul could sail either in a storm or a calm; he could be any thing that God would have him; he could either want or abound, Phil. iv. 13. A good Christian argues thus: It is God that hath put me in this condition: he could have raised me higher, if he pleased, but that might have been a snare to me; God hath done it in wisdom and love; therefore 1 will sit down satisfied with my condition.

Surely this doth much glorify God • God counts himself much honoured with such > a Christian: saith God, here is one after my own heart; let me do what I mil with him, I liear no murmuring, he is content: this shews abundance of grace. AVlien grace is crowning, it is not so much to be content,— but when grace is conflicting mth 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 shews to all the world, that though he hath little meal in his barrel, yet he hath enough in God to make him content; he saith, as David, Ps. xvi. 5., " The Lord is the portion of mine inheritance; the lines are fallen to me in pleasant places."

A. 7. We glorify God in working out our own salvation. God hath twisted these two 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 hath 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 tliink, 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 nnich grace as you can, dig out as much salvation as you can; and the more happi • ness you have, the more I shall count myself glorified."

A. 8. We glorify God, by living to God, 2 Cor. v. 15., " that they whidi live, should not live to themselves, but unto him wiio died for them." Rom. xiv. 8., " 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 then we glorify Gotl, when we live to God.

A, When we live to his service, and lay out ourselves wholly for God. The Lord hath sent us into the world, as a merchant sends his factor heyond the seas to trade for him; then we live to God, Avhcn we trade for his interest, and propagate his gospel. God hath given every man a talent. Now, when he doth not hide it in a napkin, but improves it for God, this is to live to God. When a master in a family, by counsel and good example, labours to bring his servants to Christ, — when a minister doth exhaust himself in the labours of his holy calling, when he spends himself, and is spent, that he may win souls to Christ, and make the crown flourish upon Christ's head, — when the magistrate doth not wear the eword in vain, but labours to cut down sin, and suppress vice, — this is to live to God, and this is a glorifying of God: Phil. i. 20., *' That Christ might be magnified, whether by life or by death." Three wishes St. Paul had, and they were all about Christ, that he may be found in Christ, be with Christ, and that he might magnify Christ,

A. 9. We glorify God by walking cheerfully. It is a glory to God, when the world sees a Christian hath that within him that can make him cheerful in the worst times; he can, with the nightingale, sing with a thorn at his breast. The people of God hath ground of cheerfulness; they are justified, and instated into adoption; and this creates inward peace; it makes music Avithin, whatever storms are without, 2 Cor. i. 4. 1 Thes. i. 6. If we consider what Christ hath wrought for us by his blood, and wrought in us by his Spirit, it is a gi'ound 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 doth 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; this 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. c. 2., " Serve the Lord with gladness." Your serving him doth not glorify him, unless it be with gladness. A Christian's cheerful

looks glorify God; religion doth not take away our joy, but refine and clarify it; it doth not break our viol, but tunes it, and makes the music sweeter.

A. 10. We glorify God, by standing up for his truths. Much of God's glory lies in his truth. God hath 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, tlian our souls; nor God hath not 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; now when we are advocates for truth, this is to glorify God; so Athanasius, the bulwark for trutli. Jude v. 3., " That ye should contend earnestly for the faith," viz. the doctrine of faith. The Greek word to contend, signifies a 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 can contend earnestly for trifles and cere monies, but not for the truth; we should count him indiscreet, that would contend more for a picture, than for his land of inheritance,— for a box of counters, than for his box of e^ndences.

^.11. We glorify God, by praising him. Doxology, or praise, is a God-exalting work: Ps. 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 a glorifying of God, Ps. Ixxxvi. 12., " I will praise thee, O Ivord 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 God, and they are the choristers of heaven, and do trumpet forth God's praise. And praising of God is one of the highest and purest acts of religion; in prayer we act like men; in praise we act like angels; tliis is a high degree of glorifying God. Believers are called ' temples of God,' 1 Cor. iii. 16. When our

tongues praise, then the orjs^ans in God's gpiritual temple are going. How satl is it, that God hath no more of liis glory from us this way! Many are full of murniurings and discontents, but seldom do they bring glory to God, by giving him tlie praise due to his name. We read of the saints having harps in their hands, Rev. v. 8., the emblems of praise: many have tears in their eyes, and complaints in tlieir mouth, but few have harps in their hand, blessing and glorifying of 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.

A. 12. We glorify God, by being zealous for his name: Numb. xxv. 11., " Phinehas hath turned my wrath away, while he was zealous for my sake." Zeal is a mLxed affection, a compound of love and anger; it carries forth our love to God, and anger against sin in a most intense manner. 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. ii. 2., " Thou canst not bear them that are evil." Our Saviour Christ did thus glorify his Father: he, being baptized with a spirit of zeal, drove the moneychangers out of the temple, John ii. 14, 17., *' The zeal of thine house hath eaten me up."

A. 13. We glorify God, when we have an eye at God, both in our natural and in our civil actions: 1. In our natural actions. In eating and drinking, 1 Cor. x. 31., " 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, and 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. 2. In buyiug and selling, we do all to the glory of God. The wicked live upon unj ust gain, either by falsifying the balances, Hos. xii. 7., " The balances of deceit are in his hands." While men make their weights lighter, they make their sins heavier; or, by exacting more than the commodity is worth, they do not for fourscore write down fifty, but for fifty, fourscore; they exact double the price that a thing is worth. But when we buy and

sell to the glory of God, when in our buying and selling, we observe that golden maxim, " To do to others, as we would iiave them to do to us," Matth. vii. 12. Wlicn we do sell our commodities, that we do not sell our conscience. Acts xxiv. 16., " Herein do I exercise myself, to liave always a conscience void of offence toward God, and toward men." This is to glorify God, when we have an eye at God in our civil and natural actions, and will do nothing that may reflect any blemish on religion.

A. 14. We glorify God, by labouring to draw others to God. We 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 our attractive virtue in drawing others to Christ: Gal. iv. 19., " My little children, of whom I travail," &c. This is a great way of glorifying God, when we break the devil's prison, and turn men from the power of Satan to God.

A. 15. We gloi-ify God in an high manner, when we suffer for God, and seal the gospel with our blood: John xxi. 18, 19., " When thou shalt be old, another shall gird thee, and carry thee whither thou wouldst not: this spake he, signifying by what death he should glorify God." God's glory shines in the ashes of his martyrs, Isa. xxiv. 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 God, and make the gospel famous in the world. What would others say? See what a good master they serve, and how they love him, that they wall venture the loss of all in his service. The glory of Christ's kingdom doth not stand in wovldly pomp and grandeur, as other kings; but it is seen in the cheerful sufferings of his people. The saints of old " loved not tlieir lives to the death," Rev. xii. 11. They snatched up 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."

A. 16. We glorify God, when we give God the glory of all we do. Herod when

he liad made an oration, and the people gave a ^liont, saying, " It is the voice of a god, and not of a man;" he took tliis glory to himself, the text saith, " And immediately the angel of the Lord smote him, because he gave not God the glory, and he was eaten of worms," Acts xii. 23. Then we glorify God, when we sacrifice the praise and glory of all to God, 1 Cor. xv. 10., " 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. xii. 28., so a Christian when he hath gotten power over any corruption or temptation, sends for Christ, that he may carry away the crown of the victory. As the isilk-worm, when she weaves her curious work, she hides herself under the silk, and is not seen; so when we have done any thing praise-worthy, we must hide ourselves under the vail of humility, and transfer the glory of all we have done to God. Constantine did use to Avrite 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.

A. 17. We glorify God by an holy life; as a bad life doth dishonour God: 1 Pet. ii. 9., " Ye are an holy nation, that ye should shew forth the praises of him that hath called you;" Rom. ii. 24., " The name of God is blasphemed among the Gentiles through you." Epiphanius saith, " That the looseness of some Christians, in his time, made many of the heathens shun the company of the Christians, and would not be drawn to hear their sermons." So, 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 chief of a building is the foundation, yet the glory of it is in the frontispiece; so beauty in the conversation: when the saints, who are called jewels, cast a s])arkling lustre of holiness in the eyes of the world, then they ** walk as Christ walked," 1 John ii. 6.

When they live as if they had seen the Lord with bodily eyes, and been with him upon the mount, then they adorn religion, and bring revenues of glory to the crown of heaven.

Use 1. It shews us what should not be our chief end: not to get great estates, — not to lay up treasures upon earth, — this is a degeneracy of mankind since the fall; their great design is to compass the earth and grow rich, and this they make their chief end; those never think of glorifying God, — they trade for the world, but are not factors for heaven: Eccles. ix. 3., " Madness is in their heart while they live." Sometimes they never arrive at an estate, — they do not get the venison they hunt for, — or, though they do, what have they? that which will not fill the heart, no more than the mariner's breath ^vill fill the sails of a ship, — a picture drawn on the ice! So they spend their time, as Israel, in gathering straw, but remember not the end of living to glorify God: Eccles. v. 16., " WWzX profit hath he that laboureth for the wind?" And these things are soon gone.

Use 2. It reproves such — I. As bring no glory to God. They do not answer the end of their creation, their time is not time lived, but time lost; they are like the wood of the A'ine, Ezek. xv. 2.; their lives are, as St. Bernard speaks, " either sinfulness or barrenness. An useless burden on the earth." God will one day ask such a question as king Ahasuerus did, Esth. vi. 3., " What honour and dignity hath been done to Mordecai? So will the Lord say, '■' What honour hath been done to me? What revenues of glory have you brought into my exchequer?" There is none here present but God hath put you in some capacity of glo" rifying him; the health he hath given you^ — the parts, estate, seasons of grace, — these all are opportunities put into your hand to glorify him; and, be assured, God will call you to account, to know what you have done with the mercies he hath intrusted you with, what glory you have brought to hira. The parable of the talents, Mat. xxv. 15., where the men with the five talents, and the two talents, are brought to a reck<ming, doth evidently shew that God will call you to a strict account, to know you have traded with your talents, and wliat 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? V. 30. " Cast ye the unprofitable servant into outer darkness." It is not enougli for you to say, that you have not dishonoured God, — you have not lived in gross sin; but wliatgood have you done? what glory have vou brought to God? It is not enough for the servant of the vineyai'd, that he do no hurt in the vineyard, — that he do not break the trees, or destroy the hedges, — if he doth not do service in the vineyard, he loseth his pay; if you do not good in your place, do not glorify God, you will lose your pay, miss of salvation. Oh think of this, all you that live unserviceably! Chi'ist 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, Mai. iii. 8., " Will a man rob God? yet he have robbed me." They rob God, who take the ^lory due to God to themselves: 1. If they liave gotten an estate, they ascribe all 'to their ouni wit and industry, they set the crown upon their own head, not considering that, Deut. viii. 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 squint to their own glory, Matth. vi. 5., " That they may be seen of men," — that they may be set upon a theatre that others may admire and canonize them, llie oil of vain glory feeds their lamp. How many hath the wind of popular breath blown to hell! Whom the denl could not destroy by intemperance, he hath by vain glory. 3. It reproves them who fight against God's glory: Acts v. 39., " Lest ye be found to fight against God."

Q. But who do fight against God's glonj 9 A. Sucli as do oppose that, whereby God's glory is jn'omoted. (iod's glory is nuicli promoted in the preaching of the word, because it is his engine whereby he converts souls. Now, such as would liind'T the preacliing of the word, these figlit against God's glory, ] Thess. ii. 1 6., " Forbidding us to speak to the Gentiles, that thoy might be saved." Dioclesian, who raised the lUth persecution against the Cliristians, did prohibit churcli-meetings, and would have the temples of the Christians to be razed down. Such as hinder preaching do as the Philistines tiiat stopped the wells, — they stop the well of the water of life, — they take away the physicians that should heal sin-sick souls. Ministers are lights, Matth. v. 14., and who but thieves hate the light? these persons do 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 xi. 32., " 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 3. Exhortation. Let us every one, in our place, make this our chief end and design, to glorify God: 1. Let me speak to magistrates; God hath put much glory upon them, Ps. Lxxxii. 6., " I have said ye are gods;" and will they not glorify him whom he hath put so much glory upon? Magistrates shoidd be zealous for God's worship and day; they should not let the sword rust in the scabbard, but draw it out for the cutting down of sin. 2. Ministers^ how should they study to promote God's glory! God hath intrusted them with two of the most precious things, his truthsi. and the souls of his people. INIinisters are, by virtue of their office, to glorify God: L They must glorify God by labouring in the word and doctrine: 2 Tim. iv. 1 ., "I charge thee before Gd and the Lord J3sus Christ, who shall judge the quick and the dead: preach the word, be instant in season, out of season," &c. It was Augustine's wish, " that Christ, at his coming, might find him either praying or preaching." 2; Ministers must glorify God by their zeal and sanctity. Tlie priests under the law, before they served at the altar, did avjusIi in the laver; such as serve in the Lord's house, must fu'st 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, do, instead ol apparently bringing glory to God, dishonour God, 2 Chron. xi. 15. Their lives, as well as doctrines, are heterodox, they are not free from the sins which they

rei)rove in others. Plutarch's servant uj> braided him, " It is not as my master Phitarch saith; lie hath written a book against wrath, anger, et ipse mihi irascitur, — yet he falls into a passion of anger with me:" So this minister preacheth against drunkenness,— yet he will be drunk; he preacheth against swearing, — yet he will swear; this reproacheth God, and makes the olToring of the Lord to be abhorred. 3. Masters of families, do ye glorify God, season your children and servants with the knowledge of the Lord; your houses should be little churches! Gen. x^nn. 19., " I know that Abraham will command his children that they may keep the way of tlie Lord." You that are masters, know you have a charge of souls under you; for want of the bridle of family-discipline, youth runs wild. Well, let me lay down some motives to glorify God.

1. Alot. 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 xvii. 4., " 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 but torment you the more. What is one the better for an estate that is spent ? But now, to have conscience telling you that you have glorified God on earth, what sweet comfort and peace will this let in to your sovil ! How will this make you long for death ! Tbe servant that hath been all day working in the vineyard, longs till evening comes w^\en he shall receive his pay. They who liave lived, and brought no glory to God, how can they think of dying with comfort ? They cannot expect an harvest, — tbey never sowed any seed. How can they expect gloiy from God, that never brought any glory to him ? O in what horror will they be at death ! the worm of conscience will gnaw tlieir souls, before the worms are gnawing their bodies.

2. Mot. 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 enjoying of him. And that brings me to the 2d. ' The enjoying of God.'

II. Man's chief end is to enjoy God for ever, Ps. Ixxiii. 2.5., " Whom have I in lieaA'cn but thee?" that is, WHiat is there in heaven I desire to enjoy, but thee? There is twofold fruition or enjoving of God; the one is in this life, the other in the life to come.

1st. An enjoying of God here in this life : The enjoying of God's presence ; it is a great matter to enjoy God's ordinances (a mercy that some do envy us), but to enjoy God's presence in the ordinances, is that which a gracious heart aspires after, Ps. Ixiii. 2., " To see thy glory so as I have seen thee in the sanctuary." This sweet enjoying of God, is, when we feel his Spirit co-operating ^Wth the ordinance, and distilling gi-ace upon our hearts : 1. ^^^len in the word the Spirit doth quicken and raise the affections, Luke xxiv. 32., ' Did not our hearts burn within us ?' 2. Wlien the Spirit doth transform the heart, leaving an impress of holiness upon it, 2 Cor. iii. 18., " We are changed into the same image, from glory to glory." When the Spirit doth revive the heart vriih comfort, it comes not only with its anointing, but its seal ; it sheds God's love abroad in the heart, Rom. v. 5. This is to enjoy God in an ordinance, 1 John i. 3., " Our fellowship is with the Father, and with his Son Jesus Christ." In the word, we hear God's voice, and in the sacrament we have his kiss'; this is enjopng of God, and what infinite content doth a gracious soul find in this ! The heart being wJirmed and inflamed in a duty, this is God's answering by fire. When a Christian hath the sweet illapses of God's Spirit, these are the first-fruits of glory, when God comes down to the soul in an ordinance ; now, Christ hath pulled off his vail, and showed his smiling face ; now, he hath led a believer into the banqueting-house, and given him of the ' spiced wine' of his love to drink ; he hath put in his finger at the hole of the door ; he hath touched the heart, and made it leap for joy. O how sweet is it thus to enjoy God ! The godly have, in the use of the 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 1. Is the enjoyinj^ of God in this life so sweet? IIow prodigiously wicked are they that prefer the enjoying of their lusts, before the enjoying of God! 1 John ii. 16., " 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 is like a feverish heat, it puts the soul into a flame. Aristotle calls sensual lusts brutish, because, when any lust is violent, reason or conscience cannot be heard, the beast rides the man. These lusts, when they are enjoyed, do besot and dispirit persons, Hos. iv. 11,, " Wlioredom and wine take away the heart," — they have no heart for any thing that is good. How many make it their chief end not to enjoy God, but to enjoy their lusts! As that cardinal said, " Let him but keep his cardinal ship of Paris, and he was content to lose his part in Paradise." Lust first bewitcheth with pleasure, and then comes the fatal dart, Prov.vii. 23., " Till a dart strike through his liver." Tliis should be as a flaming sAvord to stop men in the way of their carnal delights. Wlio would for a drop of pleasure drink a sea of wrath?

Use 2. Let it be our great care to enjoy God's sweet presence here, which is the beauty and comfort of the ordinances. Enjoying spiritual communion with God, is a riddle and mystery to most people: every one that hangs about the court doth not speak with the king. We may approach to God in ordinances, and, as it were, 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 enjoying of God in a duty we should chiefly look at, Ps. xlii. 2,, " INIy soul thirsteth for God, for the living God." Alas! what are all our worldly enjoyments without the enjoying of God? What is it to enjoy a great deal of health, a brave estate, and not to enjoy God? Job xxx. 28., " I went mourning \\athout the sun." So mayest thou say in the enjoyment of all creatui'es

without God, " I went mourning without the sun." I have the star-light of outward enjoyments, but I cannot enjoy God, I want the Sun of Pighteousncss. " I went mourning without the sun." This should be our great design, not only to have the ordinances of God, but the God of tlie ordinances. Tlie enjoying of God's sweet presence with us here, is the most contented life: he is an hive of sweetness, a magazine of riches, a fountain of delight, Ps. xxxAa, 8, 9. The higher the lark flics, the sweeter it sings; and the higher we fly by the wing of faitli, the more of God we enjoy, the sweeter delight we feel in our souls. How is the heart inflamed in prayer and meditation! What joy and peace in believing! Is it not comfortable being in heaven? He that enjoys much of God in this life, carries heaven about him. O let this be the thing we are chiefly ambitious of, the enjoying of God in his ordinances; remember, the enjoying of God's sweet presence here is an earnest of our enjoying him in heaven.

And that brings us to the second thing, viz.

2d. Tlie enjoying of God in the life to come : INIan's chief end is to enjoy God for ever. Before this plenary fruition of God in heaven, there must be something previous and antecedent; and that is, our being in a state of grace. ^Ve must have conlbrmity to him in grace, before we can have communion with him in glory ; grace and glory are linked and chained together; gTRcc precedes glory, as the morning-star ushers in the sun. God will haA^e 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 A'ipcrs in his bosom ; only " the pure in heart shall see God ;" we must first be, as the king's daughter, glorious within, before we arc 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 they went to stand befi)re the king, Esth. ii. 12., so must we; we must 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. Now, being tlius divin ly qualified by grace, we sliall be taken up to tlie mount of vision, and enjoy Go I for ever. Tins enjoying God for ever, is nothing else 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 bonuni, the chief good; therefore the enjoying of him is the highest felicity. He is, I say, the chief good.

1. lie is an universal good, — honum in quo omnia bona, " a good, in which are all goods." The excellencies of the creature are limited. A man may haA'e health, not beauty; learning, not parentage; riches, not wisdom ; but in God are eminently contained all excellencies. He is a good, commensurate fully to the soul ; he is a sun, a portion, an horn of salvation ; in him dwells " all fulness," Col. i. 19.— 2. God is an unmixed good. No condition in this life but hath its mixture ; for every drop of honey there is a drop of gall. Solomon who gave himself to find out this philosopher's stone, — to search out for an happiness here below, — he found vanity and vexation, Eccl. i. 2. But God is a perfect, quintessential good. He is sweetness in the flower. — 3. God is a satisfying good; The soul cries out, I have enough, Ps. xvii. 15., " I shall be satisfied with thy likeness." A man tliat is thirsty, bring him to the ocean, and he hath enough. If there be enough in God to satisfy the angels, then sure, enough to satisfy us. The soul is but finite, but God is an uncreated in-" finite good. And yet though God be such a good as doth satisfy ; yet not surfeit. Fresh joys spring continually from God's face ; and God is as much to be desired after millions of years by glorified souls, as at the first moment. There is so nmch fulness in God as satisfies, yet so much sweetness, that the soul still desires ; it is satisfaction without surfeit. — 4. God is a delicious good. That which is the chief good must ravish the soul with pleasure ; there must be in it spirits of delight and quintessence of joy, and this is to be enjoyed only in God, In Deo quackim didcedine deledatur animo, immo rapilur : 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, 1 Peter i. 8., 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, O then what joy and delight will they have when they are crowning! If flames are beds of roses, O then what will it be to lean on the bosom of Jesus! What a bed of roses will that be! — 5. God is a superlative good. He is better than any thing you can put in competition with him; he is better than health, riches, honour. Other things maintain life, — he gives life. But who would go to put any thing in balance with the Deity? Who would weigh a feather Avith a mountain of gold? God excels all other things more infinitely than the sun the light of a taper. — 6. God is an eternal good. He is " the ancient of days," Dan. vii. 9., yet never decavs, nor waxes old. The joy he gives is eternal, the crowu fadeth not away, 1 Peter v. 4. The glorified soul shall be ever solacing itself in God; it shall be feasting on his loA'e, and sunning itself in the light of his countenance. We read of " the river of pleasure at God's right hand;" but will not tliis in time be dried up? No, there is a fountain at the bottom which feeds it, Ps. xxx\a. 9., " With the Lord is the fountain of life." Thus God is the chief good, and the enjoying God for e\er is the supremest felicity the soul is capable of.

1. Use of Exhortation. Let it be the chief end of our living to enjoy this chief good hereafter; this is that which will crown us \v'ith happiness. Austin reckons up 288 opinions among the philosophers about haj)- piness, but all did shoot short of the mark. The hiirhest elevation of a reasonable soul is to enjoy God for ever. It is the enjoyiiiil God that makes heaven, I Thess. iv. 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 enjoying God: 1. This enjoying of God must not be understood in a sensual manner; we must not conceive any

carnal pleasures in heaven. Tlie Turks, liis sweetness, — not only inspection hut posin their Alcoran, speak of a paradise of jileasure, where tliey have riches in ahundance, and red wine served in j^olden chalices. Here is an heaven, consisting of pleasures for the body; the epicures of this age would like such an heaven when they die. Thouj^h indeed the state of filory be compared to a feast, and is set out by pearls and ])recious stones, yet these metaphors are only to be helps to our faith, and to shew us that there is superabundant joy and felicity in the empyrean heaven; but those are not carnal, but sacred delig^hts, — as our employment shall be spiritual, it will consist in adoring and praising of God; so our enjoyment shall be spiritual, — it shall consist in having the perfection of holiness, in seeing the pure face of Christ, in feeling the love of God, in conversing with heavenly spirits. Tliese delights will be more adequate and 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 letharg}'^, though he be alive, yet he is as good as dead, because he is not sensible, nor doth he take any pleasure in his life: we shall have a quick and lively sense of" the infinite pleasure which ariscth from 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 droj) of that pleasure which flows from (iod. — 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 wnth holiness. that they may be able to enjoy the Ijlesscd vision of God. Moses in a cleft of the rock saw the glory of God passing by, Exod. xxxiii. 21. Through our blessed rock, Christ, we shall behold the beatifical sight of God. — 4. This enjoyment of (iod shall be more than a bare contem])lati()n of him. Some of the learned move the question, Whether the enjoyment of God shalk be only by way of contemplation? .Ans. That is something, but it is but one half of heaven; there shall be a lo\'ing of God, — an acquiescence in him, — a tasting

session: John x\ni. 21., " That they may behold my glory,"— there is inspection; V. 22., " And the glory thou hast given me, I have given them," — there is possession. " Glory shall be revealed in us," Rom. viii. 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 spuiige sucks in the wine, so shall we suck in glory. — 5. lliere 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 di\ane raptures of joy. There shall not be one minute in heaven wherein a glorified soul may say, I do not enjoy haj)piness. The streams of glory are not like the water of a conduit, often stopped, that we cannot have one drop of water; but those heavenly streams of joy are continually running. O 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.

2d. 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 Tiilly, Demosthenes, and Plato, who had but the dim watch-light of reason to see by, and did fancy an elysium and hapj)iness after this life, did take such Herculean pains to enjoy it, O then how should Christians, who have the light of scripture to see by, bestir themselves that they may attend at the eternal fruition of God and "lorv ! If anv thing- can make us rise off our bed of sloth, and serve Ciod with all our might, it should be this, — the h(q>c of our near enjoyment of God for ever. W hat made Paul so active in the sphere of religion ? 1 Cor. XV. 10., " I laboured more abundantly than they all." His obedience did not move slow as the sun on the dial, but swift, as the sun in the firmament. Why was he so zealous in glorifying God, but that he might at last centre and terminate in him? 1 Thess. iv. 17., " Then shall we be ever with the Lord."

3d, Use of CoTisoiaiion. Let this comfort die godly in all the present miseries they feel. Tliou complHiiiest, (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 dost not enjoy the

comforts of thy life. Let this revive thee, that shortly thou shalt enjoy God, and then shalt have more than tliou 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.

Quest. II. WHAT rule hath God given to direct us how we may glorify and enjoy him?

Ans. The word of God (which is contained in the Scriptures of the Old and New Testament) is the only rule to direct us how we may glorify and enjoy him.

2 Tim. iii. IG., " All scripture is given by inspiration of God," &c. 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 of a divine original. The image of Diana was had in veneration by the Ephesians, because they did suppose it fell from Jupiter, Acts xix. 213. This book then of the holy scripture is to be highly reverenced and esteemed, because we are sure it came from heaven, 2 Pet. i. 21. The two Testaments are the two lips by which God hath spoken to us.

Q. How doth it appear that the scriptures have a jus divinum, ' a divine authority' stamped upon them?

A. Because the Old and New Testament are the foundation of all religion. If their divinity cannot be proved, the foundation is gone on which we build our faith. J shall therefore endeaA^our to ev'ince this gi-eat truth, that the scriptures are the very word of God. I wonder whence the scripture should come, if not from God! — I. Bad men could not be the authors of scripture. Would their minds be employed in indicting such holy lines? Would they declare so fiercely against sin? — 2. Good men could not be the authors of scripture. Could they write in such a strain? or could it stand with their grace to counterfeit God's name, and put, " Tluis saith the Lord," to a book of their own devising? — 3. Nor could any angel in heaven be the author of scripture:

Because, 1. Tlie angels pry and search into the abyss of gospel-mysteries, 1 Pet. i. 12., which implies their nescience of some parts of scripture; and sure they cannot be authors of that book which themselves do not fully understand. Besides, 2. VHiat angel in heaven durst be so arrogant as to personate God, and say, " I create," Isa. Ixv. 17., and " I the Lord have said it," Numb. xiv. 35. ? 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 scrij)ture, there are seven cogent arguments which may evince it to be the word of God.

1. By its antiquity. It is of ancient standing. The gray hairs of scripture make it venerable. No human histories extant reach farther than since 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. Now, that is a sure rule of Tertullian, " That which is of the greatest antiquity, — idverum qvod primiim, — is to be received as most sacred and authentic."

2. We may know the scripture to be the word of God, by the miraculous preservation of it in all ages. The holy scriptures are the richest jewel that Christ hath left ; and the church of God. hath kept these public records of heaven Uiat they have not been lost. The word of God liath 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 woiy.en's children, to strangle it in the birth ; yet God hath preserved this blessed book inviolable to this day. The devil and his agents have been blowing at scripture light, but could never prevail to blow it out, — a clear sign that it was lighted from heaven. Nor hath the church of God, in all revolutions and changes, only kept the scripture that it should not be lost, but that it should not be depraved. The letter of scripture hath been preserved, without any corruption, in the original tongues. The scriptures were not corrupted before Christ's time, for then Christ would never have sent the Jews to the scriptures; but he sends them to the scriptures, John v. 39., " Search the scriptures." Christ 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. — 1.

By its profundity. 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 tlmnders 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 been the oracle to reveal

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,

'for else it were a creation not a resurrection^ )_l,ow could such a sacred riddle, above all human disquisition, be known, had

not the scripture made a discovery of it ?—

2. By its purity. It is, for the matter of

it, so full of goodness, justice, and sanctity,

that it could be breathed from none but from

God ; the holiness of it shows it to be of

God, it bears his very image. The scripture is compared to silver refined seven

times, Ps. xu. 6. This book of God hath

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 hath not the least

tincture, it is of a meridian splendour, Ps.

wine tliat comes from the grape, which is not mixed nor adulterated. It is so pure, that it purifies every thing else, John xvii. 17.," Sanctify them through thy truth." The scripture presseth holiness, so as never any book did; it bids us live " soberly, righteously, godly," Tit. ii. 12. Soberly, in acts of temperance; rigliteously, in acts of justice; godly, in the acts of zeal and devotion. It commends to us whatever is just, lovely, and of good report, Phil. iv. 8. This sword of the Spirit. Eph. vi. 17. cuts down Aicc. Out of this tower of scrij)ture is thrown down 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 its 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, as God himself?

4. That the scripture is the word of God, is evident by its predictions ; it prophesieth of things to come. This shows the voice of God speaking in it. It was foretold by the prophet, " A virgin shall conceive," Isa. vii. 14. ; and, the " Messiah shall be cut off," Dan. ix. 26. The scripture furetels things that should fall out many ages and centuries after ; as how long Israel should serve in the iron furnace, and the very day of tlieir deliverance, Exod. xii. 41., " At the end of the four hundred and thirty years, even the self-same day, it came to pass, that the host of tiie Lord went out of Egypt." This ])rediction of future things, merely contingent, and not depending upon natural causes, is a clear demonstration of its divine original.

5. The impartiality of those men of God, who wrote the scriptures. They do not spare to set down their own failings. A\'hat man that writes an history would black his own face, viz., record those things of himself that might stain his reputation ? Moses records his own impatience when he struck the rock, and tells us, therefore he could not enter into the land of promi.se ; David writes of his own adultery and bloodshed, which stands as a blot in his scutcheon to succeeding ages ; Peter relates his own pusillanimity in denying Christ ; Jonah sets dewn his own passions, " I do well to be

nnfjry to the (loath. " Siirclv, had not their pen 1)0011 frai(lo(' by God's own liand, they would never liave written that which did reflect dishonour upon themselves! Men do usually rather hide their blemislies than publish them to the world: but these penmen of holy scripttire eclipse their own name, — they take away all the <]^l<)ry from themselves, and give the glory to Gtxl.

6. The mighty power and efficacy the word hath had upon the souls and consciences of men. — 1. It hatli changed their hearts. Some by reading of scripture liave been turned into other men, they haA-e been made holy and gracious. By reading other books the heart may be warmed, but by reading this book it is transformed, 2 Cor. iii. 3., " Ye are manifestly declared to be the epistle 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 were 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. — 2. It hath comforted their hearts. When Christians have sitten by the rivers weeping, the word hath dropped as honey and sweetly revived them. A Christian's chief comfort is drawn out of these wells of salvation : Rom. xv. 4., " That we through comfort of the Scriptures might have hope." When a poor soul hath been ready to faint, he hath had nothing to comfort him but a scripturecordial. When he hath been sick, the word hath revived him : 2 Cor. iv. 17., " Our light affliction, which is but for a moment, worketh for us a far more e.vceedin<r and eternal weiijht of glory." When he hath been deserted, the word hath drop, ped in the golden oil of joy into his heart : I^am. iii. 31., " Tiic Lord will not cast off for ever." He may change his providence, not his purpose ; he may have the look of an enemv, but the heart of a father. Thus the word hath a power in it to comfort tlie heart : Ps. cxix. 50., " This is my comfort

in mine affliction; for thy word hath quickened me." As the spirits are conveyed through the arteries of the body; so divine comforts are conveyed through the promi.ses of the word Now the scriptures having such an exhilarating, heart-comforting power in them, it shows clearly that they are of God, and it is he tliat liath put this milk of consolation into tlieso breasts.

7. The great miracles wherewith the Lord hath confirmed scripture. Miracles were used by Moses, Elijah, Christ, and continued many years after by the apostles, to confirm the verity of the holy scriptures. As props are set under weak vines, so tliese miracles were set under the weak faith of men, that if they would not belicA^e the writings of the word, yet they might believe the miracles. We read of God's dividing the waters, — making a causeway 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 hath set a seal to the truth and divinity of the scriptures by miracles.

Object. T/te papists indeed cannot deny hut that the scripture is divine and sacred; but they affirm that quoad nos, ' with respect to us,' it receives its divine authority from the church; and they briny that scripture, 1 Tim. iii. 1;")., tvherc the church is said to be ' the ground, and pillar of indli.'

Ans. It is true, the church is the pillar of truth; but it doth not therefore follow, that the scripture hath its authority from the church. The king's proclamation is fixed on the pillar, tlic ])illar holds it out, that all may read, but the proclamation doth not receive its authority from the ])illar, 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 chinch and not upon the word; contrary to that, Eph. ii. 20., " Built upon the foundation (that is the doctrine) of the ajtostlcs, and prophets."

Q. Are all the books in the Bible of the same divine authority?

A. Those which we call canonical.

Q. / Vhy are the scriptures called canonical?

A. Because the word is a rule of faith, — a canon to direct our lives. The word is the judge of controversies, the rock of infallihility; that only is to be received for truth, which is consonant to, and agrees witli scripture, as the transcript with the original. All maxims in divinity are to be brought to the touchstone of scriptui'e, as all measures are brought to the standard.

Q. Are the scriptures a complete rule ?

A. The scripture is a full and perfect canon containing in it all things necessary to salvation: 2 Tim. iii. 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 agenda^ — what we are to practise. It gives us an exact model of religion, and perfectly instructs us in the deep things of God. The papists therefore make themselves guilty, who go to eke out scripture with their traditions, to which they equalize it. The council of Trent saith, that the traditions of the church of Rome are to be received pari pietatis affectum— with the same devotion that scripture is to be received with; so bringing themselves under the curse, Rev. xxii. 18., " If any man shall add unto these things, God shall add unto him the plagues that are wi'itten in this book."

Q. What is the main scope and end of scripture?

A. To chalk out a way to salvation. It makes a clear discovery of Christ: John XX. 31., " These things are written, that ye might believe that Jesus is the Christ, and that believing ye might have life througii his name." The design of the word is to be an examen whereby our grace is to be tried; a sea-mark to show us what rocks we are to avoid. 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.

The Papists do assert that it is in the power of the church. If you ask who 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 aflirms, who writes of 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?

A. 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 ocripture but scripture; the sun best discovers itself by its own beams; the scripture interprets itself in easy places 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?

A. In the church, God hath appointed some to expound and interpret scripture; therefore he hath given gifts to men; the several pastors of churches, like bright constellations, give light to dark scriptures: Mai. ii. 7., " The priest's lips should keep knowledge, and they should seek the law at his mouth."

Q. Ihit this is to pin our faith upon men ?

A. We are to receive nothing for currant but what is agreeable to the word. As God hath given to his ministers gifts for the interpreting obscure places, so he hath 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: 1 Cor. xii. 10., " To one is given a spij*it of prophecy, to another discerning of spirits." God hath endued his people with such a measure of wisdom and discretion, that thev can discern between truth and error, and judge what is sound, and wliat is spurious: Acts xvii. 11., " 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. iii. 16.

Use \st. See the wonderful goodness ot God, who, besides the light of nature, hath committed to us the sacred scriptures. The heathens are enveloped with ignorance, Ps. cxlvii. 20., *' As for his judgments they

have not known tliem." They have the oracles of the sybils, 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 cases, to chalk out a way of life to us. John xiv. 22., " Lord, how is it thou wilt manifest thyself unto us, and not unto the world?" Seeing God hath given us his written word to be our directory, this takes away all excuses from men. No man can say, " I went wrong for want of light." No, God hath given thee his word, as a lamp to thy feet; therefore now, if thou goest wrong, thou dost it wilfully. No man can say, " If I had known the will of God, I would have obeyed." No, thou art inexcusable, O man! God hath given thee a rule to go by, he hath written his law with his own finger, therefore now, if thou obeyest not, thou hast no apology left. If a master leaves his mind in writing with his servant, and tells him what work he will have done, yet the servant neglects the work, that servant is left without excuse, John XV. 22., " Now you have no cloak for your sins."

Use 2d. Is all scripture of divine inspiration? Is it a book made by God himself? Then this 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; it is usual with them, if they meet with any thing in scripture which they dislike, either they put a false gloss upon it, or, if that will not do, pretend it is coirupted. These are like Ananias, who kept back part of the money, Acts v. 2. So they keep back part of the scripture from the people. This is an high affront to God, to deface and obliterate any part of his word; by this they bring themselves under that ■premunire. Rev. xxii. 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, that lay aside the Old Testament as useless, and out of date; they call them Old Testament Christians. God

hath stamped a divine majesty upon both Testaments; and till they can shew me where God hath given a repeal to 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 A'irgin 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 saint's great charter, where God promiseth to " sprinkle clean water upon them, and put his Spirit within them," is to be found primarily in the Old Testament, Ezek. xxxvi. 25, 26. So that they who take away the Old Testament, do, as Samson, pull down the pillars, they would take away the pillars of a Christian's comfort. — 3, It condemns the enthusiasts, who, pretending the Spirit, lay aside the whole Bible: they say the scripture is a dead letter, and they live above it. What imprudence is this? Till we are above sin, we shall not be above scripture. Let not men talk of a revelation from the Spirit; 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, abuseth 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 are they, 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 kgis are to them winulta. O how many can be looking their faces in a glass all the morning, but their eyes begin to be sore, when they look upon a Bible! Heathens die in the want of scripture, and these in the 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: (1.) Who do mud and poison this pure crystal fountain with their corrupt glosses; wlio wrest scripture, 2 Pet. iii. 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. Num. xxiii. 21., " He hath not beheld iniquity in Jacob," — hence they infer, 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 scripture, John V. 40., " Ye will not come to me;" here they bi'ing in free will. This text shews, 1. How willing God is that we should have life; 2. That sinners may do more than they do, — they may improve the talents God hath given them: but it doth not prove the power of free-will, for it is contrary to that scripture, John vi. 44., " No man can come to me, except the Father which hath sent me draw him." These therefore wring the text so hard, as they make the blood come; they do not compare scripture with scripture. (2.) Who do jest with scripture; when they are sad, they take the scripture as their lute or minstrel, to play with, and so di'ive away the sad spirit, as that di'unkard I have read of, who liaving di'unk 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. And, it is a saying of Luther, Qiios Deus vidt perdere, &c. " Whom God intends to destroy, he gives them leave to play with scripture."

