,1 *< 9mlm„, ^ 
 
 PRINCETON, N. J. 
 
 
 Division 
 
 Section .. 
 
 Shelf. Number. 
 
 sec 
 
THEOLOGIA; 
 
 OR, 
 
 DISCOURSES OF GOD. 
 
 DELIVERED IN CXX 
 
 SERMON S* 
 
 IN TWO VOLUMES. 
 CONTAINING, 
 
 VOL. L 
 
 DISCOURSES 
 
 Of the Necefliity and Excellen- 
 cy of the KNOWLEDGE 
 of GOD; of his BEING— 
 INCOMPREHENSIBI- 
 LITY— KNOWLEDGE 
 ^WISDOM — POWER 
 —HOLINESS— GOOD- 
 NESS^JUSTICE— PA- 
 
 TIENCE— MERCY 
 
 TRUTH — ETERNITY 
 and GLORY. 
 
 VOL. n. 
 
 DISCOURSES 
 
 Of making the glorifying Gbii 
 our Chief End, and our great 
 Employment and Bufmefs ; 
 of GoD*8 Bleffednefs ; of hia 
 Decrees ; of the Unity of the 
 Divine Efience ; of the Tri- 
 nity of Perfons in the God- 
 head ; of beholding the Glo- 
 ry of Gob in theGlafsofthe 
 
 » Gofpel ; and of propagating 
 the Knowledge of God. 
 
 '/ 
 
 / 
 
 By Mr. WILLIAM WISHE ART, Sen>. 
 
 Priricipal of the Univerfity of Edinburgh, 
 
 and One of the Minillera of that City. 
 
 V O L. IT. 
 
 • PAISLEY: 
 
 PRINTED BY JOHN N E I L S N, 
 
 FOR ROBERT REID, THE PUBLISHEK- 
 
 M.DCC.LXXXVI^ 
 
TO THE HONOURABLE 
 
 Sir GEORGE WISHEART, 
 
 OF CLIFTON-HALL, BARONET ; 
 
 AND 
 
 Sir JAMES WISHEART, 
 
 LATE ADMIRAL OF THE WHITE. 
 HONOURED AND DEAR BRETHREN, 
 
 THE bonds of narare, and the many endearing 
 pafTdges that, for fo many years, have glued our 
 afF^idions fo intimately, eafily induced me to believe it 
 would not ofFend that your names were prefixed to this 
 Volume of ray Difcourfes. 
 
 Amidft all the changes th^t have befallen us, bro- 
 therly-love hath continued: and though lam con- 
 fident you are too firmly perfuaded of ray fmcere afFec- 
 tion and refpefl: to you, to need any fuch memorial to 
 afllire you of it j yet I judge it proper for me to take 
 this occafion of teftifying it to the world. I am the ra- 
 ther inclined to this, that I may hereby bear teftimony 
 againfl the great want of natural affection that fo much 
 prevails in this corrupt a^e, a notorious inflance whereof 
 ws had in the late horrid and r£?-FiDious rebel- 
 
 i,ION, 
 
ii DEDICATION. 
 
 ^lou, whereby, as all our facred and civil interefls were 
 boldly threatened, fo the ftri^lefl bonds of nature were 
 pofl (hamefully violated. 
 
 Though many defers and weakncffes will be found 
 in thefe Difcourfes, yet the fubje£ls treated of in them 
 arc fo excellent and neceffary, that they are of general 
 concern to all Chriftians, and as fuch deferve your moft 
 ferious conHderation. 
 
 I conclude with my hearty prayers to God, That he 
 would multiply his bed blelTmgs upon you and your fa- 
 milies ; that his good Spirit may be your conflant guide; 
 that he may ever compafs you with his favour as with a 
 dield ; that brotherly love may ftill continue a- 
 mongfl: us ; and that what I now offer you, in teftimony 
 pf it on my part, may, through the divine blefEng, be a 
 mean to promote your eternal falvation, which will be 
 matter of great joy, and a crown of rejoicing to, 
 
 HONOURED AMD DEAR BRETHREN, 
 
 Yours, in the entirefl bonds of brotherly affe<fiion, 
 WILL. WIS HE ART. 
 
T H E O L O G I A; 
 
 O R, 
 
 DISCOURSES OF GOD, 
 
 DISCOURSE XV. 
 
 Of making the Glory of God our Chief End. 
 
 SERMON LXI. 
 
 I Cor. X. '^ I . Whether therefore ye eat or drink, or nvhatfoever 
 ye doi do all to the glory of God. 
 
 THE apoftle, in the preceding verfes, had been difcourfmg 
 concerning the eating things offered to idols, and in this 
 and the following verfes, he concludes this fubjed: by laying 
 down fome general rules that are of ufe in the whole courfe of 
 our life. Of thefe rules this is one in my text, wherein we may 
 notice thefe two things. 
 
 1. That which fliould be a Chriftian's great end and fcope, 
 viz. The glory of God: that is, the declaring and manifefting 
 his glory. Lfct this be that you chiefly and ultimately aim at. 
 Have this chiefly in your eye, and level at this mark. Let 
 your hearts be chiefly fet upon this, as that which you aim 
 at and defign above and beyond all other things. 
 
 2. Wherein it is that this Ihould be oi^r chief end and aim. 
 This is, I. Laid down more generally, in thefe words, IVhat" 
 
 foevsr ye do ; m all your actions, whether natural, civil, or re- 
 ligious ; fo that this is a general rule. No man, in any alli- 
 en or bufmefs, is free from the obligation of it. Though there 
 be many things in their own nature indifferent-, yet in none 
 of thefe things is any man fo at liberty, as that he fliouid not 
 confult what may be moil for the glory of God, which he 
 ought chiefly to aim at in all that he doth. 2. He doth par- 
 ticularly mention eating and dri?iking. It might be thought 
 fufEcient to his main fcope to have fatisfied himfelf with tnat 
 general rule, Whatfoever ye dof do all to the glory of God : But 
 he fpeaks particularly of gating and driuking^ for three reafons. 
 
<S God*s Glory our Chief End, 
 
 (i.) Becaufe the apoftle had been dire£ting the Chrillians at 
 Corinth about eating and drinking with the pagan idolaters, 
 and how to eafe their confciences of real or fuppofed guilt in 
 eating things facrificed unto idols ; fo that it was appofite to 
 mention eating and drinking for applying this general rule to 
 that fpecial cale. (2.) Becaufe in thefe natural actions we are 
 in great danger to offend. Therefore it was that Job facrificed 
 when his fons feafted {a). Among other difhes that come to 
 our table, the devil brings his ; therefore we need to watch 
 and feed with fear. We are in greateft danger of finning, 
 when the thing we are about is not in itfelf finful. Men 
 ufually itartle at evident and known fins ; but in the ufe of 
 lawful and allowed comforts, we are often overtaken una- 
 wares. (3.) For the greater emphafis, as an argument from 
 the lefs to the greater ; for, if even in thefe natural aO:ions, 
 we are to aim at th- glory of God j much more in other a£ti- 
 ons that are not fo common. 
 The do£lrine 1 propofe is this. 
 
 Obfcrv. The glory of Godjhould be our chief end in all that we dot. 
 
 In profecuting this do£trine, I (hall fhew, 
 
 1 . What it is to make the glory of God cur chief end, 
 
 2. IVhereiny or in what things lyejfjould do fo. 
 
 3. Why ive Jliould dofo. 
 
 4. If call apply the doctrine, 
 
 Firfly What it Is to make the glory of God our chief end. 
 
 It is here implied, that we may have other fubordinate ends 
 in what we do ; bur nothing elie muft be our chief end. As 
 for example ; we m^y eat and drink, and fleep, for this end, 
 tha^t we may refrera, nouriih, and llrengthen the body and 
 natural fpirits : But our chief end in this muft be the glory of 
 God. A^ain, men may be diligent in their worldly employ- 
 ments, for this end, that they may provide for themfelves 
 and their families the good things of this life that are conveni- 
 ent for them : But that which they ought chiefly to aim at 
 in this is, that they and their families may be in the better ca- 
 pacity for ferving and glorifying God j fo that we may have 
 oth::r fubordinate ends. There arc other lawful ends we may 
 propofe to ourfclves in what we do : But it muit be in a due 
 
 fubor- 
 {a) Job i. 5. 
 
God* 5 Glory our Chief End, *f 
 
 fubordmation to the glory of God, as that which we aim at 
 and defign above and beyond all other things. 
 
 But what is it to make the glory of God our chief end ? Or, 
 when may we be faid to do fo ? I anfwer, We make the glory 
 of God our chief end in thefe cafes, i. When our hearts arc 
 chiefly fetupon this. When our chief cares, defires and en- 
 deavours, are levelled at this, to have God glorified ; and the 
 bent of the heart is towards God. 2. When other lawfui 
 ends we propofe to ouifelves in lawful things, are eyed and 
 defigned as means in order to this. As for example, I may 
 eat and drink for this end, to nourifh and refrelh the body: 
 Now, when I eye this lawful end, to wit, the nourifhing and 
 refrefhing my body, as a mean to enable me the more to glo- 
 rify God, then I make the glory of God my chief end 3. 
 When our defires after other lawful things are fubordinate to 
 our defires after the glory of God ; fo that we defire thefe o- 
 ther things with fubmiflion to his will, if he (hall fee it meet 
 for his glory and our good to deny them. As for example, 
 when we pray, " Lord, grant me fuccefs in fuch and fuch a 
 ** defign and bufinefs, or grant me fuch and fuch a bleffing, 
 *< if it may be for thy glory ; and if it be not for thy glory, 
 ** then I defire humbly to fubmit to thy will in the denial of 
 •< it." In fuch cafes we make the glory of God our chlei 
 end. 4. When tb<^re is nothing beyond the glory of God 
 that we aim at. We ilop here, defigning nothing further. 
 If God may have glory, then the lieart is at reft and eafe. 
 The man hath no further defign j he aims at nothing beyond 
 that. 5. When we renounce and forfake all inferior interefts 
 and enjoyments, fo far as they come in competition with the 
 glory of God. To this purpofe is that warning our bleiTed 
 Lord hath given to all his followers, U^hojoever he he ofyqu that 
 forfaheth not all that he hath^ he cannot be my difaple {b). When 
 we are in a readinefs to part with our deareft earthly comfiorts 
 and enjoyments, rather than difbonour God ; when our hearts 
 and afFediions are fo far weaned from all things here below, 
 that we are ready to part with them all, yea, with our own lives 
 aifo, fo God may have glory by it; then we make his glory 
 our chief end. 
 
 Second, I proceed to ihew, wherein we are to make the glo- 
 ry of God our chief end. We are to do fo, in every thing, 
 in all our actions, affairs, and bufinefs : Whatfoever ye do, do 
 ail to the glory of God. Particularly, i. In ail our a«5iions. 2. 
 In all conditions of life. 
 
 I. We 
 {h) Luke xlv..35. 
 
6 Go(Vs Glory our Chief End, 
 
 1. We arc to make the glory of God our chief end, in alt 
 our a6iions, natural, civil, and religious. 
 
 (i.) In all our natural adions, eating, drinking and fleep- 
 ing. Works of nature become a£ls of grace, when we fingly 
 eye the glory of God in them. Your eating and drinking is 
 idolatry, and your table the table of devils, if you defign mere- 
 ly or chiefly the fatisfying your appetite, or the pleafing and 
 gratifying felf. Hence, we read of fome whofe god is their 
 helly {c). 
 
 (2.) In ail our civil adlions : In your trading, buying and 
 felling, in your honeft labour in your callings ; all muft be 
 done with an eye to the glory of God. It y6u go about 
 thefe things merely or chiefly to get wealth, then you make 
 Mammon your God, your good and laft end. So, in fervants 
 their doing fervice to their earthly mafters ; the glory of God 
 muft be the end of it. This is the ap»ftles direction to them ; 
 ylnd 'iXihatfoever ye do^ do it heartily^ as to the Lord^ and not untB 
 men (d). We are to mingle in any worldly bufmefs, only in 
 fo far as we may be ferviceable to the glory of God. 
 
 (3.) In all our religious and facred a61;ions, whether inter- 
 nal or external, i. In the internal a6ls of religion ; fuch as, 
 defires after grace, pardon, peace, comfort, &c. You (hould 
 defire grace for this end, that God may have the glory of his 
 grace. You (hould feek grace, mercy, peace, and pardon, for 
 the fame end for which God gives them, to wit, Thepraife of 
 the glory of his grace ie). So alfo, in your defires after falvati- 
 on : You may lawfully defire your own falvation ; yet you 
 Ihould not reft there, but your utmoft end (hould be, that God 
 may be glorified in your falvation. 2. In the external a6ts of 
 religion. Duties of worlhip muft be performed with an eye 
 to the glory of God. Hence, he is fiid to inhabit the prai/es of 
 Jfrael {f) / that is, the temple, where God was praifed and 
 honoured by his worftiip. 
 
 2. Wc are to make the glofy of God oarchief end in all 
 conditions of life ; by a holy indifference as to any ftate or 
 condition, fo God may be glorified by it. Hence the apoftle 
 fays, AccordiTig to my earnefl expectation^ and my hcpe^ that — Chriji 
 
 flnill he magnifed in my hody^ ^whether it be by life or by death : for 
 to me to live is Chri/ly and to die is gain (g). Life and death was 
 all one to him, fo Chrift might be magnified by either of 
 them. Whatever your condition be, profperous or adverfe, 
 
 high 
 
 (c) Phil. iii. 19. {d) Col. iii. 23. {e) Eph. 1. 6. (/) Pfal. 
 
 ■"^>'''' .^ (^} Phil. i. 20, 21. 
 
OocTs Glory our Chief End. 9 
 
 h igh or low, rich or poor, it fliould be all ono to y6u, fo it 
 be for the glory of God. 
 
 But here it may be enquired, are we bound actually to in- 
 tend the glory of God in every a£tion ? I anfwer, in thefe three 
 particulars. 
 
 1. We fliould actually intend the glory of God in every ac- 
 tion, fo far as poiHbly we can. For, i. We are obliged to 
 this in point of gratitude : For God doth always remember 
 us, and look after and care for us ; In him ive Uve^ mid move^ 
 and have our being. Why then fhould we forget God at any- 
 time ? Not a good thought of thine, not a word fpoken for 
 God, is forgotten. 2. Such actual intentions are no great 
 trouble to the foul. Thoughts are quick and fudden j there- 
 fore it would be no great labour or burden, to be often lifting 
 up the eye of the foul unto God. And if we were, through, 
 grace, accuftomed to this, it would become our very nature, 
 pleafant and delightfome to us. 3 ♦ Such a6tual intentions of 
 the glory of God would be of great profit and advantage. For,. 
 (i.) This would be as a golden crown upon the head of every 
 adlion, to render it the more acceptable and pleafmg to God. 
 (2.) In this lies the ijigour of the fpiritual life, when our very^ 
 natural a61:ions are thus raifed to a fupernatural intention. (3.) 
 This would be a mean to keep the heart the more upright, 
 that we may not a^l like blind archers that (hoot at random. 
 But, 
 
 2. Becaufc it is not pofllble to have fuch actual intentions 
 in every particular adiion, therefore in the lefler a6lions of 
 our lives a habitual intention is fuilicient. A habitual inten- 
 tion is, when we have a habitual purpofe of glorifying God 
 in every thing. This may be, and many good actions may 
 proceed from the force of fuch an intention, though there be 
 no a6lual, diftin^t, and explicit thoughts about it. A traveller 
 on his journey intends home, though he be not always think- 
 ing on home : So, the heart of aCnriftiaa may be fcton glo- 
 rifying God, though he hath not always a6lual and explicit 
 thoughts about it. Yet, 
 
 3. It is fometimes neceiTary to renew our a£lual intentions 
 of glorifying God, and to have actual, diftin6l» and explicit 
 thoughts this way. As, i. In duties of immediate wor- 
 {hip, fuch as, prayer, praife, reading and hearing the word, 
 ^c. The Lord*s prayer is a pattern of our daily worfhip, and 
 there we are taught to pray, that the name of God may be 
 glorified : Hal/owed he thy 7ia?ne. 2. In all the more noble ac- 
 tions of our lives, when about any eminent piece of fcrcive for 
 
 Vol. II. N°. 5, ^ Goi 
 
ro GoiTs Glory our Chief End. 
 
 God an.1 our generation. I fay, in fucb cafes we fhould ac^u- 
 •ally intend the glory of God. The reafon is, becau-ff^ then Sa* 
 tan is n"voft bufy, and fceks to blaft the duty and fervice, by 
 turnin*^ the foul afidc to carnal and corrupt ends. 
 
 Thinly I come, in the next place, to iliew, why wc (houM 
 make the glory of God our chief end in all our alliens and 
 bufuiefs. I give thefe following reafons. 
 
 Reaf. 1. Becaufe God is the firft caufe : Therefore bis glo- 
 ry ought to be our chief end. God is the alone independent 
 Being. It is his royal prerogative, that he is of himfelf, and 
 to himfelf ; but of htm and toh'im are all things. He is the AU 
 pha and Otnega^ the Beginmng and the End of all things He 
 is the Firf}f a?id the Lnji [h) ; the firfl: caufe, and the laft end. 
 But dependence is the proper notion of a created being ; de- 
 pendence on God, as the firft caufe, and the lad end. A3 
 God is of himfelf y and to himfelf; fo the creature is of another ^ 
 and to ancilyer. Th€ creature hath its rife from the fountain 
 of God's infinite power and goodnefs, and therefore muft run 
 toward that again, till it empty all its faculties and excellen- 
 cies into that fame ocean of goodnefs. It is as plain and evi- 
 dent, that man (hould zckfor God and his glory, and for no 
 other uitiriiate end, as that he is from God, and from no other 
 firft caufe. We have our life and breath, and all the comforts 
 of life, from God ; therefore it is highly reafonable that we 
 lliould live to him, making his glory the chief fcope and end 
 of our lives. 
 
 Reaf. 2. Becaufe the glory of God is the chief end of our 
 creation and being. It was this God chiefly intended and 
 aimed at in making man. For feeing every rational agent 
 propofeth fome end to himfelf in what he doth ; therefore 
 (iod, being a-n infinitely wife agent, muft have fome end in 
 the creation of man j and there being nothing higher or bet- 
 ter than his own glory, he could propofe no other end to him- 
 felf. The eryd muft be more worthy than the means, fome- 
 thing higher and belter than all created beings, which can be 
 no other than his own glory* Hence it is faid, The Lord hath 
 made all things far himfelf [i). And if all things, then man e- 
 fpecially, who is the mafter-piece of the vifibk creation. Hence 
 it is that God hath given man a foul capable of glorifying hina 
 above other creature's. Now, feeing tke glory of God was 
 the chief end of our creation and being, therefore it fhould 
 be the chief end and fcope of our lives. Jkeing his glory was 
 
 the 
 
 (/') Rcir>. xj. 36. RcT* I. 8, 17. (/) Piov. xvi, 4.. 
 
God* s Glory cur Chief End. Xl 
 
 tlie chief end which he propofed to himfelf in malcmg^ man, 
 it muft needs be the chief end which every man ought to pro- 
 pofc to himfelf. 
 
 Reaf, 3. Becaufe the glory of God is the end of all his 
 works. It is the end of creation ^ for God made all things 
 for himfelf. It is the end of ele6lion and predeftination : For 
 he hath predejlinated us uuto the adoption of children^ to thepraife 
 cftke glory of his grace (i). It is the end of redemption : Te 
 are bought with a price ^ fays the apoftie, therefore glorify God (/); 
 It is the end of regeneration : Hence the Lord lays, This peo" 
 pie have I formed for myfelf ; they fojall fJjew forth my praijc {m)» 
 Believers are adopted into God's family, and made a royal 
 priefthood for this end : They are a chofen generation y a royal 
 priejlhoody that they m2,y fieiv forth the praifes of him who hath 
 called cnem \n). And it is the end of all providences, whether ' 
 joyous or grievous ; I %uill deliver thee, fays the Lord, and thou 
 Jhait glgrify me {0). And fays our Saviour concerning Lazarus's 
 iicknels, This fichiefs is not unto death, but for the glory ofGcd^ 
 that th^ Son of God might be glorified thereby (p). It is not am- 
 bition, nor linful fetf-feekiiig, but the giorious excellency of 
 the divine nature, that God doth ail things for himfelf, fpr 
 his own glory. Indeed, for men to f^iek their own glory, is 
 ?iot glpry, but rather matter of ihame : Self-feeking in crea- 
 tures is monftro'js and incongruous. B-ut for God to feek his 
 own glory, is his eminent excellency : It is indeed his glory, 
 becaufe :he is, arul th^re is nme elfe. Now, if the glory of God 
 be his chief end in all his works, why ihould it not be our 
 chief end in all onr works ? Certainly, we cannot a£t more 
 nobly, than by profecuting according to our capacity, the chief 
 end and purpofe of God. 
 
 Reaf. 4. Becaufe bis glory is mod excellent. O Lord our 
 Lord, fays the Pfi^ln^ifi, how excellent is thy name in all the 
 t({rthl nxjliohafi Jet thy 'glory abQV£ the heavens. And, His name 
 alone is excellent, his glory is above the earth and heaven (q). The 
 glory of God tranfcends the thoughts of men and angels. It 
 is of more worth than heaven, of more valiie than the falvati- 
 on of the fouls of all men. It is dear to God. He hath he- 
 flowed many excellent gifts upon his people, but his gloty he 
 fivillnot give to another {r). And if his gioiy be dear to him, 
 why ihould it not be dear to us i' Man being a rational creai- , 
 
 - ture, 
 
 {h) Prov.xvi. 4. Eph. i. 5, 6. {/) 1 Cor. vl. 20. (w) \h, 
 xliii. 21. [n) I Pet ii. 9. y\o) Pfal. 1. 15. (/>) John xl. 4. 
 (f) rfal. viil, 1. and cjilviii. 13. (r) ifa, xiii, 8. 
 
Il Ca^s Glory wr Chief End, 
 
 ture, (hould ac^ for fome end -, and here is the moft noble and 
 worthy tnd, the glory of God. 
 
 SERMON LXII. 
 
 Foui-ihlyi T C O M E in the laft place to apply this do£lrine. 
 X Ufe I. For reproof. To them that do not fing- 
 ly eye the glory of God in what they do, but have other ends 
 they chiefly aim at. Self is the great idol in the world : And 
 it is chiefly feen in this, th^t men aim at themfelves, their own 
 profit, or theii own glory and praife, in what they do. All is 
 to advance felf. Men fet felf at the end of every action, and 
 juftle out God. 
 
 Particularly, men's aiming at themfelves, is feen in their 
 adlions, both natural, civil, and religious. 
 
 1. You make felf your end in your natural a£lions, when 
 you eat and drink, merely to nouriOi the body, or to gratify 
 the fenfual appetite. In this cafe your eating and drinking is 
 idolatry ; it is a mcat-ofTering and drink-oft^ering to appetite. 
 You make felf your lad end, and^'wr h^lly your god [a)-, and 
 your table is the table of devils. 
 
 2. Y''ou make felf your end in your civil aftlons, when you 
 trade merely that you may grow rich and wealthy, and get 
 portions to your children. When you have no further aim, 
 this is to make Mammon your God, and to fet the world in 
 God's room. Again> when you feek after places of profit and 
 preferment, merely that you may make up yourfelves, and 
 raife your families. Grace will teach a man to do otherwife. 
 It is very remarkable, that, though Jofeph had a great truifc 
 }n Egypt, yet he had made no provifion for himfelf. It is the 
 glory of a man in public place, rather to depart from his own 
 I'ght, than to feek to make up himfelf by preying upon his 
 brethren. 
 
 3. Men's aiminp- at themfelves is feen in their religious ac- 
 tions, both external and internal. And, 
 
 (l.) You make felf your end in your external acls of reli- 
 gion, when you are moved to take up a p-rofellion by a regard 
 to your own intereft, or a regard to the countenance that is 
 given to religion in the times wherein you live ; or when yoa 
 jfnake any public appearances for God or religion, that you 
 ^lay get glory and praife from men ; as Jehu did (/>). Many 
 
 times 
 
 i<i\ Phil, iii, ifj, {h) a Kings x. :6^ 
 
God*s Glory our Chief End. 13 
 
 times men have bafe ends in their feeming zeal for religion : 
 As Demetrius and the craftfmen, who cried up the greatnefs 
 of Diana, not out of any true zeal for her, but for their own 
 gain- Again you make felf your god, when you attend ordi- 
 nances, or pray, or give alms, to be feen of men, that you 
 may get a name, and advance your repute ; and when in pray- 
 er, you defire health for your own eafe, and fuccefs for youc 
 own plenty, and gifts for your own applaufe, and children 
 for the increafe of your family; and when family-duties arc 
 performed, to beget in others a good opinion of you, and to 
 fupport your reputation among your godly neighbours. 
 
 (2.) You make felf your end in the internal a6ts of religion, 
 when in your defires after heaven you aim only at your own 
 happinefs : When you make this the ultimate end of your de- 
 fires, this is to refpe<£l felf more than God. We fliould aim 
 at the glory of God in our falvation ; fo that his glory ftiould 
 be our chief and ultimate end. But when you aim only at 
 your own happinefs, this is a motion of mere nature. Again, 
 when you defire pardon of (in, only for your fecurity from e- 
 ternal damnation ; and fan61:ification, only to fit you for ever- 
 lafting blellednefs -, and peace of confcience, only that you 
 may live the more comfortably : Then you make felf your 
 end. I confefs, feeing God urgeth us to feek after thefe blef- 
 {ings, by motives from the great advantages that will redound 
 by them unto ourfelves ; therefore we may lawfully defire 
 them with refpe6l to ourfelves : Yet this refpe^l muft be con- 
 tained in its due bounds, in a due fubordination to the glory 
 of God, not above it, nor in an equal balance with it. But 
 wlien in your defires after fuch fpiritual bleflings, your 
 thoughts of God's glory and honour are over-topt by aim.s at 
 your own advantage •, this is to make felf your end. 
 
 I (liall, in profecuting this purpofe a little further, i. Af- 
 fign feme evidences of men's aiming at themfclves, their own 
 profit, or their own glory and praife in what they do. 2. Hold 
 forth the great evil thereof. 
 
 Firjl, Men's aiming at themfelves, or making felf their end, 
 appears in thefe things. 
 
 1. In being much troubled for what difgraceth themfelves, 
 but nothing troubled for what difhonours God. When you 
 cannot put up what you apprehend to be an affront offered to 
 yourfelves, but do eafily pafs what is evidently difhonourable 
 to God without any juft refentnient 5 this plainly {hewy that 
 that your own honour is more dtjar to you than thegloiy and 
 jionour of Gcd* 
 
 %. In 
 
14 God's Glory our Chief End. 
 
 2. In envy at others. Many would gladly make a monoply 
 of religion, and fhine alone; therefore they envy the gifts and 
 graces of others, and endeavour to blaft their repute. They 
 are pleafed when God is glorified by themfelves, but grieved 
 when it is done by others. This is a fign that their hearts are 
 more fet upon their own repute, than upon the glory of God. 
 Thus the Pharifees envied Chrift : Beholdy fay they, the luorld 
 is gone after him (r). Men are envious, becaufe they think the 
 gitts and graces of others derogate from their efteem. 
 
 3. In mens' being carelefs of the public interelts, fo it go 
 well with themfelves. If their own private interefts profper, 
 they care not what become of the public. On the contrary, 
 the children of God arc ready to facrifice their own private 
 jnterefts for the public good. Jonah was content to be caft 
 into the fea, that it might be calmed for the fafety of thofe that 
 were in the fhip with him {d). And we have an eminent in- 
 ftance in Mofes. God offers him a compofition, as it v/ere : 
 •• Let me alone, Mofes, do not plead with me in behalf of thid 
 ** people, and I ivill make of thee a great nation^ the holy feed 
 •* (liall be continued in thy line inftead of Abraham** line (^):'* 
 Yet Mofes would not let him alone, but ftill wreftled with him 
 in the bthalf of that people; that is. No matter what become 
 of me, if thou wilt pity and fpare thy people. 
 
 4. In mens' fceking their own private benefit with the pu^ 
 blic lofs. Many feek to make merchandifeof the calamity of 
 the times. They trouble the waters that they may fifti in them, 
 and fet on foot mnovationsthat they may promote themfelves. 
 Many care not how much they embroil a nation, fo they thcm- 
 Iclves may be fet up in place and power; and regard not wlTat 
 miieries people are brought under, fo they may make up thenv 
 felves. But good N-,hemiah was of a far other temper ; be- 
 caufe of the calamity and diitrcfs of the people, he would not 
 take what the king of Perfia had allowed for fupporting the 
 j;reatiicfs of his place (/). » 
 
 5. In mcii'o taking up a profefiion of religion for their own 
 temporal good and conveniency. As many followed Chrift 
 for the loaves [g] \ fo many own religion for worldly advan- 
 tage : Thus the Shecbemites yielded to circumcifion, in hopes 
 that all the cattle of the children of Ifrael would be theirs (Z>). 
 *i his is uf Uiil in times of public changes. It was an old com- 
 plaint, 
 
 U) John xii. 19, (i) Jonah i. 12. (e) Exod. xxxi. 
 
 I-. U. U) ^'ch.v. 14. (g) JoUu vi. 26. (/;) Gca xi;xiv. 
 J»3- 
 
C^x Gkry our Chief E nth 15 
 
 phint, That it nv&s not piety but covetoiifnefs that prcffipted many t:> 
 averturn idolatry f. 
 
 6. In mens' being able to endure trials and perfecutions 
 for religion. When troubles arife, many are ready to quit 
 their profeffion. Their lamp will not burn, unlefs it be fed 
 with the oil of praife or profit. Oh, how many are loth to 
 be lofers by religion ^ Now, when men are fo tender and de- 
 licate that they cannot endure to fufFer for religion, it is a figts 
 they had other aims in it than the glory of God. 
 
 7. In mens' carrying on their carnal defigns under the pre- 
 tence and vail of religion, as thefe corrupt teachers in Corinth^ 
 who would take no maintenance, that they might gain credit 
 ?nd applaufe {i). Herod pretended he would worfiiip Chrift^ 
 when really he intended to deftroy him. Jezebel ordered a fail 
 to be proclaimed, that fhe might deftroy Naboth, Simeon and 
 Levi urged circumcifion on the Sechemites, that they might 
 have an opportunity for revenge, Abfalom pretended to go 
 and pay a vow at Hebron, that he might carry on his unna- 
 tural rebellion againft his father. Carnal ends, yea, wicked 
 ends, are many times carried on under religious pretences. 
 
 Second, I come next to hold forth to you the great evil of 
 making felf your end, or aiming at your own profit, or your 
 own glory and praife, in what you do. To make felf your 
 end is a woful evil. For, 
 
 1. It is an invading of God^s prerogative. It Is his pre ro-' 
 gative to be his own endy and to a6l for his own glory : There- 
 fore to make felf your end, is to ufurp the rights of the Deity, 
 and to fet yourfelves in the throne of God. When you mind 
 chiefly your own glory and praife, you rob him of his honour, 
 and take the crown off his head. 
 
 2. It is bafe and unworthy. Such as aim at themfelves are 
 men of low and bafe fpirits. Self is an unworthy mark to aim 
 at : And all adions favour of their end. If the end be bafe 
 and unworthy, the a6lion is fo too. 
 
 3. It is to a6t againft felf and your own Intereft. No mati 
 doth lefs enjoy himfclf, and more lofe himfelf, than he that 
 doth moft. aim at and feek himfeif ; for God ufeth to difap- 
 point mens' carnal and felfifh aims. 
 
 4. It tends to the diftionour of God and difgrace of religion. 
 We read of fome who are enemies to the Crofs of Chti/fy whofe 
 gad is their belly y ivho mind earthly things (k). There are no great- 
 er enemies to Chrift than fuch'as profefs religion for their felf- 
 
 intcreih 
 f Non prelate everttrunt idohy fid avaritta. 
 (i) 2 Cor. xi. 12. [k] Phil. iii. \^, 29. 
 
1$ GccVs Glory our Chief End. 
 
 jntereft. It Is an honour to God, when men ferve him out of 
 pure love to him, and not for hire and wages : But when you 
 make a market of religion, and under the name and profeiHoii 
 of Chriftianity, mind nothing but your own profit and gain 5 
 this is difhonourable to God, and creates great prejudices a- 
 gainft religion. As Satan faid of Job : Doth Job fear God for 
 nought (/) ? So are carnal men ready to fay of profeflbrs, do 
 they profefs religion and follow the duties thereof for nought? 
 They hunt after places of profit and preferment 5 and God 
 may have abundance of fervants at this rate. 
 
 5. When your end in religion is your own glory and pralfe, 
 then you have your reward (;«), as our blelied Lord faith of the 
 Pharifees. When your utmoft aim in taking up a profefTion 
 and performing duties is, that you may have praife and glory 
 of men, you do thereby give God a folemn difcharge, and have 
 no other reward to look for. 
 
 6. It expofeth to greater damnation (/j). It is a great fin to take 
 up a profeflion, and make a fair fhew and appearance of be- 
 ing godly, when in the meanwhile you are quite naught and 
 rotten at the heart ; But this being done for a corrupt end, for 
 a pretence and cloke only, your fin is the greater, and fo will 
 your judgment be. 
 
 life 2. For exhortation. Make the glory of God your chief 
 and ultimate end in all you do. Whatever you are about, in 
 all your actions, natural, civil, and religious, let it be your 
 chief aim to have God glorified. Have this always in your 
 eye. Let your hearts be chiefly fet upon this, that God may 
 have glory. 
 
 For exciting and engaging you to this, confider, 
 
 I. True Chriftian fincerity lies chiefly in this. The great 
 difference between hypocrites and fincere Chriftians, lies in 
 their different ends and aims. They are both employed in re- 
 ligious duties; but the one alms at his own glory and profit, 
 the other at the glory of God. When you proftitute your re- 
 ligious duties to bafe ends, all your acts are ads of fin and fol- 
 ly, how fplendid foever they are in outward appearance. 
 
 n. A right end ennobles a man. Low fpirits have low de- 
 figns, and bafe ends are ufually purfued by bafe means. But 
 when your chief end is to glorify God, this will ennoble your 
 foul, and put you upon noble employment. To this purpofe 
 our Lord fays, The light of the body is the eye : If therefore thine 
 
 eye 
 
 [I) Job i. 19, {;«) Matlh. vi. 2, 5. {n) Matth. xxiil. 14.. 
 
doiti Glory ottr Chltf ErJ.. I ^ 
 
 #V^ befingky thy iphole body fmll be full of light. Biff if thine eye 
 hiS L"Oi!y thy ivhQle badyfhall be fall ofdarknefs (o). Wiiat poor lives 
 iio they live, far beUrw th.c dignity of mci),. whofe chief end is 
 to gratify th-C fenfaal appetite ? Beafts eac aiiid dxiixk, and iJeefi 
 as they do. And when men aim at caniily things as their 
 chief end, then they tiijemrelves become earthly j earthly in 
 their liume, thouglits, defires, d«tigns, proje(Sls, empioy- 
 ments, ^c. But when God is your thief cudj all wiii be 
 Keavenly and God-like. 
 
 3. Thitt wril make you failhfill, watchful, and diligent ia 
 the duties incumbjcnt on ycu, both in your general, and in your 
 particular callings. Whence is it^rhat many are ilo unfaithful 
 and negligent in cheir refpediv^ duties, aiid h\i up their lives 
 with many things in cow « hen L with their great t\\^ ? It is be- 
 caufe they do not fet the right end belore them But when the 
 glory of God is your chief end, this will cut off many imper- 
 tincnci** and extravagancies in your practice : For you will 
 J-eaibn with yourfeives thus. What refped hath this to m/ 
 great end ? Is this the way to. glorify God I 
 
 4. To make the glory of God yoAir chief end wiii; fweeten 
 and facilitate your worlc amidft.aii thefe di fTicul ties and hard- 
 fnips wherewith your duty to God may be attended. It is hajrd 
 to pinch the fit?{h, to deny its luilings.und cravings,, to row a- 
 g«in(t the wind and tide of corrupt nature:, and to espofe your- 
 felviis to many troubles and ir.conveniences, in the way of 
 duty : But this will make all eaiy, v^'hen you conflict that this 
 is the v/ay to glorify to God. 
 
 But what {hall we do that we may have the glory of God 
 for our- chief end in all that w^e do .? lake.iiiefe directions. 
 
 1. Get a new nature. An old unr^jnewcd nature can never 
 raife up itfelf to a fupernatural intention. Carnal i^ntn have 
 always carnal and corrupt ends. They cannot aim at the glo- 
 ry of God : For they hate God, and are enemies to him 5 
 there is an utter averft^nefs to God rooted in their natures 5 
 yea, an unrenewed nature \^ enimty agaiiiH God {p)* there- 
 fore, get a new nature. Get a deep huoibling {^n(c of the de- 
 pravation and corruption of your natures : Lamtriit and rhourn 
 over the fame: Cry to God for the new heart and new fpirit : 
 And wait for his renewing and regenerating grace in the ufe 
 of the means and ordinances he hath appointed. 
 
 2. Get a faving intereft in Chrift. You cannot aim at the 
 glory of God, till you are at peace with him ; And you can- 
 
 YoL. II. N^ ^. € ' noi 
 
 {(f) Matlh. vi 22, 23. (/> )Rcm vlli. 7, 
 
1 8 God's Glory our Chief End» 
 
 not have peace with God, but through Chrift ; he is tht only 
 peace-maker between God and fmners. Again, you cannoi 
 bring glory to God in an a£live way, but by virtue of grace 
 and ftrength communicated to you through this bkiTed Medi- 
 ator. Therefore, ftudy your abfolute need of Chrift, and his 
 tranfcendent worth, and the gracious terms on which he is of- 
 fered ; and be earneft with God for grace to make you able 
 and willing to clofe with Chrift, by confenting heartily to 
 thefe terms. 
 
 3. Get much love to God. Men^s aims are as their affec- 
 tions are. Love to God ii> the great principle that draws iss 
 off from felf to God. Self-love makes you mind and pleafe 
 yourfelvcs : But love to God would bend and incline you heart . 
 to him. When you love God, then his glory will be dear to 
 you, above any enjoyment or intereft of your own. 
 
 4. Study much felf denial and mortification to the world. 
 The more dead you are to felf and the world, you will be the 
 more alive unto God. Therefore, labour to get your hearc 
 weaned from all things here below j and ftudy to be denied to 
 your eafe and liberty, your credit and reputation, your wealth 
 and outward eftate, &c. You muft down with felf and the 
 world in your hearts, if you would fet up God. 
 
 5. Think often on the end of your creation and being. la 
 this we have our blefled Saviour for a pattern : To this end was 
 Iborn^ fays he, and j or this caufe came Unto the iu9rld [q). A- 
 las, manv men live like beafts : They cat, and drink, and fleep, 
 but never mind for what end they were born But it would 
 be of great advantage to you to be often thinking thus with 
 yourfelves, " Why hath God fent me into the world, and 
 ** given me a reafonable foul ? Do I live up to the end of my 
 •* creation?" 
 
 (?) Johnxviii. 37* 
 
 DISCOURSE 
 
( 19 ) 
 DISCOURSE XVI. 
 
 Of making it our great Employment and Badnefs to Glo- 
 rify God. 
 
 SERMON LXIIL 
 
 1 Cor. vi. 19, 20.— And ye are not your ovjn : For ye are 
 
 bought ivith a price : Therefore glorify God in your body^ and in 
 your fpirit^ which are God^s, 
 
 IN this and the preceding verfes, the apoftle is argumg againft 
 that filthy fin of fornication, that fome of the Corinthians 
 had fallen into: And here he argues againft it from the re- 
 demption of believers by Chrift. That the apoftle is here fpeak- 
 ing to and dealing with fincere believers in Chrift, is plain, not 
 only from thefe words, but from the preceding verfes. He 
 fpeaks to fuch as wqtc faints, verfe id. To fuch as vftrtfanSli- 
 fedandjuftifedy verfe 1 ith. To fuch as were favingly united to 
 Chrijiy verles 15th, 17th, ^n^^z^ the Spirit of Chrift dwelling in 
 them, verfe 19th. 
 
 In the words read, we have thefe three things, 
 
 1. A denial of any right of propriety in themfelves. Te are 
 not your own. That is, not at your own difpofal -, not fo your 
 own as to have it in your power to ufe and difpofe of yourfelves 
 at your ov/n pieafure. 
 
 2. An affertion of God's propriety in them upon the account 
 of their redemption by Chrift : Te are bought with a price. There 
 is no buying, properly, v/ithout a price; but the word^nV^ is 
 added for the greater emphafis, to (hew that it was a great 
 price, and a fulfprice that Chrift paid. He did not compt)Utid 
 our debt with the Father: He paid the uttermoft farthing» The 
 price was that of his own precious blood [a). And with this 
 price Chrift bought both the bodies and Ipirits of believers, 
 their whole man ; as is implied in what follows : Therefore glo- 
 
 fy God in your body^ and in your fpirit . Kt\A from this the ?.pof- 
 tie infers God's propriety in them nvho are his. Both the 
 bodies and fpirits of believers are his, not only by a right of 
 creation and prefervation, but alfo by right of purchafe, as 
 Jj^re^ and. by light of covenant-refignation. 
 
 3. The 
 (4) I Pet* 'u 18. 
 
•2D Ofr}:rJ:ing it cur grcai L>.vpIc\fVPr?^ 
 
 '>. The tluty of believers, inferred from all this ; Thereforg 
 ^brify God in your bcdy^ and in ^Qur fpirit. Seeing both are his, 
 00th ought to be ufed and employed for bis glory and honour. 
 From thefe words i Ihall ipeak to this doctrine. 
 
 Obferv. ^'he confiderafion of this ^ thai our hiKes nvd fpirlh 
 are not our own but God s^ Jl.^ould engage us to make it our 
 great employment and bufmefs to glorify hitn in both. 
 
 Kerc I Tnall Hkw, 
 
 T . ll'^hat it is fc g'onfy God in our bodies andfpirits. 
 
 2. What f'^rce there is in this argument to engage us to glori- 
 
 fy God in cur bodies, and fpiritSy that both are hiSy and, 
 that we. are not our /nun. 
 
 3 . IJhall apply the doclrine, 
 
 jfirjly What is it to gtorify God In our bodies and fpirits ? 
 
 "We jrlorify God, not by adding any glory to him; for be- 
 ing infinitely glorious, h? is not capable of any additional glo- 
 ry : nothing can be added to his effcntia! glory. Nothing we 
 tio can be of any advantage to him So Elihu teils us, Ifthoa 
 te righicouSy ivhat givcjl thou him ? Or ivhat receiveth he of thine- 
 
 hand ? Thy rigbiecufnefs may profit the [on of man (b). 
 
 But we glorify God by declaring and manifeicing his glory. 
 We may here obferve a very great difference between God's 
 g orifying lis, and our gloritying him. His glorifying us is 
 creative; he nriakes us glorious : But our glorifying him is on- 
 ly declarative, by deciarin? him to be what he is, and whar he 
 ever will be, without any fnadow of turning. We are to be 
 witnefl'es of his glory, and to give teifimnny to the appearances, 
 and out-br*"akings thereof. rhe inanimate creatures glorify 
 him pallively or objetlively ; we are to do it a'£lively : Trey do. 
 it neceiTarily v but we are to do it voluntarily and out of choice, 
 p.ur proper work is to acknowlec'^ge in our hearts inwardiy^ 
 and to cxprefs in our words an^ ailions outwardly, what i, 
 glorvous 5»laje(tv he is : So that w^e are to glorify him inivard-*, 
 tKy and outnvardly ; in our fpirits ^ and /;/ cur bodies. 
 
 I. Inwardly in our hearts and fpirits. And that, i.. By 
 rwivng and acki\owIedging his infinite peHecStion, and his 
 tranOende^t g'ory and excellency; that there is none like him, 
 and that he is the only true God. So dcth the prophet: There 
 4 •: <;•'/■■ l:l:c i.ntc thcCy O Loicd ; thou art great y a']d th\ n^vi" is gyeat 
 
 «'*) Job 5fxxv. ",2 
 
jn}9d Btifuiefs to Glorify God* ^t 
 
 in might : And the pfaiir.ift, Among the gods there is none llhwi^'i 
 fheey O Lord. And, Thou art God alone {c). 2. By an high 
 and honourable elleem of him; prizing him highly, and count- 
 ing all things hut lofs and dung in corwparifon oi him : As the 
 p(dlmift, JVkom have 1 in heaven but thee ? a?id there is none vp-^ 
 en the earth that J defire beftdes thee (d). 3. By an holy admira- 
 tion ot his matchlcts exceiiency and glory. To this purpofd 
 are thefe and the like cxpreflions : Lord our Lord^ hoiv excel- 
 lent is thy name in all the earth ' iVko is like unto thee^ O Lordi a- 
 mong the gods I ivho is like thee ! And again, IVho is a Ged like 
 unto thee [e) ! 4. By fuch high and reverend thoughts of hin» as 
 become his greatnels and maj:fty; meditating on him, till our 
 iouls receive the inipreffion and itamp of all the letters of his 
 glorious name. 5. By believing on him through Chrift the Me- 
 diitor, and as he harh m-?inifeil:ed himfelf in Chriil. So it is 
 faid, He that hath received his tifiimony, hath fet to his feal^ that 
 God is true (/" ). This is a compendious way of glorifying God, 
 when upon tHe credit we give to his teftimony concerning Chrift , 
 we receive raid clof.^ with Chrift by faith in all his mediatory 
 offices, and make choice of God in him for our God and por- 
 tion. 6. Bv an entire refignation of ourfeives foul and body 
 to him, to be wholly, fully and for ever his, As it is faid ot' 
 the believing Macedonians, that they gave themfclves to thf- 
 Lord ( 0-). We glority God, when we give ourielves to him 
 as the mod worthy Being, and dedicate and devote ourfehes 
 to him and his fervice as the belt of Mafters« 7 By aTmcere lotfj 
 to him, and ardent defires after bim; giving him the chief room. 
 in our hearts: When our love to him and defires after him are: 
 fuch as ^\0 plainly declare that there is none like him in our 
 efteem (/6). "6. By trufting hin^ upon his bare word, even con-^ 
 trary to human appearances and probabilities. Hereby wa 
 give him the glory of his faithfyir.efs. Hence it is faid of A- 
 braham. He nvas Jlrong ?>> fnith^ giving glory to God [i). f). By a 
 holy fear cf his bleiica name, on the account of bis greatnefs, 
 power, holinefs, {uftice, and goodnefs. Hence we srebidden/'v^r 
 this ghrious and tearfiil naim% THE LORD THT GOD ; and 
 fear God, and give glory to him '■ k) 10 By a heart-burning zeal 
 "for him and his interelts. My zeal hath confumed me, fays the 
 pfaimift ; becaife tni^ enejrJes haw forgotten thy ivords ^/). Never 
 
 was 
 
 [c) Jcr. -. ."> Pfal. Ixxxvl. 8, 10. {d) Pfal. IxxII*. 25. (^1 V\z\, 
 vlli. I. Exovi xy. II. M;c vii. 18- (/ ) John lii. 53. {g) 2 Cor, 
 X!ii. ^. {h') Pfal. Ixxiii. 25. (/) Rom. iv. 30. {^kj Dcui. xxviii.i 
 ^^. P.ev. yiy -. (/] pfal. c.^ix. 130. 
 
^2 Ofmalh:g k ouf great Employment 
 
 was there a more zealous parcel of men than the primitive 
 Chriltians. But, alas, in our days primitive zeal is almoft 
 gone. Oh what deteftable neutrality and inditFerency in the 
 matters of God is there this day among profeffors of religion I 
 O that primitive zeal were again revived; fuch a zeal as might 
 make us tender of God's honour, and grieved for his difhonour. 
 "We have the pfalmift for a pattern in this : The zeal of thine 
 hsufc hath eaten me upy fays he ; and the reproaches of them that 
 reproached thee are fallen upon me [m). 
 
 2. We are td glorify God outwardly in our bodies, and that 
 both in word and converfation : Yet not without the heart ; 
 for even in thefe things whereby we are to glorify God out- 
 wardly, the heart mult go along, clfe ail is done in hypo- 
 crify. 
 
