Part 4
2. In our redemption by Jesus Christ. O what astonishing goodness was it for the great and glorious God to give his only begotten Son to the death for such vile rebels and enemies as we all are by nature! The goodness of God, under the name of his love, is rendered as the only cause of our redemption by Christ, John 3:16. 'God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life.' This is an
inexpressible so, a so that all the angels of heaven cannot analyse. None can conceive or understand the boundless extent and dimensions of it. God gave Christ for us to commend his love, and set it off with an admirable lustre. 'God commended his love towards us (saith the apostle), in that while we were yet enemies, Christ died for us.' O what an expensive goodness and love was this! Our redemption cost God more than what was laid out on the whole creation. 'The redemption of the soul is precious,' says the Psalmist. 'We are not redeemed with corruptible things, such as silver and gold, but with the precious blood of Christ.' Here God parted with his richest jewel, and with the eternal delight of his soul. This cost Christ dear. The Sun of righteousness behoved to be eclipsed, and must vail the beams of his divine glory. He made himself of no reputation, took upon him the form of a servant, and was found in the likeness of sinful flesh. He did not appear in worldly pomp and magnificence, attended with a splendid retinue, and faring deliciously, but in a mean and low condition, without a settled dwelling-place, and was exposed to poverty and reproach. He was a man of sorrows, and acquainted with grief. The last scene of his life was most painful. Upon the very apprehension of his last sufferings it is said, 'he began to be sorrowful,' as if he had been a stranger to grief till then. He endured with unparalleled patience all that wrath and misery that his people deserved to have suffered for ever in hell. O what a dreadful deluge of wrath and fiery indignation fell from heaven upon our ark, of which that of Noah was only but a type! He was bruised and ground to powder as it were in his agony in the garden. O how did his innocent soul boil under the fire of divine wrath! His blood brake through every pore of the vessel, by the extremity of that flame. God spared not his own Son, but dealt with him in extreme severity. He paid the utmost mite of satisfaction for his people's sins that justice could demand. O what admirable love and goodness is manifested here!
3. In his providential conduct and government. Here we must distinguish a twofold goodness of God, common and special.
(1.) There is God's common goodness, which is common to all the creatures. 'God is good to all,' says the Psalmist. All the creatures taste of his goodness. He preserves them in their beings, continues the species of all things, concurs with them in their distinct offices, and quickens the womb of nature. 'O Lord, thou preservest man and beast,' says David. He visits us every day and makes us feel the effects of his goodness, in 'giving us rain and fruitful seasons,' and filling our hearts with food and gladness. He waters the ground with his showers, and every day shines with new beams of his goodness.
(2.) There is a special goodness of God to his own people, whom he privileges with spiritual and saving blessings. His goodness to them is truly wonderful, in pardoning their iniquities, healing their spiritual diseases, sanctifying their natures, hearing and answering their prayers, bearing with their infirmities, accepting their imperfect services, supporting them under and delivering them from temptations, solving their doubts, directing and guiding them in their difficulties.
4. The goodness of God will he most signally manifested at the last day. It is laid up in heaven, Psal. 31:19. O who can tell how great goodness is laid up there? In heaven they shall have draughts of his goodness, even as much as they can hold. There God will be all in all to them, and communicate himself to them immediately, without the intervention of ordinances.
In What God's Glorious Attribute of Truth
is Manifested
1. In his works both of creation and providence; and that both in his common and more ordinary works of providence, in preserving and governing the creatures; and extraordinary ones, such as the glorious work of redemption, his great and miraculous operations, and the wonderful preservations of and deliverances granted to his church and people when exposed to the greatest dangers. God is true in all these; as Psal. 111:7, 8, 'The works of his hands are verity and judgment; all his commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness.' Psal. 25:10. 'All the paths of the Lord are mercy and truth.' It is a part of the church's song, Rev. 15:3. 'Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Rev. 16:7. 'Even so, Lord God Almighty, true and righteous are thy judgments.' All God's works are true and real things, not chimeras or appearances. He executes true judgments, grants true deliverances, works true miracles; his mercies are true mercies, and his comforts are true comforts. He does not deceive or delude his people with vain shews and appearances.
2. In his word. His word is most pure truth. 'Thy word is truth,' says our Saviour, John 17:17. And,
(1.) God is true in all the doctrines which he hath revealed. There is no flaw nor corruption in any of them. They are all the true form of sound words. And especially he is true in the doctrines of the gospel. Hence we read of the 'truth of the gospel,' Gal. 2:5; and the gospel is called 'the word of truth,' Eph. 1:13. Some of the doctrines revealed there are above the reach of human reason, as the doctrines of the glorious and adorable Trinity, the union of the two natures in the person of Christ, and the mystical union between him and believers. But though they cannot be comprehended by reason, they are not contrary to it.
(2.) In the historical narratives which he hath recorded in his word, as those of the creation, the fall of man, the drowning of the old world with the deluge, the incarnation of Christ, the many miracles which he wrought, his life and bloody death, &c. In these and other historical relations which we have in the word of God, there is no lie nor mistake at all. Hence Luke says, in his preface to his history, chap. 1:3, 4. 'It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightst know the certainty of those things wherein thou hast been instructed.'
(3.) In his prophetical predictions. None of them fail or come short of their accomplishment, but are all fulfilled in their season. A man may foretel such things as depend on natural causes, as rain and snow, heat and cold, the eclipses of the sun and moon, &c. But things are foretold in the scriptures whioh are merely contingent, depending upon the free grace of God, or the free will of man, as the rejecting of the Jews, the calling of the Gentiles, &c. None of its predictions have fallen to the ground. Heaven and earth shall pass away, but his words shall not pass away. The Lord tells the prophet, 'The vision is for an appointed time, but at the end it shall speak, and not lie,' Hab. 2:3. And after divers prophetical predictions, it is said, Rev. 22:6. 'These sayings are faithful and true.'
(4.) In his commands. All his commands are faithful, and his law is truth. All his precepts which he has given us are counterparts of his own heart, real copies of his approving will. The matter of them is exactly consonant to his holiness, and most acceptable and wellpleasing in his sight. God approves of all that he commands: so that his precepts are a true and perfect rule of holiness, without any flaw or defect.
(5.) In his threatenings. They are always accomplished in their season; not one of them shall fail. Says the Lord to the Jews, by the prophet, Zech. 1:6. 'Did not my word take hold of your fathers?' And the apostle Paul tells us, Rom. 2:2. 'We are sure that the judgment of God is according to truth against them which commit such things.' It is true, indeed, some threatenings are conditional, and to be understood with the exception of repentance; so that unfeigned repentance and reformation prevent the execution of them; as is clear in the case of Nineveh, and from Jer. 18:7, 8. 'At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it: if that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.' But divine threatenings will surely be executed upon impenitent and incorrigible sinners.