Use 3d. Of exhortation. 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," saith TertuUian. In the book of God are Bcatteied many truths as so many pearls: John v. 39., " 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 God took pains to write, well may we take pains to read. Apollos was mighty in the scriptures. Acts, xviii. 24. The word is our magna charta for heaven; shall we be ignorant of our charter? Col. iii. 16., " Let the word of God dwell in you richly." The memory must be a table-book where the word is written. To make us read the word, consider, 1. lliere is majesty sparkling in every line of scripture. Take but one instance, Isa. Ixiii. 1., " Who is this that Cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, ti'avelling in the greatness of his strength.'* I that speak in rigliteousuess, mighty to save." Behold here a lofty magnificent style! What angel could sj)eak after tliis manner? Junius was converted by reading one verse of John; he beheld a majesty in it beyond all human rhetoric. — 2. There is a melody in scripture. I'his is that blessed harp, which di'ives away sadness of spirit: hear the sounding of this harp a little, 1 Tim. i. 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 Mat. xi. 28., '' Come unto me, all ye that are heavy laden, and I will give you rest." How sweetly doth this harp of scripture sound, what heavenly music doth it make in the ears of a distressed sinner, especially when the finger of God's Spirit toucheth upon this instrument! — 3. There is divinity in scriplure. It contains the marrow and quintessence of religion. The scripture 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 pearl adorn a Christian. The scripture 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 tre

of life, — the oracle of wisdom, — the rule of manners, — the heavenly seed of which the new creature is formed, James i. 18. " The Iwo Testaments (saith 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. xxii. 2. : so these holy leaves of scripture, like those leaves, 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 hea^y 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's no danger in tasting this tree of knowledge; there was a penalty laid at first, that we might not taste of tlie tree of knowledge, Gen. ii. 17., " In the day that thou eafest thereof, thou shalt surely die;" but there is no danger of plucking this tree of holy scriptures; if we do not eat of this tree of knowledge, we shall surely die. Oh, then, read the scriptures! Time may come, when the scriptui'es may be kept from us.

Q. How should we so search the scriptures as to fivd life?

A. 1. Read the Bible with reverence. Think every line you read, 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. xxv. 14. And why was this, but to breed in the people reverence to the law? — 2. Read with seriousness. It is matter of life and death; by this word you must be tried; conscience and scrijjture are the jury God will proceed by, in judging of you. — 3. Read the word with affection. Get your hearts quickened with the word; go to it to fetch fire, Luke xxiv. 32., " 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 an history, but as a love-letter sent to you from God which may affect your hearts. — i. Pray that the same Spirit that wrote the word, may assist you in the reading of 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 viii.29. So when God's Spirit joins himself with his chariot of the word, then it becomes effectual.

A. 2. Be exhorted to prize the word wi'itten, Job xxiii. 12. David valued the word more precious than gold. Wliat would the Martyrs have jiivcn 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 a weight of glory. — 1. The scripture is a sacred collyriuni^ or eye-salve, to illuminate us: Prov. vi. 23., " 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. — 2. T.he scripture is a sovereign cordial in all distresses. TVliat are the promises but the water of life to renew fainting spirits? Is it sin troubles? There is a scripture-cordial, Ps. Ixv. 3., " Iniquities prevail against me; as for our transgressions thou shalt purge them aivay;" or, as it is in the Hebrew, ' Thou shalt cover them.^ Is it outward afflictions disquiet thee? There is a scripture-cordial, Ps. xci. 15., " I will be with him in trouble,'"' — not only to behold, but to uphold. Thus, as in the ark Avas laid up manna, promises are laid up as manna in the ark of scripture. — 3. '^1 he scripture will make us wise: wisdom is above rubies; Ps. cxix 104., "By thy precepts

1 get understanding." What made Eve so desire the tree of knowledge? Gen. iii. 6., " 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. ii. 11., '' They make one wase to salvation," 2 Tim. iii. 15. O then highly prize the scriptures ! I read of Queen Elizabeth, that at her coronation, she received the Bible ])resented to her, with both her hands, and kissing it, laid it to her breast, saying, that that book had ever been her chiefest delight.

A. 3. If the scripture is of divine inspiration, believe the word. Tlie Romans, that they might gain credit to their laws, reported that they were inspired by the gods at Rome. O give credence to the word I It is breathed from God's own moutli.

Hence ariseth all the profaneiicss of men, they do not believe the scripture, Is. liii. 1., *' who hatli believed our re])ort?" Did you believe tlie glorious rewards the scripture speaks of, would you not give diligence to make your election sure? Did you believe the infernal torments the scriptures speaks of, would not this put you into a cold s\\'eat, 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 realize 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, then they should rather believe him, — or if he should send one from the damned, and preach the torments of hell all in flames, then they would believe, — but Luke xvi. 31., " If they believe not Moses and the prophets, neither will they be persuaded though one rose from the dead." God is wise, and he thiiiks this way fittest to make his mind known to us by MTiting; and such as shall not be convinced by the word, shall be judged by the word. The belief of the scripture is of high importance; it is the belief of scripture that will enable us to resist temptation, 1 John ii. 14., " The word of God abideth in you, and ye have overcome the wicked one." It is tiie belief of scripture conduceth much to our sanctification; therefore these two are put together, sanctification of the Spirit, and belief of the truth, 2 Thess. ii. J 3. If the word written be not believed, it is like writing on the water which takes no impression.

A. 4. Love the word written: Ps.cxix. 97., " O how love I thy law!" " Lord (saith Augustine) let the holy scriptures be my chaste delight." Chrysostom compares the scripture to a garden; every truth is a fragrant floAver, which we should wear, not on our bosom, but our heart. David counted the word " sweeter.than honey and tlie honev-corab," Ps. xix. 10. There is that in scripture may breed delight: it shews us the way to riches, Deut. xxviii. 5., Prov. iii. lU.; to long life, Ps. xxxiv- 12.; to a kingdom, Ileb. xii. 28. Well then may we count those the sweetest hours

which are spent in reading the holy scriptures! Well may we say with the i)rophet, Jer. XV. 16., " Thy words were found, and I did eat tliem; and they were the joy and rejoicing of my heart!"

A. 5. Conform to scripture, let us lead scripture lives. O that the Bible might be seen printed in our lives! Do what tlie word commands. Obedience is an excellent way of commenting upon the Bible, Ps. Ixxxvi. 11., "I will walk in thy truth." Let the word be the sun-dial by which you set your life. Wliat are we the better for having the scripture, if we do not direct all our speeches and actions according to it? ^\^lat is a carpenter the better to have his rule about him, if he sticks it at his back, and never makes use of it for the 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 dcA iate from the rule! The word teacheth to be sober and temperate, — but they are drunk; to be chaste and holy, — but they are i)rofane; they go quite from the rule. AVhat a dishonour is this to religion, for men to live in contradiction to scripture! The word is called " a light to our feet," Ps. cxix. 105. It is not only a light to our eyes to mend our sight, but to our feet to mend our walk. O let us lead Bible conversations!

A. 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. iv, 13., " Keep her, for she is thy life." The scri])ture 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.

A. 7. Be thankful to God for the scriptures. What a mercy is it that God hath not only acquainted us what his will is, but that he hath made it known by writing! In the old times God did reveal his mind by revelations, but the \\'ord written is a

surer way of knowing God's mind than by revelation, 2 Pet. i. 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 wlio had, as he thought, a revelation from God to sacrifice his child, as Abraham had, whereupon he, following this impulsion of the devil, did kill his child. Thus Satan oft deceives people with delusions, instead of di^^ne revelations, therefore we are to be thankful to God for revealing his mind to us by writing. We have a more sure word of prophecy. We are not left under a doubtful suspense that we should not know what to believe, but we have an infallible rule to go by. The scripture is our polestar to direct us to heaven; it shews 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.

A. 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, Ps. cxix. 50., " Tliy word hath quickened me." Christian, bless God that he hath 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 hath 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? O 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 is to them a dead letter, should be to thee a savour of life.

Quest. III. WHAT do the scriptures principally teach?

Ans. The scriptures principally teach what man is to believe concerning God, and what duty God requires of man.

Q. What is God?

A. God is a spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth.

Here is, 1st. Something implied, — that there is a God; 2d. Expressed, — that He is a spirit. — 3d. What kind of spirit.

1st. Implied, — That there is a God. Tlie question, Wliat is God ? takes it for granted that there is a God ; the belief of God's essence is the foundation of all religious worship, Ileb. xi. 6., " He that comes to God, must believe that he is." Tliere must be a first cause which gives a being and existence to all things besides.

We come to know that tliere is a God: I. 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 atfaeist. He may wish there were no God, —he may dispute against a Deity, — but he

cannot in his judgment believe there is no God, unless by accumulated sin his conscience be seared, and he hath such a lethargy upon him, that he hath sinned away his very sense and reason.

2. We come to 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 M'orks of God, haA'e been forced to acknowledge some wise and su]>reme power, the maker of these things ; as it is reported of Galen and others.

(1.) We will begin with the greater world : 1. 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 ? Wlio could pro^•ide such rich furniture for the heavens, — the glorious constellations, — the firmament bes])angled with such glittering lights ? All tliis speaks a Deity. We may 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 ^n\d? Only Ood, Job xxviii. 4. ^V^lo Imt God could make the sweet music \n the heavens, — cause the angels to join in concert and sound forth the praises of their Maker, Job xxxA-iii. 7., " \\'hen the morning stars sang together, and all the sons of God sliouted for joy?" If a man should go into a far country, and see stately edifices there, he would never imagine that these could build tWemselves, but that some greater power 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 a limner: Acts xvii. 24'., " God that made the world, and all things therein." To create, is proper to the Deity. — 2. Tlie v\nse government of all things e- Adnces there is a God. God is the ffreat superintendent of the world; he liolds the golden reins of government in his hand, guiding all things most regularly and harmoniously to tlieir ])roper end. Who that eyes ])rm'idence, but must be forced to acknowleoffc there is a God? P^o^^dence is the queen and governess of the world; it is the hand that turns the wheel of the whole creation; providence sets the sun its race, the sea its bounds. If God should 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 plilmmcts, he would say, there were some artificer did make it, and put it into that order: 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 tlic 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 tliese thinirs- 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 doth wisely dispose all things in the whole regiment of the creatures, so, by his power, he doth support them: did God suspend and udthdraw his influence ever so little, the wheels of the creation would unpin, and the axle-tree break asunder. — 3 The motion of the creatures. All ninti(n as the philos(tj)hers say, is from something that is unmoveable: as for example, the elements are moved by the influence and motion of the heavenly ])odies, the sun and moon, and thess planets are moved by the highest orl), called Prhmnn Mobile: now, if one should ask, Who moves that highest orb, or the first mover of the planets? Sure it can be no other hand but God himself! (2.) Let us speak of man, who is a microcosm, or lesser world. The excellent contexture and frame of his body, which is wrought curiously as with needle-work, Ps. cxxx-ix. 15., " I was curiously wrought in the lowest parts of the earth;" and the endowment of this body with a noble soul; who but God could make such an union of different substances, flesh and spirit? " In him Ave live, and move, and have our being." The quick acute motion of every part of the body shows that 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 hath a celestial brightness iu it; as Damascene saith, " It is a diamond set in a ring of clay." What noble faculties is the soul endowed with? Understanding, — ^^'i'K — Afltections, — which are a glass of the Trinity, as Plato speaks. The matter of the soul is spiritual; it is a divine s])ark lighted from heaven; and being spiritual, is immortal, as Scaliger notes; anima non se- Jiescit,— the soul doth not wax old, it lives for ever. And who could create a soul ennobled with such rare angelical properties, but God? We must needs, say as the P.salmist, " It is he that hath made us, and not we ourselves," Ps. c. 3.

3. Wc 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 I3il>le to tell us there is a God, yet conscience miglit. Conscience, as the apostle saith, ' either accuseth,' or ' excuseth,' Rom. ii. 15. Conscience acts in order to a higher judicatory. — L Natural conscience, being kept free from gi'oss sin, ejccuseth. Wlien a man doth virtuous actions, — live so]>orly and rifjliteously, — observes tlie p-oldcn maxim, doin<T to otliers as he would liavc them to do to liim — then conscienee aj)j)roves, and saitli, " Well done !" Conscience, like a bee, gives honey. — 2. Natural conscience in the wicked doth accuse. Wlien men go against the light of conscience, then tliey feel the worm of conscience. l']heu, quis inliis Scorpio! Sen. Conscience, being sinned against, spits fire in men's faces, fills them with shame and horror ; when the sinner sees an 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 deatli daily. And what is it should put a man's conscience into such an .agony, but the impression of a Deity, and tlie thought of coming before God's tribunal ? Those who are above all human laws, yet are subject to the checks of their own conscience. And it is observable, the nearer the wicked approach to death, the more thev are terrified, and conscience gives a louder alarm to them : and whence is this, but from the apprehension of judgment approaching ? The soul, being sensible of its immortal nature, trembles at him, who never ceaseth 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. Nulla gens tarn harhara

cui non insideat Iicec persuasio, Deitm esse,

— " No nation so barbarous," saith Tully,

" as not to believe there is a God." Though

the heathen did mistake in their devotion,

and did not worship the true God, yet they

worship])ed a God. They set up an altar,

* To the unknown God,' Acts xvii. 22.

Tliey knew a God should be worshipped,

though they knew not the God whom they

worshipped. Some did worship Jupiter,

some Neptune, some Mars ; rather than not

to worship something, they would worship

any thing.

5. That there is a God, appears by his prediction of future things. He who can foretel things which shall surely come to pass, is the true God. God foretold, that

a Anrgin should conceive; he prefixetl the time when the Messias should be cut off, Dan. ix. 26. ; he foretold the captivity of the Jews in Babylon, and who should be their deliverer, Isa. xlv. 1. This is such a strong argument to prove a Deity, as God himself useth it to prove he is the true God, and that all the gods of the heathens were fictions and nullities, Isa. xli. 29. 7'cstimomurn divinitatis est Veritas divinatiunis, Tertul. To foretel things contingent, and which depend upon no natural causes, is proper to a Deity.

6. That there is a God, appears by God's unlimited power and sovereignty. He who can work, and none hinder him, is the true God; but God can do so, Isa. xliii. 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 hath a ' mighty arm,' Ps. Ixxxix. 13. He sees the designs men drive on against him, and plucks off their chariot-wheels ; he maketl! the diviners mad ; Isa. xliv. 25. ; 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 gi'ant there is a

God. We read of diverse possessed of the

devil. The devils are called in scripture,

* Hairy Ones,' because they often appeared

in the form of goats or satyrs. Gcrson, in

his book De prohatione sp'irituum, tells us

how Satan on a time appeared to an 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 sec him

in heaven." Now, if there be a devil, then

there is a God. Socrates, an heathen, when

he was accused at his death, confessed,

that, as he thought there was a inalus

genius, an evil spiiit, so he thought there

was a good.

saying, that all things fell out by chance. He that saith there is no God, is the wickedest creature that is; he is worse than a thief, who doth but take away our goods from us, but the atheist would take away our God from us, John xx. 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. Ps. xiv 1., " The fool hath said in his heart there is no God." He durst not speak it with his tongue, but said it in his heart; he wished it. Sure none can be speculative atheists! " The devils believe and tremble," James ii. 19. I have read of one Arthur, a professed atheist, who, when he came to die, cried out he was damned; but though there are few found who say, " There is no God," yet many deny him in their practices. Tit. i. 16., " In works they deny liim." Cicero said of Epicurus, verbis reliquit, deos resustuUt. The world is full of pi'actical atlieism; most people live as if thev 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 an 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 be of Protagoras' mind, who did hang in a doubtful suspense, and did question whether there were a God, — utrum Dii shit, non ausim offirmare!

Use 2. 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, Ps. Ixxiii. ; they \\ho tempt God are dcli^"ercd, Mai. iii. 15., the ripe clusters of grapes are squeezed into their cup, and, in the mean while, the godly, who wept for sin and served God, are afflicted, Ps. cii. 9,, " I have eaten ashes like broad, 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 Avith men. Gen. xvni. 2.5.,

*' Shall not the Judge of all the earth do right?" Offenders must come to punishment. The sinner's deathday and doomsday is a coming; Ps. xxxvii. 13., " The

Lord seeth that his day is coming." Wliilc there is an 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 j)eople. They shall have their white robes and crowns: Ps. Iviii. II., " Verily there is a reward for the righteous! Verily he is a God that judgeth in the earth!" Because God is God, therefore he will give forth glorious rewards to his people.

Use 3. Seeing there is a God, wo to all such as eng.nge this God against them! He lives for ever to be avenged upon them, Ezek. xxii. 14., " Can thine heart endure, or can thine hands be strong in the day that I shall deal with thee?" Such as pollute God's sabbath, — oppose his saints, trampling these jewels in the dust, — such as Ha'c in a contradiction to God's word, — these do engage the Infinite Majesty of heaven against them; and how dismal will their case be? Dent, xxxii. 41., "If I whet mv glittering sword, and mine hand take hold of judgment, I will render vengeance to mine enemies; I will make mine arrows drunk with blood," &c. If it ]ye so terrible to hear the lion roar, what is it when he begins to tear his prey? Ps. 1. 22., " Consider this, ye that forget God, lest I tear you in pieces!" O 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 xl. 9., " 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?" Ps. xc. 11. 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: sinners go dancing to hell.

Use 1 . Seeing there is a God, let us firm ly 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 God Believe that God is

the only true God; sucli a God as he hath levealod himself in his word, " A lover of righteousness, and hater of wickedness." Ps. xlv. 7. The real helief of a Deity gives life to all religious worship; the more we believe tlie truth and infiniteness of God, tlie more holy and angelical 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, Ps. xvi. 8., " I have set the Lord always!)ef()re m(s" The belief of a Deity would be a bridle to sin, a spur to duty; it would ad<l wings to prayer, and oil to the lamp of our devotion. The belief of a Deity would cause depcndance upon God in all our straits and exigencies. Gen. xvii. 1., " I am God all-sufticient," — a God that can sujtply 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 i. 3,, " Is it not because there is not a God in Israel, that ye go to inquire of Beelzebub the God of Ekron?" \^lien men run to sinful shifts, is it not because they do not believe there is a God, or that he is all-sufficient?

Use. 5. Seeing there is a God, let us labour to get an interest in him, Ps. xlviii. 14'., " This God is our God." Two things will comfort us, — Deity and property. 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,' Ps. xliii. 5.

It is little comfort to know there is a God, unless he be ours; God offers himself to be our God, Jcr. xxxi. 33., " I will be their God." And faith catchcth hold of the offer; it a])pro])riates 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 the mines of gold and silver.

Use 6. Seeing there is a God, let us serve and worship him as God. It was an indictment brought in against them, Rom. i. 21., " They glorified him not as God." 1 . Let us pr.ay to him as to God. Pray with fervency, James v. 1(5., " An effectual fervent prayer availeth much." '1 his is both the fire and the incense; without fervency it is no prayer. — 2. Love him as God, Deut. vi. 5., " Thou shalt love the Lord thy God with all thy heart." To love him with all thy heart, is to give him a precedency in our love: desire 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. — 3. Obey him as God. All creatures obey him: the stars fight his battles, — the ^\and and sea obey him, Mark iv. 41., — much more should man whom God hath endued with a principle of reason. He is God, and hath 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.

Quest. IV. WIIATis Godf

Aks. God is a Spirit.

2d. The thing exj)ressed, John iv. St., " God is a spirit." (iod is essentia sjnrit'ialissima. Z'vnch.

Q. What do you mean when you say, God is a Spirtt?

A. By a sjnrit I mean, God is an immaterial substance, of a pure, subtile, im- ' mixed essence, not conijiounded of body

and soul, without all extension of parts. The body is a di'eggish thing: the more spiritual God's essence is, the more noble and excellent. The spirits are the more refined part of the wine.

Q. Wherein doth God differ from other spirits?

1. The angels are spirits.

A. We must distinguish of spirits. 1. The angels are created, God is a spirit uncreated.— 2. The angels are spirits, but they 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 infinine spirit. — 3. The angels ih-e confined spirits; they cannot be duohus locis siinid, they are confined to a place; but God is an immense spirit, and cannot be confined, being in all places at once. — 4-. The angels, though they are spirits, yet they aro but ministering spirits, Heb. i. 14. Though they are spirits, yet are they servants. God is a super-excellent spirit, " the Father of spirits," Heb. xii. 9.

2. Tlie soul is a spirit : Eccles, xii. 7., " The spirit shall return unto God that gave it."

Q. How doth Gody being a spirit, differ from the soul?

Servetus and Osiander thought, that the soul being infused did convey into man the very spirit and substance of God; an absurd opinion, for the essence of God is incommunicable.

A. Therefore, when it is said, the soul is a spirit, it is meant God hath made it intelligent, and hath stamped upon it his likeness, not his essence.

Q. But is it not said, that ice are made partakers oj the divine nature?

A. By divine nature there, is meant divine qualities, 2 Pet. i. 4. 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 excellency, " the Father of spirits."

Obj. Against this Vorstius and the An thropomorphites object, that, in scripture, an human shape and figure is given to God; Jie is said to have eyes and hands.

A. It is contrary to the nature of a spirit to have a corporeal substance: Luke xxiv. 39., " Handle me, and see me: for a spirit hath not Hesh and bones, as ye see me have." Bodily members are ascribed to God, not properly, but metaphorically, and in a borrowed sense; he is only set out to our capacity; by the right hand of the Lord is meant liis j)ower; 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. 1. A body is visible, but God is invisible; therefore he is a spirit, 1 Tim. vi. U>., " whom no man hath seen, nor can see;" not by an eye of sense. — 2. A body is terminated; can be but in one place at once; but God is every where, in all places at once; therefore he is a spirit, Ps cxxxix. 7, 8. God's centre is every where, and his circumference is nowhere. — 3. A body being compounded of integral parts may be dissolved,— quicquid divisible 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 1. 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: thev are said to fight against God, Acts v. 39. 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 i. 9., " What do ye imagine against the Lord?" But God, being a spirit, is impenetrable. The wicked may eclipse his glory, but caiuiot 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, invisil)le. 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: Ps. ii. 2, 4., " The kings of the earth set themselves against the Lord and against his anointed. He tliat sits in the heaven shall laugh." He is a

spirit, he can wound them, but they cannot touch liim.

Use 2. If God be a spirit, then it shows the folly of the papists, who worship him by pictures and images. Being a spirit, we cannot make any image to represent Iiim by: Deut. iv. 12., " The Lord spake to you out of the midst of the fire, ye lieard tlie voice of the words, but saw no similitude."

1. God being a spirit is imperceptible, cannot be discerned; how then can there be any resemblance made of him ? Isa. xl. 18., " To whom then will ye liken God, or what likeness will ye compare unto him ?" How can you paint tlie Deity ? Can we make an image of that which we never saw ? " Ye saw no similitude." God is a spirit. It were a folly to go to make the picture of the soul, because it is a spiritual thing ; or to paint the angels, because they are spirits.

Ob J. Are not the angels in scripture represented by the cheruhims?

A. There is imago personce et officii, — there is the image of the person, and the image that represents the office. The cherubims did not re])resent tlie 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 soul, 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.

2. God is also an omnipresent spirit ; he IS present in all places, Jer. xxiii. 24., " Do not I fill heaven and earth ? saith the Lord." Therefore, being every where 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.

Q. But how then shall tee conceive of God, being a spirit, if we may make no image or resemblance of him?

, A. We must conceive of him spiritually: viz. (1.) In his attributes, — liis holiness; justice, goodness, which are the beams by which his divine nature shines forth. (2.) We must conceive of him as he is in Christ,

Christ " is the image of the invisible God." Col i. 15. Set the eyes of your faith on Christ, 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 xiv. 9., " He that hath seen me, hath seen the Father."

Use 3. 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. iii. 9. 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.

Q. What is it to he spiritual ?

A. 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, — this is to be spiritual: Ps. Ixxiii. 25 , " Whom have I in heaven but thee:" on which Bcza paraphrased thus, Apaga terra, vtinam tecwu in ccelo essem! " O that I were in heaven with thee!" A Christian, who is taken off these earthly things, as the spirits are taken oflT from the lees, hath a noble spiritual soul, and doth most resemble him who is a spirit.

Use 4. It shows what that worship is God requires of us, and is most acceptable to him, viz. such a worship as is suitable to his nature, ' s])iritual worship.' John iv. 2 k, " They which worship him, must worship him in spirit and in truth." Spiritual worship is the virgin worship. Though God will have the service of our bodies, — our eyes and hands lifted up, to testify to othere what reverence we have of God's glory and majesty, —yet chiefly he will have the worship of the soul, 1 Cor. vi. 20., " Glorify God in yoxvc body and in your sj)irit." Spirit worship God ])rizeth, because it comes so near to his own nature who is a spirit

Q. What is it to worship God in spirit ?

A. 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 leg^al ceremonies 'carnal rites,' Heb. x. 10.; and if vvc may not use those Jewish ceremonies which God did ' once appoint, then not those which he did never appoint.

A. 2. To worship God in spirit, is to worship him, 1 . With faitli in the blood of the Messiah, Heb. xi. 9. ; and, >\ To worship him with the utmost zeal and intenseness of soul, Acts xxvi. 7., " Our twelve tribes instantly serving God day and night," — with intenseness of spirit, — not only constantly, but instantly. This is to worship God in sj)irit. The more spiritual any service is, the nearer it comes to God, who is a s])irit, 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, penance, fasting, and chastising the body, but it consists in the sacrifice of a broken heart; thanksgiving doth not stand in church music, the melodv of an organ, but rather in making melody in the heart to the Lord, Eph. v. 19. Prayer is not the tuning the voice into an heartless confession, or telling over a few beads, but it consists in sighs and groans, Rom. viii. 2G. Wlien the fire of fervency is put to the incense of prayer, then it ascends as a sweet odour; that is the true holy M'ater, not that which the pope sprinkles, but what is distilled from the limbeck of a penitent eye. Spirit-worship best pleaseth that God who is a spirit: John iv. 23., " The Father sccketh such to worship him;" to shew the great acceptance of such, and how God is delighted witJi spiritual worship. This is the savoury meat God loves. How few mind this! Worshipping him who is a spirit, in the spirit, they give him more dregs tlian spirits; they think it enough to bring their duties, but not their hearts, which hath made God disclaim these very ser\'ices he himself appointed, Isa. i. 12. Ezek. xxxiii. 31. Let us then give God spirit-worship, this best suits with his nature; a sovereign elixir full of viitue may be given in a few diops; a

little prayer, if it be with the heart and spirit, may have much virtue and efficacv in it. Tlie ])ublican made but a short prayer, " God be merciful to me a sinner," Luke xviii. 13., but it was full of life and spirit; it came from the heart, therefore it was accepted.

Use 5. Of Exhortation. 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 inllucnce of the sun. God hath made a promise of his Spirit, Ezek. xxxvi. 27., " I will put my Spirit within you." Turn ])romise8 into prayers. " O Lord, thou who art a spirit, give me of thy Spirit: I flesh, beg thy Spirit, thy enlightening, sanctifying, quickening Spirit!" Melancthon 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, then we move swiftly towards heaven. Pray therefore, that God would give us of ' the residue of his Spirit,' Mai. ii. l;j., that we may move more vigorously in the sphere of religion.

Use 6. Of Comfort. As God is a sj)irit, so the reward that he gives is spiritual; that is the excellency of it. As the chief blessings he gives us in this life are spiritual blessings, Eph. i. 3., not gold and silver, — 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," 1 Pet. v. 4. Earthly crowns fade, but the beliver's crown, being spiritual, is immortal, a never-fading crown. " It is impossible (saith Joseph Scaliger) for that which is sj)iritual to he subject to change or corruption." This may comfort a Christian in all his labours and sufferings; he lays out himself for God, and hath little or no reward herej 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!

3cl. Quest. IVHAT kind of Spirit is God?

Ans. lie is infinite; so lie differs from all created beings, which are finite. Though infinite may be applied to all God's attributes,— he is infinitely merciful, infinitely wise, infinitely holy, — yet, if we take infiniteness properly so, it implies:

1. God's omnipresence. The Greek word for infinite signiiies ' 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 every where, — Divina essentia musqitam inclusa out exclnsa, Aug. 1 Kings viii. 27., " Behold, the heaven, and heaven of lieavcns cannot contain thee !" This the Turks have a notion of : they build their temples open at the top, to shew that God cannot be confined to their temples, or circumscribed, 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 his whole essence is every where ; this is to be infinite. As philosophers say of the soul, it is, iota in tota, et tota in qualibet parte, — the sovd is in every part of the body, in the eye, heart, foot : so we may say of (jod, he is ubique, — his essence is every where, — 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 every thing else, is himself without bounds : he sets bounds to the sea, hue usque, — ' Hitherto shalt thou come, and no further.' He sets bounds to the angels ; they, like the cherubims, move and stand at his a])p<intment, Ezek. x. 16., but he is infinite, without bovuids. He who can span the heavens, and weigh the earth in a pair of scales, must needs be infinite, Isa. xl. 22.

Obj. Vorstius, That God is in all places at once but not in regard of his essence, but, ATrtutc ct potentia, bi/ his virtue ami influence: as the bodif of the sun is in heaven, it only sends forth its beams and infuences to the earth,— or as a king, u'ho is in allpUices of his hivgdoni authoritatively, by his pouu r and authority, but he is personally on his throne.

A, But to answer : God, who is infiuite.

*s 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. But, Ergo, minor in, Jer. xxiii. 24., " Do not I fill heaven and earth ?"

Obj. But doth not God say, heaven is his throne? Isa. Ixxa. 1.

A. It is also said, that an humble heart is his throne, Isa. Ivii. 15. The humble heart is his throne, in regard of his gracious presence; and heaven is his throne, in regard of his glorious presence; and yet neither of these thrones will hold him, for the heaven of heavens cannot contain him.

Obj. Bid if God be infinite in all places^ then he is in places impure, and mingles with that impurity?

A. lliough God be in all places, — in the heart of a sinner by his inspection, — and in hell by his justice, — yet he doth not mingle wiih tliat impurity, or receive the least tincture of evil. Divina natura non est immista rebus cmt sordibus inquinata, Aug. No more than the sun shining on a dunghill is defiled, or its beauty spotted, or than Christ going among sinners was defiled; his Godhead was a sufficient antidote against infection. — Reason why God must needs be infinite in all places at once, not only in regard of the simplicity and purity of his nature, but in regard of his power, which being so glorious, who can set him bounds, or ])rescribe him a circuit to walk in? it is as if the drop should go to limit the ocean, or the star to set tlie sun its bounds.

Use 1. It condemns the papists, wlio would make more things infinite than the Godhead. They liold that Christ's body is in many ])laces at once, — that it is in lieaven, and in the bread and wine in the sacrament. Thougli Christ, as he is God, is infinite and in all places at once, yet, as man, he is not. Christ when lie was on earth, his manhood was not in lieaven, though liis Godhead was; and now he is in lieaven, his manhood is not on earth thousrh his Godhead he. Heb. x. 3., it is spoken of Christ, " A body thou hast prepared me." Tliis body cannot be in all j fulness is an infinite fulness; and lie is inplaces at once; for then it is no more a body, but a spirit; Christ's body in heaven, though it be glorified, it is not deified; it is not infinite, for so it must be, if it be both in heaven, and in the bread and wine by transubstantiation.

If God be infinite, present in all places at once, then it is certain he gOAcrns all things in his own person; he needs no proxies or deputies to help him to carry on his government. He is in all places at an instant, and manageth all affairs both in the earth and heaven. A king cannot be in all ])laces of his kingdom in his own person, therefore he is fain to govern by deputies, and vicegerents, and they often pervert justice; but Gotl, being infinite, needs no deputies, ho is present in all places, he sees all with his own eyes, and hears all with his own ears; he is every where in his own person, therefore is fit to be the judge of the world; he will do every one right.

If God be infinite by his omnipresence, then see the greatness and immenseness of the divine majesty. What a great God do we serve! 1 Chron. xxix. 1 1., " 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 tnmscends our weak conceptions; how can our finite understanding comprehend him who is infinite? He is infinitely above all our praises, Neh. ix. 5., " Blessed be thy glorious name, which is exalted above all blessing and praise." O what a poor nothing is man, when we think of God's infiniteness! As the stars disappear at the rising of the sun, O how doth a man shrink into nothing when Infinite Majesty shines forth in his glory! Isa. xl. 15., " The nations are as a drop of the bucket, or the small dust of the balance." O what a little of that drop are we! The heathens thought they had suflieiently praised Jupiter, when they called him Great Jupiter. Of what immense majesty is God, who fills all places at once! " His excellent greatness," Ps. cl. 2. If God be infinite, filling heaven and earth, see what a full portion the saints have; they have him tor their portion who is infinite. His

finitely sweet, as well as infinitely full; if a conduit be filled with wine here is a sweet fulness, but still it is finite; but God is a sweet fulness, and it is also infinite. He is infinitely full of beauty,— of love; his riches are called ' unsearchal)le,' Eph. iii. 8., because they are infinite. Stretch your thoughts as much:is you can, there's that in God exceeds; it is an infinite fulness. He is said " to do abundantly for us, above all that we can ask," Eph. iii. 20. 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 irive more than we can thiak, because he is infinite! O 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!" Ps. xvi. 5, 6. ^Ve 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 hn\ce}iouu;/i"—\n the Hebrew, " I have a//," Gen. xxxiii. 11 — because he had the infinite God for his portion. 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 hath a share in God's riches, yet he hath enough for them all, because he is infinite. Thouoh a thousand men behold the sun, there is light enough in the sun for them all; put ever so many buckets into the sea, there is water enough in the sea to fill thcni. Though an innumerable company of saints and angels are to be filled out of God's fulness, yet God, being infinite, he hath abundantly enough to satisfy them. God hath land enough to give to all his heirs, there can be no want in that which is infinite.

If God be infinite, he fills all places, is every where present: this is sad to the wicked, God is their enemy, and they cannot escape him, nor flee from him, for he is every where present : they are never out

of his eye, nor out of his reach: Ps. xxi. 8., " Thy Iiuncl shall find out all thy enemies." What caves or thickets can men hide in, that God cannot find them? Go where they Avill, he is present, Ps. cxxxix. 7., " 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.

Obj. But is it not said, ' Cain ivent out from the presence of the Lord?' Gen. iv. 16.

A. The meaning is, he went out from the church of God, where were the visible signs of God's presence, and where God did in a special manner manifest his sweet presence to his people: but Cain could not go out of God's sight, for God being infinite, is every where present. Sinners can neither go from an accusing conscience, nor a revenging God.

If God be every where 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. Ixvi. 1. Heaven is his throne, there he sits; the earth is his footstool, there he stands. He is every where present, therefore we may come to walk with God: "Enoch walked with God," Gen. v. 22. 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 ezcelsis, 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 xvii. 27. Though he be not far from the assembly of the saints. He stands in the congregation of the mighty, Ps. Ixxxii. I. 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 Gotl, II eb. x. 22. ; and to see him, Heb. xi. 27., *' As seeing him who is invisible;" and to have fellowship witlj him, 1 John i. 3., " Our fellowship is with the Father." Thus we may take a

turn with him every day by faith. It is & slighting of God not to walk with him: i:. a king be in presence, it is a slighting him, to neglect him and walk with the page. There is no walk in the world so sweet ar

to walk with God : shall walk in the

Ps. Ixxxix. light of

thy countenance;" Ps. cxxxviii. 5., " Yea, they shal'' sing in the ways of the Lord;" it is lik walking among beds of spices, whicli send forth a fragrant perfume.

Use 2. If God be infinite in his glorious essence, learn to admire Avhere you cannot fathom. The angels wear a vail; they cover their faces, as adoring this infinite majesty, Isa. vi. 3. Elias wrapped himself in a mantle Avhen God's glory passed by. Admire where you cannot fathom. Job. xi. 7., " 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. O 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. xi. J. 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 he infinite in all places, then let to limit (iod, Ps. Ixxviii. 41-,

not go

It is a limiting God to confine liim within the narrow compass of our reason. Reason tliinks God must go such a way to work, or the business will never be effect- *^d. This is to limit God to our reason; whereas he is infinite, " and his ways are past finding out," Rom. xi. 33. In the deliverance of the church, it is a 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, to an instrument, this were to limit him, and then he should not be infinite. God will go his own way, — he w'lW jwse and nonplus reason,— he will work by improbabilities,— he will save in such a way as we think he will destroy; now he acts like himself, like an infinite, wonder-working God.

" FOR the Lord is a God of know ledge, and by him actions are weighed," 1 Sam. ii. 3, Glorious things are spoken of God; he transcends our thoughts, and the angels' praises. 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, " Tlie Lord is a God of knowledge;" or, as the Hebrew word is, * A God of knowledges.' Tlirough the bright niiiTor of his own essence, he hath a full idea and cognizance of all things. The world is to him a transparent body. He makes an heart anatomy; Rev. ii. 23., " I am he which searcheth the reins and the heart." Tlie clouds are no canopy, the night is no curtain to draw between us and his sight, Ps. cxxxix. 12., " The darkness hideth not from thee." There is not a word we whisper, but God hears it, Ps. cxxxix. 4., " There is not a word in my tongue, but lo, O Lord, thou knowest it altogether!" There is not the most subtle thought comes into our mind, but God perceives it, Isa. Ixvi. 18., " I know their thoughts." Thoughts speak as loud in God's ears, as words do in ours. All our actions, though ever so subtilely contrived, and secretly conveyed, are visible to the eye of omnisciency, Isa. Ixvi. IS., " I know their works." Achan hid the Babylonish garment in the earth, but God brought it to light, Josh. vii. 21. Minerva was drawn in such curious colours, and so lively penciled, that which way soever one turned, Minerva's eyes were upon him: so, which way soever we turn ourselves, still God's eye is upon us, Job xxxvii. 1 6.. " 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. xli. 23., " Show 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.

2. God's knowledge is pure. It is not contaminated with the object. Divina natura non est immista rebus aut sordtbus inquinata, Auo. Though God knows sin, yet it is to hate and punish it. No evil can mix or incorporate with his knowledge, no more than the sun can be defiled with the vapours which arise from the earth.

3. God's knowledge is facile ; it is without any difficulty. We study and search for knowledge : Prov. ii. 4 , "If thou seekest for her as for silver." But the lamp of God's knowledge is so infinitely bright, that all things are intelligible to him.

4. God's knowledge is infallible ; there is no mistake in his knowledge. Human knowledge is subject to error and misj)rision. 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.

5. God's knowledge is instantaneous ;

our knowledge is successive, one thing after another. We argue from the effect to tlie cause; God knows things past, present, and to come, uno intuito^ at once: they are all before hiui in one entire prospect.

(1.) God's knowledge is retentive; he never loseth any of his knowledge ; he hath reminiscentia, as well as intelligentla, — 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 they were done but the last minute. Thus he is perfect in knowledge.

On J. But is it not said. Gen. xviii. 21., ' / will go clown and see whe.ther they have done according to the cry which is come up unto me, and I will know T

A. It could not be a nesciency, or that Cjod 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 passeth the sentence. God, when he is upon a work of justice, is not in a riot, as if he did not care where he hits; but he goes in a way of circuit against oifenders. He " lays judgment to the line, and righteousness to the plummet," Isa. xxviii. 17.

Ob J. Hos. xiii. 12. TAe iniquity of Ephraim is bound up, their sin is hid?

A. Not that his sin was 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 judgment, this bundle shall be opened, and all their sins brought to light before men and angels.

That God is thus infinite in his knowledge. 1. It cannot but be so; for he, who is the original cause, and gives a being to things, must needs have a clear inspection into them, Ps. xciv. 9., " He that planted the car, shall he not hear? He that formed the eye, shall he not sec?" He who makes a watcli or engine, knows all the workmanship iu it. God, that made the heart, knows

all the motions and fallacies of it: He is like Ezekiel's wheels, full of eyes, and, as Austin saith, " totus oculus," — ' All eye.' 2. It ought to be so; for he is to be " Judge of all the world," Gen. xviii. 25. There are so many causes to be brought before him, and so many persons to be tried, that he must have a most exquisite 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 judgeth only matters of fact, but God judgeth the heart. He not only judgeth wicked actions, but wicked designs. He sees the treason of the heart, and punisheth it.

Use 1st. Is God infinite in knowledge, 1 John i. 5. " He is light, and in him is 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 ai"e no better than baptized heathens? Who are to seek in the first principles of the oracles of God? It is sad that after the sun of the gospel hath shined so long in our horizon, yet to this day the veil should be upon their heart. Such as are enveloped with ignorance cannot give God a " reasonable service," Rom. xii. 1. Ignorance is the nurse of impiety; the schoolmen say, " Omnepeccatur fundatur in ignorantia." Jer. ix. 3., " ' They proceed from evil to evil; and they know not me,' saith the Lord." Where ignorance reigns in the understanding, lust rageth in the affections: Prov. xix. 2., " 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: Ps. ix. 10., " 'i'hey that know thy name sliall put their trust In thee." A man can no more believe without knowledge, than the eye can see without light. Nor fear of God. How can they fear lilra 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, this covering of the face is a fatal forerunner of destruction.