 Flrjly We are to glorify God in word. And that, i. By 
 afcribing glory to him ; of which I fpoke formerly. 2. By 
 fpeaking to his commendation. We fhould be trumpeters of 
 his praile, and as heralds to proclaim his glory and riches, his 
 beauty and goodnefs : Sing forth the honour of his namey and 
 make his praife glorious {n). 3. By declaring and publifhing the 
 glorious and wonderful works of God to the glory of his name. 
 As the pfalmift exhorts : Declare his glory among the heathens ; 
 his ivinders among all people {0). Particularly, by declaring in 
 due circumftacces the great things he hath done for us. Come* 
 And hear ^ fays the pfalmilt, all ye that fear Gody and I luill declare 
 *what he hath done for my foul \p). Of this there are many in- 
 ilances, efpccialiy in the book of Pfalms. 4. By blefling and 
 praifing his glorious name, as the people of God did : Ble/pd be 
 ibj glorious natney ivho is exalted above all hlcjfnig and praife [q). 
 Hence is that exhortation, Let them praife the name of the Lord : 
 For his name alone is excellent ; his glory is above the earth and heaven. 
 Wbofo offer eth praijey glorfiLth him {r). The nine lepers that 
 ^ent away without giving thanks, are faid not to return to give 
 glory to God. As all the beafts have their own peculiar founds 
 and voices, fo this is the natural found of a man. It is as proper 
 to us to praife God, as to a bird to chant. 5. By pleading for 
 Kis name, hiscaufe and interclls^. When we are called to fpeak 
 for God, our filence may colt us dear. Let us ponder Mor- 
 decai's ntefiajre to qtieen Eilher : If thou alt:getkcr holdeji thy 
 peace at this time, thou and thy father's houfe fuall be dcjlroyed [s),. 
 
 It 
 
 {fn) Pfdl. Ixix. 9. (n) Vh\. Ix^-i. 2. {0) Pfal. xcvl, 3, 
 
 (/>) Pfal. Ixvi. jO. (y) Nth ix. 5. (r) Pfal. cxlviii. 15, 
 
 aud 1, 23. (( j EHh, iv. 14. 
 
and Bttftnefs to Glorify God. 2j 
 
 It is dangerous to be tongue tacked when wcare called t6 fpeak 
 for God. 6. By a humble confefiion of fin under afflicting 
 providences, to the glory of God's juftice; thus juitifying 
 God, and taking fhame to ourfelves. To this Jofhua exhorts 
 Achan : Give glory to the Lord of Ifrael, and make confeffion unto 
 him (t). 
 
 Second, We are to glorify God in our converfation, 
 (i.) By departing from all iniquity; renouncing, abandon- 
 ing, and forfaking whatever is diflionourable to his name, and 
 ftrikes againft his glory. God is much diflionoured by the vi- 
 cious lives of men, efpecialiy of fuch as profefs his name. 
 Hence the Lord faith of the Jews that were carried captive to 
 Babylon, and there lived profanely and vicioufly: They prof aned 
 my holy name, ivhen they faid to them, Thefe are the people of the 
 Lord, and are gone forth out of his land {ii). And, fays the a- 
 pollle, of the Jews who profcfled to be the people of God, 
 Thou that makejl thy boafi.cfthe law, through i>reahng the law dif- 
 honour efl thou God ? For the name of God is blafpheined among the 
 Gentiles through you (x). Alas ! many profeilbrs of religion 
 glorify God in profeflion, but pollute him in converfation. 
 Therefore it is neceffary for the giory of God, that you who 
 are called by his name, feperate yourfclves from the abomi- 
 nations of the time, and keep yourfelves unfpotted of the 
 world. 
 
 (2.) By pofitive holinefs of converfation. Hence God faith. 
 He that ojfereth praife glorifieth me ; and to him that ordereth his 
 converfation aright, will I fhew the falvation of God {y). You 
 glorify God, when you are fruitful in holinefs and obedience. 
 Herein is my Father glorified, fays our Lord, that ye bear much 
 fruit {a). And the apoftle prays, that the Philippians might 
 be filled with the fruits of righteoufnefs, which are by Jefus Chrifi 
 unto the praife and glory of God{b). You ought to live and walk 
 fo as you may in a fort exprefs the glorious perfe£l:ion^ of God 
 in your converfation, and that the image of God may be fccn 
 damped on your very lives. Te are an holy tiation, fays the a- 
 ^O^Xq,,^ a peculiar people, that ye fhouldfJjew forth the praife 5 (or, 
 virtues) of him who hath called you cut of darhnefs into his marveU 
 lous light {c). We ihould be as fo many clear glafles whereiri 
 the glory of God doth evidently fhine forth. But, alas, the 
 beft of us are but dim glaflcs •, it is but little of God's glory- 
 that we fhew forth to the world. Your lives fhould be a con- 
 
 ftant 
 
 (^) jofh. vii. 19. {u) Eztk, xxxvl. 20. (x) Rom. ii 2?,, 24, 
 (>•) Pfal. 1. 25. (a) John xv. 8. (^) i>ha. i. 11. (c) \ IV.t, 
 ii. 9. 
 
C4 Oftnaklis^ it oUr^gr^at Kmpl'^ynunt 
 
 Oant hymn to the glory and praife of God, by prochiming to 
 the world a deep lenlo of the oiniufeicucc, iiilinite jufticej 
 and holindsj ot that G^d whom you proicfs to fervc. And 
 you fliouid walk io fweetly, both in your g^neFal a»d in your 
 particular callings, as others may be induced to glorify God ; 
 Let your light fo /hi ne bef'^re tmn, that they may fee your gOQCtivorh 5, 
 and glor'ti'j your Father ^ nvho is in heaven [d)* 
 
 (3.) By diligence in the duties of his worQiIp.. So it is 
 faid. Fear Gody a fid give glory to him. And, Give unto the Lord ^ 
 the glory due unto hii name : iVjrJhip the Lord in the beduty ^ ko" 
 iinej's {e). We glorify God by a6ls of worihip, and a diligent 
 attendance on bis ordinances. He hath inftuuied duties and 
 ordinances for his glory and honour. The wcrflnp of God is 
 an homage which we owe to him on the account of his fove- 
 rcignty. Oi\ this ground the pCalmift calls for it : Ser^e the 
 Lord ivith gladntfs ; come before his prefence ivith finging. Kn-yuj 
 ye that the Lord he is God {J ). '1- hereby we own our allegiaiH^ 
 to him as our Sovereign, and oiir abfolate dep^^ndence ca him 
 for all things ; and this glorifies him. 
 
 (4.) By an open profelTion and confeiHon of his name. Ouf 
 bleded Lord prefieth this : JVhofoever Jhall confefs me before 
 •tneuy him ivill I confefs alfo before m\ Father who is in heaven {g). 
 You glorify God, when you are not afliarr.ed of him, nor of 
 his way, but are ready to declare on ail proper occafions whofc 
 fervan<s you are, and whom you own as your Lord and Maf- 
 t€T. The jijlory of God is greatly concerned in this. God 
 is much diftionoured by profcflors of religion, when they dif- 
 femble their religion and protcirion, and their refpcct to his 
 Nvork and caufe, for fear of men, or out of love to thie pr>efeut 
 world. 
 
 (5.) By being acSlive in your place and ftatlon for hie king- 
 dom and intereits j (landing up and contending for his caufe 
 and gofptl, and advancing .and promoting his intcreds, to the 
 glory and honour of his name. You Ihould be often devifing 
 how you may lay out yourlelves in your fcveral iiaiions for 
 Cnrifl, by advarjcing his intefelh, and cniargiiig his kingdonx. 
 As this wiil be honourable to Chriil, fo it will be a great ho- 
 nour to yourfelvcs to be thus employed. '* lo do for Chrift,'* 
 f.iid Ignatius, " is more honourable than to be monarch of all 
 •* the world." 
 
 (6.) iiy fuffering for him and for his caufe and gofpel, when 
 
 called 
 
 (r/) Matth. V 1^. (c) lUv. Xlv. 7. rfJ. XXIX. 2. {/) Pfd. G. 
 
 2) 3- i^:} *'i-tiL A. 53. 
 
ami Bufinefs to Glorify God, 1^ 
 
 called to it. God Is glorified by patient fufferlngs. Hence 
 God's remnant are exhorted to glorify the Lord hi the f res (/). 
 And the apoftle doth hereby encourage us to fufFcring for 
 Chrift : If ye be reproached for the name ofChrijl^ happy are ye — On 
 their part he is evil fpoken of but on your part' he is glorified [g). 
 He is glorified when fuch as ferve him are ready to fufFer tor 
 him even unto death. Therefore you (liould not only bear 
 teftimony to his truths, but be ready to feal your teltimony 
 with your blood. It brings much glory to him, when in the 
 face of all danger?, and under the greatelt trials and difcou- 
 ragements, you are neither afraid nor afliamed to cleave to 
 him and his caufe and gofpel. You do thereby manifeft the 
 power of his grace in you. Therefore, dear Chriftians, let 
 not this be grievous to you : Let glory to God be written, though 
 it fliould be written with your blood. 
 
 (7.) By walking chearfully and comfortably in the good ways 
 of the Lord. God is diftionoured when fuch as ferve him are 
 deje£led in fplrit, and give way to defpondency and difcou- 
 ragement. The Perfian kings would not fuffer fuch to abide 
 in their prefence ; they thought it a difparagement to them. 
 It is much for the glory of God that you who are his children 
 walk chearfully. This brings up a good report on him, and 
 on his way. Hereby you give him the glory of his goodnefs, 
 and proclaim to the world what a good God and Mafter you 
 ferve. 
 
 (8) By holy Chrlftlan contentment in all conditions: And 
 particularly by a chearful and humble fubmiifion to the will 
 of God under afflifting providences, without murmuring or 
 complaining. Hereby you give him the glory of his wifdom, 
 that he knows what is good for you, and how to carve out 
 your lot for you, better than you do yourfelves. 
 
 SERMON LXIV. 
 
 Second, T Proceed, in the next place, to fhew what force there 
 j_ is in this argument, to engage us to glorify God in 
 our bodies and fpirits, that both are his, and that we are not our 
 own. Juftice requires that every man ihould be ferved of his 
 own, and that what a man hath an intereft and propriety in, 
 ihould be at his command and difpofal. So here, feeing both 
 our bodies and fpirits are God's, it is juft that both be employ- 
 ed in his fervice, and for his honour and glory. 
 
 Vol. II. N°. 5. D Par- 
 
 ijj) Ifa. xxiv 15. (/) I Pet. iv. 14. 
 
2(5 Of malting It our great Employsnent 
 
 Particularly we are God's by creation, by prefervation, by 
 redemption, and by covenant-ref^gnation ^ and being bis, by 
 a manifold right, we ihould not live to ourfelves, but to hiai 
 whole we are. 
 
 I . We are God*s by creation. It is hs that hath 7nade uSy 
 a7jd'?iot lue ourfdves {a). He not only made the firft man and 
 woman, but all other men and women in the world. Our bo- 
 dies were formed by him in the womb. Thy hands y fays the- 
 Ffalmift, have made me^ and fapioned me. And, My fubjtauce 
 luas not hid from thee^ when I ivas made infecret, and curioufly 
 ^wrought in the low ef} parts of the earth [b). That is, in my mo- 
 ther's womb, a place as fecret and remote from human eyes 
 as the loweft parts of the earth. And our fouls were created 
 by him : For he is the Father of Spirits y and \iQ formeth thefpl' 
 rit of man ivithinhim {c). Now, feeing we are made by him^ 
 he hath an abfoiute propriety in us. Wc are wholly and on- 
 ly of him and from him, and from none elfe : Therefore we 
 iliould be wholly and only for him, and for none elfe. Being 
 his creatures, we fhould be entirely devoted to his intereft, and 
 forthcoming for his glory *, efpecially confidering thefe two 
 things. 
 
 (i.) That the glory of God is the end of our creation. For 
 of him y and through hi my and to hiyn are all things ; and /^^ made 
 ull things for himfelf (d) : But man in a fpecial and peculiar 
 manner. Man was made for God, and other creatures for 
 man. It is true, the other creatures were made ultimately 
 for God, but nextly for man. Hence the pfalmift falls a 
 wondering, Jf^hat is man that thou art mindful of him? Thou 
 madejl him to have dominion over the works of thy hands ; thou haji 
 put all things under his feet [e). So that man is placed in the mid-* 
 die between God and the other creatures. Therefore, it is from 
 man that all the excellency and perfection of the other crea- 
 tures fhould reflect toward God again. Seeing man was made 
 for the glory of God, therefore it (hould be his bufinefs to ad- 
 vance and promote his g'ory. Yea, it is the beauty and per- 
 fedion of a man, and the greateft acceflion that can be to his 
 being, to glorify God In that being. We are not elfe anfwer-. 
 able to the great end of our creation. 
 
 (2.) As the glorifying God is the end of our creation, fo in 
 our creation Cod put us in fome meet capacity for this. He 
 
 hath 
 
 ia) Pfal. c. 3. (h) Pfal. cxix. 73. and cxxxix. 15. {c) H^b. 
 xli. 9. Ztch. xii. I. (d') P.om. xi. 36. Prov, xvi. 4, {&) KaL 
 viil. nj 6» 
 
' ^nd Btifmsfs to Ghrify God. ty 
 
 hzth given us noble fouls, and excellent faculties, that are 
 Specially fuited hereunto. Other creatures are the books 
 wherein the glorious perfections of God are written ; but man 
 only is made capable of reading them : They arc a well tuned 
 inftrument; but man is to make the mufic. Therefore Epic- 
 tstus faid well, f ** If I were a lark, I would fing as a lark; 
 *' but now feeing I am a man, what fhould I do but praife and 
 ** glorify God without ceafing/' 
 
 2. We are God's by prefervation. He h^th ^ade the earth, 
 and a// things that -are therein , and preferueth them all. Me pre^ 
 ferveth man andheaft (/). We are continued and preferved in 
 
 being by the conftant influence of his providence : In him ive 
 live, and move, and have our being {g). We cannot hold either 
 foul or body one moment longer than God pleafeth. We de- 
 pend on him wholly for the being and prefervation of both ; 
 io that we cannot lay claim to either of them for one moment, 
 but are wholly his. We cannot preferve one member or fa- 
 culty by our own power : 80 that we are not our own to 
 difpofe of. Our abfolute and continual dependence on God, 
 gives him a full right to both body and fpirit ; fo that both are 
 to be employed according to his will, and for his glory. 
 
 3. We are God's by redemption. I'his is the argument 
 fpecially pleaded in my text : And ye are not your oijun ; for ye 
 (ire bought with a price : therefore glorify God, i^c. Believers 
 in Chriit arc redeemed by him from fin and wrath by the price 
 of his own precious blood {h). Under the law, when a man 
 was bought with another's money, his time, ftrength, and all. 
 he had, belonged to his mafter ; fo that his mafter might free- 
 ly employ him in any piece of lawful fervice. Therefore he 
 WAS called his money (i). His mafter might freely ufe him as 
 his own money. But you who are fmcere believers in Chrill 
 are bought at a far higher rate, even with his own precious 
 blood 5 and you are redeemed from the worft flavery, even that 
 of fin and 8atan : So that you are not your own, but his. 
 Therefore, unlefs you mean to defraud God of his right, you 
 fhould mind this more than you do, to live, not to yourfelves, 
 but to him that bought you. Efpeciaily confidering that you 
 were redeemed for this very end, that you might ferve God, 
 snd live to his glory. Hence it is that believers are faid to be 
 
 redeemed 
 
 f Si Lufcinia effem, canerem ut I^ufcinia ; cuvi autein homo fint, 
 quid aga7n ? laudabo Deuvty nee unquavi cejfaho, 
 
 {/) Neh. ix. 6. Ffal. xxxvi. 6. {g) A^s xvii. 28, {h) i Pet, 
 *. 18. (»■] Exod. xxi. *2it 
 
28 Ofmahng^ it our great Bmployinent 
 
 redeemed TO God (k) : That is, not only to his favour and fel- 
 Jowfliip, but to his fervice and obedience. And we read, that 
 Chri/} died for all, that they ivho live, might not henceforth live un- 
 to thcmf elves, but unto him that died for them, and rofe again : 
 And that he dial that he might be Lord both of the dead and liv- 
 ing (/). True it is, that believers only have an intereft in 
 Chrift's redemption j yet for as much as you all profefs to be 
 of that number, that you are Chriil's, and that he died for you, 
 ant^ redeemed you ; therefore I may plead this argument with 
 \ou all. You profefs Lhat you are bought with a price ; and 
 if you are reallv fo, then you are not your own but his -, fo 
 that your prof^^ilion obligeth you to live as his, by glorifying 
 him both in body and fpirir. 
 
 4. You are God's by covenant-refignation, viz. As many 
 of you as have covenanted with him through Chrift. I entered 
 into a covenant ivith thee, faith the Lord God, and thou becamejl 
 mine. And, fays the prophet, One fljall fay, I am the Lord's ; 
 and anotJ:er pall call himfelf by the name of Jacob ; and another 
 fhall fubfcribe with his hand unto the Lord, and ftrname himfelf by 
 the name of Jfrael [in). When you covenanted with God, you fo- 
 lemnly refigned yourfelves to him and his fervice ; you confecrat- 
 ed both foul and body to him to be wholly and forever his : 80 
 ihdt you are no more your own, but his, by your own voluntary 
 ronft-nt and covenant-refignation. You gave ydurfelves to the 
 Lc^rd («), as it is fald of the believing Macedonians. You gave 
 your hearty confent to God^s right to you and propriety in you : 
 And therefore are obliged to employ yourfelves for his glory. 
 If you ufe cither foul or body, or any faculty or member, ac- 
 cording to your own pleafure, after all that you have done, 
 this is perjury, and breach of covenant, which expofeth to 
 dreadful wrath. When Ananias and Sapphira kept back a 
 part of what they dedicated to God, they were ftruck dead up- 
 on the place : How much forer vengeance will you deferve, 
 if you alienate yourfelves from him, after fuch a folemn dedi- 
 cation of yourfelves to him and l\is fervice. 
 
 Third, 1 go on to the application of this do£lrine. 
 
 Ufe 1 . For lamentation. Alas, that God is fo little glori- 
 fied by us. And, 
 
 I. Many, inftead of glorifying God, live to his difhonour. 
 Herein chieilv lies the great evil of fin that it is diOionourable 
 to God, and ftrikes againft his glory. It is a pradical denial and 
 
 con- 
 
 f^^ Re/, v 9. {D 2 Cor. V. i^. Rom. xiv.9. (;/;) E^ck, 
 jpvi. 8 If*, xliv. 5. (>ij 2 Cur. viii. 5. 
 
and Bufuiefs to Glorify God. 29 
 
 contempt of God, an affronting and abufing of him and all his 
 glorious attributes. It is a contempt of his fovereignty, as if his 
 laws were not to be regarded ; and a difgrace to his holinefs, 
 when we caft our filth before his face. The truth is, it cannot 
 be conceived what a dilhonour fin is to God. Yet, alas, how 
 many live in their fins ? How much is God diflionoured in the 
 generation wherein we live ? How ibould it cut us to the heart, 
 when we fee his glory trampled upon by v/icked and profane 
 men I How much is he diflionoured by the vicious lives of: 
 many that profefs his name, whereby they give occafion to 
 others to blafpheme that worthy name by which they are call- 
 ed ? How many live pagan lives, under a Chriftian name and 
 profeffion, and are called Chridians to the diihonour of God 
 and Chrift ? 
 
 2. There are others, who, though they do not openly dlf- 
 honour God, or a6f againft his glory, yet are not active in ad- 
 vancing and promoting his glory. What carleiTnefs is there 
 of improving advantages and opportunities of glorifying God ? 
 How little zeal is there for his glory ? What lukewarmnefs 
 and ind'iierency in any thing wherein the glory of God is con- 
 cerned ? Alas, though we have the light of former times, yet 
 we want the heat and life. How many are carelefs of the in- 
 terefts of Chriffc, fo their own intereft& flourilh and profpcr ? 
 Many profefs to be well atFeded to the interefts of religion, 
 hut are Hack and remifs in their endeavours to promote the 
 fame. 
 
 But whence >s it that men are not a£tlve In glorifying God? 
 I affign thefe caufes. 
 
 (i.) Lazinefs and love of carnal eafe. Hence it is that men 
 are loth to be troubled with the faithful performance of their 
 duty But you can be adive and diligent in things of a world- 
 ly concern •, and (hould you not much more be hard at work 
 for God ? Therefore^ fhake off this lazinefs and eafe of the 
 flefli. God is at work for you, and fets all the creatures at 
 work for you j and ihould not you be much more at work for 
 him ? 
 
 (2.) A finful modefty. Some have a modeft fenfe of their 
 own meannefs and weaknefs, and want of gifts and parts, and 
 are ready to cry out, What can I do ? And fo they lie by, and 
 do not what they might do and ought to do. But this fliould 
 not be. When God calls out any of you to be employed for 
 his glory, you (hould not, like Saul, hide yourfelves among the 
 fluff; nor fliould you draw back, like Mofe«, when an oppor- 
 tunity is put in your hand of g^lcrifying God, and doing good 
 
 in 
 
30 Ofmaiing it cur great Emplcytnent 
 
 in your generation. God can help the ftammering tongue, 
 and blefs mean gifts, when you fincerely obey his call. 
 
 (3.) Shame : Many are afhamed to fpeak or a<Sl for the 
 glory of God ; they cannot endure feoffs, and taunts, and 
 Tcorns. But as it is true fortitude to defpife fhame in the caufe 
 of God ; fo it is an arjsjument of a bafe fpirit, when you can- 
 not endure a difgraceful word for him. Chriftians (hould not 
 be aftiamed to fpeak or a£l for God, before any fort of men in 
 the world* / •a;;*// Jpeak of thy tejlimonies before kings ^ fays the 
 pfalmift, and will not be apjnmed [g). 
 
 (4.) Fear : Some are afraid to put forth themfelves for the 
 glory of God in their place and ftation, left they lofe the favour 
 of men, and incur their hatred and difpleafure. But what is 
 this but to prefer the favour of men to the favour of the great 
 God ? Some are brow-beaten with frowns, and cannot venture 
 a little worldly lofs, and therefore are afraid to own God and 
 hisdefpifed caufe andinterefts. Butisthisnot aChriftianframe. 
 It is contrary to what the apoftle requires : Strive together for 
 the faith of the gofpel ; in nothing terrified by your adverfaries (/)). 
 
 3. Many formal profeiTors make a fair fhew of glorifying 
 God, but do it not {incereiy. I hey do that which for the 
 matter tends to his glory, they fpeak and acSb for his caufe and 
 interefts, but without any intention of glorifying him : Their 
 end is, to get a name to themfelves, or to advance themfelves, 
 and promote their own interefts. Jehu made a (hew of zeal for 
 foe Lord {q) ; but it was indeed a zeal for himfelf and his own 
 interefts. Some are publicly active in promoting the interefts 
 of religion, but are really hunting after their own interefts j 
 therefore they are no longer adlive that way, than they can 
 carry their own intereils along with it. 
 
 4. Alas, even the children of God are not fo a6live and for- 
 ward in glorifying God as they ought to be. What caufe have 
 even the beft. among us to lament, that we have come fo far 
 iliort of what we ought to have done, and might have done, 
 for advancing the giory of his blefied name ? Alas, that God 
 hath fo little glory by us. Some of you who are truly graci- 
 ous would have God glorified, but you do not lay out your- 
 fcives this way as it becomes you. 
 
 Ufe 2. For exhortation. Seeing your bodies and fpi/its are 
 not your own, but God's, therefore make it yourgreat employ- 
 ment and bufinefs to glorify him, both in body and fpirit. Dear 
 iriends, I am come to prodaim and aiTert God's right to you 
 
 and 
 
 (0) Pfal.cxix. 45. {p) Phil. I. 27, 2S. {q) 2 Kings x. U. 
 
and Biifinefs to Glorify God, 31 
 
 ^nd all that is yours. Indeed, he hath bcft right to you. lie 
 bath an abfolute right to you, and propriety in you ; fo that 
 you are not your own, but wholly his. And 1 do in his name 
 lay claim to you all, to your fouls, and to your bodies ; to ail 
 your faculties, abilities, and interefts j all are his. Will you 
 acknowledge his title ? -Are you his, or are you not ? Dare any 
 of you deny his right to you ? If not, as I hope there are none, 
 then I have one thing to demand of you, to wit, that yoti would 
 give God his own : Render to God the things that are God's; 
 Let your bodies and fpirits, all your powers and faculties, all 
 your abilities, be employed in promoting the glory and honour 
 of his name. It is not enough that you do not a£t againft his 
 glory, and that your gifts and abilities are not employed as 
 weapons of unrighteoufnefs ; but you muft a^l pofitivcly for 
 his glory. In the parable (r), the man that hid his talent, is 
 condemned as a wicked fervaot, though he did not mifcmploy 
 it, or wafte it in riotous living. It is fault enough to hide 
 your talent, though you do not abufe it. You muft be a£tive 
 for the glory of God. And> 
 
 I., Improve all the advantages you have for glorifying God ; 
 fuch as time, health and ftrength, wealth and riches, power 
 and authority over others ; all your gifts, parts^ graces ; all 
 that God hath given you, muft be employed in his fervice, 
 and for his glory and honour. Each of thefe are a price put 
 in your hand ; and, in a fcriptural fenfc, God muft be a gain- 
 er by every one of them. Therefore, look within you, with- 
 out you, and round about you, and confider how much you 
 g,re entrufted with, and improve all for God. Let him have 
 glory by all that ;0u have received. The meaneft gifts muft 
 not be idle. If you have but one talent, God requires a faith- 
 ful improvement of it. 
 
 2. Improve all for his glory with your utmoft diligence. 
 To do a little good by the bye, will not be accepted. You 
 muft fhake off your £oth and lazinefs, and beftir yourfeives, 
 that you may be hard at work for God. There muft be labour 
 and diligence. A lazy and loitering profellion will bring no 
 glory to God. 
 
 3. Your improvement muft be proportionable to what you 
 have received. If you have more wit than others, if you have 
 better parts, or greater plenty, or be higher in place and power 
 than other men, you muft bring the more glory to God. The 
 greater advantages and opportunities you have for glorifying 
 Godj he requires and expedls the more, JJr.to "^^.hmjoinjir much 
 
32 Of making it our great Employment 
 
 is given f of hhn pall much he required : And to ivhom men hav^ 
 committed much y cf him they will njh the more (j). God will ac- 
 cept of that from others, that he will not accept of from you 
 whofe opportunities and advantages are greater. 
 
 Well then, let it be your great bufinefs to glorify God, and 
 to improve all advantages and opportunities that way. To 
 quicken you to this, coniider, 
 
 I. As you yourfelves are not your own, fo nothing you 
 have is your own. Your gifts, parts, wealth, power, all that 
 you have ; nothing thereof is absolutely your own, but God's. 
 He hath abfolute right to you and yours. All your pofieflion 
 is but a Jienvardjfjip. They were rebels againft God, who faid, 
 Otir lips are our own it). Therefore you mult not ufe your 
 .gifts, or parts, or wealth, or power, as your own j but ufe 
 all as his. 
 
 2 All that you have received Is a truft co'mmitted to you. 
 They are talents to trade with: A truft given you to employ. 
 And this calls for faithfulnefs. 
 
 3. All Is entrufted to you for this end, that you may bring 
 glory to God. All your gifts, time, ftrength, wealth, power 
 and authority ; all are given you, that you may be in the great- 
 er capacity for promoting the glory of God, All that you have 
 received is for the Mailer s ufe. 
 
 4. You are anfwerable to God how you manage this truft, 
 how you employ what you have received. A day of reckon- 
 ing will come, and an account will certainly be required of 
 you. Every one of us JIj all give account of himflf to God [u). 
 On that great drty you mult give account to God, how you 
 employed all his good gifts, and the advant:-.ges you had for 
 glorifying him ; if you honoured the Lord with your fubftance ; 
 and what advantage you made cf your worldly honour and 
 power for the glory and honour of God. And It will be a 
 moft exad: and accurate account that wiil be required of you: 
 For on that day the books will be opened^ wherein there is an ex- 
 a6l account kept, what number of talents were entrufted to 
 you, and what return of gain you made to your great Lord 
 and Mafter. And your quality will not exempt any of you : 
 For the glorious funfhine of that day will extinguifli the can- 
 dles of all worldly glory, fo that all Ihall ftand upon the fame 
 level, as to their outward worldly circumftances. O, what 
 will you anfwer, when God (hall reckon with you, what glo- 
 
 (/) Lnkexil. 48. (/) Luke xvf. 2. PfJ, xll. 4. (a) Rom. 
 XIV. 12. 
 
und Bufinefs to Glorify God. 33 
 
 Ty he hath had by you, as magiftrateg, as counfellors, as dea- 
 cons of crafts, as conftablesj as mafters of families, as private 
 Chriftians ; and what ufe you made of your time, ftrengtn, 
 parts, wealth, and power. O think deeply and ferioufly on 
 that day's reckoning, that you may be thereby quickened to 
 more activity and diligence in your proper work -(•• 
 
 I 
 
 SERMON LXy. 
 
 N profecuting this purpofc yet further, I fiiallj 
 
 1. Branch out the exhortation, 
 
 2. Propofe fome confiderations to prefs it, 
 
 3. Conclude with fome direBions. 
 
 Firfy In branching out this exhortation, let me exhort you 
 to glorify God, i, In your more public ftation and capacity, 
 2. In your more private ftation. 
 
 I. In your more public ftation and capacity. Some of you 
 being in public place, and having power and authority ove/ 
 others, have more accefs to fpeak and a£l: for the glory of God 
 than other men have. You have more fpecial advantages and 
 opportunities for it : and thefe you ought to improve with di- 
 ligence and faithfulnefs, as you will be anfwerable to God in 
 the day of your accounts. 
 
 Particularly, magiftrates are under a fpecial obligation to 
 glorify God in their place. They are called gods,. They are 
 his fubftitutes on earth, by whom he governs and judges. They 
 are the m'mijlers of God ; his vicegerents th^t judge for him. He 
 hath ftamped upon them that image of his, which confifts in 
 glory and honour, authority and power {a). He hath caft oa 
 them a beam of his glory (^), and inveftcd them with power , 
 and authority {c). Therefore the glory of God ftiould be very 
 dear them. Bearing his name, they Ihould be aftive for hi^ 
 glory. Being his vicegerents, they (hould rule for him. Being 
 clothed with power by him, they ftiould employ it for his ho- 
 
 VoL. II. N°. 5. E nour. 
 
 f This fermon and the following were preached befgrethe Ho* 
 nourable Magiitrates and Council of Edinburgh, in the Tron,- 
 Churcb, when they were going their circuit through Uie churches 
 of the city, before the annual eledign. 
 
 (a) Exod. xxii. 28. Pfal. Ixxxii. 6. Rom. xiii. 4. 2 Chron. xix. 5, 
 {b) Pfal. x#i. 5. Deut. v. 18, 19, {c) Rom. ;^ft-, 1. P.ro'j^ vil^ 
 
34 Ofmaling it our great Empkyment 
 
 nour. The power given unto them by God fhould be employ- 
 ed for the Giver. 
 
 I ihali therefore addrefs myfelf to you the honourable Ma- 
 giftrates of this city. I have a word to fpeak to you on God*s 
 behalf j and I bl fs the Lord that 1 have fuch ground of hope 
 that it will be acceptable to youi As you arc from God, fd 
 you ought to be for God. Being appointed by him, you are 
 to be employed for him. The glory and honour of God ought 
 to be the great and chief end of your government. Good king 
 Jehofliaphat well underftood this, and therefore fpeaks thus 
 unto the judges : Take heed nvhat ye do ; for ye judge not for mdn^ 
 hutfci' the Lordf ivho is iviih you in the judgment {d). And fo doth 
 the Spirit of God fpeak to you. You rule and judge, confult, 
 vote and a£l, net fo much for men, as for God. It is not your 
 own advancement, your own honour or wealth, that {hould be 
 rhir end of your government j but the glory and honour of God 
 «is fupreme» and the good of men as fubordinate thereunto. 
 Therefore, let me lay thefe three things before you. 
 
 (i.) Let the glcry of God be fingly eyed and defigned by you 
 in the e:;fuing election. This will be a mean to dire6l you to a 
 happy choice : therefore I do earneilly recommend it, not only 
 to the honourable Magiitrates, but alio to all that have a vote 
 in this ele£lion. Chufe fuch as are bed fitted and qualified 
 to act for the glery and honour of God, in their refpective 
 places and ofikes, and particularly in the office of the magi- 
 itracy. Jethro, in his advice to Mofes, dire(^s you whom to 
 chufe : Alcrcover^ fays he, thou Jh alt provide out of all the people^ 
 able men^fuch as fear God, men of truth ^ hating covetoufnefs ; and 
 place fuch over them (f). Chufe able men, for wifdom and un- 
 derftanding ; and able men, that is, men of might, to wit, for 
 courage, rcfoiution and conftancy of mind. Ch\x(c fuck as fear 
 God, who will be faithful in acting for the glory of God and 
 "the public interefts. Chufe men of truth ; fiich as love the 
 truth, and prize it, and deal truly and uprightly with God and 
 men *, and who will fearchout the truth, and prefer it in allcau- 
 fes that come before them. And chufe fuch as hate covetoufnefi^ 
 of whom it may be expciTted, that they will not convert the 
 public treafure or revenue to their own private ufe. In a word^ 
 vote, not for fuch as are mod ambitious of the place, but fucb 
 as beft deferve it. They are but bram.bles that catch hold 6f 
 preferment. Courting for places bewrays fordid and bafe ends. 
 The mod worthy to govern are often they that think them- 
 felves mod unworthy. It is a difgrace to magidracy, when 
 
 fuch . 
 [d] 2 Cliron. xi2. ^, (<?) Eijod. xviil. si. 
 
&^fl Buftnefs to Glorify God. 35 
 
 fach are advanced, not who deferve it beft, but who court it 
 xnoft. Let me alio exhort you Ongly to defign the glory of 
 God in the election of men to other places and offices, befides 
 that of the magiftracy. (Still confidcr what choice may bemoft 
 for the glory of God. Ilemember that your vote is not your 
 own, to give it to whom you pleafe, or to gratify any ftian or 
 party with it. No, your vote is more God*s than yours -, and 
 therefore mud be given according to his will, and for his ho- 
 nour and glory. 
 
 (2 ) Let the glory of God be ainied at with a fingle and ho- 
 TJeft heart in your entrance into public places, and particular- 
 ly that of the magiilracy. Take heed of fordid felf-feeking. 
 See that your aim be not your own honour or wealth, the ad- 
 yancing or enriching yourfelves. This is bafe and unworthy : 
 And bafe ends, in entering into the magiftracy, put men up- 
 on bafe pra^lices in their deportment in it : for bafe ends are 
 ufually purfued by bafe means. But let your end be, your 
 greater capacity to promote the glory and honour of God, and 
 the good of the city in fubordinatioii thereunto. ¥/hen this 
 is your end, then your raanagemervt is like to be fuch as will 
 commend you to God, and to all good men. Such a no- 
 ble end will put you upon noble employment. And when 
 the glory of God is (ingly eyed by you, then may you with 
 the more confidence cxpexSl his counfel, alTiftance and blefling, 
 in following the duties of your office. 
 
 (3.) Let it be your great fcope and buGnefs to glorify God 
 when you are in office. When God advanceth you to place 
 and power, make it your buGnefs to lay out yourfelves for him 
 jn that place, and to employ your power for his glory^ and 
 for the public good in fubordination thereunto. 80 did Ne- 
 iiemiah^ he fought the zue/fare of the children rf Ifrael (f). He 
 improved his place for God when he was in it. Particularly, 
 magiftrates are to glorify God in their place, 
 
 Firft, By fuppre^mg and punifliing whatever is openly dif- 
 honourable to his bleffied name. Magiftrates are the fields f 
 the earth {g)y and (hould defend the glory of God. Two things 
 are recommended here. 
 
 [i.] The fuppreffing and punifliing vice and profanenefs; 
 You are the minlfers cfGod; not to reprove and threaten on- 
 iy, but Y^ execute nvrath upon him that doth ercil [h). It -is not 
 enough that you frown upon vice, and difcountenance it, and 
 ejprefs your difpleafure againft it ; but there ought to be a vi- 
 
 go/cus 
 
 (/) Kcb. li. 10. (g) Pfa!. slvll. 9. (J)) Rom. xili. a. 
 
5<5 Ofmal'mg It ouf great Employ went 
 
 gorous execution of the good laws againft it. Carelefs magi* 
 itrates, who are negligent of their duty in this matter, as they 
 do thereby often bring down wrath upon the places where 
 they bear office : fo they do thereby become partakers of the 
 guilt, and may bring down heavy wrath on themfelves and their 
 families. Notable to this purpofe is that paflage concerning 
 Eli and his fons. Eli was a good man, and was the high-prieft 
 and judge of the land ; but his fons greatly difhonoured God 
 by their profanenefs and wickednefs j and Eli reproved them, 
 and very fharply too. But becaufe he did no more, God fe- 
 verely threatened him and his houfe j even becaufe his fons 
 made themfelifes vile^ and he rejlrained them not {i), Mark, it was 
 becaufe he rejlrained them not ; he did not curb them by draw- 
 ing the fword of juftice againft them. This expofed him to 
 God's fevere difpleafure, and brought heavy wrath upon his 
 houfe and family, though he was a good man. If you fufFer 
 profane men to go on openly in their profane courfes without 
 juft puifhment, this may bring a curfe upon your families, e- 
 ven though you be truly godly. Therefore let not the fword 
 of juftice lie rufting in the fcabbard, but draw it out to exe- 
 cute judgment, and that impartially, let men make what fi- 
 gure they will j that judgment may run doivn as luater^ and 
 vighteoufnefs as a mighty Jireafn (k). And, for this end, take care 
 that in the enfuing €J<;<Slion the fword of juftice be put into 
 the hands of able and faithful men, men of zeal, courage, and 
 boldnefs for God. 
 
 [2] A zealous concern for the glory of God (hould alfo en- 
 gage magiftrates to lay an cfFedtual reftraint upon fuch, who, 
 pretending to a fplrit of prophecy and immediate revelation, 
 moftblafphemoufly perfonate the great JEHOVAH in deliver- 
 ing their pretended prophecies, which fome of them value as of 
 equal authority with the holy fcriptures, crying down and de- 
 fpifing a gofpel miniftry : All which are tome convincing 
 proofs and evidences that they are actuated and agitated by an 
 evil fpirit, if it be by any fpirit but their own. Yet they draw 
 away many into their grofs and damnable delufions and blaf- 
 phemies. i Oiall not exprefs what abominations and blafphe- 
 mies I have heard to be among them ; nor are all reports to 
 be laid hold on ; though I wifh fome fearch were made into 
 the truth of thefc things. But this I am perfuaded of, that 
 the fupprefiing fuch abominations requires a very zealous con- 
 cern. I know that by many thefe things are defpifed, as what 
 will of themfelves come to nothing. But, oh, few confider 
 
 the 
 (/) I Sam. iii. 14. [k) Amos v. 24. 
 
and Buftnefs to Glorify God, 37^ 
 
 tlic great power of delufion, when God in his juft judgment 
 gives up people to it (/j : And how many things there are that 
 may juftly provoke God to give up this generation to ftrong 
 delufion, I have elfewhere declared. 
 
 Second, Magiftrates are to glorify God in their place, by 
 promoting and encouraging piety and righteoufnefs, that peo- 
 ple may live under theniy not only in peace and honejlyy but al- 
 io/// all godlinefs (m). It is foretold as one of the great blef- 
 fings of Solomon's government, that, In his days the righteous 
 Jhoidd Jlourijli («). How much is it for the glory of God, that 
 religion and righteoufnefs fiourilh and profper ? Thefe you 
 are to promote by your own good example ; and by your coun- 
 tenance and encouragement, having a due regard to fuch as 
 are truly pious, and of a Chriftian converfation, in diftribut- 
 ing your rewards and favours, and in promoting men to bene- 
 ficial and honorary places and offices. 
 
 Third, Magiftrates are to glorify God in their place, by pro- 
 moting the intereft of the gofpel in the city. How much the 
 glory of God is concerned in this, is fo evident that I need not 
 infift to declare it. In order to this, it is neceffary that the 
 city be planted with a competent number of faithful and pru- 
 dent minifters, and that all due encouragement be given to 
 them. Bleffed be God, that you have given proof and evidence 
 of your inclination to thefe things, and of your affection to a 
 gofpel miniftry: And it may be thought improper for me to 
 fpe?ik any thing on this head \ therefore 1 fhall be very modeft 
 in it. My perfonal concern is very fmall : But the glory of 
 iGod, and the good of precious immortal fouls, are fo much in- 
 terefted in it, that I cannot fay, that in a time when fo much 
 fpite and malice is vented againft a gofpel miniftry by a pro- 
 fane generation, it concerns you fo much the more, to main- 
 tain and keep up the credit of the miniftry by all proper means. 
 And thus I have (hewed how you are to glorify God in your 
 more public ftation and capacity. 
 
 2. You are to glorify God in your more private ftation and 
 capacity. There are none of you but have received fome gift 
 from God, fome talent or other, which being rightly employ- 
 ed, may render you ufeful in promoting the glory of God. 
 You have fome advantages and opportunities of glorifying 
 God, which are to be improved with diligence. None muft 
 Jie by or be idle. You may be inftrumental for the glory of 
 God, even in your private ftation : And when lefs is required 
 
 of 
 
 {/) 2 Their, ii. 10, [m) i Tim. ii. 2. {n) Pfal. Ixxii. 7. 
 
^Z Of moling it our gnat Employment 
 
 of you, your negligence will be the more aggravated : An<? 
 feeing you are not expofcd to fuch dangers and temptations as 
 men in public place are, your negle£l: will be the more culpa- 
 ble. Well then, let it be your great bufinefs to glorify God, 
 bath inwardly, in your hearts, and outwardly, in your lives, 
 and that both in word, and in deed, as I fh'ewed in clearing 
 the dodrine. 
 
 So much I thought neceffary in branching out this exhorta* 
 tion. Now, 
 
 Secondly^ I proceed to prcpofe forae confiderations that may 
 be of ufe, through grace, to excite and quicken you to make 
 it your great bufmefs to promote the glory of God, both in 
 your more public, and in your more private capacity. And, 
 
 I. He is worthy for whom you (hould do this. God is in- 
 finitely glorious in himfelf ; and his incomprehenfible glory 
 deferves this at your hand.- His name alone is excellent : His 
 glory if above the earth and heaven {o). He is the moft worthy 
 iking, the Being of beings. O, will you not glorify him ? 
 
 3t. It is God^s admirable condefcenfion that he will empldy 
 fuch vile unworthy creatures as you are this w^y. It is moft 
 honourable employment to glorify God. It is God's own 
 work : he glorifies himfelf ; and it is the work of angels and 
 glorified faints : So that it is admirable condefcenfion that he 
 Should call vile (inful dull to be employed* herein, and that he 
 fiath put you in fome capacity for fuch work, and that yoi| 
 Jiave fo many advantages and opportunities put in your hand 
 for this end. Admire his condefcenlionj and let the confider- 
 ation thereof gain upon your hearts. 
 
 3. It is your intercil to glorify God, confiderlng your abfor 
 lute dependence on him. All your hopes hang upon him, 
 your happinefs lies in him, and you depend on him for all 
 things. In him yow livc^ and movfy and hai^e your being [p), 
 From him you have your bein^ and well-being. Your lite and 
 breath, «nd all your ways are in his hand. Ir is in his power, 
 fa kill you, or to keep you alive ; to damn you, or to fave 
 you. Your bufinefs lies more with God than with all the 
 world befides. So that it is your intereft to glorify him. 
 
 4. It will be your great advantage to glorify him. For, %, 
 God will hmour them that honour him. If any man ferve tne^ 
 fays Ch rid, him v.'illrny Father honour [q). God can procure 
 you public and vifiibie iionour among men : And you {hall bo 
 
 honour^ 
 
 (n^ ^''a!. rxivi;;. \^, (p) A£l8 xvii. 23. {q) 1 Sam. ii. 30 
 John ^ii. 2f), 
 
and Biifinefs fo ghtifj God. 3^*' 
 
 !icnoarab1e in the eyes of them that fear God : And God wiU 
 honour you, in making you his friends and favourites, and 
 granting you near acceii to, and communion with him. 2. It 
 will be comfortable at death. How fweet will it be in a dying 
 hour, when you can fay, / have glorified thee on earth (r). 
 There is nothing more comfortable to a dying Chriftian than 
 the confcience of a weil f|)ent life. 3. If you glorify God oa 
 earth, he will glorify you in heaven. It is Chrift's argument, 
 I have glorified thee on earth : Jnd notOy O Father y glorify thou me- 
 nvith thine own felf {s). The day is coming when he will put 
 fuch glory upon you as fhall be admired by all beholders. Chrifi 
 will come to be glorified i?i his faihtSy and admired in all them that 
 believe (t): To glorify God is the fure way to the eternal en- 
 joyment of him. 
 
 5. Your conformity to Chrift requires this. He made it his 
 great bufinefs to glorify God. / honour my Father, fays he, 
 and Ifeek tiot mine own glcA-y. And in his prayer to the Father, 
 he fays, / have glorified thee on the tarth [u). He fought not bis 
 own eafe, peact, and quiet, but the honour and glory of God:. 
 Now, it is ridiculous to own Ghrift for your Mafter, and not 
 10 conform to his example. Such as live to themfelves, and 
 not to the glory of God, have another mafter than GhriR. 
 
 6. Confider the example of the faints, who have been fchol- 
 ars at Chrift's fchooi. The apoftie gives us their chara<5ler, 
 'when he fays, None of us liveth to himjelf; and no man dieth t9 
 himfelf : For whether we live, ive live unto the Lord ^ and whe- 
 ther ive di^y liVe die unto the Lord : Whether lue live, therefore, or 
 die, njoe are the Lord's («). Weak and ftrong, ail agree in this- 
 Paul is a great inltance : For I could ivifij, fays he, th&t myfelf 
 luere accurfedfrom Chrijl, for my brethren, my kinfmen according 
 to thefiefij {y). And Mofes, when he pleads thus with God, 
 If thou ivilt, for give their fin ; atid if not^ blot me, 1 pray thee^ 
 out of thy book ivhich thou hafi ^written (z). Whatever be the 
 meaning of thefe texts, it is plain that they are two fuch great 
 inftances, of men denied to themfelves, and entirely devoted 
 to the glory of God, that it is a wonder how Chriftians no^'*a« 
 days can look upon them without (hame and bluftiing. 
 
 7. All other creatures glorify God according to their, capa- 
 city ; even the brute and inanimate creatures. 'The he&Metis de- 
 <;lare the glory of God, and thg firrHcm^ent Jheweth his haridi- 
 
 (r) John xvii. 4. (i ) John xvil. 4, 5. (/) 2 Theff. i. I©, 
 (a) John vlii. 49, 50. and i^ivi. 4. (xj Root, xiv, " > 7,v} Ro:'.^^ 
 ix. 3, (2) Expd. xxx^ii. %%, 
 
4^ Of making it our great Employment 
 
 ivorh (a). Every pile of grafs proclaims the glory of the Ma- 
 ker. It is true, they do it only palfively or objectively; but 
 their capacity reacheth no further : And fliall man only of all 
 the creatures, devils excepted, come fhort of improving his ca- 
 pacity for glorifying God ? 
 
 8. 1 his is all he feeks, and all we can give, for all his mer- 
 cies and blefllngs. It is God's bargain, / wili deliver thee^ and 
 thoujhalt glorify me {b). This is all his rent and revenue. When 
 you confider the great things God hath done for you ; when 
 you think on your glorious privileges, the great bleflings you 
 enjoy, and all your gracious receipts -, your hearts ftiould and 
 will be ready to cry out. What Jlmll I render unto the Lord for 
 mil his benefits toward me {c). Now, you can render nothing 
 to God as a valuable recompence for his favours and bleflings. 
 But this is all he feeks, and all that you can give, and that which 
 he will be well fatisfied with, that you glorify him. He lets 
 out to you all the bleflings you enjoy for the rent of glory. 
 
 9. God can never be fufliciently glorified. Such is his 
 matchlefs and tranfcendent glory and excellency, and the in- 
 valuable worth of thefe bleflings and benefits we have froni 
 him, that when we have done our beft, we (hall ftill come 
 ihort. Hence the faints bind themfelves to this, as their eter- 
 nal employment : / luill glorify thy name^ fays the pfalmift:, for 
 evermore (d). And it is ufually added in doxologies, for 
 ever and ever ; or, both now and ever. The faints take a 
 long day to pay a great debt. There is no lefs required than a 
 fucceflion of ages to ages, and eternity's leifure. Therefore 
 let us not grudge to employ this (liort life in glorifying God ; 
 let us begin early, and be diligent, and bard at work. It is 
 but little we can do in it, when we have done our beft. 
 