(6.) In his promises. All the promises are yea and amen, i. e. there shall be an infallible accomplishment of them. Therefore promised blessings are called sure mercies, Is. 55:3. And the gospel, which is the compend of all the promises, is often called the word of truth. God's people have found the truth of the promises many times in their comfortable experience. Says Joshua to the Israelites, Joshua 23:14. 'Ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof.' Joshua was now about to die, and therefore could not be supposed to feign and dissemble; and he appeals to their own consciences, 'Ye know,' &c. And Solomon speaks to the same purpose, 1 Kings 8:56. 'Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant.' All the promises which he hath made to his people shall have their accomplishment in due
time. Now, the truth of God is most frequently taken in this sense in scripture, and in this his faithfulness doth peculiarly consist. And,
[1.] This truth and faithfulness of God shines with peculiar lustre in accomplishing the many promises recorded in the holy scriptures; such as that made to Abraham concerning his seed, that, after their sojourning in a strange land four hundred and thirty years, they should come out again with great substance; which was punctually fulfilled, as Moses tells us, Exod. 12:41. 'And it came to pass, at the end of the four hundred and thirty years, even the self-same day it came to pass, that all the hosts of the Lord went out from the land of Egypt.' Such also was the accomplishment of the promise relating to the return of the Israelites from the Babylonish captivity after seventy years. No length of time nor distance of place can wear the remembrance of his promise from the divine mind. 'He remembered his holy promise,' says the Psalmist, 'and Abraham his servant,' Psal. 105:42.
[2.] In accomplishing the promises concerning the Messiah. So it is said, Grace and truth came by Jesus Christ; grace in regard of our pardon, and truth in regard of the promise of God. This appears in performing the promise of Christ's incarnation after so many revolutions of time, and many expectations of his coming, and many contrary appearances, and long stay of four thousand years after the first promise. After all this, God made good his word, by sending his Son into the world.—It appears in performing the promise of his death and sufferings. God passed his word to the church, that his Son should suffer death and the wrath of God for elect sinners. And having once passed his word for this, he would not spare him. Rather than God should break his word, his own dear Son must suffer a painful, shameful, and cursed death in his body, and the wrath of God in his innocent soul.—It appears in performing the promise of
his resurrection from the dead. God had said, he would not leave his soul in hell. [the state of the dead], nor suffer his holy One to see corruption. This prophecy and promise was accordingly fulfilled: for he was raised from the dead in solemn triumph. Angels attended his resurrection, and the earth trembled and shook, as a sign of triumph and a token of victory; by which Christ intimated to the whole world, that he had overcome death in his own dominions, and lifted up his head as a glorious conqueror over all his enemies. It was promised that he should rise from the dead on the third day; and this was made good to a tittle.
(3.) In fulfilling his promises, when great difficulties and seeming improbabilities lay in the way of their accomplishment. Thus God promised to give Abraham a son, and he made it good, though Sarah was barren, and both Abraham and she were past age. Again, he brought back the captives from Babylon, though the thing seemed most improbable, and many great difficulties lay in the way. Difficulties are for men, not for God. 'Is any thing too hard for Jehovah?' Gen. 18:14. See Zech. 8:6. He is not tied to the road of human probabilities. He will turn nature upside-down, rather than not be as good as his word.
(4.) In fulfilling promises to his people, when their hopes and expectations have been given up. See instances, Ezek. 37:11. Isa. 49:14. There may be much unbelief in good men, their faith may be sorely staggered. Yet God is faithful and true. Men may question his promise, but God cannot deny himself, 2 Tim. 2:13.
(5.) God's truth and faithfulness in keeping promise is confirmed by testimonies given to it by the saints in all ages. They have all set to their seal that God is true. They have all borne witness for God, and attested his unspotted faithfulness to the generations that were to
come. See instances, Deut. 7:9. Josh. 23:14. 1 Kings 8:56. Psal. 146:6. All learned men are for experiments: now, the saints in all ages have made experiments upon God's word of promise, and have always found him to be true and faithful. 'The word of the Lord is tried,' says the Psalmist. None that relied on his promise were ever disappointed.
We may here also take a short view of the grounds of God's faithfulness. There are divers glorious attributes and perfections of the divine nature, upon which his truth and faithfulness in keeping promise is built, as so many strong and unshaken pillars. As,
1. His perfect knowledge of all things past. His knowledge is called 'a book of remembrance,' Mal. 3:16 to signify the continual presence of all things past before him. Men do often break their word, because they forget their promise; but forgetfulness cannot befal a God of infinite knowledge. He will ever be mindful of his covenant, and remember his holy covenant and promises, as the Psalmist speaks.
2. His immutability. Though men in making promises may have a real purpose to perform them, yet they may afterwards change their mind. But God is always firm to his purpose, and cannot change his mind, because of his unchangeable nature. Mal. 3:6. Jam. 1:17. Again men are often inconsiderate in making promises, and do often meet with what they did not foresee, but all events are eternally foreseen by God. So all his promises are made with infinite wisdom and judgment. To this purpose is that promise, Hos. 2:19. 'I will betroth thee unto me for ever, yea, I will betroth thee unto me in righteousness and in judgment, and in loving-kindness, and in mercies.'
3. His power. Whatsoever he hath promised to his people, he is able to perform it. Sometimes men falsify their promise, and cannot make
good their word through a defect of power. But God never outpromised himself. He can do whatsoever he pleased to do. It is said, Psal. 135:6. 'Whatsoever the Lord pleased, that did he in heaven and in earth,' &c. Yea, all things are possible with God. This was the foundation of Abraham's faith, which kept it from staggering at the thoughts of the improbabilities which lay in the way of the accomplishment of the promises, Rom. 4:21. In the case of civil debts, many a man cannot keep his promise, because others break to him. But though the whole creation should break, God is as able as ever. Hence the prophet says, Hab. 3:17, 18. 'Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God of my salvation.' Believers in Christ can never be undone, though the whole creation should disband and go into ruin.
4. His holiness. Some men are so wicked and malicious, that though they can yet they will not keep their word. But it is not so with God. He cannot be charged with any wickedness; for there is no unrighteousness in him, Psal. 92:15 by reason of the perfect holiness of his nature. It is impossible for him to lie. The deceitfulness and treachery that is to be found in men, flows from the corruption that is lodged in their hearts: but the divine nature is infinitely pure and holy. 'God is not a man, that he should lie, neither the son of man that he should repent; hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?' Numb. 23:19.