2. If God be a God of knowledge, then nee tlie folly of liypocrisy. Hypocrites do not ''^ virtutumfacerc" hwi fingere, Melanct. They carry it fair with men, but care not how bad their hearts are ; they live in secret sin: Ps. Ixxiii. 11., "They say how doth God know?" Ps. x. 11., " God hath forgotten, he hideth his face, he will never see it." But, Ps. cxlvii. 5., " His understanding is infinite." He hath a grate [crates] that looks into men's breasts ; he hath 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. vi. 4., " He sees in secret ;" in impious habel. Rivet. As a merchant enters down debts in his book, so God hath his diary or day-book, and he enters down every sin into the book ; he makes a critical descant upon men's actions. Jeroboam's wife disguised herself that the prophet should not know her, but he discerned her : 1 Kings xiv. C, " Why feignest thou thyself to be another ?" The hypocrite thinks to prevaricate and juggle with God, but God will unmask him : Ecc. xii. 14., " God shall bring every work into judgment, with every secret thing ;" Jer. xxix. 23., " They have committed villany in Israel," " even 1 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 covetousness, with the pretence of charity to the poor, John xii. 5. ; Jehu makes religion a stirrup to his ambitious design, 2 Kings x. 16. ; but God sees through these fig-leaves. You may see a jade under his gilt trappings : Jer. xvi. 17., " Their iniquities are not hid from mine eyes." And he that hath an eye to sec will find an hand to punish.

Use 2d. Of Exhortation. Is God so infinite in his knowledge? Then we should always set ourselves as under his omniscient eye. " Sic vivendum est lanquam in conspcctu," Senkca. Let us set David's prospect before our eye, Ps. xvi. 8., " I have set the Lord alw.ays before me." Seneca counselled Lucillius 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 omnisciency would, 1. Be preventive of much sin. The eye of man will restrtiin from sin; and will not God's eyes much more? Est. vii. 8., " 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 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? 2. The setting ourselves as under the eye of God's omnisciency, 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 this animate and spiritduty? It would make us ])ut fire to the incense, Acts xxvi. 7., " The tribes instantly served God day and night," — omnibus venibus, — with the utmost zeal and intenseness of spirit. To think God is in this place, he beholds us, would add wings to prayer, and oil to the flame of our devotion.

2. Is God's knowledge infinite? Study sincerity, be what you seem, 1 Sam. xvi. 7., ' The Lord looketh upon the heart.' Men judge of the heart by the actions, God judgcth of the actions by the heart ; if the heart be sincere, God will see the faith and wink at the failing. Asa had his blemishes, but his heart was right with God, 2 Chron. XV. 17. God saw his sincerity, and pardoned his infirmity. Sincerity in a Christian, is like chastity in a wife, which doth excuse many failings. Sincerity makes our duties accej)table, like musk among linen, that perfumes it. As Jehu said to Jehonadab, 2 Kings x. 15., " Is thine heart right?" —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 see oui' heart is

right,— lliat we love him, and design liis glory,—" now," saith he, " give me your prayers and tears; now you shall come up with me into the triumphant chariot of glory." Sincerity makes our services to be golden, and God will not cast away this gold though it may want some weight. Is God omniscient, and his eye chiefly upon the heart? wear this girdle of truth about you and never leave it off.

Use 3d. 0/ Comfort. Is God a God of infinite knowledge? Then there is comfort, 1. To the saints in particular, 2. To the church in general, in three respects:

1. Incase 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, Mai. iii. 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, Ps. xxxviii. 9., " My groaning is not hid from thee.'"' Thou watcrest the seed of thy piayor with tears : God bottles every tear, Ps. Ivi. 8 , " 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. iv. 5., " Then shall every man have praise of God."

2. The infiniteness of God's knowledge is a comfort, in case the saints have not so clear a knowledge of themselves. They find so much corruption, that they judge they have no grace, Gen. xxv. ^2., " If it be so, why am I thus?" If 1 have grace, why is my heart in so dead and earthly a frame ? O remember, God is of infinite knowledge, be 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 sj)y the flower of grace in thee, though overto])])ed with weeds, 1 Kings xiv. 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.

3. It is comfort in respect of personal injuries. It is the saint's 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, God sees what wrong is done to them ; the apple of his eye is touched, and is not he sensible ? St. Paul was scourged by cruel hands, 1 Cor. xi 35., " Thrice was I beaten with rods ;" as if you should see a scullion whip the king's son. God beholds it, Exod. iii. 9., " 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 ])art of Christ's mystical body ; and for every drop of a saint's blood spilt, God puts a drop of wrath in his vial.

4. 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 c; n make them prove abortive. The wicked are subtile, having borrowed their skill of 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. Rev. xii. 3., to show how he plots against the church : but God is described with seven eyes, Zech. ii. 9., to shew that he sees all the blots and stratagems of the enemies ; and when they deal proudly, he can be above them. Come, saith Pharaoh, " let us deal wisely," Exod. i. 10.; and he never played the fool more than when he thought to deal wisely, Exod. xiv. 23., " In the morningwatch the Lord looked to the host of the Egyptians, by the jiillar of fire, and troubled the host." llow may this be as sap in the vine, and may comfort the church of God in her militant state ! The Lord hath 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.

THE next attribute is, " God is eternal:" Ps. xc. 2., " From everlasting to everlastinsr tliou art God." The schoolmen distinguish between avum et etenvan, to explain the notion of eternity. There is a threefold being: 1st, Such a being as had a beginning, and shall have an end: so all sensitive creatures, the beasts, fowls, fishes, — these at death are destroyed and return to dust, — tlieir being ends witli their life. 2d, Such a being as had a beginning, but shall have no end, as the angels and souls of men; they are eternal a parte post, — tiiey abide for ever. 3d, Such a being as is without beginning, and without ending, and that is proper only to God. He' is semper existens, viz. from everlasting to everlasting; it is God's title, a jewel of his crown: (1.) He is called " the king eternal," 1 lim. i, 17. (2.) Jchoi^ah, — a word that properly sets out (jiod's eternity, — a word so dreadful, that the Jews trembled to name or read it, therefore used another word, Admuti, " Lord." Jehovah contains in it time past, present, and to come. Rev. i. 8., " Which is, and which was, and which is to come;" it interprets the word Jehovah, — which ks, He subsists of himself, having a pure and independent being, — which teas, God only was before time, there is no searching into the records of eternity, — which is to come, his kingdom hath no end, his crown hath no successors, Heb. i. 8., " 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 did. I shall prove that God only could be eternal, without beginning. Angels could not; thev 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 they were created? Some think before the world was; but not so, for what was before time was eternal, — the angels' first rise and original reacheth no higher than the beginning of the world. It is thought by the learned that the angels were made that day on which the heavens were made, Job xxxviii. 7., " When the

morning stars sang together, and all the sons of God shouted for joy." St. Hierom, Gregory, and venerable Bede. understand it of the angels, when God laid the foundation-stone of the world, the angels being then created, did sing tiie anthems of joy and praise; the angels could not be Ix'fore time, for what was before time was eternal. It is only proper to God to be eternal, — ■ without beginning. He is Alpha and Omega, — tiie first and the last. Rev. i. 8. No creature can write itself Alpha, that is only a llower of the crown of heaven, Exod. iii. 14., " J am that I am," viz. He who exists from and to eternity.

Use \st. 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, methinks, should be as the handwriting upon the wall, Dan. v. 6., it should make their joints to be loosed, &c. '1 he 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, Eph. iv. 19., as if he thought he could not sin fast enough. But remember, this is one of God's names. Eternal; and as long as God is eternal, he hath 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 j)ains

shall be Jicute and sharj), and no rela\ati(n ;

the fire shall not be slackened or abated,

Rev. xiv. 11., " They have no rest day nor

night;" like one that hath his joints stretched continually on the rack, and hath no

ease; therefore the wratli of God is compared to a stream of brimstone, Isa. xxx.

33. Why to a stream ? 1 because a stream

runs without intermission ; it runs, and doth

not stop ; so God's wratii runs like a stream,

and pours out without any intermission.

In the pains of this life, there is some abatement and intermission ; the fever abates,—

after a fit of the stone, the patient hath some ease, — but the pains of liell are intense and violent, in summo gradu; the damned soul never saith, " 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 mixeth compassion witli suffering, Deut. xxxiii. 25. Asher's shoe was of iron, but his foot was dipt in oil. Affliction is the iron-shoe, but mercy is mixed with it ; here is the foot dipt in oil. But the torments of the damned have no mixture: Rev. xiv. 10., "The same 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, Ps. Ixxv. 8., " 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 tliat may make it bitter ; the worm, — the lire,— the curse of God, — all these are bitter ingredients. It is a cup mixed, yet it is without mixture, viz. there shall be nothing to afford the least comfort, — no mixture of mercy ; so it is a cup without mixture. In the sacrifice of jealousy, Numb. v. 15., there was no oil 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. xiv. 11., " The smoke of their torment ascendeth for ever and ever." PocncE gehennates piinlnt^ nonfinunt^ Pkospek. 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. ix. 6., " 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 for ever to be avenged upon tlie wicked. O Eternity! Eternti y! who can fathom it? Mariners haA'e 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. XXX. 33. ; and where shall we have engines or buckets to quench that fire? O 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 a numberless number of 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, (though long) yet there would be some hope: but this 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 sinners!

Qiiest. Here a question may be moved, Why sin that is committed in a slwrt time should be punished eternally?

Ans. We must hold with St. Augustine, " that God's judgments on the wicked, — occultu esse possunt, injusta esse non possunt, — may be secret, but never unjust." Tlie reason why sin connnitted 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 a gainst the king's person, which is sacred: much more that offence which is against God's crown and dignity is of an heinous and infinite nature, and cainiot be satisfied with less tlLin eternal punishment.

Use 2d. Of comfort to the godly. God is eternal, therefore lives for ever to reward the godly, Rom. ii. 7., " To them who seek

for clory and honour, eternal life." The people of God here are in a suff. ring condition: Acts XX. 23., " Bonds and aflli;- tiotis abide me." Tiie head being crowned with thorns, the feet must not tread upon roses. Tlie 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 hath 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, it is * eternal,' 1 John ii. 2.5. Were there but the least suspicion that this glory must cease, it would much eclipse, yea embitter it; but it is eternal. WHiat angel can span eternity? 2 Cor. iv. 17., " An eternal weight of glory." The saints shall bathe themselves in the rivers of di- \'ine pleasure; and these rivers can never be dried up, Ps. xvi. II., " At thy right hand are pleasures for evermore." This is the Elali, the highest strain in the apostle's rhetoric, 1 Thess. iv. 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: 'tis the diamond in the ring. O blessed day that shall have no night! The sun-light of glory shall rise upon the soul, and never set! O blessed spring, that shall have no autumn, or fall of the leaf! The Koman emperors have three ci'owns set u])on their heads, the first of iron, the second of silver, the third of gold: so the Lord sets three crowns on his cliildren, — grace, — comfort, — and glory. And this crown is eternal, I Pet. V. 4., " 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. O how should this be a spur to virtue! How willing should we be to work for God! Though we had nothing here, God hath time enough to reward his people; the crown of eternity shall be set upon their head.

Use S(L Of exhortation. 1. In general, study eternity. Our thoughts should chiefly run upon eternity. We all wish ior the jn-esent, sometiiing that may delight the senses. If we could have lived, as Augustine saith, a cunahuli mnndi, — 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 Ji smajj 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? O think of eternity! Annos ester' nos in viente 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 eteniiiy, O study the shortness of life and length of eternity!

2. More particularly ; think of God's eternity, and the soul's eternity. ( I .) Tliink of God's eternity. He is " the Ancient of days," who was before all time. There is a figurative description of God. Dan. vii. 9., " The Ancient of days did sit, whose garment was white as snow, and the liair 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 thoughst of God. We are apt to have mean, irreverent thoughts of him : Ps. 1. 2 1 ., " Thou thoughtest I was altogether such an one as thyself;" weak and mortal, but if we would think of God's eternity, — when all power ceaseth, he is King eternal, — his his crown flourisheth for ever, — who can make us happy or miserable for ever, — this \\-oul(l make us have adoring thoughts of God. Rev. iv. 10., " 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. And they cast their crowns before the throne ; they lay all their honour at his feet ; thus they shew humble adoration to the eternal essence. Study God's eternity, it will make us adore where we

cannot fathom. (2.) Think of the soul's eternity. As God is eternal, so he hath 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 eternitirs 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. ix. 7., seems to have on its head a crown like gold, but it hath in it a tail like a scorpion, V. 10., and a sting in its tail, and this sting can never be plucked out- Shall I venture eternal ^vTath? Is sin committed so sweet, as lying in hell for ever is bitter? This 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 these worldly things; we should

not esteem much of them. 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? They who stand upon the top of the Alps, the great cities of Campania seem as small things in their eyes; so he who hath his thoughts fixed on his eternal state after this life, all these things seem as nothiug in his eye. What is the glory of this world? How poor and contemptible, compared with an eternal weight of glory. — 3. To conclude: 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 eitlier 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. O what influence would the thoughts of eternity have upon our religious duties! It would make us do them with all our might: a duty well performed, lifts a Christian higher towards heaven, and sets a Christian a step nearer to a blessed eternity.

THE next attribute is God's unchangeableness: Mai. iii. 6., " I am Jehovah, I change not." 1. God is unchangeable in his nature. 2. 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, James i. 17., " W'llh whom is no variableness, neither shadow of turning ;" Ps. cii. 27., " Thou art the same." All created things are full of vicissitudes : 1. Princes and emperors are subject to mutation. Sesostris, an Egyptian prince, having subdued divers kings in war, made them draw like horses in his cliaviot, as if he intended to turn them to eat grass, as God did king Nebuchadnezzar. The crown hath many successors.— 2. Kingdoms have their eclipses and convulsions : What is become of the glory of Athens ? The pomp of Troy ? Jam seges est ubi Troja full I Kingdoms, though they have a head of gold, yet feet of clay. — 3. The heavens change, Ps. cii. 26., " As a vesture shalt thou change them, and they shall be changed." The matter of the elements, as it is more pure, so more firm and solid ; the heavens are the most ancient records, wliere God hath written his glory witli 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, 2 Pet. iii. 12., and so be more refined and purified. Thus the heavens shall be changed, but not he who dwells in heaven • " With him there

is no variableness, nor shadow ot turning." — 4. The best s§,ints liuve their eclipses and changes. Look upon a Christian in his spiritual estate, and he is full of variation. Though the seed of grace doth not die, yet the beauty and activity of it doth often wither. A Christian liath his aguish fits in religion; sometimes his faith is at an high tide, sometimes low ebb; sometimes his love flames, and at another time like fire in the embers, and he hath lost his first love. How strong was David's grace at one time, 2 Sam. xxii. 3., " The God of my rock, in him will I trust!" And at another time, " I shall one day perish by the hand of Saul." What Christian can say he doth not find a change in his graces: that the bow of his faith doth never unbend, the strings of his viol do never slacken? Sure we shall never meet with such Christians till we meet with them in heaven! But God is without any shadow of turning. — 5. The angels were subject to change; they were created holy, but mutable. Judo 6., " The angels which kept not their first estate." These morning-stars of heaven were falling stars. But God's glory shines with a fixed brightness. In God there is nothing looks like a change, — no better or worse; no better in him, because then he were not perfect; nor worse in him, for then he should cease to be perfect. He is immutably holy, immutably good, there is no shadow of change in him.

Obj. Christ, who is God, assumed the hximan nature, here was a change.

Ans. If indeed the divine nature had been converted into the human, — or the human into the divine, — here had been a chan^'e, but not so. The human nature was distinct from the divine, therefore there was no change. As suppose a cloud over the sun, this makes no change in the body of the sun; so, though the divine nature be covered with the human, this makes no change in the divine nature.

II. There is no period put to his being: 1 Tim. vi. 16., '' Who only hath immortality." The Godhead cannot die: 1. An infinite essence cannot be changed into finite; but God is infinite. 2. He is eternal, ergo he is not mortal; to be eternal, and mortal, is a contradiction.

Use 1st. Hec here the excellency of the divine nature in its immutability: tMs is the glory of the Godhead. Mutableness denotes weakness; it is not so in God, he is " the same, yesterday, and to-day, and for ever," Heb. xiii. 8. Men are fickle and mutable, like Reuben, " unstable as water," Gen. xlix. 4. They go in changeable colours.

1. They are changeable in their principles,— sometimes protestant, sometimes papist ; if their faces altered as fast as their opinions, we should not know them.

2. 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, alter every half-hour ; these the apostle compares to ' waves of the sea,' and ' wandering stars,' Jude 13. ; they are not pillars in God's temple, but reeds.

3. Others are changeable in their friendship,— quickly love, and quickly hate ; sometimes will put you in their bosom, then excommunicate you out of their favour ; thus they change as the cameleon into several colours. But God is immutable^

Use 2d. See the vanity of the creature;; there are changes in every thing but in God; Ps. Ixii. 9., " Men of low degree are vanity, and men of higli degree are a lie." We look for more from the creature than God hath put into it. The world brings changes; the creHture hath two evils in it, — it j)romiseth more than we find, — and it fails us when wo most need it; there is a failure /// omni. A man desires to have his, corn grinded, the water fails, and then his^ mill cannot go; the mariner is for a voyage, the wind either doth not blow, or it is contrary, and he cannot sail; 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! As if one should build houses on the sand, where the sea comes in and overflows. The creatuz'e is true to nothing but deceit, and is constant only in its disappointments. It is no more wonder to see changes fall out here below, than to see the moon dressing itself in ji new shape and figure; look to meet with changes in every thing but God.

Use Sd. Comfort to the godly: 1. In case of losses^ if an estate be almost boiled away to nothing, — if you lose dear friends by death, — here is a double eclipse; but this is the comfort, God is unchangeable; I may lose these things, but I cannot lose mv God, he never dies. When the fig-tree, and olive-tree failed, yet God did not fail, Hab. iii. 18., " I will joy in the God of my.salvation." The flowers in the garden die, but a man's portion remains; so outward things die and change, but, Ps. Ixxiii. 26., " God is the strength of my heart, and my portion for ever." — 2. In case of satlness of spirit, when God seems to cast off the soul in desertion, Cant. v. 6., " My BeloA'ed had withdrawn himself;" yet God is unchangeable. He is immutable in his love; he may change his countenance, but not his heart, Jer. xxxi. 3., " I have loved thee witlj an everlasting love," — in Hebrew, gnolam, ' a love of eternity.' If once God's electing love riseth upon the soul, it never sets: Isa. liv. 10., " The mountains shall be removed, but my loving-kindness shall not depart from thee, neither the covenant of my peace be removed." God's love stands faster than the mountains; God's love to Christ is unchangeable, and he will no more cease loving believers, than he will cease loving Christ.

Use ilh. Of exhortation. Get an interest in this unchangeable God, then thou art as a rock in the sea, immoveable in midst of all changes.

Quest. How shall I get a part in this unchangeable God?

Ans. By liaving a change wrought in thee: 1 Cor. vi. 11., " But ye are washed, but ye are sanctified." Whence we are changed, a tenehris ad Ivcem, — so changed, as if another soul did live in the same body; by this change we are interested in the unchangeable God. — Trust to this God only, who is unchangeable, Isa. ii. 22., ** Cease ve from men;" leave trustinjr 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 unchangcal>Ie, Heb. xiii. 5., ** I will never leave thee nor forsake thee."

Health may leave us, — riches, friends may leave us, — but, saith God, ^ I'll not leave thee; my power sliall support thee; my Spirit shall sanctify thee; my mercy shall save thee: I will never leave thee.' O 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 proA'e unfaithful. Outward comforts are given us as baits by the way to refresh us, but not as crutches to lean on; if Ave make the creature an idol, what we make our trust God makes our shame. O trust in the immortal God! We, like Noah's dove, have no footing for our souls, till we get into the ark of God's unchangeableness, Ps. cxxv. 1., " They that trust in the Lord, shall be as mount Sion, which cannot be removed." — God is unchangeal)le is his decree; what he hath decreed from eternity is unalterable, Isa. xlvi. 10., " My counsel shall stand." Argument, '1 hat God's eternal counsel or decree is immutable: if God changed his decree, it must be from some defect of wisdom or foresight in God, for that is the reason why men do change their purposes; through a want of foresight, 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.

Obj. But is not God said to repent? There seems to he a change in his decree, Jonah iii. 10., " The Lord repented of tlie evil that he said he U'oidd do nnto th(m.

Ans. Repentance is attributed to God figuratively and impro])erly: Num. xxiii. 19., He is not " a man tliat he should repent." There may be a change in God's work, but not in his will; God may will a change, but not change his will; " God may change his sentence, but not his decree." As su])pose a king shall cause a sentence to be passed upon a malefactor whom he intends to save: notwithstanding this sentence, the king doth not alter his decree, so God threatened destruction to Nineveh, Jonah iii. 4., but the people of

Nineveh repenting, God spared them. Here God changed his sentence, but not his decree; it was what had lain in tlic womb of liis purpose from eternity.

Oi3J. But ij God's decree be 7inchan(/caljk, and cannot be reversed, then to what purpose should ice use the means? Our endeavours towards salvation cannot alter his decree.

' Ans. This decree of God doth not take off my endeavour; for he that Jiatli decreed my salvation, hath decreed it in tJie use of means: and if I neglect the means, I go about to reprobate myself. No man argues thus: " God hath decreed how long I shall live, therefore I will not use means to preserve my life, not eat and drink." God hath decreed the time of my life in the use of means; so God hath decreed my salvation in the use of word, prayer, sacraments; and as a man that refuseth his food murders himself, so he that refuseth to work out his salvation doth destroy liimself. The vessels o^ mercy are said to be * prepared unto glory,' Rom. ix. 23. 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. A good saying of Dr. Preston, " Hast thou an heart to pray to God? it is a sign no decree of wrath hath passed against thee."

Use 1st. If God's decree be eternal and unchangeable, then God doth not elect our faith foreseen, as the Arminians, Rom. ix. 1 1 — 13., " Tlie 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." We are not elected ybr holiness, but to holiness, Ej)h. i. i. If we are not justified for our faith, much less elected for our faith; but we are not justified for it; we are said to be justified through faith as an instrument, Eph. ii. S., but not for faith as a cause; and, if not justified for faith, then mufch less elected. God's decree of election is eternal and unchangeable, therefore depends not upon faith foreseen. Acts xiii. 48., " As many as were ordained to eternal life, believed." They were not elected because they believed, but they believed because they were elected. Use 2d. If God's decree be unchatigeale, it is comfort in two cases: 1 . Concern- ,

ing God's providence towards his church. We are ready to quarrel with providence if every thing doth not jump with our desire: remember God's work goes on, and nothing falls out but what he hath decreed from eternity. — 2. God hath decreed troubles for the church's good; the troubling of God's church is like the angel's troubling the water, John V. 4., whicli made way for healing his peoj)le. He hath decreed troubles in the church: " whose fire is in Sion, and his furnace in Jerusalem," Isa. xxxi. 9. 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, Dan. xii. 10., " Many shall be made white." God lets the waters of affliction be poured on his people, he doth but lay them a whitening. Therefore murmur not at God's dealings; his work goes on, nothing falls out but what he hath wisely decreed from eternity; every thing shall promote God's design, and fulfil his decree. — 2. Comfort to the godly in regard of their salvation, 2 Tim. ii. 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, and for ever elected, Rev. iii. 5., " I will not blot his name out of the book of life." The book of God's decree hath no errata in it, — no blottings out, — once justified never unjustified, IIos. xiii. M., " Repentance shall be hid from mine eyes." God never repents of his electing love, John xiii. 1., " He loved them to the end." Therefore, if thou art a believer, comfort thyself with this, the immutability of God's decree.

Use 3d. To conclude: a word to the wicked, who march furiously against God and his people — Let them know, 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 twofold will of God, voluntas pracepti et decretiy — the will of God's precept, and of his decree. While the wicked resist t]ie 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 resisted the will of God's

prece()ts, tliey fulfilled the will of his ])cimissive decree, Acts iv. 28. Such as are wicked, God coniniiuids one thing, they do tle quite contrary; to keep the sabbath, they profane it: wJiiie 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: God's commands are the silken net. AVhile men break the silken net ot God's command, they ai'e taken in the ij'on net of his decree; while they sit backward to God's precepts, they row forward to his decree; his decree to permit their sin, andl to punish them for their sin permitted.

THE next attribute is God"'s wisdom; •which is one of the brightest beams of the Godhead, Job. ix. 4., " He is wise in heart." The heart is the seat of wisdom; Cor in HebrcBO sumititr pro Jiidicio, Pineda. Among the Hebrews, the heart is put for wisdom, Job xxxiv. 34., Let men of understanding tell me," — in the Hebrew, " Let men of heart tell me." God is wise in heart, that is, he is most wise: L God is only \vise; he doth solely and wholly possess all wisdom; therefore he is called, " the only wise God," I Tim. i. 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. — 2. 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, Matth. v. 48. God's wisdom appears in two things: 1st, His infinite intelligence. 2dly, His exact working.

1st. His infinite intelligence. He knows the most profound, abstruse secrets, Dan. ii. 28. He knows the thoughts, which are the most intricate subtle things, Amos iv. 13., " He declareth to man what is his thought." Let sin be contrived ever so ])olitically, God will pull off all masks and disguises, and make an heart-anatomy. He knows all future contingencies, ei ante intuita, all things are before him in one clear prospect.

2d. His exact curious working. He is wise in heart ; his wisdom lies in his works. Tliese works of God are bound up in tlnee great volumes, where we may read ids wisdom.

1 . Tlie work of creation. Tlie creation, as it is a monument of God's power, so a looking-glass in which we may see his wisdom. None but a wise God could so curi ously contrive the world. Behold the earth decked with variety of flowers which are both for beauty and fragrancy, — 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 the marshalling and ordering every thing 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, Ps. Lvxiv. 17., " Thou hast made summer and winter." If it had been all summer, tlie 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, the earth with the sea; if it liad been all sea, then we had A\anted bread ; if it had been all earth, then we liad wanted water. The wisdom of God is seen in preparing and ripening the fruits of the earth ; the wind and I'rost prej)are the fruits, the sun and rain ripen the fruits, God s wisdom is seen in setting bounds to the scii, and so wisely contriving it, that though tlie sea be higher than the earth, yet it should not overllow the earth ; so that we may cry out with the Psalmist, Ps. civ. 24, " O, Lord, how manifold are thy works ! in wisdom hast thou made them all." 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 tlie rich need the poor man's lahonr. God makes one trade depend npon 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 master- piece 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, Rom. xi. 33., " O the depth of the riches both of the wivsdom and knowledge of God !" Tliis posed men and ang^els. If God had put us to find out a way of salvation when we were lost ; we could neither have had an head to devise, nor a heart to desire, what God's infinite wisdom had found out for us. Mercy had a mind to Rave sinners, yet loath that the justice of God should be wronged ; " it is a pity," saith Mercy, " tliat such a noble creature as man should be made tf> be undone ; and yet no reason that God's justice should be a loser. What way then shall be found out ? Angels canru)t 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, here the Wisdom of Gyd 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 abilitv he shall be God: thus iustice mav 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 manifested in the flesh," 1 Tim. iii. 16. What wisdom was this, that Christ should be made sin, yet know no sin ; that G<k1 should condemn the sin, yet save the sinner ? Here was wisdom, to find out the way of salvation. — 2. The means by which salvati<m is applied, set forth God's wisdom ; that salvation should be by faith, not by works. Faith is an humble grace, it gives all to Christ ; it is an adorer of free grace,

atul free grace being advanced here, God hath his glory, and it is his highest wisdom to exalt his own glory. — 3. Tlie way of working faith declares God's wisdom; it is wrought by the word preached, Rom. X. 17., " Faith Cometh by hearing." 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 slunv his wisdom, by that wliic^li seems follv, 1 Cor. i. 27., "' He hath chosen the foolish things of the world to confound the wise." Why so? V. 29. "That no flesh should glory in his presence." Should God convert by the ministry of angels, then we should have been ready to have gloried in angels, and have given that honour to tliem which is due to God: but when God works by weak tools, makes use of men who are of like ])assions with ourselves, aiul by them converts, now the power is plainly seen to be of God, 2 Cor. iv. 7., " We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." 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 hath either a mercy or a wonder wra])t up in it. The Avisdom of God,

in his works of providence, appears : 1.

By effecting great things by small contemptible means. He cured the stinig Is-

I'aelites, by a brazen serpent. If some

sovereign antidote had been used, if the

balm of Gilead had been brought, there had

been some likelihood that this should have

healed ; but what was there in a brazen

serpent? It was a mere image, aiul not

applied to him that was wounded, only he

was to look upon it, yet this wrought a

cure. The less ])rol)ability in the instrument, the more is God's wisdom seen —

2. The wisdom of God is seen in doing his

work bv that which to the eve of flesh

seems quite contrary: God intended t<> advance Joseph, and make all his brethren's

sheaves bow to his sheaf: now what \vy

doth he take? first Joseph is thrown ijito

the pit, then sold into Egypt: then after

that ])ut in ]rison, Gen. xxxix. 20. And

bv his imprisonment, God made way for his

advancement. For Cod to save in an ordinary way, wisdom would not be so much

taken notice of. But when he goes strangely to work, and saves in that very way in

which we think he will destroy ; now, his

wisdom shines forth in a most glorious conspicuous manner. God would make Israel

victorious, and what way doth he go in?

He lessens Gideon's army, Judg. \di. 2.,

*' Tlie people that .are with thee are too

many;" he reduceth 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,

Ps. cv. 2j., " He turned their heart to hate

his people." The more they hated and oppressed Israel, the more God plagued the

Egyptians, and the more glad they were to

let Israel go, Exod. xii. 33. 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 lets the fish

swallow him up, and so bring him to the

shore. God would save Paul, and all that

were in the ship with him, and there was

no way to save them, but the ship must

break, and they all came safe to land upon

the broken pieces of the ship, Acts xxvii.

44. In reference to the church, God oft

goes by contrary means, — makes the enemy do his work ; he can strike a straight

stroke by crooked sticks, God hath oft

made his church grow and flourish by persecution. " The showers of blood have

made her more fruitful," Julian. Exod.

i. 10., " Come, let us deal wisely with

them, lest they multiply;" and that way

they took to suppress them, made them

multiply; v. 12., " llie more they afflicted them, the more they multiplied;" like

ground, the more it is harrowed, it bears

the better crop. 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 a

means to enlarge the gospel, Phil. i. 12. —

3. The >visdom 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. iv. 17. These hard frosts hasten the spring-flowers of glory. The wise God, by a divine chemistry, turns afflictions into cordials. God makes his people gainers by losses, and turns their crosses into blessings.— 4. Tlie wisdom of God is seen in this, that the sins of men shall cai-ry on God's work; yet that he should have no hand in their sin. The Lord permits sin, but doth not approve it. He hath an 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 did co cur; 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. A man that 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, the sins of men shall carry on his work*, y6t he hath tio hand in them. — 5. The wisdom of God is seen in helping in desperate cases. God loves to shew his wisdom when human help and wisdom fail. Exquisite lawyers love to wrestle witii niceties and difficulties in the law, to shew their skill the more. God's wisdom is never at a loss; but when providences are darkest, now appears the morning-star of deliverance: Ps. cxxxvi. 23., " Who remembered us in our low condition." Sometimes God melts away the spirits of his enemies. Josh. ii. 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, — now comes the angel. — 6.

God's \visdom is seen in befooling wise men, and making their wisdom a means of their overthrow. Ahithophel had deep policy, 2 Sam. xvi. 23., " The counsel of Ahithophel, which he counselled, in those days, was as if a man had inquired at the oracle of God:" but he consulted his own shame. The Lord turned his counsel into foolishness, 2 Sam. xvii. 23.; Job v. 13., " He taketh the wise in their own craftiness;" that is, when they think to deal wisely, he not only disappoints them, but insnares them. The snares they lay for others catch themselves, Ps. ix. 15., " In the net which they hid, is their own foot taken." God loves to counterplot politicians; he makes use of their own wit to undo them, and hangs Haman upon his own gallows.

Use 1st. Adore the wisdom of God; it is an infinite deep the angels cannot search into, Rom. xi. 33., " His ways are past finding out." And 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 in several cases: I. In want of spiritual comfort. God is wise, he sees it good sometimes we should be without comfort. Perhaps we should be lifted up with spiritual enlargements, as Paul with his revelations, 2 Cor. xii. 7. It is hard to have the heart low, when comfort is high. God sees humility is better for us than joy. It is better to want comfort, and be humble, than to have it, and be pioud. — 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 we are in faith, 2 Cor. iv. !(., " Though our outward man perish, yel the inward man is renewed day by day.' 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 now gathering the fruits of righteousness, Heb. xii. II. Sickness is God's lance to let out the imposthume of sin, Isa. xxvii. 9. — 3. In case of God's providences to his church: we wonder what God is d<>ing with, us, and are ready to kill

ourselves with care, rest in God's wisdom; he knows best what he hath to do, Ps. Ixxvii, 19., " Thy footsteps are not known." Trust him where you cannot trace him. God is jjiost 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, God's wisdom can roll away the stone from the sepulchre. Christ Cometh " leaping over mountains," Cant. ii. 8. 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, 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, he saw riches would be a snare unto thee, 1 Tim. vi. 9. : art thou troubled that God hath 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, yet God will make thee strong in assurance. O 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, — rest satisfied in God's wisdom. God hath taken away these, because he would have more of your love; he breaks these crutches, that we may live more upon him by faith. God would have us learn to go without crutches.

Use 2d. If God be infinitely wise, then let us go to him for wisdom; as Solomon, 1 Kings iii. 9, 10., " Give thy servant an understanding heart;" " and the speech pleased the Lord." And there is encouragement for us: " If any one lack wisdom, let him ask of God, who giveth liberally, and upbraideth not," James i. 5. 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 subtilties 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!

OF GOD'S POWER.

OF GOD'S POWER.

THE next attribute is God's power, Jolj ix. ll'., " If I speak of strength, lo, lie is strong." In tliis cliapter is a magnificent description of God's power: " Lo, lie 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. xvii. I. His almightiness lies in this, lie can do whatever is feasible. Di\dnes distinguish between authority and power; God hath both.

I. He hath a sovereign right and authority over man. He can do with his creatures as he j>leases. Who shall dispute with God? who shall ask him a reason of his doings? Dan. iv. 35., " He doeth 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, Ps. Ixxv. 5, 7., " He putteth down one, and st-tteth up another." He hath salvation and damnation in his power. He hath the key of justice in his hand, to lock up whom he will in the fiery prison of hell; and he hath the key of mercy in his hands, to open lieaA'on's gate to whom he pleases. This is tlu; name engraven upon his vesture, " King of kings, and l-ord of lords," Rev. xix. 16. He sits Lord j)aramount, and who can call him to an account? Isa. xlvi. 10., " 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 WJis that turned king Nebuchadnezzar to eat grass, and threw the angels to hell when they sinned; that broke the head of the Babylonish empire, Isa. xiv. 11., " How art thou fallen from heaven, O Lucifer! Thy pomp is brought down to the grave;" who sets bounds lo the sea, and bridles the j)roud waves. Job. xxxviii. 1 1. God is the su])reme monarch, all power is seated originally in liim; " The j)owers that be are ordained of God," Rom. xiii. 1. Kings hold tlieir

crowns of him, Prov. viii. 15., ** By me

kings reign." ^

II. As God hath authority, so he hath infinite power. What is authority without power? " He is mighty in strength," Job. L\. 4. 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:

1. Because he needs no instruments to work

with ; it is proper to God to work \vithout

tools. — 2. He needs no matter to work upon;

first, he creates matter, and then works upon

it. — 3. He works without labour, Ps. xxxiii.

9., ' He spake and it was done.'

2. The power of God is seen in the conversion of souls. Surely a mighty power went to raise Christ from the grave, Eph. i. 20. 1. The same power goes to draw a sinner to God, as drew Christ out of the gi-ave to heaven. 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 helj) him, so he had nothing to hinder him ; but Avlien he comes to convert a sinner, here he meets with opposition, — Satan opposeth him, and the heart opposeth him ; a sinner is angry with converting grace. — 2. The world was the " Work of God's fingers," Ps. viii. 3. Conversion is the " Work of God's arm," Lukei. 5. — 3. In the creation. God wrought but one miracle, he spake the word ; but, in conversion, he works many miiacles, — the blind is made to see, — the dead is raised, — the deaf hears the voice of the Son of God, O the infinite ])ower of Jehovah ! Before his sceptre, angels vail and j)rostraie themselves ; kings cast their crowns at his feet. Amos ix. .*>., " He toucheth the land, and it shall melt;" Job ix. 6., " Whieh shaketh the earth out of her j)lace." An earthcjuake makes the earth tremble u))on her ])illars, but God shakes it out of its place ; he can remove the earth from its centre. God can do what he will, his j)ower 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 AWth

OF GODS POWER.

his will. God can with a word unpin the wheels, and break the axle-tree of the creation. He can do more than we can think, Eph. iii. 20. He can suspend natural agents; he sealed up the lions' mouths, made the fire not to burn; he made the waters to stand upon an heap; he caused the sun to go ten degrees backward in Ahaz his dial, Isa. xxxviii. 8. What can pose omnipotency? The Lord cuts off the spirit of princes, Ps. Ixxvi. 12. He counter- works his enemies; he pulls down their flags and banners of pride, infatuates their counsels, breaks their forces; and he doth it with ease, with the turning of his hand, Ps. Ixxxi. 24-., " with his breath," Isa. xl. 2 1., " with a look." That is all it needs cost God to destroy his enemies; a look, a cast of his eye, Exod. xiv. 24., " The Lord looked into the host of the Egyptians, through the pillar of fire, and troubled their host." 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 up the waters; but when God speaks, the wind and sea obey him; if he say but tlie 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. xv. 3. He hath a mighty arm. Ps. Ixxxix. 13., "God's power is a glorious power," Col. i. IL ( I.) It is an irresistible power, Rom. ix. 19., " Who hath 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 arch-angel. If the sinner be once taken in God's iron net, there is no escaping, Isa. xliii. 13., " There is none that can deliver out of my hand." (2.) God's power is an inexhaustible power; it is never spent or wasted. Men, while they exei-cise their strength, weaken it; but God hath an everlasting spring of strength in him, Isa. xxvi. 4. Though he spends his arrows upon his enemies, Deut. xxxii. 23., yet he doth not spend his strength. Isa. xl. 28., " He fainteth not, neither is weary."

Ob J. Can God do all things? lie cannot deny himself.

Ans. 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 \st. If God be so infinite in power, fear tliis great God. We are apt to fear such as are in power; Jer. v. 22., *' ' Fear ye not me?' saitli tiie Lord: ' Will ye not tremble at my presence?' " He hath power to cast our souls and bodies into hell! Ps. xc. 11., " W\\o knows the power of his wrath?" God can with the same breath that made us, dissolve us; " His eyes are as a flame of fire; the rocks are thrown down by him," Nah. i. 6. Solomon saith, " Where the word of a king is, there is power," Eccl. viii. 4.; much more where the word of a God is. O let us fear this mighty God! The fear of God will drive out all other base fear.

Use 2d. 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 have no warrant to lay claim to his power. His power is no relief to tliom. Me hath power to forgive sins, but he will not put forth his power towards an imj)cnitcnt 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 water, yet he will not carry an enemy in his arms. God's power is not engaged to help those that fight agai.ist him. Let miseries come upon the wicked, they have none to help them; they are like a ship in a storm without a pilot, 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. God's power serves to revenge the wrong done to his mercy. God will be Almighty to damn tlie sinner. Now, in what condition is every unbeliever? God's power is engaged against

OF GOD'S POWER

him, and "it is a fearful thing to fall into the hands of the living God," Hob. X. 31.