 10. Your not glorifying God will come to a fad account at 
 laft. For, I . God will one day reckon vi'ith you about it. So 
 it is faid in the parable of the talents, /^fter a long time the Lord 
 of thefe fervants cornethy and rechneth with them \e). He will call 
 you to an account, what revenues of glory you have brought 
 to him. It will not bring you off on that day, that you have 
 not diftionoured God by open grofs fins *, but, what good have 
 you done ? What glory have you brought to God ? Oh, how 
 will you be able to look God in the face, if this be negle£led ,? 
 2. If God get no glory by you, he will have glory upon you. 
 So he fays of the great opprefibr of bis people, 1 will get me 
 
 honour 
 
 («) Pfal. xix 1. (h) Pfal 1 1 J, (r) Pfal. zvA, 12. {d) Pfal. 
 Ixa^xvx. 12. \e) Matth* XXV. 19. 
 
afu! Buftnefs to Glorify GcJ 4 1 
 
 honour upon Pharaoh : And he tells us, / will be fanR'ified in 
 them that come nigh me^ and before all the people 1 imll he glori- 
 fied {/), God is refoived to be no lofer by you. He will have 
 his glory. If he be not glorified by you, he will be glorified 
 upon you. If you do not glorify him actively, you (hall glo- 
 rify him pafliveiy, whether you will or not. And, O how fad 
 will your cafe be, when you iliall ferve for no other end, hut 
 to fet forth the glory of vindidlive juftice to all eternity ? 
 
 Thirdly^ I (hall now (hut up this difcourfe, by giving a few 
 dire6lions what to do, that you may glorify God in your place 
 and ilation. 
 
 1. Refign and give yourfelves "to God to be his, and to 
 ferve him, and live to him. Tield yourf elves unto God {g). You 
 muft cordially own his right to you, and power over you. Give 
 your hear4y confent to be his. None can lay fuch claim to you 
 as God can do ; you can never ferve a better Mafter j and you 
 are never more your own than when given up to him. There- 
 fore, refign yourfelves to him deliberately, and to his whole 
 will in all things. Refign yourfelves to him wholly, foul and 
 body, to be wholly and for ever his. Refign yourfelves to him 
 abfolutely, without referve, for life or death, for better or 
 worfe. And refign yourfelves to him through Chrift. 
 
 2. Get an intereft in the blefled Mediator : For you are in 
 no meet capacity for glorifying God, till you are reconciled to 
 him through Chrift, and the breach be made up that fin hath 
 made between God and you ; and neither your perfons, nor 
 any thing you do, can be acceptable to God, hut upon the ac- 
 count of Chrifl's mediation. 
 
 3. Be earneft for much farv£lifying grace, that you may b6 
 vefiels meet for the Mafter's ufe. Till you are fandified, you 
 are like fait that hath l.oft its favour, meet for nothing. It is 
 the proper work of the Spirit, to cleanfe and purge, fit and pre- 
 pare you for every good work. 
 
 4. Often coniider God's right to you and in you. He hath 
 a natural right to you all as his creatures. And he hath a fuper- 
 added right to you who believe in Chrift, as by your own refig- 
 nation, fo alfo by Chrift's parchafe. He bought you wkh the 
 price of blood, even the blood of his own dear Son : So that 
 you are not your own to difpofe of, but wh«lly his, by a ma- 
 nifold right. Ponder this tieeply and frequently j and labour 
 to have the fenfe of it alv/ays upon your heart. 
 
 5. Study much felf- denial. Many are difcouraged in acting 
 VoL.II. N°. 5. F for 
 
 (/) Exod xlv> 17 Lev. «, 3. (g) Rom. vi. 13. 
 
az Of tnakwg it our great Employment, &c. 
 
 for thc^lory of God in their place, by incumbrances, incon- 
 vcniencies, and worldly lofles they arc put to, and icofl's and 
 fcorns they meet with. Therefore iludy to be denied to your 
 own e^fe, credit and profit, and all your own interefts. Lay all 
 down at God's teet. Count nothing too dear to you, fo you 
 may be inltiumental in promoting the glory of God. 
 
 6. Get much love to God in vxcrcife. There is no conftraint 
 like that of love. The love ofChriJi conjlralneth us (/?). When 
 you love God, you w?ll count no coft or labour too much, fo 
 
 ■ you may glorify him ; ana you will be glad when an opportu- 
 nity of glorifying him is put in your hand. Love to God will 
 put ftrength and life in your foul, and add wings and feet to the 
 body. Keep this grace lively, and then you have an over-ruling 
 bent in your own hearts. 
 
 7. Thinii on your laft accounts at death and judgment. We 
 are all battening to the other world, and know not how foon 
 we fhali arrive there. Ponder ferioufly what you will do or fay, 
 when it (hall be faid to you, Givt: an account of your Jldzuard- 
 
 pit)? Death may fuddenly fill you before the tribunal of 
 God, to give an account what hath been your great work and 
 bufmefo in the world. Ponder this ferioufly \ and urge your 
 hearts with the thoughts of an after-reckoning. that they 
 luere ifi/e^ fays the Lord, that thsy underjlocd this^ that they 
 'would cotifider thdr latter end (/). 
 
 {.h) 2 Cor. V. 14. (i) Deut. xxxii. 29. 
 
 DISCOURSE XVIL 
 
 Of God's BlefTedncfs. 
 
 SERMON LXVL 
 
 Ffal. cxix. 12. Bkjfed art thouy Lord ; teach 7ne thy Jlaiutes, 
 
 DAVID is fuppofed to have been the penman of this pfalm . 
 His fcope therein is to fet (or.h the excellency and ufeful- 
 ncfs of God's word, from his own experience of the benefit of 
 it. It is indeed a long pfalm ; but the matter of it is fo fpiritual 
 and heavenly, that, as ons fays, the longer it is, it is the better. 
 There is feldo.n any coherence between the verfes in it. 
 
 la 
 
OfGois Blejfedmfi, 45 
 
 III this verfe we have thefe two things, 
 
 1 . An acknowledgement of God's bleliednefs. Bleffed art thm^ 
 O Lord. That is, being poflefled of all fulnefs, thou haft an in- 
 finite complacency in the enjoyment of thyfelf ; and thou art 
 he alone in the enjoyment of whom I can be blefl'ed and happy ; 
 5ind thou art willing and ready to give out of thy fulnefs, fo 
 that thou art the Fountain of bleflednefs to thy creatures^ 
 
 2. A requeft or petition. Teach methyfiatutes. As if he had 
 faid, Seeing thou haft all fulnefs in thyfelf, and are fuflicient 
 to thine o>vn bleliednefs, furely thou haft enough forme; there 
 is enough to content thyfelf, therefore enough to fatisfy me -, this* 
 encourages me in my addrefs. Again, Teach me that I may 
 know wherein to feek my bleftednefs and happinefs, even in 
 thy blelTed fslf ; and that I may know how to come by th^ en- 
 joyment of thee, that fo I may be blelTed in thee. Further, 
 
 Thou art bleficd originally, the Fountain of all bleffing ; thy 
 ble/Tednefsis an ever-fprlnging fountain, a full fountain, always 
 pouring out bleflings : O let me have this blefnng from thee, 
 this drop from the Fountain. 
 
 The do(Ei:rine is, God is BleJ/l-d ; or^ hlejfednefs is one of the 
 attributes cf th£ divijie nature, 
 
 I fiiall iiere fhew, 
 
 1. That God is blefed 
 
 2. In tvhat fe?ife bhjfednejs is attributed to him; or^ how he 
 
 is b/ffft'd. 
 '^. I Jljall make application, 
 
 F:rJ}, BlefTednefs is attributed to God in fcripture. Hence the 
 goipei is called the glorious gofpel of the blejfcd God {a). In which 
 text it is applicable, either to the firft, or to the frcond perfon 
 of the Godhead. However it is elfewhere exprefly attributed 
 to the Je£ond pcrfoii. He is called the hleffed and only Poten- 
 i/ife {h). It is true, there are other texts alfo wherem blelftd- 
 fiefs is afcrlbed to God [c] and Chxift [d] : But in thefe texts 
 the word * is not that which properly fjgnifies ble/fcd or happy ^ 
 as an attribute of God ; but the word f is of a quite different 
 notion. It properly iignifies to be loorihy of all glory and 
 prafy to ht praifed, extolled, celebrated ; and fo indeed it may 
 
 import 
 
 (a) I TJm.i. IT. {b) 1 Tim vl. ij. {c) MarkxI^r. 61. Ram. 
 i- 25. {d} 2 Cor. jci. $1, Rom, ix. 5. 
 
44 Of God's Blepdnefs, 
 
 import Ills bleHednefs and happinefs in himfelf, though that 
 be not the proper fenfe of the word. I do not remember of 
 any text of fcripture, where it is exprefsly, and in fo many 
 fyllables, attributed to God the Holy Ghojl. Yet there are feve- 
 ral divine perfedions attributed to the Spirit , which do very 
 plainly import his bleflednefs. He is called the good Spirit of 
 God i the holy Spirit ; the Spirit of grace ; and the Spirit of glo- 
 ry {g) : And confequently he is the blejfed Spirit. 
 
 And God muft needs be bleffed, i. Becaufe he is an abfo- 
 lutely perfeft Being ; an Ocean of all perfection. All thefc 
 perfe(Slion8 that are fcattered among all the creatures, cen- 
 tre and meet in him after an infinite manner : So that nothing 
 is or can be wanting to his infinite bleflednefs and happinefs. 
 2. Becaufe he is the Fountain of all bleflednefs to his crea- 
 tures. Whatever bleflfmgs they enjoy, come originally from 
 him. He makes others bleffed, therefore he himfelf muft be 
 moft bleflTed, feeing nothing can give or communicate what it 
 hath not. 3 Hence either God is blefled and happy, elfe 
 there can be no bleflednefs and happinefs at all ; which is con- 
 trary to the natural defires and appetites of all rational crea- 
 tures ; for all feek to ht happy. Either bleflednefs is to be 
 found in God, the firft and beft Being, and the caufe of all 
 other beings ; elfe it can be found in no being whatfoeyer- 
 Therefore the very heathens afcribed bleflednefs to their 
 gods- Nothing is more frequent in heathen authors, than to 
 call God the mojl happy ami tnoji perfeEl Beitig *. Even the Epi- 
 cureans ufually delcnbed God to be that hlejfed and eternal 
 Being f . Hence they denied to God a providence ; becaufe, 
 as they apprehended, the care and trouble of preferving and 
 governing the creatures and their adlions, would derogate 
 from and difliurb his blefi'c^dnefs and happinefs. But herein 
 they bewrayed their ignorance of God, iind their perverfe no- 
 tions of the divine power and wifdom. 
 
 Secondly^ I proceed to (liew in what fenfe bleflfednefs is at- 
 tributed to God. God may be faid to be blefled t, 
 
 1. Subjeclively ; as he is blefled in himfelf, and the Foun- 
 tain of all bleflednefs to his creatures. 
 
 2. ObjetUvely , as he is the objc6l of our bleflfednefs. 
 
 I. Gpd 
 
 {g) Neh. Ix 20. I^ph. I'v. 30. Hcb. x. 29. i Pet. iv. 14. 
 
 * Beaiijfitnam ^ perfcfUJJimavi naturanu f Cic. de Nat. Deer. L. i. 
 
 + Cti77i fob vero Deo, 6 in folo, (b de ^5 foU^ an'mia humana he^. 
 a^a sfl. • Au^. dt. C. D. L. 9. C. 2, 
 
^' Of God's Blejfednefs. 45 
 
 1. God is blefled fubje£lively : As he is, i. Blefied in him- 
 felf. And, 2. The Fountain of all blefledncfs to his crea- 
 tures. 
 
 (I.) As he is blelTed in himfelf. And that I may, in fome 
 meafure, clear to you, according to our capacity, how God 
 is blefTed in himfelf, I (hall firft (hew what bleffednefs is, in 
 general ; and then apply the fame to God's bleflednefs- 
 
 Bleffednefs lies in a freedom from all evil, and the poffef- 
 fion and enjoyment of all good in the Chief Good. 
 
 1. There is in bleffednefs a freedom from all evil. There- 
 fore the Greek word * which fignifies blejfedy is by fome de- 
 rived t from a privative or negative particle, and a word which 
 fignifies death ; importing, that in bleffednefs there is a free- 
 dom and immunity from death and miferies. The lefs liable 
 any perfon is to any evil or mifery, the more bleffed he is. 
 
 2. There is in bleffednefs a poffeffion of all good. There- 
 tlie Hebrew word, ajhrei [h)y which fignifies bleffed, is ufed in 
 the plural number ; importing, that it is not enough to a per- 
 fon 's bleffednefs that he hath this or that or the other good, 
 unlefs he abound with all good things. Therefore, fome de- 
 fine bleffednefs, a perfttl Jlate and condition of life ^ confjiinginthe 
 abundance of all good things %. The more good things any pof- 
 feffeth, and the fewer wants and needs he hath, he is the 
 more bleffed. 
 
 3. 1 added, that in true bleffednefs, there is a poffeffion of all 
 good IN THE Chief Good : For happinefs lies but in one 
 thing (7), and that muft be the chief good ; a fufRcient good, 
 which contains all good in it, fo that it is able to yield con- 
 tent, and to fatisfy the appetite without fatiety. Now, God 
 alone is this Chief Good. Beli«.vers poffefs all good things in 
 him. Hence it is faid, He that overcometh fljall inherit all 
 things [k). How all things ? This is accounted for, in the 
 vords following, and I luill be his God. In him they have all 
 things. 
 
 4. There is neceffary to true bleffednefs, not only the pof- 
 feffion, but the enjoyment of the Chief Good. The one is not 
 fufficient to bleffednefs without the other, as appears in be- 
 lievers under fpiritual defertion. They poffefs the chief Good ; 
 
 God 
 
 ^ MxKcioios f M'^ w«, and K-^f Mors. FavoriDUS. 
 
 \h) Plal. xxxiu 1. and eifewhere, 
 •^ ///«? beatUT efy qui omnia qua vuit habet^ nee aliquiu vult quc4 
 m^i decet» Aug. de Spiritn & Lit. 
 
 (1; PfaL xxvii; 4. {k) Rev. xxi. ^. 
 
4<^ Of God's Blejfednefs. 
 
 God IS theirs, and they have him : But they know it not ; 
 they are in the dark, and under doubts, about their interell in 
 him j fo that they do not pofTefs him with joy and delight. 
 Therefore, I fay, it is neceflary to blefiednefs, that we not on- 
 ly poflefs the Chief Good, but have the enjoyment thereof, 
 •which lies in the knowledge and fenfe of what we poiTefs, with 
 joy and complacency. Though a man poflefs all that is good 
 and defirable, all that is neceifary to happinefs, yet if he doth 
 not think fo, he cannot be happy. Hence philofophers and 
 divines diftinguifh between obje^live and formal bleiTednefs. 
 Obje^^ive bleflednefs is the great God ; for he alone is the 
 Chifcf Good, and confequently the only obje£l of our blefled- 
 nefs. But formal bleflednefs lies in the intclle6lual vifion of 
 God, and the fruition and enjoyment of him with compla- 
 cency and delight. And this is the bleflednefs and hap-, 
 pinefs of the faints, here in part, and hereafter fully and 
 perfe£^ly. 
 
 Now, let me apply what hath been faid about bleflednefs 
 in general, to God's bleflednefs. God's bleflednefs in himfelf, 
 13 that attribute, whereby, being for ever free from all evil, 
 ^nd having all fulnefs of perfe6tion and fufliciency in him- 
 felf, he doth moft perfectly and unchangeably enjoy him- 
 felf. So that God's bleflednefs in himfelf, implies thefe 
 things, 
 
 I. That he is for ever free from all evil. God is lights and 
 in him is no dnrhiefi at all (/). As there is no mixture of any 
 evil or imperf.'£l:ion in his nature ; fo he is not liable to any 
 evil from without. He is above the malice of fm and Satan, 
 and all the injuries of his creatures. As their holinefs can- 
 not help him, fo their fin canpot hurt him. If thou fitmef^ 
 fays Elihu, ivhat dopft thou d-gainjl him ? Or if thy tratijgrejfions 
 he multrpliedy nvhat doeft thou unto him ? Thy ivichdnefs may hurt 
 a man as thou art (m). All thefe darts of fin that wicked men 
 ihoot up againft heaven, fail fliort of God, and come down 
 upon their own heads 
 
 ^ 2 That he hath all fulnefs of perfeclion and fufliciency in 
 himfelf For, he is an infinitely and abfo'utely perfect Be- 
 ing. Tour FatU'r' -who is in heaven is perfc^f [n)y fays Chrift. 
 Heis perjeclin knovjledge (n) .• And fo alio ni his power, wif- 
 do'n, mercy, goodnefs, and other attributes. He is God all- 
 Jnfficitnt (o), as that word may be rendered. He is fufficient 
 
 of 
 
 (/) I John f. 5. {ni) Job xxxv 6, 8. {n) Matth. v. ^S. 
 (n; Job xxxvii. 1 6. (c>) Gen. i. 17. 
 
Of God's Blejftdnefs, 4y 
 
 of himfelf to his own happinefs. So that there k no want o£ 
 any thing in him ; nor doth he need any thing from us : St-^- 
 ing he giveth to all I'tje^ and kreath^ and alltkings [p). We need 
 one another; the greateft ftand in need of the meaneif ; the 
 meaneft members have their ufe in the body : But he hath no 
 need of us. He neither needs nor dcfires the creature, nor any 
 thing from the creature, as if any benefit could redound to him 
 thereby. He hath enough in himfelf to his own blcflednefs. 
 He is above oar benefits as well as our injuries ; as Eliphaz de- 
 clares, Can a man be profitable unto Cod^ as he that is ivife^ maybe 
 profitable unto himfelf ? Is it anypleafure to the Almighty y that thou art 
 righteous ? Or is it gain to him, that thou makejl thy 'ways per- 
 feci ( q) F And to the fame purpofe is that of Elihu ; If thou hs 
 righteous J ivhat givejl thou him ? Or what receiveih he of thine 
 
 hand P Thy righteoufnefs may prfit the fon of man (r). Our 
 
 goodnefs extendeth not unto him (j). As the fun gains nothing 
 by the fhining of the moon and ftars ; fo the fclf-fufEciem: 
 God gains nothing by all thefervices,praifes, and prayers of his 
 creatures: For, he is exalted above all bleffing and praife ; and 
 luho hath fir (I given to him, audit fhall be recompenfed unto him a^ 
 gain [t). The whole world cannot add any thing to his blef- 
 fednefs : For, he hath enough in himfelf, and was fufRcient 
 to his own happinefs, before the world was made ; fo that he 
 created the world, not that he might be happy, but that he mighr 
 be liberal. He requires obedience and fervice from us, not foe 
 any good or advantage to himfelf, but for our own good and 
 happinefs. And he ufeth means ^andi. initruments in his works 
 both of nature and grace ; not out of neceffity, as if he need- 
 ed them ; but out of his abundant goodnefs, that he aiay im- 
 part the dignity of a kind of efficiency to his creatures. 
 
 ^. His moft perfect enjoyment of himfelf. God's blefied- 
 nefg lies not in the enjoyment of the creature, but in the en- 
 joyment of himfelf. We enjoy a thing for itlelf, but ufe k 
 ior another : So that God cannot be properly faid to enjoy 
 the creature ; he only ufeth it m a fubferviency to his own 
 glory, for he made all things for himfelf (u). And as God's 
 bleflednefs lies in the enjoyment of himfelf; fo, he enjoys 
 himfelf in the moft perfed: manner. Men enjoy thcmfelves 
 by the help and benefit of fome other thing bffidcs themfelves ; 
 but God doth, by, in, and of himfelf, moit perfectly enjoy 
 himfelf ; and this is his perfect bleiTsdn^fs and happinefs. 
 
 Par- 
 
 (p) Afls xvii. 25. (q) Job xxii. 2, 3. (r) Job xxxv 7, 8- 
 
 {/) ?hl xvi. 2. (t) Neti. ii. 5, Rom. xi- ^5. («j iVov. xvi 4. 
 
4S Of God's Blejfechiefs. 
 
 Particularly, God's enjoymentofhimfelf takes in thcfe three 
 things. I. His moft exa6l knowledge of himfclf. The a- 
 poiUe tells us, The Spirit fearcheth all things^ yea^ the deep things 
 of God (x). Where, by the Spirit^ we are to underftand the 
 Holy Spirit of God. He se archeth the deep thing! of God ; 
 the word denotes fuch an exaft knowledge as men have of a 
 thing after diligent fearch. God exa£liy knows, and tho^ 
 roughly underltands, the depths of his own ellence and per- 
 fection. He hath a perfedl and comprehenfive knowledge of 
 the fame. And without this knowledge of himfelf he could 
 not be bleiTed : For nothing can in a rational manner enjoy 
 itfelf, without underflanding itfclf. So that this is one thing 
 wherein the bleiTednefs of God confifts, his perfect knowledge 
 of himfelf, of his own excellency, all-fufficiency and infinite 
 perfection. 2. His infinite contentment and fatisfaclion : 
 His condition being fuch that he can neither defire it lliould 
 be better, nor hath any caufe to fear it ihall be worfe. 3. His 
 infinite complacency, joy and delight in himfelf. So fome 
 divines underftand that text, In thy prefence isfulnefs of joy ( j). 
 Orig. in thy face : and by the face of God j they underftand the 
 eflence of God, or God himfeif, as it is taken in God's anfwer 
 to Mofes, Thou can]} not fee my face (z). So that they take the 
 meaning to be, in God's own ellence, there is full joy and 
 complacency. Hence we read of the infinite delight and com- 
 placency that the divine Perfons took in each other from all 
 eternity : As in that text, wherein Chrift, the perfonal Wif- 
 dom of the Father fpeaks. Before the mountains nvere fettled^ l3fc» 
 Then was Ihy hiuiy as one brought up luith him ; and I luas daily 
 his delight y rejoicing always before him [a). The Father had an 
 infinite complacency in the Son, as the brightnefs of hisglory^ and 
 the exprefs image of his Per/on (b) : And the Son had an infinite 
 complacency in that glory which he had with the Father before 
 the luorld ivas {c) : and the Holy Spirit had an infinite com- 
 placency in the love and communion of the Father and the 
 Son. So that God had an infinite complacency in Chrift, and 
 Chrift in God, and both in the Spirit, and the Spirit in both ; 
 b11 in each, and each in all ; before the world was. 
 
 4. The impolFibiiity of any change. A ftate of bleflednefs 
 is a fixed and unmoveable ftate ; any thoughts and fears of a 
 change cannot but caufe great difquiet : So that if God's per- 
 fection, fulnefs and fufiiciency, might be diminiftied, or his 
 
 per- 
 
 (x) I Cor. fi. 10. (v) Pfal. xvi. n. (2:) Exod. xxxili. 20. 
 (a) f ruv. viii. 25, 30. (bj Hcb. i. 3. {c) John xvii. 5. 
 
Of Qod-s Bhfdnefi, 49 
 
 perfe«^ enjoyment of himfelf fail in any fort, tnis would de- 
 rogate from his perfe£i: biefTednefs f. But be is for ever pof- 
 fefled of that fulnefs of perfection that he h.uh in bimfelf, and 
 fecure in the enjoyment of himfeif, without the ieaft polnbi- 
 lity of any change. As he cannot create any trouble or dif- 
 quiet to hirnfelf, or any dift urbance to his perfeCl bleflednefs, 
 by doing any thing contrary to his own nature, or unbecom- 
 ing his glorious perfections : So he is of infinite power, to fe- 
 cure his own happinefs againft all attempts whatfoever, and 
 to check and controui whatever would be a difturbance to it ; 
 and of infinite wifdom to direct his power, and manage it in 
 fuch a manner as may be moil etfsClual for this end. 
 
 From what is faid, it appears that God is incomparable In 
 biefTednefs. Angels and glorified faints are blefled ; but they 
 are not blelTed, in comparifon of God •, not blefled as he is. 
 For, I. God is blelTed in and of himfelf ; and not in or from 
 smother. He is blefled in himfelf, being fufficient to his own 
 happinefs. And he is blefled of himfelf : He hath his being and 
 perte6lions of himfelf, and confequently his bleflednefs. The 
 bleflednefs of angels and glorified faints is derivative, derived 
 from the blefled God: But God's bieflednefs is originated in his 
 own nature, fo that he is not beholden for it to any other. 2. God 
 is Immutably and unchangeably blefled. His bleflednefs doth 
 iiot admit of any increafe or decreafe. Nothing can be added 
 to it, nor any thing taken from it : For, ivHh him there is no 
 variahlenefsy neither Jhadoiv of turning (J) His bleflednefs is 
 itill the fame, without any change. 3. God is eternally blef- 
 fed. This follows from what hath been faid. He could not 
 be blefled in and of himfelf, and Immutably blefl^ed, if he were 
 not eternally blefled. He is blejjed for evermore (e). It is an 
 infeparable adjund. of true bleflednefst that it lafl:s for ever: 
 For, it would difturb and difquiet the bieflednefs of any to have 
 thoughts and fears of its finite duration : So that it is not per- 
 itdi bleflednefs, that is not eternal and without tM, 4- God 
 is eflentially blelfed. His bleflednefs is infeparable from his ef- 
 fence ; yea, it is his very elTence. He is not on'y blefled, but 
 Bleflednefs itfelf. 5. He is infinitely blefled. As he is with- 
 out bounds and limits of perfection, fo he hath a bouncilefs 
 blefl^ednefs. None can fct limits to it, and fay. He is fo blef- 
 
 VoL. II. N°. 6. G fed 
 
 f Beatitudo vera non ep, De c'ujut c^termtatc dulitatur, Aug. de 
 Civ. Dei. Lib. 3. 
 
 Nififahili^fi^o <b permanent j ho720i heatuf efe netno pofeft. Ci€^ 
 5, Tnfc. 
 
 (i) James i. 17. {e) 2 Cor. xi. 35, 
 
■p Of God's BleffedHefs. 
 
 fed and no more. He is blelTcd above all meafare, exalted c> 
 hove all blejjing {/). 6. He is comniiunrcatiTeiy bleffedw He 
 communicates his bleffednefs to bis creatures, according to 
 their capacity •, but of this afterward. 7. It follows from all 
 this, That God is incomprehenflbly blefl'ed. Even the blef- 
 fednefs of the glorified faints, though it be but finite, is fuch as 
 tye hath notfeen, nor ear heardy nor hath entered into the heart of 
 man (g). And if our our hearts cannot conceive the finite 
 bleflednefs of the faints in heaven, how much lefs can we con- 
 ceive the infinite bleffednefs of God ? God arlone doth per- 
 fectly know and comprehend his own bleffednefs, feeing he a- 
 lone hath the perfefl; and comprehcnfive knowledge of his in- 
 finite and glorious perfections. 
 
 Thus I have fliewed that God is blefTed in himfelf. 
 (2.) God is fubjs£lively bleffed, as he is the fountain of gif. 
 bleflednefa to his creatures. He is the fountain of life ,• and the 
 fountain of living waters {h). He is fo blefTed, that his bleffed- 
 nefs doth, as it were, overfk>w and run out to the creatures. 
 His bleffednefs is like an eve r-fp ringing fountain. He fills ^- 
 very living thing with his bleffing. He opens his hand^ and 
 fatisfies the' defire of every living thing: But efpecially of his 
 faints; for he ivill fulfil the defire of them that fear him (?). It is^ 
 a part of God's bleffednefs, that he is (till of the giving hand. 
 Jt is more hlejfed to give than to receive (I). This is Ck)d*s hap- 
 pinefs, that he gives to all, and receives of none. 
 
 Particularly, God communicates himfelf and his bleffednefs^ 
 according to the capacity of the creature. 1 . INIediateiy, in 
 this life. 2» Immediately, in the life to come. 
 
 I. Mediately, in thi&life; by th-e interpofition of meart« 
 and fecond caufes between him and iis, A»d thus he commu- 
 nicates himfelf, i. In common bleffmgs. The earth is filled 
 with his bleffings. The earthy Lordy fays the pfalmi-fty is 
 full of thy jnerey (/). This is feen efpecially in his providence 
 toward man. O, how many blefltngs flow to us from this 
 bleffed Being and fountain of bleffednefs ! Such as food and 
 raiment, health and llrength, daily prefervatlon, &c. and all 
 thefe by the interpofition of fecond caufes. He feeds us with 
 his good creatures, and cheriilies us by the influences of the 
 fun, &c. So that we have our bleffings at fecond or third 
 hand, as is imported in that prophecy : And itjhall cvme to pafs 
 in that day y I ivill hear ^ faith the Lordy I will hear the heavens^ 
 and they fljall hear the earth ; and the earth fliall hear the corn^ 
 
 and 
 
 if) Nch. IX. 5. (^1^) I Cor. ii. 9. {h) Pfal. xxxvl g, Jcr. 
 
 ii. 13. (/) Pfal.wlv. 1(5, i<^, (i). Ad.i xx. 35, (/) PfaL cm. 64. 
 
OfGcd^sBIeffednefs. 51 
 
 mid the witie^ and the oil; and they /fjall hear Jezreel {m), God 
 hath communicated influences to the heavens; he caufes the 
 heavens fend forth thefe influences upon the earth ; he makes 
 the earth to bring forth corn and wine : and he makes corn and 
 wine nourifh and refrefti our bodies and fpirits. Whatever 
 good tKe creatures convey to us, they have the fame firft from 
 God. The creatures are but e«ipty pipes through which the 
 blelRng runs; and it paicth from pipe to pipe, till it come to 
 iis. 2. In rpiritual and favjng bleflings. And thus he com- 
 municates himfelf to his own. He hath promifed fuch blef- 
 fmgs to them: /// blefflng^ fays he, I ivUl blefs thee (n). And 
 he is as good as his word, in hlejfing them with ail fpiritual blef- 
 fmgs in heavenly places in ChriJ} (c). He bleiTes them with par- 
 don and peace, accefs to him and communion with him, his 
 favour and the light of his countenance, and rich communi- 
 cations of grace, &c. and fometimes aflbrds fuch abundance 
 of thefc bleflings that their r«/> runneth over (/>). Believers are 
 ve0els into which Gpd is ftill pouring more, till they be com- 
 pletely filled up. And all this he doth by the means of the word 
 ^nd facraments. Thefe are the conduits through which fpi- 
 fitual blelTmgs are conveyed into the fouls of the cle£l j nar- 
 row conduits from a full fountain. 
 
 2. Immediately, in the life to come, by immediate influ- 
 ences fr^m God himfelf. And this is the blefledncfs of the 
 glorified faints above. Inhcavcn God {hallbea//m^// (g). There 
 is no temple, no ordinances there ♦, but God communicates 
 himfelf immediately. Here we fee God veiled in ordinances : 
 But t\\enfac€ to face. In his prefence (Orig. in his face) isftdnefs 
 cf joy (r). In heaven, God fupplieth all immediately from 
 himfelf. 
 
 We fee then, what variety and abundance of bleflings fpring 
 from this blcflTed Beiug. O, he is a full, eyer-fpringing, and 
 inexhautlible fountain. His ftore is nothing diminiflied by 
 giving. Though fee hath h'^-.en giving out bleflings from the 
 beginning of the world till now, yet there is not the lefs be- 
 Jpind- O, whnt a blefled Being muft he be I 
 
 Thus I have fliewed you that God is blefl^ed fubjecliveiy, as 
 he is blefled in himfelf, and the fountain of ail biefiedncfs to 
 his creatures. 
 
 II. Gpd is objectively bleiTcd; as he is the object of our 
 
 blef* 
 
 {w) Hof. 11. 21, 22. [n) Gen. xxll. 17. {0) Eph. i. 5, 
 {/) Pfal. xxiii. 5. (y) i Cor, xv, 28, (?) i Cor. xiii. i|.. 
 r£aL5tvi. 11. ' ' 
 
52 Of God's Bleffednefs. 
 
 blefTednefs. He is fo blefled that the enjoyment of him makes 
 us blefled. And a greater blefTcdnefs than this there cannot 
 be. Bleffed is that people ivho/e God is the Lord {s). Seeing he 
 is an infinitely blelled Being, what happinefs can there be 
 comparable to this, to enjoy him ? He is an all-fufficient Be- 
 ing, fuflicient of himfelf to his own bleffednefs and happinefs, 
 much more to ours : 80 that it is the height of happinefs to 
 enjoy him. Now, believers enjoy him in part, even in this 
 world. God hath promifed this to them, even his gracious 
 prefence, accefs to and communion with him. And it is this 
 that the faints long for ; as the pfalmift did ; As the hart pant' 
 eih after the ivater brooks <t fays he, fo panteth my foul after thee^ 
 O God ; myfoidthirjlethforGodfforthelivitigGod: And, My 
 fcul thir/ieth for thee^ to fee thy poivery and thy glory (t). And 
 the faints do fometimes enjoy him in fuch a meafure and 
 manner, that they are apt to cry out with the pfalmift. The 
 lines are fallen unto me in pie if ant places ; yeay I have a goodly 
 heritage \u). But in heaven they iliall enjoy him fully. 'Ihere 
 they ihall have the higheft enjoyment of God that their ca- 
 pacity can admit of, when they fliail be filled with ail the 
 fulnefs of God, and he will communicate himfelf to them in 
 the utmoft latitude they are capable of. 
 
 SERMON LXVIL 
 
 Third, T C O M E now to the Application. 
 
 I Ufe I. For inftru6lion •, in feveral particulars. 
 
 Itiftr. I. Is God infinitely bleffed in himfelf? Then he can- 
 not be properly wronged or hurt by fm. True it is, that fin, 
 intcrprctatively, and in the intention of the thing, doth wrong 
 him ; it is a contempt of his Majefly, an affronting him to 
 his face, and ftrikes againft all his glorious attributes : Yet, 
 the bltifed God cannot, by the fins of men, fuffer any hurt 
 or damage, in his Being, or in his effential glory and perfec- 
 tion. He is over all God llcffcd for ever \a) ; fo that it is not in 
 the power of all the finners in the world to hurt him in the 
 Icaft. All the hurt and mifery that cometh by fin redounds 
 to linnersihemfelves. 
 
 hi/lr. 2. is God infinitely bleffed in himfelf? Then, how 
 admirable and ailoniihing is it that be fliould feek after fuch 
 poor nothings us wc are, and be at fo much pains to engage 
 
 our 
 
 (j) Pfa! cxliv. 15. (i) Pfal. xlli. i, 2. and Ixlii. I. 2. 
 (u } rfal. ivi. 6. (a) Rom. ix, 5. 
 
Of God's BleJJ'eckefs, , 53 
 
 our hearts to him and his fervice ! It is evident, that "he doth 
 doth feek or aim at his own bleirednefs and happinefs herein; 
 for he is infinitely bleU'ed and happy in and of himfeif, and 
 hath no need of us. O then, what caufe have we to cry out. 
 What is man that then art mindful of him ? And, Lord, what is 
 many that thou takeft knoiuledge of him ? Or the f on of man ^ that 
 thou makefi account of him {b) ? What would God iofe, though 
 you were all damned ; and what would he gain, though you 
 were all faved ? He hath no more need of you, than of devils 
 and damned reprobates ; and he knows how to make ufe of 
 you for bis glory, as he doth of them, if you wilfully reject 
 the offers of his grace. So that he feeks to win your hearts, 
 not that he may be bleffed in you, but that you you may be 
 bleffcd in him. O what aftonilhing condefcenfion is here ! 
 
 Infr, 3. It follows from this doctrine, that Atheiils are, 
 of all men in the world, the greateft enemies to mankind ; 
 feeing they cut off from men all hopes of bleffednefs and happi- 
 nefs, by taking away the fpring and fountain of it. For, if there 
 is not a God, how can any man be bleffed and happy in the 
 enjoyment of him ? And other happinefs there is none ; for 
 unlcfs we fuppofe that God is, we cannot poffibly frame any 
 trueideaof happinefs. Ail the enjoyments and comforts in the 
 world arc not fo neceffary to our happinefs as God is : With- 
 out him, there can be none •, and without them, he alone is 
 fufficient. So that in nothing can a man (hew himfelf a great- 
 er enemy to mankind, than by endeavouring to banifh the be- 
 lief of a God out of the world. That is true of the atheift. 
 His hand is againjl everpnan ; therefore every man's hand ihould 
 be againit him, in fo far as he is fuch. Further, the Atheilt 
 is the greateff enemy to himfelf. He that wifiics there were 
 no God, cannot willi worfe to himfelf: So that he thaty?/j;r 
 ;';/ his heart there is no God, mud be -a fool indeed {c). Seeing 
 there is no happintfs but in the enjoyment of God, no man 
 can (hew himfelf a greater enemy to himfelf and his own hap- 
 pinefs, than by endeavouring to raze the imprelfions of the 
 being of a Deity out of his mind. 
 
 InJIr 4. We fee from this doctrine, that bleffednefs and 
 happinefs is attainable by us poor creatures j even fuch happi- 
 neis as our finite capacity can admit of, the perfe£lion where- 
 of is referved for the life to conie- Two things here offer 
 themfelves to our confiJeration. i. That God can make ua 
 happy. There can be no doubt of this, if we conlider God's 
 
 iniiaite 
 
 (b) Pfal.viii, 4. and cxiiv. 3. [c) Pfal.xiv. i. 
 
54 O/God^s Blejfedmfu 
 
 infinite bleflednefs and happinefs in himfelf. Certainly, he 
 who is poiTefled of it after an infinite manner, and hath all 
 the treasures of it in himfdf, can communicate it to us accord- 
 ing to our finite capacity. 2. That he is willing to make us 
 happy, providing we take the right way to attain to happinefs, 
 and to be qualified and made meet for it. This plainly appears 
 from his infinite goodnefs, which-is the prppenfion arid dif- 
 pofition of his nature to make others happy by letting out of 
 his fulnefs to them. It cannot in the leaft impair his own hap- 
 pinefs, to make others happy. On the contrary, his goodnefs, 
 which inclines him to it, is a part of his happinefs ; fo that it 
 is the happinefs of the divine nature to communicate himfelf 
 to his creatures. Noble and generous fpirits are free and boun- 
 tiful ; they cannot be happy themfelves, unlefs, according to 
 their capacity, they make others fo : Now, certainly God is 
 i>ot of a niggardly and envious nature, as Satan rcprefented 
 him unto our firft parents to be ; but of a moft generous dif- 
 pofition : So that it is his glory and delight, and the higheft 
 Itxpreflion of his goodnefs, to communicate happinefs to hi$ 
 creatures. Hence he is reprefented as rejoicing in the con- 
 verfion of a finner, becaufe thereby the finner becomes capable 
 of this happinefs (J). 
 
 Injir. 5. This doctrine difcovers to us wherein it is that we 
 ihould feek our blefTednefs and happinefs, and wherein it con- 
 {ifts : Not in earthly enjoyments and comforts, but in the en- 
 jayment of the bleffed God. He only is the objejEl of our 
 bleflednefs. He is the alone all-fufficient Being : So that it i^ 
 the enjoyment of hirn alone that can make us happy. 
 
 But here it may be eni^uired, What is it to enjoy God? It 
 implies thefe things, i . A faving intereft in God as our God 
 in Chrift. That which we enjoy is our own. And indeed 
 vre cannot be blefl'ed but in what is our own. Hence the 
 pfalmift fays, Gody eiyen our o'ojti Gody JJjcdl hlep us : Bleffed is 
 the nation ivhofe Gcd is the Lord [e), 2. A faving union with 
 God through Chritt. Hence believers are faid to diuell in God, 
 and he in them (/'). This is a glorious myftery, and (liall 
 never be fully underrtood till we come to heaven. Atthai davy 
 fays our Lord, ye Jfjcill hnoiv that lam in my Father^ and you in 
 mey ami 1 in you (^). 3. Familiar communion and fellowihip 
 with God : For truly our felloiv flit p is ivith the Father, and with 
 his Son Jejus Chrij} {h). When God manifeits and communi- 
 cates himfelf to the foul in a gracious way, then we enjoy him. 
 
 {(!) Luke xv. (e) Pfal. Ixvli. 6. and xxxlii. 12. (/) | Joha 
 «^- *5- UO J^hn xiv. 20. (/;} 1 John i. p 
 
Of God's Blcffednefs, 5^ 
 
 Of this our Lord fpeaks : / lu'tll love him, and ivitl manifej} wy- 
 felfio him (?). 4. The faving knowledge of God, his perfec- 
 tion, fulnefs, and all-fufFiciency : "When God gives us an heart 
 to know JAm ; zxi^fhineth into our hearts y to give us the light of the 
 knowledge of the glory of God in the face of J ejus Chriji {k). We 
 cannot be faid to enjoy that whereof we have no knowledge : 
 80, we do not enjoy God, unlefs we have fome knowledge of 
 his excellency and all-fufficiency, that fo we may fee our owa 
 happinefs and bleflednefs in the enjoyment of him. 5. Com- 
 placency and delight in God. We do not enjoy that wherein 
 we do not joy f. He that enjoys God takes pleafure and de- 
 light in him. This the pfalmi.ft requires, Delight thyfelfalfo in 
 the Lord : And the fpoufe tells us, that (he fat down wider his 
 fhadoiv -with great delight (/) 6. The fouPs acquiefcing and reft- 
 ing in God as its Chief Good. The man fees himfelf happy 
 in God : Therefore he refts here ^ now he would change no 
 more. He feeks after no object to make up his happinefs, but 
 is ready to cry out with the pfalmift, The lines are fallen tmt» 
 me in pleafant places : And, Whom have I in heaven but theet 
 and there is none upon tht earth that I deftre hftdes thee (/«), 
 
 life 2. For reproof : To two forts of perfons. 
 
 Repr. I. To fuch as do what in them lies to diflurb God's 
 infinite bleflednefs and happinefs, by offending, provoking, 
 and diftionouring him, and grieving his Spirit by fin. The 
 Lord complains, / am broken with their luhorijh hearty ivhich- 
 hath departed from me : Thou haji made me toferve ivith thyfms ; 
 thou haji ivearied me with thine iniquities : Behold, I am prejjed 
 under you f as a cart is preffed that isfidloffjeaves (n). You that 
 indulge yourfelves in a liberty to fin, do what in you lies, to de- 
 prive God of his blefiednefs, and to make him a miferable Being* 
 It is true, this is labour in vain v for God is blejjidfor evermore iu 
 fpite of all the finners in the world : Yet it plainly fhews the 
 wickednefsof yourhearta, and your enmity and madnefs againft 
 God. This will cut you off from all hope of bleffednefs; for» 
 when you do what in you lies to difturb the bleffednefs of 
 God, or to fpoil him of it, how can you expert he will be a 
 fountain of blefiednefs to you ? 
 
 Repr 2. To them that fcek bleffednefs and happinefs in o- 
 ther things bcfides the blcffed God. Some feek it in fenfuaZ 
 
 plcafures^ 
 
 (i) John xiv. 21. [k) Jer. xxiv. 7. 2. Cor, i». 6. 
 
 f Frui ej} cum Gaudio uti. Aiigiift. 
 (/) Pfal.xxxvii. 4. Cant, ii, 3. (m) Pfal. xvi. 6 ami ixxiii. 25, 
 {») £)zek. vi. 9. Ifa. xliii, 24. Amos ii, 13, 
 
56 Of God's Blejfedfiefs, 
 
 pleafures. But tins is brutifli : And though finful plcafures 
 go down fweetly, yet they come up again bitter as gall : And, 
 O, how bitter will they be in the latter end ; and what bitter- 
 iiefs will they caufe in the other world ? Others feek blelled- 
 nefs and happinefs in worldly comforts and enjoyments, rich- 
 es, and wealth and honour. But, i. This is moft difhonour- 
 able unto God. It is to forfakc the fountain of living luatersy and 
 to hew outtoyourfelves broken ciJlernSy that can hold no ivaters [o). 
 It is a great contempt of God, and undervaluing of this blef- 
 fed Being ; as if other things had more fufficiency in them to 
 your bleffednefs and happinefs, than the blcflcd God hath. 
 2. It is great folly : For thefe things cannot make you blefTed 
 and happy, fo that you lofe your kbour. As they are but 
 tranfitory and perifhing things ; fo they are empty and unfatif- 
 fa£tory f . He that lo^jeth fiver y fiall not he fatisfied ivith fiver ; 
 nor he that loveth abundance.^ ivith increafe [p). They are not 
 proportioned to the dcfires and cravings of a rational ioul. We 
 cannot have full happinefs and contentment in any thing, till 
 we are filled with it, and have as much of it as we can hold : 
 But, the foul of man is fo boundlefs and reftlefs in its defires, 
 that it can never be filled but with the infinite God. 
 
 Ufe 3. For exhortation to all, but more efpecially to fuch 
 as are ftrangers to God, and live without him in the world. 
 My exhortation to fuch is twofold. 
 
 Exhort, I. Is God infinitely blefled ? O then, feek to be 
 blefled in him, to be happy in the enjoyment of this bleiled 
 Being. It is God's own happinefs to enjoy himfelf; and he 
 is willing to communicate his bleffednefs to poor creatures, ac- 
 cording to their capacity : Therefore feek to be bleffed in the 
 enjoyment of the blefled God. 
 
 To quicken and excite you this, I propofe thefe confidera- 
 tions. . 
 
 I. You cannot elfe be bleffed and happy but in the enjoy- 
 ment of God. You cannot be happy but in the enjoyment of 
 the greateft good you are capable of, and fuch a good as is 
 able to fupply ail your wants, and anfwer all your neceffities, 
 and fatisfy all your deures and longings: But God alone can 
 do this. All other enjoyments are nothing without the en- 
 joyment of him. Earthly enjoyments may vex, but cannot 
 fatisfy. Yea, ordinances are nothing without it : The word 
 and facraments are valuable only as means of the enjoyment 
 
 of 
 (0.) Jer, ii. l^. (p) Eccl. v. 10. 
 
 f Biiatus qui poft ilia non abiit qua; poffajja on^ant, aruata in^i' 
 7ianti aniijj'a cruciarit, Bern, m Epiit. 
 
Of God^s Blefdncfs, 57 
 
 €>f God and communion with him. Therefore gracious fouls 
 can take no pleafure in the beft ordinances, if God be not 
 there. When they long after the public ordinances, it is not 
 bare ordinances, but God in the ordinances they long for: 
 And when they mifs God in the ordinances, they are to them 
 as clouds without rain, or pipes without water, poor empty 
 things. I fay then, there is no happinefs but in the enjoyment 
 of God. 
 
 2. The enjoyment of God is fufhcient to your bleflednefs 
 and happinefs, though you had no more: For he is an infi- 
 nitely blefled and all-fufficient Being, fufficient to the neceffi- 
 ties both of this life and of that which is to come. There is 
 a want annexed to all other things, but God alone fufficeth. 
 He can fuit all your faculties, and fill up all the capacities of 
 your immortal foul. He is fufficient to his own bleflednefs, 
 much more to ours. He hath enough for himfelf, much more 
 for us. He finds infinite fatisfadion in himfelf, much more 
 may we find fatisfadlion in him. That which will fill a tun, 
 is it not enough to fill a little bottle ? That which will fatisfy 
 a prince, may it not content a beggar? Is God blefled in him- 
 felf, and may not a poor creature be blefled in him ? Indeed, 
 you need no more but God, to content, fatisfy, and delight 
 your foul. There is enough in him to make your heart run 
 over. The enjoyment of God is a folacing and fatisfying thing. 
 It is this that makes ordinances fweet. How is the heart en- 
 larged in prayer, inflamed in meditation, refrefhed in hearing 
 and communicating, wh^n God is enjoyed in thefe ordinances ! 
 Theenjoyment of God can fweeten all your other enjoyments, 
 and make every condition of life fweet to you. 
 
 3. You may be bleflTed and happy in the enjoyment of God, 
 if you be not wanting to yourfelves. Though the enjoyment 
 of God be the height of happinefs ; yet blcflTed be he, it is at^ 
 tainable by the vileft and mofi: unworthy finners among you. 
 Others have attained it, who were as vile and unworthy as a- 
 iiy of you can be. God hath made you capable of this blef- 
 fednefs, capable of the enjoyment of himfelf; and he is an in- 
 finitely blelFed Being, the fountain of all blefl^ednefs, and wju 
 ling to communicate his bleflednefs to poor creatures, accord- 
 ing to their capacity, This he takes great delight and plea- 
 fure in. For this end he makes offer of himfelf to you on terms 
 of free grace: I am the Lord thy God, fays he, open thy month 
 "wide, and I will fill it {q). Though your fins have feparated 
 Vol. II. N^ 6. H between 
 
 (q) Pfal. Ixxxi. 10. 
 