5. His justice and righteousness. A man by virtue of a promise hath a right to the thing promised; so that it is his due; and justice requires to give every one his due. So God by his promise makes himself a debtor, and his justice obliges him to pay. Hence it is said, 1 John 1:9.
'God is faithful and just to forgive us our sins.' He is faithful to pardon, as he hath promised it; and faithful in keeping promise, because he is just. Though it was his goodness and mercy to make the promise, yet his justice binds him to make it good. It is true, when God makes himself a debtor by his promise, it is indeed a debt of grace; yet it is a debt which it is just for God to pay. Therefore his word of promise is called 'the word of his righteousness,' Psal. 119:123.
6. The glory and honour of his name may give us full assurance of his faithfulness in making good his promises. He doth all things for his own glory; and therefore, wherever you find a promise, the honour of God is given as security for the performance of it. Hence his people plead this as a mighty argument to work for them. So Joshua, chap. 7:9. 'What wilt thou do unto thy great name?' q. d. 'O Lord, thy honour is a thousand times more valuable than our lives. It is of little importance what become of us. But, O! it is of infinite importance that the glory of thy name be secured, and thy faithfulness kept pure and unspotted in the world.' We find Moses pleading to the same purpose, Exod. 32:11, 12. 'Lord why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power, and with a mighty hand? Wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people;' q. d. 'It will be sad enough for the hands of the Egyptians to fall upon thy people; but infinitely worse for the tongues of the Egyptians to fall upon thy name.' In a word, the glory of all God's attributes is engaged for the performance of his promises, especially his faithfulness and power. Now, these are strong pillars upon which God's truth and faithfulness in keeping promise is built. He can as soon cease to be omniscient, unchangeable, omnipotent, infinitely
just and holy, as he can cease to be true and faithful. He can as soon divest himself of his glory, and draw an eternal veil over all the shining perfections and excellencies of his nature, as cease to be faithful and true.
There is, and Can be but One God
1. The scripture is very express and pointed on this head: Deut. 6:4. 'Hear, O Israel, the Lord our God is one Lord.' 'Isa. 44:6. 'I am the first, and the last, and besides me there is no God.' Mark 12:32. 'There is one God, and there is none other but he.' Consult also the following passages, which clearly establish this article, viz. 1 Sam. 2:2. Psal. 18:31. Isa. 46:9. 1 Cor. 8:4, 6.
2. This truth is clear from reason.
(1.) There can be but one First Cause, which hath its being of itself, and gave being to all other things, and on which all other beings depend, and that is God: for one such is sufficient for the production, preservation, and government of all things: and therefore more are superfluous, for there is no need of them at all. Certainly he that made the world can preserve, govern, and guide it, without the assistance of any other God; for if he needed any assistance, he were not God himself, an infinitely perfect and all-sufficient being. And whatever power, wisdom, or other requisite perfections can be imagined to be in many gods, for making, preserving, and governing the world, all these are in one infinitely-perfect being. Therefore it is useless to feign many, seeing one is sufficient.
(2.) There can be but one infinite being, and therefore there is but one God. Two infinites imply a contradiction. Seeing God fills heaven and earth with his presence, and is infinite in all the perfections and
excellencies of his nature, there can be no place for another infinite to subsist.
(3.) There can be but one Independent Being, and therefore but one God. [1.] There can be but one independent in being: for if there were more gods, either one of them would be the cause and author of being to the rest, and then that one would be the only God: or none of them would be the cause and author of being to the rest, and so none of them would be God; because none of them would be independent, or the fountain of being to all. [2.] There can be but one independent in working. For if there were more independent beings, then in those things wherein they will and act freely, they might will and act contrary things, and so oppose and hinder one another: so that being equal in power, nothing would be done by either of them. Yea, though we should suppose a plurality of gods agreeing in all things, yet seeing their mutual consent and agreement would be necessary to every action, it plainly appears, that each of them would necessarily depend on the rest in his operations; and so none of them would be God, because not absolutely independent.
(4.) There can be but one Omnipotent. For if there were two omnipotent beings, then the one is able to do whatsoever he will, and yet the other is able to resist and hinder him. And if the one cannot hinder the other, then that other is not omnipotent. Again, we must conceive two such beings, either as agreeing, and so the one would be superfluous; or as disagreeing, and so all would be brought to confusion, or nothing would be done at all; for that which the one would do, the other would oppose and hinder; just like a ship with two pilots of equal power, where the one would be ever cross to the other; when the one would sail, the other would cast anchor. Here would be a continual confusion, and the ship must needs perish. The order and harmony of the world, the constant and uniform
government of all things, is a plain argument, that there is but one only Omnipotent being that rules all.
(5.) The supposition of a plurality of gods is destructive to all true religion. For if there were more than one God, we would be obliged to worship and serve more than one. But this it is impossible for us to do; as will plainly appear, if ye consider what divine worship and service is. Religious worship and adoration must be performed with the whole man. This is what the divine eminence and excellency requires, that we love him with all our heart, soul and strength, and serve him with all the powers and faculties of our souls, and members of our bodies; and that our whole man, time, strength, and all we have, be entirely devoted to him alone. But this cannot be done to a plurality of gods. For in serving and worshipping a plurality, our hearts and strength, our time and talents, would be divided among them. To this purpose our Lord argues, Matth. 6:24. 'No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.' Mammon is thought to be an idol, which the heathens reckoned to be the god of money and riches. Now, says Christ, you cannot serve them both; if you would have the Lord for your God, and serve him, you must renounce mammon. We cannot serve two gods or masters: if but one require our whole time and strength, we cannot serve the other.
6. If there might be more gods than one, nothing would hinder why there might not be one, or two, or three millions of them. No argument can be brought for a plurality of gods, suppose two or three, but what a man might, by purity of reason, make use of for ever so many. Hence it is, that when men have once begun to fancy a plurality of gods, they have been endless in such fancies and imaginations. To this purpose is that charge against the Jews, who in
this conformed themselves very much to the nations round about them, 'According to the number of thy cities are thy gods, O Judah,' Jer. 2:28. Varro reckons up three hundred gods whom the heathens worshipped, and Hesiod reckons about three thousand of them. Indeed, if we once begin to fancy more gods than one, where shall we make an end? So that the opinion or conception of a plurality of gods is most ridiculous and irrational.