Use 3d. It reproves such as do not believe this power of God. We say, we do not doubt of God's power, but his will. But indeed it is God's power that we question. " Is there any thing too hard for me?" Jer. xxxii. 27.; yet 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 liim; 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 God furnish a table in the wilderness?" Ps. Ixxviii. 19. They thought the wilderness was a fitter place for making of graves, than spreading of a table. Did not Martha doubt of Christ's power? John xi. 39., " He hath been dead four days." If Christ had been there while Lazarus was sick, or when he had been newly dead, Martha did not question but Christ 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. And Moses, though an holy man, yet limits God's power through unbelief, Numb. xi. 21., " The people among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh that they may eat a whole month: sliall the flocks and the herds be slain for them to suffice them? or shall all the fish of the sea be gathered for tliem to Buflicc them?" And the Lord said unto Moses, " Is the Lord's hand waxed short?" Tliis is a great aff'ront to God, to go to deny his j)ower. That men doubt of God's power, appears, 1. By their taking indirect courses. Would they defraud in their dealings, use false weights, if they believed the power of God, tliat he could provide for them? 2. By tlieir depending more upon second causes than upon God, 2 Chron. xvi. 12., " In his disease, lie sought not to the Lord, but to the physicians."

Use Ath. If God be infinite in power, then let us take heed of hardening our hearts against God: Job ix. 4., " Who hatli hardened himself against him, and

prospered?" Job sends a challenge to all creatures in heaven and earth. Who is ho did ever take 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, as it were, to raise a war against heaven; and let him remember God is El-shaddai, — almighty; he will be too hard for them that oppose him, Job xl. 9., " Hast thou an arm like God?" 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, vicisli Galiloee, — " 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? O 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 teai-s in your eyes, than weapons in your hand. You may overcome God sooner by repentance, than by resistance.

Use 5th. Get an interest in God, and then this glorious power is engaged for you. God gives it under his hand, that he will put forth the whole power of his Godhead for the good of his people: 1 Chron. xvii. 24., " The Lord of hosts is the God of Israel, even a God to Israel." Tliis almiglitiness of God's power is a wonderful supj)ort and comfort to every believer. It was Samson's riddle. Judges xiv. 14., " Out of the strong came forth sweetness:" 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, saith a child of God, are potent ; I have no power against this army that comes sigainst me; I pray, and liumble 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 ; tliough sin be too hard for tliee, yet not for him; he can soften hard hearts, and quicken the dead. " Is any thing too hard for the Lord?" Gen. xviii. 14. Set

God's power on work, by faith and prayer. Say, ' Lord! it is not for thy lionour that the devil should have so strong a party within me; O break tlic head of this leviathan I Abba, Father, all things are possible to thee!'

2. In case of strong temptation. Satan

is called ' the strong man,' O but remember the power of God: Christ is called,

* The lion of the tribe of Judah;' he hath

broken the serpent's head upon the cross.

Satan is a chained enemy, and a conquered enemy. Michael is stronger than the

dragon.

S. 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 doth shake and tremble. Cannot God strengthen weak grace? 2 Cor. xii. 9., " 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."" I fear I shall not hold out. Christian, dost thou belicA'C the power of God? Hath not God preserved thy grace thus far? Mayest thou not set up thy Ebonezer? God hath kept thy grace hitherto as a spark in the main ocean; and is not he able still to keep thy grace? 1 Pet. i. 5., " Who are kept by the power of God," &c. God's mercy pardons us, but his power preserves us. He who by his power keeps the stars that they do not fall out of their orbs, keeps our grace that it doth not fail or annihilate.

4. Comfort in case of the deficiency in thy estate. God can multiply the oil in the cruse ; miraculously he can raise up supplies; God, who provides for the birds

of the air, cannot he provide for his children? He that clothes the lilies, cannot he clothe his lambs?

5. Comfort in regard of the resurrec tion. This 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 nume rical bodies ; but if we believe the powei of God, it is no great wonder. Wliich is hardest, to create, or raise the dead ? lie that can make a body of nothing, can restore it to its parts when mingled and confounded with other substances. Mat. xix. 26., " With God all things are possible." if we believe the first article of the creed, that God is almiglity, 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, Ps. Ixxvi. 10. God can either confine the enemies power or confound it. " If God be £or us, who can be against us ?" God can create Jerusalem a |)raise, Isa. Ixv. 18. The church in Eze- Uiel, is compared to dry bones, but God made breath to enter iiito them, and they lived, Ezek. xxxvii. 10. The ship of the church may be tossed, because sin is in it, but it shall not be overwhelmed, because Christ is in it, Ps. xlvi. 6., Dens in medio. All the church's pangs shall help forward her deliverance.

THE next attribute is God's Holiness, £xod. XV. 11., "Glorious in holiness." Holiness is the most sparkling jewel of his crown; it is the name by which God is known, Ps. cxi. 9., " Holy and reverend is his name." He is the holy One, Job vi. 10. Seraphims cry, " Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory," Isa. vi. 3. His power makes

him mighty; his holiness makes hiui <;iorious, God's holiness consists in his perl'ect loving of righteousness, and abliorrence of evil, Hab. i. 13., " Of purer eyes than to behold evil, and cannot look on iniquity."

l.s/, God is holy intrinsically: 1. He is holy in his nature; his very being is made up of holiness, as light is of the essence of

the Buii.— 2. He IS holy in Ins word; the word bears a stamp of his holiness upon it, as the wax bears an impression of the seal, Ps. cxix. 140., " Thy word is very pure;" it is compared to silver refined seven times, Ps. xii. t). EA'erv line in the word breathes sanctity, it encourageth nothing but holiness.— 3. God is holy in his operations; all God doeth is holy; he cannot act but like himself; he can no more do an unrighteous action, than the sun can darken, Ps. cxlv. 17., " The Lord is holy in all his works."

2dly, God is holy primarily : he is the original and pattern of holiness ; holiness began at him who is ' the Ancient of days.' 3<//?/, God is holy efficiently : he is the cause of all that is holiness in others, James i. 17., " Every good gift, and every perfect gift comes from above." lie made the angels holy ; he infused all that holiness into Christ's human nature ; all the holiness we haA'e is but a crystal stream from this fountain. We borrow all our holiness from God. As the lights of the sanctuarv wore lighted from the middle lamp, so all the holiness of others is a lamp lighted from heaven. Lev. xx. 8., " I am the Lord which sanctify you." 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.

Athly, God is holy transcendently, 1 Sam. ii. 2., " There is none holy as the Lord." 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: the holiness in God is far above the holiness in saints or angels.

1. It is above the holiness in saints. 1. It is a pure holiness : the saints' holiness is like gold in the ore, imperfect ; their humility is stained with pride ; he that hath most faith hath need pray, ' Lord help my unbelief ;' but the holiness of God is pure, like wine from the grape ; it hath not the least dash or tincture of impurity mixed with it. — 2. A more unchangeable holiness : the saints though they cannot lose the habit of holiness (for the seed of God remains), yet they may lose some degrees of their holiness. Rev. ii. 4., " Thou hast left thy first love." Grace cannot die,

yet the flame of it may go out; holiness in the saints is subject to ebbing, but holiness in God is unchange.ible; he never lost a drop of his holiness; as he cannot have more holiness, because he is perfectly holy, so he cani^t have less holiness, because he is unchangeably holy.

2. The holiness in God is above the ho^ liness in the angels ; holiness in the angels is only a quality, which may be lost, as we see in the fallen angels ; but holiness iu God is his essence, he is all over holy, and he can as well lose his Godliead as his holiness.

Ans. God sees all the sins of men, but is no more defiled with them than the sun is defiled with the vapours that arise out of the earth. God sees sin, not as a patron to approve it, but as a judge to punish it.

Use \st. Is God so infinitely holy? Then see how unlike to God sin is. Sin is an unclean thing, it is hyperbolical ly evil, Rom. i. 13. It is called 'an abomination,' Deut. vii. 25. God hath no mixture of evil in him; sin hath no mixture of good; it is the spirits and quintescence of evil; it turns good into evil; it hath deflowered the virgin-soul, made it red with guilt, and black with filth; it is called ' the accursed thing,' Josh. vii. II. No wonder, therefore, that God doth so hate sin, being so unlike to him, nay, so contrary to him; it strikes at his holiness; sin doth all it can to spite God; sin would not only unthrone God, but un-god him; if sin could help it, God should be God no longer.

Use 2d. Is God the Holy One, and is his holiness his glory? Then how impious are they, 1. That arc haters of holiness? As the vulture hates perfumes, so they hate this sweet perfume of holiness in the saints; their hearts rise against holiness; as a man's stomach at a dish he hath an antipathy against. There is not a greater sign of a person devoted to hell, than to hate one for that thing wherein he is most like God, his holiness. — 2. That are despiscrs of holiness: they despise the glory of the Godhead, " Glorious in holiness."

tfl

TJje despising of holiness is seen in tlie deriding of it; is it not sad men should deride tliat which should save them? Sure that patient will die that derides the physic. The deriding the grace of the Spirit comes near to the despigliting tlie Spirit of g^ace. Scoffing Ishmael was cast out of Abraham's house, Gen. xxi. 9. Such as scoff at holiness shall be cast out of heaven. Ufte Set. Of exhortation. Is God so infinitely holy, then let us endeavour to imitate God in holiness: 1 Pet. i. 16., " Be ye holy, for 1 am holy." There is a twofold holiness, — an holiness of equality, — and an holiness of similitude. An holiness of equality no man or angel can reach to; who can be equally holy with God? Who can parallel him in sanctity? But, 2. There is an holiness of similitude, and that we must aspire after, to have some analogy and resemblance of God's holiness in us, — be as like him in holiness as we can; though a taper doth not give so much light as the sun, yet it doth resemble it. We must imitate God in holiness.

Ans. In two things; \st. In our suitableness to God's nature. 2dly, Our subjection to his will.

\st. Our holiness stands in our suitableness to the nature of God; hence the saints are said to partake of the divine nature, 2 Pet i. 4., which is not a partaking of his essence, but his image. Herein is the saints' holiness, — when they are the lively pictures of God, — thev bear the image of God's meekness, mercifulness, heavenliness, ■ — they are of the same judgment with God, of the same disposition, — they love what he loves, and hate what he hates.

2d. Our holiness consists in our subjection to the will of God : as God's nature is file pattern of holiness, so his will is the rule of holiness. This is our holiness, 1. When we do his will. Acts xiii. 22. 2. UHien we bear his will, Micah vii. 9., what he inflicts wisely, we suffer willingly. This is our holiness, when we are suitable to God's nature, and submissive to his will ; this should be our great care, to be like God In holiness ; our lioliness should be so quafied as God's ; God's is a real holiness,

such should ours be, Eph. iv., 24. " Righteousness and true holiness." It should not be only the paint of holiness, but the life of holiness; it should not only be ilke the Egyptian temples, beautifiod without, but like Solomon's temple, gold within, Ps. xlv. 13., " The king's daughter is all glorious within" That I' may jness you to resemble God in holiness, consi(h?r,

1. How illustrious every holy person is; he is a fair glass in which some of the beams of God's holiness shines forth. We read, Aaron put on liis garments for glory and beauty, Exod. xxviii. 2. AVlien 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 saith, they that o])pose 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 the ordinances for, but to rain down righteousness upon us, and make us holy ? What are the promises for, but to encoiu*- age holiness? What is the sending of the Spirit into the world for, but to anoint us with the holv unction? 1 John ii. 20. What are all afflictions for, but to make us partakers of God's holiness? Heb. xii. 10. Wliat 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 ? Tit. ii. 14., " Who gave himself for us, to purify unto himself a peculiar people." So that if we are not holy, we cross God's great design in the world.

3. It is our lioliness draws God's heart tons. Holiness is God's image; God cannot choose but love his image where he sees it. A king loves to see his eflij^es upon a piece of coin : Ps. xlv. v. T., " Thou lovest righteousness." And where doth righteousness grow, but in an holy heart ? Isa. Ixii. !., " 'Diou shalt be called Hephzibah, for the Lord delighteth in thee." It was her holiness drew God's love to her. V. 12., " lliey shall call them the holy people" God values not any by their high birth, but their hoUness.

4. Holiness is the only thing that differenceth us from tlie reprobate part of the world. God's peoi)le have his seal upon them, 9 Tim. ii. 19., " The foundation of God standeth sure, having this seal, the liord knoweth them that are his. And let all that name the name of Christ, depart from iniquity." The people of God are sealed with a double seal: 1. Election, " The Lord knows who are his." 2. 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 an harlot by her chastity, — so holiness distinguisheth between the two seeds : all that are of God, as they have Christ for their captain, Heb. ii. 10., so holiness is the white colour they Avear.

5. Holiness is our honour. Holiness and honour is put together, 1 Thess. iv. 4. Dignity goes along with sanctification. Rev. i. 5, 6., " He hath washed us from our sins in his blood, and hath made us kings unto God." 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, Job xxii. 26., " Thou shalt put away iniquity far from thy tabernacle, and shalt lift up thy face unto God." 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 h.ad lost his holiness, he lost his confidence, — he hid himself. But the holy person goes to God, as a child to his father ; his conscience doth not upbraid hint with allowing any sin, therefore he can go boldly to the throne of gjace, and have mercy to help in time of need, Heb. iv. 16,

7. Holiness gives peace : sin raiscth a

storm in the conscience, iibi peccatum ibi procella: Isa. Ivii. 21., '■ There is no peace saith my God to the wicked." 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 ; holiness is the king of heaven's highway, Isa. xxxv. 8., " An highway shall be there, and it shall be called the way of holiness." At Rome there was the temple of virtue and honour, and they were to go through the temple ol virtue to the temple of honour ; so we must go through the temple of holiness to the temple of heaven. Glory begins in virtue : 2 Pet. i. 3., " Who hath called us to glory and virtue?" Happiness is nothing else but the quintessence of holiness; holiness is glory militant, and happiness holiness triumphant.

Quest. What shall we do to resemble God in holiness?

Ans. Have recourse to Christ's blood by faith; it is lavacrum animce; legal purifications were types and emblems of it, 1 John i. 7. The word is a glass to shew us our spots, and Christ's blood is a fountain to wash them away.

2. Pray for an holy heart: Ps. Ii. 10. " Create in me a clean heart, O God !" Lay thy heart before the Lord, and say, " Lord, my heart is full of leprosy ; it defiles all it toucheth ; Lord, I am not fit to live with such an heart, for I cannot honour thee ; nor die with such an heart, for I cannot see thee. O ciTate 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, Pror. xiii. 20., " He that walketh with wise men shall be wise." Be among the spices, and you will smell of them. Association begets assimilation nothing hath a greater power and energy to effect holiness than the communion of saints.

THE next attribute is God's justice. All God's attributes are identical, and are tlie same with liis essence. Though he hath several attributes whereby he is made known to us, yet he hath but one essence.

A cedar-tree may have several branches, vet it is but one cedar : so there are seve-

•

ral attributes of God whereby we conceive of him, but only one entire essence. Well then, concerning God's justice, Deut. xxxii. 4., " Just and right is he;" Job. xxxvii. 23., " Touching the Almighty, we cannot findjiim out; he is excellent in power and in judgment." God is said to dwell in justice, Ps. Ixxxix. 14., "Justice and judgment are the habitation of thy throne." In God, power and justice meet. Power liolds the sceptre, and justice holds the balance.

Quest. JF/tot is God's justice ?

Alls. 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 aiid equal: Prov. xxiv. 12., " Shall not he render to every man according to his works?" God is an impartial judge, he judge th the cause; men oft judge the person, but not the cause, which is not justice, but malice; God judgeth the cause, Gen. xviii. 21., "I will go down now and see whether they have done altogether according to the cry of it which is come up unto me." When the Lord is upon a punitive act, he weighs things in the balance; he doth not punish rashly, he doth not go in the way of a riot, but a circuit, against offenders. Concerning God's justice, I shall lay down these six positions.

1st. God cannot be but just. His holiness is the cause of his justice. Holiness will not suffer him to do any thing but what is righteous. He can no more be unjust than he can be unholy.

2d. 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.

3d. God doth 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 power. He doth justice out of love to justice, Heb. i. 9., " Thou hast loved righteousness."

4th. Justice is the perfection of the Divine nature. Aristotle saith, "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.

5th. God never did, nor can do, the least wrong to his creatures. God's justice hath been wronged, but never did any wrong. God doth 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 doth, Ezra ix. 13., " Thou hast punished us less than our iniquities deserve;" our mercies are more than we deserve, and our punishments less.

fith. God's justice is such that it is not fit for any man or angel to expostulate with God, or depjand a reason of his actions. God hath not only authority on his side, but equity. He lays " judgment to the line, and righteousness to the plummet," Isa. xxviii. 17.; and it is below him to give an account to us of his proceedings. Which of these two is fittest to take place, — God's justice, or man's reason? Rom. ix. 20., " Who art thou, O man! that repliest against God?" , The plumb-line of our reason is too short to fathom the depth of God's justice, Rom. xi. 33., " How unsearchable are his judgments!" AVe are to adore God's justice, M'hcre we cannot see a reason of it.

Now God's justice runs in two channels. It is seen in two things, the distribution of rewards and punishments.

1. In rewarding the virtuous: Ps. Iviii. 11., " Verily there is a reward for the righteous !" The saints shall not serve him for nought, he will reward praccs ct lachrymas ; though they may be losers for

him, they sliall not be losers by him, Ilcb. vi. 10., " God is not unriglitcous to forget your work and hibour of love, whicli ye have shewed toward his name." He gives a reward, not that we have deserved it, but because he hath promised it.

2. He is just in punishing offenders. And he is just, 1. Because he punisheth sinners by a law. " Where there is no law there is no transgression," Rom. iv. 15. But God hath given men a law, and they break it, therefore he punisheth them justly.— 2. God is just in punishing the wicked; because he never punished them, but upon full proof and evidence. What greater evidence tlian for a man's own conscience to be witness against him ? There is nothing God chargcth upon a sinner, but conscience dotli set seal to the truth of it.

Use 1st. See here another flower of God's crown; he is just and righteous; he is the exemplar and pattern of justice.

Ob J. But how doth it seem to stand with God's justice, that the ivicked shoidd prosper in the icorid? Prov. xii. 1., " Wherefore doth the tcoy of the ivicked prosper f

This hath been a great stumbling, and been ready to make many question God's justice. Such as ai'e highest in sin, are highest in power. Diogenes seeing Harpalus a thief go on prosperously, said, " Sure God hath cast off the government of the world, and mindcth not how things go on here below!"

Ans. 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 i. 7.) was instrumental in the buihllug of God's temple in Jerusalem. Tlure is some kind of justice, that they should have a temporal reward; God lets them prosper, under whose wing his people are sheltered. God will not be in any man's debt: Mai. i. 10., "Do ye kindle a fire on niiue altar for nouoht?"

A. 2. (lod lets men go on in sin, and prosper, that he may leave them more inexcusable, Rev. ii. 21., "I gave her space to repent of her fornication." 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, Ps. li. 4., " That thou mights est be justified when thou spcakest, and bo clear when thou judgest."

A. 3. God doth not always let the wicked prosper in their sin; some he doth punish openly, that his justice may be taken notice of, Ps. ix. 16., " The Lord is known by the judgment which he executeth:" 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.

A. 4. If God do let men prosper a Avliile 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 hath time enough to reckon with his enemies. — Justice may be as a lion asleep, but at last this lion will awake, and roar upon the sinner. Do not Nero, and Julian, and Cain, now meet with God's justice?

Obj. But Gods own people suffer great afflictions; they are injured and persecuted, Ps. Ixxiii. 14., " All the day long have I been plagued, and chastened every morning." How doth this stand with Gods justice?

Ans. I. That is a true rule of St. Austin,— judicia Dei possunt esse occidta, non injus/a, — " God's ways of judgment are sometimes secret, but never unjust." The Lord never afflicts his peo])le 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, 2 Chron. xxviii. 10., " Are there not with you, even with you, sins against the Lord.'' " Tliese spiritual diamonds, have they no flaws? Do we not read of the spots of God's children? Dent, xxxii. 10. Are not they guilty of much pride, censoriousnes?, ])assion, 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: Deut. xxxii. 19., " Because of the provoking of liis sons and of liis (laughters." Tlie sins of others pierce Clirist's side, these wound his heart; therefore is not God just in all the evils that hefall them? Amos iii. 2., " You only have I known of all the families of the earth, tlierefore I will punisli you for all your iniquities." I will punish you sooner, surer, sorer, than others.

A. 2. The trials and sufferings of the godly are to refine and purify them. God's furnace is in Zion, Isa. xxxi. 9. Is it.any injustice in God to put his gold into the furnace to purify it? Is it any injustice in God, by afllicting his people, to make them partakers of his holiness? Ileb. xii. 10. Wiiat doth more proclaim God's faithfulness, than to take such a course witij them as may make them better? Ps. cxix. 75., " In faithfulness thou hast afflicted me."

A. 3. What injustice is it in God to inflict a lesser punishment, and prevent a greater? The best of God's children have that in them which is meritorious of hell: now, I ^ray, doth God do them any wrong, if he useth only the rod, where they have deserved the scorpion? Is the father unjust if he only con-ects his child who hath 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 are rather to admire his mercy, than complain of his injustice.

Ob J. Hoiv can it stand with God's Justice, that all men beimj equally guiltij by nature, God shmdd pass by one and save anoUier? Why doth not he deal ivith all alike?

Ans. Rom. ix. 14., " Is there unrightcousnes with God? God forbid!" Job. viii. 3., " Doth the Almighty pervert justice?"

1. God is not bound to give an account of his actions to his creatures. If none may say to a king, ' What docst thou ?' Ia-cI. viii. 4., much less to God. It is suflicient, God is Lord Paramount ; he hath a sovereign power over his creatures, therefore can do no injustice. Pom. ix. 21 , " Ilatli not tlie potter jiower over the clay, of the same lump to make one vessel to lionour, and another to disJionour ?" God hath a libertv left 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 off the other. If two malefactors be condemned to die, the king may pardon tlie one, and not the other; he is not unjust if he lets one suffer, because he offended tlie 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 pcrisheth, his destruction is of himself, IIos. xiii. 9., " O Israel thou hast destroyed thyself" God offers grace, the sinner refuseth it; is God bound to give grace? If a chirurgeon comes to heal a man's wound, and he will not be healed, but bolts out his chirurgeon, is the chirurgeon bound to heal him? Prov. i. 24., " I have called, and ye refused;" Ps. Ixxxi. 11., " Israel would none of me." God is not bound to force his mercies upon men: if they wilfully oppose the offer of grace, their sin is to be taxed as the cause of their perishing, and not God's justice.

Use 2d. See the dltfeience between God and a great part of tlic world. They are unjust, 1. In their com ts of judicature; they pervert justice, Is.a. x. 1., "They decree unrighteous decrees." The Ilebix'w word for a judge's robe, signifies prevarication, deceit, or injustice: it is oftener true of the judge than of the robe; the judge deserves rather to have that name than 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 u'here there is no fault; how frequent!' Again, 2. Unjust in their dealings. This is (1.) Either in using false weights, IIos. xii. 7., " The balances of deceit are in his hand." It is sad, to have the Bible in one hand, and false weights in the other. Or, ( .) In adulterating commodities, Isa. i. 22., " Tliy wine is mixed with water;" when tliry mix bad grain with good, yet sell it 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 doth not hid you be omnipotent, as he is, yet he bids you be just, as he is.

Use 3d. Imitate God in justice. Let Christ's gfildcn maxim be observed^ Matt, vii. 12., " What you would have men to do

to you, do ye even so to them." You would not have them wrong you, neither do you them; rather suffer wrong than do wrong, 1 Cor. vi. T., " Wliy do ye not rather take wrono-?" O be exemplary for justice! Let lustice he your ornament! Job xxix. 14., " I put on righteousness (viz. justice) as a robe and a diadem." A robe for its graceful beauty; and I put it on, — et indueham justitiam. 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 vest'di. We must not lay off this robe of justice till we lay down our tabernacle. If you have any thing of God in you you will be like him. By every unjust iiction you do deny yourselves to be Christians, you stain the glory of your profession; heathens will rise up in judgment against you; the sun might sooner alter his course than God could be tui-ned from doing justice.

Use 4th. If God be just, there will be a day of judgment. 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. Acts xvii. 31., " He hath appointed a day," &c. If God be a just God, he will take vengeance. God hath given men a law to live by, — 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 shew. 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 xvii. 31. " Shall not the Judge of all the earth do right?" Gen, xviii. 25. The Avicked shall drink a sea of wrath, but not sip one drop of injustice. At that day shall all mouths be stopt, and God's justice shall be fully vindicated from all the cavils and clamours of unjust men.

Use 5th. Comfort to the true penitent; as God is a just God, he will pardon him. Ilortio ognoscit, Dcus ignuscit. 1 John i. 9., " If we confess our sins, (i. e. confess and forsake), he is just to foi'give us our sins." Not only merciful but just. Why just?* Because he hath promised to forgive such? Prov. xxviii. 13. If thy heart hath been broken for and from sin, thou mayest not only plead God's mercy, but his justice for the pardoning thy sin. Sliew him his hand and seal, he cannot deny himself.

THE next attribute is God's goodness or I mercy. Mercy is the result and efl'ect of I God's goodness, Ps. xxxiii. 5. Ps. cxix. 64. 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 (lod, Goodness and Greatness, — majesty and mercy.

God is, 1. Essentially good in himself. And 2. Relatively good to us. They are both put together, Ps. cxix. 68., " 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 succoui- such as are In misery. Concerning God's mercy

1st. 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, Exod. xxxiv. 6., '■ The Lord merciful, gracious, long suffering, abundant in goodness," &c. Here are six expressions to set forth God's mercy, and but one to set fortli his justice : " who will by no means clear the guilty," Ps. Ivii. 10. " Thy mercy is great above the heavens," Ps. c\iii. 4. God is represented as a king, and a rainbow was about his throne. Rev. iv. 3. The rainbow Avas an emblem of mercy ; the scripture dotlj oftcner represent God in his white robes of mercy, than with his garments rolled in blood, — oftener with his jjoUlen sceptre, than his iron rod.

2. God is more inclinable to mercy tlian ; wrath. Mercy is his darling attribute, which he most delights in, Mic. vii. 18. Mercy pleaseth him. It is delightful to the mother, saith Chrysostom, to haA^e her breasts drawn : so it is to God, to have the breasts of his mercy drawn : Isa. xx^ii. 4., " Fury is not in me ;" that is, I do not delight in it. Acts of severity are rather forced from God, he doth not afflict willingly. Lam. iii. 33. The bee naturally gives honey, it stings only when it is provoked ; God doth not punish till he can bear no longer, Jer. xliv. 22., " So that the Lord could bear no longer, because of the evil of your doings." Mercy is God's right hand that he is most used to ; inflicting of punishment is called God's ' strange work,' Isa. xxviii. 21. He is not used to it. And 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. Isa. Adi. 20., ' He shall shave with a razor thai is hired.' " He is slow to anger," Ps. ciii. 8. ; " and ready to forgive," Ps. Ixxxvi. 5.

3. There is no condition, but we may spy mercy in it : when the church was in captivity, she cries out, " It is of the Lord's mercies that we are not consumed," Lam. iii. 22. Geographers write of Syracuse in Sicily, it is so situated, that the sun is neyer out of sight. In all afflictions we may see some sun-shine 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. Wlien 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 set 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. xxxiii. 19.

God's mercy is his glory; his holiness makes him illustrious: his mercy makes him propitious.

6. Even the worst taste of 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," Ps. cxlv. 9. The sweet dew drops on the thistle as well as 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. xxvi. 4, 5, 6. But it was a greater mercy that God would be their God, v. 1 2. To have health is a mercy ; but to have Christ and salvation is a greater mercy ; this is like the diamond in the ring, it casts a more sparkling lustre.

8. One act of mercy engageth God to another. JNIen argue thus : I have shewn vou kindness alrcadv, therefore trouble me no more ; but, because God hath shewn mercy, he is more ready still to shew mercy ; his mercy in election, makes him justify, adopt, glorify ; one act of mercy engageth 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 hath to her child is from God ; he that puts the milk in her breast, puts the compassion in her heart, therefore God is called, " The father of mercies,"" 2 Cor. i. 3., because he beffets all the mercies in the world. If God hath put any kindness into the creature, how much kindness is in him who is the Father of mercy ?

10. God's mercy, as it 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. Job x. 15., " If I be righteous, yet will I not lift up my head." All my righteousness is the effect of God's mercy, therefore I will be humble, and will not lift up my head.

11. It is mercy stays tlie speedy execution of God's justice. Sinners continually provoke God, and make his fury come up in liis face," F.zek. xxxviii. 18. Whence is it God doth not presently arrest and condemn them? It is not that God cannot do it, for he is armed with omnipotence; but it is from God's mercy ; mercy gets a reprieve for the sinner, and stops the speedy process of j ustice. God would, by his goodness, lead sinners to repentance.

1 2. It is dreadful to have mercy witness against one. It was sad with Haman, wlien the queen herself accused him, Esth. vii. 6. So will it, when this queen of mercy shall stand up against a person and accuse him. It is only mercy that saves a sinner. Now, how sad 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 shew you several species or kinds of mercy: 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 the qualifications or properties of God's mercy.

st. 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 pimish us, not to love us, Hos. xiv. 4., " I will love them freely." Every link in the chain of salvation is wrought and interwoven with free grace. Election is free, Eph. i. 4. ;■}., " He hath chosen us in him," " according to the good pleasure of his will." Justification is free, Rom. iii. 24., " Being justified freely by his grace." Salvation is free, Titus iii. 3., " According to his mercy he saved us." Say not then, I am unworthy, for mercy is free; if God should shew mercy only to such as are worthy, he would shew none at all.

2d. God's mercy is an overflowing mercy; it is infinite: Ps. Ixxxvi. 5., " Plenteous in mercy;" Eph. ii. 4., " Rich in mercy," Ps. li. 1., " Multitude of thy mercies." The vial of wrath doth but droj), but the fountain of mercy runs. The sun is not

so iull of light as God is of mercy; God hath morning-mercies, Lam. iii. 23., " They are new every morning;" and night-mercies, Ps. xlii. 8 , "In tl>e night his song shall be with me." God hath mercies under heaven, those we taste of; and in heaven, those we hope for.

3d. God's mercy is eternal, Ps. ciii. 17., " The mercy of the Lord is from everlasting to everlasting." It is repeated twentysix times in one psalm, " His mercy endureth for ever," Ps. cxxxvi. 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, Ps. ciii. 17., " But his mercy lasts for ever." As long as he is God he will be shewing mercy; as his mercy is overflowing, so everflowing.

U.se 1st. Of Information. It shows us how we are to look upon God in prayer, — not in his judgment-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 witli 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, it is not doubtingly, perhaps it will warm me, perhaps not.

Use 2d. Believe in his mercy, Ps. Iii. 8., " I will trust in the mei'cy of God for ever." 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? (iod counts it his glory to be scattering pardims; he is desirous that sinners should touch the golden sceptre of his mercy and live. And this willingness to shew mercy a])pears two ways:

1. By his entreating of sinners to come and lay hold on his mercy. Rev. xxii. 17., " Whosoever will, let him take the water of life freely." Mercy woos sinners, — it even kneels down to them. It were strange for a prince to entreat a condemned man to accept a pardon. God saith. Poor sinner, suffer me to love thee, be willing to let me save thee.

2. By liis joyfulncss wlien sinners do lay man." Notliing sweeter tlian mercy, when li<Ai\ on liis mercy. Wliat is God the bet- it is improved, — notliing fiercer, when it is tor whether we receive his mercy or not? abused; nothinj^ colder than lead, when it What is the fountain ])nfited, that others is taken out of" the mine, — nothing' more drink of it? Yet, such is Cod's goodness, scalding than lead, when it is heated; notiiat he rejoiceth at the salvation of sinners, ' thing blunter than iron, nothing sharper

and is glad when liis mercy is accepted of. When the prodigal son came home, how glad was the father? and he makes a feast, to express his joy; this was but a typ^ or emblom, to shew how Cod rejoiceth when a poor siinier comes in, an<l lays hold of his •nu'rcy. What ati encouragement is here to believe in Cod? lie is a Gotl of par- (hns, Nell. ix. IT. Mercy pleaseth him, Mic. \-\i. 18. Nothing dotli ])rejudicc us but uiibelief. Unbelief stops the current of (lod's mercy from running; it shuts up God's bowels, closetli the orifice of Clirist's wounds, that no healing virtue will come out, Mat. xiii. 58 , '• lie could do no mighty works there, because of their unbelief" Why dost thou not believe in (iod's mercy? Is it tliy sins discourage? God's mercy can ])ardon great sins, nay, because they are great, I's. xxv. 1 1. The sea covers great rocks as well as lesser sands; some that had an hand in crucifying Christ found mercy. As far as the heavens are abo\'e the earth, so far is Cod's mercy above our sins, Isa. Iv. 9. What will tempt us to believe, if not the mercy of Cod!

Use o,'/. Of cauti*>n. Take heed of abusing this mercy of ( lod! Suck not jioison out of the sweet (lower of Cod's mercy! Do not tiiink, that because Cod is merciful, yon may go on in sin; this is to make mercy become your enemy. None might touch the ark but the priests, who by their office were more holy; none may touch this ark of God's niei'cy, but such as are resolved to be holy. To sin because mercy abounds, is the devil's lofric. He that sins because of mercy is like one that wounds his head because he hath a plaster; he that sins because of Cod's mercy, shall have judgment without mercy. Mercy abused turns to fury, Deut. xxix. 19, 20., '• 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 jealous}^, shall smoke against that

when it is whetted. Ps. ciii. 17., " The mercy of the Lord is upon them that fear him." Mercy is not for them that sin and fear not, but for them that fear and sin not. Cod's mercy is an holy mercy; where it pardons it heals.

Qi'KST. JV/utt shall we do to he interested in (iod's merry?

Ans. J. Be sensible of your wants. See how you stand in need of mercy, pardoning, saving mercy. See yourselves orphans: llos. xiv. 3., " In thee the fatherless findeth mercy." Cod 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.

A. 2. Go to Cod for mercy, Ps. li. 1., " Have mercy upon me, O God!" Put me not off with common mercy that reprobates may have; give me not only alcorns 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 loving-kindness! Ps. ciii. 4., " Who crowneth thee with loving-kindness and tender mercies." (iive me such mercy as sjK'aks thy electing love to my soul! O j)ray for mercy! God hath treasures of mercy; j)rayer is the key that opens these treasures: and in j)rayer, be sure to carry Christ in your arms; all the mercy comes through Ciirist: 1 Sam. vii. 9., "Samuel took a suekiiifj land) ;" 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, shew me mercy, because Christ hath purchased it!" I houffh God may refuse us when we come for mercy in our own name, yet not when we come in Christ's name: plead Christ's satisfaction, and this is such an argument as God cannot dtnv.

Use Ath. It exhorts such as have found mercy, to three things: I. To be upon Gerizzim, the mount of blessing and praising. They have not only heard the King of hear

ven IS merciful, but tliey have found it so; the honey -comb of God's mercy liath dropt upon them; when in wants, mercy su])plied them; when they were nigh unto death, mercy raised tliem from the sick-bed; wlien covered with guilt, mercy pardoned them, Ps. ciii. 1., " Bless the Lord, O my soul, and all that is within me, bless his holy name." O how should the vessels of mercy run over with praise! 1 Tim. i. 13., " Who was before a persecutor, and injurious; but I obtained mercy." I was bemiracled with mercy; as the sea overflows and breaks down the banks, so the mercy of God, did break down the banks of my sin, and mercy did sweetly flow 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, Fs Ixvi. 16, "I will declare what God hath done for my soul;" when I found my heart dead, God's Spirit did come upon me mightily, and the blowing of that wind made tlie withering flowers of my gi'ace revive. O tell others of God's goodness, that you may set others a blessing

him, and that you may make God's praises live when you are dead! — 2. To love God. Mercy should be the attractive of love: Ps. xviii. 1., "I will loA'e thee, O Lord, my strength." The Hebrew word for /oz'e, signifies love out of the inward bowels. God's justice may make us fear him, his mercy may make us love him. If mercy will not produce love, what will? We are to Ipve God for gi^^ng us our food, much more for giving us gi*ace; for sparing mercy, much more for saving mercy. Sure that heart is made of marble, which the mercyof God will not dissolve in love! " I would hate my own soul, (saith St. Augustine) if I did not find it lo%'ing God." — 3. To imitate God in shewing mercy. God is the Father of mercy; shew yourselves to be his children, by being like him. St. Ambrose saith, " 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.' "

THE next attribute is God's truth, Deut. xxxii. 4., " A God of truth, and without iniquity; just and right is he;" Ps. Ivii. 10., " For thy mercy is great unto the heavens, and thy truth unto the clouds." A God of truth, Ps. Ixxxvi. I j., " Plenteous in truth," God is the truth. He is true: 1. In a physical sense; true in his being; he hath a real subsistence, and gives a being to others. 2. 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. Ther.' is nothing true but what is in God, or comes from God. I shall naw speak of God's truth, as it is taken, from his veracity in making good his promises, I Kings viii. 56., " There hath not failed one word of all his good promise." The promise is God's bond, God's truth is the seal set to Ids bond. This is

the thing to be explicated and discussed, God's truth in fulfilling his promises.

There are two things to be observed in the promises of God to comfort us: I. The power of God, whereby he is able to fulfil the promise, God hath promised to subdue our corruj)tion, Micah vii. 19., "' He will subdue our iniquities." O! saith a believer, my corruption is so strong, that sure I shall never get the mastery of it. Thus Abraham looked at God's ])owcr. Pom. iv. 21., " Being fully persuaded tliat wliat God had jHomised he was able also to ])erform." He believed, that God, who could make a world, could make dry bretists give suck. This is faith's support, there is nothing too hard for (iod. He that could bring water out of a rock, is able to bring to j)ass his promises. — 2. The truth of (iod in the promises: God's truth is the seal set to the

promise. Tit. i. 2., " In liope of eternal life, which God that cannot lie hath promised." ' Eternal life,' there is the sweetness of the promise: ' God which cannot lie,' there is the certainty of it. Mercy makes the promise, trutii fulfils it. God's providences are uncertain, but liis promises are the ' sure mercies of David,' Acts xiii. 24. ; " God is not a man that he should repent," 1 Sam. XV. 29. The word of a prince cannot always he taken, but (Jod's promise is inviolable. God's truth is one of the richest jewels of his crown, and he hath pawned this jewel in a promise, 2 Sam. xxiii. 5., '• Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure." Although my house be not so, that is, though I fail much of that exact purity the Lord requires, yet he hath made with me an everlasting covenant, that he will pardon, adopt, and glorify me; and this covenant is ordered in all things sure: " The elements shall melt with fervent heat;" but this covenant abides firm and inviolable, being sealed with tlie truth of God; nay, God hath added to his word, his oath, Heb. vi. 17., wherein God pawns his being, life, righteousness, to make good the promise. If as oft 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 (saith Chrysostom) to believe our senses so much, as we are to believe the promises," &c. 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, hath promised;" he can as well part with his Deity, as his verity. God is said to be abundant in truth Exod. xxxiv. G. What is that? viz. If Ciod hath made a promise of mercy to his ])e()ple, he will ]je so far from coming short of his word, that he will be better tlian his word. God often doth more than he hath said, never less. He is abundant in truth.

1. Tlie Lord may sometimes delay a promise, but he will not deny ; he may delay a j)romise, Gpd's promise may lie a good while as seed under ground, but at

last it will spring up into a crop. God ])romised 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 ii. 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 tlie money will be j)aid in.

2. God may change his promise, but he will not break his promise. Sometimes God doth change a temporal promise into a spiritual, Ps. Ixxxv. 12., " The Lord shall give that which is good," perhaps this may not be fulfilled in a tonipoial sense, but a spiritual. God may let a Christian be cut short in temporals, but God makes it up in spirituals. If he doth not increase the basket and the store, he gives increase of faith, and inward jieace ; here he changeth his promise, but he doth not break it, he gives that which is bettor. If a man promiseth to pay me in farthings, and he pays me in a better coin, in gold, he doth not break his promise ? Ps. Ixxxix. 33., " I will not suffer my faithfulness (ofuil." In the Hebrew, it is to lie.