5« ' Of Cod's BleJ^dnefs. 
 
 between God and you, yet It is good news that you may meet a<» 
 gain in Chrift. The blefledSon of God ftept in, and purchafed 
 peace with and accefs to God for poor finners. O, it is glad 
 tidings, that Godivas in Chriji reconciling the world to himfelfij). 
 So that the greateft (inners among you may have accefs to God 
 and communion with him through Chrift on gracious terms, 
 
 4. This is the way to improve your excellency above the 
 beads. What is man's excellency above other creatures ? E- 
 ven this, that other creatures were made to glorify God, but 
 man only, of all vifible creatures, vras made to enjoy him. 
 Therefore, that man might be capable of fo high an elevation, 
 God breathed into him a foul or fpirit from heaven i and this 
 foul hath fuch unlimited, vaft, and reftlefs defires, that it can 
 be fatisfied with nothing but the enjoyment of the bleffed God. 
 Well then, remember andjheiv yourfelves men [s] : When you do 
 not feck your bleflednefs and happinefs in the enjoyment oi 
 the blefled God, you do not a£t like men : You degrade your- 
 feives, and abafe and abufe a noble foul, in not afting accord- 
 ing to the excellency of your natures ;. you a£l like beafts and 
 not like men. He is but a beaft in the fhape of a man that 
 can fatisfy his foul with the world j and he is a devil incarnate 
 that can fatisfy his foul with Cii. You never ihew yourfclves 
 tsitxiy till you feck your bleii'ednefs in the enjoyment of the 
 bleffed God. 
 
 5. The enjoyment of God is the very happinefs of heaven. The 
 glorified faints enjoy God fully and immediately ; and this i& 
 their bleflednefs. They fee God face to face (^), and behold hia 
 glory immediately, and not by refte£tion, as in alooking-glafs. 
 Now if the full enjoyment of God be the happinefs of heaven, 
 then theenjoymentof God, in thialife^ tho' but in part, is hea- 
 ven begun upon earth. The enjoyment of God in ordinances, 
 will fet you, as it were, in the fuburbs of glory ; fo that you will 
 iiave caufe to fay, as Jacob faid, This is the gate of heaven {u), 
 Y'our enjoyment of God here will be a fure pawn and pledge 
 of the eternal enjoyment of him in heaven. On the other 
 hand, unlefs you enjcy God here, you cannot enjoy him here- 
 after. What (hould they do with the enjoyment of God in 
 heaven, who are carelefs of his company on earth. 
 
 But it may be enquired. What fhall we do that we may be 
 blefled in the enjoyment of God ? The gofpel fhews the way: 
 Therefore it is called the glorious gofpel of the blejfed God (a;). In 
 
 the 
 
 (r) 2 Cor. V, 19." (/) Ifa. xlvi. 8. (t) i Cor. xiii. I2» 
 
 iu) Gtn. xxviii. 17. (.v) i Tiro. i. n. 
 
Of God* s Bleffeinefs. 59 
 
 tlie gofpel God is difcovered as ready to blef$ us, and there the 
 way is laid down how we may come to be blefled in him. From 
 this gofpel I give thefe dire6lions. i. Get a deep fenfe of 
 your mifery while you are without God. This is the fad cafe 
 of all that are in an unconverted ftate. While you are ivithotit 
 Gody your mifery is inexprcftible (;»)• AH your other enjoy- 
 ments cannot fupply this want. This is the mifi^ry of the damn- 
 ed in hell. As the heaven of heaven lies in the enjoyment of 
 God, fo the hell of hell lies in the lofs of him. 2. Renounce 
 all earthly vanities, riches and wealth and honour. Whatever 
 your earthly enjoyments and comforts are; renounce them fo 
 as not to regard them as your chief good, and fo as not to fet 
 your heart upon them, or feek your happinefs in them in lefs 
 or more. 3. Flee to Chrift. Receive and clofe with him as 
 he is offered to you in the gofpel. You cannot have friendfliip 
 with God, till you make peace with him through Chrift j and 
 till you have his friendihip, you cannot have his company, ei- 
 ther here or hereafter. Om two walk together^ except they he 
 agreed? You cannot enjoy God but in Chrift. He mvJ^h'-ing 
 you to God, and is the only ivay to the Father (z). 4. Chufe God 
 in Chrift, for your chief good, portion, and happiiiefs : For, be 
 cannot be yours but by yourown choice. Chufe him deliberate- 
 ly: Think feriouilyifyou can becontenttohave God for yourall, 
 and to have all your happinefs in him. And chufe him abfolute- 
 ly: There muft be no ifs nor ^nds, no referves, no conditi- 
 ons, in your choice 6f God j nor any place left for repentance : 
 And chufe him wholly, in all that he is, God the Father", 
 Son, and Holy Ghoft, to be your portion. 5. Ihink €|&ii$eath. 
 Then all your earthly comforts and enjoynients will fail you, 
 and your worldly happinefs will come to an end. O, how fad 
 will your cafe be in a dying hour, if you do not enjoy God ! 
 For then muft you take your laft farewell of all yoiir earthly 
 enjoyments, never more to return to them. 6. Wait on God 
 in the diities and ordinances of his appointment This is the 
 way v/herein he is to be feund, and w^herein others have met 
 with him. Efpecially be diligent in attending the public or- 
 dinances. In the due ufc of them, you are in God*3 way for 
 a blefTmg. BleJJed is he tjoat heareth ;?;<?,, fays Chrift, ivatch'wg 
 -daily at my gates y waiting at the pojis cf m\) doors : For, whofofindr 
 eth me, findeth life., and fj all obtain favour of the Lord [a). 7. Go 
 to God for the light and power of his Spirit ; Light, to difco- 
 
 ver 
 
 (.y) Eph. ii. 12. (2) Amos iii. 3. 2 Pet. iii. 18, John xlv. 6. 
 
 [a] Prov. viii, 34, 35. 
 
^« OfGo$s Blejfednep. 
 
 ver the vanity of all worldly things, and God's own excellen- 
 cy and all-fufficiency ; and power, to take your heart oiF the 
 world, and draw it in to God. Cry to him for a day of his 
 power ; and be earneft with him that he would take your heart 
 in his hand, and counfel you effectually to make aliappy choice 
 for your own fouls. When David declared his choice of the 
 Lord for his Lord, he owns that it was the Lord himfelf that 
 had given him counfel fo to do : my foul, fays he, thou haft 
 f aid unto the Lord^ Thou art my Lord; and then he adds, / ble/s 
 the Lord who hath given me counfel \b). 
 
 Exhort. 1. Is he the bleffed God, the fountain of bleffed- 
 nefs ? Then go to him for all needful bleffings In this imi- 
 tate the example of Jabez : Oh that thou wouldefl hlefs me indeed {c)f 
 fays he. The words exprefs a vehement wifli and defire. His 
 heart was much fet upon this, to have God's blefiing. In the 
 original text the words are expreffed in the form of a vow; If 
 thou wouldejl in bleffing hlefs me. If thou wouldeft do fo, then 
 I would^ — What wouldeft thou do ? O what would I not do, 
 orfuffer, or part with, to have thy bleffing ? If thou wouldeft 
 blefs me, then 1 would be thine, and love, and fear, and ferve 
 thee. 
 
 I fay then, goto this bleffed Being for all needful bleffings. 
 Bring your empty pitcher to this fountain, that you may be 
 iilled with his bleffmg. 
 
 Go to him even for temporal bleffings, fupply of bodily 
 wants, outward provifion and maintenance, food and raiment. 
 You are warranted to go to him even for thefe. i. Becaufe 
 you need them. Tour heavenly Father knonveth that ye have rieed 
 of all thefe things (r/j. You have a body as well as a foul •, and 
 the one hath its neceffities, as well as the other. 2. Becaufe 
 we are dire<li^ed to pray for them, in that perfedl: pattern of all 
 prayer ; Give us this day our daily bread. Upon thefe account? , 
 you may warrantably go to God, even for temporal bleffmgs. 
 But feck to have them, not in away of common providence, but 
 in way of covenant mercy ; not as fruits of God's common 
 bounty, but as fruits of fpecial love. And feeing fuch blef- 
 fings are not abfolutcly neceffary, nor abfolutely promifed in 
 'the covenant, but only conditionally, fo far as it may ferve for 
 God's glory, and the good of his people : Therefore be not too 
 peremptory in feeking them, but feek them with much hum- 
 ble fubmifiion ; for you may be as happy without them, and 
 ibmetimes it is a greater bleffing to want them, than to have 
 
 them. 
 
 {^}) Pfal. xvi. 2, 7. {c) z. Chron. iv. lo* (</J Matth. vi. 3^2* 
 
Of God's Blefednefs. 6l 
 
 tliem. Only, ye who are the children of God are warranted 
 confidently to expeft, that God will not let you want necef- 
 fary maintenance, fo long as he hath ufe and fervice for you 
 in the world : And when he hath no more ufe and fervice for 
 you, you fhould be glad to go hence and bid adieu to all earth- 
 ly bleflings. 
 
 But efpecially, go to this infinitely bleffed Being for fpiri- 
 tual and faving bleltings (e). Gracious hearts are moft fet up- 
 on thefe. Confider what bleflings you need, and go to the 
 Fountain of bleflednefs for fupply. 
 
 SERMON LXVIIIf. 
 
 LET me here fhew you what bleflings ye are to feek, efpe- 
 cially in order to your preparation for the Lord's fupper. 
 And, I. Seek the fanc^ification of your natures : That you may 
 be renewed by grace, and cleanfed from your filthinefs, and get 
 your fouls adorned with the graces of the Spirit. The fan6ti- 
 fying work of the Spirit is necefl*ary to fit you for communion 
 with God. It is a part of the apoftolical benedi6tion : The 
 communion of the Holy Ghojl he with you all («). That is, all the 
 gracious communications of the Spirit of grace. Till you are 
 fan£lified, you are unfit guefts for the Lord's table. Our blefled 
 Lord prefigured this, by wafhing his difciples feet before the 
 fupper {b). 2 Seek a covenant-intereft in God as your God. 
 "We find this in Ifaac's blefling Jacob : God Almighty blefs thee^ 
 fays he, and give thee the bltffing of Abraham ^ to ihee^ and to thy 
 feed nvith thee {c). The blejfrig of Abraham ; What was that ? 
 Even the blefling which God promifed to Abraham in thefe 
 words. And I will e/labli/h my covenant between me and thee, and 
 thy feed after thee^ in their generatihus^ for an everlajVmg covenant^ 
 to be a God unto thee, and to thy feed after thee [d). It is a great 
 blefling to have the Lord for your God, to be in covenant with 
 him. Till then you have no right to the feal of the covenant. 
 3. Seek the pardon of your fins. Biffed is the man ivhofe tranf 
 greffion is forgiven^ -whofe ftn is covered : Blejfed is the man unto 
 luhom the Lord imputeth not iniquity {e.. Sin unpardoned will 
 feparate between God and you, and obftrucl: your communion 
 with him. It will petition againft you, at the Lord's table, as 
 
 Efther 
 {e) Eph. I. 3. 
 
 f This fermon wras preached on the Sabbath before llie facra- 
 jnent was adminiftered. 
 
 {a) 2 Cor. xlii. 14. [b] John xlii. (c) Gen. xxvlil, 3, 4, 
 
 {d) Gen. xvii, 7. ^<?) Pfai. xxxri, 1,2. 
 
^l OfGod*s.BlejlJednefs. 
 
 Efther did againft Haman at the banquet of wine. But par- 
 don of fin will make way for and ulher in all other covenant 
 bleflings. 4. Seek the favour of God in Chrift. This is a 
 great blefling : For, in his favour is life ; and his loving hind- 
 nefs is better than life (/). And feek the fenfe of his favour, 
 the light of his countenance, and the (hinings of his blefled 
 face, that your hearts may rejoice and be glad in him. 5. Seek 
 the gift of the Spirit. This is a neceflary and excellent blef- 
 fing: For, the maintaining, ftrengthening, and quickening the 
 fpiritual life, depend upon his gracious influence \ and it is 
 only by his afliftance that you can do or fufFer any thing for 
 God. 6. Seek freili fupplies of grace. You have great and 
 difficult work before your hand; folemn humiliation work, 
 covenanting and communicating work : And fach is your in- 
 fufficiency of yourfelves, that you will furely mifcarry inthefe 
 folemn duties, to the dilhonour of God, and the hurt of your 
 own fouls, if you be not fupplied with grace from above. 
 Therefore feek quickening, ftrengthening, and affifting grace, 
 7. Seek the wedding-garment, viz. The imputed righteouf- 
 nefs of Chrift, and inherent righteoufnefs and holinefs. This 
 is the garment that becomes the folemnity of the marriage- 
 feaft of the King's Son. It is a royal feaft, a fpiritual feaft, Jl 
 coftly feaft ; and the Lord and M after of the feaft is a great 
 King J the King of kings y and Lord of lords ^ and the Prince of the 
 kings of the earth. It is a difgrace to the feaft, and an ?fFront to 
 the Mafter, to come in your old or ordinary apparel. Put 
 on the Lord *jefus, and the garments of fandlification and 
 holinefs ; then are you welcome guefts, and not intruders. 8. 
 Seek the accompliniment of that promife, And they Jhall look 
 tfpon me ivhom they have pierced ; and they ffjali moiirti for himy as 
 one mourneth for his only fan ^ andfbdll he in hitfernefs for hiniy as 
 one that is in hitter nefs for his frf -horn [g). Seek fuch a fight of 
 a crucified Chrift by faith, as you may remember his fuiferings 
 with fuitable affections, and the extrcifeof fuitable graces 9, 
 Seek fo much light, and life, and love, as you may with holy 
 ferioufiiefs and refolution devote yourfelves to God through 
 Chrift. O what a blpiTing would it be, if that were the language 
 of all your fouls, Comcy let us join our/elves to the Lord in a per r 
 petual covenant never to b^ forgotten [h). lO. Seek to be made 
 pariakersj of Chrift ahd his benefits, fealed in the i^icramcnt, 
 and difpenfcd thc^re to worthy receivers. Seek communion 
 with him, and to have virtue and grace communicated from 
 
 him 
 
 (/) Pfal. XXX. 5. and Ixili. 3. (^)Zech. xii. 10. {h) Jcri 5, 
 
OfGocTsBleJjednefs. ^3 
 
 him to your foul in the right ufe of that bleiTed ordinance. 
 II. Seek the inward feal of the Spirit, to accompany the out- 
 ward feal of the covenant ; that fo you may attain to the af- 
 fured perfuafion of your intereft in God through Chrift, and 
 of the pardon of all your fins; that your doubts and fears may 
 evaniih, and you may cry out with Thomas, My Lord, and 
 my God (i). 
 
 Go to God for thefe bleffings, and feek them with holy fe- 
 rioufnefs and earneftnefs. To excite and quicken you to this, 
 I propofe thefe confiderations. 
 
 1. Thefe are neceflary bleflings You may want other 
 bleffmgs, and yet be happy ; but you are undone for ever, if 
 you get not thefe bleffrngs. Without fpiritual bleffings, all 
 your other bleffings are curfed, and you will fall under the 
 curfe of God for evermore. Hence is that dreadful threaten- 
 ing, / ivUi evm fend a curfe upon you, and I will curfe your blef 
 
 fmgs [k). 
 
 2. Thefe are excellent bleffings. They are bleffings for the 
 foul, which is the better part. They are dear bought blef- 
 fmgs, purchafed 1^ the blood of God. They are difcriminating 
 bleffings, the favours of God's peculiar people {/). They are 
 fruits and efFedts of fpecial love, and pledges of eternal blef- 
 fings. They are fubftantial bleffings : Other bleffings are but 
 the fhadows of bleffings; but thefe are bleffings indeed. They 
 are durable bleffings ; Temporal bleffings are tranfitory and 
 periffiing things ; but thefe are the better part, that (hall not 
 be taken away j they are fecured to believers by an everlaft- 
 ing and fure covenant. They are fuch bleffings as will turn 
 all your curfes into bleffings, and all your miferies into mer- 
 cies. They are enough to fwallow up all the grievances cf af- 
 flidion, and all the contempt and fcorn of the world. 
 
 3. Thefe bleffings are attainable, even by the vilcft finners. 
 Remember, you have to do with an infinitely blefTed God, who 
 delights to communicate of his bleflednefs. It is a part of his 
 blefiednefs to be ftill giving out blelnngs. And he is more 
 ready to blefs than to curfe. He doth not curfe, but when it 
 is, as it were, extorted from him : But he bleffeth freely, with- 
 out any merit or defert on our part. God's great end in fend- 
 ing Chrift was, that he might blels poor finners: As the a- 
 poftle Peter declares to his hearers, God havh'g raifd up his 
 Son Jefust fint him to blefs you {in). In the days of Chriirs fleffi, 
 we never read that he formally curfed any ma« : But he was 
 
 much 
 
 (/) John j«. a8. (k] MaK ii. 2. (/) l>hl cvi. 4. (m) Ads Hi. 26. 
 
,^4 OfGo(Ps Ble(fednefs. 
 
 much In blefling. He began bleffing, in his excellent fcrmon 
 upon the Mount : Blejfed are the poor in fpirit ; blejfed are the^ 
 that mourn, &c («). And he went on biefllng : JTea, rather, 
 fays he, blejfed are they that hear the ivord of God ^ and keep it : 
 And he took little children up in his arttiSy put his hands upon them, 
 »nd blejfed them (<?). And he died bleffing : He prayed on the 
 crofs, Father, forgive them, for they know not what they do. And 
 he went off the world blefling : He Ud his difciples out as far 
 mi ta Bethany, and lifted up his hands and blejfed them [p). And 
 never any that came to him for a bleffing, wa^ fent away with- 
 out it ; and he hath pledged his word that never any (hall : Hint 
 that Cometh to me, lays he, / ivill in no ivays cajl out {(f). Seri- 
 oufnefs and earneftnefs in feeking to God for thefe bleffings, 
 is the fure way to obtain them ; For he hath not faid unto the 
 feed of Jacob, feeh ye me in vain ; but is good to the foul that feek- 
 eth him. And others have prevailed, and have gotten the blef- 
 fing ', as Jacob and Jabez (r). 
 
 But fome ferious foul may fay, I cannot think that ever 
 God will beftow fuch excellent and glorious bleffings on the 
 like of me, I am fuch a vile worthlefs wretch. I anfwer, i. 
 God hath already conferred fuch bleffings on fome of the vileft 
 wretches that ever were -, fuch as Manafleh, Paul, Mary Mag- 
 dalene, and divers others. And. as their fins were great in their 
 nature, fo who can tell what hainous aggraviitions they were 
 attended with ? 2. Thefe bleffings are free gifts. God gives 
 them without a regard to any worth in men. His end in be- 
 ftowing fpiritual bUffings is the glory of his rich and free grace : 
 And the glory of his grace is that which he takes great de- 
 light and pleafure in. He delights to magnify his grace on 
 them that are moll unworthy : So that your vilenefs and un- 
 worthinefs, if you have a deep humbling fenfe of it, (hall not 
 come between you and the beft of bleffings. 
 
 But it may be enquired, What (hall we do that we may ob- 
 tain fuch excellent bleffings from God ? Take thefe dirc£lions. 
 I. Get a deep fenfe of the need you have of thefe bleffings. 
 Your natural ftate is a curfcd ftate. Till you are renewed by 
 grace, you are lying under the curfe of the firft covenant, and 
 arc excluded from the bleffings of the fecond covenant. A 
 deep fenfe of this is necefl'ary to awaken and rouze your foul, 
 a. Study the excellency and worth of fpiritual bleffings. The 
 
 worth 
 
 («)Matth.v. (o) Luke xi. 28. Mark. X 16. (/>) Luke xxliu 
 34. and xxiv. 50. {q) John vi 37. (rj Ifa. xlv. i^. Lam. iii, 
 2^. Gen XXX. i. 2.6. i Chron. iv. lo. 
 
Of God's Blejfednefs. 6s 
 
 Worth of them is inexpreflible. All other tlefTings are no- 
 thing in comparifon of them, 3 Seek them in and through 
 Chrift the blefled Mediator. You cannot elfe obtain thtnu 
 All fuch as are made (harcrs of fpiritual bleffings are hieffed on- 
 ly in Chrift (j). As Jacob got his father's biefling in the gar- 
 ments of his elder brother Efau : So, you cannot obtain fpi« 
 ritual bleflings from God, unlefs you come to him in the gar- 
 ment of Chrift's un (potted righteoufnefs. Therefore put on 
 Chrift and his righteoufnefs by faith. 4. Seek thefe bleffings 
 in the way of repentance. It was by fin that man forfrited all 
 fpiritual and faving bieflings ; Therefore, this forfeiture can- 
 not be taken off, till you are engaged to renounce all iniquity 
 with grief and fliame, and to refign yourfelves obedientially to 
 God as your Lord and Sovereign 5. Diligently attend the 
 public ordinances : For they are the pipes through which thefe 
 bleflings run. Blejfedis he that heareth mCy fays Chrift, watching 
 daily at my gates y &c {t). The ordinances are the chariot of the 
 Spirit, the means by which God conveys fpiritual bieflings in- 
 to the fouls of his people. It is good to wait on God in his 
 own way. 6. Pray much for thefe bieflings, as Jabez did : 
 Ohy that thou luouldeft blefs me indeed {u). And be very earneft 
 in prayer, and wreftle for the bltfling. Whatever difcourage- 
 ments, and feeming denials and repulfes you may meet with; 
 yet do not give over, but perfevere, and be very importunate, 
 and fay with Jacob, / will not let thee go, except thou blefs me {x). 
 Such is God's admirable condefcenfion, that he allows you to 
 be importunate, to prefs hard, and not to let him go without a 
 bleffing. And your own neceflity fliould quicken you : Eitl^r 
 I muf prevail, or IJhall go to hell. God is well pleafed with 
 your importunity. He feems to put you off, that he may 
 quicken you to more earneftnefs. And this is the way to pre- 
 vail : Importunity is prevalent, both with God and with men. 
 Therefore, ftir up yourfelves to take hold of God, and wreftle 
 with him ; and refolve, through grace, that you will never 
 give over, till you get the biefling. 
 
 Ufe 4. For exhortation, to believers in Chrift, who have a 
 faving iotereft in this infinitely blefled Being. From th« 
 doftrine I have been upon, I exhort fuch of you to feveral 
 duties. 
 
 Exhort. I. Admire God's grace and condefcenfion, in com- 
 municating his bleflednefs to you, according to your capacity. 
 
 Vol. II. N*. 6. I It 
 
 (j ) Eph. i. J. {t) Prov. vili, 34. («) t Ghron. Iv. 10. (x) Gen. 
 sxxii. 26. 
 
66 OfGod'sBle/ednefs.- 
 
 It rs God's own bleffednefs to enjoy himfelf ;"and this bleiTeif'* 
 nefs he hath communicated to you, according to your mea-' 
 fure. Coiifider who he is, what you are, what bleffednefs this 
 js that he hath conferred upon you, and what moved him to it. 
 O, how admirable and aftonilhing is ity that the blefl'ed God^ 
 who is fufncient of hiiTifelf to his own bleffednefs, would blef* 
 fuch vile wretched finners as you are, who can neither hurt 
 him nor help him ; and that with no iefs than the enjoyment 
 of himfelf; aiid that moft freely, not being induced to it by 
 any hope of recoirpence : For, wbo hath firji given to hhn^ and 
 it Jhiil be recompenced to him again {y), O, admire the riches 
 and freedom of his grace. 
 
 Exhort 2. Blefs the name of God. Blefs him, as and be- 
 caufe ht* is bleffcd in himfelf, fufficient of himfelf to his own 
 happinefs. And blefs him, as he is the Fountain of your 
 bleffednefs. Blefs him for all bieffings ; but efpecially for fpi- 
 ritual bieffings. Ble^ed be the Gcd and Father of our Lord jefus- 
 Chrifl, fays the apoftie, ivho hath bleJJ'ed us iv'ith all spiritual blef- 
 Jhigs in heavenly places in Chrijl (z). but what is it to blefs God ? 
 Though we cannot blefs God, as he bleffcth us, by bellowing 
 bieffings on him ; nor as one man bleffeth another, by wiffiing 
 for bkirings to him, feeing he is infinitely blefled in and of 
 Kimfelf : Yet we ffiould keep up a thankful remembrance of 
 his benefits ; and eiteem highly of him on the account of them, 
 counting him ivorthy of all honour y and praife^ and blejfing [a); 
 and declare and publilh his bkffrdnefs before others, as the 
 pfalmift doth in my text, BleJJ'ed art thouy Lord; and ap- 
 plaud his b'effednefs, fpeaking of it with thankfgiving and 
 praife \ and wifh well to him, wifhJng that he may ever be 
 what he is, and what we know he ever fhall be. To will God's 
 bleffed and glorious being, is one of the moft excellent acls of 
 the creature: And in fo doing, we Wefs him as much as a 
 creature can blefs him. 
 
 Exhort. 3. Blefs yourfelves in him. He ivho blejfeth himfelf in 
 ihe earthy JhcUbleJs himfelf in the God of truth : And, The na~ 
 i ions pall blefs themflves in him [b). You are compleat in him : 
 He is an iniinitely bleffed and all- fufficient Being : Therefore 
 you may well count yourfelves bleffed and happy in the en- 
 joyment of him, whatever your outward wants and ftraits 
 be ; for, in him you may find every want abundantly fup- 
 plled. 
 
 .^ Exhort, 4. Tvejoice In God. So the apoftie exhorts iReJoies 
 
 ir. 
 { y) Rom. xi. 5,. {z) Eph. i. 3. 
 
 (rt) iltv. V. 12. \:'} ITa, biv. 16. Jer. iv. 2. 
 
Of God's Bkjfedmfs: 67 
 
 in the Lorda.way: And agai/iy I jay^ Rejoice. And the pfalmift : 
 Rejoice VI ikt Lordy ye righteous {c). Your intereit in this in- 
 iinitely bkifed Being is lufEcicnt matter and ground of joy. 
 Nothing can h^ fach caufe of grief to you, as your interelt in 
 him ii> caufc of joy Let the men of the world fee that you 
 judge yoaiiclves weil provided for in an uli-fufficient God ; 
 and that you have enough in him, though you v.Tre deprived 
 of all your oth:f enjoyments. 
 
 Exhort, q. R-ft content with him alone. Is the infinitely 
 WelTcd and ail-fufficient God yours ? Then you have caufe e- 
 nough to be content, whatever your wants and ioiles be .i For, 
 you have enough in him. O, do not difgrace your God by a 
 difcontented fpirit Let your Chriftian contentment proclaim 
 before the world, that the lines are fallen unto you inplejfant pla^ 
 -ccSy and that you have a goodly heritage [d). 
 
 Exhort, 6. Let the confukration of God's iniinite bleiTed- 
 nefs engage and quicken you io a chearfui obedience to his 
 commands : For he doth not lay fuch commands on you, for 
 any profit or advantage ro him, feeing he is fuihcient of him- 
 fclf to his own bleiTednefs ; but for your own good and happi- 
 nefs. 80 Mofes tells the children of [frael, The Lord coaunatided 
 US to do all thejejlaiutei ; to fear the Lord our God for our good al- 
 ways This is often urged, That it may be luell luith you {e).^^ 
 
 Exhort. 7. Seek to be more and mo:t blefled in this infinitely 
 bleficd Being, in a more full enjoyment or him. Confider, i. 
 You are as yet bleiTed only in part. You have not the f4iil and 
 perfect enjoyment ot God in this life : And you cannot have 
 perfect bleiTednefs, till you have perfe6t enjoy n'^ent. There- 
 fore, you fhould be always aiming at, and purfuing after, fur- 
 ;ther degrees of enjoyment, till you come there where you lliall 
 be filled with all the fulnefs of God. 2. A more full bleficd- 
 nefs, and fiirther degrees of enjoyment, are attainable, even in 
 this life. You never enjoy fo much of Qod, but mere may be 
 enjoyed. 3 It is the temper of the faints, to parfue after the 
 enjoyment of God. They v/ould be more and more blefied in 
 him. This was the temper .of the church : With my jlul have 
 I dcfired thee iu the night ; yc^y %vith my fpirit within me luill I 
 feek thee early (/) The faints pant and long after God : moft 
 .gladly would they have naore and more of him. If you have 
 the temper of gracious fouls, you v/ill reckon that you cannot 
 
 enjoy 
 
 {c) Phil. iv. 4. Pfal. xxxIm. i. (d) Pfal. kv'u 6. (f) Dcut. 
 vu 24. (/■) Ifa. xxvi. 9. See Pfal. xxvil. 4. and xlli. i,, 2. and. 
 
 l&i)K Ij 2. 
 
6t Of GoiTs Blejfednefs, 
 
 enjoy God enough, and you caftnot reft fully fatisfied till yatf 
 have the full enjoyment of him in glory. 
 
 Well then, feek to be more and more blefled in this infinite- 
 ly blefled God. Purfue after further degrees of the enjoyment 
 of him; greater nearnefs to him, and more intimate and fami- 
 liar communion with him, in ail duties and ordinances, and 
 efpecially in that great ordinance of the Lord's fupper. i'o ex- 
 cite and quicken you to this, confider, i. This is the great 
 end of the ordinances, that in them you may enjoy God, and 
 have communion with him. Particularly, this is the end of 
 the facrament Therefore it is called the communion (g); be- 
 caufe in it we have more near communion with God than in 
 other duties and ordinances We come to the facrament, 
 that we may get more of God and Chrift, and feaft with 
 him at his own table. 2. This renders the ordinances beau- 
 tiful and amiable. It made the pfalmift cry out, Hoiv ami- 
 able are thy tabernacleSy O Lord of Hojis {h) ? What a glory 
 is there in the ordinances, when we enjoy God in them ? The 
 beauty and glory of the ordinances comes and goes with it. 
 3 All the faving efficacy and blefled fruit of ordinances de- 
 pends on it When you enjoy God in the facrament, it will be 
 a foul-reviving, foul-ftrcngthening, and foul-refrelhing ordi- 
 nance to you. 4. This will make the ordinances a heaven up- 
 on earth unto you. It is the enjoyment of God in heaven that 
 makes heaven to be what it is, a place of unfpeakable blefled- 
 iicfs and happinefs : Therefore the enjoyment of God, in the 
 facrament, will fct you, as it were, in the fuburbs of glory. 
 This would render the communion-day one of the beft days of 
 your lives ; and you would have caufe to fay with the pfalmift, 
 This is the day which the Lord hath made : ive ivill rejoice and ts 
 glad in it («). 
 
 But, what fhall we do, that we may enjoy much of God, 
 and have near and intimate communion with him in that great 
 fealing ordinance.'* Take thefe diredlions. r. Get fin remov- 
 ed out of the way. See that there be no ftanding ground of 
 controverfy between God and you. Any known fin unrepent- 
 cd of will ieperate between him and you, and mar your com- 
 munion with him : For he is of purer eyes than to behold evil^ 
 {tnd cannot look on iniquity. Therefore, if iniquity be in thine 
 hand, put it far aivay; and let not ivickednefs dtuell in thy ta- 
 bernacles (>^). 2. Employ Chrift the Mediator, For it is in him 
 
 that 
 
 {g) 1 Cor. X. 16. (h) Pfal. ixxjliv. l« {i) Pfal. cxviii. 24. 
 (k) Hab. i. 1%. Jobxi. 14. 
 
Of God's BUpdnefs. 6f 
 
 tliat God is ivell pleafed {i). All your accefs to and communi- 
 on with God, is only through him, and on the account of his 
 mediation. In him we have boldnefs and accefs ivith confidence 
 by the faith of him {m). 3. Get much love to God. This will 
 bend and incline your heart toward him. When you love 
 God, you cannot want his company ; your heart will be fet 
 upon the enjoyment of him, and you cannot live without him. 
 You will be ready to cry out with the fpoufe. Saw ye him ivhcm 
 tny foulloveth {n) P 4 Quicken your defires after him. Long 
 to fee his power and glory in thefanBuary {p). Let your defires 
 after God be ardent, vehement, and burning defires. God 
 hath promifed to fill and fatisfy the hungry and longing fouL 
 5. Let nothing fatisfy you without God. Account that duty 
 or ordinance to be but empty, in which you do not find and 
 meet with him ; and count all other enjoyments but lofs and 
 dung in comparifon of him. 
 
 Exhort. 8. Go to this blefied Being, the fountain of blefled- 
 nefs, for an increafe of all fpiritual bleflings ; more fan<Stifying 
 grace, more faith, more love, more fpiritual ftrength, &c. And to 
 excite you to this, confider, i. You need an increafe of fpi- 
 ritual bleflfiugs. You never receive fo much, but that you 
 ftill need more. Confult what your fpiritual wants aiad ne- 
 ceffuies are. 2. In God there is all fulnefs. He is an in- 
 finitely bleffdd and all.fufficient Being. He is a full fountain, 
 that is always running, and yet never diminifticd. Efaa cried 
 out, Hafi thou but one blejftngy my father (p) ? This cannot be 
 faid of God. Though he hath given out inumerable blef- 
 fings to needy fouls, he hath not the lefs behind : He is an o- 
 cean of bleflings. 3. He is moft willing and ready to give cut 
 bleflings to you who are his own. Confider, (i.) His relation 
 to you. He is your Father, and fathers ufe to blefs their chil- 
 dren. Surely, the near and dear relation wherein you ftand 
 to him, gives you ground with confidence to feek and expc£b 
 your Father's blefljng. (2.) Confider his love to you. Such 
 was his love, that he gave Chrift to and for you -, what then 
 will he not give ! He thatfpared not his oivn Son, but delivered 
 him up for us all; how will he not with him alfojreely give us all 
 things {q) ? (3.) Confider his promife. He hath promifed to 
 blefs you. In the covenant there are promifes of all kinds o£ 
 bleflings. There his truth and faithfulnefs is laid in pawn. 
 (4.) Confider your own experience. You have already receiv- 
 
 c4 
 
 (/) Matth. ill. 17. {m) Eph. iii 13. («) Cant. iif. 3. 
 
 {9) Pfal. Ixiii. 1, 2. {p) Gen. xxvii, 58. (7) Rom. viii. 54. 
 
70 Of God's Bleffidnefi. 
 
 cd itiamfotcl blefTings, fuited to your various wants and exigent 
 •cies, and thefe are pawns and pledges of more. 4. The 
 njore you feek, the more you fhall have. God is willing to 
 multiply bis bleflings upon you, and to blefs you abundantly. 
 Open thy mouth wide^ fays he, and I iviUfill it. Eat and drink 
 abttfidantly. Chr'i^ came that you might have life y and that you 
 might have it more abundantly (r) You are not ftraitened in 
 him: Why (hould you be Itraitened in yourfelves ? J/h^ and 
 ysjhall receive^ that your joy may he full (j). 
 
 Particularly, feek an increafeof fpiritualbleflings in the right 
 ufe of the Lord's fupper ; for that facrament is a mean that 
 God is pleafed to ufe in communicating fuch bleffings to the 
 fouls of his people ; therefore own God as the fountain of blef- 
 £ngs, and the facrament as the mean of conveyance. An4 
 in order to your improving the facrament for an increafe of 
 fpiritual bleffings, I give thefe dire(3:ions. i. Get a deep fenfe 
 (of your fpiritual wants and neceflities. Confider what bleffings 
 you need, and wherein you are moft defective 2. Be often 
 taking frefh views of God's blelTednefs and all-fufficiency, and 
 of the fulnefs that is in Chrifl. O there is enough in him. In 
 your Father's houfe there is bread enough and to fparc. 3. 
 Get a firm perfuafion of the excellency and ufefulnefs of that 
 precious ordinance, as a bleffed channel of the communicati- 
 on of all needful bleffings. There, believers have been re- 
 cruited with new ftrength^ have gotten nourifliment to the 
 fpiritual life, and have had their fmoking flax blown up into a 
 flame. 4. See that you come to the facrament in faith, look- 
 ing to and refting upon Chrlft in that ordinance, for all the 
 bleffings you need It is by faith you muft eat his flefli, and 
 drink his blood. Therefore rouze up your faith, and labour 
 to have it in a lively exercife. 5. Come with enlarged defires. 
 Open thy mouth wldcy fays the Lord, and Iwillfill it {t). There 
 is enough in God to fill and fatisfy the moft enlarged defires of 
 your fouls. He needs no more but your empty veffieis. You may 
 be too full for God, but you cannot be too empty. Therefore 
 enlarge your defires. 6. Come to the facrament with large 
 expectations. There are large fupplies of grace, and an in- 
 creafe of all fpiritual bleffings, to be had in the right ufe of that 
 ordinance. Chrill hath promifed that worthy receivers Avail 
 tat his body and drink his blood : So much is implied in the words 
 of inftitution : Therefore come with large expectations to have 
 
 this 
 
 (r) Pfal. Ixxxi. 10. Cant, v. i. John x. 10. (/) John xvi. 24. 
 it) FiaLlxxxi. ic. 
 
Of Go^s Decrees, 'It 
 
 tVis promife made good to you. Do not fay, I look for no 
 good at the facrament : For, as this will weaken your heart 
 and hand in duty ; io it will provoke God to withdraw his 
 hand from working. Many times you get but little, becaufe 
 you look for little. Therefore enlarge your expeaations. 
 You have to do with an infinitely bleffed Being, who delights 
 to communicate of his fulnefs, to needy finners that come ta 
 him by Chrift. When you are entertaining thoughts of drawing 
 near to God in the Lord's fupper ; or it may be when you arc 
 come to his table ; you may meet with fomething like a ftorm 
 in your face : But go on, refting upon Chrift, and the ftill 
 fmall voice will come. Believe, hope and wait, and you fhall 
 fee the glory of God. 
 
 DISCOURSE XVllI. 
 Of the Decrees of God. 
 SERMON LXIX. 
 
 £ph . i. 1 1 . — Who ivorhdh all things after the coutjfelofhh own wilt* 
 
 HAVING fpoken formerly of the Being of God, and 
 of his nature and attributes ; I (hall next difcourfe to 
 you of his Decrees, which are the original fpring and firft rife 
 of all his external works. I am aware that there arc not a few 
 who are againft minifters meddling with the decrees of God 
 in their fermons to the people. I confefs we ought not to pry 
 curioufly into what God hath kept fecret ; and many things in 
 in God's decrees are fo, till they appear by the event. Yet it 
 is our duty to ftudy the knowledge of what God hath revealed ; 
 for things revealed belong to us {a). Now, the dottrine of God's 
 decrees is plainly revealed in the holy fcriptures ; and it is a 
 doiLlrine of great pra(^l:ical ufe, as will appear when I come to 
 the pra<Sl:ical part of this difcourfe. 
 
 In this chapter, after the infcription, the apoftle treats of 
 the caufes and means of falvation, and afcribes all to the free 
 grace of God in Chrift. He fpeaks of them, i. More gene- 
 rally, by way of thankfglving to God, verfe 3. 2. More par- 
 ticularly ; and that, (i.) As they are prepared by the eternal 
 decree of eleiStion, verfes 4, $,6, (2.) As they are purchafed 
 
 by 
 
 {a) Deut. xxix- 29. 
 
72 6fGod*s Deereitl 
 
 by Chrift, vcrfe 7. (3.) As they are applfed to the elect itl 
 their effectual calling, by the means of the revealing and pu- 
 bliihing the gofpcl, verfes 8, 9, 10. And then he gives inftan- 
 ces of this in the efFe£iual calling both of the Jews and of the 
 Gentiles. Of the Jews, verfes 11,12. In verfe 1 1. he fhews 
 that thereafon why they had obtained the heavenly inheritance^ 
 "was not their own worth and merit, but God*s predeftinating 
 them to it, in his unchangeable purpofe and decree of electi- 
 on : And, in my text, he proves this particular by a general, 
 he ivorketh all things after the caunfel of his own ivill; and con- 
 fequently thefe alfo I have been fpeaking of. 
 
 In thefe words, the apoftle, being to explain the nature of 
 C5od*s working, expreffeth thefe two things. 
 
 1. God's working itfelf : Who worketh all things. The pro- 
 noun 'who refers to God, fpoken of all along in the preceding 
 verfes. Workethall things — The word rendered wor/^/;/^ 
 fignifies to work powerfully and effectually, fo as to overcome 
 all contrary refiftance, and all rubs and difficuhies in the way : 
 And God's way of working is plainly fuch 5 he works mighti- 
 ly, againft all oppofition and lets in his way. I ivill luork, fays 
 he, and ivhojhallletjt (bj ? All things — This cannot be re- 
 ftriCted to the beft bleflings the apoftle had been fpeaking of, 
 but is to be underftood of all things whatfoever, all beings, 
 and all natural motions and actions as fuch. For, as I faid, the 
 apoftle here argues from the general to the particular ; he work^ 
 eth all things fo, and confequently thefe alfo : And from the 
 lefs to the greater : he worketh all things fo, even in the mean- 
 eft creatures, much more thefe things that concern the falva- 
 tion of finncrs. 
 
 2. The rule of God's working — ^^fter the counfel of his own 
 ivill — It is God's decree that is here called the counfel of his 
 luilL This is, as it were, the rule and pattern according to 
 which all things are brought to pafs in time. God's decree is 
 called the counfel of his ivill , to denote his wife and free deter- 
 mination therein. As God's decree is an a£t of his will, and 
 fo moft free, being confidercd in relation to the creatures ; 
 fo his decree and will are never without counfel. He willeth 
 or decreeth things to be done, with the greateft reafon and 
 judgment, moft wifely, as well as freely. 
 
 1 he dodtrine I propofe is this : 
 
 *Xhere hath been an eternal purpofe or counfel of the divine ivill 
 t&ncerning all things that come U pafs in time. Or thus, 
 
 God 
 (i) I fa. xlili. 13. 
 
OfGo^i Decrees, 73 
 
 God by the moji wife and holy counfel of his luill hath decreed 
 or fore-ordained ivhatfoever comes to pafs. 
 
 In profecuting this Dod^rine, I fhall, 
 
 1 . Prove the general truth of the doBrine, 
 
 2. Shew what is the. general nature of God's decrees f and in 
 
 luhatfenfe they are attributed to him, 
 
 3. Speak of the extent of God's decree. 
 
 4. Affign fome properties thereof- 
 
 5. Speak of the end why he hath decreed thefe things that come 
 
 topafS' 
 
 6. Make application of the nvhole. 
 
 Firfl, I {hall prove this general truth, that God hath de- 
 creed or fore-ordained thefe things that come to pafs in time 
 This is a truth about which the holy fcriptures are very plain 
 and pofitive. He worketh all things after the counfel of his own 
 luill. What comes to pafs in time is by his appointment. / 
 appointed the ancietit people y fays he, and the things that are coming 
 andflmll come (c). We read exprefsly of God's decree. I will 
 declare the decree : This is the decree of the mofl High : And, Be^ 
 fore the decree bring forth:: And Chrift is faid to \it fore-ordain- 
 ed before the foundation of the world [d). That is, By God's de- 
 cree appointed to the work of redemption. And things that 
 are come to pafs are faid to be ejlablifjjed by God {e). His decree 
 is fometimes called his counfel, to denote the wifdom of \u 
 My counfel fljallfland {f)i fays the Lord. So, it is called in my 
 text, the counfel of his will ; and elfewhere, his determinate coun- 
 fel : And things are faid to be done as determined before by the 
 counfel of Qod {g). Sometimes his decree is called his pleafure, 
 to denote the freedom of it in relation to the creatures. / will 
 do all my pleafure (/j), fays the Lord. So, we read of his good 
 pleafure and the good pleafure of his will (z). Sometimes again, 
 his decree is called his purpofe, to denote the immutability of 
 it : As in that of the prophet, This is the purpofe that ispurpofed 
 upon the whole earth ,• and this is the hand that is fir etched out upon 
 all the nations. For the Lord of ho/is hath purpofedy andwhofhall dif- 
 annul it (k)P So we read of his good pleafure which he purpofed 
 
 VoL.n. N^6. K in 
 
 {<:) Ifa. xllv. 7. (</) Pfal. ii. 7. Dan. iv. 24. Zeph. ii. 2. 
 
 1 Pet. i. 20. {e) Gen. xh\ 32. (/) Ifa. xlvi. 10, (^) Aftg 
 
 ii. 23. andiv. 28. {h) Ifa. xlvi. 20. (/} Eph. i, 5, 9. {k) Ifa» 
 xiv. 26, 27, 
 
74 OfGotTsDec/tes. 
 
 mhmfelfi and his eternal purpofe luhkh he purpofed in Chrifi : 
 And believers are faid to be called and faved according to his 
 own purpofe and grace (/). 
 
 This truth is evident alfo, i. From God's 6mnifcience. He 
 knows all things, paft^ prefent, and to come, by one fimple 
 aQ of intuition from eternity. Known unto God are all his 
 ivorhs from the beginning oj the nvorld [in). He forefees all things 
 that come to pafs in time, fo that he cannot be furprifed by 
 any event. Now, it cannot be imagined whence he Ihould 
 have fuch a foreknowledge but from his own decree- He 
 foreknew fuch and fuch events, becaufe he decreed they ihould 
 come to pafs. As he fees all things poffible, in his own pow- 
 er ; fo he fees all things future, in his own will and decree \ 
 and he fees the nature of things, in the eternal ideas in 
 his own mind. 2. From God's independency. All fecond 
 caufes depend in their being and operation upon the Firft Caufe, 
 and all things and events upon the fupreme Being ; fo that no- 
 thing could give a certainty of future being to any thing, fave 
 only the will and decree of God determining the event. There- 
 fore all things and events muft be reduced to this as their pro- 
 per fpring and fountain. 3.. From God's itomuubility. He 
 is the Lord that changeth not^ ana vAth ivhcm is no variahknefsy 
 7Jeither/Jjadowofturmng[n). i'he a6tual providence of God 
 is extended to all events, motions, ?.nd at^ions of the crea- 
 tures: For, he worketh-.cJl thifigSf fays my text ; and, fays our 
 Lord, A£y Father ivorheth hitherto, andlivork {0). Now, God 
 works nothing in time, but what he decreed from eternity to 
 work, elfc there would be a change in him. As every ration- 
 fil agent firfl thinketh and purpofetb, and then worketh '. So 
 God, the bigheil rational agent, doth nothing but what be 
 iiril: purpofetb and determineth to do; and this purpofe muft" 
 be eternal, feeing there can be no new thoughts or purpofes 
 in God, becaufe of his immutability. Hence, 4. The very 
 heathens, under the conduct of nature^s light, owned the doc- 
 trine of the divine decrees. Seneca, writing to his friend, 
 prefcribes the belief of it, as a rem.edy againft impatience un- 
 der afrliclion : ** Lolles/' fays he f, ** wounds, pains, fears, 
 *'* have made an incarfion upon you : Thefe things are ufual : 
 
 " That 
 
 (/^ Eph. i. 9. and ill*, i u 2 Tim. i 9. (?//) Ads xv. 18. 
 (;») Mai iii. 6. Jame^ i. 17. (0) John v. 17. 
 
 ■f Damna^ Vainer a y Labcrc^i Metia incurrerunt^ folet fieri : Hoc 
 parum ejl : Dchtiit fieri i Dccernuntttr ijia^ ncnaccidunt* Sen, Ep, 9.6^ 
 
Of God*s Deems.. *r ^ 
 
 ^^. That is little : Thefe things muft needs come to pafs : They 
 *^* are decreed, and do not come by chance.*' 
 
 Ufe. Then, let us afcribe nothing to chance or fortune, but 
 all events to God's appointment and ordination. The word 
 fortune^ in the fcnfe of the Gentiles, is a bla(phemy which the 
 devil hath fpit upon the decree and providence of God: 
 Therefore Augufiioe repented that he had io often ufed that 
 word. But, doth nothing fail out by chance? Doth not the 
 preacher fay, Time atid chance happeneth to th^m all {p) . I an- 
 iwer, it is liOt an uncertain chance that is there intended, or 
 an event falling out befides the intent of the Firft Caufe : But 
 Siny occur rent (^), as the fame word is .rendered elfewherc. E- 
 yen thofe things that are moft caiual with refpe6l to us, are 
 under the decrt;e and providence of God. Thf lot is caji into 
 ihe lap : But the m)h le difpofing thereof is of the Lord (r). • That 
 blind goddefs, Fortune, holds her deity only by the t^aure o£ 
 mens ignorance. Becaufe w^e could not forefec fuch an tvenc^ 
 or could not fee it in its caufes, therefore it is faid to fall out 
 by chance. But with refpe^t to God, nothing is caiual. That 
 which is cafual to us, is decreed and appointed by him. Things 
 cafual to us, are counfels to him. Therefore karn to own 
 3nd acknowledge the eternal will and counfel of God, in all 
 that befals you, and particularly in afBi^ling providences j 
 and do net entertain afflicfions as the paftimes of fortune, as 
 too many do. One great caufe why many of you are not fe- 
 fioufly concerned to know and comply with the mind and will 
 of God, in affiicling difpenfations, is becaufe you do not look 
 upon them as ordered and appointed by him. Hence is that 
 .-^exhortation, Hear ye the rcd^ and 9.vho hath appointed it (j). 
 When you meet v>^ith affii£lions, you look upon them as cafual 
 and fortuitous things j this is bad luck, or bad fortune, fay 
 ye, and fo ye pafs it ovtr. But that opinion that afcribes any 
 event merely to chance or fortune, ought to be exploded from 
 among Chnftians. AjfnElion ccmeth not forth ofth^'dujt, neither 
 doth trwUe fpring out of the ground (/). It comes not by chance, 
 nor by a ftated courfe in nature, but by God's appointment 
 and ordination. 
 
 liecofidlyf I proceed to iliew what is the general nature of 
 of God's decrees, and in what fenfe they are attributed to 
 him. 
 