And this should be observed against those who pretend, that the Father is the most high God, and that there is no most high God but one, yet that there is another true God, viz. Christ, who in very deed, as to them, is but a mere man; yet they pretend he is the true God. Christ is God, and the true and most high God. But, in opposition to them, consider that to be a man and to be a God are opposite, and cannot be said of one in respect of one nature, Jer. 31:3. Acts 14:15. Jer. 10:11.
The Awful and Destructive Nature of
Atheism
1. Wo to atheists, then, whether they be such in heart or life; for their case is dreadful and desperate: and they shall sooner or later feel the heaviest strokes of the vengeance of that God whom they impiously deny, whether in opinion or by works. To dissuade from this fearful wickedness, consider,
(1.) That atheism is most irrational. It is great folly; and therefore the Psalmist saith, Psal. 14:1. 'The fool hath said in his heart, There is no God.' It is contrary to the stream of universal reason; contrary to the natural dictates of the atheist's own soul; and contrary to the testimony of every creature. The atheist hath as many arguments
against him as there are creatures in heaven and earth. Besides, it is most unreasonable for any man to hazard himself on this bottom in the denial of a God. May he not reason thus with himself, what if there be a God, for any thing that I know? then what a dreadful case will I be in when I find it so? If there be a God, and I fear and serve him, I gain a blessed and glorious eternity; but if there be no God, I lose nothing but my sordid lusts, by believing that there is one. Now, ought not reasonable creatures to argue thus with themselves? What a doleful meeting will there be between the God who is denied, and the atheist that denies him! He will meet with fearful reproaches on God's part, and with dreadful terrors on his own: all that he gains is but a liberty to sin here, and a certainty to suffer for it hereafter, if he be in an error, as undoubtedly he is.
(2.) Atheism is most impious. What horrid impiety is it for men to deny their Creator a being, without whose goodness they could have had none themselves? Nay, every atheist is a Deicide, a killer of God as much as in him lies. He aims at the destruction of his very being. The atheist says upon the matter, that God is unworthy of a being, and that it were well if the world were rid of him.
(3.) Atheism is of pernicious consequence both to others and to the atheist himself. To others: for (1.) It would root out the foundation of government, and demolish all order among men. The being of God is the great guard of the world: for it is the sense of a Deity, upon which all civil order in cities and kingdoms is founded. Without this, there is no tie upon the consciences of men to restrain them from the most attrocious impieties and villanies. A city of atheists would be a heap of confusion. There could be no traffic nor commerce, if all the sacred bonds of it in the consciences of men were thus snapt asunder by denying the existence of God. (2.) It is introductive of all evil into the world. If you take away God, you take away conscience, and
thereby all rules of good and evil. And how could any laws be made, when the measure and standard of them is removed? for all good laws are founded upon the dictates of conscience and reason, and upon common sentiments in human nature, which spring from a sense of God. So that if the foundation be destroyed, the whole superstructure must needs tumble down. A man might be a thief, a murderer, and an adulterer, and yet in a strict sense not be an offender. The worst of actions could not be evil, if a man were a god to himself. Where there is no sense of God, the bars are removed, and the flood gates of all impiety rush in upon mankind. The whole earth would be filled with violence, and all flesh would corrupt their way.
Again, atheism is pernicious to the atheist himself, who denys the being of God, or endeavours to erase all notions of the Deity out of his mind. What can he gain by this but a sordid pleasure, unworthy of a reasonable nature? And suppose there were no God, what can he lose but his fleshly lusts, by believing there is one? By believing and confessing a God, a man ventures no loss; but by denying him, he runs the most desperate hazard if there be one. For this exposes him to the most dreadful wrath and vengeance of God. If there be a hotter receptacle in hell than another, it will be reserved for the atheist, who strikes and fights against God's very being.
(4.) Atheists are worse than heathens: for they worshipped many gods, but these worship none at all. They preserved some notion of God in the world, but these would banish him from both heaven and earth. They degraded him, but these would destroy him. Yea, they are worse than the very devils: for the devils are under the dread of this truth, That God is. It is said they 'believe and tremble,' Jam. 2:19. It is impossible for them to be atheists in opinion; for they feel there is a God by that sense of his wrath that torments them. There
may be atheists in the church, but there are none in hell. Thus atheism is a most dreadful evil, most carefully to be guarded against.
Directions How to Guard Against Atheism
1. Beware of such opinions as tend to atheism, and aim at the undermining of this supreme truth, that God is. There are many opinions which have a woful tendency this way. Such is that of denying the immortality of the soul. This is a stroke at a distance at the very being of God, who is the Supreme Spirit. There is an order among spirits; first, the souls of men, then angels, and then God. Now, these degrees of spirits are, as it were, a rail and fence about the sense we have of the being and majesty of God. And such as deny the immortality of the soul, strike at a distance at the eternity and existence of the Deity.
Another opinion is, that men of all religions shall be saved; so that it is no matter what religion a man be of, if he walk according to the principles of it, and be of a sober moral life. In these latter times some are grown weary of the Christian religion, and by an excess of charity betray their faith, and plead for the salvation of heathens, Turks, and infidels. But ye should remember, that, as there is but one God, and one heavenly Jerusalem, so there is but one faith, and one way by which men can come to the enjoyment of God there. Such libertine principles have a manifest tendency to shake people loose of all religion. To make many doors to heaven, as one says, is to widen the gates of hell.
Another opinion tending to atheism is, the denying of God's providence in the government of the world. Some make him an idle spectator of what is done here below, asserting that he is contented with his own blessedness and glory, and that whatever is without him
is neither in his thoughts nor care. Many think that this world is but as a great clock or machine, which was set a-going at first by God, and afterwards left to its own motion. But if ye exempt any thing from the dominion of providence, then you will soon run into all manner of libertinism. If Satan and wicked men may do what they will, and God be only a looker-on, and not concerned with human affairs, then ye may worship the devil, lest he hurt you, and fear men though God be propitious to you.
2. Beware of indulging sin. When ye take a liberty to sin, and gratify your vile and sordid lusts, you will hate the law that forbids it; and this will lead you to a hatred of the Lawgiver; and hatred of God strikes against his very being. When once you allow yourselves an indulgence to sin, you will be apt to think, O that there were no God to punish me for my crimes! and would gladly persuade yourselves that there is none; and will think it your only game to do what ye can to root out the notions of God in your own minds, for your own quiet, that so ye may wallow in sin without remorse.