Obj. 1. Bid how doth this consist icith the truth of Gud? He saith^ He will have all to he saved, 1 Tim. ii. 4., yet some perish.

Alls. St. Austin 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 were.saved, for many perished in the flood, but all, that is, some of every kind were saved, so God will have all to be saved, that is, some of all nations.

Obj. It is said, Christ died fur all; "' he is the Lamb o/ God that takes away the sins of the jcorld," John i. 29., how doth this consist with God's truth, when some are vessels of wrath, Rom. ix. 22."

Ans. 1. We must distinguish of world. The word 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.

A. 2. We must ■ distinguish of Cluist's

dyiiic: for the world. Christ died sufficiently for all, not effectually. There is the value of Christ's hlood, and the virtue; Christ's hlood hath value enough to redeem the whole v/orld, hut the virtue of it is applied only to such as hclieve. Christ's hlood is meritorious for all, not efficacious. All are not saved, hecause some put away salvation from them, Acts xiii. 46., and vilify Christ's hlood, counting it an unholy thing, Heb. x. 29.

Use 1st. Here is a great pillar for our faith, the truth of God. 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 hath spoken shall fall to the ground. " Truth is the object of trust." The truth of God is an unmoveablc rock, we may A^enture our salvation here, Isa. lix. 15., ' Truth failcth:' truth on earth doth, but not truth in heaven. God can as well cease to be God, as cease to be true. Hath God said, he will do good to the soul that seeks him, Lam. iii. 25., He will " giA e rest to the weary?" Mat. xi. 28. Here is a safe anchor-hold, he will not alter the thing which is gone forth of his lips. The public faiih 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 faithfulticss? There is nothing else we can hclieve in, but the truth of God; we cannot trust in an arm of flesh, we cannot trust in our own hearts, this is to build upon tlie quicksands, hut the truth of God is a goldei! pilliir for faith to stay upon. God canrKit <k'ny himself, 2 Tim. ii. 13., " If we believe not, yet he ahideth faithful: he cannot deny himself" Not to believe God's veracity, is to aflront God, 1 John v. 10., " He that helieveth not God, hath made him a liar." A person of honour cannot l)e more affronted or provoked, than when he is not believed. He that denies (iod's truth, makes the prcunise no better than a forged deed; and can there be a greater affront otlered to God?

17r 2(f. Of terror to the Aviekrd. God is a ((id of truth, and he is true in his threateuings ; the threalcnings are a flying

roll against sinners. God hath threatened to " wound the hairy scalp of such a one as goetli on still in his trespasses," Ps. Ixviii. 21. He hath threatened to judge adulterers, Heb. xiii. 3. To be avenged upon the malicious, Ps. x. 14., " Thou beboldest mischief and spight, to recjiiite it with thy hand:" To " rain fire and brimstone" upon the sinner, Ps. xi. 6. And God is as true in his threateuings as l^is promises; God hath oft, to shew his truth, executed his threateuings, and let his thunderbolts of judgment fall upon sinners in this life; he struck Herod in the act of his pride; he hath punished blasphemers: Olympius, an Arian bishop, reproached and blasphemed the blessed Trinity, immediately lightning fell down from heaven upon him, and consumed him. God is as true in liis threateuings as in his promises; let us fear the threatening, that we may not feel it.

Use 3d. 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 hcaA'en, Ps. xv. 2., " He that speaketh the truth in his heart." Truth in words is opposed, (1.) To lying, Eph. iv. 25., " Putting away lying, speak every man truth to his neighbour." 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 Austin saith) two sorts of lies: 1. An officious lie, when a man tells a lie for his profit; as, when a tradesman saith 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. 2. A jesting lie: when a man tells a lie in sport, to make others merry, he goes laughing to hell. When you tell a lie, you make yourselves like the devil, John viii. 4-i., " The devil is a liar," and the fither of it. He deceived our first ])arents 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. As I have re;:d of a ^^ ()nian,.one Anne Avarie, 15T5, who being in a shii] , wished that she

BUT ONE GOD.

might sink if she liad not paid for the wares slic took; she fell down speeclilcss immediately, and died in the place. A liar is not fit to live in a commonwealth, r.yinq; takes away all society and converse with men; how can you converse with him whom you cannot believe what he saith? Lying shuts men out of heaven. Rev. xxii. 15., " Without are dogs, and whosoever loveth and maketh a lie." And as it is a great sin to tell a lie, so it is a worse sin to teach a lie, Isa. ix. 15., " The prophet that teacheth lies." He who broacheth error teacheth lies; he spreads the plague; he not only damns himself, but helps to damn, others. (2.) 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: Ps. Iv. 21., " The words of his mouth were smoother than butter, but war was in his heart." Some have an art at this, they can flatter and hate. Hierom, speaking of the Arians, saith, " they pretended friendship, they kissed my hands, but plotted mischief against me." Prov. xxix. 5., " A man that flattereth his neighbour, spreadeth a net for his feet." Impia subdulci melle venena latent, — falsehood in friendship is a

2. We must be true in our profession of religion. Let practice go along with profession, Eph. iv. 21.., " Rightt'ousness and true holiness." yypocrisy in religion is a lie ; the hypocrite is like a face in a glass, there is the show of a face, but no true face, so he makes show of holiness, but hath no truth of it, it is but the face in the glass. Ephraim pretended to be that whicli he was not ; and what saith God of him ? IIos. xi. 12., " Ephraim compasseth me al)out with lies." By a lie in our words we deny the truth; by a lie in our profession we disgrace it. Not to be what we profess to God, is telling a lie ; and the scrij)ture makes it little better than bl.isphemy, Rev. ii. 9., " I know the blasphemy of them that say they are Jews, and are not." O ! I beseech you, labour in this to be like God; he is a God of truth ; he can as well part with his Deity as his verity ; be, I say, like God, be true in vour words, be true in your j)r()fession ; God's cliiidren are children that will not lie, Ps. li. 6. When God sees " Truth in the inward parts," and " lips in which is no guile," now he sees his own image in you; this draws God's heart tow

ards

you;

likeness draws love.

BUT ONE GOD.

Quest. V. THE fifth question is. Are there more Gods than one?

Axs. There is but one only, the living and true God.

That there is a God hath been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath, Deut. ^^. 4., " Hear, O Israel, the Lord our God is one Lord." He is the * only God,' Deut. iv. 39., " 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." Isa. xlv. 21., " A just God and a Saviour; there is none besides me." There are many titular gods; kings represent God; their regal sceptre is an emblem of

his power and authority. Judges are called ' gods,' Ps. Ixxxii. 6., " I have said, ye are gods," viz. set in God's place to do justice; but dying gods, v. 7., " Ye shall die like men." 1 Cor. ^nii. 5, 6., " There be that are called gods;" " but to us there is but one God."

Argnment 1. There is but one First Cause that hath its being of itself, and on wliich all other beings depend. As in the heavens, the primum mobile moves all the other orbs, so (iod gives life and motion to every thing existent. There can be but one God, because there is but one First Cause.

2. There is but one infinite Being, tiierefore there is but one God. There cannot be two infinites : Jer. xxiii. 24., " Do not

BUT ONE GOD.

1 fill heaven and earth,** saitli the Lord? If there be one infinite, filling all places at once, how can there be any room for another infinite to subsist ?

3. There is but one Omnipotent Power. If there be t\t'o Omnipotents, then we must always suppose a content between these two ; tliat which one would do, the other power being equal, would o])pose, 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; Avhen one would sail, the other would cast anchor, here were a confusion, und the ship must needs perish. The order and harmony in the world, the constant and uniform government of all things, is a clear argument that there is but one Omnipotent, one God that rules all : Isa. xliv. fi., " I am the first, and I am the last, and besides me there is no God."

Use 1st. Of information. If there be but one God, then (1.) it excludes all otliei gods. Some liaA^e feigned that there were two gods: so the Valentinians; others, that there were many gods: so the Polytheists. The Persians worshipped the sun; the Egyptians the lion and elephant; the Grecians worshipped Jupiter; these, I may say, " en-, not knowing the scriptures," Mat. xxii. 29. Their faith is a fable. God hath given them up to strong delusions, to believe a lie, that they may be damned,

2 Thess. ii. 11. — 2. If there be but one God, then there can be but one true religion in the world, Eph. iv. 5., " One Lord, one faith." If there were many gods, then there might be many religions, every god would be worshipped in his Avay; but if there be but one God, there is but one religion ; one Lord, one faith. Some say, we may be saved in any religion. It is absurd to imagine that God who is One in essence, should appoint several religions in which he w ill be worshi])])ed. 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 tlieni ; but there is but 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

you have but One that you need chiefly to study to please, and that is God. If there were divers gods, we should be hard put to it how to please them all; one would command one thing, another the quite contrary, and to please two contrary masters, is impossible; but there is hut 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. xix. 6., so there is but one true God; therefore here lies our main work to please him. Be sure to please God, whoever else you displease. This was Enoch's wisdom, Heb. xi. 5., he had this testimony before he died, that " he pleased God."

Quest. IVhat doth this pleasing God imply ?

Ans. 1. We please God when we comply with his will. It was Christ's meat and drink to do his Father's will, John iv. 34., and so he pleased him: Mat. iii. 17., " 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, 1 Thess. iv. 11. Now, when we are bespangled with holiness, our lives are walking Bibles; this is according to God's will and it pleaseth him.

A. 2. We please God, when we do the work that he sets us about, John xvii. 4., " I have finished the work which thou gavest me to do," viz. my mediatory work. Many finish their lives, but do not finish their work. Our work God hath cut out for us is to observe the first and second tables. In the first, is set down our duty towaids 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? and so our worship towards (Jod shall be quite left out. But those two tables which God hath joined together, let no man j)ut asunder,

A. 3. We please God, when we dedicate our heart to give him the best of every thing. Abel gave (Jod the fat of the offering, (Jen. iv. 4. Domitian would not liave j his image carved iu wood, or ij-on, but in

BUT ONE GOD.

gold. Tlien we please God, when we serve him witli love, fervency, alacrity; we j^ivc him golden services, here lies our wisdom and piety, to please God. There is but one God, therefore there is hut One whom we have chiefly to please, namely, (iod.

A. 4. If there be but one (iod, then we must pray to none but God. The Papists pray to saints and angels: 1. To saints. A Popish writer saith, " when we pray to the saints departed, they being touched with compassion, say the like to (lod for us, as the disciples did to Christ for the Canatinitish woman. Mat. x\. 23., ' Send her away, for she crieth after us.' " The saints above know not our wants, Isa. Ixiii. 16., Abraham is ignorant of us; or, if they did, we we have no warrant to pray to them. Prayer is a part of divine worship, which must only be given to God. 2. They pray to angels. Angel-worship is forbidden, Col. ii. 18, 19. ; and that we may not pray to angels, is clear from Rom. x. 14., " How shall thev call then on liim 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 only God.

A. 5. If there be but one God, who is ' above all,' Eph. iv. 6., then he must be loved above all. 1. We must love him with a love of appreciation; set the highest estimate on him, who is the only fountain of being and bliss. — 2. We must love him with a love of complacency: omor est complacentia ainantis is amato, AcguiN. Our love to other things must be more indifferent; some drops of \o\c 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 of our love for God; God who is above all, must be loved above all, Ps. Ixxiii. 25., " There is none upon earth that I desire besides thee."

Use 2d. Of Caution. If there be but one God, then let us take heed of setting up more gods than one: Ps. xvi. 4., " Their sorrows shall be multiplied, that hasten af tor aii<)tli<r (iod; their diink-dfl'eriiigs of bl(i(i(l \\ill I ju)t otlcr, nor take up their nauK s into my lij)s." 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, 2 Tim. iii. 4., " Lovers of pleasure, more than lovers of God." Whatever we love more than God, we make a god.— 2. Others make money their god; the covetous man worships t}ie image of gold, therefore he is called an idolater, Eph. v. 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 hath money, then he thinks he is made; it is his redeemer, — if he be in danger, he trusts in his money to redeem him out; 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 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 a glass, it will break; many break their children by leaning too hard upon them. — 4. Others make a god of their belly, Phil. iii. 19., " Whose god is their belly." Clemens Alexandrinus writes of a fish that hath its heart in its belly, — an emblem of epicures, their heart is in their belly, they mind nothing but indu'ging the sensual appetite; they do sacri- Jicar'i lari, — their belly is their god, and to this they pour drink-olferings. Thus men make many gods. The apostle names the wicked man's trinity, 1 John ii. 16., " The lust of the flesh, the lust of the eye, and the pride of life;" the lust of the flesh, — pleasure; the lust of the eye, — money; pride of life, — honour. Otake heed of this! Whatever you deify besides God, will prove a bramble; and fire will come out of this bramble and devour you, Judg. ix. 15.

Use M. Of reproof If the Lord Jehovah be the only true (iod, then it reproves those who renounce the true God, I mean, such as seek to familiar spirits. This is too much practised among them tiiat call themselves Christians. It is a sin condemned by the law of God, Dent, xviii. 10, 11., " There shall not be found among you any one that consults with familiar spirits." How ordinary is this? If people have lost any of

OF THE TRINITY.

their goods, they send to wizards to know how they may come by their goods again. Wliat is this but consulting with the devil? And so you renounce God and your baptism? What! because you liave lost your goods, will you lose your souls too? 2 Kings i. 6., " Thus saith the Lord, is it not because there is not a God in Israel, that thou sendest to inquire of Beelzebub?" So, is it not because you think there is not a God in heaven, that ye 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 Afli. Of Exhortation. 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, John xvii. 21., " That they all may be one." Christians should be one, 1. In judgment; the apostle exhorts to be all of one mind, 1 Cor. i. 18. 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 hath sown these tares of division. Mat. xiii. 39. He first divided men from God, and now divides one man from another. — 2. One in affection. They should have one heart, Acts iv. 32., " The multitude of them that believed, were of one heart, and of one soul." 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 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, Ps. cxxxiii. 1., " Behold how good and how pleasant a thing it is, for brethren to dwell together in unity!" 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; this fulfils Christ's prayer, " that they all may be one." — 2. If there be but one God, let us labour to clear the title, that this God is ours, Ps. xlviii. 14., " This God is our God." What comfort can it be to hear that there is a God, and that he is the only God, unless he be our God? AVhat is Deity without property? O let us labour to 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 so all his glorious fulness is made over to us by a deed of gift. Use blh. 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; divers of the Indians worship the devil; they light a candle to him, that he should not hurt them. Such as know not the true God must needs stumble into hell in the dark. O be thankful that we are born in such a land, where the light of the gospel hath shined! 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 hath savingly revealed himself to us, — if he hath given us eyes to see the light, — if we so know God as to be known of him, as to love him, and believe in him: Matth. xi. 25., we can never be enough thankful to God, that he hath hid the knowledge of himself from the wise and prudent of the world, and hath revealed it unto us.

OF THE TRINITY.

Quest. IV. HOW many persons are there in the Godhead?

Jxs. Three persons, yet but one God. — 1 John v. 7., " There are three that bear record in heaven, the Father, the Word, and tlie llolv Ghost, and these three are

one.

God is but one, yet are there three distinct persons subsisting in one Godhead. This is a sacred mystery whicli the light within could never have discovered. As the two natures in Christ, yet but one person, is a wonder: so three persons, yet but one Godhead. I am in a great deep: the

OF THE TRINITY.

Father God, — the Son God, — tlie Holy Ghost God, — yet not three Gods, but one God. The three persons in tlie blessed Trinity are distinguished, but not divided; three substances, but one essence. This is a divine riddle, where one make three, and three make but one. Our narrow thougrhts can no more comprehend the Trinity in Unity, than a little nut-shell will hold all the water in the sea. Let me shadow it out by this similitude: in the body of the sun, there is the substance of the sun, the beams, and the heat; the beams arc begotten of the sun, the heat proceeds both from the sun and the beams; but these three, thougli different, are not divided; they all three make 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, yet 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 in two things:

1. The identity of essence. In the Trinity there is an oneness in essence : the three persons are of the same divine nature and substance ;" so that in Deo non est 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 in-being of them, or their being in one together. The three persons are so united that one person is in another, and with another : John xvii. 21., '• Thou, Father, art in me, and I in thee."

H. 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 hath no essential perfection Avhich the other persons have not; he is not more wise, more holy, more powerful, than the other persons are; a priority, not a superiority.

2. The second person in the Trinity is Jesus Christ, who is begotten of the Father before all time, Prov. viii. 23, 21, 25., " I nas set up from everhisting, from the beginning, or ever the earth was. When there

were no deptlis, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled; before the hill.s, was I brought forth." Which scripture declares the eternal generation of the Son of God. This second person in tJie Trinity, who is Jehovah, is become our Jesus. The scripture calls liim the branch of David, Jer. xxiii. 5., and I may call him the flower of the virgin liaving assumed our nature. " By him all that believe are justified," Acts xiii. 39.

3. The third person in the Trinity, is the Holy Ghost who proceeds from the Father and the Son ; his work is to illuniinate the mind, and enkindle sacred motions. The essence of the Spirit is in heaven, and every where ; but the influence of it is in the hearts of believers : Tiiis is that blessed Spirit who gives us the holy unction, 1 John ii. 20. Though Christ merits grace for us, it is the Holy Ghost works it in us : Though Christ makes the purchase, it is the Holy Ghost makes the assurance, and seals us up to the day of redemption. Thus I have spoken of all the three persons. The Trinity of persons may be proved out of Mat. iii. 16., " Jesus, when he was baptized, went up straightway out of the water, and he saw the Spirit of God descending like a dovp, and lighting upon him ; and lo, a voice from heaven, saying. This is my heloAcd 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 shewn you the unity of essence, and the Trinity of persons.

Use \st. It confutes the Jews and the Turks, who believe only the first person in the (iodliead. This cuts asunder the sinews of our comfort. Take away tlic distinction of the persons in tlie Trinity, and you overtiirow man's redemption; for (iod the Father being offended witli man for sin, how shall lie be pacified without a mediator? This mediator is Clirist, lie makes our peace. And Christ having died, and shed his blood, how shall this blood be ap plied, but by the Holy (ihost? Therefore, if there be not three persons in the God'*

OF THE TRINITY

head, man's salvation cannot be wrought out; if there be no second person in the Trinity, then there is no redeemer; if no third person, then there is no comforter. And so the plank is taken away by which we should get to heaven.

2. It confutes the execrable opinion of

the Socinians, who deny the Divinity of

the Lord Jesus ; they make him only to be

a creature of an higher rank. As the Papists blot out the second commandment,

so the Socinians would the second person

in the Trinity. If to oppose Christ's members be such a sin, what is it to oppose

Christ himself? (1.) Jesus Christ is coequal with God the Father, Phil. ii. 6.,

" He thought it no robbery to be equal

with God." (2.) He is co-eternal with

God the Father, Prov. viii. 23., " I was

from the beginning ;" for else there was a

time when God was without a Son, and so

he should be no Father ; nay, else there

was a time when God was without his glory, for Christ is the brightness of his Father's glory, Heb. i. 3. (3) He is co-essential with God the Father. The Godhead subsists in Christ, Col. ii. 9., " For

in him dwelleth all the fulness of the Godhead bodily." It is said, not only Christ

was ' with God' before the beginning, but

he ' was God,' John i. 1., and 1 Tim. iii.

16., ' God manifest in the flesh.' The title

of Lord, so often given to Christ, in the

New Testament, doth answer to the title

of Jehovah in the Old Testament, Deut.

vi. 5. Mat. xxii. 37. : so that Christ hath a

co-eternity, and con-substantiality with his

Father, John x. 30., " I and my Father

are one." It were blasphemy for any angel to speak thus. Yet furthef, to prove

Christ's Godhead, consider 1st, The glorious incommunicable attributes belonging

to God the Father are ascribed to Cln-ist.

1. Is God the Father omnipotent? So is

Jesus Christ. He is the Almighty, Rev. i.

8. ; he creates. Col. i. 16. 2. Is God the

Father infinitely immense, filling all places?

Jer. xxiii. 24., 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, John iii. 13., in regard

of his divine presence. 2dly, The same

jura regalia, or prerogatives royal, which

belong to God the Father, belong also to Christ: 1. Doth God the Father seal pardons, this is a flower of Christ's crown, Mat. ix. 2., " Thy sins be forgiven thee." Nor doth Christ only remit sin urganice, as ministers do, by virtue of a power delegated to them from God; but Christ doth it by his own power and authority. — 2. Is God the Father the adequate object of faith? Is he to be believed in? So is his Son, John xiv. 1. — 3. Doth adoration belong to God the Father? So it dolh to the Son, Heb. i. 6., " Let all the angels of God worship him." How sacrilegious therefore is the Socinian, who would rob Christ of the best flower of his crown, his Godhead? 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, John xvi. 13., " He will guide you into all truth." Christ speaks not there of an attribute, but of a person ; and that the. Godhead subsists in the person of the Holy Ghost, appears thus : the Spirit, who gives diversity of gifts, is said to be the same Lord, and the same God, 1 Cor. xii. 5, 6. The black and unpardonable sin is said in a special manner to be committed against the Godhead subsisting in the Holy Ghost, Matth. xii. 32. The mighty power of God is made manifest by the Holy Ghost ; he changeth the hearts of men. The devil would have Christ prove himself to be God, by turning stones into bread ; but thus the Holy Ghost shews his Godhead, by turning stones into flesh, Ezek. xxxvi. 26., " I will take away the stony heart ; and give you a heart of flesh." Yet further, the power and Godhead of the Holy Ghost appeared in the effecting the glorious conception of our Lord Jesus Clirist ; the very shadow of the Holy Ghost made a virgin conceive, Luke i. 35. The Holy Ghost works miracles, which transcend the sphere of nature; as raising the dead, Rom. viii. 11. To him belongs divine worship, our souls and bodies are the temples of the Holy Ghost, 1 Cor. vi. 19., in which temples he is to be worshipped, V. 20. We are baptized in the name of the Holy Ghost ; therefore either we must

believe lils Godhead, or renounce our baptism in his name. Methinks, it were enough for such men as have not so mucli as heard whether there be an Holy Ghost, Acts xix. 2., to deny his Deity; but that any who go for Christians, should deny this article of their creed, seems to me very strange. They who would wittingly and willingly bh^t out the third person, s'lall have their names blotted out of the book of life.

Use 2d. Of exhortation. 1st, Believe this doctrine, the Trinity of persons in the unity of essence. The Trinity is purely an object of faith; the plumb-line of reason is too short to fathom this mystery; but where reason cannot wade, there faith must swim. There are some truths in religion may be demonstrated by.reason, as that there is a God; but the Trinity of persons in the Uiiity of essence is wholly supernatural, and must be believed by faith. This sacred doctrine, though it be not against reason, yet it is above reason. 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 dixdne revelation, and must be adored with humble lelieving.. 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 tlie help of the Spirit? Believe the glorious Trinity. How are the Quakers to be abhorred, who go under the name of Christians, yet undervalue and renounce Jesus Christ. I have read of some of the Quakers, who speak thus: " We deny the person of him whom you call Christ, ami affirm, That tliey who expect to be saved by that Christ without works, will be damueil in that faith?" Could the devil himself speak worse blasphemy? They would pull

up all religion by the roots, and take awa, that corner-stone, oh which the hope of our salvation is built. — 2r//y, If there be one God subsisting in three persons, then let us give, (1.) 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 hath not a majority or supereminency above another, therefore we must give equal worship to all the Persons: John V. 23., " That all men should honour the Son, even as they honour the Father." Adore Unity in Trinity. — Sd/i/, Obey all the Persons in the blessed Trinity, for all of them are God. 1. Obey God the Father; his words, eithar perceptive or minatory, must be observed. Christ himself, as man, obeyed God the Fatlier,

John iv. 34-., much more then must we, Deut. xxvii. 10. — 2. Obey God the Son, Ps. ii. 12., " Kiss tlie Son, lost he be angry?" Kiss him with a kiss of obedience; Christ's commands arc not gi'ievous, 1 John V. 3. Nothing he commands but is for our interest and benefit. O then kiss the Son! ^Vliy do the elders throw down their crowns at the feet of Christ, and fall down before tlie Lamb? Rev. iv. 10, 11 , but to testify tlieir subjection, and to profess their readiness to serve and obey him. — 3. Obey God the Holy Ghost. Oar souls are breathed into us by the glorious Spirit, Job xxxiii. 4., " The Spirit of God liath made me." Our souls are adorned by the blessed Spirit, every grace is a divine sparkle 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 IMan Christ to be our Mediator. Well then doth this third person in the Trinity, the Holy Ghost, deserve to be obeyed; he is God, and this tribute of homage and obedience is to be paid him by us.

Quest. VII. WHAT are the decrees of God?

Axs. The decrees of God are his eternal

purpose, according to the counsel of his will, whereby, for his own glory, he hath fore-ordained whatsoever shall come to pass.

I should now come ito speak concerning the decrees of God, but I have already spoken something to this under the atribute of God's immutability. God is unchangeable in his essence, and he is unchangeable in his decrees; his counsel shall stand; he hath decreed the issue of all things, and carries them on to their period by his providence; and therefore I shall proceed to the execution of his decrees.

Quest. VIII. The next question is, IVhat is the work of creation?

Axs. It is God's making all things of nothing, by the word of his power, &c. — Gen. i. 1., " In the beginning God created the heaven and the cartli."

Tlie creation is glorious to behold, — it is a pleasant and fruitful study. Some think that Isaac, when he went abroad into the fields to meditate, it was in the book of the creatures. The creation is the heathen man's Bible, — tlie plowman's primer, — the traveller's perspective glass, through which he receives the species and representation of those infinite excellencies which are in God. The creation is a large volume in vvhicl! God's works are bound up; and this volume liath three great leaves in it, heaven, earth, aiul sea.

The autlior of the creation is God, so it is in tlie text, ' God created.' The world was created in time, and could not be from eternity, as Aristotle thought. The world must have a maker, it could not make itself. If one should go into a far country, and see stately edifices there, he would never imagine that these could build themselves, but that there had been some artificer tliere to raise such goodly structures; so this great fabric of the world could not ci'eate its(.'lf, it must have some builder or maker, and that is God; " In the beginning God created." To imagine that the work of the creati(m was not framed by the Lord Jehovah, is as if we should conceive a curious landscape to be drawn without the hand of a limner: Acts xvii. 24., " God that made the world and all things therein."

In the work of creation there arc two things to be considered; II. The adorninor of it.

I. The making.

I. The making of the world. Here consider, 1. God made the world without anv i pre-existent matter. This is the dift'erence between generation and creation. In generation there is materia habilis et disposita-y — 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. We see our beginning, it was of nothing. Some brag of their birth and ancestry; you see how little cause they have to boast, they came of 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, Ps. xxxiii. 6., " By the word of the Lord were the heavens made." The disciples wondered that Christ could with a word calm the sea, Mat. viii. 26, 27. But it was more with a word to make the sea.

3. God made all things at first very good, Gen. i. 31., no defect or deformity. The creation came out of God's hands a curiou.s piece ; it was a fair copy, without any blot, written with God's own fingers, Ps. viii. 3. So perfect was God's work.

II. The adorning of the world. 1. God made this great lump and mass, — rudis in- (Ugeslaque moles, and then beautified it, and put it into a dress. 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 Avith tlie 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, vegetables and sensitives; and then the rational creatures, angels and men. Man was the most exquisite piece in the creation. He is a microcosm, or little world. Man was made with deliberation and counsel, Gen. i. 2G., " Let us make man." It is the manner of artificers to be more than ordinary accurate, wlien they are about their master-])ieces. Man was to be the master-piece of this visible world, therefore God did consult about the making of so rare a piece. A solemn coimcil 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 image or effigies is stampt; so God stampt his image on man, and made him partake of many divine qualities.

I shall speak, 1. Of the parts of man's body. (1.) The head, the most excellent architectonical part, it 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, it is the beauty of the face; it shines and sparkles like a lesser sun in the body. The eye occasions much sin, and tliercforc well may it have tears in it. (3.) The car, which is the conduit-pipe through which knowledge is oouA'cyed. Better lose our seeing than our hearing, for " faith cometh by hearing," Rom. X. 17. To have an ear open to God, is the best jewel on the ear. (4.) The tongue. David calls the tongue his glory, Ps. xvi. 9., because it is an instrument to set forth the glory of God; the soul at fii-st was a viol in tune to praise God, and the tongue did make the music. God hath given us two ears, but one tongue, to shew that we should be swift to hear, but slow to speak. God hath 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, this is a noble part, and 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 saith, The understanding, will, and conscience, are a glass that resemble the Trinity. The soul is the diamond in the ring ; the soul is a vessel of honour; God himself is served in this vessel. It is a sparkle of celestial brightness, saith Damascene. If David did so admire the rare contexture and workmanship of his body, Ps. cxxxix. 14, 15., " I am wonderfully made, I was curiously wrought in the lowest parts of the eartii," — if the cabinet be so curiously wrought, Avhat 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.

Quest. Btit why did God moke the icurld ?

Alls. 1. Negatively: Not for himself: he

did not need it, being infinite. lie was happy before the world was, in reflecting upon his own sublime excellencies and perfections. 2. God did not make the world to be a place of mansion for us, we are not to abide here for ever. Heaven is the mansion-house, John xiv. 2. 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, 2 Pet. iii. 10., " The elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up."

A. 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," Ps. xix. 1. The world is like a curious piece of arras or tapestry, in which we may see the skill and wisdom of him that made it.

Use Isf. Did God create this world? This convinceth us of the truth of his Godhead; to create is proper to a Deity, Acts xvii. 24. This convinced Plato of a Deity, when he saw all the world could not make a fly. Thus God proves himself to be the true God, and distinguisheth himself from idols, Jer. X. 11. It is written in Chaldee, " Tims 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 andcondemn the heathen, viz. the book of Conscience, Rom. ii. 15., " Who have the lawwritten in their heart;" and the book of the Creation, Rom. i. 20., " The invisible things of him are clearly seen by the things that are made, even his eternal power and Godhead." Tlie 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 notmake itself.

Use 2d. Here is a migh*y support for faith, God creates. He that made all tilings with a woid, what cannot he do? He can

create strength m weakness; he can create driving man out of paradise, v. 24., " So he

a

supply of our wants. What a foolish question was that, Ps. Ixxviii. 19., " Can he prepare a tahle in the wilderness?" Cannot he that made tlie world do much more? Ps. cxxiv. 8., " Our help is in the name of the Lord, who made heaven and earth." Rest on this God for help, who made heaven and earth." The work of creation, as it 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? Ps. li. 10., " Create in me a clean heart, O God!" Is the church of God low, he can create Jerusalem a praise, Isa. Ixv. 18. No such golden pillar for faith to stay upon, as a creating power. Use Sd. Did God make this world full of beauty and glory, every thing very good, — then, what an evil thing is sin, that hath put out of frame the whole creation! Sin hath 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 hath brought vanity ad vexation into the woi-ld, yea, a curse. God cursed the ground for man's sake, Gen. iii. There were several fruits of the curse. — 1. " In sorrow slialt thou eat of it," ver. 17. By that word sorrow, is to be understood all the troubles and cares of this life. — 2. " In the sweat of thy face shalt thou eat bread," v. 19. In innocency Adam did till the ground, (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. — 3. " Thorns also and thistles shall it bring forth," v. 18.

Quest. Wlietlur in innocency did not the earth hear thorns, because it is threatened as a punishment 1

Ans. 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 tlie earth should bring forth more plenty 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.

4. The fourth fruit of the curse was the

drove out the man." God at first brought Adam into paradise, as into an house ready furnished, or as a king into his throne, Gen. i. 28., " Have dominion over every living thing that moveth;" now God's driving Adam out of paradise, signified his dethroning and banishing him, that he might look after an heavenly and a better paradise. — 5. A fifth fruit of the curse was death, y. 19., " To dust thou shalt return." Death was not natural to Adam, it came in after sin. Joseph us is of opinion, man should have died though he had a longer term <Jt years added to his life; but out of question, death grew out of the root of sin; the apostle saith, Rom. v. 12., " By sin came death." See then how cursed a thing sin is, that hath 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.

Use Mh. Did God make this glorious world? Did he make every thing good? Was there in the creature so much beauty and sweetness? Oh! then what sweetness is there in God? Qidcquid efficit tcde, illud est magis tale, — the cause is always more noble than the effect. Think with yourselves, is there so much excellency in house and lands — then how much more is there in God, that made these! Is there beauty in a rose? What beauty then is there in Christ, the rose of Sharon! Doth oil make the face * shine? Ps. civ. 15. How will the light of God's countenance make it shine! Doth wine cheer the heart? O what virtue is there in the true vine! How doth 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 thia mine! What is Christ, in whom are hid all treasures? Col. ii. 3. We should ascend from the creature to the Creator. If there be any comfort here below, how much more is there in God, who made all these things! How unreasonable is it, that we should deliirht in the world, and not much more in him that ma^e it? How should our hearts be set on Cod, and how should we lonjr to

be witii Cod, who hatli infinitely more sweetness in him, than any creature! Use bth. Of Exhortation. 1. Did God

create the world? let us wisely obseive those works of creation. God hfitli given us not only the book of the scriptures to read in, but the book of the creation; look up to the heavens, they shew much of God's glory, — the sun gilds the world with its Ibriglit beams, — behold the stars, their regular motion in their orbs, their magnitude, their light, their influence. We may see God's glory blazing in the sun, twinkling in the stars. Look into the sea, and see the wonders of God in the deep, Ps. cvii. 24. Look into the air, thei*e 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 tlie loadstone, — the virtue of herbs; see the earth decked as a bride with flowers; all these arc the glorious effects of God's power. God hath wrought the creation as with curious needle-work, that we may observe his wisdom and goodness, and give him the praise due to him, Ps. civ. 24., " O Lord, how manifold are thy works! in wisdom hast thou made them all."

2. Did God create all things ? Let us obey our Maker. We are his Jure creationis ; 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, Acts xvii. ^28., " In him we live and move." God hath made every thing 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. AVhen God would humble Adam he useth this expression, " Out of it (the dust) wast thou taken," Gen. iii. 19. Wliy art thou proud, O dust and ashes ? Thou art made but of course metal. Cum sift humi Ihmis, cur non JiumUhmis ? Bern. David saith, " I was curiously wrought," Ps. cxxxix. 15. Thy being curiously wrought, may make thee thankful ; but being made of the dust, may keep thee humble. If thou hast beautv, it is but well coloured earth. Thy body is but air and dust mingled together, and this dust will drop into the dus4;. Wlien the Lord had said of the Judges, they were gods, Ps. Ixxxii. 6. Lest they should grow proud, he tells them, they were dying gods, v. 7., " Ye shall die like men."

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, envy; let us get God's image restored, which consists in knowledge and righteousness. Col. iii. 10. 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 hath defaced thy image in me, O draw it again by the pencil of the Holy Ghost !

Quest. XL WHAT are God's works of Providence?

Ans. God's works of providence are his most holy, wise, and powerful ])n>s('rving and governing all his creatures, and all their actions.

The work of God's providence, John v. 17., " My Father worketh hitherto, and I work." The great God hath rested from the works of creation, he doth not create any new species of things, Gen. ii. 2., " He

rested from all his works:" and therefore this scripture must needs be meant of God's works of providence, " My Father worketh, and I work " Ps. ciii. 19,, " His kingdom ruleth over all;" i. e. His providential kingdom. Now, for the clearing of this point, I shall,

1. Show you that there is a providence.

2. "V^Hiat that providence is. 3. Lay down

some maxims or propositions concerning

the providence of God.

l5^ That there is a providence: there is no such thing as blind fate, but there is a providence that guides and governs in tlie world: Prov. xvi. 33., " The lot is cast into the lap, but the whole disposing thereof is of the Lord."

2ahj. 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 of things, to distinguish it from his decrees : God's decree ordains things that shall fall out, God's providence ordereth them. — 2. I call providence the oi'dering of things after the counsel of God's will. — 3. God ordereth all events of things, after the counsel of his will, to his own glory ; the glory of God being the ultimate end of all God's actings, and the centre where all the lines of providence do 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, and is gone: but like a pilot, that does with a great deal of care, steer on the ship of the whole creation.

3fl/y. Positions about God's providence. 1. God's providence reaches to all places, persons, and occurrences. 1. To all places, Jer. xxiii. 23., " Am I a God at hand, and not a God afar off?" The diocese where providence visits is very large ; it reaches to lieaven, earth, and sea, Ps. cvii. 23, 24., *' They that go down to the sea, see the wonders of God in the deep." Now, that the sea, which is higher than the earth, should not drown the earth, is a wonder of providence; and the prophet Jonali, he saw the wonders of God in the deep, when the very fish which did devour him and swallow liim, did bring him safe to shore. — 2. God's providence reaches to all persons, especially the persons of the godly, they are in a special manner taken notice of. God takes care of every saint in particular, as if lie had none else to take care for, 1 Pet. V. 7., " He careth for you," i. e. Elect in a special manner. Ps. xxxiii 18, 19., " The eye of the Lord is upon them that fear him : to preserve them from death, and to keej)

them alive in famine." God by his providential care, shields off dangers from his people, he sets a life-guard of angels about them, Ps. xxxiv. 7. God's providence keeps the Aery bones of the saints, Ps. xxxiv. 10 It bottles their tears, Ps. Ivi. 8. It strengthens the saints in their weaknesses, Heb. xi. 34. It supplies all their wants out of its alms basket, Ps. xxiii. 5. Thus providence doth wonderfully supply the wants of the elect. When the Protestants in Rochelle were besieged by the French king, God by his providence, sent in a great number of small fishes that fed them, such as were never seen before in that haven. So tlie raven, that unnatural creature tliat will hardly feed its own young, yet providentially brought sustenance to the prophet Elijah, 1 Kings xvii. 6. The virgin Mary, though by bearing and bringing forth the Messiah she helped to make the world rich, yet she herself was very poor, and now, being warned of the angel to go into Egypt, Mat. ii. 13., the virgin had scarce enough to bear her charges thither: see now how God provides for her before-hand; he, by his providence, sends the wise men from the east, and they bring costly gifts, gold, myrrh, and frankincense, and present these to Chri^, and now the virgin had enough to defray her charges into Egj'pt. God's children sometimes scarce know how thev ^ are fed, and yet providence feeds them, Ps. xxxvii. 3., " Verily thou shalt be fed." 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 hath, by his providence, the over-ruling of it. The raising of a man to honour: Ps. Ixxv. 7., " He putcth down one, and raises up another." Success and victory in battle is the result of providence: Saul had the victory, but (lod wrought the salvution, 1 Sam. xi. 13. That among all virgins that were brought before the king, that Esther should find favour in the eyes of the king, was not without God's special j)rovi(lence; for, by this means, the Lord saved the Jews alive that were destinated to destruction. Providence reaches to the least of things, to the Birds

and pismires; providence feeds the yonno^ sees <rood sometimes that tlie worst of men raven, when the dam forsakes it, and will slumld be exalted; they may do some work give it no food, Ps. cxlvii. 9. Providence to God, thouj^h against tlieir will, Isa. x, 7. readies to the very hairs of our head. Mat. God will be in no man's debt. God makes \. 30., " The very hairs of your head are all use of the wicked sometimes to protect and i,umbercd;"andsurelyif providence reaches shield his church: he makes use of them to our hairs then much more to our souls, ' to refine and ]>urify his people, Hab. i. 12., And thus you have seen tliat God's j)rovi- | " Thou hast established them for correcdence reaches to all places, to all persons, j tion." As if the prophet had said, ' Thou to all occurrences and affairs. Now there ai'e two objections against this doctrine.

Ouj. 1. But some say. There are many things dime in the world which are eccentrical^ they are very disorderly and irreyular; and surely God's providence doth not these thiniis.