 God's decree is varioufly expreifed in the holy fcriptures. It 
 
 is 
 
 {p) Eccl.^ix. II. (7) I Kings V. 4. (r) Prov. xvi. 33. 
 (f) Mic. vi. 9. (/) Job V. g. 
 
^6 Of God* s Decrees, 
 
 js called hi^decree^ his purpofe, his iviil, his pkafurey bis couft'^ 
 fel, the cQunfel of his lui//, his determinate counfely as I fliewed al- 
 ready. Now, when decree or counfel are attributed to God, 
 we mud carefully advert, that we do not afcribe to him any 
 thing favouring of impeifeftion, which attends the decrees and 
 counfels of men ; as if he confulted and deliberated concerning 
 things to be done, as men ufe to do from ignorance or hefita- 
 tion of mind. Such things can have no place in God, becaufs 
 of his infinite wifdom and knowledge, his immutability, and 
 the fimplicity of his eflence. But decree and counfel are at^ 
 tributed to God, as they denote his wife and immutable deter- 
 mination concerning the after-being of things •, as the moft 
 wife and ftable determinations among men, are ufually after 
 much confultation and deliberation. i he will and pleafure qf 
 God is alone inftead of ail counfel and deliberation, feeing it 
 hath infinite wifdom joined with it. Therefore, in my text, 
 the apoftle doth not fay, after theivill of his counfel ^ as if coun- 
 fel and deliberation went before, and the choice of his will 
 followed after ; but after the counfel oj his luill : lo (hew that 
 his willing a thing to be done, is in place of all confultation 
 about it. His will is his counfel. 
 
 But what are the decrees of God ? They are well defcribed 
 jn our Shorter Catechifm, ** The decrees of God are his eter- 
 ** nal purpofe, according to the counfel of his own will, where- 
 ** by, for his own glory, he hath fore-ordained whatfoever 
 ** comes to pafs." Or, more briefly thus, ** God s decree is 
 •* his determinate purpofe, whereby he hath fore-ordained 
 *' whatfoever comes to pafs." In it two things are ufually 
 diftinguifhed by divines, i. The z6k of his will purpofing or 
 decreeing : And fo God's decree doth not differ really from 
 his effence, being nothing elfe but the divine eflence willing 
 or decreeing. In this refpecSt, God's decree is but one and 
 jieceffary; of which after. 2. The refpedl, tendency, and 
 relation it hath to things without God, or things to be brought 
 to pafs ; which tendency or relation makes no change in God, 
 nor adds any thing to him. In fo far, God's decree differs from 
 his effence, which involves no fuch tendency or relation. In 
 this rtfpe£t, God*s decree is free, and confidered as manifold. 
 
 Further, according to our manner of conceiving, God's de- 
 cree implies thefe three things, i. His knowledge of all things 
 poffibie, called his ** Knowledge of fimpie intelligence." 
 From eternity he knew and faw all things poffibie in his own 
 power He had a perfeft knowledge of his own power, and 
 "confcqucntly of all things poiTibk tc be wrought by it. 2. His 
 
 free 
 
0/God*s Decrees. 'jf 
 
 free choice of fome of thefe poffible things, to be brought into 
 a ftate of futurition or after-being. Whence is it that of all 
 things poffible, only fuch and fuch arc future, or to come to 
 pafs ? This is to be referred, not only to God*s will, but al- 
 fo to his wifdom Hence, his decree is called his counfel. He 
 had ail things poffible in his view, and pitched on fuch and fuch 
 of them to be brought to pafs, rather than others, as in his in- 
 finite wifdom he faw meet for his own glory 3* His deter- 
 minate purpofe to bring them to pafs. And not only their be- 
 ing, but their manner of being and various circumftances, fall 
 under the decree and purpofe of God. Not only Chrift*s death, 
 but the manner of it, and various circumftances, by what in- 
 flruments, when, where, &c. All were determined by God's 
 eternal counfel. His enemies did to him ivhatfoever God' s hand 
 and counfel determined before to be done \u\ 
 
 SERMON LXX. 
 
 FROM what is faid, and from my text, it appears that God's 
 decree is, i. The original fpring and firft rife of all things 
 without himfelf. And, 2. The original copy or pattern of 
 them. 
 
 I. It is the original fpring and firft rife of all things without 
 himfelf- It is the decifive vote of God's everlafting decree and 
 purpofe, that tranflated fuch a number of beings and events, 
 from the ftate of pure poflibilityj^ into a ftate of futurition ; fo 
 that their futurition, or the certainty of their after-being, is 
 founded in his decree, and to this they muft be reduced as their 
 proper fpring and fountain. It is eafy to conceive that there 
 are a great many things poffible, which yet will never be. Now, 
 whence is it that of all things poffible only fuch and fuch come 
 to pafs .'' That there is fuch a number of men, and no more ? 
 That there are fuch and fuch events of providence rather than 
 others ? All this is from the will and pleafure of God, his fix- 
 ed decree and purpof<; ; This determines his power. So that 
 nothing comes to pafs in time, but what was firft conceived in 
 the womb of God's everlafting purpofe and decree. All the 
 creatures, and all their actions, that have been, are, or ftiall 
 be, all events of providence, take their rife originally from the 
 eternal counfel of God's will, appointing fuch things to come 
 to pafs in time. I appoifited the ancient people, fays the Lord, and 
 the tilings that are comings andfJjall come {x), 
 
 2. God's 
 
 («) A£\s Iv. 27, 28. (>.') Ifaxliv.7. 
 
7^ Of God'S Becrm* 
 
 2. God's decree is the original copy and pattern of all things. 
 
 He ivorketb all things after the counfel of his o-iun tuillf as men do 
 after a pattern or idea. So that whatever comes to pafs in time, 
 doth in all its circumftances and manner of being, exa£tly an- 
 fwer to God's eternal decree, as tfee impreflion made upon the 
 wax anfwerg to the engraving upon the feal- God's decree is, 
 a& it were, the idea according to which all things that come 
 to pafs arc exaftly expreffed in time. Let me explain this a 
 little. An idea is an imagination or conception in one's mind, 
 j^eprefenting the figure or pattern of a thing. Now, as every 
 wife and free agent works according to fome idea or pattern ; 
 fo the ideas of ^1 things may be faid to be in the mind of God 
 from everlafting, and that not only of things future, but even 
 of all things poflible. Thefe ideas are nothing elfe but the very 
 elTence of God knowing his owni^Jperfedions, and willing that 
 fuch and fuch veftiges of them (hould be in the creatures, if 
 ideas of things future ; or not be, if they be ideas of things 
 purely poflible. Hence, as the divine effence is bat one, fo 
 there is but one idea in God ; yet becaufc of the refpedi and 
 relation it hath to things without God, it is confidered by us 
 as divers and manifold. Now, I fay, the ideas of ail things fu- 
 ture are exa61:ly exprefled in the things themfelves when they 
 are brought into being. 7'hey are exa6tly according to the e- 
 ternal ideas in the mind of God. As Mofes was commanded 
 to make the tabernacle and all the inftruments thereof, after 
 their paiterfty njuhich luas Jljeived him in the Mount : So God 
 luorheth all things after the counfel of his oivn will[y). Another ex- 
 preiiion that may alfo fcrve to clear this, is that of the prophet : 
 Gather yourfthes together — before the decree hringforth {z). Y/ here 
 the divine decree is refembled to a pregnant woman. The child 
 of the creature is firil convinced in the womb of God's eter- 
 nal decree, and then is in time brought foith into the light of 
 actual being. God's decree is, as it were, with child of beings: 
 They have an ohjediive bein^:^ in the will and decree of Gpd, 
 bf fore tiiey have an a-flual being in the world : And this ob- 
 jective being in God's decree is what we call the divine idea. 
 All things that come to pzifs in time do exatSlJy anlwer to the 
 divine decree, or to the eternal ideas in the mind of God j as 
 the tabernacle anivvered to the pattern, or as the birth anfwers 
 to the conception. As the a£lual faihioning of David's body 
 ' s-xadtly agreed with the plat-form thereof laid down in God's 
 book ( ^/ ; : So aii things that come to pafs ate exactly fram- 
 
 \-A 
 
 ( r) Exod. XXV. 0, 40. yz) Zrpli. 11. 2. 
 
 ^^) rfal cxxxix. 16. 
 
td and fafhloned, as the tir;«ughts> and lineaments were pto^ 
 portioned in God's decree. There is nothing in the works ©f 
 nis hand, but what was in the ideas in his mind from all e- 
 ternity. 
 
 U/e, Well then, let us not be (tumbled at any event, espe- 
 cially when the providence of God feems to crofs and contra- 
 dict his promifes. Sometimes great oppofition is made to the 
 gofpel by fuch from whom better things were expeCted : Some- 
 limes religion fufFers by them that feem to be molt zealous for 
 it, and the church is wounded in the houfe of her friends : 
 Sometimes the ruin of the church is threatened by a fad af- 
 pe(^ of providences, &c. But let not theft things offend you. 
 All are ordered according to the counfel of God*s will : The/ ' 
 are under his wife appointment and ordination. And he that 
 fore-ordained and determined thofe things to be done, couki 
 have determined quite otherwife, if he had not intended his 
 own greater glory and the church's greater good by them. 
 The<refore do not charge God foolifbly, when things do not 
 fall out according to your mind. When you fee itrange things 
 Com€ to pafs, you wonder greatly at them: You wonder, how 
 many worthy inftruments of the Lord's work, and of public 
 good, fhould be laid aMe, or removed by death : You won- 
 der how the enemies of the church fhould profper in their 
 wicked devices and enterprifes. But all thefe were in the 
 mind and heart of God from everlafiing. And feeing you 
 know from the holy fcriptures, that fuch things are ordered 
 and appointed for the glory of God and the good of the church j 
 therefore be not {tumbled at them. Thefe are the accomplifh- 
 ments of the wife decrees and counfels of heaven. God knows 
 what he is doing, and what he hath to do. Men have their 
 ends, and God hath his. Whatever feemingconfufions there are 
 here below, yet all is clear and ferenein his wife counfels. This 
 made Luther, in the troubles of the church, to cry out, That 
 it was far otherwife concluded in heaven than at Nurenburg. 
 
 Thirdly^ I come in the next place to fpsak of the extent of 
 God's decree. And, i. It extends to all things that come ta 
 pafs in time. For he luorketh all things after the counfel of his c^wn 
 ^11 : And, h?ioiun tuito God are all his works fro7n the begimiiTig i 
 for of him, nfrd through him, and to him are all things ; and vjh^ 
 is he that faith ^ and it cometh to pafs ^ -when the Lord commandeth it 
 not {b). Nothing comes to pals but what he hath decreed j and 
 notViing can come to pafs otherwife than he hath decreed it 
 ihould come to pafs. His decree is of unlverial txtent. It is pad 
 
 upon. 
 {h) A^3xv. 8. Rom. xi. ^6, Lam. iii, 37. 
 
8o Of God*s Decrees, 
 
 upon every being and aftion in the world. There is a counfel 
 or purpofe of his will touching all things that have been, are, 
 or fiiall be. He hath determined what number of men fhould 
 live upon the earth, and fixed the times and places of their a- 
 bode. So the apoftle tells us, that he hath 7nade of one blood all 
 nations of men, for to d%vell on all the face of the earthy and hath de- 
 termined the times before appohitedy and the bounds of their habit a^ 
 tion {c). 2. It extends even to fuch poflible things as fhali never 
 come to pafs. As the eternal counfel of the divine will deter- 
 mined concerning fuch and fuch poffible things, that they 
 ihould be brought to pafs ; fo the fame eternal counfel 
 hath determined, concerning all other poflfible things, that 
 they fnall remain in the ftate of pure polfibility, and never 
 come forth into being : So that the glory of all things that 
 are not, as well of thofe that are, is due unto God. 3. It feems 
 to extend to all poffible connections between poffible things, 
 though God hath determined that neither of thefe poffible 
 things (hall come to pafs. I adduce two pafTages in the holy 
 fcriptures for clearing this. One is concerning David's being 
 at Keilah when Saul was purfuing him : Then f aid Davids JVill 
 the men of Keilah deliver me and my men into the hand of Saul? And. 
 the Lordfaidy They will deliver thee up {d). Whence I obferve, 
 that there was a certain connection between David's (laying at 
 Keilah, and the Keilites delivering him up \ and this connec- 
 tion could be founded in nothing but a pofitive decree of God : 
 Yet it appears from the event, that God had alfo decreed, that 
 neither ffiould David Hay at Keilah, nor the Keilites deliver 
 him up The other paffage is concerning the king of Ifrael's 
 fmiting on the ground at the command of the prophet Elifha: 
 The Vmgfinote thrice atid fayed ; whereupon the prophet faid, 
 Thou fjouldejl have f mitten five or fix times ^ then hadfl thou fmitten 
 Syria till thou hadji confumed it ; nvhereas now thou fhalt finite Syria 
 but thrice (e). If the king of Ifrael had fmitten on the ground 
 five or fix times, then he had fmitten Syria as many times, or, 
 till he had confumed it. This connection was certainly founded 
 on a pofitive decree of God : Yet God had decreed that the 
 king ffiould fmite on the ground but thrice, and fo overcome 
 the Syrians but thrice. Ihe abfolute perfection of the divine 
 decree feems to require that it ihould be extended to all things 
 capable of an a£t of his will and pleafure, and confequently 
 that it (hould be extended, not only to thofe things that come 
 to pafs in time, but even to fuch poffible things as (hall never 
 
 come 
 
 U) A<?is xvil. 26, (d) I Sam. xxlii. i^. {e) 2 Kingsxiii. 19. 
 
OfGd's "Decrees': %i 
 
 come to pafs, and to all poflible conne^llons between them. 
 And this feems to be agreeable to what God hath revealed, as 
 appears from the fcripture inftances I have adduced. 
 
 But God's decree, as it extends to thefe things that come 
 to pafs, is moft proper for our confideration. Therefore that 
 I may be a little more particular here, know that, according 
 to our manner of conceiving, God's decree is either general or 
 fpecial. When we confider it as extended univerfally to all 
 things that come to pafs, we call that his general decree: But 
 when we confider fomc things particularly, and what is de- 
 creed concerning them, we call that his fpecial decree. And 
 fo there is, i. The decree of creation. 2. The decree of pro- 
 vidence And, 3 The decree of predeftination, which is moft 
 commonly called by divines, God's fpecial decree. But this laft 
 requiring a more fpecial confideration, I fhall here fpeak only 
 of the decree of creation, and the decree of providence. 
 
 1. The decree of creation. From all eternity God decreed 
 to make fuch a number of creatures originally of nothing, to 
 the glory of his power, wifdom, and goodnefs. He hath created 
 all thingSy and for his pleafure they are and were created ( f). No- 
 thing is made without his will and pleafure. And this will 
 and pleafure doth not only refpe6l the works of creation in 
 general, but alfo the manner of them, in which alfo his will 
 and pleafure is accomplifhed. It was his will and pleafure to 
 make them : And whereas he might have done it in this man- 
 ner, or in another; by that fame good pleafure it was conclud- 
 ed to be done as it hath now come to pafs. And this is his 
 end in fo doing, that his good pleafure, which hath wifely 
 moulded means for his own glory, might be accomplifhed. 
 
 2. The decree of providence. From all eternity God de- 
 creed to preferve the creatures fo made by him, and to rule and 
 govern them and all their a(Sl:ioriS. He did not, as fome men 
 dream, once create the creatures in a good flate, and put them, 
 in capacity henceforth to preferve themfelves, or exercife their 
 own virtue and power, without dependence on him. He is 
 not only the general original of motion and action ; but he 
 appoints and orders all immediately, and difpofeth of all the 
 particular actions of his creatures, and that according to the 
 counfel of his own will. His decree extends even to inanimate 
 creatures: According thereunto they are regulated in all their 
 ^notions toward man. This is mentioned by the pfalmift as mat- 
 ter of praife to God's name : Let thempraife the name of the Lord, 
 
 Vol. II. N»- 6. L fays 
 
 \f) Rev. Iv, 1 1 . 
 
Si Of God's Decrees. 
 
 fays lie ; For he commanded and they were created : He hath alf» 
 eflaUipjed tkem for ever and ever : He hath made a decree which 
 fiall not pofs {g). So, WT read oi a decree made for the rain : And 
 of a decree given to the fun [h). 
 
 But let us efpecially confider God's decree concerning the 
 government of his rational creatures. It extends to greater 
 matters, as the incarnation and coming of Chrift : Loy Icome^ 
 fays he, in the volume of the book it is luritten of me {i). That is, 
 it is written in the roil oi God's ettrnal decree and counfel ; 
 And we read of the decree concerning the (tability of Chrift's 
 kingdom {k). It extends itfelf alio to fmal er matters as well 
 as greater. Even the very hairs of our head are all tiumbered t 
 And in his hook all our members are written (/;. All events of 
 providence are under appointment by God*s eternal decree. 
 Our wives are appointed for us. Let the fame be the woman ^ fays. 
 Abraham's fervaat, whom the Lord hath appointed out for my maf- 
 ter's fon [in). That fuch a woman, rather than any other, 
 fhould be wife to fuch a man, is by the decree and appoint- 
 ment of Heaven. Our children are appointed : Hence Eve 
 lays, God hath appointed me another feed infeod of Abely whom 
 Cain few (;?). Death is appointed : It is appointed tmto men 
 once to die [o). And the feafon and time of it is appointed : 
 Job puts the queftion, Is there tiot an appointed time to man upon 
 earth [p] P The day of judgment is under an appointment: 
 He hath appointed a day in which he will judge the world in righ' 
 ieoufiefs :^q). All our comforts are under appointment : Com- 
 forts temporal as well as fpiritual *, the fummer feafons of our 
 lives : Hence the prophet (ays, Salvation will God appoint for 
 walls and bulwarks (r). All our alBi£lions are appointed for 
 us : Hear ye the rod^ fays the prophet, a7id who hath appointed 
 it: And fays the apoftle, No tnan fljould be moved by thefe afflic^ 
 tions : For yourflves know that *we are appointed thereunto {/)., 
 The nature, the meafure and degree, the feafon and continu- 
 ance i all the ounces and grain weights of your cup, were all 
 weighed in the fcales of God's eternal counfel. 
 
 Yea, the moft certain and neceflary things, according to 
 the courfe of nature, have no certainty in them but from the 
 appointment of God, who hath eftablifhed fuch a courfe in 
 the creatures, and can fufpend the lame when he pleafeth. 
 
 And 
 
 {g) Pfal cxlvili. 5, 6. (h) Jobxxviii 26. Prov. vili 29. (/') Pfal, 
 3I. 7. {k) Pfal. ii.7. (/) Matth. X. 29. Pfal. cxxxix. 16. (w) Gen. 
 xxiv. 44 («) Gen. iv. 25, (t?) lieb ix. 27. (/>) Job vii. i. (17) A6t9 
 wii, 31. [r] Ifa. xxvi. j» (i) Mi.;it. vl. 9. i Theff. iii. 3. 
 
(^ God's Decrees. 83 
 
 And there is nothing that falls out by chance to you, whether 
 of greater or l-iTer moment, but what falls out by God's de- 
 cree and appointment. Even the moft cafual and contingent 
 thing, thoi2gh it furprife the whole world, is no furprifal to 
 him : An ad-l ot his eternal will and pleafure paiTed upon it. 
 Yea, the molt free actions of rational creatures, thefe where- 
 in men exercif : the power of their free-will, were fore^-or- 
 <lained by God's decree. Yet the decree of God doth not of- 
 fer any violence to man's free-will, nor take away the liberty 
 or contingency of fecond caufes, but rather eftablifli the fame : 
 Seeing God decreed fo to order ali things by his providence, 
 that they Ihould fallout according to the nature of fecond caufes, 
 either neceffarily, or freely, or contingently. 
 
 Ufe. See here and admire the majefty of God's dominion. 
 He is luonderful hi counfel^ and excellent in ivorVing : Great in 
 counfely and 7mghty in luork [t). His dominion is of utiiverfal 
 extent to all things, fo that whatever he hath willed and de- 
 creed muft needs come to pafs, in fpite of al) oppofition. My 
 crjimfel jfjall Jland^ fays the Lord, and I ivill do all my pleafure («). 
 And nothing can come to pafa but what he wilis : For, who is 
 he that faith f and it camdh to pafs, ivhen the Lord cotnmandeth it 
 not (.v) ? The whole government of the world doth entirely 
 depend on the determinate counfel of his will as fupreme and 
 abfolute Sovereign: For he doth according to his will, in the m'" 
 my of he alien, and among the inhabit a?its of the earth ; and noJie 
 ran flay his hand. And, Who hath known the mind of the Lord, 
 or who hath been his cowfellor ? For of him, and through him^ and 
 to him are ail thiftgs. He giv£S kingdoms to whom he will : He 
 ■divideth gifts to every man fevcrally as he ivill : And he hath mer- 
 cy on ivhom he will [y ). Ail is according to his will and plea- 
 fure. God's good pleafure is the fupreme and fatisfaciory rea- 
 fon of all his adminiltrations. He is abfolute Lord, and hath 
 no rule but his own will. 
 
 Well then, let us admife the majefty of his dominion. The 
 prophet, when he contemplates theextent of divine providence 
 to fome of the creatures, cries out, Ji^ho hath meafured the wa-- 
 ters in the hollow of his hand ? And meted out heaven with thefpan, 
 and comprehended the dufi of the earth in a meafure, and weighed 
 the mountains in fe ales, and the hills in a balance [z) P Now, thcfe 
 
 things 
 
 (/) L'a, xxvili. 29. Jer. xxxii. 19. («) Ifa. xlvl. to. (x) Lam. 
 ^"}' 37- (;) L)an. iv. 35. Rom. xi. 34, 56 Dan. ii. 21. ! Cor. 
 sii. IQ. P.om. ix, 19. [z) Tfa. xl.'iz. 
 
84 Of God's Decrees. 
 
 things he fpeaks of concerning the waters, the heaven, the 
 duft of the earth, the hills and mountains, are but one fmall 
 part of the execution of his decree : How much more caufe 
 then have we to be rapt up in holv admiration, when we 
 contemplate the decree itfelf, which eminently containeth 
 ail j and to fay, Who is this, that doth not only meafure the 
 waters, mete out the heavens, comprehend the duft, weigh 
 the mountains and hills ; but doth alfo exactly and infallibly 
 comprehend and difpofe of all things, of all events which have 
 been, are, or (hall be, in this world, or in the world to come, 
 yea, and in hell itfelf, in one eternal zQt ? Let us improve the con- 
 lideration of thefe things, to raife in us higli and admiring 
 thoughts of the great God, a holy fear of his glorious name, 
 and a deep reverence of his fovereign will and pleafure in all 
 events of providence, and particularly in thefe events that are 
 crofs and affliding to us : For all are according to the counfel 
 of his will : And it is meet that our wills (houM ftoop to his, 
 and moft unbecoming that foolifh creatures fhould cenfure or 
 find fault with infinite wifdom. 
 
 SERMON LXXI. 
 
 BUT there are two thing.s in God's decree of providence 
 that require a more fpecial confideration, becaufe of 
 difficulties and controverfies moved about them. As, i. His 
 decree about the futurition or after-being of fin. 2. His de- 
 cree about the fixed and unmoveable term or period of the lives 
 of men. 
 
 I Ihall at this time fpeak of the firft of thefe. This is a fub- 
 je£l wherein there is danger iti fpeaking even that which is 
 true ; and great caution is necefiary that we give no juft occa- 
 fionforany unworthy or unbecoming thoughts of the infinite- 
 ly holy God. I (hall, i. Prove that God hath decreed the futu- 
 rition of fin. 2. Shew why he hath done fo. 3. Endeavour 
 to clear this truth of fome difficulties it feems to lie under ; 
 and then, 4. Make fome pradical improvement of the whole. 
 
 I. I prove that God hath decreed the futurition of fin. All 
 finful actions fall under the divine decree. Though (m itfelf 
 flow from tranfgrefling the law, yet the futurition of it is from 
 the divine decree. No fuch thing could have been in the 
 world, if it had not been determined by the eternal counfel 
 of God for a holy arid juft end. This Ts moft plainly afi'erted 
 by the apoftle Peter, with refpeft to Chrift's death and fuffer- 
 ings at the hands of men j Himy fays he, hdti^ delivered by the 
 
 deter' 
 
Of God's Decreet ^^ 
 
 determinate cottnfel and forehnoiu ledge of God, ye have taken f and 
 by lukked hands have crucified and flam {a) And the church 
 gives this account ; For of a truth agahift thy holy child JefuSy 
 luhom thou haft anointed^ both Herod and Pofitius Pilate, ivith the 
 Gentiles, and the people of Ifrael, nvere gathered together, for to 
 do nvhatfoever thy hand and thy connfel had determined before to be 
 done {b). There never was nor can be a higher a6l of wicked- 
 nefs commited, than the murdering the Lord of glory: Yet 
 it appears from thefe texts, that in this horrid fcene, wicked 
 men did no more but what God's hand and counfel determin- 
 ed before to be done. Indeed, it cannot be conceived how 
 fm (hould enter into the world, and diforder the whole crea- 
 tion, without the will and pleafure of God determining the 
 event. That Adam fliould certainly fall, and that Chrift (hould 
 certainly fufFer by the hands of wicked men, thefe were truth$ 
 from eternity : Now thefe things being in themfelves only pof- 
 fible, could not pafs from a ftate of poflibility to a ftatc of fu- 
 turition and after-being, aikd that from eternity, but from 
 fome caufe without the creature, and confequently in God ; 
 to wit, his holy and wife decree and appointment concerning 
 them. I might argue alfo from the actual providence of God. 
 His providence in time is extended even to the finful actions of 
 men ; he hath a holy and fpotlefs hand of providence in them : 
 And he doth nothing in time but what he did from all eterni- 
 ty decree to do, elfe there would be a change in him. So that 
 it is evident that God hath decreed the after-being of (in. 
 Hence it is that the futurition of finful actions is fpoken of as 
 neceflary. It mufl needs be that offences come, fays our Lord ; 
 and. Ought not Chrift. to have fiiffervd thefe things [c) ? The 
 rife of Antichrift, and the perfecution of the church under 
 his reign, are of the number of thefe things of which it is 
 faid, that they mufl come to pafs (d). There is a muft be, a ne- 
 cefFity, in refpecSt of God's decree determining the event. 
 
 IL I proceed to fliew why God hath decreed the futurition 
 or after-being of fin Indeed, it cannot be conceived that an 
 infinitely holy Majefty fliould decree the futurition of fin, but 
 for fome great and glorious end. True, fin in its own nature 
 hath no tendency to a good end : If it end in any good, it is 
 from the the over-ruling providence of God, and that iniinitc 
 divine Ikili that can bring good out of evil, as well as light out 
 of darknefs. Now the great and glorious end for which God 
 
 decreed 
 
 {a) AAs ii. 25. ih) Ads iv. 27, 28, {c) Matlh. xvlii. 7. 
 Luke xxiv. 26, \d) Rev. i. i. 
 
f 6 Of God's Decrees. 
 
 decreed the after-being of fin, is his own glory ; and the ends 
 fubordinate thereunto are very many. Particularly, God de- 
 Creed the futurition of fin, i. That he might have occafion 
 of glorifying his infinite wifdom, love, and grace, in the re- 
 demption and falvation of a company of loft finners, through 
 the death and fufferings of his own dear Son. 2. That his 
 long-fufFering patience, in bearing with and forbearing finners, 
 might be magnified, admired, and adored. 3. That he might 
 be glorified by the repentance of his people, by their believing 
 on Chrift, and by their walking humbly with him. 4. That 
 his juftice might be glorified in the eternal damnation of re- 
 probate finners for their own fins ; fin being the caufe of their 
 damnation, though not of their reprobation Thus, I fay, 
 God decreed the futurition of fin for thefe holy and wife ends, 
 that he might glorify his wifdom, in bringing good out of fo 
 great an evil, and a greater good than the evil he decreed to 
 permit. Hence, an old father fays f , ** God judged it better 
 '* to bring good out of fin, than not to permit fin to be com- 
 •* mitted ' 
 
 III. I (liall next endeavour to elear this truth of fome diffi- 
 culties it fc^ems to lie under. God's decree is diftinguifhed 
 by divines into that which is eifc£tlve, and that which is per- 
 miffive J : Not that his decree doth properly efFc6l any thing, 
 feeing it is an immanent a£l; •, but becaufe there is an eternal 
 decree, according to which he purpofed, that in time he would 
 efFcft fome things and permit other things, i. Hi8 effedliive 
 diTcree refpecb all the good that comes to pafs: Whatever 
 hath any goodnefs in it, whether it be moral goodnefs, or na- 
 tural goodnefs, as all iiclions and motions of the creatures as 
 fuch, and even finful actions, confidered abflraclly from any 
 irregularity, obliquity, or deformity cleaving to them. True 
 it is, there is a futher goodnefs in fpiritual and gracious acti- 
 ons : Yet even finful actions have a goodnefs in them fo far as 
 they are aftions \ they have a goodnefs of being, confidering them 
 purely as natural, and abflra«'3:iy from any irregularity in them. 
 Concerning all thefe, God decreed to work and efie<St them ; 
 yea, even finfu! actions, confidered purely as natural : For he 
 is the firft" and univerfal caufe of all things, the fountain and 
 original of ail good. Hence it is faid, even with refpeO: to 
 
 the 
 
 f Deus Juf/icav/'f vulius de nialis hene facere^ qiiani mala ejfe norif 
 fcrmittere. Aug 11 (I, 
 
 X Non fit a liquid J iiijt Ojmiipotens fieri velity vel f.nend'i ut fiafy 
 vel ipjii facinndo^ i^uT^. ILnchir. C. 95. 
 
Of Go$s Decrees. Sf 
 
 the opprcfTion of the church by Vv-icked men, Our God is in the 
 heavens ; he hath done lukatfocver he pleafed ,e). 2. His permif- 
 five decree doth only rcipecl the irregularity and pravity that 
 is in fmful acVIons : God decreed to permit the fame ; or he 
 decreed it to be, himftlf permitting it. Hence it is faid. He 
 fuffered all nations to walk in their oiuti ways (f) : And God doth 
 nothing in time but what he did from all eternity decree to 
 do. bo that the futurition of fm is from the decree of God, 
 God hath determined that it fliall be. He did not determine 
 to have any efficiency in fin, confidered as fuch : But he wil- 
 led that it fhould be done, himfelf permitting it. The coun- 
 fel of God did not determine to do it, but that it (hould be 
 done ig). 
 
 . We fee from what hath been faid, that our doctrine doth 
 not make God the author of fm. The fmful aftion, confider- 
 ed purely as a natural adtion, God decreed to effecl by his 
 providential influence : and fo decreed to be the author of the 
 a£lion as fuch But as for the evil cleaving to the action, God 
 decreed only to permit that. And he decreed to permit it, 
 or willed it to be through his permiffion, for a better end, viz. 
 The manifellation of his own glory ; of the glory of his mercy 
 ©n the ele£t, and the glory of his juftice on the reprobate. Now, 
 though fin as fin be evil, yet the being of fin for a better end 
 is good : And God*s decree is not the caufe of fin, bat only 
 of the futurition of it ; as indeed it is not the caufe of any thing 
 that comes to pafs, but only of the futurition of things j the 
 decree being an immanent a£l, which can have no inffuence, 
 phyfical or moral, upon any thing w^ithout God. Though 
 the decree be the antecedent or foregoer of fin, yet it is not 
 the caufe of it; and though fin be the confequent of the de- 
 cree, that is, fomething infallibly following upon it, yet it is 
 not the effect thereof. 
 
 But it may be faid. If fin follow neceflarily upon the decree, 
 then finners cannot be blamed, becaufe God's decree lays them 
 under a necefTity of finning. I anfwer, Sin doth not follow 
 the decree by a neceility of co-aclion or compulfion, which in- 
 deed v/ould deftroy human liberty j but by a neceffity of in- 
 fallibility, which is very confident with it. It is fuflicient un- 
 to human liberty, or the freedom of man's will, that a man 
 ^i\ without all conRraint, and out of choice : Now, this is not 
 taken away by the decree: Men fin as freely as if there were 
 r*o decree, and yet as infallibly, as if there were no liberty : 
 
 And 
 
 (0 Pfal. cxv. I. {/) A^s alv. \^. {g) Ads iv. 2g.. 
 
it Of God's Decrees. 
 
 And men fin not to fulfil God*s decree, which is hid from 
 them ; but to ferve their lufts and corrupt affections. 
 
 To conclude, 1 confefs there are great difficulties here, and 
 It is hard to loofe all knots. Yet this muft not incline us to 
 deny or part with what is plain and evident truth. I have 
 proved the univerfal extent of God's decree even to the finful 
 actions of men ; and it is plain that God neither is nor can 
 be the author fin Now, ftiall we deny either of thefe plain 
 truths, becaafe we cannot folve all the difficulties about them ? 
 This is contrary even to reafon itfelf : For it is a received rule, 
 even amongft philofophers, that when a man hath once em- 
 braced an opinion upon juft grounds and reafons, he ought 
 not to defert it, merely becaufe he cannot anfwer every objec- 
 tion made againft it. There are a great many things in na- 
 ture, of the truth whereof we are well affured, and yet we 
 cannot untie all the knots and intricacies about their natures, 
 properties, and operations : And muft it not be much more 
 fo in the fublime truths of God? Hence a learned divine faith, 
 that in this matter we are now upon, f " It is certain there 
 •< are many things in which we ought humbly to acknowledge 
 « the weaknefsof our underftanding, retaining what we have 
 •< certain out of the fcripture, notwithftanding difficulties, the 
 ** folution and perfpicuous underftanding whereof we find by 
 <« experience is not given to man in this life." And an anci- 
 cient Father * fays, ** Shall we therefore deny that which is 
 «« manifeft, bccaufe we cannot comprehend that which is hid- 
 <* den ? Shall we fay, that which we fee to be fo, is not fo, 
 <* becaufe we cannot find why it is fo ?'* 
 
 IV. I come to make fome pradical improvement of this 
 truth. 
 
 Ufe I. For caution, in two particulars. 
 
 1. Take not occafion from this do£lrine to entertain any 
 unworthy or unbecoming thoughts of the infinitely holy God, 
 as if he were a favourer of fin, or any way approved of it. 
 
 Men 
 
 f Certifimum eft in hac materia multa ejfe in quibus huniiliter ag- 
 nofcere debemus Mentis noftr,^ IviheciUitatem ; Rettnentes quod ex 
 Scriptura certumhahevius^ non objiantihus difficultatibust quarurn fo~ 
 lutionem e? perfpicuam intdligentiani hoviini in hac vita datam non ejfs 
 experimur. Rivet Carth. Orth. Tom 2. Tradl 4. Qu. 6. 
 
 ♦ Nunquid ideo negandum eji quod apertuvi eji, quia cornprehendi 
 non potefi quod occultum eJi? Nunquid, inquam, propterea difiurifu^ 
 7nus, quod ita eJfe per/picimuty non ita ejj'e, quoniain cur it a fit nan 
 pcjumus invsnirc, Augufti de Perfever, L. 2. Cap. 14. 
 
Of God's Decrees, S^ 
 
 Men are naturally apt to entertain b'afphemous notions of God* 
 as if he were not fo holy as indeed he is, but fome way approved 
 of their fmful and wicked courfe. But though God decreed the 
 permiflion of fin, yet this doth not infer his approbation of it 
 in any fort : For he did not decree to give any indulgence to 
 it by a moral permiflion : But he decreed to permit it by with- 
 holding from men that help and grace which is neceflary to 
 prevent it. And God was not obliged to prevent the com- 
 miffion of fin. His fupreme and abfolute dominion and fove- 
 reignty exempts him from any fuch obligation. There is nothing 
 in the nature of God that could oblige him to hinder the en- 
 trance of fin into the world. And then, he did not decree to 
 permit fin as fin, or barely for itfelf, but for a greater good^ 
 his own glory. 
 
 2. Let none of you abufe this do£lrine, by taktng liberty to 
 (in. Think not that you are warranted to commit fin, be- 
 caufe God decreed to permit it for his own glory. J^o not 
 take liberty to fin for this end, that God may have glory by it. 
 Confider, i. No man can fincerely intend or will the glory o£ 
 God by finning. The reafon is, becaufe fin is in its own na- 
 ture, direftly oppofite to his glory ; it is moft difhonourable 
 to him. Now, will you pretend to defign the glory of God, 
 by doing that which is directly contrary to his glory ? How 
 abfurd is this ? Hence, 2. No thanks to you if God have any 
 glory by your fin. For fin doth not glorify him in its own na- 
 ture, but diflionour him : So that wljen you fin, all your ac- 
 tivity is fpent in diflionouring him and a£ling againft his glory. 
 Therefore, if he get any glory by your fin, you are only paf- 
 iive inftruments of his glory : You do not bring glory to God 
 by your fin, but God brings glory to himfelf out of your fin : 
 So that God is not at all beholden to you for any glory he gets 
 by it. 3. Our actions are not to be meafured by the event of 
 them, but by the divine rule. Though God decreed to per- 
 mit fin for his own glory ; yet you are not to meafure your ac- 
 tions by his decree, or by the intended event, but by the rule 
 of his word. Now fin is contrary to the rule of his word : 
 You do thereby violate God's holy law, and break his com- 
 mandment. 4. Though God decreed to bring glory to him« 
 felf out of the fins of wicked men, yet he decreed alfo tak# 
 Tengeance on their perfons : As wife politicians make ufe of 
 the treafons of others, but do not reward the trairors. God got 
 glory to himfelf by the death and fuiFcrings of Chrift ; yet 
 doubtlefs many that were the murderers of him were turned 
 into hell. God will glorify himfelf in the eternal falvation of 
 
 VoL.II. N°. 6. M man^ 
 
^4 0/ God's Decrees. 
 
 many thoufands> by the efFufion of that blood, for the fheddirtg 
 whereof many will be eternally damned. What encourage- 
 ment can it be to you to commit fm, that God will get glory by 
 it, when you are not allured that he fhall have the glory of his 
 pardoning mercy, but have caufe rather to fear that he fliall 
 get the glory of his vindictive juftice, by taking vengeance on 
 you for fm ? As God faid of Pharaoh, / luill get me honour upon 
 Fhavazh^ and upon all his hoj} {h). How was that ? Even by 
 breaking him in pieces, and deftroying him and his army in 
 the Red-Sea. 5. Though God decreed to bring glory to him- 
 felf and good to his people out of their fins, yet it is never 
 without a great deal of grief and forrow of heart to themfelves. 
 They zrzjaved, yet fo as byjire (i). Sometimes God makes 
 ufe of the fins of his people, to make them more humble and 
 watchful for* the time to come : But they firft fuffer a great 
 deal of lofs in the peace of their own fouls, fo that they go to 
 heaven ordinarily with broken bones and bleeding hearts. Up- 
 on thefc grounds, I fay, that God decreeing to permit fm for 
 his own glory, gives no encouragement to any of you to com- 
 mit fm. 
 
 U/e 2. Is it fo that God hath decreed to ptimit fyh for his 
 own glory ? Then labour ye to make fuch ufe of the fins that 
 abound in the world, and of your own fins, as by o<:cafion of 
 them God may be more glorified by you. And, i. As to the 
 fins of others : Take occafion from them to give God th^ glory 
 of his admirable patience in bearing fo long with wicked fin- 
 ners, and forbearing the execution of deferved wrath, not- 
 withftanding of their hainous provocations. And you that are 
 believers in Chrift would take occafion from the fins of others, 
 to admire and praife the free grace and mercy of God toward 
 your own fouls. O blefs God that he hath given you another 
 heart than he hath given to the wicked of the world. Had it 
 not been for free grace, you had been as bad as they. 2. As 
 to your own fins : Give glory to God by a humble confeffion 
 of them. Let the fenfe of them drive you to Chrift, that God 
 tnay have glory by your believing on him. Let the remem- 
 brance of your fins beat down your pride, and your rafh and 
 uncharitable judging and cenfuring others, and engage you 
 to humble walking with God. And let believers in Chrift, 
 take occafion from their fins, to admire and praife the free 
 grace of God in pardoning them, and in renewing and chang- 
 ing their hearts. Thus, I fay, take occafion from your own 
 
 and 
 
 {h) Exod. xiv. J 7, (/) I Cor . lii. 15, 
 
Of GoiTs Decrees, 9 % \ 
 
 and other mens fms, to bring glory to God. This is to join 
 iiTue with God, in a way proper to you, for bringing about 
 the glorious end for which he decreed to permit fin, to wit, 
 the glory of his own name. 
 
 S E P. M O N LXXIL 
 
 AN O TH E R. thing in God's decree of providence that 
 requires a fpecial confideration, is his decree about 
 the fixed and unmoveable term of the lives of men. That I 
 may fpeak a little on this head from clear fcripture ground, 
 fee Job vii. i. Js there not an appointed time unto man upon earth ? 
 Job having, in the preceding chapter, exprefled his defire to 
 die, doth here confirm and juilify his defjre from the common 
 condition of man's life in this world. As if he had faid, feeing 
 man's life in this fmful and miferable world, is limited to ^ 
 certain and fhort time; is it any crime for me to defire that 
 God may bring my life to a happy period ? Is there not an ap^* 
 pointed time unto man upon earth P 1 his queftion imports a ftrong 
 afhrmation, Is there not an appointed time ? Surely, there is. An 
 APPOINTED TiMK, or ^ warfare: So it is rendered in th^ 
 margin of fome Bibles, i he word in the original fignifie^ 
 both a 'Warfare and an nppcknted time. The reafon is, becauf<? 
 wars, of all other actions and affairs, have their feafons an4 
 appointed times. So that the plain meaning is, there is a fet 
 and appointed time for the troublefome and warfaring life of 
 man. It is added, upon earth ; becaufe in heaven all variety 
 and dillintlions of times and feafons evanifli. 
 
 From thefe words you may take this doctrine. The time of 
 man's life in this world is determined and appointed by the 
 I^ord. 
 
 Becaufe this truth is denied by the Socinians and Armini^ 
 3ns, that they may the more eafily maintain the mutability of 
 the divine decrees, and the independent indifierency of th« 
 free-v/iil of man*, therefore I fhall, at this time, infift a little 
 upon it; and fnall, i. Clear this truth a little. 2. Confirm it, 
 3. Make fome praclical improvement of it, 
 
 I. For clearing this truth, I obferve thefe things. Ohf. i , 
 We muft diftingullh between the common term of man's lifQ 
 in general, and the particular term of each individual man's 
 life. As to the firfl, it is granted by all that there is a com- 
 mon term of man's life, and that this is variable in particular 
 men ; many come flioit of it, and fome exceed it. Of this 
 common term of man's life the pfalmift fpeaks ; TIj^ days of 
 
 cut'' 
 
91 Of God's Decrees, 
 
 cur years are three [core and ten, and if by reafon ofjlrengih they ht 
 fourfcore years y yet is theirjirength labour andforrow [a). Seventy 
 or eighty years is the common date of the life of man, which 
 few exceed, and multitudes never come near. 
 
 Obf 2. The queftion is not, if every man fhall die, or if his 
 life fhall come to a period at one time or other ; for this 
 alfo is granted by all : But the queftion is, if God hath deter- 
 mined how long every man fhall live in this world, and at what 
 time he (hall die, even to a moment ; and if the term of the lives 
 of men be unmoveably fixed and determined in God's eternal 
 decree and purpofe ; which is that we aflert. 
 
 Obf 3. The term of man's life may be confidered, either 
 abfolutely, or refpe^lively. Confidered abfolutely, it is un- 
 moveably fixed and determined by God's decree. But if we 
 confider the term of man's life rcfpe6tively, and that either 
 with refpeft to what is common among men, or with refpedt 
 to the courfe of nature, and the particular temper and conftuuti- 
 on of mens bodies, or with refpe£l to what either they them- 
 felves or others expeftcd ; in thefe refpefls, the term of man's 
 life may be either lengthened or {hortened ; though this alfo 
 be only according to the will and pleafure of God. Ac- 
 cordingly, we read often in fcripture, of God's lengthening the 
 days of the godly, ^nd fJjcriening the days of the wicked. The 
 fifth commandment hath apromife of long life : And God pro- 
 mifed to Solomon, that he would lengthen his days. On the other 
 hand, it is faid, That bloody aftd deceitful men JJjall not live out 
 half their days (^). Now, thefe and the like exprefTions in 
 fcripture are not to be underftood of lengthening or fhortening 
 the term of life decreed by God ; but of lengthening or fhortening 
 the time that the ordinary courfe of nature might bring men 
 unto, and which they or others expelled they might arrive at^ 
 Some live a much fhorter tim.e than otherwife they might have 
 lived by the courfe of nature, God having determined to cut 
 them off by an untimely death: And others live longer than 
 either they themfeives or others expected. But we fpeak 
 here of the term of man's life confidered abfolutely ; and fo 
 we fay, that God hath, in the eternal counfel of his will, de^. 
 termined and appointed, how long every man fhall live upon 
 the earth, fo that he lliall aliuredly live fo long, and no long- 
 er : And when mens days are either lengthened or fhortened, 
 in cither of thefe refpetts I mentioned, this is nothing elfe 
 
 but 
 
 («) Pfal. xca 10. (J) Expd. XX, 12. I Ivinga iii. 14. PfaU 
 
Of Cod* 5 Decrees, 93 
 
 but what God determined and appointed in the eternal counfel 
 of his will. And fo I come, 
 
 II. To confirm this truth : And I iliall do it in thefe three 
 propofitions. 
 
 Prcpof, I. The time of our life is determined and appointed 
 by thr. Lord. His days are determ'medy fays Job ; the fiumber of 
 his months are luith thee ; thou hajl appointed his botmds that he 
 cannot pafs (r). The time of our life is bounded and limited, 
 our days determined, and our months numbered by the Lord- 
 He Hath determined what number of days and months every 
 man fhall live. He hath determined the times before appointed (</), 
 The time of every man's life. Hence the pfalmift prays, Lord^ 
 make me to know mine end, and the meafiire of my daysy tuhat it 
 is {e). Our days are meafured. They are as the days of an 
 hirelings faith my text. As an hireling hath a fet time for 
 work, fo every man and woman harh an appointed time for 
 work in this world. We are but pilgrims and ftrangers on 
 the earth, and in a little time muft be gone hence; and the 
 time is fixed and determined. We are here like men upon a 
 (tage, to a£l: our parts ; and in a little time we muft go off, 
 and others will come in our room. Our glafs is always run- 
 ning, and the day and hour when it will be run out is fixed 
 by a divine decree. 
 
 Propof. 2. We cannot live beyond the time that God hath 
 fixed and determined. We have an appointed time upon earthy 
 and beyond that we cannot go. Our days and months are mmt" 
 hered by the Lord (/) ? When that number is fulfilled, then 
 we muft die. God hath appointed our bounds that lue cannot 
 pafs. As the raging fea cannot pafs the bounds that God hath 
 fet to it, fo neither can the life of man. Our days are mea- 
 fured (g) : When we have filled up our meafure, we muft pre- 
 fently be gone to another world. When the time is come 
 that the Lord hath appointed for putting a period to our life, 
 we can live no longer. Kings and emperors muft die at the 
 time appointed, All angels and men cannot keep ua in life 
 one moment beyond the Lord's appointed time; nor can we 
 ourfelves do it f. There is no man that hath power over the fp]~ 
 
 rity 
 
 {c) Job xiv. 5. (d) Aas xvii, 2^. (e) Pfal, xxxix. 4. (/) Job 
 slv. 5. [g) Plal. xxxix. 4. 
 
 f Cert a quidem finit Vitae Mortalihus adjlat: 
 
 Nee Devitari Lethum pote quin obeamui. Lucret. L. 3* 
 
 ^7smo nimis otto viorituri qui tji^urvs diutiui qi^ain vii:it nonfuit^ 
 
.54 Of God's Deenes. 
 
 rity to ret am the fplrii ; neither hath he power in the day cf death g 
 and there is no dij charge in that war ; neither JJjall wickednefs de^ 
 liver thofe that are given to it (h). There is no bribing of death 
 when it cometh to our door with a fummons to remove. 
 