3. Prize and study the holy scriptures, for they shew clearly that there is a God. There are more clear marks and characters of a Deity stamped upon the holy scriptures than upon all the works of nature. Therefore converse much with them. By this means was Junius converted from atheism. His father perceiving him to be so atheistical, caused lay a Bible in every room, so that in whatsoever room he entered, a Bible haunted him; and he fancied it upbraided him thus: 'Wilt thou not read me, atheist? wilt thou not read me?' Whereupon he read it, and was thereby converted. I say then, study the holy scriptures, and in doing so, learn to submit your reason to divine revelation. For some men, neglecting the scriptures, and going forth in the pride of their own understandings, have at last disputed themselves into flat atheism.
4. Study God in the creatures as well as in the scriptures. The creatures were all made to be heralds of the divine glory, and his glorious being and perfections appear evidently in them. Hence saith the Psalmist, Psal. 19:1–4. 'The heavens declare the glory of God? and the firmament sheweth his handy-work, day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech, nor language, where their voice is not heard. Their line is gone out through all the earth, and their words to the end of the world: in them hath he set a tabernacle for the sun.' The world is sometimes compared to a book, and sometimes to a preacher. The universe is like a great printed book, wherein God sets forth himself to our view; and the great diversity of creatures which are in it, are so many letters, out of which we may spell his name. And they all preach loudly unto us the glorious being and excellencies of God. And therefore the apostle tells us, Rom. 1:20, 'The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.' In the book of the creatures God hath written a part of the excellency of his name; and you should learn to read God wherever he hath made himself legible to you.
5. Lastly, Ye who are yet sinners, lying in your natural state of sin and misery, come unto God in Christ, and receive him as your God by faith, and so ye will be preserved from atheism. And ye who are believers in Christ, be often viewing God in your own experiences of him. Have you not often found God in the strengthening, reviving, and refreshing influences of his grace upon your souls? Have ye not had sweet manifestations of his love? Have you not had frequent refreshing tastes of his goodness, in pardoning your iniquities, hearing and answering your prayers, supplying your wants, and feasting your souls? The reviewing of such experiences will be a mighty preservative against atheism. Can you doubt of his being,
when you have been so often revived, refreshed, and supported by him? The secret touches of God upon your hearts, and your inward converses with him, are to you a clearer evidence of the being of God, than all the works of nature.
Clear Evidence of the Godhead Subsisting
in Three Persons
1. The Old Testament plainly holds forth a plurality of persons in the Godhead, Gen. 1:26. 'God said, let us make man in our own image, after our likeness.' Chap. 3:22. 'And the Lord God said, Behold the man is become as one of us, to know good and evil.' This cannot be understood of angels: for man is said to be created after the image of God, but never after the image of angels; and the temptation was, 'Ye shall be as gods,' not as angels. Nor must it be conceived, that God speaks so after the manner of kings; for that way of speaking is used rather to note modesty than royalty. But when God speaks so as to discover most of his royalty, he speaks in the singular number, as in the giving of the law, 'I am the Lord thy God.' This trinity of persons is also not obscurely mentioned in Psal. 33:6. 'By the Word of the Lord, or JEHOVAH, were the heavens made; and all the host of them, by the breath, or Spirit, of his mouth.' Here is mention made of Jehovah the Word and the Spirit, as jointly acting in the work of creation. Accordingly we find, that 'all things were made by the Word,' John 1:3 and that 'the Spirit garnished the heavens,' Job 26:13. Nay, a Trinity of persons is mentioned, Isa. 63 where, bebesides that the Lord, or Jehovah, is three times spoken of, ver. 7 we read, of 'the angel of his presence,' which denotes two persons, and 'his Spirit,' ver. 9, 10. So that it evidently appears, that the doctrine of the Trinity was revealed under the Old Testament.
2. The New Testament most plainly teaches this doctrine.
(1.) I begin with the text, where it is expressly asserted, There are three that bear record, &c. Here are three witnesses, and therefore three persons. Not three names of one person: for if a person have ever so many names, he is still but one witness. Not three Gods, but one.
(2.) In the baptism of Christ, Matth. 3:16, 17 mention is made of the Father speaking in an audible voice, the Son in the human nature baptized by John, and the Holy Ghost appearing in the shape of a dove; plainly importing three divine persons.
(3.) This appears from our baptism, Matth. 28:8, 19. 'Go ye and teach all nations baptising them in the name of the Father, the Son, and the Holy Ghost.' Observe the words, in the name, not names; which denotes, that these three are one God: and yet they are distinctly reckoned three in number, and so are three distinct persons.
(4.) It appears from the apostolical benediction, where all blessings are sought from the three persons distinctly mentioned, 2 Cor. 13:14. 'The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.'
How the Tree Persons of the Godhead are
Distinguished
the Son is distinct from the Father 'being the express image of his person,' Heb. 1:2.; and in John 8:17, 18 he reckons his Father one witness and himself another. And that the Holy Ghost is distinct from both, appears from John 14:16, 17. 'I will pray the Father, and he shall give you another Comforter, that he may abide with you for
ever: even the Spirit of truth.' And the text is plain for the distinction of all the three. Now, they are distinguished by their order of subsisting, and their incommunicable personal properties. In respect of the order of subsistence, the Father is the first person, as the fountain of the Deity, having the foundation of personal subsistence in himself; the Son is the second person, and hath the foundation of personal subsistence from the Father; and the Holy Ghost is the third person, as having the foundation of personal subsistence from the Father and the Son. And so for their personal properties,
1. It is the personal property of the Father to beget the Son, Heb. 1:5, 6, 8. 'Unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son. And again, when he bringeth in the first begotten into the world he saith, And let all the angels of God worship him.—But unto the Son he saith, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom.' This cannot be ascribed either to the Son or Holy Ghost.
2. It is the property of the Son to be begotten of the Father, John 1:14, 18. 'We beheld his glory, the glory as of the only begotten of the Father. No man hath seen God at any time: the only-begotten Son, which is in the bosom of the Father, he hath declared him.'
3. The property of the Holy Ghost is to proceed from the Father and the Son, John 15:26. 'When the Comforter is come, whom I will send unto you from the Father, eyen the Spirit of truth, which proceedeth from the Father, he shall testify of me.' In Gal. 4:6 he is called 'the Spirit of the Son;' and in Rom. 8:9. 'the Spirit of Christ.' He is said to 'receive all things from Christ,' John 16:14, 15.; to be 'sent by him,' John 15:26.: and to be 'sent by the Father in Christ's name,' John 14:26. All this plainly implies, that the Holy Spirit proceedeth both
from the Father and the Son. This generation of the Son and Holy Ghost was from all eternity. For as God is from everlasting to everlasting, so must this generation and procession be: and to deny it, would be to deny the supreme and eternal Godhead of all the three glorious persons.