J71S. Yes, these things that seem tons irregular, God makes use of to his own glory. For instance: suppose you were in a smith's shop, and there should see several sorts of tools, some crooked, some bo\ved, others hooked, would you condemn all these things for nought, because they do not look handsome? the smith makes use of them all for the doing: of 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 clear this to you in two particular cases:

1st. God's people are low; why, this

seems to be very much out of order, that

* these that are best should be in the lowest

condition ; but there is much wisdom t()

be seen 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 an 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 aftlicttd, and suffered an eclipse in their outward comforts, how could their graces be seen, their faith and patience? If it were always sunshine, we should see no stars ; if we should have always prosperity, it would be hard to see the actings of men's faith. Thus you see God's providences are wise and i^gular, though to us they seem very strange and crooked.

2dly. Here's another case, the wicked flourish ; this seems to be very much out of order ; aye, but God, in his providence,

hast ordained the wicked to correct thy children.' And indeed, as Austin saith well, " We are beholden to wicked men, who against their wills do us good." As the corn is beholden to the flail to thrash 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 Avill, to brighten and refine their graces. Now, then, if the wicked do God's own work, though against their will, God will not let them be losers by it, he will raise them in the world, exalt them, and wring out the waters of a full cup to them. Thus you see these providences are wise and regular, which to us seem strange and crooked.

Od.i. 2. But, may some say, if God hath a hand in ordering all things that fall aid, why then he hath a hand in the si7is of men.

1 answer. No, by no means, he hath no hand in any man's sin. God cannot go contrary to his own nature, he cannot do any nnlutly action, no 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 a tiling likely, that God is the author of sin, that is an avenger of it? Is it a likely thing that (iod should make a law against sin, and then have a hand in breaking his own law ? Is that likely? And therefore to answer the objection, God in his providence doth permit men's sins: Acts xiv. 16., " He suffered all nations to walk in their own ways." God permitted their sin, and he would never permit their sin if he could not bring good out of it ; a.s the apothecary can make a treacle of poison. Had not sin been at all permitted, God's justice in punishing sin, and his mercy in pardoning sin, had never been so well known. The

Lord is pleased to permit it, but he hath no hand in sin.

Obj. But is it not said, that God hardened Pharaoh's heart? Here^s more than God's bare permitting of sin.

Ans. God doth not infuse evil into men, only he withdraws the influence of his g^races, 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. viii. 15. God is the cause of no man's sin; it is true God hath a hand in the action where sin is, but no Iiand in the sin of the action. A man may play upon a jarring instrument, but the jarring is from itself: so it is 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. And so much for the first position, that God's providence reaches to all places, to all persons, and to all occurrences.

2. A second position is this : there are providences that are casual and accidental to us that are pre-determined by tlie Lord : the falling of a tile upon one's liead, the breaking out of a fire, to us is casual, but it is orderedby a providence of God. You have a clear instance of this, 1 Kings xxii. 34., " A certain man drew a bow at a venture, and smote the king of Israel between tlie 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, they 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 m;ike it the rule of our actions, Ps. cvii. 43., " Whoso is wise will observe these things." It is good to observe providence, but we must not make it our rule to walk by; providence is a Cliristian's diurnal, but not liis IJible. Sometimes a bad cause prevails and gets ground; it is not to be liked because it doth prevail; we must not think the better of what is sinful, because it is successful ; here 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 pro^-idence 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," Ps. cv. 20. 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 i. 2, 3. If God will shield and protect Jeremiah's person in captivity, the very king of Babylon shall nurse up the prophet, give charge concerning him thathe want nothing, Jer. xxxix. 1 1, 12.

5. God is to be trusted when his providences seem to run contrary to his promises. God promised David to give him the crown, to make him king, but providence runs contrary to his promise. David was pursued by Saul, was in danger of his life, but all this while it was David's duty to trust God. Pray observe, the Lord doth oftentimes by cross providences bring to pass his promise. God promised Paul the lives of all that were with him in the ship ; but now the providence of God seems to run quite contrary to his promise, — the winds blew, — the ship splits and breaks in* pieces ; and thus God fulfilled his promise, upon the broken pieces of the ship, they all came safe to shore. Trust God when jjrovidences seem to run quite contrary to promises.

6. The providences of God are chequerwork ; they are intermingled; in the life to come, there shall be no more mixture, — in hell there is nothing but bitter, — in heaven there is 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. Providejices are just like Israel's pillar of cloud that conducted them in their march ; it wa.s dark on one side, and light on the other; so the providences of God are a dark part and a light part. In the aik there was laid up the rod and manna, so are God's j)rovidences to his children ; there is sometJiing of the rod, and something of the manna;

so that we may say witli Dav'ul, " I will sing of mercy and judgment." Joscpli 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 shoos were of brass, but his feet wore dipt in oil, Deut. xxxiii. 24. So affliction is the shoe of brass that pinches; aye, but there is mercy mingled with the affliction, there's the foot dipt in oil.

7. Tlie very same action, as it comes from God's ])r(vidonce, may be good, which, as it comes t'lum men, may be evil. For instance, Jose])li being sold into Egypt; as he was sold by his brethren, it was evil, very wicked, for it was the fruit of their envy; but as it was an act of God's providence, so 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; now as 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, so it was an act of God's justice to punish Da- \'id, and to humble him for his adultery and murder. The crucifying of Christ, as it came from the Jews, was an act of hatred and malice to Christ, so Judas's betray • ing him was an act of covetousness, but as it was an act of God's providence, so there was good in it; for, see it was an act of God's love in giving Christ to die for the world. Thus I have cleared to you the doctrine of God's providence, in these several positions : let me now speak something by way of aplication.

Use 1. 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 axle-tree 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 m the whole woHd, just like an army when it is routed and scattered. The providence of God infuses comfort and virtue into every thing we enjoy; our clothes would not warm us, our food would not nourish us without the special providence of God.

And doth 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 well to quarrel with (iod's j)rovidence, as to deny God's providence. If men do not act as we would have them, they shall act as God would have them. His ])rovidence is his master-wheel that turns these lesser wheels, and God will bring his glory out of all at last : Ps. xxxix. 9 , " I was dumb and opened not my mouth, because thou, Lord, didst it." It may be, we think sometimes we could order thinirs 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 did earnestly desire the life of his child, which was the fruit of his sin ; now, had the child lived, it had been a perpetual monument of his shame. Let us be content (iod should rule the world, learn to acquiesce in his will and submit to his providence. Doth any affliction befall you .-' remember God sees it is that which is fit for you, or it should 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 ; though we may not be silent under God's dishonour, yet we should learn to be silent under his displeasure.

(3.) You that arc Christians, believe that all (iod's providence shall conspire for your good at last. The ])rovidences of (jod arc sometimes dark, and our eyes dim, and we can hardly tell what to make of them ; but when ye cannot unriddle providence, believe it shall work together lor the good of the elect, Rom. viii. 28. Tiie wheels in a clock seem to move cross one to another, 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 godd of the elect. The pricking of a vein is in itself evil aiul hurtful, but as it prevents a fever, and tends to the health of the patient, so it is good ; so affliction in itself is not

joyous but grievous, but the Lord turns this to the good of his saints. Poverty sliall starve their sins, afflictions shall prepare them for a kingdom. Therefore, Christians, believe that God loves us, that he.will make the most cross providences to promote his glory and our good.

(4.) Let this be an antidote against immoderate fear ; for 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, men grow high in their actings : let us not make things worse by our fear. iNIen are limited in their power, and shall not go one hair's breadth further than God's providence will permit ; he might let Sennacherib's army march towards Jerusalem, but he shall not shoot one arrow against it. 2 Kings xix. 35., " Then the angel of the Lord went fi)rth, and smote in the camp of the Assyrians an hundred and fourscore and five thousand." Wlien Israel was compassed in between Pharaoh and the Red-sea, no question, some of their hearts did begin 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.

Use 2d. Comfort in respect of the church of God. God's providence reacheth in a more special manner to his church, Isa. xxvii. 2., " Sing ye unto her, a vineyard of red wine." God waters this vineyard with his blessings, and watcheth 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; fin- 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, set the rock abroach. God by his providence preserves his church in the midst of enemies; which is as to see a sj)ark kept alive in the ocean, or a Hock of sheep among wolves. God saves his church strangely; 1. By giving unexpected mercies to his church, when she hioked for nothing but ruin, Ps. cxxvi. 1., " When the Lord turned again the captivity of Sion, we were like them that dreamed." How strangely did (iod 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 raiseth his church by bringing it low. The blood of the martyrs hath watered the church, and made it more fruitful, Exod. i. 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 Mo.ab, and Mount Seir came against Judah, God set the enemy one against another, 2 Cliron. XX. 23., " The children of Ammon and Moab stood up against the inhabitants of Mount Seir utterly to slay and destroy them; and when they had made an end of the inhabitants of Seir, every one helped to destroy another." 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 Egyj)tian8 send away the people of Israel laden with jewels, Exod. xii. 36. The church is the apple of God's eye, and the eyelid of his providence doth daily cover and defend it. Use 3d. Let the merciful providence of God cause thankfulness. We are kept alive by a wonderful working providence. Providence makes our clothes warm tis, our meat 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, — it is not our diligence, but God's providence, Deut. viii. 18., "Thoushalt remember the Lord thy God, for he it is that giveth thee power to get wealth." Especially if we go a stej) higher, we may see cause of thankfulness, — that we should be born and bred in a gospel-land, — that we should live in such a place where the Sun of Rigliteou.sness shines, — this 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 passeth by others: whence is this, but from the miraculous providence of God, which is the effect of his free grace?

Use ith. See here that which may make lis lono^ for that time when the great mystery of God's providence sliall be fully unfolded to us. Now we scarce know what to make of God's providence, therefore are ready to censure what we do not understand; but in heaven we shall see how all God's providences (sickness, losses, sufferings) carried on our salvation. Here we see but some dark pieces of God's providence, and it is impossible to judge of God's works bv pieces; but when we come to heaven, and see the full body and portiaiture of God's providence drawn out into its lively colours, it will be a glorious sight to behold; then we shall see how all God's providences helped to fulfil his promises. Never a ])rovidence but we shall see had either a wonder or a mercy in it.

Quest. XII. I proceed to the next question, JV/int special providence did God exercise towards man in the estate wherein he was created %

Axs. 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. ii. 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 that thou eatest thereof, thou shalt surely die.' " The subject then of our next discourse is the covenant of works. This covenant was made with Adam and all mankind; for Adam was a public person, and the representative of the world.

Quest. For what reason did God make a covenant with Adam and his posterity in innocency?

Ans. 1. To show his sovereignty over us: we were his creatures, and as God was the gi'eat monarch of heaven and earth, God might impose upon us terms of a covenant. — 2. God made a covenant with Adam, to bind him fast to God: as God bound himself to Adam, so Adam was bound to God by the covenant.

Quest. What was the covenant ?

Ans. God commanded Adam not to cat of the tree of knowledge; God gave Adam leave to eat of all the other trees of the garden. God did not envy him any happiness; only meddle not with this tree of knowledge, because God 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, only he must not touch his throne. Gen. xli. 4-0., in like manner God dealt with Adam: he gave him a sparkling jewel, knowledge, and arrayed him with a fine vesture, put upon him the garment of original righteousness, only, saith God, touch not the tree of knowledge, for that is aspiring after omniciency. Adam had power to have kept this law: Adam 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, ' Do this and live.' In case man had stood, it is probable he had not died, but had been translated to a better paradise. 2. The threatening, " Thou shalt die the death;" Hebrew, " In dying thou shalt die;" that is, thou shalt die both a natural death, and an eternal, unless some other expedient be found out for thy restoration.

Quest. But why did God give Adam this law, seeing God did foresee that Adam would transgress it?

Ans. 1. It was Adam's fault that he did not keep the law; God gave him a stock of grace to trade with, but he of himself broke. — 2. Though God foresaw Adam would transgress, yet that was not a sufHciciit reason that Adam should have no law 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 v/ould be juofane. Shall not laws be made in the laud, because some break

INI

them?— 3. God, though he foresaw Adam would break the law, he knew how to turn it to a greater good, in sending Christ. The first covenant being broken, he knew how to establish a second, and a better. Well, concerning the first covenant, consider these four things.

1. The form of the first covenant, in innocence, was woi'king; Gen. xlii. 18., " do this and live." Working was the ground and condition of our justification, Gal. iii. 12. Not but that working is required in the covenant of grace: we are bid to work out our salvation, and be rich in good works. But works

, J^ in the covenant of grace are not rc<juired under the same notion, as in the first covcoant mth Adam. Works are not required to the justification of our persons, but as a testification of our love to God; not as a 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, ii. 13. As the scrivener 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, in like manner 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

tliintrs written in the ' book of the law,'

Gal. iii. 10., and not fail, either in the matter or manner. 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; a sinful thovight had forfeited the covenant. — 2. I*ersonal obedience:

Adam must not do his work by a proxy, or

have any surety bound for him ; no, 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. iii. 10.

Thus it was very strict. There was no

mercy in case of failure.

3. The covenant of works was not built ujwn a very firm basis : therefore it must needs leave men full of fears and doubts. The covenant of works rested upon the strength of men's inherent righteousness ; which though in innocency was perfect, yet

was subject to a change. Adam was created holy, but mutable; he had a power to stand, but not a ])owcr not to fall. Adam had a stock of original righteousness to begin the world with, but he wa.s not sure he would not break. Adam was his own pilot, and could steer right in the time of innocency; but he was not so secured, but that he might dash against the rock of a temptation, and he and liis posterity suffer shipwreck; so that the covenant of works must needs leave jealousies and doubtings in Adam's heart, he having no security given him, that he should not fall from tiiat glorious state.

4. The covenant of works being broken by sin, m.an's condition was very de})lorable and desperate ; he was left in liimself helpless ; there was no place for repentance : the justice of God being offended sets all tho other attributes against mankind. Wheij Adam lost his righteousness, he lost his anchor of hope and his crown : there Avas no way for man's relief, unless God would find out such a way, as neither man nor angel could devise.

Use \st. See 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; entering into a covenant was a sign of God's friendship with us, and a royal act of his favour.

Use 2d. See what a glorious condition man was in, Avhen God entered into covenant with him. 1. He was placed in the garden of God, which for the pleasure of it was called paradise, Gen. ii. 8. 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 did bow to his sheaf. Man, in innocency, 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. — 2. Besides 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 (iod had stamped his lively image: light spai'kled in his under-

CONCERNING SIN.

standing, lie was like an earthly angel; liis will and. affections were full of order, tuning harmoniously to the will of God. Adam wasa perfect pattern of sanctity- — S.Adam had intimacy of communion with God and conversed with him, as a favourite with his prince. Adam knew God's mind, and had his lieart: he not only enjoyed tlie light of the sun in paradise, hut the light of (iod's countenance. This condition was Adam in, when God entered into a covenant with him; hut this did not long continue: " man being in honour ahideth not," Ps. xlix. ult., — lodged not for a night; his teeth watered at the apple, and ever since it hath made our eyes water.

Use Sd. 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 ri^hteousness is cut? If purified nature did not stand, how then shall corrupt nature? We need more strength to uphold us than our own.

Use Alh. 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 this condition, they are damned to eternity.

Use bth. See the wonderful goodness of God, who was pleased when he had forfeited the first covenant, to enter into a new covenant with us. Well may it be called fcedus gratce, — a covenant of grace; it is bespangled with promises, as the heaven with stars. When the angels, those glorious spirits, fell, God did uot enter into a new

covenant with them to be their God, but let those golden vessels lie broken; but hath entered into a second covenant with us, better than the first, Heb. viii. 6. It is better, because it is surer; it is made in Christ, and cannot be reversed; Christ hath 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 no7i posse cadere, — an impossibility of falling finally, 1 Pet. i. 5.

Use 6th. W hosoever they are that look for righteousness and Salvation by the power of their free-will, or the inherent goodness of their nature, or by virtue of their merit, as the Socinians and Papists, these are all under the covenant of w^orks; they do not submit to the righteousness of faith, therefore they are bound to keep the ^^•hole 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 saith, ' Believe in the Lord Jesus, and be saved;' but such as will stand upon their own inherent righteousness, free-will and merit, they fall under the first covenant of works, and are in a perishing estate.

Use 1th. Let us labour by faith to get into the second covenant of grace, and then the curse of the first covenant is 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, therefore fell; we stand in the strength of Christ; under the first covenant, the justice of God, as an avenger of blood, pursues you; but if ye get into the second covenant you are got into the city of refuge, — you are safe, and the justice of God is pacified towards you.

CONCERNING SIN.

Quest. XIV. WHAT is sin?

Ans. Sin is any want of conformity unto, or transgression of the law of God. — 1 John iii. 4., " Sin is the transgression of the law." Of sin in general:

1. Sin is a violation or transgression ; tlie Latin A\ord, tiun.^jrediur, ' to transgress,' signifies to go beyond one's bounds ; the moral law is to keep us within the bounds of our duty, — sin is a going beyond our bounds.

2. The law of God ; it is not the law of an inferior prince that is broken, but of Jehovah, who gives laws as well to angels

CONCERNING SIN.

as men • it is a law that is just, and holy, and goof], Rom. vii. 12. It is just, there is nothing in it unequal; holy, nothing in it impure; good, nothing in it prejudical. So that tliere is no reason to break this law, no more than for a beast that is in a fat pasture, to break over tlie hedge, to leap into a barren heath or quagmire.

I shall shew what an heinous and execrable thing sin is. It is malorum culluvies, — the complication of all evil; it is the spirits of mischief distilled; the scripture calls it the ' accursed thing,' Josh. vii. 13., it is compared to the venom of serpents, the stench of sepulchres. The apostle useth this expression of sin. Out of measure sinful, Rom. vii. 13., or, as it is in the Greek, * Hyperbolically sinful.' The devil would paint over sin with the Vermillion colour of pleasure and profit, that he may make it look fair: but I shall pull off the paint from sin, that you may see the ugly face of it. We are apt to have slight thoughts of sin, and say to it, as Lot of Zoar, Gen. xix. 20., ' Is it not a little one?' But that you may see how gi'eat an evil sin is, consider these four things:

1st. The original of sin, from whence it comes : it fetcheth its pedigi'ee from hell. Sin is of the devil, 1 John iii. 8., " He that committeth sin is of the devil,"" Satan was the first actor of sin, and the first tempter to sin : Sin is the devil's firstborn.

2(1. 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 is to beauty. It makes the soul red with guilt, and black with filth. Sin in scripture is compared to a ' menstruous cloth,' Is, xxx. 22., to a plague-sore, 1 Kings viii. 38. ; Joshua's filthy garments, in which he stood before the angel, Zecli. iii. 3., were nothing but a type and hieroglyphic of sin. Sin hath blotted God's image, and stained the orient brightness of the soul. Sin makes (iod loatiie a sinner, Zech. xi. 8., and when a sinner sees his sin, he h>athes himself, Ezek. XX. 42. Sin drops poison on our holy things, it infects our prayers. The high priest was to make atonement foi* sin on the altar, Exod. xxix. 36., to typify

that our holiest services need Christ to make an atonement for tliem. Duties of religion in themselves are good, but sin corrupt? them, as the purest water is pollutted running through muddy ground. The leper, under the law, if he had touched the altar, the altar had not cleansed him, but he had defiled the altar. The apostle calls sin, " Filthincss of the flesh and spirit," 2 Cor. vii. 1. 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, John vi. 70., " Have not I chosen you twelve, and one of you is a devil."

2. Sin is a grieving of God's Spirit, Eph. iv. 30., " Grieve not the Holy Spirit of God."

To grieve, is more than to

anger.

Quest. How can the Spirit he~said to be grieved? For, seeing he is God, he cannot be subject to any passion.

Ans. 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; 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 i

3. Sin is an act of contumacy against God ; a walking antipodes to heaven. Lev. xxvi. 27., " If ye will walk contrary to me." A sinner tramples npon God's law, — crosseth his will, — doth all he can to affront, yea to spite God. The Hebrew word for sin, pashang, signifies ' rebellion ;' there is the heart of a rebel in every sin, Jer. xliv. 17., " We will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven." Sin strikes at the very Deity, Pcccatwn est Deicidium; Sin would not only unthrone God, but un-god him. If the sinner could help it, (lod would no longer be God.

4. Sin is an act of disingenuity and unkindness. God feeds the sinner, keeps off evils from him, beniiracles him Avith mercy; but the sinner not only forgets God's mercies, but abuseth them ; he is the worse for

CONCERNING SIN.

mercy; like Absalom, who, as soon as David had kissed him, and taken h'un into favour, j)lotted treason against l)im, 2 Sam. XV. 10. Like the mule, wlio kicks the dam after she hath given it milk, van partusum, 2 Sam. xvi. 17., " Is this thy kindness to thy friend?" God may upbraid the sinn(M-: I have given thee (may God say) tliy liealth, strength, and estate, — tliou 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, Isa. i. 5., " The whole head is sick ;" some are sick of pride, others of lust, others of envy. Sin hath distempered the intellectual part, it is a leprosy in the head, it hath poisoned the vitals, Tit. i. 15., " Their conscience is defiled." It is with a sinner as with a sick patient, his palate is distempered, the sweetest things taste bitter to him. The word wliich is ' sweeter than the honey-comb,' Isa. v. 20., tastes bitter to him ; they ' put sweet for bitter.' 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 lesser 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 gi'atify an enemy ? In sin we do so. Wlien 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 : its costs men much labour in pursuing their sins. How do men tire themselves in doing the devil's drudgery? Jer. ix. 5., " They weary themselves to commit iniquity." What pains did Judas take to brin<r about his treason? lie goes to the high priest, and then after to tlie band of soldiers, and then back again to the garden. St. Chrysostom saith, " Virtue is easier than vice." It is more pains to some to follow their sins, than to others to w()rship their God. While the sinner travails with his sin, in sorrow he brings

forth; it is called ' serving divers lusts,' Tit. iii. 3. Not enj'ot/, but serve: W])y so? because not only of tlie 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 CJod hath an antipathy against. God doth not hate a man because he is poor, or despised in the world, you do not hate your friend because lie is sick ; but that which draws forth the keenness of God's hatred, is sin, Jer. xliv, 4., " O do not this abominable thing which I hate." And sure, if the sinner dies under God's hatred, he cannot be admitted into the celestial mansions. Will God let him live with him whom he hates? God will ncA'er lay a viper in his bosom. The feathers of the eagle will not mix with the feathers of tlie other fowls; God will not mix and incorporate with a sinner. Till sin be removed, there is no coming where God is,

3d. See the evil of sin, in the price paid for it ; it cost the blood of God to expiate it. " O man (saith St. Austin) 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 shedding of blood is no remission," Ileb. ix. 22. O what an accursed thing is sin that Christ should die for it ! Tiie evil of sin is not so much seen in that one thousand are damned for it, as that Christ died for it.

4M. Sin is evil in the effects of it. 1. Sin hath degraded us of our honour Reuben by incest lost his dignity ; and though he were the first-born, he could not excel. Gen. xlix. 4. God made us in his own image, a little lower than the angels; hut sin hath debased us. Before Adam sinned, he was like an herald that hath liis coat of arms upon him; all reverence liiin, because he carries the king's coat of arms ; but let this coat be pulled off, and he is desjiised, no man regards him. Sin hath done this, it hath plucked off our coat of innocency, and now it hatli debased us, and turned our glory into shame: Dan. xi. 21., " And in his estate shall stiuid up a

CONCERNING SIN.

vile person." This was spoken of Antiochus Epiphanes, who was a king, and liis name signifies ' illustrious;' yet sin liatli degraded him, he was a vile person.

2. Sin disquiets the peace of the soul. Wliatever defiles, disturbs; as poison tortures the bowels, corrupts the blood, so sin doth the soul, Isa. Ivii. 21. Sin breeds a trembling at the heart ; it creates fears, and there is torment in fear, 1 John iv. 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 r

3. Sin produccth all temporal e^dl. Lam.

i. 8., " Jerusalem hath grievously sinned,

therefore she is removed." It is the Trojan horse, — it hath sword, and famine, and

pestilence, in the belly of it. Sin is a coal

that not only blacks but burns. Sin creates

all our troubles; it puts gravel' into oui

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. v.

4. It is reported of Phocas, that having

built a wall of mighty strengtji 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,' Rev. xx. 14., that is, mors sin morte, Bern., — " a death always dying." Sin's pleasure will turn to sorrow at last; like the book the prophet did eat, Ezck. iii. 3., sweet in the mouth, but bitter in the belly. Sin brings the wrath of God, and what buckets or en gines can quench that fire? Mark ix. 44., " Where the worm dieth not, and the fire is not quenched.''

Use \st. See how deadly an evil sin is, how strange is it that any one should love ■t? Ps. iv. 2., " How long will ye love

vanity?" Hos. iii. 1., " Who look to other gods and loA^e flagons of wine." Sin is a dish men cannot forbear though it make tlicm sick. Who would pour rose-water into a kennel? Wliat 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 tlic greatest self-denier; for his sin he will denv himself a part in heaven.

Use 2d. Do any thing rather than sin! O hate sin! There is more evil in the least sin, than in the greatest bodily evils that can befall us. The ermine rather chooseth to die than defile her beautiful skin. There is more evil in a drop of sin, than in a sea of affliction; afiliction is but like a rent in a coat, sin a prick at the heart. In affliction there is aliquid boni, some good; iri this lion there is some honey to be found, Ps. cxix. 71., " It is good for me that I have been afflicted." Utile est anima si in hac area mimdi flagellis trittirdur corptis^ Aug. AflBiction is God's flail to thrash off our husks; not to consume; but refine. There is no good in sin; it is tlie spirit and quintessence of evil. Sin is worse than hell; for the pains of hell only are a burden to the creature; but sin is a burden to God, Amos. ii. 13., " I aiti pressed under you, as a cart is pressed that is full of sheaves."

Use Sd. Is sin so great an evil? Then how thankful should you be to God, if he hath taken away your sin? Zech. iii. 4., " I have caused thy iniquity to pass from thee." If you had a disease on your body, plague or dropsy, how thankful Mould you be to have it taken away? INIuch more to have sin taken away. God takes away the guilt of sin by pardoning grace, and the power of sin by mortifying grace. O be thankful that this sickness is " not u to death;" that God hath changed your nature, and by grafting you into Christ, mad-e you partake of the sweetness of that olive; that sin, though it live, doth not reign, but the elder serves the younger, the elder of sin serves the younger of grace.

ADAM'S SIN.

ADAM'S SIN.

Quest. XV. WHAT was the sin tcherclnj our first parents fell from the estate wherein they irere created?

Ans. The sin was their eating the forbidden fruit: Gen. iii. C, " She took of tlie fruit thereof, and did eat, and gave also to her liusband."

1st. Our first parents fell from their gh)- rious state of innocency : Eccl. vii. 29.. " God made man upright, but tliey have sought out many inventions." Adam was perefectly 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. Adam's fall was voluntary ; he had a possf non peccare, — a power not to fall. Freewill 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 decoved into sin, like a young gallant, who, at one throw, loseth a fair lordship. Adam had a fair lordship, he was lord of the world. Gen. i. 28., " Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth." But he lost all at one throw. As soon as he sinned, he forfeited paradise. — 2. Adam's fall was sudden, he did not long continue in his royal majesty.

Quest. How long did Adam continue in paradise before he fell?

Alts. Tostatus saith, he fell the next day. Pererius saith, he fell the eighth day after his creation. But the most probable and received opijiion is, that Adam fell the very same day • in which he was created: So IrenjEus, 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 viii. 44 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 temptatiofi. By which it appears Adam did not stay long in ])aradise, soon after his creation the Movil set upon him, and murdered him by his temptation.

2. Argument to prove that Adam fell the same day he was created : Adam had not yet eaten of the tree of life, (ien. iii. 22, 23., " And now lest he put forth his hand, and take also of the tree of life, and eat, and live for ever ; the Lord sent him forth from the garden." This tree of lif(, being one of the choicest fruits in the garden, and being placed in the midst of paradise, it is very like Adam Avould have eaten of tliis tree of life one of the first, had not the serpent beguiled him with the tree of knowledge. So that hence I conclude, Adam fell the very day of his creation, because he had not yet tasted the tree of life, that tree that was most in his eye, and had such delicious fruit growing upon it.

3. Argument from Ps. xlix. 12., " INIan being in honour, ahideth not" Tlie Rabbins 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.

Inference. From Adam's sudden fall, he fell the same day in which he was creat(!d, learn: 1. The weakness of human nature. Adam in a state of integrity, quickly made a defection from God, he soon lost the robe of innocency, and the glory of Paradise. And, was our nature 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 una])le are we to stand when sin hath cut the lock of our original righteousness? If purified nature did not stand, how then shall corrupt nature? If Adam, in a few hours, sinned

ADAM'S SIN

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. xxxii. 17. — 2. From Adam's fiuddcn fall, he fell the same day; learn how sad it is for a man to be left to himself. (1) Adam being left to himself, fell: O then, what will become of us, how soon fall, if God 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!" O urge God with his hand and seal, 2 Cor. xii. 9., " My strength shall be made perfect in weakness."

2d. The sin by which our first parents fell was ' eating the forbidden fruit ;' where, consider two things : I. The occasion of it. II. The sin itself.

I. The occasion of it; the serpent's temptation. The devil did creep into the serpent, and spake in the serpent, as the angel in Balaam's ass; where, consider,

1st. The subtlety of Satan's temptation ; his wiles are worse than his darts. Satan's subtlety in tempting : (1.) He deals all along as an impostor, he ushered in his temptation by a lie. Gen. iii. 4., " Ye shall not surely die." 2d. Lie, That God did envy our first parents their happiness, v. 5., " God knows, that in the day ye eat, your eyes shall be opened ;" q. d. It is God's envying your felicity ; that he forbids you this tree. 3d. Lie, That they should be thereby made like unto God, v. 5., " Ye shall be as gods." Here was his subtlety in temj)ting : The devil was first a li.ar, 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 xxxviii. 7., 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; here 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 ; 1. Because he thought she was less able to resist. Satan did break over the hedge, where it was weakest ; he knew he couhl more easily insinuate and wind himself into her by a temptation. An expert soldier, when he is to storm or entei a castle, observes warily where there is a breach, or how he may enter with more facility ; so did Satan the weaker vessel. 2. 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. Job ii. 9., " Curse God and di(^" Agrij)pina poisoned the emperor Conimodus 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: O bitter ! Sometimes relations prove temptations : a wife may be a snare, when she dissuades her husband from doing his duty, or enticeth him to evil. " Ahab which did sell himself to work wickedness, whom his wife Jezebel stirred up," 1 Kings xxi. 25. 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.

(i.) 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. iii. 4. This was Satan's master-piece, 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.

2dly. Satan's cruelty in tempting : as soon as Adam was invested in all his glory, the devil cruelly, as it were on the day of Adaui's coronation, would dethrone him, and bring forth him and all his posterity under a curse. We see how little love SatJin hath to mankind ; he hath an implacable antipathy agtiinst us, and antipathies can never be reconciled. So much for the occasion of Adam's sin, tempted by the serpent.

ADAM'S SIN.

II. 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 sio. 3. Tiie drcadfidness of the effect.

1*^. Very heinous in respect of the person that committed it : Adam liad excellent and noble endowments; he was illuminated 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 tree which he was forbidden.

2dly. The aggravation of Adam's sin.

Quest. Wherein did it appear to be so great? 'Ticas but raptus pomi, teas this such a great matter to pluck an apple?

Ans. Besides that, it was against an infinite God; it was malum complexion, — a voluminous sin, — there were many twisted together in it, as Cicero saith of parricide, " he who is guilty of it, pturima committit peccata in uno, commits many sins in one;" so there were many sins in this one sin of Adam. A big-bellied sin, a chain with many links. Ten sins 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 tliat 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. Un thankfulness, which is the epitome of all sin. Adam's sin was committed in the midst of Paradise. God had enriciied him with variety of mercies ; he had stamped his own image upon him ; lie 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 ; this was like the dye to the wool, which made it crimson. When A.dam's eyes were opened, and he saw what he had done, well he might be ashamed, and hide himself; to sin in tlie midst of Paradise, how could lie 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'liim, and the glory of Paradise to crown him, — yet he was not content, he would have more, he would bo 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 cre])t out of the dust, now aspires after Deity ; " Ye shall be as gods," saith 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 cat of the tree ;" he would cat of it, thouffh it cost him his life. Disobedience is a sin against equity ; it is equal we should serve him from whom we have our subsistence; God gave Adam his allowance, therefore it was but equal he should give God his allegiance; therefore disobedience was against equity. How could God endure to sec his laws trampled on before his face ? This made God place a flaming sword at the end of the garden.

6. Curiosity : to meddle with that which was out of his sphere, and did not belong to him. God smote the men of Bethshemish but for looking into the ark, 1 Sam. vi. 19. Adam would be prying into God's secrets,, and tjvsting 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, aye, but they had an hankering after quails ; it was not enough God did suj>j)ly their wants, unless he should satisfy their lusts. Adam had not only for necessity, but for delight; yet his wanton palate lusted after foibiddcn 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 Ilarpalus to rob the temple, and steal the silver vessels; so 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 liis posterity were involved and wrapped up in liim, and he sinning:, did at once destroy all Ids posterity, if free grace did not interpose. If Abel's blood did cry so loud in God's ears, Gen. iv. 10., " The voice of thy brother's blood crieth unto me from the ground," then how loud did the blood of all Adam's posterity cry against liim 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, God would sooner reverse his decree, than punish him. High presumption ; what an heinous sin then was Adam's breach of covenant !

Use. One sin may have many sins in it. We are apt to have slight thoughts of sin, it is but a little one. How many sins were in Adam's sin? O take heed of any sin 1 As in one volume there may be many works bound up, so there may be many sins in one sin.

3%. The dreadful ness of the effect: it hath 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.'

Qui. ST. XVI. DID all mankind fall in Aaam's first transgression?

Ans. The covenant being made with 'Adam, not only for himself, but for his posterity, all mankind, descending from liim by ordinary generation, sinned in him, and fell with him in his first transgression.

Rom. v. 12., " By one man sin entered into the world, and death by sin," &c. 'Adam being a representative person, he standing, we stood; and he falling, we fell. We sinned in Adam; so it is in the text, " In whom all have sinned."" Adam was the head of mankind, and he being guilty, we are guilty, as the children of a traitor have their blood stained: Ornnes unus ilk Adam fuerunf^ Aug. " All of us," saith Austin, " sinned in Adam, because we were part of Adam."

Ans. 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.

Quest. How is Adam's sin made ours ?

Am. 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 confutes that, " In whom all have sinned."

A. 2. Adam's sin is ours by propagation. Not only is the guilt of Adam's sin imputed to us, but the pravity and corruption of his nature is derived to us as poison is carried from the fountain to the cistern. This is that which we call original sin, Ps. li. 5., " In sin did my mother conceive me." Adam's leprosy cleaves to us as Naaman's leprosy did cleave to Gehazi, 2 Kings v. 27. This original concupiscence is called*

1. ' The old man,' Eph. iv. 22. It is said to be the old man, not that it is weak as old men are, but for its long standing, and of its deformity. In old age the fair blossoms of beauty fall ; so original sin is the old man, because it hath withered our beauty, and made us deformed in God's eye.

2. Original concupiscence is called ' the law of sin,' Rom. vii. 25. Original sin hath vim coactivam,—ihc i>ower of a law. A law 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, ami the law of sin to force them. In original sin there is something privative, and something positive.— 1. Something privative. Carcutia jnstitice dehitcc, we have lost that oxccUent quintessential frame of soul

wliich once we had. Sin hath cut tlic lock of original purity, where our strength hiy. — 2. Something positive. Original sin hatli contaminated Jind defiled our virgin-nature. It was deafh among the Romans to poison the springs. Original sin hath poisoned the spring of our nature, — it hath turned heauty into leprosy, — it hath turned the azure brightness of our souls into a midnight darkness.

Original sin hath 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. ii. 14. A peccato cessare nesciunt, — who cannot cease to sin, as a horse that is lame cannot go without halting.— In the original, sin is, — 1. An aversion from good. Man hath a desire to be happy, yet opposeth that which should promote his happiness; he hath a disgust of holiness, he liatcs to be reformed. Since we fell from God, we have no mind to return to him. — 2. A propension to evil. If, as the Pelagians say, there is so much goodness in us since the fall, then why is there not as much natural proneness to good as there is to evil? Our own experience tells us that the natural bias of the soul hath a tendency 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 xv. 16. Like an hydropical person that thii'sts for drink and is not satisfied: so they have a kind of drought on them, they thirst for sin. They sin, Eph. iv. 19., though they are tired out in committing sin, yet they sin, Jer. ix. 5., " They weary themselves to commit iniquity;" as a man that follows his game while he is weary, yet he delights in it, and cannot leave off. Though God hath set so many flaming swords in the way to stop men in their sin, yet they go on in sin; which all shews what a strong appetite they have to the forbidden fruit.

That we may further see the nature of original sin, consider, Ast. the universality of it; it hath, as a poison, diffused itself into all the parts and powers of our soul, Isa. i.

5., " The whole head is sick, and the whole lieart faint." Like a sick patient that hath no part sound, — his liver swelled, — his feet gangrened, — his lungs perished; such infected, gangrened souls have we, till Christ (who hath made a medicine of his blood) do cure us.

1. Originsil sin hatli depravTd the intellectual part. As in the creation " darkness was upon the face of the deep," Gen. i. 2., so the understanding, — darkness is upon the face of this deep. As there is salt in every drop of sea, bitterness in every branch of wormwood, so there is sin in ever}'* 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. v. 20. Besides this, there is much pride, superciliousness, and prejudice, many fleshly reasonings, Jer. iv. II., " How long shall thy vain thoughts lodge within thee?"

2. Original sin hath defiled the heart ; the heart is mortiftrum, deadly wicked, Jer. xvii. 9., it is a lesser hell. In the heart are legions of lusts, obdurateness, infidelity, hypocrisy, sinful estuations ; it boils as the sea with ])assion and revenge. " Madness is in their heart while they live," Eccl. ix. 3. The heart is, officina diaboli, the devil's shop or workhouse, where all mischief is framed.

3. The AVill. Contumacy is the seat of rebellion. The sinner crosseth God's will to fulfil his own, Jer. xliv. 18., " We \vill burn incense to the queen of heaven." There is a rooted enmity in the will against holiness ; it is like an iron sinew, it refusetli to betul to Cod. Where is then the freedom of the will, when it is so fuH not only of indisposition, but opposition to what is s])irit • ual?

4. The affections. These, as the stringy of a viol, are out of tune. These are the lesser wheels, which are strongly carried by the will, the master-wheel. Our affections are misplaced, 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, he desires things which are noxious and hurtful for him; he calls

for wine in :i fever: so we have impure seems good, yet, when temptation blows,

lustings, instead oflioly longings

how may original sin discover itself, niak-

2d The adherency of original sin. It ^ ing thee foam with lust and passion, mo

cleaves to us as blackness to the skin of the Ethiopian, 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, though the roots of it are pulled up, yet there are some strings of it in the joints of the stone-work 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, Rom. vii. 17., Sin which dwelleth in me."— It is a 7nalus genius,— nn evil Spirit, that haunts us wheresoever we go, Gen. xiii. 7., " The Canaanite dwelt in the land."

3^. Original sin retards and hinders us in the exercises of God's worship. Whence is all that dulness and deadness in religion ? It is the fruit of original sin: it is this rocks ixs asleep in duty, Rom. vii. 19., " The good that I would, I do not." Sin is compared to a weight, Heb. xii. 1. A man that hath 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.

Ath. Original sin, though it lies latent in the soul, and be as a spring which runs under ground, yet oft it breaks forth unexpectedly. Christian, thou canst not believe that evil which is in thy heart, and which will break forth suddenly, if God leave thee, 2 Kings viii. 13, 15., " Is thy servant a dog, that he should do this great thing?" llazael 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 was stirred up! If one had come to Peter, and eaid, " 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 i)rcvail upon him. The sea may be calm and look clear; but when the wind blows, how doth it

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 alive!