 Propof. 3. Our life fliall not come to a period, till the Lord's 
 appointed time come. Till the number of our days and months 
 be fulfilled, death cannot furprife us. Every man (hall fill up 
 his meafure before death come True it is, our life is 
 threatened by manifold accidents vpe are liable unto, both from 
 vithin and from without : But f even thefe things that are 
 merely accidental in refpecl of us, are are all ordered by a fu- 
 preme over-ruling hand of divine providence ; fo that nothing 
 can fall out without the will,pleafure, and providence of God. 
 Says our Lord to his dlfciples, Are not two fparrows fold for a 
 farthing P And one of them fiall not fall to the ground without 
 your Father. But the very hairs of your head are all numbertd, 
 Wear ye not therefor e^ ye are of more value than many fparrows (/), 
 If God hath an over-ruling hand of providence even in thefe 
 accidents that may reach the life of a fparrow, much more in 
 thefe that may reach the life of a man. Therefore it is often 
 given as a reafon why our Lord's enemies did not apprehend 
 him, that his hour was not yet come (/'). We have a clear in- 
 flance for the proof this, in Ifaiah xxxviii. i — 5. where we 
 read that God added fifteen years to Htzekiah's days : Not to 
 the days that God had decreed he fiiould live, but to the days 
 he had already lived Now, Hezekiah had been Tick unto 
 death ; his difeafe was in its own nature mortal; and he would 
 have certainly died, if God had left him to the ftrength of hi^ 
 difeafe, verfe i. There was no hope of his recovery, unlefg 
 God had v/rougbt a miraculous cure, which the Lord accord- 
 ingly did, that he ruight not die till thefe fifteen years were 
 expired. Whence I obferve, that God will rather work mi- 
 racles for the prefervation of a man's life, than that he fhould 
 die before his appointed time. God will fo ovel--ru!e all acci- 
 dents, that death fliall not come fconer than the time appoint* 
 ed by himfcif. 
 
 I ihall add fome general reafons or arguments, for the con- 
 firmation 
 
 fixuf efi cut que Terviinui, m(i7iehit frnper uli pofttus <?/?, nee ilium uh 
 teriui Diligtiiitia aut Gratia promovebit . 
 
 Sen. de Confol. ad Marc. C. 20. 
 -{- F.t pace 6" hello cuncl'ts J}at terminui ^vi. 
 
 h*.tremumque Di^7?i primus tulit. Sil. Ital. 
 {h) EccL viii. 8, (/j Matth, 3C. 29, 30, 31. (/') John vii\ 3q, 
 and viii. 20, 
 
Of Gbcl* 5 Decrees, ^f> 
 
 firmation of this truth. And, i. I argue from fcripture pro- 
 phecies. In fcripture God hath often foretold the term of 
 particular men's lives. He fet 120 years to the lives of thofe 
 that lived in the old world before the flood came upon them. 
 He foretold the term of Mofes's life, of the life of Jeroboam's 
 child, of the life of Ahaziah king of Ifrael, and of divers 
 others (/). Now, if God certainly foretold the term of fome 
 particular mens lives, then he certainly foreknew the fame j 
 and it cannot be imagined whence he fhould have fuch a fore- 
 knowledge, but from his own eternal decree. 2. Even th^ 
 moft cafual deaths among men are determined by God's im- 
 mutable decree and purpofe. I give inftance in Ahab, whofe 
 fall at Ramoth-Gilead, was foretold by the prophet Micajah : 
 And yet it is faid to be cafual ; J certain man drtw a bow at a 
 venture f atidfrnote the king of Ifrael [m). 3. 1 argue from God's ab- 
 folute and fovereign dominion over men, and his irefiftible and 
 inconteftible power to difpofe of them as he pleafes, particu- 
 larly with refpcdl to life and death ; for he is Lord of Hfe and 
 death. Hannah tells us in her fong, The Lord killeih^ and maketb 
 a/ivi : He bringeth down to the grave y and bringeth up (n). And 
 fays tht Lord, I hilly and I make- alive {»), It is God that di- 
 re£ls the arrows of death : Death is his mefienger, and ftrikes 
 whom and when he bids : He turneth man to deJlruBion^ and 
 faySy Return^ ye children of men {p). 4. Many things depend 
 on the lives of men being ftiorter or longer. Now, if there 
 were no certainty of the term of mens lives, there could be no 
 certainty of the futurition or after-being of the many things that 
 depend upon the fame*, and this would exempt a great variety 
 and multitude of events from the decree and purpofe of God, 
 contrary to the doctrine that I hzvc formerly proved from the 
 holy fcriptures. 
 
 But it may be and is ohj^Ctttd, that if this do£lrine be true, 
 then the ufe of means for the prefervation of life and health, 
 would be utterly unneccflary: For carnal men reafon thus. 
 If God hath appointed and determined how long I (hall live, 
 then I fliail not' die fooner, though I neither eat nor drink. 
 But this is a wrong way of arguing, as appears from what the 
 apoftle Paul fays to the mariners and others in the fhip with 
 him. H^ had affurcd them from God that there ftiould be no 
 lofs of any of their lives ; yet when fome were about to flee 
 
 out 
 
 (/) Gen. vi. 5 Deut. xxxi. 14. i Kings xiv. 1 2. 2 Kings 1. 4, 
 16. {m) 1 Kings xxii. 20, 54; {n) l Saiti ii. 6. U) Qtji, 
 xxxii, 39. {p) Pfal. xc. 3. 
 
pt* Of God^s Decrees. 
 
 out of the fnip, he fays to the centurion, Escept theje abide in 
 the JJjip, ye cannot he faved ; and he exhorts them to take fome 
 meat, teiling them that this was for their health (^). Whence 
 it appears, that as God had decreed to fave their lives, fo he 
 had decreed to fave them in the due ufe of ordinary means ; 
 fo that they were to ufe the means for the preservation of life 
 and health. The plain reafon is, becaufe God's decree about 
 the end, includes the decree about the means ncceflary for ob- 
 taining that end. Though God hath decreed how long we 
 fhall live ; yet, feeing it is his ordinary way to work by means, 
 and he hath commanded the ufe of them ; therefore it is ftill 
 our duty to ufe lawful means for preferving life and health, 
 and to wait on God in the ufe of them, refering the event to 
 his wife determination. 
 
 SERMON LXXIII. 
 
 III. T Shall now make fome pradical improvement of this 
 X truth. 
 
 life I. For inftru6tion. It follows from this dod^rine, that 
 God is the only Lord and Mailer of time. Time is his, and 
 not ours. He gives time, and denies it, at his pleafure. Hence 
 the Lord fays of Jezebel, I gave her fpace to repent (a). What- 
 ever time we have, it is his gift. Our times are in his hand {U). 
 
 Ufe 2. For reproof to them that live fo as if they were ab- 
 folute mafters of their own time. It is certainly a great affront 
 offered to God, when men live fo as if their times were in their 
 own hand, and not in his. But who do f o ? i. Such as pro- 
 mife to themfelves more time and days, without refpe£l had 
 to the purpofe and appointment of God. Here is the reafon 
 why many are furprifed by death t» they are ftill expe(ElIng and 
 promifing to themfelves more time, but in a moment they and 
 all their thoughts peripj (/), Hence Solomon advifeth, Boajl not 
 thyfelfof tO'inorroiv : for thou hiowejl not ruhat a day may bring 
 forth {d), 2. Such as boaft of their undertakings and enter- 
 prizes, and the great things they will do, without a refervation 
 of the will and pleafure of God. Sennacherib, king of AfTy- 
 ria, fent Rabihakeh to rail upon Hezekiah and the men of Je- 
 rufalem ; and he threatened to make them eat their own dung^ 
 
 and 
 {q) Ads XXvii. 22, 2 3» 34, 31, 34. 
 {a) Rev. ii. 21. \b) Pfal. xxxi. 15. 
 
 f Multos vitam differentes mors incerta pravenit, Jo, Benedift, 
 Parif. in Annot. in Luc. la. ex Scnec. 
 
 (c) Pfal. cxlvi. 4. {d) Prov. xxvii, !► 
 
Of God* s Decrees. 9 J 
 
 cfid drink their own pifsy &c. but what followed ? An hundred 
 eighty and five thoufand of Sennacherib's army were killed by 
 an angel in one night, and Sennacherib himfelf was murdered 
 by his two fons. Many boaft that they will do fuch and fuch 
 things, but forget that their time and breath is in the hand of 
 the Lord ; as Pharaoh, Exod. xv. 9, 10. Againft fuch the a- 
 poftle fpeakcth, James iv. 13,44. 3. Such as promife to them- 
 felves great outward plenty, peace, and profperity, for many 
 years to come. Their inward thought is, that their houfes fiall 
 i;ontinue for ever, and their dwelling-places to all generations [e). 
 The rich man, in the parable, did thus abandon himfelf to 
 fenfuality : Soiily thou hajl much goods laid up for many years ; take 
 thine eafe, eat, drinks and be ifterry (/). But fee what follows, 
 vcrfe 20 But God /aid unto him. Thou fool, this flight thy foul fiall 
 he required of thee : then whofe fhall thefe things he which thou hafi 
 provided. Carnal men would enjoy their earthly comforts, 
 without any thoughts of death : but death will be a fad mef- 
 fenger to them. 4 Such as delay repentance upon a pre- 
 fumptuous hope that they {hall have time to repent afterward. 
 I may, fay fome, follow carnal pleafures while I am young : 
 I hope I may have time enough to repent before I die f . But 
 remember that your limes are in the hand of the Lord ; and 
 many candles have been put out before they were half burnt. 
 How fuddenly may the number of your dayd be fulfilled, and 
 then you muft be gone. 
 
 life 3. For exhortation ; in two branches. 
 
 Exhort. I. To you all in general. 
 
 1. Do not feek earthly things as your portion. Why will 
 you have your portion in this life, when God hath fet a pe- 
 riod to it ? Your enjoyment of earthly things is limited to a 
 certain time and day, after which you can enjoy them no 
 longer. God hath appointed your time upon the earth : there- 
 fore live as pilgrims and ftrangers in it. Do not fet your hearts 
 upon the world, but labour to have your afFedtions weaned 
 from all things here below. And if God give you plenty of 
 outward good things, learn to ufe and pofl'cfs them as being 
 ihortly to part with them •, and proteft, as an eminent holy 
 man did, that you will not be put off with thefe things. 
 
 2. Own and acknowledge God as the Lord and Mafter of 
 your time. It is he that hath determined the number of your 
 
 Vol. 1L N*. 6. N days, 
 
 (^) Pfal. xHx. 1 1 . (/) Luke xli. 19. 
 
 f Alienus eji a fide, qui ad agendam pxfiitentiam t em put expi^at 
 feneilutiu ]q. Benedid, Parif, in Aunot. in Luc. la. 
 
9§ Of God's Decrees. 
 
 days, and appointed your time upon eg^rth. Therefore, if yoc 
 have time and days continued to you> acknowledge him thank* 
 fully, efpecially confidering that time is a precious talent. 
 
 3. Labour to improve the time that God gives you. To ex- 
 cite and quicken you to this, coniider, i. You have much and 
 great work to do. The work of your falvation is no eafy work, 
 but very difficult, and will prove an uptaking work to you, if 
 you be rightly employed about it ; And how diligent foever 
 <you be, you will have enough to do v/hen you come to die. 2. 
 The time of this prefent life is the only time you have for this 
 work : For, Inhere is no ivcrky nor deviee^ nor hiowledgey nor luif- 
 dotUi in the grave lukither thou goejl [g). In the grave there is no 
 contriving or acting for the honoi^r of God, or promoting your 
 own eternal happinefs ; therefore be diligent : Whatfoever thy. 
 handjltideih to do^ do it with thy might. 3. The time of this pre- 
 fent lite will come to an end. Your days and years are num- 
 bered, and your time is appointed. Y^ou cannot live one mo- 
 ment beyond the time appointed by the Lord. Your time for 
 work is limited and fixed^ as the days of an hireling [h). 4. Your 
 time will fhortly come to an end, God hath ?Jiade your days as 
 an hand-breadthf and your age is as nothing before him. What is 
 your life, but as a 'uapour that appeareth^ and fuddenly evanifJj^ 
 eth (z) ; even like that pufFof breath that gocth out of our mouth ? 
 It is but a few days, and then comes your laft day. 5. Your time 
 is not only Ihort but uncertaiii. It may be, you Ihall not live 
 one day longer. The Lord may come when it is yet midnight 
 with you, when you are mod fecure, and lead expeiEling his 
 coming f . Death may furprife you on a fudden. This day, for 
 ought you know, you may throw your laft caft for eternity, 
 6. You mult give an account to God how you fpend your time. 
 God keeps an exa6l account what time he gives you. I gave 
 her f pace to repe?ity fays the Lord : And, Thefe three years Icome^ 
 feeking fruit on this fig-tree, andfindfione {k). And there is a day 
 of reckoning coming, when God will fay to you, Give an ac' 
 xount ofthyfteiuard/Jjip (/). O, what will you anfwer to God on 
 that day r 7 Miflpent time will one day be more bitter to you 
 than death. If ever God open your eyes, and awaken your 
 confcience, and give you grace to repent, then the thoughts of 
 milTpent time will be matter of bitter grief and forrow to you* 
 
 You 
 
 {g) Eccl. fx. 10. (h) Job vil. i. (i) Pfal.xxxiK.^. James iv, 14. 
 
 f Nihil tarn finnu7ncui pericidum mnfity etiam ah invalido^, ^ 
 \k) Rev. ii. 21. L'ike xlii. 7. {/) Luke xvi. 2. 
 
Of God^s Decrees, 9<) 
 
 You will be apt to cry out, How have I hated viflruclion^ aud 
 my heart defpifed reproof ; and have not obeyed the voice of my teach* 
 ^rSy nor inclined mine ear to them that infiriiclcd me (;«). But if 
 roiflpent time be not bitter to you within time, yet it will be 
 lb at death and judgment. How will it gall you to the heart 
 then, that you wailed your time upon vanity, andfpent it idly 
 and unprofitably : And you would then give ten thoufand 
 worlds if you had them at command, for another leafe of your 
 time, but (hall never have it. 8. Well fpent time will be fweet 
 to you in the I-'il: review. When you are about to hunch forth 
 into the depths of eternity, O how fweet and refrelhing will 
 the confcience of well fpent time be to you ! How fweet wiii 
 it be, when you can, fay with the apoftle, 1 have fought a good 
 fight y I have /ini/Jjed my courfe, I have kept the faith : Henceforth 
 there is laid up for me a croivn of righteouffiefs (n). 
 
 But what Ihall we do that we may improve time well ? I give 
 thefe following directions. I . Make the glorifying God, andthft 
 faving youf own foul your great bufinefs in the world. This is 
 the end of your creation, the great errand upon which God 
 fent you into the world , and that which is the great end of 
 your creation, ought to be the great fcope aiid bufinefs of your 
 lives. Let all your other lawful bufinefs be directed to this as 
 your great end, how you may glorify God, and be molt ufefui 
 and ferviceabk in your generation, and fave your own foul, 
 and the fouls of others, in your place and ftation. 2. Lament 
 mlllpent time. You have already had many days and years; but, 
 alas, how little have you done for God, and for your own foul ? 
 Lament this before the Lord. The more you lament the mif- 
 fpending of time paft, you will be the more concerned how to 
 improve the little bit of time that may be yet before your hand. 
 3. Often call yourfclves to an account how you fpend your time. 
 Your deceitful heart, like an unfaithful fervant, will be apt to 
 take the more liberty, when it is not called to a reckoning. 
 Many take fo much liberty to waile their time upon vanity, 
 becaufe they confider not what they are doing. Therefore fitt 
 yourfelves often before the bar of your own confcience. 4. 
 Think deeply and frequently upon your lad accounts. Think 
 on that day when we mud all Hand before the judgment-feat of 
 Chrill, and give an account of our time. And if you be not 
 able now to anfwer your own confcience, how much lefs will 
 you be able to anfwer the great God on that day ^. 5. Redeem 
 fome competent time from your worldly affairs and bufinefs, to 
 
 be 
 
 {m) Proy. v. 12, 13. [n) z yim. Iv. 7, B. 
 
100 Of God's Decrees* 
 
 be fpent in the duties of God's immediate worftiip. It is very 
 fad, when your other lawful bufinefs fwallows up the time that 
 ought to be fpent in religious duties. Time may be ill fpent, 
 even in bufinefs that is in itfelf lawful, yea, neceifary. Labour 
 therefore to redeem fome time for reading and hearing the word, 
 for prayer, meditation, felf-examination, &c. 
 
 Exhort, 2. To believers in Chrift. i. Learn to be content 
 with your lot. Study a humble fubmiHion to the will of God 
 under all the troubles and affli£tions you meet with in this pre- 
 fent life. God hath appointed your time upon earth, and con- 
 fequently the time of your trouble. Your life will come (hortly 
 to an end, and that will be the end of all your mifery. It is but 
 winking, as the niartyr faid, and then in heaven. Therefore 
 fubmit to God, to be long in trouble, and (hort while at eafe, 
 as hepleafeth. 2. Be faithful in your duty to God, notwith- 
 ftanding of all the threatenings of men. Do not fear them t\)at 
 threaten your life for his fake ; for they ihall not be able to take 
 it away, till his appointed time come. Our Lord*s eaemies had 
 no power to apprehend him, becaufe his hour was not yet come (0). 
 And fee what he faith to his difciples, Matth. x.28,29,30,31. 
 The pfalmift, upon this ground, encouraged himfelf to truft in 
 God : They devifed to take away my life, fays he : Butltrttjied in. 
 thee, Lord: I faid, thou art my God; my times are in thy hand{p), 
 in the greateft dangers, he trufted in God, becaufe he knew 
 that life and death \Yere in his hand, and not in the power o£ 
 cruel and bloody men. You may therefore go boldly on in yout 
 duty to God, being firmly perfuaded that the moft blood-thirfty 
 enemies (hall not be able to anticipate his time. Till the time 
 appointed by the Lord, he himfelf will be a guard to you, fo 
 that the malice of men (hall not be able to reach you. 3. Learn 
 to ufe the means for the prefervation of life and health without 
 anxiety. Your life being a truft committed to you, it is your 
 duty to ufe lawful means, and to take care of your health; but 
 guard againft anxiety and perplexity of mind. Be not anxious 
 ubout more time, but reft confidently on him who hath times 
 and feafons in his hand. He will allow yon time, fo long as 
 he hath ufe and fervice for you : And when he hath no more 
 {tiTvice for you, you fhouldbe content to be gone. 4. Live in a 
 conftant expectation of the end of your time and days. Be al- 
 ways waiting and looking for death till it come, as ],ob refolved 
 to do : j^iJ the days of my appointed time, fays he, luil/. I ivait till 
 my chanpe come (q), 
 
 SER. 
 
 {0) Jcbn vii. 30. (/n) Kal. xxxf. 13, 14, 15. {q) Jcjjxiv. 1^. 
 
0/ God's Bemes. JO| 
 
 SERMON LXXIV. 
 
 Fourthly, T Come In the next place to fpeak of the propertiea 
 £ of the divine decree. God's decree is eternal^, 
 moft wife, moft free, abfolute and independent, immutable^ 
 efFedual, one and fimplc. And becaufe thefe are generally 
 controverted, and the right underftanding of them contri* 
 butes not a little to give light in a great many controverfies with 
 the Jefuits, Socinians, and Arminians, therefore I (hall infij 
 a little upon them. 
 
 Propcrt. I. God's decree is eternal: Without beginnings 
 from everlailing. His foreknowledge of what comes to pafs 
 is eternal : Known unto God are all his luoi'ks from the beginning 
 of the -world {a) : Therefore his decree muft be eternal ; feeing 
 he could not forefee things that come to pafs but in his owr^ 
 decree. As they were known from the beginning, fo they 
 were decreed from the beginning : As they are known at once 
 fo are they decreed at once. Hence the wifdom of the gofpel 
 is faid to be ordained before the world {b). The apoftle expreff-t 
 ly aflerts the decree of eledion to be eternal, when he fays. 
 He hath chofen us in him before the foundation of the -world : And, 
 
 Mehathfaveduiy and called uSy accsrding to his own purpofe 
 
 and gracCt which was given us in Chrijt JefuSy before the world 
 began [c) : And heaven is called the kingdom prepared ior Chrift'5 
 people, from the foundation of the world [d). And if election 
 be eternal, all God's other decrees muft be fo too ; for they 
 are all of the fame nature, and there is the fame reckoning to 
 be made of them. True, God is often fpoken of as deliberat- 
 ing and confulting in time, after the manner of men *, to de- 
 note the wifdom of his adminiftrations ; as the wifeft admini- 
 ftrations among men are ufually after much confultation and 
 deliberation But there can be no new thoughts or purpofes in 
 God, becaufe of his eternity and immutability. It cannot be 
 imagined of him, that he fliould afterward conceive fome pur- 
 pofe which formerly he had not •, or, that he {hould attain to 
 a certainty of fome events, which once he was deftltute of f . 
 Nor is it confiitent with his wifdomj to afcribe new purpofes 
 
 or, 
 
 [a) Aas XV 18. {h) 1 Cor. Ii. 7. {c) Eph I. 4. 2 Tim. 
 f. 9. {(I) Matth. XXV 34, 
 
 f Non efi tn Deo accidens motus^ tiec nova voluntas^ nee temporxile 
 Corfiliunii tiac Cogitatio ejus cum terum mutabilium in^jualitate va^ 
 riatur. Ainbrof. L. 2 dc Voc. Gent. C. lOi 
 
102 Of GoJ*s Decrees, 
 
 or decrees to him -, feeing nothing can occur to him which 
 he did not forefee, to put him upon confulting and advifing, 
 as it is among men. So that all God's decrees and purpofes 
 mufl be from everJafting. 
 
 And as in eternity there is no fucceffion ; fo, with God 
 there is no fucceffion of counfels and purpofes. He did not 
 firft decree one thing, and then another, but all at once. It is 
 true, there is an order in the divine decrees, according to our 
 manner of conceiving, in refpedt of the things decreed, which 
 Jiave an order in the execution. But God's decree concern- 
 ing all things that come to pafs, confidered as it is in him, is 
 but one fimple a<SI: ; as I Ihali ihew you afterward. He com- 
 prehends ail things together, and at once, in one moment of 
 eternity. There is a fucceffion in the execution; as in the 
 decree of election, firft grace, and then glory : But the de- 
 cree to beftow both, was in one and the fame moment of e- 
 ternity. 
 
 Let me apply this head. And, 
 
 1. Hence we fee, that it muft be unaccountable boldnefs 
 and folly for us, to cenfure the counfeJs of God ; becaufe we 
 are but creatures, and receive a being in time ; but God's de- 
 crees and counfels are eternal- The eternity of the divine de- 
 crees fets them above all our bold inquiries and cenfures. 
 bhall we who are but of yefterday, prefume to meafure the 
 eternal motions of the divine will in our fliallow underftand- 
 jngs ? We cannot underftand the reafons of many things with- 
 in time; and (hall we c^.;re to cenfure the eternal counfels of 
 ^n infinite Being ? Therefore, vi'hen any unworthy notion of 
 the counfels cf God is fuggeiied to you by Satan, or by your 
 Own corrupt hearts, look backward to the eternity of them, and 
 filence yourfelves with that queftion, whereby the Lord put a 
 flop to Job's reafonings, ivhere luaji thou ivhen 1 laid the fouii' 
 dations of the earth [e) P 
 
 2. Here is matter of comfort to you who are believers in 
 Chrift. You may take comfort in the thoughts and purpofes 
 of God toward you. His gracious promiies are declarati- 
 ons of his purpofes ; they ffiew what his thoughts and pur- 
 pofes are toward you, that they are purpofes of love,, mercy, 
 and grace. Now, thefe his purpofes are eternal ; fo that his 
 love toward you is of an ancient date. He hath loved, thee iv'ith an 
 enjci'laJhTig love [f). And his love to you, and gracious pur- 
 pofes toward you, being eternal, are aifo unalterable. Having, 
 cnce loved you, he will love you for ever -, fo that you need 
 
 not 
 {e) Job xxxvili. 4. ' (/) Jtr. xxxL. 1. 
 
Of GotPs Decrees, .^05 
 
 not fear he will cafl you ofF. Surely God will not forget you, 
 nor cult you off, feeing he hath borne a gooU will to you irom 
 eternity. 
 
 Again, it is comfortable, that his gracious promifes to you 
 are fure promifes, and cannot fail of an accomplilhment. 
 They are llrong grounds of confidence, being the fruits of 
 God's eternal counfel. They are unalterable, and ftand faft 
 for ever. As nothing can intervene to hinder, or to make a 
 change in his eternal counfels j fo nothing can intervene to 
 hinder the accompjifhment of his promifes. 
 
 Further, here is ground of comfort with refpe£t to the 
 church. The holy fcriptures declare what are the counfels 
 and purpofes of God in reference to the church, to wit, to 
 build and eftablilh her, to protect and defend her againft the 
 power and policy of hell ; And as we have heard thefe coun^ 
 fels and purpofes are eternal, and confequently they fland to 
 all generations. All the powers of darknefs, all the wickexi 
 potentates of the earth, (hall not be able to put God upon any 
 new purpofes or counfels about his church. There may be 
 variations and changes in our fight j the winds may tack a- 
 bout, and every day new and crofs accidents may happen, 
 which may threaten the church v/ith fhipwreck : But this is 
 comfortable, he whofe counfels and purpofes are eternal, fits 
 at the helm, and the winds and waves obey him. 
 
 Prcpert. 2. God*s decree is moft wife. Hence it is called 
 in my text, The coufifel of his iiiilL His will is always one with 
 wifdom. His will doth, as it were take counfel and advice of 
 wifdom, and difcern according to the depth and riches of his 
 underftanding Thefe two. Will and Wifdom, are often fepa- 
 rated among men : And indeed there is nothing fo diforderly 
 and uncomely, as when Will is feparatcd from Wifdom, when 
 men follow the dictates of their own will againft reafon and 
 confcience. But the counfels and purpofes of the divine will 
 are depths of wifdom unfearchable. As for example, There is 
 infinite wifdom in decreeing to bring about all things in the 
 moft convenient order, fo as may conduce moft to God's fu- 
 preme and chief end, to wit, his own glory \ in appointing 
 fubordinate ends to his glory \ in chafing and sppointifig fuch 
 means as moft conduce to thefe ends, and difpofing and or- 
 dering them in fuch a way as is moft fultable thereunto. Some 
 dark (hadow and refemblance of this is to be obferved in the 
 wife counfels of men : But O the unfearchable depth that is 
 in the counfels and purpofes of God ! He is « God of judgment [g). 
 
1^4 Df God's Decrees. 
 
 He ads judlcibufly and rationally ; fo that he decreed nothing 
 without reafon, though his wife reafpns are often hid from us* 
 The wifdom of the divine decrees is manifeft in the execu- 
 tion of them, though oft times it is not oblerved or attended 
 unto by men. It is feen, i. in creation: For the world 
 is eftablifhed in an excellent order. Hence the pfalmift criea 
 out, O Lordy hotx) manifold are thy nuorks I hi wijdom hajl thou 
 made them all {b). When we confider how God hath difpofed 
 Variety of excellencies in the world, our hearts are {truck 
 ivith reverence and admiration, in contemplating the wifdom 
 bf the contrivance. If we confider the glorious fabric of the 
 world, the beautiful order eftablifhed in it, and the fwcet bar* 
 ttiony it keeps in all its motions ; O it muft be an infinitely 
 wife counfei that contrived it. Man now, having the idea of 
 this world in his mind, might imagine many other worlds 
 bearing fome proportion and refemblance to this : But if we 
 had never feen nor known this world, we could never have i- 
 magined the thoufandth part of what is in it. Creatures mull 
 always have fome example or copy given them : But what was 
 his pattern in framing the world ? Who hath been h i s his conn- 
 fellor {i) P Who gave him the firft rudiments and principles of 
 that art ? None at all. He had no pattern of the world given 
 to him, but it is abfolutely and folcly his own wife contrivance. 
 2. In providence. The adminiftration of all things is order*- 
 ed in perfedl wifdom ; for he luorketh all things after the conn' 
 Jel of his oivn ivtlL The counfei of God runs throughout his 
 providence. There is an excellent contexture of occurrences 
 that renders the whole frame the more beautiful. He hath 
 made every thing beaiitifid in his time [h). Indeed, at firft view, 
 there are fecming confufions in the government of the world, 
 and the events that happen in it : But when the whole work is 
 done, and all is viewed together, O then it is full of beauty. 
 One part of providence taken out of the frame feems very un- 
 comely ; and providences viewed fingly and apart, feem to 
 be full of confufion and diforder ; but viewed together and in 
 their contexture, there is admirable beauty, and a depth of 
 wifdom feen in the contrivance. Yea, the wifdom of God 
 is to be feen even in the follies of men; and the diforders of 
 fecond caufes fall under the order of the Firft Caufe. 3. In 
 redemption. Men and angels could never have contrived any 
 pafTible way of falvation for loft finners : But when all crea- 
 tureg'were non-plufed with the cafe of fallen man, and none 
 
 of 
 
 (/;) Pfal. civ. 14. (;) Rom. xi. 34. {k) Ecd. ill. Il» 
 
Of GocTs Decrees . 105 
 
 of them could entertain one thought of a remedy, then infi- 
 nite v^ifdom contrived a way of falvation for us. And O the 
 depth of wifdom that is in this contrivance! Here U hid dot 
 Wifdoniy and the ^uifdom of God in a myftcry^ and the mamfold 
 nuifdom of God (/). Thou;Th the glorious angels pry into this 
 depth, yet they are not able to fearch it to the bottom, 
 
 From all this it appears, that there is an unfearchable depth 
 of wifdom in the divine decrees ; fo that we may cry out with 
 the apoftle, the depth of the riches both of the luifdom atidkmiu- 
 ledge of God! How unfearchable are his judgments ^ and his ivays 
 pafl finding out! For who hath known the mind of the Lordy or luho 
 hath been his counfellor (m) ? 
 
 For application of this head, 
 
 1. Let us contemplate with holy admiratiorj the wifdom of 
 the divine decrees and counfels in the execution of them, and 
 particularly in creation and redemption. Can we behold fuch 
 a glorious and beautiful fabric as this world is, and the exacSt 
 harmony and temperament in all the creatures, one creature 
 anfwering the ends and defigns of another ? Can we view the 
 diftin£l beauties of the feveral creatures, and all together, like 
 different firings in an inftrument, giving forth diverfe founds, 
 and yet all reduced to a delightful order and harmony. And 
 efpecially can we behold the glorious work of redemption, 
 wherein fuch different intereffs are reconciled? I fay, can 
 we contemplate thefe things, and not admire the wifdom of 
 the contrivance ? The wifdom of men and angels is woifethan 
 nothing and vanity, in comparifon of this vaft ocean : There- 
 fore let us adore and reverence the great God on the account 
 thereof. 
 
 2. Let us reverence this infinitely wife God in all his ways 
 of providence. There is no cafe wherein he doth not direct 
 all the a6ls of his will by counfel. Nothing is done by him in 
 a ralh v/ay, but ail is the refult of his wife counfel : Therefore 
 reverence his determination. Do not quarrel or murmur, 
 whatever your lot in the world be : It is the lot that infinite 
 wifdom hath carved out for you. Do not cenfure God in a- 
 ny of his ways. There are fecrets of widom beyond your 
 reach, and depths of wifdom that you cannot fathom. You 
 are bound to believe that he hath intinitely wife reafons for 
 what he doth, though your fliallow capacity cannot compre- 
 
 VoL.lLN°. 6. O hend 
 
 (/) 1 Cor. ii. 7. Eph. iii. 11. i Pet. 1. 12. {m) Rom. xi. 
 
 33> 34- 
 
I p6 Of God's Decrees. 
 
 hend them. Therefore acquiefce in his proceedings, and 
 learn to adpre, rather than cenfure. 
 
 p-ropert. 3. God's decree is moft free. He is a moft free 
 agent, difcerning, appointing, and ordaining concerning his 
 own works, as he pleafeth. h it not lawful for him to do ivhat 
 he iviil ivitJj hjs oiun {71) ? He is not liable to any account. He 
 hath power to determine concerning the work of his hands, as 
 he fees meet, as the potter hath poiver coer the clay ((?). It is true, 
 God cannot be conceived to have been at any time indifferent 
 to decree or not decree *, becaufe then his decree had not been 
 eternal. It is true alfo, that it is neceffary that he decree and 
 will fomething in general : And fome things in God's decree 
 are neceffary, in regard of his own perfedlions, as to punifli 
 iin once permitted by him. 
 
 Yet in decreeing thefe things that come to pafs, he is free^ 
 I. From a neceffity of nature, or a neceffity in refpeft of 
 the objects : So that there is no neceffary connection between 
 his being and the being of the things decreed by him. He 
 had no need of them ; he might have been without them. He 
 had been bleffed for ever, though they had never been. But 
 t how the divine will and appointment doth freely go out to 
 the objedts, is a myilery too deep for us to fearch into. Yet 
 this we can waxrantably and fafely fay, that if God had ne- 
 ver refolved to cfeate any thing without himfelf, he had been 
 infinitely bleffed then as nov^, becaufe of his infinite ielf-fuffi- 
 cient perfedlion. God needs not go out of himfelf for any 
 additional happinefs to his being, as we poor finite creatures 
 muft do. Su-ch is our want and indigence, that we muft 
 needs go out of ouifelves for the happinefs of our being : But: 
 God's own glorious being yields him infinite content and fa- 
 tisfaclion. He comprehends in himfelf all poffible perfedtion, 
 infinitely beyond what can be conceived by any creature j fo 
 that he needs not go without himfelf to feek love and delights 
 for it is all within him. Having all imaginable perfeclions in 
 himftrlf, in an infinite and tranfcendent manner, his decree- 
 ing to make the world, and his doing of it, adds nothing to 
 his inward bleffednefs and contentment. 
 
 S E R. 
 
 (n) Matth XX. 15. (i>) Jer.xvili. 6. 
 
 f Ohjecla a Deo neqiiaquam necsffario volita effh demonjlrare pojfu.' 
 •mus : i^io?nodv tamen imtus divinus libere trarfeat ad ohjs6ia^ f€r» 
 fciiUari ficn sj^ ncjlruvi, Twif, prei, iu lib. de Sc. Med. 
 
Of God's Decree^ iqj 
 
 S E Pu M O N LXXV. 
 
 2. XT' ROM any moral obiigation. God had done the 
 1 creature no wrong, though he had never decreed or 
 willed it to be. He was under no obligation from the crea- 
 tures, to appoint or determine fo or fo concerning any of them. 
 He cannot become a debtor to any creature, further than he 
 is pleafcd to make himfelf a debtor by his own promife : For 
 luho hath firjl given to him, and it floall he recotnpenced unto him 
 Qgain {a). 
 
 3. From any motive or caufe befides or without bimfelf. 
 Nothing f can move him but his own will aiid pleafure. This 
 is the only caufe and reafon, why he hath difpofed and order- 
 ed all things thus, and no otherwife. Thus it is in his eter- 
 nal appointments with reference to the Immortal fouls of men, 
 as the apoftle tells us : He hath mercy on whom he nvill have 
 mercy ; and whom he 'will he hardeneth [h). And this is the 
 cauie afTigned by aur blefled Lord ; I thank thee, O Father^ fays 
 he, Lord of heaven and earthy hecai'Je thou hajl hidthefe things from 
 the wife and prudent, and haft revealed them unto babes. Even 
 foy Father^ for fo it feemed good in thy fght {c). His own will 
 and pleafure is the caufe of all. And if it be fo in matters of 
 the deepeft concern, it mud needs be fo In all other things. We 
 may find many inferior caufes, many peculiar reafons, of this 
 or that way of adminiftration of things, and many ends or ufes 
 for which they ferve ; for there is nothing that the infinitely 
 wife God hath appointed, but is for fome reafon and ufe : Yec 
 we muft rife above thefe inferiar caufes, and afcend at laft to 
 the fovereign will and pleafure of God, as the fupreme reafon 
 and caufe of all, ancj the original of all the order, adminiftra- 
 tion, and ufe of the creatijres. Herein lies a great diiference 
 bf^tween the ^urpofes of God and the purpofcs of men. Some- 
 thing is prefented to us as good and convenient* that moves 
 pur will to purpofe and determine, that we will feek after it, 
 and ufe the means to obtain it \ fo that the end which we pro- 
 pofe to ounelves hath an iniluence upon our purpofes. But 
 
 {a) Rom. xi. 35. (5) Rom. ix. i3. {c) Matth. xi. 25, 26. 
 
 f Caufas Voluntatis Bet f.-ze fine quceru7it, cum 'jcluntai Ddi c??i. 
 mum qu(S funt ipja fit caufu — Compcfcat ergo fe huniana tsmcritas^ 
 ij id quod non eft non qu^vrat, ne id quod eji ncn ir.veniat. Aup;. . 
 L. I. de Geucl, cualr. Mani. c, 2. 
 
loS , Of GotTs Decrees. 
 
 % no created thing can thus determine the great God : Nothing 
 in the creature can move him : But himfeif, his own glory, is 
 the great end, which he loves for itfeif, and for which he 
 loves other things. The creature having no a£lual being, could 
 not move him That which is the effc£l of the decree, could 
 not be the caufe or motive thereof. It is true, f God willeth 
 one creature to be for the ufe of another, and he wiileth 
 one thing in order to another ; Yet that other is not the caufe 
 of his fo willing As for example, God willed other creatures 
 here below for the ufe and fervice of man, fo that man is the 
 fubordinate end of their being : Yet man is not the caufe of God's 
 willing their being, to that fubordinate end. It was not man's 
 g^.)odners and perfe£lion,buL merely God's own will and pleafure, 
 that nioved him to appoint the other creatures for his ufe, that 
 both he and they might be for the glory of God. Again, he wil- 
 led effectual calling in order to juflification, and both in order 
 to glory : Yet his will and pleafare is the original and caufe of 
 this order ; he doth not find this order, but make it. 
 
 4. From all co-a£tion and compulfion. No force could be 
 put upon him, confidering his abfolute power, dominion, and 
 independency : For luho hath refified his will id) P He decreed 
 and willed other things befides himfeif. and determined and ap- 
 pointed fo and fo concerning them, out of his mere good piea- 
 fure. It is lawful for him to do luhat he vAll ivith his own : 
 And he hath predeflinated us unto the adoption of children by Jefus 
 Chri/l to himfeif according to the good pie a fur e of his will ; and 
 hath wade hioivn unto us the myftery of his will, according to his 
 good pleafure which he hnth purpofcdin himfeif ie). Confidering his 
 infinite wifdom, he decreed nothing but with reafon and judg- 
 ment, and conftquently with infinite complacency. 
 
 For application of this head, 
 
 I. Let me exhort you all to admire and praife God's free 
 goodness to each of you in particular. As, i. That it was his 
 eternal v/ill and pleafure, that you fhculd have a being, and 
 
 fuch 
 
 J: ^;// caufam qu.-erit voluntatis divir.^r, a It quid majuf ea qutertty 
 cum nihil major ft. Lombard. Lib. i. L)ilt. 45 poll Augult. 
 L. I. de Genef contr. Mani. c. 2. 
 
 •j- Dsus vuit hoc effe propter hoCj fed non propter hoc vult hoc. 
 
 Thorn. P. i.Q^ 19 Art. c. 
 Deus I'oc vuH effs et koc^ ef hoc propter hoc. Hoc efly Deus vult ct 
 tfl-ciui efje ct caul as ^ n'ju tarnen p) opter Can fas vult effcftus , 
 
 TvvifT Lib 1. De'^EIed. part 2. 
 {d) Rom. ix. 19. (f) Matih. xx. 15. rph.i!5,9. 
 
Of Gocts Decrees. 1 09 
 
 fucli a being ; that you (hould be rational creatures, capable 
 of glorifying God, and enjoying him as your portion. God 
 was under no neceffity to will io concerning you j he had been 
 bielled for ever, though you had never been. Therefore 
 admire and praife bis free goodnefs. How admirable is it, 
 that he would from all eternity entertain arvy thought of fuch 
 worthlefd nothings as you are. 2. That it was his will and 
 pleafure, that you fhould be born and brought up in fuch a 
 part of the world, wherein you hear the joyful lound of the 
 gofpel, and the glad tidings of falvation by Chrift, and have 
 the rich offers of Ch rift and falvation through him tendered to 
 you on moft gracious terms. God was under no necefilty, no. 
 obligation lay on him, fo to appoint and determine concern- 
 ing you : Nothing moved him to it but his own will and plea- 
 fure. O, 'how admirable is it, that God fhould of his own good 
 pleafure difpofe and order your lot under a clear goi'pel-light, 
 when io many thoufands are left to walk and wander In dark- 
 nefs, and know not whither they are going! To conclude, 3, 
 All the meicies you receive, and all the blefiiifgs you enjoy, 
 are the fruits of God's eternal purpofc and counfel concerning 
 you. His own will and pleafure is the original fpnng of them. 
 It was merely of his good pleafure that he appointed fuch 
 blcfTings for you Admire his free goodnefs, and praife his name. 
 2. More particularly, let me exhort you who are the chil- 
 dren of God, to admire and praife his free-love, grace, and 
 mercy toward you. All your gracious receipts and enjoyments, 
 all your fpiritual bleffings and privileges, ail are free in the o- 
 riglnal fpring and fountain of them, to wit, the eternal de- 
 cree and purpofj of God That you fhould be effeclually called 
 and converted, and drawn to ChriPi; that you fhould be brought 
 into favour with an offended God through him; that you fl-iould 
 have accefs to and commujiion with God ; and that your fouls 
 jliould be refreflied and fatisfied v/ith '^le goodnefs of his houfe : 
 All this is after the coitnft'l of his cwn ivilL It was from all eter- 
 liity tlsat he purpofed to be thus gracious unio you. And he 
 v/as under no neceflity nor obligation to difcern and appoint 
 fuch blelnngs for you ; nothing moved him to it, but his own 
 will and pleafure. . O then, what caufe have you to admire 
 the freedom of his grace I *' Who and what am 1, that the 
 •' blefTcd God Ihould have had fuch purpofes of love and grace 
 «* from eternity for the Itke of me I" O blcfs and praife bis 
 name. His will, his ov/n v/ill, is the fountain of all the love 
 and grace that is let out upon you. Nothing but the will ium 
 pleafure of -God, made the difference between you 2nd the 
 
 Vikit 
 
no Of GotTs Decrees. 
 
 vileft fmners in the world. And it is not the will of minifters, 
 but the will and pleafure of God, in every ordinance, that doth 
 you good : You are born, not of the ivill of man, but of God (/). 
 All the grace and bleffings you have received, are conveyed to 
 you originally from his own hand, and are difpenfed accord- 
 ing to his free and gracious purpofe. O then, admire his grace, 
 and blefs his name- 
 
 Propert. 4. God's decree is unchangeable. He refolves the end 
 from the beginnings zxiAhis ccunfel flands {g). The pfalmift tells 
 iis, The Lord bringeth the counfel of the heathen to nought ; hs 
 maketh the devices of the people of none effecf : The counfel of the 
 Lord flandeth for ever; the thoughts of his heart to all generations (/>). 
 And, fays Solomon, There are many devices in a mans heart; 
 neverthelefs the counfel of the Lord, that f jail Jl and (z). It flands 
 unmoveable. Hence we read oithe immutability of his counfel [k). 
 His counfel is immutable; his decrees unalterable. This fol- 
 lows from the eternity of them. That which is eternal 
 is unalterable ; one and the fame, yefterday, to-day, and for 
 ever, f He .cannot lay afide his eternal purpofes, and form 
 new ones, This appears alfo from the wifdom of his decrees. 
 The Medes and Perfians boafled of their decrees, that they air 
 tered not : But doubtlefs their folly was often feen in this; for 
 even the wifeft among men may err in their decrees, and in 
 this cafe, it is a great point of wifdom to alter them. But 
 there can be no blots or blemiflies in the counfels of infinite 
 wifdom to occaficn a change. If God could change his pur- 
 pcfes, it muft be either to the better or to the worfe : But he 
 cannot change to the better, becaufe then he wars not wife \n 
 his former purpofe ; nor to the worfe, becaufe then he would 
 not be wife in his prefent purpofe. There are many things 
 that may occafion a change of purpofes among men ; but no- 
 thing can be imagined that fhould occafion any alteration in 
 the counfels and purprjes of God. i. Men alter their pur- 
 pofes fometimes out of a natural levity that is in them. But 
 he is the Lord that changeth net : And iviih him is no variable- 
 nefs, neither fuadow of turning (/} Being unchangeable in his 
 nature, therefore his d-ecree and counfel is unalterable. 2. A- 
 mons; men, fometimes fume impediment falls out, which they 
 
 did 
 
 (/) John i. 13. {g) Ifa-xlvf. 10. (/?}" Pfal. xxxiii. 10, 11. 
 (/) Prov. xix. 21. (-(•) Heb. vi, 17. 
 
 f Sfatuerunt, quit rion iinitarunt ; 7iec unquam primi corfilii Deo; 
 pxnitdt. Sen. de benef. L. 6 
 
 (/) Mai. ili. 6, James f. 17. 
 
OfGocts Decrees. 1 1 1 
 
 did not forefee, and this makes them alter their purpofes. Bus 
 nothing. can fall out but what God hinnfclf decreed, and fore- 
 knew from the beginning •<, therefore he may come to a fixed 
 refolution from all eternity : and being refolved, he can fee no 
 reafon of change, becaufe nothing can appear to him which 
 he did not perfeftly difcover from the beginning. 3. Men 
 change their purpofes fometimes through a defe£l of power s 
 they are not able to do what formerly they intended to do. 
 But God being Almighty, cannot be forced to a change. H^ 
 is in one inindy and who can turn him [m) P Devils and men 
 cannot do it. Ihey cannot force him to change his mind. 
 There is no wifdomy nor underjlandlngy nor counfel againjl ths 
 Lord («). No created power hath ftrength enough to be a bar 
 againil God. He can break through all impediments in his 
 way. 4. Men do oft-times change even their good purpofes, 
 becaufe fuch Is the perverfenefs of their wills, that they can- 
 not be conftant in any thing that is good. But no fuch thing 
 can be imagined of the infinitely perfect and iafinitely blefled 
 God. He is infinitely pure and holy, and there is no iniquity 
 or unrighteoufnefs in him (c). 
 
 True it is, God is often faid to repeat : But that is fald of 
 him after the manner of men. God is pleafed to fpeak to us 
 of himfelf in borrowed terms, and ufeth our own dialed^, to 
 point out to us our great ignorance of him, and our utter in- 
 capacity to conceive of him as he is in himfelf. Becaufe men 
 ufe not to change their manner of dealing, without fome re- 
 pentance and change of mind --, therefore,, when God changeth 
 his outward difpenfations, he is faid to repent. Yet when he 
 changeth all things about him, he is not changed ; for all thefe 
 changes were at once in his mind from eternity. All thefe 
 various changes of difpenfations, with refpe£l" to which God 
 is faid to repent, were decreed and determined by him from 
 everlaftiug : So that, though he change his difpenfatioris, yet 
 he never alters his counfels. in this fenfe he cannot repent> 
 cannot change his mind. God is not a wan, that he /Jjould lie ; 
 ■neither the Jon of many that he Jhould repent : And, the Jirength of 
 Ifrael will not lie nor repent : For he is not a many that he fJjould 
 repent (p). 
 
 For application of this head, 
 
 I. Here is matter of terror to fuch of you as live and go on 
 in fin. It is the purpofe of God declared in his word, to take 
 
 vengeance 
 
 {m) Job xxiii. 13. («) Prov. xxi. 30. {0) Deut. xxsil. 4, 
 Pfah xcii. 15. (p) Numb* xxiii. 19. i Sam. xv, 29. 
 
ill Of God's Decrees, 
 
 vengeance on all unbelieving impenitent finners. He thai he^ 
 lieveth not, Jkall he damned. Except ye repent ^ ye fiall likcivife 
 pert/h {q). And his purpofe is immutable and unalterable. It 
 is not to be expected that God will alter his purpofe, and 
 change his mind, to gratify your lufts : You may as foon ex- 
 pert that he will ceafe to be God, that you may continue to 
 be wicked. Therefore, there muft either be a change in you, 
 and a gracious change, elfe the wrath and vengeance of God 
 will unavoidably overtake you. 
 