Clear Evidence of the Three Persons of
the Godhead being One God
1. How express the text is, These three are one. When the apostle speaks of the unity of the earthly witnesses, ver. 8 he says, they 'agree in one,' acting in unity of consent or agreement only. But the heavenly witnesses are one, viz. in nature or essence. They are not only of a like nature or substance, but one and the same substance; and if so, they are and must be equal in all essential perfections, as power and glory.
2. There is but one true God, as was before proved, and there can be but one true God. Now, the Father, Son, and Holy Ghost, are each of them the true God; and therefore they are one God, the same in substance, equal in power and glory. And this I shall prove by scripture testimony.
First, That the Father is true God, none that acknowledge a God do deny. Divine worship and attributes are ascribed to him. But,
Secondly, That the Son is true God, appears if ye consider,
1. The scriptures expressly calls him God, Rom. 9:5. John 1:1. Acts 20:28.; 'the true God' 1 John 5:20.; 'the great God,' Tit. 2:13.; the 'mighty God, Isa. 9:6. 'Jehovah or Lord,' Mal. 3:1. which is a name proper to the true God only, Psal. 83 ult.
2. The attributes of God, which are one and the same with God himself, are ascribed to him; as eternity, Micah 5:2. 'Whose goings forth have been from of old, from everlasting; independence and omnipotence, Rev. 1:8.—'The Almighty;' omnipresence, John 3:13 where he is said to be 'in heaven,' when bodily on earth; and Matth. 28:20. 'Lo, I am with you alway, even unto the end of the world:' omniscience, John 21:17. 'Lord thou knowest all things,' says Peter to him; and unchangeableness, Heb. 1:11, 12. 'They shall perish, but thou remainest: and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.'
3. The works proper and peculiar to God are ascribed to him; as creation, John 1:3. 'All things were made by him; and without him was not any thing made that was made.' Conservation of all things, Heb. 1:3.—'upholding all things by the word of his power,' Raising the dead by his own power, and at his own pleasure, John 5:21, 26. 'The Son quickeneth whom he will.' The Father 'hath given to the Son to have life in himself.' The saving of sinners, Hos. 1:7.—'I will save them by the Lord their God.' Compare chap. 13:4. 'in me is thine help.' Yea, whatsoever the Father doth, the Son doth likewise.
4. Divine worship is due to him, and therefore he is true God, Matth. 4:10. The angels are commanded to 'worship him,' Heb. 1:8. All must give the same honour to him as to the Father, John 5:23. We must have faith in him, and they are blessed that believe in him, Psal. 2:12 compare Jer. 17:5. We are to pray to him, Acts 7:58.; and we are baptised in his name, Matth. 28:19. Nay, he is expressly said to be 'equal with the Father,' Phil. 2:6 and 'one with him.' John 10:30. Now, seeing God will 'not give his glory to another,' Isa. 48:11 because he is true and cannot lie, and he is just, it follows, that though Christ be a distinct person, yet he is not a distinct God from
his Father, but one God with him, the same in substance equal in power and glory. And it is no contradiction to this doctrine when Christ says, 'My Father is greater than I,' John 14:28.; for he is not speaking there of his nature as God, but of his mediatory office; and hence he is called the Father's 'servant,' Is. 42:1.
Thirdly, That the Holy Ghost is true God, or a divine person, appears, if ye consider,
1. The scripture expressly calls him God, Acts 5:3, 4. 1 Cor. 3:16. Isa. 6:9 compared with Acts 28:25, 26. 2 Sam. 23:2, 3. He is called 'Jehovah, or the Lord,' Num. 12:6 compare 2 Pet. 1:21.
2. Divine attributes are ascribed to him; as omnipotence, he 'worketh all in all,' 1 Cor. 12:6, 9, 10, 11.; omnipresence, Psal. 139:7.; and omniscience, 1 Cor. 2:10.
3. Works peculiar to God are ascribed to him; as creation, Psal. 33:6; conservation, Psal. 104:30.; working miracles, Matt. 12:28.; raising the dead, Rom. 8:11.; inspiring the prophets, 2 Tim. 3:16 compare 2 Pet. 1:21.
4. Divine worship is due to him. We are baptised in his name, Matth. 28:19.; we are to pray to him, 2 Cor. 13:14. Acts 4:23, 25 compare 2 Sam. 23:2, 3.
Hence it appears,
1. That the Godhead is not divided, but that each of the three persons hath the one whole Godhead, or divine nature.
2. That it is sinful to imagine any inequality amongst the three divine persons, or to think one of them more honourable than another, seeing they are all one God.
The Great Importance of the Doctrine of
the Trinity
It is a fundamental article, the belief whereof is necessary to salvation. For those that are 'without God,' Eph. 2:12 and 'have not the Father,' cannot be saved; but 'whoso denieth the Son, the same hath not the Father,' 1 John 2:23. Those that are none of Christ's cannot be saved; but 'he that hath not the Spirit, is none of his,' Rom. 8:9. None receive the Spirit but those that know him. John 14:17. This mystery of the Trinity is so interwoven with the whole of religion, that their can neither be any true faith, right worship, or obedience without it. For take away this doctrine, and the object of faith, worship, and obedience is changed; seeing the object of these declared in the scripture, is the three persons in the Godhead; and the scriptures know no other God. Where is faith, if this be taken away? John 17:3. 'This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.' Here it is to be observed, that our Lord does not call the Father only the true God, exclusive of the other persons of the Trinity; but that he (including the other persons who all subsist in the same one undivided essence) is the only true God, in opposition to idols, falsely called gods. 1 John 2:23. 'Whosoever denieth the Son, the same hath not the Father.' There is no more true worship or fellowship with God in it: 'For through him we both have access by one Spirit unto the Father,' Eph. 2:18. And there is no more obedience without it, John 15:23. 'He that hateth me,' says Christ, 'hateth my Father also.' John 5:23, 'He that honoureth not the Son, honoureth not the Father which hath sent him.' We are debtors to the Spirit, to live after the Spirit, and are bound by baptism to the obedience of the Father, the Son, and the Spirit.
THE PUBLIC ORDINANCES
Interesting Explanation of Acts 10:33
ACTS 10:33.—Immediately before I sent to thee: and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God.