5tlh Original sin doth mix and incoi-porate itself with our duties and graces.—

1. With our duties. As the hand which is

paralytica! 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 the leper, whatever he

touched became unclean, — if he touched

the altar, the altar did not sanctify him,

but he polluted the altar,— 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 AATOught; yet this

I say, that the best works of the godly have

sin cleaving to them; only Christ's blood

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, having infected our

heart, our graces breathe now very faintly.

6lh. Original sin is a vigorous^ active

principle within us; it doth not lie still,

but is ever exciting and stirring us up to

evil; it is an inmate very unquiet ; Rom.

^^i. 15., " What I hate, that do I." How

came Paul to do so? Original sin did irritate and stir him up to it. Original sin

is like quick-silver, always in motion ; when

we are asleep, sin is awake in the fancy.

Original sin sets the head a plotting evil,

and the hands aworkiiig it; it hath in it

principium motus, not quietis ; it is like the

pulse, ever beating.

7//i. Original sin is the cause of all actual : it is fumes peccoti,—\i is the womb in which all actual sins are conceived. Hence come murders, adulteries, rapines ;

lage and foam! so though now thy heart it is the Trojan horse, out of which a whole

army of impieties come. Tliougli actual sins may be more scandalous, yet oiij^inal sin is more heinous; the cause is more than the effect.

8^^. It is not perfectly cured in this life. Grace, though it doth subdue sin, yet doth 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, Dan. iv. 28., 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 still left. It is a sea that will not, in this life, be dried up.

Quest. But ivhy doth Gcd leave original corruption in us after regeneration? He could quite free us from it, if he pleased.

Ans. He doth it, to sliew the power of his grace in the weakest believer. Grace shall prevail against a torrent of corruption. Wlience is this? the corruption is ours, but the grace is God's.

A. 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 \st. If original sin be propagated to us, and will be inherent in us while we live here, then it confutes the Libertines and Quakers, who say they are without sin: they hold perfection; they shew much pride and ignorance, but we see the seeds of original sin remain in the best. Eccl. vii. 20., There is not a just man lives, and sins not. And St. Paul complained of a ' body of death,' Rom. vii. 24. (Jrace, though it doth purify nature, it doth not perfect it.

Ob J. But doth not the Apostle say of believers, that their ' old man is crucified^ Rom. TV. 6., and they are ' dead to sin T Rom. vii. 11.

Ans. They are dead, 1. Spiritually. Tliey

are dead as to the realm, — the guilt of it' and as to the regnum, — the power of it; the love of sin is crucified.

//. 2. Tliey 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 hath its life lengthened out; nothing but the death of the body can quite free us from the body of this death.

Use 2d. 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 Avorse than all actual sin; the fountain is more than the stream. Some think, as long as they are civil, they are well enough; ay, hut the nature is poisoned. A river may have fair streams, but vermin at bottom. Thou carriest an 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, tliere is much of the old man in the new man. O how should original sin humble us! This is one reason God hath 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 ])eople had embraced Christianity, destroyed all their idols but one, tliat tlie 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. Uiuler our silver wings of grace are black feet.

Use 3d. Let (he 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, — <iratium Christi 10 obnoxius ambiamus. Though grace cannot make sin not to be, yet 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 ith. Let original sin make us walk with continual jealousy and watchfulness over our heart.s. The sin of our nature is like a sleejnng lion, the least thing that 3/-

walcens it makes it rage. The sin of our nature, tliongh it 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 liad need always to walk watchfully, Mark xiii. 37., " I say to you all, Watch." A wandering heart needs a watchful eye.

Quest. XIX. WHATisthemiserijoflhat estate whereinto man fell?

Ans. All mankind by their fall lost communion with God, are under liis 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.

Eph. ii. 3., * And were by nature children of wrath.' Adam left an unhappy portion to his posterity. Sin and Misery. We have already considered the first of these, original sin, — now the misery of that estate. In the first, we have seen mankind offending; in the second, we shall see him suffering. The misery ensuing from original sin is twofold.

\st. Private. By this first hereditary Bin we have lost communion with God. Adam was God's familiar, his favourite; but sin hath put us all out of favour; when we lost God's image, we lost his acquaintance. God's banishing Adam out of paradise, hieroglyphically, it shewed how sin hath banished us out of God's love and favour.

2rf. 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. Obnoxious to hell and damnation.

1. The fiist misery is. By nature we are " under the power of Satan," who is called ' the prince of the power of the air,' Eph. ii. 2. Before the fall, man was a free denison, — now a slave; before, a king on the throne, — now in fetters. And who is man enslaved to ? To one that is an hater of him. This was an aggravation of Israel's servitude, Ps. cvi. 41., " They that hated them ruled over them." By sin we are enslaved to Satan, who is an hater of mankind, and writes all his laws in blood. Sinners bofore conversion are under Satan's command, as the ass at the command of the driver, he

doth all the devil's drudgery. No sooner Satan tempts, but he obeys; as the ship is at the command of the pilot, he steers it which way he will, so is the sinner at the command of Satan, he may sieer him which way he will; and he never steers the ship but into hell's mouth. The devil rules all the powers and faculties of a sinner. — 1. He rules the understanding, he blinds men with igno7-ance, 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; he d( th not see the error of his way, therefore the devil can lead him into any sin; you may lead a blind man any whither: omne peccatinn fundatur in ignorantia. — 2. Satan rules the will. Though he cannot force the will, yet he can, by a temptation, draw it, John viii. 44., " The lusts of your father ye will do." He hath got your hearts, and him ye will obey, Jer. xliv. 17 , " We will burn incense to the queen of heaven." 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. Wliere then is free will, when Satan hath 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 J i/ gum servitud'sf Cjcero. Slavery is hateful to a noble s])irit. Satan is the worst tyrant; the cruelty of a ("annibal, or Nero, is nothing to his. Other tyrants do but rule over the bodies, he over the conscience; other tyrants have some j)ity on their slaves, — though they work in the galley, they give them meat, let them have hours for rest, — but Satan is a merciless tvrant, he lets them have no rest. What ])ains did Judas taker The devil would let him have no rest till he liad betraved Christ

and afterwards imbrued liis hands in his own blood.

Use 1st. See here our misery by original sin; enslaved to Satan, Ej)h. ii. 2. Satan is said to work effectually in the children of disobedience. What a sad plague is this for a sinner to be at the will of the devil! Just like a slave, if the Turks bid him dig ill 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 cozen, he doth not refuse; and — which is worse, — men are enslaved, and they willingly obey tliis tyrant; other slaves are forced against their will: " Israel sighed by reason of their bondage," Exod. ii. 23., but sinners are willing to be slaves, they will not take their freedom, they kiss their fetters.

Use 2d. Let us labour to get out of this deplorable condition sin hath ])lunged us into; get from under the power of Satan. If any of vour children were sla^'es, you would give great sums of money to purchase their freedom; your souls are enslaved, and will ye not labour to be set free? Improve the gospel; the gospel proclaims a jubilee to capti\'es; sin binds men, the gospel looseth them; Paul's preaching was " to turn men from the power of Satan to God," Acts xxvi. 18. 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, John viii. 36., " If the Son therefore shall make you free, ye shall be free indeed." You hope to be kings to reign in heaven, and will you let Satan reign in you now? Never think to be

I 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 )urisdiction; get your fetters of sin filed off by repentance.

II. We are heirs of God's wrath. In the text, " and were by nature the children of wrath." Tertullian's exposition here is wrong, ' children of wrath,' he understands subjectively, that is, subject to wrath and passion, — offending often in the irrascible

( faculty of a wrathful spirit. But, by ' children of wrath,' the apostle passively means heirs of wrath, exposed to (iod's displcjLsure. 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 ? Ps. xc. 11. '• The wrath of a king is as the roaring of a lion," Prov. xix. 12. How did Hainan's heart tremble when the king rose up from the banquet in wrath? Est. vii. 7. But God's \vTath is infinite; all other is but as a spurk 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 imbittcrs afflictions in this life ; when sickness comes atteiuled with God's wrath, it puts conscience into an agony. Tlie mingling of the fire with the hail made it so terrible, Exod. ix. 21.. 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 tlie cloud) made Eli's cars 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 ho causeth him to be set upon the rack, or to be broke upon the wheel : " Who knows the power of God's wrath ?" Wliile we are children of wrath, 1. We have nothing to do with any of the promises ; they are as the tree of life, bearing several sorts of fruit, but no right to pluck one leaf Eph. ii. 3., " Children of wrath," v. 12., " Strangers fiom the covenants of promise." The promi-ses are as a fountain sealed. \\'hile we are in the state of luiture, we see nothing but the fljii.iing sword ; and, as the ajwstlo saith, Ileb. x. 27., there remains nothing but " a fearful looking for of fiery indignation."— 2. Wliile children of wrath we are lieirs to all God's curses, Gal. iii. 10. How can the sinner eat and drink in that condition ? Like Damocles's banquet, he sat at meat, and there was a sword hanging o^'er his head by a small thread ; one would think he 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 flyinjj roll written with curses, Zech. v. 2. : there is a roll written with curses goes out against every person that lives and dies in sin. God's curse blasts, wherever it a curse on the sinner's name, — a

curse OH liis soul, — a curse on his estate, posterity, — a curse on the ordinances. Sad, if all a man did eat should turn to poison: 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. 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? O let us flee from the wrath of God! And whither Khould we fly, but to Jesus Christ? there's none else to shield off' the wrath of God from us, 1 Thess. i. 10., " Jesus which delivered us from the wrath to come."

IIL Subject to all outward miseries. All the troubles incident to man's life are the bitter fruits of original sin. The sin of Adam hath " subjected the creature to vanity," Rom. viii. 20. Is it not a part of the creature's vanity that all the comforts here below will not fill tire heart, any more than the mariner's breath can fill the sails of a ship? Job. xx. 22., " In the fulness of his sufficiency he shall be in straits." There is still something wanting, and a man would have more; the heart is always hydropical, — it thirsts and is not satisfied. Solomon put all the creatures into a limbec; and when he came to extract the spirit and quintessence, there was nothing but froth, " all was vanity," Eccl. i. 2. Nay, it 18 vexing vanity; not only emptiness, but bitterness. Our life is labour and sorrow; we come into the world with a cry, go out with a groan, Ps. xc. 10. Some have said, that they would not be to live the life they have lived over again, because their life hath had more water in it than wine, — more water of tears, than wine of joy: Quia est diu vivere nisi din torqueri^ Aug. " Man is born unto trouble," Job v. 7. Every one is not born heir to land, but he is born heir to trouble; as well separate weight from lead. We do not finish our troubles in this life, but cliange them. Trouble is the vermin bred out of the putrid matter of sin. Whence arc all our fears, but frym sin? 1 John iv. 18., TIumc is torment in iear. Fear is the ague of the

soul, sets it a shaking. Some fear want, others alarms, others fear loss of relations; if we rejoice, it is with trembling. Wlienco are all our disappointments of hopes but from sin? Where we look f)r comfort, there a cross; where we expect honey, there we taste wormwood. Whence is it that the earth is filled with violence, thaJ " the wicked devoureth the man that i. more righteous than he?" Ilab. i. 13. Whence is it that so mucii frauduiency in dealing, so much falseness in friendship, such crosses in relations? Wlience is it children prove undutiful?Tliey that should be as the staff" of the parent's ago, are a sword to pierce their hearts. Whence is it servants are unfaithful to their masters? The apostle speaks of some who have entertained angels in their houses, Heb. xiii. 2., but how oft, instead of entertaining angels in their houses, do some entertain devils? AVlience are all the mutinies and divisions in a kingdom? 2 Chron. xv. 5., " In those times there was no peace to him that went out, nor to him that came in." All this is but the sour core in that apple our first parents ate, viz. fruit of original sin. Besides all the deformities and diseases of the body, fevers, convulsions, catarrhs, — " Mccies et 7iova febrinm ierris incvhuit co/iors" — These are from sin. There had never been a stone in the kidnies, if it had not been first a stone in the heart. Yea, the death of the body, is the fruit and result of original sin, Rom. V. 12., " Sin entered into the world, and death by sih." Adam was made immortal, conditionally, if he had not sinned; sin digged Adam's grave. Death is terrible to nature. Lewis 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 infirmness of the constitution; but the apostle saith, sin ushered in death into the world, — " by sin came death." CerUiinly, had not Adam ate of the tree of knowledge, he had not died; (icn. ii. 17, " In tiie day that thou eatest thereof, thou shalt surely die," implying, if Adam had not eaten, he should not have died. O then see the misery ensuing uj)on original sin! Sin dissolves the harmony and good temperature of the body, it ])ulls this fianie in uicccs.

IV. Orig^inal sin without repentance cxposetli to hell and damnation. " This is the second death," Rev. xx. 14. Two things in it:

1. Poena donmi, — punisliment of loss. The soul is banished from the beatifical presence of God, in whose presence is fulness of joy.

2. Paeiia census, — punishment of sense. The sinner feels the scalding vials of God's wrath. It is penetrating, abiding, John iii. 36., " reserved," 2 Pet. ii. 17. If, when God's anger be kindled but a little, and a spark or two of it flies into a man's conscience here in this life, it be so terrible ; what then will it be when God stirs up all his anger? In hell there is tlie worm and the fire, Mark ix. 44. Hell is the very accent and emphasis of misery ; there's judgment without mercy. O 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 an hermit, a most strict mortified life. What is all other fire to this, but painted fire ? Ejus adesse intolerahile, ejus abe-ise iinpossibile, — to bear it will be intolerable, to avoid it will be impossible ; and these hell-torments are for ever, have no period put to them, Rev. ix. 6.,

" They shall seek death, and shall not find it." Origen fancied a fiery stream in wliich 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 tliat fire; and where shall we find engines or buckets to quench it? Rev. xiv. 11., " And the smoke of their torment ascendeth up for ever and ever, and they have no rest night nor day." Thank original sin for all.

Use \sL Wliat sad thoughts should we have of this primitive original sin that hath 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 2d. How are all believers bound to Jesus Christ, who hath freed them from that misery to which sin hath exposed them? Eph. i. 7., " In whom we have redemption through his blood." Sin hath brought trouble and a curse into the world; Christ hath sanctified the ti-ouble, and removed the curse. Nay, he hath not only freed believers from misery, but purchased for them a crown of glory and immortality.

Pet. v. 4., " When the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away."

Quest. XX. DID God leave all mankind to perish in this state of sin and misery?

Ans. No, he entered into a covenant of grace to deliver the elect out of that estate, and bring them into a state of grace by a Redeemer.

Isa. Iv. 3., " I will make an everlasting covenant with you." Man being by his fall, plunged into a labyrinth of misery, and having no way left to recover liimself, God was plesed to enter into a new covenant with him, and so restored 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.

Quest. Wiat is the new covenant ?

Ans. 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.

Quest. UTiat?iames are given to the covenant?

Ans. 1. It is called the covenant of peace, Ezek. xxxvii. 26., because it seals up reconciliation between God and humble sinners. Before this covenant there was nothing but enmity; God did not love us, — a creature that off"eiids cannot be loved by an holy God; and we did not love him, — a God that condemns, cannot be loved by a guilty creature; so that tliere was war on both sides. But God hath found out a

O

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, \st. It was with grace, that, when we had forfeited the first covenant, God should enter into a new covenant, after we had cast away ourselves. The covenant of grace is tabula post naufraglum^ — as a plank after sliipwreck. O the free grace of God, that he should parley with sinners, and set his wisdom and mercy ar-work to bring rebels into the bond of the covenant ! — 2d. 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. xiv. 4., — that he will give us a will to accept of tlie mercy of the covenant, and strenglli to perform the conditions of the covenant, Ezek. xxxvii. 26. All tliis is pure gi-acc.

Quest. IVhy shoii/d God make a covenant with us?

Ans. 1. It is out of indulgence, favour, and respect to us. A tyrant will not enter into a covenant with slaves, he will not shew them such respect. God's entering into covenant with us to be our God, is a dignity he puts upon us. A covenant is insigne honoris, — a note of distinction between God's people and heathens, Ezek. xvi. 62., " I will establish my covenant with thee." Wlien the Lord told Abraham that he would enter into a covenant with him, Abraham fell upon his face. Gen. xvii. 2., as being amazed that the God of glory should bestow such a favour upon him.

A. 2. God makes a covenant with us, to tie us fast to him; 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 buried alive. It is perjury to depart from God after solemn covenant.

Quest. Jiow doth the covenant of grace differ from the first covenant made with Adam?

Ans. 1. The terms of the first covenant were more strict and severe: for, 1st. The

least failing would have made the covenant with Adam null and A'oid, but many failings do not null the covenant of grace. I grant, the least sin is a trespass upon the covenant, but it doth not make it null and void. There may be many failings in the conjugal relation, but every failing doth 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." — 2d/g. 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, it provides a mediator, Heb. xli. 24., " Jesus the mediator of the new covenant."

A. 2. The first covenant did run all upon ' working,' the second upon ' believing,' Rom. iv. 5.

Ans. Yes; Tit. iii. 8., " This is a faithful saying, that they which have believed in God, be careful to maintain good works." But the covenant of grace doth not roqidi'e 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 a man that is alive. 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 testification of our grace. Quest. IVhat is the conditicm of the covenant of grace?

Ans. The main condition is faith. Quest. But ichy is fuilh more the condition of the new covenard than any other grace? Ans. To exclude all glorying in the creature; faith is an humble grace. If repentance or works were the condition of the covenant, a man would say, " It is my righteousness hath saved me:" but if it be of faith, where is boasting? Faith fetcheth all from Christ, and gives all the glory to Christ; it is a most humble grace. Hence it is God hath singled out this gTace to be

the condition of tlie covenant. And if faith be the condition of the covenant of gi-ace, it excludes desperate presumptuous sinners from tlie covenant. They say there is a covenant of grace, and they shall be saved: but did you ever know a bond without a condition? Tlie 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 1st Of information. See the amazing goodness of God, to enter into covenant with us: he never entered into covenant with the angels when they fell. It was much condescension in God to enter into covenant with us in a state of innocency, 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, Jer. iii. 14., " I am married to you, saith the Lord." In the new covenant, God makes himself over to us, and what can he give more? And he makes over his promises to us, and what better bonds can we have?

Use 2d. Of trial. \Vliether we are in covenant with God. There are three characters.

1. God's covenant-people are an humble people, 1 Pet. v. 5., " Be clothed with liumility." God's people esteem of others better than themselves ; they shrink into nothing in their own thoughts, Phil. ii. 3. David cries out, " I am a worm, and no man, Ps. xxii. 6. ; though a saint, though a king, yet a Avorm. When Moses' face shined, he covered it with a veil : God's people, when they shine most in grace, are covered with the veil of humility. Pride excludes from the covenant ; " God resisteth the proud," I Pet. v. 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 (iod call : Ps. ex. 3., " Thy people shall be a willing peoj)le," — Heb. ' a ])eople of willingness.' Tliis

spontaneity and willingness, is from the attractive power of God's Spirit; the Spirit doth not impellers^ force, but trakerey sweetly draw the will; and this willingness in religion makes all our services accepted. God doth 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 ; Deut. vii. 6., '• Thou art a holy people unto the Lord thy God." 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. xxviii. 2. This was typical to shew 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 doth not see this stamp upon us, he will not own us for his covenantpeople.

Use 3d. Of exhortation. To such as are out of covenant, labour to get intu 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. (1.) Such have none to go to in an hour of distress. When conscience accuseth, when sickness approacheth, (which is but an harbingei 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. O how will you be filled with horror and despair! and be as Saul, 1 Sara, xxviii. 15., " The Philistines make war against me, and the Lord is departed." (2.) Till you are in covenant with God, there is no mercy. Tlie mercy-seat was ])laced upon the ark, and the mercy-seat wa.s no larger than the ark, to shew, that the mercy of God reacheth no further than the covenant.

2. The excellency of the covenant of

grace; it is a better covenant than the covenant made with Adam. (1.) Because it is more friendly and propitious. Tliose 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. viii. 12. ; here sii.cerity 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. (2.) It is a better covenant, because it is surer, 2 Sam. xxiii. 5., " God hath ^ade with me an everlasting covenant, ordered in all things, and sure." The first covenant was not sure, it stood upon a tottering foundation, 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 oatli of God, and the blood of God. (3.) It hath better privileges. The covenant of grace brings preferment. Our nature now is more ennobled, we ai'e raised to higher glory than in innoccncy, we are advanced to sit upon Christ's throne. Rev. iii. 21. 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 doth God woo and beseech you by his ambassadors to be reconciled, if he were not willing to be in covenant?

Obj. / would fain he in covenant with God, but I have been a great sinner, and I Jear God will not admit me into covenant.

Ans. If thou seest thy sins, and loathest thyself for them, yet God will take thee into covenant, Isa. xliii. 24., " Thou hast wearied me with thy iniquities; I, even I, am he that blotteth out tliy transgressions." As the sea covers great rocks, so God's covenant-mercy covers great sins. Some of the Jews that crucified Christ, yet had their sins washed away in his blood.

Obj. But I am not worthy that ever God sliould admit me into covenant.

Ans. It never came into God's thoughts to make a new covenant ui)on terms of worthiness. If God should sliew mercy to none but such as are worthy, tlien must he shew mercy to none at all. 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 un worthiness discourage you; it is not unworthiness excludes any from the covenant, but unwillingness.

Quest, jriiat shall ice do that we may be in covenant icith God?

Ans. 1. Seek to God by prayer. Exige a Domino miser icordium, Aug. " Lord, be my God in coven.int." The Lord hath 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: Zee. xiii. 9., " 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.'" Only it must be an importunate prayer; come as earnest suitors, resolve to take no denial.

A. 2. If you would be in covenant with God, break off the covenant with sin; before the marriajje-covenant there must be a divorce, 1 Sam. vii. 3 , " If ye do return unto the Lord with all your hearts, then put away the strange gods;" and they put away Ashtaroth, viz. their female gods. Will any king enter into covenant with that man who is in league with his enemies?

A. 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; Eph. ii, 13., " Ye are made nigh by the blood of Christ." Use Ath. 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, Ps. ciii. 3., " Who forgiveth thy iniquity, who crowneth thee," &c. This isa branch of the covenant, Jer. xxxi. 33, 34., " I will be their God, and I will fi)rgive their iniquity." Sin being pardoned, all wrath ceaseth. How terrible is it when but a spark of God's wrath ilies into a man's conscience! but sin being forgiven, no more wrath. God doth not appear now in the fire or earthquake, hut covered with a rainbow full of mercy.

2. All vonr 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 liave their mercies sweetened witli (lod's love, and they swim to them in the blood of Christ. As Naaman said to Gehazi, 2 Kinj^s v. 23., " Take two talents," so saith (iod to sucli as are in covenant, take two talents, — take healtli, and take Christ with it, — take riches, and lake my love with tliem, — 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 tliou save me from hell, and not from want .•* wilt thou give me a kingdom, and dniy me daily bread?

4. If in covenant with God, all things shall co-operate for your good : etiam mala cidvnt in bomim, Ps. xxv. 10. Not only golden paths, but his bloody paths. Every wind of providence shall blow them nearer heaven. Affliction shall humble and purify, Hob. xii. 10. 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 coA'^cnant once, then for ever in covenant. The text calls it, ' an everlasting covenant.' Such as are in covenant are elected ; God's electing love is unchangeable, Jer. xxxii. 40., " I will make an everlasting covenant with them, that I will not turn away from \\\c\n ; but I will put my fear in their heart, that they shall not depart from me." 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. 'Tis a covenant of eternity. It must be so ; for who 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. i. 23. This is a near union, much like tiiat union between God the Father and Christ, John xvii. 21., "As thou, Father,

art in me, and I in thee, that they also may be One in us." Now the union between Christ and the saints being so inseparable, it can never be dissolved, or the covenant made void; you may die with comfort.

C. Thou art in covenant with God, and thou art going to thy God: behold a deathbed cordial; death breaks the union between the hotly and the soul, but ])crfects the union between Christ and the soul. This hath made the saints desire death as the bride the wedding-day: Phil. i. 23., cupio dissolvi. " Lead me, Lord, to that glory," (said one) " a glimpse whereof I have seen as in a glass darkly."

Use o(h. Of direction: to shew how you should walk who have tasted of covenantmercy — Live as a people in coven<ant with God. As you differ from others in respect of dignity, so you must in point of carriage.

1st. You must love this God. God's love to you calls for love. 1. It is amor gralialus, — a free love. \Vliy should Go<l p;i8 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. 2. It is mnor plenus, — a full love. AVlien (lod takes you into covenant, you are his Ilcphziba/i, Isa. Ixii. 5. ; 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 saith, ' Son, all I have is thine.' And doth not all this call for love ? \Vlio can tread upon these hot coals, and his heai't not burn in love to God ?

2d/i/. Walk holily. The covenant hath made you a royal nation, therefore be an holy people. Shine as lights in the world; li\ e as earthly angels. God hath taken you into covenant, that you and he may have communion together ; and what is it keeps up your communion witli God, but holiness?

Sdii/. AValk thankfully, Ps. ciii. 1. God is your God in covenant, he hath done more for you than if he had made you ride upon the high places of the earth, and given you crowns and sceptres. O Uike the cup of salvation, and bless the Lord! Eternity will be little enough to jnaise him. Musicians love to play on their music where

there is the loudest sound; and God loves to hestow 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 he always doing in heaven.

CHRIST THE MEDIATOR OF THE COVENANT. Heb. xii. 24. Jesus the Mediator of the New Covenant, §r.

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 car, honey in the mouth, and a cordial at the heart. — I shall wave 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, Mat. i. 21. His name shall be called Jesus. 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. Mat. i. 21., " He shall save his people from their sins." There is no other Saviour, Acts iv. 12., " Neither is there salvation in any other." 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 daughtersin-law, Ruth i. 11., " Are there yet any more sons in my womb?" So hath God any other sons in the womb of his eternal decree, to be saviours to us, besides Christ? Job xxviii. 12., " Where shall wisdom be found? the depth saith, it is not in me; and the sea saith, it is not in me." Let me allude. Where shall salvation be found? The angel saith, it is not in me; mortality saith it is not in me; the ordinance saith it is not in me, Christ alone is the wellspring of life; the ordinance is the conduit-])ipe that conveys salvation, but Christ is the spring that feeds it. " Neither is there salvation in any other."

2. Someti mes Christ is called a Redeemer :

Isa. lix. 20., " Tlie Redeemer shall come to Sion." Some understand it of Cyrus, others of an angel; but the most ancient Jewish doctors understood it of Christ, the Redeemer of the elect: Job xix. 23., " My Redeemer liveth." The Hebrew word for Redeemer, signifies such a one as is near a-kin, and hath right to redeem a mortgage; so Christ is near of kin to us, being our elder brother, therefore hath 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 doth make up the breach between two disagreeing parties. God and we were at variance by sin, now Christ doth mediate and umpire between us, he reconciles us to God through his blood, therefore he is called the INlediator 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 only a Mediator of reconciliation, but intercession, Heb. ix. 24., " 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." The priest, when he had slain the sacrifice, was to go with the blood before the allar and mercy-seat, and show it to the Lord. Now, in Christ our blessed Mediator, consider two things. ls<. His person. 2</. His graces. I. His person. His person is amiable; he is all made up of love and beauty. He is the effigies of his Father, Heb. i. 3., " The express image of his person." Consider,

\st. Christ's person in two natures.

2d. His two natures in one person.

\st. Christ's person in two natures. L

Look upon his human nature as incarnate. The Yalcntiuiuns deny his liuman nature: but John i. 14-., " The Word was maiU; flesh," It is spoken of Christ the promised Messiah. Christ took our flesh, that the same nature whicli sinned mijjht suffer; and " the Word was made flesh," tliat tliroug^h the glass of his human nature we miglit look upon God.

Quest. Why is Christ called the Word?

Ans. Because, as a word is the interjireter 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 i. 18. Were it not for Christ's manliood, the sight of the Godhead v^ould be formidable to us; but through Christ's flesh we may look upon God Avitliout terror. And Christ took our flesh, that he might know how to pity us; he knows what it is to be faint, sorrowful, tempted, Ps. ciii. 14., "He knows our frame." And he took our flesh, that he might, as Austin saith, ennoble our human nature with honour. Christ having married our flesh, hath exalted it above the angelical nature.

2. Look upon Christ's divine nature. Christ may be fitly compared to Jacob's ladder, Gen. xxviii. 12., which reacheth from earth to heaven. Christ's human nature was the foot of the ladder which stood upon earth ; his diAnne nature the top of the ladder which reacheth to heaven. Tliis being a grand article of oiu* faith, I shall amplify. I know the Arians, Socinians, Ebionites would rob Christ of the best jewel of his crown, — his Godhead: but the Apostolical, Nicene, Athanasian creeds, afhrm Christ's Deity ; to this the churches of Helvetia, Bohemia, Wittembcrg, Transylvania, &c. give their full consent ; and the scripture is clear for it. He is called the ' mighty God,' Isa. ix. 6., " And in him dwells the fulness of the Godhead," Col. ii. 9. He is of the same nature and essence with the Father. So Athanasius, Basil, Chrysostom; 1. Is God the Father called Almighty? so is Christ, Rev. i. 8., " Tlie Almighty." — 2. Is God the Father, the heart-searcher? so is Christ, John ii. 2.5., " He knew their thoughts?" — 3. Is God the Father omnipresent ? So is Christ, John iii.

13., *' The Son of Man which is in heaven.*" Christ as God was then in heaven, when as man he was upon the earth.

Quest. Is God eternal ?

Alls. Christ is the everlasting Father, Isa. ix. 6., whicli scripture, may be urged against the Corinthian heretics, who denied the pre-exist enCy of Christ's Godhead, and held that Christ had no being till he derived it from the Virgin Mary.

4. Doth divine worship belong to the first person in the Trinity? so it doth to Christ, John v. 23., Helu i. 6., "Let all the angels of God worship him." — .5. Is creation proper to the Deity ? this is a flower of Christ's crown. Col. i. 16., " By him were all things created." — 6. Is invocation proper to the Deity ; this is given to Christ, Acts vii. 59., " Lord Jesus receive my spirit."— 7. Is recumbency and trust peculiar to God the Father ? this is given to Christ, John xiv. 1., " Ye believe in God, believe also in me." 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 suff'erings.

Christ being God, his death and passion is meritorious; Christ's blood is called sanguis Dei, — the blood of God, Acts xx. 28., because the person who was offered in sacrifice was CJod as wcW 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 in two natures.

2d. Consider Christ's two natures in one person, God-man, 1 Tim. iii. 16., " God manifest in the flesh." Christ had a twofold substance, divine and human; yet not a twofold subsistence, both natures make but one Cluist. A scion may be giaftcd into another tree, — a pear-tree into an ap- ])le, — 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 luiion 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, — both the

natures of Christ remain distinct, 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 idrgins love liim. Clnist, our blessed Mediator, is said to be " full of grace and truth," John i. 14. He had the anointing of the Spirit without measure, John iii. 35. Grace in Christ is after a more eminent and glorious manner than it is in any of the saints.

1. Jesus Christ, our Mediator, liath perfection in every grace. Col. i. 19. He is a panoply, magazine, and st/)rehouse of all heavenly treasure, all fulness. This no saint on earth hath ; 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, Ps. xxxi. 22.,* " I said, I am cut off from before thine eyes." But grace in Christ is a never-failing fulness, it did never abate in the least degree, he never lost a drop of his holiness. What was said of Joseph, may more truly be applied to Christ, Gen. xlix. 23., " 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. "VMicn the foolish virgins would liave bought oil of their neighbour virgins, Matth. xxv. 8, 9., " Give us of your oil, for our lamps are gone out," the wise virgins answered, " Not so, lest there be not enough for us and you." The saints have no grace to spare to others ; but Christ diffuKcth his grace to others ; grace in the saints is as water in the vessel, grace in Christ is as water in the spring ; John i.

16., " Of his fulness have we received grace for grace." Set a glass under a still or limbeck, and it receives water from the limbeck drop by drop ; so the saints have the drops and influences of Christ's gi-ace distilling upon them. Wliat a rich consolation is this to those who either liave no grace, or their stock is but 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 ?" Ps. Ixxxvii. 7., " All my springs are in thee ;" 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." Gen. xli. 56. 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 honeycomb ; this is a great comfort, in Christ our Mediator thei'e is a cornncopia, 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 \st. 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 (lUtside of the temple, but only the priests saw the glory which sparkled within the temple; only believers, who are made priests unto God, Rev. i. 6., see Christ's glorious inside, the (Jodhead shining through the manhood.

Uxe 2(1. If Christ be God-man in one person, then look unto Jesus Christ alone for salvation. There must be something of the Godhead to fast(>n our hope u])on; in Christ there is (iodliead 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, Phil. iii. 9., " That I may be found in hiin, not having my own righteousness." It is true, we may look to our graces as CAndences 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: Heb. xii. 2., " Looking unto Jesus;" and Ro look unto him, as to believe in him, that so Christ may not only be united to our natm'c, but to our persons, John xx. 31., " That believing, you may have life through his name."

Use 3d. Is Jesus Christ God and man in one person? This, as it shews the dignity of believers, that they are nearly related to

one of the greatest persons that is, Col. ii. 9., " In him dwells the fulness of the Godhead bodily," so it is of unspeakable comfort. Christ's two natures being married together, tlie divine and human, all that Christ in either of his natures can do for believers, he will do. In his human natuie he prays for them, in his divine nature he merits for them. This for the person of our Mediator.

Use Mil. Admire the love of Christ our Mediator, tliat he should humble himself, and take our flesh, that he might redeem us. Believers should put Christ in their bosom, as the spouse did, Cant. i. 13., " Lie betwixt my breasts." Wliat was said of Ignatius, that the name of Jesus was found AViitten in his heart, should be verified of every saint, he should have Jesus Christ written in his heart.

OF CHRIST'S PROPHETICAL OFFICE. Deut. xviii. 15. The Lord thy God will raise vp unto thee a Prophet^ &c.

HAVING spoken of the person of Christ, we are next to speak of the offices of Christ, — Prophetical, Priestly, Regal.

I. Prophetical. " The Lord thy God will raise up unto thee a Prophet." Enunciatur hie locus de Christo, — it is spoken of Christ. There are several names given to Christ as a Prophet: He is called ' the Counsellor,' Isa. Lx. 6. In uno Christo Angelas foederis compleliir, Fagius. ' The Messenger of the covenant,' Mai. iii. 1. < A Lamp,' 2 Sam. xxii. 29. ' The Morning-star,' Rev. xxii. 16. Jesus Christ is the great Prophet of his church. Tiie woman of Samaria, gave a shrewd guess, John iv. 16. He is the best teacher, he mjikes all other teaching effectual, Luke xxiv. 45., " Then opened he their umlerstanding." He did not only open the scriptures, but opened their understanding. He teacheth to profit, Isa, xlviii. 17., " I am the Lord thy God, who teacheth thee to profit."

Quest. Hoiv doth Christ teach ?

Ans. 1. Externally, by his word, Ps. cxix. 105., " Tliy word is a lamp to my feet."

Such as pretend to have a light or revelation above the word, or contrary to it, never had their teaching from Christ, Isa. viii. 20.

A. 2. Christ teacheth these sacred mysteries, inwardly, by the Spirit, John xvi. 13. The world knows not what it is, 1 Cor. ii. 14., " The natural man receives not the things of God, neither can he know them." He knows not what it is to be transformed by the renewing of the mind, Rom. xii. 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 believor, but he doth not see the deep tilings 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, — the secrets of the kingdom of licaven.

Quest. What are the lessons Christ teacheth?

Ans. 1. He teacheth us to see into our own hearts. Take the most mercurial wits,, the greatest politicians that understand the mysteries of state, yet they know not the mysteries of their own hearts, they

cannot believe there is tliat evil in them as is, 2 Kings viii. 13., " Is thy servant a dog?" Grande profundum est homo, Aug. The licart is a great deep, whicli is not eafiily fathomed. But Christ wlien he teaclieth, removes the veil of ignorance, and lights a man into his own heart; and now he sees swarms of vain thouglits, — lie hlusheth to see how sin mingles with his duties, — his stars are mixed with clouds, — he prays, as Austin, that (iod would deliver him from himself.

A. 2. The second lesson Christ teacheth, is the vanity of the creature. A natural man sets up his haj)j)iness here, worships the golden image; hut he that Christ Imth anointed with his eye-salve, hath a spirit of discerning, he looks upon the creature in its nigiit-dress, sees it to be empty and unsatisfying, not commensurate to an heaven-born soul. Solomon had put all the creatures into a limbeck, and when he came to extract the spirit and quintessence, all was vanity, Eccl. ii. II. The apostle calls it a show or apparition, I Cor. vii. 31., having no intrinsical goodness.

A. 3. The third lesson is the excellency of things unseen. Christ gives the soul a nio-ht of glory, a prospect of eternity, 2 Cor. iv. 18., " We look not at things which are seen, but at things which are not seen." Moses saw him who is ' invisible,' Ileb. ix. 27. And the Patriarchs saw a better country, viz. an heavenly, Heb. xi. 16. where delights of angels, rivers of pleasure, the flower of joy, fully ripe and blown.

Quest. How doth Christ's teaching differ from other teaching?

Ans. Several ways :

1. Christ teacheth the heart. Others may teach the ear, Christ the heart. Acts xvi. 14., " Whose heart the Lord opened." All that the dispensers of the word can do is but to work knowledge, Christ works grace ; they can but give you the light of the truth, Christ gives you the love of the truth ; they can only teach you what to believe, Christ teacheth 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 onlyChristcausethyoutotjuiteit, 1 I\t.ii.3.,

" If so be ye have tasted that the Lord is gracious;" Ps. xxxiv. 8., " Taste and see that the Lord is good." 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. DaA'id had got a taste of the word, Ps. cxix. 102, 103., " Thou hast taught me: How sweet are thy words unto my taste! yea, sweeter than honey to my mouth." The apostle calls it the savour of knowledge, 2 Cor. ii. 14. The light of knowledge is one thing, the savour another. Christ makes us taste a savouriness in the word.

3. Christ, when he teacheth, makes us obey. Others may instruct, but cannot command obedience ; they teach to be humble, but men remain proud. The Prophet had been denouncing judgments against the people of Judah, but they would not hear, Jer. xliv. 17., " We will do whatsoever goeth out of our own mouth, to bake cakes to the queen of heaven." Men come quasi 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 judgment, but inclines the will. He doth 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 teacheth easily. Others teach with difficulty. Difficulty in finding out a truth, and in inculcating it, Isa. xxviii. 1 0., " Precept (must be) upon precept, and line upon line." Some may teach all their lives, and the word take no impression. They complain, as Isa. xHx. 4., " I have spent my labour in vftin," plowed on rocks ; but Christ the great Prophet teacheth with ease. He can with the least touch of his Spirit convert ; he can say, " Let there be light ;" with a word he conveys grace.

5. Christ when he teacheth, makes men willing to learn. Men may teach others, but they have no miiul to learn, Prov. i. 7., " Fools despise instruction ;" they rage at the word, as if a patient should rage at the physician Avhen he brings him a cordial, thus backward are men to their own salvation. But Christ makes his people a ' willing people,' Ps. ex. 3. They prize knowledge, and hang it as a jewel upon their ear. Those tliat Clirist toaclietli, say, as Isa. ii. 3., " Come let us go up to the mountain of the Lord, and lie will teach us of his ways, and we will walk in them ;" and, as Acts X. 33., " We are all here present before God, to hear all things commanded."

G. Christ, when he tcaclicth, doth not only illuminate, but animate. He doth so teach, as he dotli quicken, John viii. 12., " I am the light of the world;" he that follows me shall have lumen vitcs, — the lijjht of life. Bv nature we are dead, therefore unfit for teaching; who will make an oration to the dead? But Christ teacheth them that arc dead, he gives the light of life. As when Lazarus was dead, Christ said, " Come forth," and he made the dead to hear, " Lazarus came forth:" so when Christ saith 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, color et lux concrescuv.t, — light and heat increase together. 'Tis true here, where Christ comes with his light, there is the heat of the spiritual life going along with it.