 2. Here is great encouragement to believe in Chrlft. The 
 counfel of God declared in his word, is that whofoever helieveth 
 tin Chrijly whatever difficulties he meet with from within or 
 from -wilhoMty JJjall certainly befaved{r). And the immutabi- 
 lity of his counfel herein is made fo evident, that there is no 
 place left for any objection againft it- Fhe apoftle tells us, 
 that God willing more abundantly to pew unto the heirs of promife 
 the hnmutahility of his counfel^ confirmed it by an oath : That by two 
 immutable things f in which it was impoffible for God to lie^ we might 
 have a jirong confolatioUy who have fled for refuge to lay hold upon 
 the hope fet before us {s). A greater encouragement to believe 
 there cannot be. Your falvation is fure and certam upon your 
 believing. There is a certainty of the event, becauie of the 
 immutability of God's counfel •, fo that it cannot mifcarry^ 
 
 3. Here is ground of comfort to you that believe in Chrift. 
 The aiTurance of your prefent comforts, and of your future glo- 
 ry, depends on the counfel of God, and that is immutable. 
 True, you are to ufe your own earneft endeavours, to attain 
 all neceilary grace, and to perfevere in grace that you may come 
 to glory : You are to give all diligence to make your calling and your 
 elehion fure {t). Yet, it is comfortable that your perfeverance 
 in grace, and your future glory, do not depend on your own 
 endeavours, but upon the immutable will and purpofe of God. 
 And indeed, this alone is able to bear the charges of fo great 
 u. work. 
 
 4. Here is a ground of patience under affli6lion8. The time 
 of your trial is appointed by the immutable purpofe and counfel 
 of God ; fo that you youi felves cannot fliorten it, and wicked 
 men cannot lengthen it. Therefore do not ftrive againft God, 
 by giving way to murmuring and difcontent. God is ttronger 
 thill you, to make good his own purpofe. Hence Job fays, 
 He is in one mind, and who can turn him ? And what his foul dc" 
 
 ftreth 
 
 (jf) Mark xvj. 16. I^nke xiii. 5. (r) John ili. 15, 1 6. 
 
 (s) Heb. vi. 17, iS. (/•] 2 Fct. i. 10. 
 
Of GotTs Decrees* 1 1 3 
 
 fireth even that he doth. For he performeth the thing that is appointed 
 forme \u).. It is fpoken by him W!th reference to his a^icSted 
 condition. God's counfel fhall (land : In vain is all your (trug- 
 gling againft it. Therefore be patient under affliction, and wait 
 God's appointed time for your deliverance. In your patience 
 pojfefs ye your foitJs {x), 
 
 SERMON LXXVI. 
 
 Propert. 5. £^ OD*s decree is abfolute and independent; 
 \jr not depending on any doubtful condition 
 of an uncertain event. Our adverfaries fay that God decreed 
 to fave fuch and fuch men, upon condition they would believe 
 and repent ; leaving it in the power of their own free-will, to 
 believe or not, to repent or not, as they pleafe. But all God's 
 decrees and appointments are peremptory, not depending on 
 the variable will of h\an, but only on his own will and pleafure. 
 Evenfo, Father y fays Chrift, Jorfo it feemed good in thyftght {d)» 
 And the apoftle tells us, he hath predejiinatcd us according to the 
 good pleafure of his ivill; and hath tnade knoiun unto us the m fiery 
 cf his willy according to his good pleafure y ivhich he hath purpofed in. 
 himfelf{b). All is according to his own will and pleafure, and 
 not the will and pleafure of man. His decrees are eternal and 
 immutable, and therefore can have no dependence on tempor- 
 ary and variable conditions. And it is not agreeable to his in- 
 finite wifdom, fo to work as to determine nothing concerning 
 the end of his work ; to make man, and not to appoint what 
 fhall become of him. Nor is it confiftent with the love he bears 
 to his own glory, to have creatures more beholden to themfelves 
 than to their Maker. And if any of the divine decrees did de- 
 pend upon uncertain and doubtful conditions, thence it would 
 follow that he were not the firfh and univerfal caufe of all things, 
 nor certain of future events, and that all things did not depend 
 on him. How abfurd is it, to make the great God depend 
 upon a poor creature, and the will of God upon the will of 
 man. 
 
 It cannot be denied, that there are means of the execution 
 of the divine decree, God having decreed to bring about fuch 
 and fuch ends by certain means fubordinate thereunto.. But, i» 
 Such means cannot, by any propriety of fpeech, be called con- 
 ditions. It ia one thing, to decree a thing upon a certain con- 
 
 VoL.II. N^ 6. P dition^ 
 
 («) Job xxil. 15,14. [x) Luke xxu iq. 
 
 {a) Matth. xi, 26. (3) Eph. 1.5, 9. 
 
1 14 O/Goffs Decrees* 
 
 and another thing, to decree a thing to be bro-^jght to pafs by 
 fuch means. 2. The niear.s for attaining the end, are under 
 an abiblute and peremptory decree, as well as the end itfdt. 
 3.. Admit that thefe means might he called conditions ; yet 
 they could not be called conditions of the decree,, but only of 
 the excicution thereof, or of the things decreed So» if faith 
 and perfeverance be called conditions of decreed falvation, be- 
 caufe falvation cannot be expeOed without them : Yet they 
 are not conditions of God's eternal decree to fave this or that 
 nian. It was not upon condition of their faith and per£evcrance, 
 that God decreed to fave them ; but by decreeinjj to fave them» 
 tie decreed to give them faith, and grace to perfevere, and all 
 oiher neceiTary means of falvation ; fb that both the neceffary 
 ecr^dicions or means of falvation, and falvation by thefe means,, 
 are decreed abfoJutely. It Is not doubted, but that God by his 
 eternal decree, ordained that in the execution, this or that e- 
 vent ihould not follow, but upon this or that going before. As for 
 example, That the falvation of fuch as come to ripe nefa of years,, 
 iiiould depend on tbeir believing, repenting, and perfevering; 
 That the f^^fety of F^ul and thefe in his company, {hould de- 
 pend on the mariners (laying in the (hip Yet this is not to make 
 ^od's eternal decrees to depend on the contingent a^ts of maa*s 
 free- will *, but only to make temporal events or things, to de- 
 pend conditionally one upon anoth-er, for their being or no5 
 being in time. 
 
 As for conditional pronufes and threatenmgs, thef<; being 
 annexed to divine commands, do not pertain to God's will of 
 decree, but to his will of command j and fo do not infer any 
 conditional decrees : But they depend on God'a abfolute decree 
 concerning the connexion of the end with the means. As for 
 example, BelievCi atid thou JIj alt be fave d : The truth of this con-, 
 ditional promife depends on an abfolute decree, whereby faith 
 is iufeparably connected with falvation. Again, when the a- 
 poftle fays to believers, If ye- live after the ftefljy ye fiall die [c) : 
 The truth of that conditional threatening, depends on an ab- 
 folute decree of God, whereby living after the fltfh is infepar- 
 ably connetled with eternal death. 
 
 We fee then that all God's decrees are abfolute and inde- 
 pendent. Men have fuch imperfeO: defires, ** I would do fuch 
 ** a thing, or have fuch a thing done, if it were not for this or 
 ** thai;" Butthere arenoimpetfecSlorhalf-wifhesin God. A« 
 gain, men have conditional purpofes and refolutions, ** I refolve 
 *' tofneak to fuch a man, if I meet with him in fuch a place, or if 
 
 (f) Rom. vlil. i'3^ 
 
Of God's Decrees. ilj 
 
 «< I find liim 111 a good difpofition." But ft is ithpbfFilSle that 
 an eternal, unchangeable and independent Being fhould waver 
 thus in fufpenfe. What he v/ills and decrees^ he wills and de- 
 crees abfolutely and peremptorily, that it jQiall be. 
 
 Thisdodfineof theabfolutenejTs and peremptorinefs of 6bd*s 
 decree, doth not difcourage the ufe of means; becaufe in his 
 decree the end and the means are infeparably knit togetherji in 
 fo far as God decreed to brirjg about the end by fuch means, 
 and no otherwife; fo that the ufe of the mesns is neceiTary 
 for attaining the end. And the ufe of the means being a part 
 of the decree, 2.nd the efFe£i of.it, the knoVi^ledge of this can- 
 not hut be an obliging and encouraging moti-ve to the ujfe of 
 them, yea, an effectual motive U> all that fear God. 
 
 For application of this head, 
 
 Let mc exhort you who are belivers in Chrift, to admire and 
 praife the free love and grace of God toward you. God hath 
 promifed eternal falvation to you that believe in Chrift : This 
 prornife is a declaration of his eternal counfel and purp'ofe ; 
 and thatisabfoluteand peremptory. This is that which I would 
 have you to blefs God for, that his piirpofe of falvation to yoii 
 that believe, is abfoiute and peremptory, and is not fufpended 
 on any uncertain conditions left in the power of your own free- 
 will. It is true, as it \s, neceilary that you believe in Chriit* 
 fo it is neccitary that you perfevere in grace to the end ; for 
 otily fuch as endure to the end Ihall be faved : Yet it is not left 
 JH the power of your own free-will, to perfevere ornot, as you 
 pleafe; but yourperfeverance is that which God hath abfolute- 
 ly undertaken for in the new covenant, by that promife, Jnd 
 I will make an ^verlafting covenant ivith theniy that I 'will mt turn 
 iiway from them^ to do them good i hut I will put my Jear in their 
 heart Sy that they JIj all not depart fro^n me '(i). God hath promi ied 
 that he vrill not turn from you, and that you ftiall not turn from 
 him for ever. And this promife is ahfolutc and peremptory^ 
 and confequently is a declaration of an abfolute and perempto- 
 ry purpofe of God. indeed, if it w'ere left in the power of your 
 free-will, you are ft^ch changeable and mutable creatures, that 
 you might foon chufe to depart from God totally and finally. 
 But God hath promifed fo to determine your will, that you can- 
 not chufe but perfevere.. Not only your falvation, but alio your 
 perfev'erance in order to it, is decreed abfoluteiy ; fo that your 
 falvation cannot mifcarry. 
 
 Propert. 6. God's decree i>s efFcftual. As he himfelf cannot 
 change it, fo none can hinder the execution of it. What he 
 
 purpofes 
 (f) Jer. ^xxii. 40; 
 
Ii6 Of Cod's Decrees. 
 
 purpofes doth infallibly come to pafs, as is evident from thefe 
 texts : The Lord of hojls hath fworuy faying^ Surely as I have 
 thoughty fojhall it come to pafs ; and as I havepurpofed, fo fhall it 
 fland. And, *The Lordof hoJls hath purpofedy afid ivhofialtdf an- 
 nul it ? And his hand is fir etched outy and ivhofjall turn it hack ? 
 He is in one mindy and who can turn him P And 'what his foul deftreth^ 
 even that he doth. Hath he f aid, and fhall he not doit? Or hath he 
 fpokeny andfJjall he not make it good? Tea^ I have fpokeii it, I ivill 
 alfo bring it to pafs ; I have purpofed it, I ivill alfo do it [e), W hat- 
 ever his will and pleafure is, that he doth. So the pfalmift tells 
 us, Our God is in the heavens ; he hath done ivhatfoever he pleajed: 
 And, Whatfoever the Lord pleafedy that did he, in heaven, and in 
 earth, in thefeas, and all deep places (f)' He is almighty, and 
 carries on the pleafure of his will, by his efficacious providence, 
 without controui. His decree and counfel obtains the efFe£l, 
 by his wifdom diredlirig, and his power executing. Hence, 
 God's hand and counfel are joined together. It is faid of 
 Chrift's enemies, that they were gathered together, to do nvhatfo' 
 sver God's hand and his counfel determined before to be done (^). 
 His will in due time applies almighty power to fulfil the de- 
 fires of it j and almighty power being fet a-work by his will, 
 cannot but vjork all things after the counfel of his luilL His coun- 
 fel cannot be fruftrated, feeing he wants neither fkill, nor will, 
 nor power, to bring it to pafs f Whatfoever he hath purpofed 
 and decreed, either with refpe6l to whole nations in general, 
 or with refpedl to private perfons in particular, (hall certainly 
 be accompli(hed. This is clear from variety of experiences, e- 
 fpecially thefe recorded in the holy fcriptures. When God 
 hath manifefted or declared his purpofe, as fometimes he was 
 pleafed to do by the prophets; this purpofe and counfel of his, 
 hath flili been exactly and infallibly accomplifhed. We have 
 an inftance of this, in the relief of Samaria, in the time of a 
 terrible famine. The prophet Elifha foretels that there would 
 be great plenty on a very fudden. But a certain nobleman 
 looked on that as incredible, and faid, Behold^ if the Lord 
 ivould make ivindonvs in heaven, might this thing be [h) ? Yet it 
 came to pafs, as the prophet had foretold it, and that in all its 
 
 circumftances. 
 
 (^) Ifa. xlv. 24, 27. Job xxiii. 13. Numb, xxlii 19. Ifa xlvi. 11. 
 (/) Pfal. cxv 3. and cxxxv. 6. {g) Ads iv 28. 
 
 -|- hupoffibile tfi ijla non fieri y quia nee incerta praficatia Dei efl, 
 ?iCG Mutabile corfiiium, nee inejficax vduntas, 
 
 Ambr. L. i de Voc. Gent. C. 3. 
 {J>) 2 Kings vii. 1, 2, 18, 19, 20. 
 
Of God*s Decrees. 1 1 7 
 
 circumflances. Another inftance is the Lord's bringing the 
 children of Ifrael out of Egypt. God had declared his counfel 
 and purpofe in that matter unto Abraham : Kno-'ju of a furety y{2,^% 
 the Lord, that thy feed pall he a flranger in a land that is not 
 theirs t andfiallferve theniy and they fiall off iB thetUy four hundred 
 years (/). The four hundred years are to be computed from 
 the beginning of the affliction there mentioned, which began 
 with Ifaac in the land of Canaan : But there were four hun- 
 dred and thirty years from the firft promife made to Abraham, 
 or from the confirmation thereof by the gift of Ifaac. Now, 
 this purpofe was exactly accompliflied, as Mofes tells us : And 
 it came to pafs^ at the end of the four hundred and thirty years y even 
 the felf fame day it came topafsy that all the hojis of the Lord went 
 out from the land of Egypt {k)- From thefe and other inftances, 
 it appears, that the decree and purpofe of God never fails of its 
 accomplifhment f. 
 
 And who can hinder him to perform what he hath purpof- 
 ed? What power will attempt it ? Good angels neither can 
 nor will refill his will. Devils, though they would, yet they 
 cannot : For he hath them chained, and fets bounds and li- 
 mits to them. Good men, who know his will, and love it, 
 are willingly led by it, and yield themfelves to his difpofal. 
 Wicked men, even the highelt and mightieft, cannot hinder 
 it : For their breath is in their noftrils, fo that they foon pe- 
 rifti at his will and pleafure : And all their power and wifdom, 
 is but weaknefs and folly comparatively to his. He can un- 
 hinge the belt laid counfels of men, fo that no counfels nor 
 endeavours of theirs can frufi.rate his purpofes. This the 
 pfalmift declares ; The Lord bringeth the counfel of the heathen to 
 nought : He maketh the devices of the people of?ione effect. The counfel 
 of the Lord fiandeth for ever ; the thoughts of his heart to all genera^ 
 tions (/). Balaam attempted to curfe Ifrael ; but he could neither 
 do nor fpeak any thing againft the purpofe of God. As his 
 counfels ar fettled and eftablifhed ; fo according to this efla- 
 blifhment, he fettles or unfettles all the purpofes and projects 
 of the fons of men. Hejrujirateth the tokens of the liars^ and 
 maketh diviners mad. He turneth unfe men backward^ and maketh 
 their hioivledge foolifl} tm) We fee then that no created power 
 can hinder the execution of the divine decrees. Yea, fuppofe 
 
 the 
 (/■) Geo, XV. 13. (k) Exod- xll 41. 
 
 t ^iodfatuit Deuj, nulla potefi ratione fion fieri. 
 
 Ambr. L 2. dc Voc, Gent. C ic. 
 
 (/) Pfal. xxxill. 10, II. (tn) Ifa. xliv. 25. 
 
«i9 Of God's DecVies, 
 
 the |5CWef.&nd ftrength of all creatures were united together 
 in one ; yet, being finite, it could lay no bar in tlje way of 
 Omni|)0tency. And then the creatures can do nothing with« 
 6ut God, much lefs a^ainll him : And all of them, angels, 
 devils, and men, are fubjeci to him as their fupreme Lord ; 
 they are all at his beck : So that he can lead them on by an 
 iftvifible hand, and apply them, quite contrary to their own 
 purpofe, to execute the counfel of his will. 
 
 But it may be faid, If the decrees of God do necefiarily ob-- 
 tain the effect, then whatever cometb to pafs, cometh to pafa 
 tiecelTarily ? Indeed it is fo ; and yet fome things come to pafs 
 freely, and other things contingently, according to the nature 
 of fecond caufeso For God's decree doth not impofe a necef- 
 fity upon the things themfelves, but only infer a necefhty of 
 of the event, which is very confiftent with the liberty and 
 contingency of fecond cauics. In the laft place, let us ad- 
 vert, that man's difobedience to God's will of command doth 
 not fruftrate his intention or purpofe ; becaufe his commands 
 do not exprefs or fignify what he purpofes or intends to have 
 done, but what is man's duty to do. But there is nothing he 
 intends or purpofes to be done, but he will certainly do it, op 
 make it to be done. If it be a work of his own power alone^ 
 himfelf will do it alone : But if he require the fubordinate 
 "working of creatures in it, as means and inftruments ; then he 
 will efFe^lually apply them tp their v/ork, and not wait iri' 
 fufpenfe for their determination. 
 
 For application of this head, 
 
 1. Here is matter and ground of comfort to you who are 
 the children of God. And that, i. With relpe£l to yourfelves 
 in particular. God's counfel and purpofe, about your falvati- 
 on, which is declared in the promiles of the covenant, rnall 
 be infailibly accompliflied : So that not all the devils in hell,^ 
 iior all the wicked men in the wOrld, nor all th^ corruptions 
 that are in your own hearts, can hinder or obtiruCt your fair 
 vation. 2. With refped to the church in general. God hath 
 declared in his wora what hiscounicls and purpofes are with 
 reference to his church ; to wit, that f})^ pall be eftablified i 
 that ibe gates cf hell /Jjall not prevail ngninji it ; that no nueapcfi 
 foi-med again)} btx pall prcjper ; that he luill make her /i burden^ 
 fome flone for all people ; that kings Pall he htv iiurfng-jatherSf 
 and queens her nnrfng-tiiothers (n) : And thefe counfels and 
 
 pur- 
 
 (?.') Pfsl. Ixxxvii. 5. Matth. xvi. i8. Ifa. Hv. 17, Zech. xll. ?• 
 Ifa. xlix. 2^, 
 
Of Oqi^s De^refS, I » 9 
 
 purpofes (Kail certainly he accompJifhfd, in fpitP gI" aU th^ 
 gates of hell. Wicked men may h^ivc contr^iry couiif^l&j 
 the powers of the world may combine together, ami con- 
 fuU and plot the ruin of the church : But he that Jitteth in th? 
 heavenijhall laugh ; the Lordfiall havs them m derifion {0]. H^ 
 will infatuate and blaft the counfels of men, that he may efta- 
 blifli and accompUth his own. Hence the prophet gives a de-? 
 fiance to all wicked affociations againft the church : Jffociat9 
 yoiirfdveSy ye people, and ye ffjall be broken in piec^es : And giv0 
 gar, all ye of Jar conn tries : Gird your/elves.^ and ye fi all be i^rok^f^ 
 in pieces: Gird your/elves, andyefhallbe broken in pieces. Tak^eoun- 
 fel together, audit Jhall come to nought : Speak the word, ^nditjhcilf 
 mtjtand :' For God is ivith. us {p)<i 
 
 2. Take heed of oppofiug yourfelves to any of the counfels 
 and purpofes of God declared in his word. Men are guilty 
 of doing fo divers ways. Seeing God hath appointed the gpf* 
 pel and ordinances thereof, to he the ordinary means of falva- 
 lion *, therefore when men o.ppofe themfelves to the planting 
 or fpreading of the gcfpel, or endeavour to extirpate it, or la- 
 bour to corrupt God's pure ardinaneea with the ijnv^ntions of 
 men ; this is to oppofe themfelves to God's counfel. AgaiFi'» 
 God hath declared his. couniel and purpofe concerning Anti- 
 chrifi ; that he ih-all faU^ and that the l^ingdom of the h^alt 
 fiiall be overturned : i herefore when men endeavour t<> fup» 
 port the antiehriftian kingdom, to fpread popery, to promote 
 the intereffc of a popifh pretender to the throne, and thereby 
 to bring the Romi(h yoke again upon our neck v this is to op-r 
 pofe the counfel of God. I befeech you, fearcb the holy 
 fcriptures, and labour to difco^er what God's counfel is: And 
 when yx>u fee ajid know his eounfel, O take heed of oppoAng 
 it. For, I. It is a. great fin : For you, thereby frgbt againft 
 God, and grapple with Omnipotency, as if you thought to be 
 ikonger than h^. 2. it is in vain j it will be to no piAr-ppfej 
 your labour will be loft : For the counJel and purpofe of Gocjl 
 fliali infallibly be accopliflied, in fpit^r of you ajid all the worid, 
 
 SERMON I^^YJh 
 
 ^rcpert. 7. ^^QD's dec Gee is oiie c^id tople. He- is in 
 \jjr ens mindii^q)^ His miad. id one •, his pur- 
 pofe and decree is one, of all, and Gonc^rning alL By one 
 fimple a6l and refokition of his holy will, he hath determinied 
 
 aU 
 
 {0) Pfal ii, 4. (/.) Ifa« ^imt 9, 10. [a) Job xxili. i%* 
 
120 ^ Of God* s Decrees > 
 
 all thefe things that come to pafs in all ages, with all their 
 times, conditions, and circumftances. Whatever God wil- 
 Jeth, he wiileth by one fimpie aft. Hence he calls himfelf, 
 I AAl{b). In him there is nothing pad, nothing to come, but 
 all is prefcnt. This is further evident from the fimplicity of 
 God, which Is God confidered, as one pure perfeft aft, with- 
 out all compofition. True it is, his decree, in refpeft of the 
 things decreed, is confidered by us as manifold. Hence it Is 
 that thoughts a,i\d coun/e/s {o^ in the plural number, are attri- 
 buted to him. And when we confider God's decrees thus, 
 we conceive a beautiful and wife order in them, fuch as the 
 fabordination of the means to the end : And fo we rightly con- 
 ceive, that God firft willed or decreed the end, and then the 
 means In order to it. Yet this is not to be fo underftood, as 
 if there were different decrees in God ; but with refpeft to 
 the things decreed : For by one aft of his holy will he decreed 
 and appointed that order, which we find in the things decreed, 
 when they come to pafs. There is one decree about the end 
 and the means. By one aft of his will he decreed to bring about 
 the end by fuch means- But we view thefe things feparately that 
 are joined together in one decree, that we may the more dif- 
 tinftly conceive the wifdom of God's eternal counfel. 
 
 But it may be faid, Is not the will of God twofold, his will 
 of decree, and his will of command ? I anfwer, Thefe are 
 not diverfe, or contrary wills, but one and the fame will in 
 God, though confidered by us as diverfe, with refpeft to the 
 different objeft. His decree determines what fhall be done ; 
 his command fhews, not what (hall be done, but what is 
 man's duty to do ; and both are from the fame will of God. 
 As for example, God decreed that Pharaoh (hall not let Ifrael 
 go ; yet he commanded him to let them go. But that command 
 did not fliew that God willed that he fhall let them go, but only 
 that he willed to make It his duty to let them go : And this alfo 
 was decreed by God. Though God decreed that Pharaoh (hall 
 not let Ifrael go, yet he decreed alfo to make it Pharaoh's duty 
 to let them go, by giving him a command fo to do. Again, 
 God decreed that Abraham fliall not aftually offer up Ifaac : 
 Yet he decreed to try Abraham in that matter, and to make 
 it Abraham's duty to apply himfelf to the offering him up, by 
 giving him a command to that purpofe. 
 
 I fay then that God's will and decree is but one : So that 
 all the various changes of his difpenfations in time, all the re- 
 volutions of affairs in the world in all ages, all thefe flrange and 
 
 new 
 (h) Exod. Hi. 14. (c) Ifa. xxv. I. and Iv. 8. 
 
OfGsd^s Decrees. 121 
 
 new things that fall out in our days, were at once in his mind 5 he 
 had one thought and purpofe concerning them all from eternity* 
 This is that which we poor creatures cannot comprehend. 
 Therefore the confideration of this ihould humble us. What 
 a humble fenfe (hould we have of our own nothingncfs, when 
 we compare ourfelves with God ? How brutifh is our know- 
 ledge and underftanding In thefe things ? as wife Agur fays 
 of himfelf (J). But let us admire that in €od which we cannot 
 comprehend. Our poor narrow and limited minds cannot 
 thick of many affairs at once, nor have many purpofes at once ; 
 we muft have one thought and purpofe for this, and ano- 
 ther for that. But it is not fo with an infinite Being. As he 
 fees all things diftin6lly at one view, by one intuitive a£t : So 
 by one nod of his will he hath appointed all things ; by one 
 fimple and undivided a£l of his holy will, he hath paft a de- 
 termination on all things, in their titnes and orders. 
 
 Fifthly, I proceed to fpeak a little of the end why God de- 
 creed thefe things that come to pafs. His own glory is the 
 fupreme and ultimate end : Y ox of him , and through him, and 
 to him are all things (e). As all things are of him, fo all are 
 to him : As he is the firft caufe of them, fo he is the laft end 
 of them : For he hath made all things for himfelf (f) ; that is, 
 for his own glory. The apoftle tells us exprefsly, that this 
 was his great end in the eternal decree of ekdlion ; He predef- 
 tinated us unto the adoption of children — to the praife of the glory 
 of his grace. And, Ji^e are predejiinated accsrding to the purpofe 
 rfhim, luho worketh all things after the counfel of his ovjn *will 2 
 That ive /hould be to the praife of his glory (g). The end that 
 we propofe to ourfelves, hath an influence upon our pur- 
 pofes : But nothing without God can have any influence on 
 him ; for being independent, he cannot be moved by any thing 
 without himfelf. He is God all-fufficient ; fufEcicnt to him = 
 felf for all things 5 and fo muft be his own end. And being 
 the firft caufe and firft principle of all things, he mnft alfo be 
 the laft end of them. Hence our X.ord fays, I am Alphi* end 
 Omega J th« Beginning and the End, the Firfi and the Lafi {h). 
 All things are ordered in the eternal counfel of God's will in 
 infinite wifdom, and therefore muft be ordered to his own glo- 
 ry : For infinite wifdom dire£^eth the beft means in order to 
 the beft end j and this is the higheft and beft end, the glory of 
 God. The end muft be more worthy than the mesms, fome- 
 
 VoL.II.N°. 6. Q^ thin^ 
 
 (f/) Prov. XXI. 2. {i) Rom. xi. 3(S. (/) Ys^y, xv: 4, 
 
 f^) Eph. i. 5, 6, II, 12. {h) Rev. xxii. I3. 
 
122 OfGo(rsDcccreis, 
 
 thing higher and better than all created beings, which caii be 
 no other than the glory of God. As, becaufe Gdd could fivear 
 hj 710 greater y he fivare by himfelf (i) : So, becaufe he could a£t 
 for no higher end, he z£i% for himfelf, for his own glory. Ta 
 this all things that come pafs are fubfervient, in their own 
 way and order, which the only wife God hath appointed. All 
 things are ordered fo in his eternal counfel, as may conduce 
 moft to his own glory. This is a jufticc whereby God gives 
 himfelf that which is his due. His juftice requires that he ap- 
 point fuch means as mod conduce to his own glory, and dif- 
 pofe of them in fuch a way as is moft fui table thereunto. la 
 his own glory, the good of his ele£^ is included, as that where- 
 in he chiefly defigns his glory. 
 . For Jipplication, 
 
 1 . It follows from what hath been faid, that the glory of 
 God (hould be our chief and ultimate end^ in all that we do. 
 \Ve cannot a£l more nobly than by profecuting, according to 
 our capacity, the chief end and purpofe of God. To this the 
 apoftle exhorts, Whether therefore ye eat or drinks or lubatfoever 
 ^ dot do all to the glory of God [k). As man is from God, and 
 from no other firft caufe : fo he ought to a6t for God and his 
 glory, and for no other ultimate end : and the glory of God 
 being the chief end of our creation and beingj ought alfo to be 
 the chief fcope and end of our lives. To make felf our end, 
 to a£^ for our own glory and praife, as it is bafe and unworthy, 
 fo it is an invafionof God's prerogative, and anufurping apc- 
 culiar right of the Deity ; for it is God's peculiar and eminent 
 excellency, fo be his own erid, and to adl for his own glory. 
 Well then, in all that you do, ftudy to be fingle and fincerc 
 in your aims at the glory of God, as your chief and ultimate 
 end. 
 
 2. Herie is^a ground of a deep reverence of God in all his 
 iiJifpenfations,liow crofs foever they may be to your defires and 
 inclinations; and that whether thefe difpenfations refpeffe 
 t'tc church in general", <v5r yourfelves in particular. All was 
 eftabliflied in the eternal counfel of God's will for bis own glo- 
 ry j and infinite wifdom fet all in the heft order imaginable 
 for this great end. Therefore your will fhould acquiefce chear- 
 fully in the will and pleafure of God, without murmuring 
 or difputing : For the infinitely wife God could not be deceiv- 
 ed in contriving, choofing, and appointing means for his own 
 glory. O how dear Ihould the glory of God be to you ? If 
 he be glorified, this fhould yield you heart's content and fatis- 
 
 •faClion, 
 (/) Hib. vi. 13. (i) iCor. X. 3!, 
 
Of Go^s Decrees. 12 J 
 
 fidlon, how crofs foever his difpenfatlons be. This is, or 
 (hould be, the fum of all your prayers, that God may be glo- 
 rified. If he be glorified, a gracious perfon hath his higheft 
 wifh, and utmoft defign and defire. Therefore, when afflicting 
 providences befal yoii or the church, you flaould reafon with 
 yourfelves thus, ** This is that which the infinitely wife God 
 " ordered in his eternal counfel for his own glory : Why then 
 *' IhouM I murmur, or difpute, or find fault ? If God be glo- 
 ** rified, that is enough ; his holy will be done." Life or 
 death, prolperity or adverfity, (houid be all one to you, fo God 
 get glory by it. And though you cannot undcrftand how fucfa , 
 an event can tend to the glory of God ; yet God is infinitely 
 wifer than you, and fuch a thing did not flip his eternal coun- 
 fel ; for he worketh all things after the counfel of hii oivn will. - 
 
 Sixthly, I come, in the lafl place, to the general applicati- 
 on of this doflrine. 
 
 Z7y^ 1 . For inftru£l;Ion. Hence we may infer God's cer- 
 tain fore-knowledge of all things to come. He knows 
 them, becaufe he decreed them. He decreed all things 
 that come to pafs ; therefore knowing his own decreee, he 
 muft needs know all future thhigs. Ail things were in God, 
 from eternity ; not really, in their own nature ; but in him, 
 as a caufe ; in him, as a model is in the mind of a workman. He 
 fees all things in the eternal ideas of them in his own mind ; 
 for he hath the idea of all things in himfelf, and doth not receive 
 it from the things themfelves. As he fees ail things poflible,in 
 the glafs of his own power ; fo he fees all things to come, in 
 the glafs of his own will : Of his effe£ling will, if he hath de- 
 creed to produce them ; of his permitting will, if he hath de- 
 creed to futfer them. Hence, his declaration of things tg come 
 is founded on his afipointing them : y^^id ivho, fays he,, as I9 
 jhall cally andfmll declare z>, asid fet it in order for me^ fmce I 
 appointed the ancient people, and the things that are coming, and 
 fljall come (/). He knows his own decff e, and therefore rnuft 
 know ail things he hath decreed toexift in time, oXk. we mult 
 fay that God decrees he knows not what. He foreknows the 
 moll neceflary things according to thx; courfe of nature, be- 
 caufe he decreed that fuch eifccVs (hould neceffarily flow from, 
 fuch and fuch caufes. And, he knows all future -contingents, 
 ail things that (halt fall out by chance, and the mofi: free ac- 
 tions of rational creatures ; becaufe he decreed that iueh things 
 flibuld come to pafs contingently or freely, according to tbje 
 nature of fecoad caufes : So that what Ig cafuai or cojutingent 
 
 V ■ in 
 
 (/) Ifa. xliv. 7» 
 
124 Of God's Decrees: 
 
 in regard of us, is certain and ncceflary in regard of God. It 
 follows alfo from this do£lrine about the decrees of God, that 
 God*s foreknowledge of things is mod certain ; feeing his de- 
 cree is efFe£tual, fo that the things decreed do infallibly come 
 to pafs. To afcribe unto him a conjectural knowledge, is moft 
 unworthy of him j for we muft then conceive him wavering 
 in his decrees and purpofes : But all his decrees and purpofes 
 are abfolute and peremptory, not depending on any doubtful 
 conditions of an uncertain event. Again, if God's decrees and 
 refolves were from eternity, his foreknowledge muft be fo too. 
 As he decreed from eternity, fo he knew froni eternity what 
 lie decreed, elfe he decreed he knew not what, v/hich were 
 blafphemous to imagine. He hath at once a view of all fuc- 
 cefiions of times, and of all things to come, fo that they are 
 always prefent with him. They were all prefent to his know- 
 ledge, as if they were in aftual being ; as frcfh in his mind 
 from eternity, as in any inltant of their being. 
 
 We fee then that God hath from all eternity a certain fore- 
 knowledge of all things to come. Let us, therefore, honour 
 and adore his majefty on the account of this perfection. We 
 Tufe to honour and reverence men that have the fpirit of pro- 
 phecy. The very heathens regarded this as a character and 
 mark of divinity. Hence it was that the devils and pagan o- 
 raclcs gained fo much credit, though their oracles were ufu* 
 ally very ambiguous, and oft-times falfe. There is fomething 
 more ravifhing in the knowledge of things to come, than in 
 any other kind of knowledge. Therefore let us adore the e- 
 ver blefled God for this perfe^ion, whereby he infinitely fur- 
 mounts the underftandings of men and angeis. Becaufe of" 
 his foreknowledge, he can give check to all the refolves, and 
 undermine all the counfels, of wicked enemies againll his 
 church and people : For he fees their intentions, and their 
 clandeftine plots and contrivances, long before they are, and 
 fo can provide againft them. They cannot come on him by 
 way of furprife. We poor (hort-fighted creatures are often 
 fo furprifed with dangers, that we have no time for the ufe 
 of means to avoid tfeem : But the bleffed God cannot come 
 into fuch Itraitsj he forefees all the dangers his church and 
 people can come into, and therefore can order and dire£l means 
 for their defence and refcue. So that the confideration of 
 Cjod's foreknowledge affords much matter of comfort to be-^ 
 lievers. 
 
 Ufe z. For reproof, to feveral forts of perfons. 
 
Of GoiTs Decrees. Iiy 
 
 Repr. I . To them that abufe the divine decreea. Men do 
 fo divers ways. As, 
 
 1. By pleading God*s decree to excufe their finS. Wicked 
 men, when they have committed fome villany or wicked- 
 nefs, will plead thus, " "Who can help it ? God would have 
 ** it fo ; this was appointed for me, fo that I could not avoid 
 ^* it/* But this implies a perverfe conceit of the decrees of God, 
 as if they conftrained men to fin; whereas the decree is an 
 immanent a«£t of God, and fo can have no influence, either 
 phyfical or moral, upon the wills of men, but leaves them to 
 the liberty and free choice of their own hearts. It is a horrid 
 wickednefs to caft the blame of your fin upon God's decree. 
 This is to charge your fin upon God, as if he were the author 
 of it. It is a great folly to caft your fin upon Satan who tempt- 
 ed you, or upon your neighbour who provoked ypu *, but h 
 is horrid blafphemy to caft it upon God himfelf. A greater 
 affront cannot be offered to the infinite holinefs of God. 
 
 2. By Separating the end from the means ; as if God's de- 
 cree about the end, rendered the ufe of lawful means for at- 
 taining that end altogether unnecefTary. Satan thus abufed 
 the divine decree, when he tempted our blefled Lord (m). 
 God had declared his purpofe, by a promife, to keep Chrift, 
 by giving his angels charge over him. From this Satan tempt- 
 ed him to a negle£l of the ordinary means of his prefervation, 
 as if it were needlefs for him to go down the ftairs of the tem- 
 ple, but that he might throw himfelf headlong* feeing God had 
 purpofed and promifed to keep him. So, fome wicked men 
 will argue thus, " If I am eternally chofen to falvation, then I 
 *' (hall be certainly faved, though I neither believe, nor re- 
 ** pent, nor be holy." And men may as well argue thus, ** If 
 " God hath decreed that I (hall live a year longer, then I fhall 
 ^* certainly live fo long, though I neither eat nor drink." But 
 this is a horrid abufe of God*s decree, whereby the end and 
 the means are jomed together ; God having decreed to brin^ 
 about the end by fuch means, and not othervvife. So that it 
 is utterly falfe, to afiTcrt, even upon the fuppofition of a divine 
 decree, that we fliall attain the end, though the means be ne- 
 gle£lcd. I clear this from that paflage in the xxviith chapter 
 of the A6ls. God had decreed and determined to fave all that 
 were in the fiiip, and Paul had declared this decree and pur- 
 pofe of God : Yet none might infer from this, then let the 
 mariners do what they will, they (hall be faved ; for the con- 
 trary is aficrted by Paul, verfe 31ft, Except ihcfe abide in ihejljip^ 
 
 ye 
 {r/t) Matth. iv. 6. 
 
126 Of Go^'s Decrees^ 
 
 ye canmt he faved. The reafon is, becaufe as God liad decreed 
 to fave them, fo he had decreed to fave them by the means of 
 the mariners abiding ia the (hip, and no othcrwife. So it is in 
 other cafes. Though God hath decreed to fave all that believe 
 in Chrift ; yet no believer may hence infer, Then though I live 
 after the flefti I (liall be faved : For this is falfe ; the apoftle af- 
 ierts the contrary, when he is fpeaking to believers : If ye live 
 afierihe flep^ y£ jfhall die («). The reafon is, becaufe in God's 
 <recree, living after the flefti is infeparably connedled with e- 
 ternal death, as'holjneis is infeparably connected with eternal 
 happinefs. So that it is contrary to fcripture truth, for an ele£fc 
 perlbn to fay, Though I live after the flefti I ftiall be favcd. 
 And fo it is contrary to truth in other cafes, for a man to fay, 
 that he ftiall attain the decreed end, though the ufe of lawful 
 means be negl€<Sted. God having joined the end and the means 
 together in his decree. This is, i. A Itrongj motive to the ufe 
 of them : For I cannot attain the end, unlefs I ufe fuch means. 
 And, 2. A great encouragement to ufe them. Seeing God hath 
 decreed fuch an end to be attained by fuch means, then it will 
 not be in vain to ufe them. 
 
 3. By a curious fearch and inquiry into that virhich God hath 
 kept fecret. God's decrees about things to come to pafs are his 
 cabinet counfels, hidden fecrets, except in fo far as he is pleaf- 
 ed to reveal or declare them. But O, how curious are men to 
 pry into thefe divine fecretsj to know future things which he 
 hath not -difcovered in natural caufes, nor by fupernatural re- 
 velation! What a curiofity is there in men, to find out and dif- 
 cover the events of their own and other mens lives, and the 
 difpofal ftatesof and kingdoms? The horrorsof magic, and the 
 vanities of aflrology, have fprung from this. And hence aUo 
 arofe thefe many ways of divination that have been too com- 
 monly pra6lifed among men- But, i. This curious fearching 
 and prying into God's hidden decrees is vain-, for they are fe*. 
 crets that God hath kept to himfelf. The pfalmift: cries out, 
 Thyjudgme?7ts are a great deep ^ and the apoitle, Hoiu wtfearcJx- 
 ahle are his judgments y and his luays pafi findiKg out {o\l And if 
 hib works and judgments are a great detp, and unfearchable, 
 his eteiiial decrees and purpqfes muft be much more fo: For 
 it is the fecret and hidden purpofe of God, that is, the very depth 
 of his way and judgment. 2. It is a bold invading God's prero- 
 gative, to whom fecret things belong : For, T^ he fecret things he- 
 
 {r.) Rom. viii. 13. [0) Pfal. xxxvi. 6. Rom. xi. 33. 
 
Of God's Decrees, tlf 
 
 long unto the Lord our God (/>). They belong to Iiim ; they are 
 none of our bufinefs. It is certainly intolerable boldnefs, to 
 attempt to know that which God hath kept fecret, and would 
 not have you to know. It is an ambition to be of his cabinet 
 counfel. Hence our Lord reproves his difciples : // is not joy 
 you t9 know the times or the feafonSy nuhich the Father hath put in 
 his own power {q). It h not for you : This doth not belong to 
 you. And what a check did our Lord give to Peter, when he 
 defired to know the fate of John } If J wijly fays he, that he 
 tarry till I coine, what is that to thee {r)? That is none of your 
 concern j it is not my pleafure to reveal it; therefore lay afide 
 your curiofity. Chrifl abhors curiofity even in the bcft of his 
 people. 
 
 SERMON LXXVm. 
 
 Repr. 2. T^O fuch as contemn the decrees of Gdd. Men 
 J^ fhew their contenipt, 
 
 1 . By vilifying his decrees and counfels, and fcoffing at them. 
 As that wicked people did, who faid, Let htm mahefpeedy and 
 haflen his work^ that we may fee it: And let the counfel of the holy 
 Oneoflfraeldraw nigh and come, that we may know it (a). Where, 
 by God*^ counfel, we are to underftand his judgments, which 
 are the fruits of his eternal counfel (^). The prophets had de- 
 clared the counfel and purpofe of God t^ execute judgment on 
 that wicked generation : But they fcoffed and jeered at this ; 
 as if they had faid, You have often told us, that God had 
 taken counfel againft us, and purpofed and determined to 
 pour out his judgments upon us ; but let him execute his 
 counfel and purpofe if he can ; we would glac»ly fee it once 
 done. Much the fame language with that oithefcoffers in the 
 lafl days. Where is the promife of his coming (c)? Many look on 
 the threatenings of the word as bugbears to frighten fools and 
 children, and fo contemn the counfel and purpofe of God a- 
 gainft wicked fmners. 
 
 2. By refifting and oppofing his counfel. It is faid of the 
 Pharifecs, They rejeEled the counfel of God againj} themfelves (d)» 
 By the counfel of God there, we may underftand, even his eter- 
 nal counfel and decree, to give them the means of eternal life 
 and faivation, and particularly the mioiftry of John, which in 
 
 its 
 
 (/») Deut. xxix. 29. (q) A^s i. 7. (r) Joh^ xxi. 22. 
 (ii) Ifa. V. 19. (h) Ifa.'xiT. 24, 26. and xix. 17. (c) 2 Pet. 
 ill 4. {d) Lake vii, 30. 
 
iaft OfGcd's Deems, 
 
 Jts own nature was a proper means in order to eternal lif^* 
 But they rejected this counfel of God •, they defpifed it, and 
 oppofed the proper eiid of it. So, when men reject and dif- 
 obey tte gofpel, and refufe Chrift offered in it ; they thereby 
 oppofe themfelves to the eternal counfel of God, for the fal- 
 vation of ele£t finners : If they can have their will, God's 
 counfel in that matter fhall be rendered vain and ineffectual. 
 Again, -whtn there is a work that is evidently Of God, and a- 
 bout which he hath declared his counfel and purpofe to efla- 
 blifh it i if men fet themfelves in oppofition to it, they there- 
 by oppofe the counfel of God. This is that from which Ga- 
 maliel diffuaded the counfel of the Jews : If this counfel^ or this 
 ivork, be ofmetiy fays he, it nvill come to nought : But if it be of 
 Godj ye cannot overthroiv it, lejl haply ye be found to fight even a- 
 gainfi God {e), 
 
 3. When men are full of projefts, and confident of their 
 fuccefs, without any refervation of the will and pleafure of 
 God, or fo much as minding his decree and counfel. Againft 
 fuch the apoftle Ipeaks : Go to nowy ye that fay. To-day or to- 
 morrow ive nvill go intofuch a city, and continue there a year, cttid 
 huyt and fell, and get gain, JVhereas ye know not nvhatjhall be on 
 
 ike morrow. For that ye ought to fay. If the Lord ivill, wejljall 
 
 live, and do this, or that (f). How often do men promife to 
 themfelves a happy accomplifhment of their carnal projects, 
 without any fenfe or thought of the will and counfel of God. 
 This is done, i. When men undertake things without prayer. 
 You may fpeak of fuccefs, when you have owned God ; ac- 
 cording to Eliphas' advice to Job, Thcu /halt make thy pray^ 
 er unto him, and he fhall hear thee . — 'Thoufialt alfo decree a thing, 
 end itfijall be ^efiablified unto thee (^). But when you undertake 
 things without prayer, this is to promife to yourfelves great 
 things without God's leave, as if you meant to have fuccefs, 
 whether it he God's pleafure or not. 2. When men are too 
 confident of future events and contingencies, and boaft of 
 mere human liklihoods. So, Pharaoh boafted, that he would 
 overtake and ruin the children of Ifrael; and Benhadad boaft- 
 ed that he would plunder and ruin Samaria ; and carnal men 
 often project how to fpend their days, in buying, and felling* 
 and getting gain. Men are often confident of three things. ( i .) 
 Of the continuance of their lives. They dream of many day,s 
 and years to come ; as that rich man did in the parable (-&). 
 
 (1.) Of 
 
 (^) Aftsv. 39. (/) James iv. 13, 14, J«j. (^) Job xxu. 27, 28. 
 
Of GoiPs Decrees. 129 
 
 (2 ) Of their endeavours. Men are full of thoughts and pro- 
 jeds, that they will do this And that, go to fuch a place, &c. 
 as if their actions were in their own power, and exempted 
 from the decrees and counfcls of Heaven. (3.) Of the fuccefs 
 of their endeavours : That they (hall gain fo much by fuch a 
 merchandife, and promote their intereft fo and fo. Thus mea 
 fet up and reft on their own endeavours, and negle<St God, as 
 if all depended on the courfe of fublunary caufes. 
 
 Thus I have fliewed, wherein it is that men fiiew too great 
 confidence of their own underftandings, without any thought 
 of the counfel and purpofe of God. But this is a great evil : 
 For, I. It is to invide the rights of the God-head, and to en- 
 croach on the prerogative of God, on whofe will and pleafure 
 all events depend. When you are confident of your own pur- 
 pofes and projects, and the fuccefs of them ; this is to fet your- 
 felves in the room and place of God, as if your purpofes mud 
 ftand, whatever the counfels and purpofes of God may be. 2, 
 It is utterly vain : For you are not lords of your own lives, 
 nor of your own adions, nor doth the fuccefs of them depend 
 on your will and pleafure. Ptemember that God hath, in hi$ 
 eternal counfel, paft a determination on all that (hall befal 
 you. He hath determined concerning your time in the world, 
 and all your affairs and bufinefs, and the fuccefs of all your 
 endeavours ; And his counfel ilvall ftand, whatever your pro- 
 jects and purpofes be. You know not what may be in the 
 womb of God's eternal counfel concerning you and your af- 
 fairs. You know not what may be in the womb of the next 
 morning. As your lives, fo your works are in the hand of 
 God ; the performance, and the fuccefs of them. Therefore, 
 it is a mere vanity for you to be fo confident of your own pur- 
 pofes and endeavours. It is true, you may lawfully provide 
 for the time to come. The Spirit of God remits us to the ant, 
 to learn a piece of provident care (f). You may lawfully have 
 purpofes and proje<fts for your own and your families welfare. 
 But all this muft be with a refervation of, and fubmifFion to, 
 the will and pleafure of God : For he may foon diiappoint all 
 your proje£ls. 
 
 Repr. 3. To them that reproach and affront the divine de- 
 crees. This is done, 
 
 I. By cenfuring any of God's decrees or adminiftrations. 
 Vicworketh all things after the counfel of his own will: Therefore, 
 in cenfuring any of his adminiftrations, you cenfure his eter- 
 
 VOL. II. N^ 6. R nal 
 
 (/) Prov. vl. <5, 7, 8. 
 
igo Of God's Deems. 
 
 nal counfels, When you will not fubmit to his plain will, 
 without penetrating into the hidden reafons of it v nor adore 
 "his'counfels without controuling them *, but are apt to think 
 this or that wrong, or that this or that might have been bet- 
 ter ordered : This is, i. To reproach the decrees and coun- 
 fels of God, as if he had not ordered matters wifely. 2. It 
 is to affed^ a wifdom fuperior to his. When you cite God to 
 anfwer at your bar, and are apt to find fault with this ox that; 
 it implies a fecret conceit that you are wifer than he. 3. It 
 16 to ufurp an authority beyond your ability. For his ways 
 and counfels are too deep for you. What prefumptuous bold- 
 nefs is it, for poor empty nothings to make themfelves God's 
 judges? How unbecoming is it, for fuch as are but of yefler- 
 day, to cenfure the refolves and counfels of eternity ? What 
 intolerable arrogance is it, for poor blind creatures to cenfu>re 
 the methods and counfels of infinite wifdom ? We are too fhort- 
 fighted to judge of the ways of God. Man cannot underfland 
 his own way, much lefs the ways of an infinite Being. 
 