Here we have,
1. A call to Peter related. The person calling is Cornelius, a soldier. A Gentile he was, yet a proselyte: a good man, but one who as yet knew not the doctrine of Christ crucified. The person called was Peter; him God honoured to break the ice for the calling of the Gentiles, and to take down the first stone in the partition wall betwixt Jews and Gentiles. The call itself is in these words, I sent. He had sent three men to invite Peter to his house, ver. 7. The reason of the call is thus expressed, Therefore, because he had the command of God for that effect. He made quick dispatch in the call; it was done immediately after the mind of God was discovered to him.
2. Peter's compliance with the call commended, Thou hast well done that thou art come. It is acceptable to God and to us. Peter had no great inclination to this work; he had his scruples about the lawfulness of it: but God condescends to solve his doubts, and clear his way. It was very offensive to the Christian Jews, which necessitted him to make an apology for his practice, Acts 11 after all
it was well done to come, because he came in obedience to the call of God.
3. An address made to Peter when he was come, by Cornelius the caller, in name of himself and those who were with him. In which take notice, (1.) Of a congregation, though small, yet well convened. What the congregation was, see ver. 24. 'his kinsmen and near friends.' These, with his family, and those that came with Peter, made up the assembly. The good man made it his business to get not only his own family, but his friends, to wait on the ordinances. (2.) An acknowledgment of God's presence in a special manner in religious assemblies, We are all here present before God. (3.) The great end of their meeting was their soul's edification, to heart, that is, to hear and obey. And here is what the minister is to preach and the people to receive; it is what is commanded of God. The minister has a commission from God, and he must preach, not what men would have him to preach, but what God commands; and the people are to receive nothing that is beyond his commission. The extent of both is all things; the minister is to preach, and the people to receive, all things commanded of God.
Obs. 1. When God discovers his mind in any particular to a person or people, it is their duty presently to comply with it without delay. There could be no disputing after the discovery of the Lord's mind, Gal. 1:15–17. The contrary was the fault of Balaam, and of the Jews in Egypt, Jer. 44.
2. It is a blessed thing for a people to call that minister to whom God himself directs and inclines them. It is like Cornelius, who did not so much as know Peter by name, Acts 10:5 but he goes to God, and God directs him.
3. It is a commendable thing in a minister of Christ to comply with the call of God and his people, though it should be offensive to some, and not very agreeable to his own inclinations. Ministers are to go, not where they will and others would wish them, but where God wills. It was Levi's commendation, 'Who said unto his father and to his mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.' Deut. 33:9.
Reasons Why We Should be Careful to
Attend the Public Ordinances of God
1. Because God has commanded it, Heb. 10:15. The Lord calls his people to be present there, wherever it is. Thus there was the tabernacle of the congregation in the wilderness, whither the people resorted to the public worship; and afterwards the temple. And for ordinary the synagogues under the Old Testament were the places of public worship, the ruins of which the church complains of, Psal. 74:8. It was the practice of Christ himself to attend these places, as we find, Luke 4:16. He sends ministers to preach, and therefore commands people to hear.
2. Because the public assemblies are for the honour of Christ in the world. They are that place where his honour dwells, where his people meet together to profess their subjection to his laws, to receive his orders, to seek his help to pay him the tribute of praise, the calves of their lips. And forasmuch as all are obliged to these things, all are obliged to be present and attend, and to cast in their mite into this treasury. And therefore the people of God look on Christ's standard in the world as fallen, when these assemblies are gone, as Elijah did, 1 Kings 19:10.
3. Because these assemblies are the ordinary place where Christ makes his conquest of souls, Rom. 10:14. The gospel is Christ's net wherein souls are catched. And it is always good to be in Christ's way. Who knows when that good word may come that may take hold of the man's heart, and make him Christ's prisoner, bound with the cords of love? A great number were catched at the first sermon preached after Christ's ascension, and cried out, 'What shall we do?' Acts 2:37. So Lydia hearing the apostle Paul, her heart was opened, Acts 16:14. The gospel is the power of God unto salvation. Happy are they that get the deepest wounds in this field. 'For the weapons of this warfare are not carnal, but mighty through God to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ,' 2 Cor. 10:4, 5.
4. They are Christ's trysting-place with his people, the galleries wherein our Lord walks, Exod. 20:24; the mountains of myrrh, where he will be till the day break. Those that desire communion with God, should seek him there, and wait on him where he has promised to be found. What a disadvantage had Thomas by his absence from one meeting where Christ met with the rest of the disciples!
5. The delights of Christ and his people meet there; for ordinances are the heaven on earth. Christ delights to be there with his people, Psal. 86:2. 'The Lord loveth the gates of Zion, more than all the dwellings of Jacob,' Luke 22:15. 'With desire,' said our Lord, 'I have desired to eat this passover with you before I suffer.' And they delight to be there with him, and for him. How passionately does David desire the ordinances! Psal. 84:1, 2. 'How amiable are thy tabernacles, O Lord of Hosts! My soul longeth, yea even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living
God.' He prefers a day in God's courts to a thousand: 'I had rather,' says he, 'be a door-keeper in the house of my God, than to dwell in the tents of wickedness. And again, 'One thing,' says he, 'have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple,' Psal. 27:4. What good news was it to him to hear of an opportunity of waiting on God there! Psal. 122:1. 'I was glad,' says he, 'when they said unto me, Let us go up into the house of the Lord.'
Lastly, The necessities of all that mind for heaven require it. Had the ordinances not been necessary, God would never have appointed them. And sure they are not more necessary for any than those that least see their need of them. These are the blind souls that have need to come to the market of free grace, for that eye-salve that opens the eyes of those that see not. Have not Christ's soldiers need of them to clear their rusty armour? do not dead souls need them to quicken them? sleepy souls, to awaken them? They are the pools in the way to Zion, which the travellers to Zion have much need of to quench their thirst in their weary journey.
Surely the due consideration of these things may engage us all to make conscience of being all there present, as God gives opportunity.
In What Respects Are We Before the Lord
at Public Ordinances
II. I come to shew, in what respects people are before the Lord at public ordinances. The Lord is every where present; we can be no where but he is there, Psal. 139:7. But we are before him in a special manner in the public assemblies. He holds the stars in his right
hand, and walks in the midst of the golden candlesticks. Our Lord has a special concern there; the main part of his business on earth lies there; and must he not be about his Father's business! This consideration should engage us to be there. Satan will not miss to be there: where Christ has a church, the devil will endeavour to have a chapel. The fowls will be where there is seed sowing. So some understand that, 1 Cor. 11:10. 'For this cause ought the woman to have power on her head, because of the angels.' Now Christ is in the assemblies of his people,
1. Representatively. He has his agents there, his ministers, who are the Lord's proxies to court a wife for their Master's Son, 2 Cor. 11:2 his ambassadors to negociate a peace betwixt God and sinners, 2 Cor. 5:20. Matth. 10:40. Christ's ministers are but as John was 'the voice of one crying in the wilderness.' The Speaker is in heaven. Hence the Lord is said to speak in or by the prophets. It is the Lord's goodness that the treasure is lodged in earthen, not in heavenly vessels, lest their splendour should darken his glory in men's eyes, and so dazzle their eyes. And for the now glorified, God 'holdeth back the face of his throne, and spreadeth his cloud upon it,' Job 26:9.