Use \d. 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 arcani coeli^ — those deep mysteries, which no man or angel could find out. \Mio but God can anoint the eyes of the blind, and give not only light, but sight? Who but he, who hath 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 cormicopia, or ])lenty 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 clarity and brightness, which enlightens the wh(le world : Christ is the great luminary, " in whom are hid all treasures of knowledge," Col. ii. 3. The middle lamp of the sanctuary gave light to all the other lamps : Christ diffuseth 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 Oirist, from whose infinite wisdom both men and angels light their lamp. #

3. See the misery of man in the state of nature. Before Christ come to be their prophet they are invcloped with ignorance and darkness. Men know nothing in a salvifical sanctified maTiner, thcv know nothing as they ought to know, 1 Cor. viii. 2. This is sad. 1. Men in the dark cannot discern colours : so in the state of nature they cainiot discern between morality and grace, — they take one for the other, pro dca mihcm. — 2. In the dark the greatest beauty is hid, — let there be rare flowers in the garden, and pictures in the rooir, yet in the dark their beauty is vailed over, — so, though there be such transcendent beauty in Christ as amazeth the angels, a man in the state of nature sees none of this beauty. ^\liat is Christ to him, or heaven to him ? The vail is upon his heart. — 3. A man in the dark is in danger every step he goes : so a man in the state of nature is in danger, every step, of falling into hell. Thus it is before Christ teachcth us ; nay, the darkness in which a sinner is, while in an uuregenerate state, is worse than natural darkness, for natural darkness affrights, Gen. XV. 12., "An horror of great darkness fell upon Abraham," b.ut the spiritual darkness is not accompanied with horror, — men tremble not at their condition, — nay, they like their condition well enough, John iii. 19,, "Men loved darkness." This is their sad condition, till Jesus Christ comes as a j)rophet to teach them, and to turn them fr(m 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 pro]>het, Isa. liv. 13., " All thy children shall be taught of the Lord ;" 1 Cor. i. 30.,

' God is made to us wisdom." One man cannot see by another's eves; but Ix'lievers see with Christ's eyes, — " In his light they see light;" Christ gives them the light of grace and light of glory.

Use 2d. Labour to have Christ for your prophet; he teacheth savingly, he is an interpreter of a thousand, he cai untie those knots which puzzle very angels. Till Christ teach, we never learn any lesson:

till Clirist is made to us wisdom, we shall never be wise to salvation.

Anx. See your need of Christ's teaching. You cannot see your way without this morning-star. Some speak much of the light of reason improved: Alas! the plumbline 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 lielp 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, Rev. iii. 18.

J. 2. Go to Christ to teach you, Ps. xxv. 5. " Lead me in thy truth, and teacli me." As one of the disciples said, " Lord teach us to pray," Luke xi. L: so 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 ever I saw them before; teach me in the word to hear thy A'oice, and in the sacrament to discern thy body. Ps. xiii. 3., " Lighten mine eyes," &c. Cathedram habit in cocio qui corda docet in terra. Aug. " He hath his pulpit in heaven who converts souls." And that avc may be encouraged to go to our great prophet:

\. Jesus Christ is very willing to teach us. \Vliy else did he enter into the calling of the ministry but to teach the mysteries of heaven? Matth. iv. 23., " 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." Why did he take the oflice prophetical upon him? — Why was Christ so angry with them that kept away the key of knowledge? Luke xi. 52. — Why was Christ anointed with the Spirit without measure? — but that he might anoint us with knowledge. Knowledge is in Christ as milk in the breast for the child. O then go to Christ for teaching! None in the gospel came to Christ for sight but he restored their eye-sight; and sure Christ is more willing to work a cure upon a hWxnX 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 philosopher's scholar of: ex omni I'lgno non Jit Mercitrnis ; but there is none so dull, but Christ can make a good scholar of. Even such as are ignorant, and of low parts, Christ teachcth them in such a manner, that they know more than the great sages and wise men of the world. Hence that saying of St. Agustrne, mrgwit indocti, et rapiinit calum^ — the unlearned men rise up, and take heaven : they know the truths of Christ more savingly than the great admired Rabbles. The duller the scholar, the more is his skill seen that teacheth. Hence it is, Christ delights in teaching the ignorant, to get himself more glory, Isa. xxxv. 5., " The eyes of the blind shall be opened, and the ears of the deaf shall be unstopped." Who would go to teach a blind or a deaf man ? Yet such dull scholars Christ teacheth. Such as are blinded with ignorance, they shall see the mysteries of the gospel, and the deaf ears shall be unstopped.

3. Wait upon the means of grace which Christ hath appointed. Though Christ teacheth by his Spirit, yet he teachcth in the use of ordinances. Wait at the gates of wisdom's door ; ministers are teachers under Christ, Eph. iv. 11., "Pastors and teachers." We read of pitchers and lamps within the pitchers. Judges vii. 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, Ilcb. xii. 25. viz. by his ministers, as the king sj)caks by his ambassador. Such as wean themselves from the breast of ordinances, seldom thrive; either they grow light in their head, or lame in their feet. Tlie word preiched is Christ's voice in the mouth of the minister, and they that refuse to hear Christ speaking in the ministry, Christ will refuse to hear them speaking on their death-bed.

4. If you would have the teachings of Christ, walk according to that knowledge which you liave already. Use your little knowledge well, and Christ will teach you more, John vii. 17, " If any man will do

his will, lie shall know of my doctrine, whether it he of God, or whether I speak of myself." A master seeing his servant improve a little stock well gives him more to trade with.

Use Sd. 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 matter of admiration and gratulati<ui. O 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, John ix. 25., " One thing I know, that whereas I was blind, I now see,'* -O how thankful should you be to Christ, who hath revealed his Father's bosom secrets unto you! John i. 18., " No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, he hath declared him " If Alexander thought himself so much obliged to Aristotle for the philosophical instructions he learned from liim; O 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!

Quest. XXV. HO JV doth Christ execute the office of a priest?

Ans. 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. — Heb. ix. 26., " Now once in the end of the world hath he ajipeared to put away sin by the sacrifice of himself"

Quest. IVhat are the parts o/ Christ's priestly office?

Ans. Christ's priestly office hath two parts, his satisfaction and intercession.

I. His satisfaction. And this consists of two branches: \st. His active obedience, Mat. iii. 15., He fulfilled all righteousness. Christ did every thing which the law required; his holy life was a perfect commentary upon the law of God; and he obeyed the law for us. — 2d. His passive obedience. Our guilt being transferred and imputed to him, he did undergo 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, Heb. ix. 22., *' Without blood is no remission." Christ was not only a lamb without spot, but a lamb slain.

Quest. Why was it requisite there should he a priest?

Ans. There needed a priest to be an umpire, to mediate between a guilty creature, and an holy God.

Quest. How could Christ suffer, being God?

Ans. Christ suffered only in the human nature.

Quest. But if only Chrises humanity suffen d, hoir could this suffiring satisfy for sin?

Ans. Tlie human nature being united to tlie di\'iiie, the human nature did suffer, the divine did satisfy. Christ's Godhead, as it did sujtport the human nature that it did not faint, so it did give virtue to his sufferings. The altar sanctifies the thing oflc'red on it, Mat. xxiii. 19. : so the altar of Christ's divine nature sanctified the sacrifice of his death, and made it of infinite value.

Quest. Wherein doth the greatness of Christ's sufferings appear?

Ans. \sf. In the sufferings of his body.

He suffered truly, not in appearance only;

the apostle calls it rnors crucis. — tlic death

of the cross, Phil. ii. 8. Tully, when he

speaks of this kind <tf death, quid decam in

crucein tollere? 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 xxii.

44. It was an ignominious, painful, cursed death. Christ suffered in all his senses:

1. In his eyes; they belield two sad objects,

he saw his enemies insulting, and his mother

weeping.— 2. In liis ears; his ears were filled with the revi lings of the people, Mat. xxvii. 42., " He saved others, himself he cannot save." — 3. In his smell; when their drivel fell upon liis face. — 4. In his taste; when they gave him gall and vinegar to drink, bitterness and sharpness. — 5. In his feeling; his head suffered with thorns, his hands and feet with the nails. Totum pro vulnere corpus; now was this white lily dyed of a purple colour. — 2d. In the suflFerings of his soul. He was pressed ia the winepress of his Father's wrath. This caused that vociferation and outcry on the cross, " My God, My God," cur desendsii? 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! Tlie evangelists use three words to express it: " He began to be amazed," Mark xiv. 33. ; " He began to be faint;" " To be exceeding sorrowful," Matth. xxvi. 37. Christ felt the pains of hell in his soul, though not Ijocally, yet equivalently. Quest. Why did Christ suffer? Ans, Surely not for any desert of his own, Dan. ix. 2fc>., " The Messiah shall be cut off, but not for himself;" it was for us, Isa. liii. 6. Utius peccat, alius pkctltur; 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 not have forgiven sin freely without a sacrifice. Not to dispute what God could have done, yet when we consider God was resolved to have the law satisfied, and to have man saved in a way of justice as well as mercy, then, I say, it was necessary that Christ should lav down his life as a sacrifice.

1. To fulfil the predictions of scripture, Luke xxiv. 46., " Thus it behoved Christ to suffer."

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 mercy-seat, from which God gives answers of peace to us.

3. Christ died that he might make good his last will and testament with liis blood ; there were many legacies which Christ bequeathed to believers, which had been all null and void, had not he died, and by his death confirmed the will, Heb. ix. 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 hath 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. i. 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 \st. 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 doth most of all make 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 an 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 Clirist'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 2d. Is Christ our priest sacrificed? See God's mercy and justice displayed. I may say as the apostle, Rom. xi. 22., " Behold the goodness and severity of God." 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 liis love, and our sins wei*e but imputed to him, yet God did not spare him, Rom. viii. 32., but his wrath did flame

against him. And if God were thus severe to his own Son, how dreadful will he he one day to liis enemies? Such as die in wilful impenitency, must feel the same wrath as Christ did; and because they cannot bear it at once, therefore they must be enduring it for ever.

Use 3d. Is Christ our priest, who was sacrificed for us? Then see the endeared affection of Christ to us sinners. " Tlie cross," saith Austin, " was a pulpit, in wliich Christ preached bis love to tlie world." That Christ should die, was more tban if all the angels had been turned to dust; and that Christ should die as a malefactor, having the weight of all men's sins laid upon him, that he should die for his enemies, Rom. V. 10. The balm-tree weeps out its precious balm, to heal tbose that cut and mangle it: Christ shed his blood, to heal those that crucified him. And that lie should die freely: it is called ' tlic offering of the body of Jesus,' Heb. x. 10. And tbough his sufferings were so great that they made him sigh, and weep, and bleed; yet they could not make him repent, Isa. liii. II., " He shall see of the travail of his soul, and be satisfied." Christ had hard travail upon the cross, yet he doth not repent of it, but thinks his sweat and blood wellbestowed, because he sees redemption brought forth to the world. O infinite, amazing love of Christ! A love that passeth knowledge, Eph. iii. 19., that neither man nor angel can parallel! 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 witli his life for us? At Christ's death and passion, the very stones did cleave asunder. Mat. xx^di. 51., " Tlie rocks rent." Not to be affected with Christ's love in dying, is to have hearts harder than rocks.

Use 4^th. Is Christ our sacrifice? then see the excellency of his sacrifice. It is perfect, Heb. X. 14., " By one offering, he hath perfected them that are sanctified." Therefore, how impious are the Papists, in joining their merits and the prayers of saints with Christ's sacrifice? They offer him uj) 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, did put virtue into his sufferings; and now our sins are expiated, and God appeased. No sooner did the messengers say, " Uriah is dead," but David's anger was pacified, 2 Sam. xi. 21. 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, — entrance into the holy ])lace of heaven, Heb. x. 19. Per latus Clinsti patescit nobis iii ccelum, Israel \)assed through the Red sea to Canaan; so through the red sea of Christ's blood, we enter into the heavenly Canaan.

Use 5th. Of exhortation. 1. Let us fiducially apply this blood of Christ; all the virtue of a medicine is in the applying; though the medicine be made of the blood of God, it will not heal, unless by faitli applied. As fire is to the chymist, so is faith to the Christian; the chymist can do nothing without fire, so there is nothing done without faith. Faith makes Christ's sacrifice ours, Phil. iii. 8., *' Christ Jesus my Lord." It is not gold in the mine that enrichetli, but gold in the hand; faith is the hand that receives Christ's golden merits. It i^iot a cordial in the glass rcfreshcth the s])irit, but a cordial drunk domi. Per /idem Ckristi sanguincm sugiinns, CvPR. Faith opens the orifice of Christ's wounds, and drinks the precious cordial of his blood. Without faith Christ himself wall 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 sliould bear man's wrath for him. Christ's death was voluntary, Ps. xl. 7., " Lo, I come to do thy will,' O God ;" Luke xii. 50., '• I have a baptism to be baptized with, and how am I straitened till it be accomplished !" Christ

calls Lis sufferings a baptism; he was to be (as it were) baptized in his own blood; and how did he thirst for tliat time? ' How am I straitened?' O then, let us be willing to suffer for Christ! Christ hath 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 8weet 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 6th. Of consolation. This sacrifice of Christ's blood may infinitely comfort us. This is the blood of atonement; Christ's cross is cardo salutis, Calv. " The hinge and fountain of our comfort." 1. This blood comforts in case of guilt! O, saith the soul, my sins trouble me! why, Christ's blood was shed for the remission of sin, Mat. xxA'i. 5. Let us see our sins laid on Christ, and then thev are no more ours but his. — 2. In case of pollution. Christ's blood is an healing and cleansing blood: (L) It is healing, Isa. liii. 5., " With his stripes we are healed." It is the best weaponsalve, it heals at a distance: Though Christ be in heaven, we may feel the virtue of his blood healing our bloody issue. (2.) And it is cleansing: It is therefore compared to fountain-water, Zech. xiii. 1. The word is a glass to shew us our spots, and Christ's blood is a fountain to wash them away; it turns leprosy into purity, 1 John i. 7., ** The blood of Jesus cleanseth us from all our sin." There is indeed one spot so black, that Christ's blood doth 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 hath sinned that sin will not be washed, he contemns Christ's blood, and tramples it under foot, Heb. X. 29. Thus we see what a strong cordial Christ's blood is; it is the anchor-hold of our faith, tiie spring of our joy, the crown of our desires, and the only support both in life and death. In all out fears, let us comfort ourselves with the propitiatory sacrifice of Christ's blood: Christ died both as a purchaser and as a ciniqueror: 1. As a purchaser, in regard of God having by his blood obtained our salvation. 2. And as a conqueror, in regard of Satan; the cross being his triumphant chariot, wherein he hath led hell and death captive.

Use ult. Bless God for this precious sacrifice of Christ's death, Ps. ciii. 1., " Bless the Lord, O my soul!" And for wliat doth 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 not he be grateful? How deeply do we stand obliged to Christ, who hath redeemed us from hell and damnation! Rev. v. 9., " And tliey 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." Let our hearts and tongues join in concert to bless God, and let us shew thankfulness to Christ by fruitfulness; let us bring forth (as spice-tiecs) the fruits of humility, zeal, good works. This is to live unto him Avho died for us, 2 Cor. V. 15. The wise men did not only worship Christ, but presented him with gifts: gold, and frankincense, and myrrh, Mat. ii. 11. Let us present Christ with the fruits of righteousness which are unto the glory and praise of God.

Rom. viii. 34, WIio also maketh intercession for us.

II. WHEN Aaron entered into the holy | makes a melodius sound in the ears of God. plac-e, his hells gave a sound: so Christ I Christ, though he be exalted to glory, hath having entered iiito heaven, his intercession I not laid aside his bowels of compassion, but

is still mindful of his body mystical, as Joseph was mindful of his father and brethren, wlicn he was exalted to the court. " Who also maketh intercession for us." To intercede is to make request in the behalf of another. Christ is the great master of requests in heaven; Cliristus est Catliolicus liatris Sacerdoa, Teutul.

Quest. What are the qualifications of our intercessor?

Alls. 1. He is holy, Heb. vii. 26., " For such an high priest became us, who is holV) undefiled, separated from sinners." " Christ knew no sin," 2 Coi*. v. 21. 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 breastplate of our high priest.

A. 2. He is faithful, Heb. ii. 17., " It behoved him to be made like unto his brethren, that he might be a faithful high priest." Moses was faithful as a servant, — Christ as a son, Heb. iii. 5. He doth not forget any cause he hath to plead, nor doth he use any deceit in pleading. An ordinary attorney may either 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.

A. 3. He never dies. The priests under the law, while their office lived, they themselves died, Heb. vii. 23., " Tliey were not suffered to continue, by reason of death;" but " Christ ever lives to make intercession," Heb. vii. 25. He hath no succession in his priesthood.

Quest. IVIio Christ intercedes for ?

Ans. Not for all promiscuously, John xvii. 9., Dut for the elect. The efficacy of Christ's prayer reacheth no further than the efficacy of his blood; but his blood was siied only for the elect, therefore his prayers oiily reach them. The high priest went into the sanctuary with the names only of the twelve tribes upon his breast: so Clirist goes into heaven only with the names of llie elect upon his breast. Christ intercedes for the weakest believers, John xvii. 20.,

and for all the sins of believers. In the law there were some sins. the high priest was neither to offer sacrifice for, nor yet to offer prayer for. Numb. xv. 30., " The soul that doth ought presumptuously shall be cut off." The priest might offer up ])rayer for sins of ignorance, but not of presumption; but Christ's intercession extend3 to all the sins of the elect. Of what a bloody colour was David's sin! Yet it did not exclude Christ's intercession.

Quest. What doth Christ in the work of intercession?

Ans. 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: 1. Kill the beasts. — 2. To enter with the blood into the holy of holies. — 3. To sprinkle the mercy-seat with the blood. — 4. To kindle the incense, and with the smoke of it cause a cloud arise over the mercy-seat ; and so the atonement was made, Lev. xvi. 11, 12, 13, 14, 13, 16. Christ our high priest did exactly answer to this type : he was offered up in sacrifice, tliat answers to the priest's killing the bullock : and Christ is gone up into heaven, that answers to the priest's going into the holy of holies, — and he spreads his blood before his Father, that answers to the priest's sprinkling the blood upon the mercy-seat, — and he ])rays to his Father that for his !)h)<)d's sake he would be propitious to sinners, that answers to the cloud of incense going up, — and through his intercession God is pacified, that answers to the priest's making atonement.

2. Christ by his intercession answers all bills of indictment brought in against the elect. Believers, do what they can, Sin, and then Satan accuseth them to God, and conscience accuseth them to themselves : now, Christ by his intercession, answers all these accusations, Rom. viii. 33., " Who shall lay any thing to the charge of God's elect? it is Christ that maketh intercession for us." Wlien Esculus was accused for some impiety, his brother stood up for him, and shewed the magistrates how he had lost his hand in the service of the state, and so obtained his pardon : thus, when Satan accuseth the saints, or when the justice of God lays any thing to their charge, Christ shews his own wounds, and by virtue of his bloody sufferings, he answers all the demands and challenges of the law, and counterworks Satan's accusations.

3. Christ by bis intercession calls for acquittance, ' Lord, let the sinner be absolved from guilt :' and in this sense Christ is called an advocate, 1 John ii. 1. He requires that the sinner be set free in the court. An advocate differs much from an orator ; an orator useth rhetoric to persuade and intreat the judge to shew 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," saith he, " thou art a just God, and wilt not be pacified without blood ; Lo ! here the blood is shed, therefore in justice, give me a discharge of these distressed creatures; it is equal, that the law being satisfied, the sinner should be acquitted." And, upon Christ's plea, God sets his hand to the sinner's pardon.

Quest. In what manner Christ intercedes ?

Ans. 2: 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 doth he plead every day in heaven and will take nothing? As Christ laid down his life freely, John x. 15, 18., so he intercedes freely.

J. 3. Feelingly: he is as sensible of our condition as his own, Heb. iv. 15., " We have not an high priest which cannot be touched with the feeling of our infirmity." As a tender-hearted mother would plead with a judge for a child ready to be condemned; O how would her bowels work! how would her tears trickle down! what weeping rhetoric would she use to the judije for mercy! Thus the Lord Jesus is full of sympathy and tenderness, Heb. ii. 17, that he might be a merciful high priest; though he hath left his passion, yet not his compassion. An ordinary lawyer is not affected with the cause he pleads, nor doth he care which way it goes; it is profit 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 hath shed his blood to purchase life and salvation for the elect; and if they should not be saved, he would lose his purchase.

A. 4. 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, (Moses's prayer did bind God's hand, Exod. xxxii. 10., *' Let me alone;" and Jacob, as a prince, prevailed with God, Gen. xxxii. 28. ; and Elijah did by prayer open and shut heaven, James v. 17.) then what is Christ's prayer ? He is the Son of God, the Son in whom he is well pleased. Mat. iii. 17. What will not a father grant a son ! John xi. 42., " I knew that thou hearest me always." If God could forget that Christ were a priest, yet he cannot forget that he is a son.

2. Christ prays for nothing but what his Father hath a mind to grant. There is but one will between Christ and his Father ; Christ prays " Sanctify them through thy truth ;" and, " Thi^is the will of God, even your sanctification," 1 Thess. iv. 3. So then, if Christ prays for nothing but what God the Father hath a mind to grant, then he is like to speed.

3. Christ prays for nothing but what he hath power to give : what he prays for as he is man, that he hath power to give as he is God, John xvii. 24., *' Father, I will." Father, there he prays as a man ; I ivill, there he gives as God. This is a great comfort to a believer, when his prayer is weak and he can hardly pray for himself, Christ's prayer in heaven is mighty and powerful. Though God may refuse prayer as it comes from us, yet not as it comes from Christ.

' 4. Christ's intercession is always ready at hand. The people of God liave sins of daily incursion; and, besides these, sometimes they 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. Wlien the wrath of God began to break out upon Israel, Aaron presently stepped in with his censer, and offered incense, and so tlie plague was stayed. Numb. xvi. 47., so, no sooner dotli a child of God offend, and God begin to be angry, but immediately Christ steps in aud intercedes: " Father, it is my child hath offended, though he hath forgotten his duty, thou hast not lost thy bowels: O pity him, jind 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.

Quest. What are the fruits of Christ's intercession?

Ans. \st Fruit, Justification. In justification there are two things: 1. Guilt is remitted. 2. Righteousness is imputed, Jer. xxxiii. 16., " The Lord our righteousness." We are reputed not only righteous.as the angels, but as Christ, having his robes put upon us, 2 Cor. v. 21. But whence is it that we are justified? It is from Christ's intercession, Rom. viii. 33, 34., " Lord," saith Christ, " these are the persons I have died for; look upon them as if they had not sinned, and repute them righteous."

2d Fruit. The unction of the Spirit, 1 John ii. 20., " Ye have an unction from the Holy One." This unction or anointing is nothing else but the work of sanctification in the heart whereby the Spirit makes us partake of the divine nature, 2 Pet. i. 4. Such as speak of the philosopher's stone, suppose it to have such a property, that when it toucheth the metal it turns it into gold: such a property hath the Spirit of God upon the soul ; when it toucheth the soul, it puts it into a divine nature, it makes it to be holy and to resemble God. The sanctifying work of the Spirit is the fruit of Christ's intercession, John vii. 39., " The Holy Ghost was not yet given, because Jesus was not yet glorified." Christ being glorified and in heaven, now he prays the Father, and the Father sends the Spirit, who pours out the holy anointing upon the elect.

3(i Fruit. The purification of our holy things. It is Christ's work in heaven, not only to present his own prayers to his Father, but he prays over our prayers agam, Rev. viii. 3., " Another angel came, having a golden censer, and there was given to him much incense, that he should offer it with the prayers of all saints upon the golden altar." This angel was Christ ; he takes the golden censer of his merits, and puts our prayers into this censer, and with the incense of his intercession makes our prayers go up as a sweet perfume in heaven. It is observable, Lev. xvi. 16., " Aaron shall make atonement for the holy place." This was typical, to shew that our holy duties need to have atonement made for them. Our best services, as they come from us, are mixed with corruption, as wine that tastes of the cask, Isa. Ixiv. 6., " they are filthy rags ;" but Christ purifies and sweetens these services, mixing the sweet odours of his intercession with them ; and now God accepts and crowns them. What would become of our duties without an high priest? Christ's intercession doth to our prayers as the fan to the chaff, it winnows it from the corn ; so Christ winnows out the chaff which intermixcth with our prayers.

^th Fruit. Access with boldness unto the throne of grace, Heb. iv. 16. We have a great high priest that is passed into the heavens, let us go, — come boldly to the throne of grace; we have a friend at court that speaks a good word for us, and is following our cause in heaven, therefore let this animate and encourage us in prayer. We think it too much boldness; what, such sinners as we to come for pardon, — we shall be denied! This is a sinful modesty: did we indeed come in our own name in prayer, it were presumption, but Christ intercedes for us in the force and efficacy of his blood. Now, to be afraid to come to God in prayer, is a dishonour to Christ's intercession.

bth Fruit. The sending the Comforter, John xiv. 16., " I will pray the Father, and he will give you another Comforter." The comfort of the Spirit is distinct from the anointing; this comfort is very sweet, — sweeter than tine honey-drops from the comb, — it is the manna in the golden pot, it is vinum in pectore, — a drop of this heavenly comfort is enough to sweeten a sea of worldly sorrow, — it is called " the earnest of the Spirit," 2 Cor. i. 22. An earnest assures one of the wliolc sum. The Spirit gives us an earnest of lieaven in our hand. Whence is this comforting work of the Spirit? Thank Clirist's intercession for it: ' I will pray the Father, and he shall send the Comforter.'

Qtk Fruit. Perseverance in grace, John xvii. 11., "Keep through thy own name those whom thou hast given me." It is not our prayer, or watchfulness, or grace that keeps us, hut it is God's care and niaintenancy; he holds us, that we do not fall away. And, whence is it God preserves us? It is from Christ's intercession; " Father keep them." Tliat prayer of Christ for Peter, is the copy of his prayer now in heaven, Luke xxii. 32., " I have prayed for thee, that thy faith fail not." Peter's faith did fail in some degree when he denied Christ; but Christ prayed that it might not totally fail. The saints persevere in believing, because Christ perseveres in praying.

11 th Fruit. Absolution at the day of Judgment. Christ shall judge the world, John v. 22., " God hath committed all judgment to the Son." Now sure those that Christ hath so prayed for, he will absolve when he sits upon the bench of judicature. Will Christ condemn those he prays for ? Believers are his spouse ; will he condemn his spouse?

Use \f;t. Branch 1. See here the constancy of Christ's love to the elect. He did not only die for them, but intercedes for them in heaven; when Christ hath done <^yi"g ^'6 Jiath not done loving; he is now at Avork in heaven for the saints; he carries their names on his breast, and will never leave praying till that prayer be granted, John xvii. 24., " Father, I will, that those whom thou hast given me, be with me where I am."

Branch 2. See whence it is that the prayers of the saints are so powerful with (lod. Jacob, as an angel, prevailed with God; Moses' prayer tied God's hands; Prtcibus suis tanquam vinquam vi?icu/is ligotnm tenvit Deiim; " Let me alone," Exod. xxxii. 10. Whence is this? It is Clirist's prayer in heaven makes the saints' prayers so available. Christ's divine nature is the altar <n wliich he offers up our prayers, and so tlioy

prevail; prayer, as it comes from the saints, is but weak and languid; but when the arrow of a saint's prayer is put into the bow of Christ's intercession, now it pierceth the throne of grace.

Branch 3. It shows where a Christian must chiefly fix his eye when he comes to prayer, viz. on Christ's intercession. We are to look up to the mercy-scat, but to hope for mercy through Christ's intercession. We read. Lev. vi., that Aaron made the atonement as well by the incense, as by the blood: we must look to the cloud of incense, viz. the intercession of Christ. Christian, look uj) to thy advocate, one that God can deny nothing to; a word from Christ's mouth is more than if all the angels in lieaA'cn Avere interceding for thee. If a man had a suit dc])ciiding in the court of chancery, and had a skilful lawyer to plead, this would much encourage him. Christ is now at the court appearing for us, Heb. ix. 24., and he hath great potency in heaven; this should much encourage us to look up to him, and hope for audience in prayer. We might indeed be afraid to present our petitions, if we had not Christ to deliver them.

Branch 4. The sad condition of an unbeliever: he hath none in heaven to speak a word for him, John xvii. 9., " I pray not for the world;" as good be shut out of heaven as be shut out of Christ's prayer. Christ pleads for the saints, as queen Esther did for the Jews, when they should have been destroyed: " Let my ])eoj)le be given me at my request," Esth. vii. 3. When the devil shows the blackness of their sins, Christ shows the redness of his wounds. But how sad is the condition of that man Christ will not j)ray for, nay, that he Avill })ray against? As queen Esther petitioned against Ilaman, and then his face was covered, Esth. vii. 6., and he was led away to execution. It is sad when the law shall he against the sinner, and conscience, and judge, and no friend to speak a word for him; there is no way then, but, jailor, take the ])risoner.

Branch 5. If Christ makes intercession, then we liave nothing to do with other intercessors. The church of Bome distinguisheth between mediators of redemption

and intercession, and say, tlic angels do not redeem us, but intercede for us, and praiy to them; but Christ only can intercede for us ex officio. God hath consecrated him an high priest, Heb. v. 6., " Thou art a priest for ever." Christ intercedes vi pretii, — in the virtue of his blood; he pleads his merits to his Father; the angels liave no merits to bring to God, therefore can be no intercessors for us; whoever is our advocate must be our propitiation to pacify God, 1 John ii. 1., " We have an advocate with the Father, v. 2. And he is our propitiation." The angels cannot be our propitiation, therefore not our advocates.

2d Use. Of trial. How shall we know that Christ intercedes for us ? They have little ground to think Christ prays for them, who never pray for themselves : well, but how shall we know ?

yins. 1. If Christ be praying for us, then his Spirit is praying in us. Gal. iv. 6., " He hath sent forth his Spirit into your heart, crying, Abba, Father;'' and Rom. viii. 26. the Sj)irit helps us with sighs and groans; not only with gifts but groans. We need not climb up into the firmament to see if the sun be there, we may see the beauty of it upon the earth; so we need not go up into heaven to see if Christ be there interceding for us, let us look into our hearts, if they are quickened and inflamed in prayer, and we can cry, Abba, Father. By this interceding of the Spirit within us, we may know Christ is interceding above for us.

A. 2. If we are given to Christ, then he intercedes for us, John xvii. 9., " I pray for them whom thou hast given me;" 'tis one thing for Christ to be given to us, another for us to be given to Christ.

Quest. How know you that ?

Alls. If thou art a believer, then thou ai't one given to Christ, and he prays for thee; faith is an act of recumbency, we do rest on Christ as the stones in the building rest upon the corner-stone. Faith tlirows itself into Christ's arms; it saith, " Christ is my priest, — his blood is my sacrifice, — his divine nature is my altar, and here I rest." This faith is seen by its effects; it is a refining work, and a resigning work. It purifies the heart, there is the refining

J work; it makes a deed of gift to Christ, it gives up its use, its love to him, 1 Cor. vi

I 19., there is the resigning work of faith.

j These that believe ari' given to Christ, and

I have a part in his prayer, John xvii. 20., " Neither pray I for these alone, but for them also which shall believe on me through their word."

3rf Use. Of exhortation. Branch I. It stirs us up to several duties : 1. If Christ appears for us in heaven, then we must appear for him upon earth ; Christ is not ashamed to carry our names on his breast, and shall we be ashamed of his truth ? Doth he plead our cause, and shall we not stand up in his cause ? What a mighty argument is this to stand up for the honour of Christ in times of apostacy ? Christ is interceding for us : doth he present our names in heaven, and shall not we profess his name on earth ?

Branch 2. If Christ lays out all his interest for us at the throne of grace, we must lay out all our interest for him, Phil, i. 20 , " Tiiut Christ may be magnified." Trade your talents for Christ's glory; there's no man but has some talent to trade, — one parts, another estate. O trade for Christ's glory! Spend and be spent for him; let your heart study for Christ, your hands work for Christ, your tongue speak for him; if Christ be an advocate for us in heaven, we must be factors for him on earth, every one in his sphere must act vigorously for Christ.

Branch 3. Believe in this glorious intercession of Clu'ist! That he now intercedes for us, and that for his sake God will accept us: in the text, " Who maketh intercession for us." If we believe not, we dishonour Christ's intercession. If a poor sinner may not go to Christ as his high priest, believing in his intercession, then are we Christians in a worse condition under the gospel than the Jews Avere under the law. They, when they had sinned, had their high priest to make atonement: and shall not we have our high priest? Is not Christ our Aaron, who presents his blood and incense before the mercy-seat? O look up ly faith to Christ's intercession! Christ did not only pray for his disciples and apostles, but for the weakest believer.

Branch 4. Love your intercessor, 1 Cor. xvi. 22., " If any man love not the Lord Jesus Christ, let him he Anathema." Kindness in^^tes love; had you a friend at court, who, when you were questioned for delinquency or debt, should plead with the judge for vou, and bring vou off vour troubles, would you not love that friend? So it is bere, how oft doth Satan put in his bills against us in the court? Now Christ is at the Judge's hand, he sits at his Father's right hand ever to plead for us, and to make our peace with God. O how should our hearts be fired with love to Christ! Love him with a sincere and superlative love, above estate, relations: Bern. Phisqiiom fua, tuos. And our fire of love should be as fire on. the altar, never to go out, Lev. vi. 13.

4:th Use. Of comfort to believers. Christ is at work for you in heaven, he makes intercession for you. O ! but I am afraid Christ does not intercede for me.

Quest, /am a sinner; wko^oth Christ intercede fur?

Alls. Jsa. lili. 12., " He made intercession for the transgi'essors." Did Christ open his sides for thee, and will he not open his mouth to plead for thee?

Quest. Bat I hove offended my high priest by distrusting his blood, abusing his love, grieving his Spirit; ajid will he ever pray Jar me /

Ans. "Wliich of us may not say so? But, Christian, dost thou mourn for unbelief? Be not discovu-aged, thou mayest ha^ve a part in Christ's prayer, Numb, xvi., " Tlie congregation murmured against Aaron;" yet, though they had sinned against their high priest, v. 48., " Aaron ran in with his censer, and stood between the dead and the liWng." If so much bowels in Aaron who was but a type of Christ, how much more bowels are in Christ who will pray for them who have sinned against their high priest? Did not he pray for them that crucified him, " Father, forgive them."

Quest. But I am unicorthy; what am I, that Chri,<it should intercede for me?

Ans. The work of Christ's intercession is a work of free grace; Christ's praying for us, is from his pitying of us; Christ looks not at our worthiness, but our wants.

Quest. But I am folloiced icith sad temp ■ tations?

Ans. But though Satan tempts, Christ prays, and Satan shall be vanquished; j though thou mayest lose a single battle, yet not the "victory; Christ prays that thy faith fail not, therefore, Christian, say, " AMiy art thou cast down, O my soul?" Christ intercedes; it is man that sins, — it is God that prays; the Greek word for advocate signifies comforter. This is a sovereign comfort, Christ makes intercession.

Quest. XXVL HOW doth Christ execute t/ie office of a king?

Ans. In subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

Now of Christ's regal office, Rev. xix. 16., " And he hath on his vesture, and on his thigh, a name WTitten, ' King of kings, and Lord of lords.' " — Jesus Christ is of mighty renown, he is a king; 1. He hath a kingly title, ' High and Mighty,' Isa. Ivii. 15. — 2. He hath his insignia regalia, — his ensigns of royalty; corona est insigne regiot pote.^tatis, — his crown, Rev. vi. 2. ; his 6word, Ps. xlv. 3., " Gird thy sword upon

thy thigh;" his sceptre, Heb. i. 8., " A sceptre of righteousness is the sceptre of thy kingdom." — 3. His escutcheon, or coat armour; he gi^es the lion in his arms, Rev. V. 5., " The lion of the tribe of Judah." And he is, the text saith, " King of kings." He hath a pre-eminence of all all other kings; he is called, " the Prince of the kings of the earth," Rev. i. 5. He must needs be so, for " by him kings reign," Prov. viii. 15. They hold their crowns by immediate tenure from this great King. Christ infinitely outvies all other princes; he hath the liighest throne, the largest do minions, and the longest possession, Heb

1. 8., " Thy throne, O God, is for ever and ever." Christ liath many lieirs, hut no successors. Well may lie he called " KInjr of kings," for he hath an unlimited jwwer; the power of other kings is limited, but Christ's power is unlimited, Ps. cxxxv. 6., " Whatsoever he pleased, that did he, in heaven and earth, and in the sea." Christ's power is as large as his 'will. The angels take the oath of allegiance to him, Heb. i. 6., " Let all the angels of God worship

iim.

Quest. How doth Christ come to he king? Ans. Not by usurpation, but legally. Christ holds his crown by immediate tenure from heaven. God the Father hath decreed him to be king, Ps. ii. 6, 7., " I have set my king upon my holy hill: I will declare the decree." God hath anointed and sealed him to his regal office, John vi. 27., " Him bath God the Father sealed." God hath set the crown upon his head.

Quest. In what sense is Christ king? Ans. Two ways: 1;?^ In reference to his people. And, 2d. In reference to his enemies.

\st. In reference to his people: 1. To govern them. It was prophesied of Christ before he was born, ^lat. ii. 6., " And thou, Bethelehem, art not the least among the princes of Judah; for out of thee shall come a governor that shall rule my people.Israel." It is a vain thing for a king to have a crown on his head, unless he have a sceptre in his hand to rule.

Quest. JlTiere doth Christ rule? Ans. His kingdom is spiritual. He rules in the hearts of men. He sets up his throne where no other king doth, he rules the will and affections, his power binds the conscience, he subdues men's lusts, Mic. vii. 19., " He will subdue our iniquities." Quest. What doth Christ ride by? Ans. By law, and by love: 1. He rules by law. It is one of the jura regalia, the flowers of the cro\^Ti, to enact laws. Christ as king makes laws, and by his laws he rules: the law of faith, " believe in the Lord Jesus," — the law of sanctity, 1 Pet. i. 15., " Be ye holy in all manner of conversation." Many would admit Christ to be their advocate to plead for them, but not their king to rule them. — 2. He rules by

love. He is a king full of mercy and clemency; as he hath a sceptre in his hand, so an olive branch of peace in his mouth. Though he be the Lion of the tribe of Judah for majesty, yet the Lamb of God for meekness. His regal rod hath honey at the end of it. He sheds abroad his love into the hearts of his subjects; he rules them with promises as well as precepts. Til is makes all his subjects become volunteers: they are willing to pay their allegiance to him, Ps. ex. 3., his people are a willing people.

2d. Christ is a king to defend his people. As Clirist hath a sceptre to rule them, so a shield to defend them, Ps. iii. 3., " Thou, O Lord, art a shield for me." Whew Antiochus did rage furiously against the Jews, he took away the vessels of the Lord's house, set up an idol in the temple ; then this great king, called Michael, did stand up for them to defend them, Dan. xii. 1. Christ preserves his church as a spark in the ocean, as a flock of sheep among wolves. That the sea should be higher than the earth and yet not drown it, is a wonder • so that the wicked should be so much higher than the church in power, and not devour it, is because Christ hath this inscription on his vesture and his thigh, King of kings. Ps. cxxiv. 2, 3., " If it had not been the Lord, who was on our side, they had swallowed us up." They say, lions are insomnes, they have little or no sleep; it is true of the Lion of the tribe of Judah, he never slumbers nor sleeps, but watcheth over his church to defend it: Isa. xxvii. 2, 3., " Sing ye unto her, a A-ineyard of red wiue ; I the Lord do keep it, lest any hurt it. I will keep it night and day." If the enemies destroy the church, it must be at a time when it is neither night nor day, for Christ keeps it day and night. Christ is said to carry his church, as the eagle her young ones upon her wings, E.\od. xix. 4. The arrow must first hit the eagle before It can hurt the youngones, and shoot through her wings : the enemies must iirst strike through Christ, before they can destroy his church. Let the wind and storms be up, and the church almost covered with waves, yet Christ is in the ship of the church, and so long there is no danger of shipwTeck.