2. Efficaciously. His power is there, he works there, et nihil agit in distans, Psal. 75:1. 'For that thy name is near,' says the Psalmist, 'thy wondrous works declare.' The word of the Lord is a powerful word. The ministers of Christ drive not an empty chariot, Psal. 45:4. 'In thy majesty ride prosperously.' Christ is there giving life to some, strength to others, and death's wounds to others, Mic. 2:7. Psal. 45:5. Hos. 6:5. The Lord's word returns not empty; it does always something. Every preaching will either harden or soften you; it will drive you a step nearer heaven or hell. Now, are we before him in his ordinances,
1. As our witness. They had need to carry warily that have many eyes on them. While we are at ordinances, men's eyes and the devils' eyes are upon us; but what should affect us most is, that God's eye is on us in a special manner, noticing how we behave, with what tenderness we handle holy things: and though our outward carriage be never so promising, God is witness to the heart-wanderings, Ezek. 33:31.
2. As our Judge. God has a tribunal as well as a throne in the public ordinances, to reward or punish his worshippers according to their works. This has made the blood of some to be mingled with their sacrifices, as in the case of Nadab and Abihu, Lev. 10:3. God is jealous of his honour. A curious look into the ark cost the Bethshemites dear; and a wrong touch of it cost Uzzah his life. And we would make the same use of that which David did, 1 Chron. 15:12, 13. 'Sanctify yourselves, both ye and your brethren, that you may bring up the ark of the Lord God of Israel, unto the place that I have appointed for it. For because ye did it not at first, the Lord our God made a breach upon us, for that we sought him not after the due order.' It is true the gospel-dispensation is more spiritual; and therefore spiritual plagues are more usual now: but these ordinances cure the worst of plagues.
(3.) As our Lawgiver, Isa. 33:22. We are his creatures, and therefore his will must be our law. We are his upon many accounts; we know not our duty. He has set up the ministry in his church to declare to people what is their duty, Mal. 2:7. But, alas! many, by their despising the messengers of the Lord and their message, say, as Psal. 12:4. 'Who is lord over us?' But God will lord it over such in spite of their hearts, Hos. 13:10. 'I will be thy King.' But the heralds must proclaim the subjects' duty, whether they will hear, or whether they will forbear.
(4.) As the Lord and master, of the family, who has provided liberally for all of his house. Ministers are the stewards of the house; but he is the Master, that has made the provision in the gospel, Isa. 25:6. He sends out his servants, saying, 'Come, eat of my bread, and drink of the wine which I have mingled,' Prov. 9:5. Look then how obedient children will stand and wait for supply of their necessities from an affectionate parent; so ought we to stand and wait on in ordinances for the supply of our spiritual wants from our heavenly Father.
(5.) Lastly, As our God, which should strike us with reverence, Psal. 89:7. 'God is greatly to be feared in the assembly of the saints; and to be had in reverence of all them that are about him.' Psal. 95:6. 'O come let us worship and bow down: let us kneel before the Lord our Maker.' And this challenges the most serious disposition of our hearts to worship him.
GOD'S DECREES
The Chief End of God's Decrees Explained
And this is no other than his own glory. Every rational agent acts for an end; and God being the most perfect agent, and his glory the highest end, there can be no doubt but all his decrees are directed to that end. 'For—to him are all things,' Rom. 11:36. 'That we should be to the praise of his glory,' Eph. 1:12. In all, he aims at his glory: and seeing he aims at it, he gets it even from the most sinful actions he has decreed to permit. Either the glory of his mercy or of his justice he draws therefrom. Infinite wisdom directs all to the end intended. More particularly,
1. This was God's end in the creation of the world. The divine perfections are admirably glorified here, not only in regard of the greatness of the effect, which comprehends the heavens and the earth, and all things therein; but in regard of the marvellous way of its production. For he made the vast universe without the concurrence of any material cause; he brought it forth from the womb of nothing by an act of his efficacious will. And as he began the creation by proceeding from nothing to real existence, so in forming the other parts he drew them from infirm and indisposed matter, as from a second nothing, that all his creatures might bear the signatures of infinite power. Thus he commanded light to arise out of darkness, and sensible creatures from an insensible element. The lustre of the divine glory appears eminently here. Hence says David, Psal. 19:1. 'The heavens declare the glory of God.' They declare and manifest to the world the attributes and perfections of their great Creator, even in his infinite wisdom, goodness, and power. All the
creatures have some prints of God stamped upon them, whereby they loudly proclaim and shew to the world his wisdom and goodness in framing them. Hence says Paul, Rom. 1:20. 'The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.'
2. The glory of God was his chief end and design in making men and angels. The rest of the creatures glorified God in an objective way, as they are evidences and manifestations of his infinite wisdom, goodness, and power. But this higher rank of beings are endued with rational faculties, and so are capable to glorify God actively. Hence it is said, Prov. 16:4. 'The Lord hath made all things for himself.' If all things were made for him, then man and angels especially, who are the master-pieces of the whole creation. We have our rise and being from the pure fountain of God's infinite power and goodness; and therefore we ought to run towards that again, till we empty all our faculties and excellencies into that same ocean of divine goodness.
3. This is likewise the end of election and predestination. For 'he hath predestinated us unto the adoption of children, to the praise of the glory of his grace.' That some are ordained to eternal life, and others passed by, and suffered to perish eternally in their sin, is for the manifestation of the infinite perfections and excellencies of God. The glory and beauty of the divine attributes is displayed here with a shining lustre; as his sovereign authority and dominion over all his creatures to dispose of them to what ends and purposes he pleaseth; his knowledge and omniscience, in beholding all things past, present, and to come; his vindictive justice, in ordaining punishments to men, as a just retribution for sin; and his omnipotence, in making good his word, and putting all his threatenings in execution. The glory of his goodness shines likewise here, in making choice of any, when all most justly deserved to be rejected. And his mercy shines here with