 2. By being peremptory for our own will, and to have God 
 a£ling in fuch and fuch a method. He 'worketh all things after 
 the coufifcl of his oivn 'will. But many times you would have him 
 working after your own will and counfel, following your hu- 
 mour, and gratifying your defires and appetites. This is tO; 
 impeach the wifdom of his counfels, as if he had not laid down 
 right meafures for the adrainiftration' of affairs. Ycu will not 
 let God zdi after the counfel of his own will, but will be di- 
 recSling him, THid teaching hi?n kjzoiv ledge (£),• as if you could 
 contrive and order things, and difpofe and appoint concerning 
 your affairs, better than God. Kow often do you pray for this 
 and that, without a du^ fubmiffion to the will and pleafure of 
 God, and are peremptory for fuch and fUch mercies, and to 
 have your lot and condition fo and fo ordered? All thefc arc 
 encroachments on God's wife difpofal of affairs. You pre- 
 fcribe to God, as if you v/ere his counfellors (I). As if he had 
 not wiiely ordered matters in his eternal counfel, you would 
 dire(Sb him how to difpofe of you, and' would have the only 
 wife God taking his meafures from your p^flions. This im- 
 pofing on God is a helliili difpofition. We find it in hell : 
 The rich glutton would direct God a way to prevent his brc- 
 threns ruin, as better than the means of God's appoint- 
 ment (m). 
 
 3. By difcontei^t and murmuring under crofs and affli£lirrg 
 
 providenges. 
 
 (/) jGbxxi. 2 2. (/) Rom. xf,34. (w) Luke xvi. 29, 3a 
 
Of GocVs Decrees. '131 
 
 'prdvidenccs. How apt are you to quarrel with God, as if he 
 were in the wrong to you, when his dealings with you are not 
 according to your fancies and wifhes ? You demand a reafori, 
 and call God to an account, ** Why am I thus? Why-fo much 
 «' afflifted ? And why fo long afflicted ? And why with fuch 
 ** an afflidlion rather than another?'' Thus you hearts rife 
 many times againft God. Yea, there is a fecret discontent 
 that often arifes in the hearts even of the bed men, whence 
 they fometimes mutter impatient and difcontentcd exprelTions, 
 and vent their anger and difpleafure againft God; as we fee 
 in Jonah, when the gourd was withered [n). This is to de- 
 fame the counfels of iniinit^ wifdom, as if God had not or- 
 dered your affairs wifely in his eternal counfel. For this the 
 Lord reproves Job : Shall he that conten^eth iviib the Almighty ^ 
 injlruci him? He that reproveth God^ let him anj'wer vt {o)» 
 When you murmur and repine under afflidting providences, 
 this is a prefuming to inftruci God how to deal with you, and 
 to reprove him, as if he were in the wrong. It is to faften an 
 error on the counfels of divine wifdom. Yea, there is implicit 
 blafphemy in it, as if you had more wifdom and juftice, to 
 difpofe of your lot, and to carve out your portion, than God 
 hath : This is upon the matter the language of fuch a difpofi- 
 tion, " Had I been en God's counfel, I had ordered this or 
 •* ihat better.'" 
 
 4. By unbelieving jealoufies of God. V/hen God changeth 
 his difpenfations toward you who are his children, and feems 
 to frown upon you; or, when you change to the worfe, whea 
 a tender and lively difpofition is gone, and you have not fucli 
 accefs to God as formerly : Then you begin to queftion his 
 love, and are jealous that he bath caft you off, and^that his 
 heart is not toward you. This is to reproach him, as if he 
 were changeable in his gracious counfels and purpofes. When 
 you are in a good temper, you think he loves you ; but when 
 it is not fo, you cannot believe but he hates you. This is to 
 charge him, that he is not in on^ miiid (/)), but noVv in one 
 mind, and then in another. 
 
 Ufe 3. For exhortation : In feveral branches. 
 
 Exhort, I. Make it your bufinefs to fecure to yourfelves a 
 faving intereft in God through Chrift. All things are ordered, 
 in God's eternal decree and counfel, for the good of his own 
 people. Therefore become his people, and get him for your 
 God, and then the eternal counfel of his v/ili ii for you. 
 
 When 
 
 .{^). Jonah ^Jil. iCo ('>)■ Job xl. 2. (/») Job xxlli. 13. 
 
132 Of Cod's Deci-ees, 
 
 When God is yours, then all the promifds ate yours : And 
 what are the promifeg, but declarations of God's eternal pur- 
 pofes of love, grace, and mercy, toward his people? When 
 your intereft in God is fecured, you need not be afraid what- 
 {hall be the events of providence concerning you and yours ; 
 all is laid down and ordered for the bed in God*s eternal 
 counfel. O bleffed are they for whom the eternal counfel of 
 the divine will is engaged : And it is engaged for all his peo- 
 ple, all that have joined themfelves to God in a perpetual co- 
 venant through Chrift. The promifes of the covenant fhew 
 what is God^s eternal will and pleafure concerning them ; and 
 nothing can hinder the accomplifhment of them : For his coun- 
 fel fialljlatid^ and he ivUl do all Wis pleafure; and nvhat his foul de- 
 fireth^ even that he doth (q). Therefore come and take hold of 
 God's covenant; clofe with Chrift the bleffed Mediator; 
 and chufe God in him for your God : And then none can ob- 
 ftrudl the good pleafure of his will concerning you. He will 
 break through all impediments in his way, to bring about his 
 eternal purpofes of love and grace. 
 
 Exhort. 2. Study to know the counfel of God's will ; what 
 liis eternal decrees and purpofes are. But you may fay, How- 
 can we know that ? For luho hath known the mind of the Lord? 
 cr 'who hath been his counfcllor(r)P I anfwer, Indeed God's e- 
 ternal decrees and counfels are great lecrets, and it is intoler- 
 able boldnefs for us to pry into them, or attempt to know 
 what God would not have us to know. We cannot have an 
 abfolute knowledge and difeovery of his eternal counfel. Yet 
 we may have fome knowledge of it, even before the event. 
 And, I. We may know it, in fo far as he hath been pleafed to 
 reveal it to us in his bleffed word, by the promifes and prophe- 
 fiea in the holy fcriptures. 2. We may have fome conj^jftures 
 about his counfel, or know it in the general fcope and drift of 
 it, from fuch things as are preparative of the execution, and 
 from his way and manner of dealing in former times. At le.aft, 
 3. We may know it in fo far as concerns our duty, and thefe 
 things that are to be done by us. So it is faid of the men of 
 Jffachar, that they nuere men that had underflanding of the times ^ 
 to know ivhat Ifrael otight to do (.f). Though we cannot abfolute- 
 Jy know what God will do ; yet we may know what we (hculd 
 do, with refpecl to what may be the counfel of his will, as to 
 what fhali tail out in our day. The people of God are his 
 friends and famiiiiirs, to whom he imparts bis fecrets:. Hisff- 
 
 cret 
 
 {q) Ifa, xlvl. 10. Job xxiil. 13= (r) Rom. xi.34. (/) i Chron xii. 32. 
 
Of Go^s Decnesl 135 
 
 fret h ivith the righteous (f). As the fecrets of his worJ, fo al- 
 {o of his providence. They are admitted to know his fecret 
 counfels and purpofes in ibme meafure. Hence the Lord 
 lays of Abraham, with rcfpect to what he was to do to So- 
 dom, Sholi I hide from Abraham that thing ivhich I do (u). He 
 imparts to his people his mind and counfels, as men do to their 
 friends. Sometimes they cannot fhun to have ftrong impreffi- 
 ons concerning fach and fuch events. God fometimes begets 
 flrong inflinds in their minds, whereby they are premonifh- 
 ed of their duty, though they cannot certainly determine what 
 fhall be. They have no infallible perfuafion of the event: 
 Yet they know more of God's mind and counfel than other 
 men do; and fometimes have great light, where others meet 
 with grofs darknefs. 
 
 Well then, Itudy to know God's counfel, Co far as he hath 
 revealed it in his word ; and fj far as he may he pleafed to im- 
 part it to you, by fecret inftinfts and impreflions upon your 
 minds. Labour to get upon his fecrets. For this end, i. Be- 
 come the friends of God. Get a deep fenfe of your natural 
 enmity againft God ; lay down the weapons of your rebelli- 
 on -, and embrace and clofe with Chrift the blefied peace-mak- 
 er, and employ him to bring you into favour and friendfhip 
 with God. It is a part of friendfhip, to communicate fecrets. 
 Hence ourbleffed Lord fays to his difciples, Heficeforth 1 call 
 you not fervaiitSy for thefervant knoweth not what his Lord doth ; 
 But I have called you friends ; for all things that I have heard of 
 my Father^ I have made known unto you (x). 2. Be much in the 
 exercife of a holy fear of God. For what man is he that feareth 
 the Lord? Him fJjall he teach in the way that he flmll chufe {y). 
 Reverence the majefty of God, and ftand in awe of him, 
 Whei you have a deep reverence of God upon your heart, fa 
 that you are afraid to offend him ; and are glad to know his 
 counfel, that you may not rffiit it, or be found landing out 
 againft it, but may be found in the way of your duty ; then 
 are you in the way to know much of his mind and counfel. 
 3. Srudy humility arjd meeknefs of fpirit. Yqt the meek will 
 he guide in judgment ; the fneek will he teach his way (z). Proud 
 and felf-conceited perfons, who are wife enough in their owa 
 eyes, and are full of the contrivances and devices of their own 
 hearts, God will ijot impart his counfels to them. But fuch 
 as are meek, and humble, and low in their own eyes, and 
 
 dare 
 
 (t) Prov. ill. 35, {u) Gen. xviii. i^. (y) John xv. 15, 
 {y) Pfal. XXV. J2. (z) Pfal xxv. 9. 
 
134 Of God's be: fees. 
 
 dare not truft their own hearts, and are refolyed to follow tKe 
 divine conduct ; fuch fhall know much of his counfel, even 
 as to future events. 4* Be much in God*s company, and keep 
 up conftant communion with him. Such as do fo, fhall have 
 fecret intimations of his counfel. The bofom difciple had the 
 privilege of being acquainted with Chrift's fecrets, and there- 
 fore was put upon it to enquire who ihould betray him. Says 
 the prophet, 1 will Jl and upon my nvatch^ and fet me upon the 
 ioiverj and ivill nuatch to fee what he will fay unto me (a). Saving 
 graces and duties, in the exercife whereof communion with 
 God is kept up, are the believer's watch-tower, from whence 
 he may expe<5t to have difcoveries of the divine counfel. Get 
 up to the mount of meditation, and be much in the mount 
 with God in prayer ; and then fhall you have a clearer prof- 
 pect of things at a diftance than other men h^ve. 
 
 SERMON LXXIX. 
 
 Bxhort* 3. "\"J{TH E N you know God's counfel, or have 
 W it any way irnparted to you, own and 
 clofe with it. Do not refift it or fland out againft it. What- 
 ever is owned by God, is fure to be eftabliflied by him, and 
 therefore fliould be owned by us. Said Laban and Bethuel 
 about Rebekah, The thing proceedeth from the Lord ; ive cannot 
 f peak unto thee had or good {a). And when Paul's friends per- 
 ceived that it was of God that he would go up to Jerufalem, 
 they faid. The ivill of the Lord he done {h). And it was Gama- 
 liel's counfel to the Jews, If this counfel, or this work, he of men ^ 
 zt will come to nought : But if it be of God) ye cannot overthrow it, 
 lefl haply ye be Joundeven to fight againft God [c). It is true, ail 
 defires and endeavours againft the counfel and purpofe of God 
 are not unlawful, when his will and counfel is fecret, and not 
 revealed to us. It was in David's heart, to build an houfe for 
 God : This was no fin \ he did well that it was in his heart (d). 
 Yet it was againft the counfel of the divine will. But when 
 any work is evidently of God, and he hath decUred his coun- 
 fel to eftablilh it, we ought quietly to acquiefce therein. Up- 
 on this ground the Lorddiflaades Rehoboam and the houfe of 
 Judah from going againft the ten tribes j Tefl^all not go upy ?ior 
 Jight againf} them :-—for this thing is of me [e). That is, it is 
 from my counfel and providence. In fuch cafes, the oppof- 
 
 ing 
 [a) Hab. ii. I. 
 ia) Ocn. xxiv. ^o. {b) Ads xxi. 14. (r) Ads v, 38, 39, 
 (i) 1 Kiuga viii. 18. (^j I Kings xii. 24. 
 
Of God's Detms^ 135 
 
 ing and refifting the counfel of God, is a great evil. For, i* 
 8uch oppofition is vain. We cannot overthrow his counfel. It 
 fliall ftand in fpite of us, and all devils and men. 2. Such 
 oppofition is finful. It is a fighting againfl God, oppofing him, 
 and {landing out againft him. 3. It is dangerous. What 
 danger muft there be in poor worms, fighting againft- 
 the great God, and entering the lifts with Omnipotency ? I 
 fay then, when God's counfel is imparted to you, own it, and. 
 clofe with it. 
 
 Yet this muft be underftood with great caution. We are 
 not to miftake our own apprehenfions of what is like to come, 
 ^s declarations of the counfel and purpofe of God. We may 
 have ftrong apprehenfions of feme events, and yet it may be 
 our indifpenfible duty to oppofe ourfelves to the accomplilh- 
 ment of them. The reafon is, becaufe fuch apprehenfions are 
 not always imprefiions from God. His fecret will and coun- 
 fel may be quite contrary to our prefent apprehenfions. Yet 
 when the will and counfel of God is made evident to us, with 
 refpedl: to any future event, as fometimes it may be, we ar^ 
 not to ftrive and ftruggle againft it, but to reverence the coun- 
 fel of the divine will. In the Lord's prayer, we pray that his 
 ivill may he done; his will of decree, as well as his will of com- 
 mand : and all our defires ought to be conceived with fubmif- 
 fion to his will and pleafure. 
 
 Again, we muft diftinguifti between man's devices and 
 contrivances, and God's counf'^1 in them. We are not always 
 to own and clofe with the devices and contrivances of men, 
 with refpe£l to any event, for thefe may be very wicked : But 
 we are always to own and clofe with the counfel of God in 
 them, when the fame is difcerniWe by us j becaufe though 
 their devices and contrivances be wicked, yet God's counfel 
 in them is good •, therefore you (hould reverence it, and ac- 
 quiefce in it. If we let God have his will, it will be fo much 
 the better for us : But if we do not, yet he will have it whe- 
 ther we will or not. 
 
 Exhort. 4. Let us reverence the raajefty of God in all e- 
 vents of providence, in all his difpenfations and adminiftra- 
 tions. All is after the counjd of his own iviil. Nothing comes 
 to pafs^ but what God hath from all eternity determined and 
 fet in order. Many times fuch things fall out as are crofs to 
 our defires and inclinations : And in this cafe we are apt to 
 cenfure and find fault, as if fuch things were not well ordered. 
 But there are two things, which if duly confidered, tend to 
 iilence and quiet us under fuch difpenfations : As, i. Nothing 
 
 falls 
 
1^6 Of God's Decrees. 
 
 falls out but according to the will and pleafare of God : For 
 be worketh all things after the counfd of his own wilL It was his 
 eternal will and pieafure that fuch things Ihould come to pafs 
 in time. This fhould quiet us, and ftrike us with holy reve- 
 xence. Whatever his difpenfations be, we iliould acquiefce 
 in his will and pieafure : For it is God's prerogative, to dif- 
 pofe of all things according to his own will : He doth according 
 tohisiuillin the army of heaven y and among the inhabitants of the 
 earth (/) ; he giveth giveth kingdoms to ivkomfoever he will ; and 
 he may do what he ivill ivith his oivn (g). His own will and 
 pieafure is the fupreme and fatisfadlory reafon of all his admi- 
 iiiftrations. In this our blefled Lord acquiefced ; and folliould 
 we : Evenfoy Father, for fo itfeemedgood in thy fight (/;). 2. All 
 events of providence are ordered in infinite wifdom : for he 
 "djorketh all things after the counfel of his own ivill. It is not faid, 
 after his luill, but after the counfel of his will ; importing that 
 things are decreed and ordered by him in great wifdom. The 
 fmalleft events are ordered, not by the counfel of men, but by 
 the counfel of God. All are the products of perfect wifdom, 
 being wifely ordered for his own glory, and the good of his 
 church and people. Therefore when our hearts rife againlt 
 God*s difpenfations, we (hould recollect ourfelves, and fay, 
 <« Is not this the produdl of God's eternal counfel ? And if 
 '* fo, then it mud be wifely ordered, for he is wife in counfel^ 
 ** and excellent in working. Such and fuch things are fallen 
 *' out contrary to my delires and inclinations ; I would have 
 " had matters otherwife ordered ; and I thought God might 
 ** be more glorified in my way j but now I feel was miftaken ^ 
 " for fuch and fuch events had neverbeen determined in the e- 
 " ternal counfel of God's will, if they had not been more for 
 *' his glory. I am fatisfied that there is infinite wifdom in 
 " them, though I cannot fee it, feeing they are ordered by 
 " the infinitely wife God." 
 
 Upon thefe grounds, I fay, we fhould reverence the majef- 
 ty of God in all events of providence, when matters fall out 
 otherwife than we v/ould have them. Yet this is not to be fo 
 underftood, as if we were not to be duly afFeded with fad dif- 
 penfations. There are many events of providence with which 
 we fhould be very deeply affected, and which fhould make a 
 very deep imprelTion upon our fpirits. I give inftance inthefe- 
 two. 1. We fhould be deeply affliifled, both for cur own fins, 
 
 and 
 
 (f) Dan. Iv. ;?5. (^) Dan iv. 17. Matthxx. 15. (/') Matth»- 
 xi. >'7- 
 
Of God^s Decrees, ' iqn 
 
 and for the fins of others among whom we live. This hath 
 been the temper of the faints : Thty mourned for their own 
 iniquities, and for the fins of a profane and wici^ed generation 
 among whom they lived. It is true, God decreed to permit 
 your fins, and the fins of others for his own glory ; and they 
 ihall ifiiie in his glory at laft : Yet God is not beholden to 
 your fins or theirs for any glory that he hath by them ; feeing 
 in their own nature, they arc diflionourable to him, and flrike 
 againft his glory. That they are made to iflue in his glory at laft> 
 is the produ(Sl of infinite wifdom, not of the irregular actions 
 or intentions of men. Therefore it becomes us to mourn deep- 
 ly, for the diflionour done to God, both by our own, and o- 
 ther mens fins. 2. We (hould be deeply alflidled for the mi- 
 feries and diftrefles of the church of God. When the church 
 is brought low, and the people of God are under perfecution \ 
 or when the interefts of Chrilt are in great danger t Such re- 
 bukes of providence fhould make a very deep impreflion on us, 
 and be laid deeply to heart. The faints have been much affli£t- 
 cd when the church was in a fad cafe. The people of God un- 
 der their captivity, njoept luhen they remembered Z-ion [i), Jere- 
 miah was deeply affected with the miferies of the church; as 
 we read in his Lamentations. Eli^s heart trembled for the ark of 
 God (Z'). And when Jerufalem was laid wafte, and the peo- 
 ple of God were in great afflidtion, Nehemiah could not con» 
 ceal his grief, even before the king (/j. Certainly, when the 
 church is in great diftrefs, or the interefts of Chrift in great 
 danger, fuch fad events of providence (hould leave a mighty 
 impreflion upon our hearts. And that, ( i .) As they are brought 
 to pafs by the lulls, malice and wickednefs of men, whereby 
 God is much difhonoured (2.) As they are punifliments of 
 fm, and evidences of God's difpleafure againft his church and 
 people. And, (3 ) In fo far as they at prefent ftrike againft 
 God's declarative glory. For, though fuch fad events of provi- 
 dence are indeed products of God's wife counfel ; yet in the 
 mean time, they are matter of grief and fadnefs to us. That 
 they {hail iflue at laft in the glory of God and the good of his 
 people, is indeed matter of taith, and will be matter of joy to 
 all that love God, when they fee it. But at prefent God'g 
 declarative glory fufl^ers by them ; and we muft take things 
 as they appear to us, feeing we are not able to look into the 
 bottom of God's defigns. 
 Vol. II. N^ 6. S But 
 
 (/) Pfal. cxxxvii. I. {k) X Sara. Jv. 15. (/) Neh. i. 5, 4. and 
 ii. I, 3. 
 
13^ Of GocTs Decrees. 
 
 But though it be fo, (hat we fliould be thus deeply afFc£led 
 with fuch fad events of providence that befal the church ; yet 
 we Hiould be fo far fatisfied, as to reverence the infinitely 
 wife God, in ordering fuch things in the eternal counfel of his 
 will, being confident that he will promote and carry on his 
 eternal defigns by them, to wit, his own glory, and the good 
 of his church and people. Let us not quarrel with God upon 
 the account of any event, nor find fault v.-ith any of his dif- 
 penfdtioTiSj for ail is well ordered in his eternal counfel. 
 Th<frefore, that you may be helped to judge aright of fuch e- 
 vents of providence, and to reverence and adore God's wife 
 counfel in them, I give thefe following directions. 
 
 I Do not judge of God*s providences by their outward af-» 
 pe£l and appearanse *, clfe God may lofe the glory of the workj, 
 and you the comfort. Do not judge of God's difpcnfations 
 by what they feem to be, but by what they really are. His 
 difpenfations may have a very frowning afpedl, when he de- 
 figns nothing but love and mercy to his church and people ;; 
 For, he loves to bring light out of darknefs, to give the valley 
 of Achor for a door of hope, to bring meat out of the eater^, 
 and fweetnefs out of the ftrong, and to bring about mercies 
 and deliverances for his church by very improbable and con- 
 trary-like means. There is many times mach more good in 
 God's difpenfations than what appears to us. His way of 
 working is often under a vail of contrarieties : He brings 
 fomething out of nothing, light out of darknefs, and order 
 out of confufion. His end is not to fatisfy his peoples curio- 
 iity, but to try their faith. He knows w^ell what he is doing 
 about his church, when we know not ; I know the thoughts that 
 I think towards you y faith the Lordy thoughts of peace ^ and not of e^ 
 vitf to give you an expecled end [ni). 
 
 2, Diftinguifh between God's main work, and fuch events 
 of providence as are but preparations to it. God's eveflalling 
 and wife counfels for the good of his church are brought to 
 pafs by degrees. Whea God brought the children of Ifrael 
 into flraits at the Red-Sea, they interpreted that as a defign for 
 their deftru£lion, and cenfured the kindnefs of God toward 
 them in bringing them out of Egypt. Yet that difpenfation 
 •was but a preparation for their more glorious and comfortable 
 deliverance. God traces his grapes in the wine-prefs ; but it 
 is but a preparation of them to afford a delicate wine. He 
 He plows his church, that he may prepare her for fruitfulnefs. 
 He hews kis flones, to fit them for the building. He feems 
 
 forae.- 
 (w) Jsr. xxix. II* 
 
0/ God's Decrets, 135) 
 
 fometimes to dig in the bowels of the church, when he is on- 
 ly preparing to lay the foundation for raifing a glorious ftruc- 
 tare. 
 
 3. Do inot look only to prefent providences, but to their ul- 
 timate end. The end both beautifies and crowns the work. 
 And we muft confider, not only the immediate end, but the 
 more remote and ultimate end : For God, in his providences 
 towards his church, hath his ends oftentimes at a great dif- 
 tance from us, fo that they are not to be brought about in our 
 <lays. God defigned to bring the children of Ifrael into the 
 land of Canaan 5 yet they mult take the brick-kilns of Egypt, 
 the Red-Sea, and the wiidernefs, in their way. Who would 
 have imagined that the bondage they were brought under, and 
 the great (traits tl;;;y were reduced to, could mean any good to 
 them i Yet fo it izW out : Their darkell difpenfations had 
 light in their latter end, and their greateit bondage led on to 
 their more glorious liberty. As the wheels of a clock, fo the 
 wheels of providence, may feem to counter-work one ano- 
 ther -, yet they all tend to one blelTed end. The wheel is (till 
 going forward, even when it feems to go quite backward. 
 Therefore when, at any time, the public work of God feems 
 to be going backward, and crofs winds feem to turn the whole 
 courfe ; yet let not Zion's friends be difccuraged: For though 
 the leiTer wheels feem never fo crofs and contrary in their mo- 
 tions, yet the great wheel is ftill moving right on to a blefl'ed 
 and happy end. 
 
 4. Do not draw your conclufions from fingle events of pro- 
 vidence, but from the whole fcheme. Providence is a draught 
 of many pieces. When you view thefe pieces fingly and a- 
 part, there feems to be great confuf^on ; but view them toge- 
 ther, and you will perceive admirable beauty. As the wife 
 contrivance of a builder is not feen, till the feveral parts of 
 the building are fet together : So it is here. We can beft 
 judge of the wifdom of God's eternal counfel, by viewing the 
 harmony of providence. The fingle threads of providerice 
 may feem very knotty and uneven, and fo feem to give jufl 
 occafion of cenfure ; 13ut how much will it raife our admirati- 
 on, to fee them all woven into a curious piece of work. There- 
 fore, learn to wait patiently till God hath finiflied his work, 
 before you draw your concliUions. We judge not of a picture, by 
 the firft draught, but by the laft lines. When a man is drawing 
 a picture, looking on the iirft draught, you v/ill tfiink it ug- 
 ly: But if you could fse the idea of it in the limners mind, 
 Qr did patiently w^it till he liniih hib work, you would fee it 
 
 to 
 
14© Of God^s Deems, 
 
 to be a beautiful piece. So, when you look on God's works 
 before they are finiftied, you are apt to pafs a wrong judgment 
 upon them: But if you could fee the idea of them in the eter- 
 nal counfel of his will, or had the patience to v/alt till he finifh 
 his work, you would then fee an admirable beauty in it. 
 
 Exhort. 5 Reverence the will and pleafure of God in all 
 duties, as well as in all events. God's laws and commands, 
 enjoining our duty, are declarations of the eternal counfel of 
 iiis will, not what fhall be done by men, but what (liall be 
 their duty to do. This is what God hath determined and ap- 
 pointed in his eternal counfel. His commands are the decrees 
 and edicls of Heaven concerning man's duty. Now, men 
 are naturally very impatient of the yoke of duty, and cannot 
 endure ivhat is commanded («), as is f^iid of the Ifraelites. 
 Men fnuff at the commands of God, and have high reafonings 
 againft them. Particularly, many duties are hard and diffi- 
 cult, coftly and dangerous, crofs to our inclinations and car- 
 nal interelb : And with refpetl to thefe, the hearts of men 
 are apt to rife againft God; " Thefe are hard fayings; this 
 •* is an heavy yoke, who can bear it ?" But remember that 
 all God's laws and commands are the refults of the eternal 
 counfel of his will, whereby he determined to make fuch and 
 fuch things your duties : So that there are two things here 
 that Ihould quiet and fatisfy you, and engage you to a deep 
 reverence, i. It was the eternal will and pleafure of God, 
 that fuch and fuch things Ihould be made your duties: And 
 his will is the fupreme reafon of all things; for he is our ab- 
 folute Sovereign. Therefore, when God hath fignified his 
 ■will and pleafure, that Ihould be a.rgument and motive enough, 
 though the duty be never fo crofb to your defires and carnal 
 interefts. And indeed the bare fignihcation of the will of 
 God, is enough to a gracious heart, fo far as it is fuch. Hence 
 it is ufed as the great argument to prcfs obedience: This is. 
 the ivillofGody even your fanciijjcaiion : And, ;';/ every thing give 
 thanks ; for this is the ivill of God inChriftJefus concerning you{o). 
 Seeing it was his will and pleafure to make fuch and luch 
 a thing to be your duty, you fb.ould rot ftaud difputing, nor 
 enquiring into a reafon, but fet about it, though never lo con- 
 trary to your own will, or to the will of other men, or to the 
 cuttom and fjlliion of the world. Therefore quit your will 
 to God, and resign yourfelves to his will and pleafure in ail 
 things; and learn to do hi§ will, becaule it is his will, though 
 
 no 
 
 («) Htb xii. 30. (ii) I TIiffT, iv 3, and v. 18.. 
 
Of God's Decrees. 141 
 
 no profit or advantage (hould redound to you by it. 2. It was 
 in infinite wifdom, that God determined to make fuch and 
 fuch things your duties. His laws are the refult of his wife 
 counfel. They are framed by his wifdom, though enacted by 
 his will: So that they are all holyy andjujl^ and good (p). All 
 he requires is for our own good and happinefs. Therefore if 
 a tender regard were had to the wife counfel of the divine 
 will, carving out our way and duty, the world would be quite 
 another thing than it is; the noife of groans and curfings 
 would be no more heard in our ftreets, peace would be in all 
 borders, joy and finging would found in all habitations. God's 
 laws are framed in the eternal counfel of his will, for the good 
 of particular perfons, and the good of human focieties. No- 
 thing is enjoined but what is fweet, rational, and ufefulto men, 
 
 SERMON LXXX. 
 
 Exhort. 6. TN all your ways acknowledge God, and go to 
 j[_ him for counfel. Whatever your devices and 
 contrivances be, yet the eternal decree and counfel of God 
 fliall certainly be accompliflied. Solomon tells us, There are 
 7nany devices in a mans heart: Neverthelefs the, counfel of the 
 Lordy that fJjall ftand {a). Therefore learn to refolve with 
 God, and to take him into confultation with you: For with- 
 out him all your devices will con^e to nothing. All our de- 
 vices and reckoning to which God gives no allowance, are but 
 as a reckoning without a man's holt, as we ufe to fpeak : For 
 man propofes, but God difpofes. But O, what a happinefs 
 is it, that you may have counfel from him, whofe counfel 
 {liall fland, and have God deterrnining and refolving for you. 
 Therefore, away with all your folicitous and diftrafting cares 
 and fears, and caft yourfelves on God for his bleffed conduct. 
 Be careful for nothing ; but in eiiery thing by prayer and fupplica' 
 tioii ivith thankfgivingy let your requejls be made known unto Godib)., 
 He can bell counfel you to that which will have bleilcd fuc- 
 cefs. All events are in the hand of the Lord : Therefore that 
 man that negle<Sts God, and makes bis own will his counfel- 
 lor, will chufe a mifchief to himfelf, inltead of a comfort and 
 blefTing, God can direct you belt: The difpofal of all your 
 ac?Lions is in his hand, and depends upon the pleafure of his 
 will. Lordf fays the prophet, I know that the way of man is 
 
 noi 
 
 {p) Rom. vli. 12, (a) Prov. xix, 21. {b) Phil. iv. 6. 
 
142 Of God's Deccrteu 
 
 fjct in hltnfelf; it is not in man that ivalheth to direB htsjieps \c)» 
 
 Exhort, 7. Refign yourfelves abfolutely to the will and plea- 
 fure of Gorl, in difpofing of your outward lot and condition, 
 and all your affairs and concerns. All that fhall bcfal you, is 
 afready unalterably appointed and determined, in the eternal 
 counfei of the divine will : And it is both your duty and hap- 
 pinefs, who are the children of God, to refer yourfelves to 
 God^s determination. Even a Pagan could fay, f ** He hath 
 ** a truly great and generous mind, who can refign himfelf to 
 '* God's difpofal." You owe fuch a deep reverence and re- 
 gard to his will and pleafure, that you ought to refer your- 
 felves wholly to i^. He is the potter, and ye are the clay: 
 And he may do with, his own what he pieafes|. Therefore 
 there fhould be fuch a holy indifferency upon your fpirit, that 
 you fhould be content to be put in any condition God fees 
 meet. Again, he hath from eternity determined your lot in 
 great wifdom. All is ordered in the counfei of his will for 
 your good, who are his children, as well as for his own glo- 
 ry: And, being infinitely v/if^, he knows what is for your 
 good infinitely better than you do yourfelves. Therefore, 
 unlefs you blafpheme God, and think him fooiifb or ignorant, 
 you ought to fubmit your lot to his difpofal, that he may cut 
 and carve it, according to his will and pleafure. Again, 
 his counfei fhall ffcand, and he will do all his pleafure con- 
 cerning you and your affairs, whether you will or not. 
 Therefore you can gain nothing by your non-fubmilTion; you 
 will only create much trouble and vexation to yourfelves. 
 But the fweet of your lives lies in refering all to his wilU It is 
 his condefcenfion to aik your confent, and he craves it for your 
 own good. Therefore, fay with David, Beholdy here am /, let 
 him do to me as feemeth good unio him (d). I am content that 
 God put me in any condition he pleafes. 
 
 Exhort. 8. In managing your affairs and bufinefs, Jet all 
 your purpofes, refolutions, and undertakings, be with a refer- 
 vation of the will and pleafure of God. 80 the apoftle te?xh- 
 eth : For that ye ought to fiYf fays he, If the LoizI will t loe /hall 
 !:vcy and do this, or that [e). All your bufinefs is contrived al- 
 ready 
 (c) Jer. X. 23. 
 
 J Hie ejl rnagiiui animus ^ qui fe Deo tradidit. 
 
 8en, dc vlt. beata. 15. 
 
 4: Penniites ipfis expe?idere mwiinihus, quid 
 
 Conver-iat r.jbis^ rehuiq;fit utile nojhis. Javea» 
 
 {d) 2 Sara. XV. 2(> [e) James iv. 15. 
 
Of GccVs Decrees, J4^- 
 
 ready in the eternal counfel of his will. Gcd hath not only a 
 negative, but an affirmative vote in all things: Therefore be 
 not peremptory in your refolutions, nor too confident of fuc- 
 cefsj but refer all your undertakings to the will of God. You 
 cannot tell what may be in the womb of his eternal counfel 
 concerning your affairs. How foon may he check your car- 
 nal confidence and prefumption ? Though your enterprizea 
 be managed with never fo much wifdom and contrivance; 
 yet a determination may be paft in God*s eternal counfel, that 
 they fliall not profper; and it may be his will and pleafure ta 
 blaft them, and nip them in the bud. Therefore, in all your 
 purpofes and undertakings, ftill referve the will and pleafure 
 of God; ** If the Lord will, I will do fp and fo; if the Lord 
 ** will, I will accomplifli fuch a defign." We find that thfe 
 faints frequently ufe fuch forms of fpeech : But I will come to 
 you JJjortly^ if the Lord ivill; and, I truj} to tarry a luhile with 
 youy if the Lord permit [f). And though it be not neceflary 
 always to make fuch an exprefs refervation : Yet it is moft ne- 
 celTary that there be a refervati^n of the divine will and plea- 
 fure, either implicit or exprefs ; and it were good to accuftom 
 ourfelves to fuch a holy form of fpeech, to (lir up reverence 
 in ourfelves, and to inftru£t others. 
 
 Exhort. 9. Truft in God, and leave yourfelves on him, in 
 the way of your duty. Nothing can come to pafs but accord- 
 ing to the counfel of his will : iSo that you need not fear what 
 devils or men can do. It is a vain and foolidi thing, to trufti 
 in creatures, or depend on them; for all creatures are like 
 idols. They cantiot do evily neither is it in them to do good {g). All 
 events are in the hand of the Lord. If you truft in creatures, 
 you will furely meet with many difappointments. But God 
 hath paft a determination on all things in the counfel of his 
 will ; And his will is the weal of them that truft in him, as 
 he hath declared in his word : And none can obftru£l his will 
 and pleafure J his eternal counfels for the good of his people 
 lliail rtot fail. Whatever impediments or thorns are fet in his 
 way, he can go through them^ and hum them together {h). 
 Therefore commit yourfelves to him, and reft on him. 
 
 But truft him in the ufe of lawful means. Mind your duty, 
 and refer the event to God's will and pleafure. You know- 
 not what his eternal will and pleafure is about the event: But 
 he hath told you your duty, wherein you are to wait on him. 
 He hath in deep wifdom kept his particular purpofes fecret^ 
 
 . that 
 
 (/) 1 Cor, iv. 19. aad xvi. 7. {g) Jer. x, 5f {h) Ifa. xxvii. 4* 
 
144 Of God's Decrees, 
 
 that you may walk according to an appointed rule, and ufe all 
 lawful means for compaHing your ends. 
 
 Exhort. lo. Improve this do£lrine againft the exorbitancies 
 and over-boilings of your palhons, under a frowning afpc(Sl; of 
 providences, or when fad events befai you. Such things are 
 apt to irritate and inflame our paflions, and to mar the quiet 
 and compofure of our minds. But there is that here, if duly 
 improved, that may abundantly quiet, ftay, and fatisfy our 
 fouls •, to wit, that nothing can befal us, but what God hath 
 from all eternity determined in the counfel of bis will. Par- 
 ticularly, improve this, i. Againft perplexing and difquieting 
 fears, when you fee any evil like to befal you, or hanging over 
 your head. What need you fear, when nothing can come to 
 pafs, but what God hath determined in his eternal counfel, 
 for his own glory and the good of his people ? And what he 
 hath determined fhall come ; fo that your fears are in vain and 
 to no purpofe : All your fear and perplexity cannot hinder the 
 execution of his counfels. 2. Againft anxiety in the ufe of 
 means. Why are you anxious about the event and fuccefs, 
 when that is unalterably fixed and determined in God's eter- 
 nal counfel ^. It Ihould eafe you of anxious thoughts and cares, 
 and induce you to ufe lawful means for bringing about your 
 good ends and purpofes with compofure of fpirit, when you 
 confider, that there is nothing you proje6l to bring about, but 
 God hath had a determinate will and counfel about it, whether 
 it fhall be brought about or not ; and that his will and coun- 
 fel canncft fail of being accomplifhed, 3. Againft torturing 
 reflections on yourfelves or others, when fad events befal you; 
 fuck as, ** If this or that had not been done, or if this or that 
 *< means had not been ufed, fuch a thing had not befallen me." 
 Lord, faid Martha, Jf thou hadji been herc^ my brother had not 
 died (i). I fpeak not of fins which are the caufe of our trouble, 
 and ihould be thought on, and mournedfor; but of other things 
 that are the remote occafions of our trouble, and about which 
 people often torture thenafelves with difquieting thoughts, 
 blaming themfelves or others for this or that. In this cafe, it 
 may quiet us to confider that it was necefiary fuch an event 
 fliould be ; God had determined it in the counfel of his will. 
 4. Againft exceffive grief and forrow, impatience and murmur- 
 ing, under what is afflicting and troublefome to us. This leads 
 me to 
 
 Exhort. 1 1. Study patience, and quiet fubmifTion to the will 
 and pleafwre of Cod, under afl^iCling difpenfationg. j^fflicfion 
 
 CQfveth 
 (/) John xi. 21, 
 
OfGod^s Decrees. X^^ 
 
 Cometh not forth of the dujty ne'ither doth trouUe fprmg out of the 
 ground (k).. It cometh nor by chaiice : There is a fiipreme di- 
 vine hand that orders it. Whoever are the inilruments.pf ycur 
 trouble, there is a higher decree and determination to be re- 
 garded in it, than what is paft by men, even the decree and 
 counfel of God. 1 he church in their prayer acknowledge, 
 that what wicked men did againft Chriit, was that which Gcd'f 
 hand a?id counfel detert?jined before to be done (/) ; And the apoftle 
 Peter tells the Jews, that Chrift was delivered by the determinate 
 cotmfel and foreknoivledge of God (w). The fame is true alfo of 
 all the afflictions you met with ; they are nothing elfe but what 
 God appointed and determined for you in the eternal counfel 
 of his will. Hence the apoftle fays, That no manfjouldbe moved 
 by thefe affliBions : For ymrfelves knoiUy that we are appointed there" 
 unto (n). Whatever afflictions you meet with, you were ap- 
 pointed unto them, and they appointed for you, in God's eter- 
 nal decree : Therefore you fhould not be moved by them, to 
 impatience, difcontent, or murmuring. The kind of your af- 
 fliction j all the bitter ingredients in your cup -, the degree and 
 meafure of your trouble , the inftruments of it ; the time and 
 duration thereof ; all were appointed and determined unalter- 
 ably in the counfel of the divine will. 
 
 There are three things here, which, if duly confidered, may 
 engage you to patience and humble fubmifTion, and quiet and 
 ftill the rifings of your fpirits againft God, under the fmarteft 
 affliction. 
 
 I. It was the eternal will and plcafure of God that fuch an 
 affliction fhould befal you. This fhould make you fay. The will 
 of the Lord be done : It is the Lcrdy let him do what fee meth good un- 
 to him. Being Sovereign Lord, he hath right to determine ac- 
 cording to his will and pleafure, and is liable to no account. He 
 bath fupremc and abfoiute power and dominion, to difpofe of 
 you and all creatures according to his wijl, and to put you and 
 them in what condition he pleafeth. Behold he taleth aiua)\ who 
 Can hinder him F TFho will fay unto him, IVhat doefi thou \o) r* As 
 the will of God revealed in his word fliould be the rule of our 
 actions, fo the will of God difcovered in his M'orks fhould be 
 the reft and eafe of all our irregular paffions. Hence, even a 
 heathen philofopher fays *, ** Why may not a man refufe to 
 •* obey God in what he commands, as well as to fubmit to him 
 ** in what he infliCts '^. And then what ground can there be 
 
 Vol. II. N''. 6. T '' for 
 
 {k) Job V 6. (/) Aas Iv. 28. {/«) Aas ii. 23. {n) i ThtC 
 iii. 3, [0) Job Ix- 12, * Epidtet. L. 4 c. i?.. 
 
T 4^ Of God's Decrees, 
 
 «* for any pretence to religion." Therefore when God hafch 
 declared his wiU by the event, you fnould fiience al) your mur- 
 tnurings and difputings, and, with Aaron, Hold yQur peace (^), 
 how fmart foever your affli£lion may be. When God's will is 
 done, he is pleafcd •, and fhould not that which pleafes God, 
 pleafe you too ? it fhould iweeten cht bittereft cup, when you 
 Gonfider that it is God's will that you ftiouid drink it. It wa$ 
 once the faying of a eourt- flatterer, That ivhich pleafeih the king 
 pleafeih me *. It is no flattery to fay fo to God, but your indif«» 
 pcnfible duty, 
 
 2. God appointed and determined that fuch an afili£li- 
 On fhould befal you, not barely by his will, but by his v^if- 
 dom ; by the ccunfel of his will. It was in infiniu* wifdom that 
 he ordered fuch an gfiiiftion for his glory and your good, if 
 you have refigned ycurfdves to him through Ghrift And will 
 yoii i^and in the way of his glory ? Should you not heartily ac- 
 quiefcc in what the infinite wifdom of God hath appointed, 
 for glorifying his name, and promoting your fpiritual and e- 
 ternal happinefs ? Though you; cannot fee how fuch an afflic- 
 tion can be for his glory and your good, yet you are bound to 
 believe it againft fenfe and carnal reafon, becaufe he hath faid 
 it. All things nvork together for good to them that love God [q) He ia 
 infinitely wifer than you. You cannot dcfcend into the depth 
 of his wifdom and counfel. It was the faying of a heathen f^ 
 " That muft needs be much mare defirable, which is chofeii 
 ** by the wifdom of God, than that which I chufe." 
 
 3. The counfel of God's will, whereby he appointed fuch 
 an affliction for you, is unalterable : For, he lu or keth all things 
 after the coitnfel of hh own will* There is nothing in the coun- 
 fel of his will, but wiiat he worketh efFeC^ually and infallibly. 
 What his foul defreths even that he doth (r). Such an afflidtion 
 being appointed for you, whether you fubmit or not, you can- 
 not avoid it. You cannot make God alter his eternal counfela 
 and purpofes. He is mightier than you, to maintain his own 
 purpofes. Why th^n will you contend with God by your difcon- 
 tent and murmuring ? Whatever his counfel is, (hall fland^ 
 and cannot be recalled J. All your flruggling againft it is in 
 vain : For, if he cut cff^ andfbiit up^ or gather together^ who can- 
 hinder 
 
 (/.) Lev. X 3. 
 * Placet viiht quod, regi placet ; harpulas apud. Herod. Lib» t% 
 (q) Rom. viii. 28. f Epidet. L. 4. C. 7. 
 
 (r) Job xxiil. 13. 
 
 4 optimum ejl pati quod etfiendartt non pofis^ Sen, Epift. IQ7* 
 
Of God's Decrees, 147 
 
 hinder him (j) P If he chai!;:ed his purpofe, he would difgrace 
 his nature; and (hzW iie do fo for you ? Is it not better that you 
 ftiould fufFer, than that God IhouM be impaired in any of his 
 perfediions ? Suppofe you hnd your choice, could you wifti 
 that he fliould alter his purpofes to gratify your humour and 
 fancy, or that any of his eternal couufeis ftiould fail and not 
 take effe£l ? If his purpofe might fail in one thing, why not 
 in another ? And then how could you be perfua'^ed that his 
 purpofe according to elechon (hall ftand ? And if there were 
 the leaft ground of doubt here, what would become of all your 
 hope and comfort ? 
 
 Well then, improve thefe confiderations, in order to your 
 patience, and filent and quiet fubmillion under aiHi(9:ion. This 
 will make your afflivSticn eafy; whereas your fpurning agalnfi: 
 it, like a bullock unaccuftomed to the yoke, will make it heavy 
 and troublefome f. O, what a fweet life will you have, even, 
 under heavy prefTures of affliftion, and what heavenly fereni- 
 ty andtranquiiiity of mind will you enjoy, when you acquiefce 
 in the good will and pleafure of God, and embrace every dif- 
 penfation, how fharp foever it may be, becaufe it is deternjin* 
 cd by the eternal counfel of his will ? 
 
 life 4. For comfort to th€ children of God, Is it fo that 
 God luerhetb ail things after the cctmfil vf his own iviliy fo that 
 nothing can fall out but what he harh determined in his eter- 
 nal counfel, and whatever he hath determined in the counfel of 
 his will fliall certainly come to pafs ? O what matter of com- 
 fort is here to you whom be hath taken into covenarit with 
 him ! And, 
 
 J . It is matter of comfort, that all evenls are in fo good a 
 hand, in the hand of your God, who loves you, and itands 
 engaged for you in an everlafting covenant. 0,how well is it for 
 you that it is fo ! It is he that hath appointed and cut out your 
 lot and condition for you, and nothing is or can be in your 
 lot but what he hath determined and appointed in the eternal 
 counfel of his will ; fo that you need not fear, nor perplex your- 
 felves with anxious thoughts. Whatever changes or revolutions 
 there are or may be in the world, yet you may be adured that 
 all (hall go well on your fide. The Lord gives commiiTion, 
 Say ye to the righteous y that it flmll be well with him (/), whatever 
 way the world go. The preacher fpeaks with great affiirance, 
 Surely Ihioiv that it f jail be iveil with them that fear Gody ^lv ho fear 
 before him [u), God's intereft in and relation to you, and his e- 
 
 (/) Job xi. 10. 
 
 + Ducu?it vokntem fata^ mleniem trahimt, 
 {:) Ifa. iii. 10, ■(«) Eccl. 
 
 verlalling 
 
 VUl. 
 
1 4S Of God's Decrees, 
 
 Terlaftlng love, give you ground to conclude, that all things 
 concerning you are ordered for the heft in the eternal coun- 
 fel of his will •, and that cannot fail. 
 
 2. From this do£lnne you may be aflured of the accomplifh- 
 ment of the promifes, that not one word fliall fail of all that 
 the Lord hath'promifed unto you. Sometimes God*s difpen- 
 fations toward you feem to crofs and contradi6l his promifes; 
 and in fuch cafes you are apt to cry out with the pfalmift, Doth 
 his promife fail for evermore [x]? But God's promifes cannot fail, 
 feeing they are declarations of his eternal purpofes of love and 
 mercy, or of the eternal counfel of his will, which fhall be in^ 
 fallibly accomplifhed What his foul dfireth.even that he doth {y). 
 And what he hath promifed, that he defireth. His counfel 
 ftands, therefore his promife cannot fail. 
 
 3. Here is matter of comfort againft the fubtle devices and 
 contrlvarices of the enemies of the church. They are ufually 
 men of great parts and refinsd wits, and employ their wit in 
 plotting and contriving the church's ruin. But all their de- 
 vices and counfels againfb her, fliall not be able to fruftrate the 
 eternal counfels of the divine wiii for her good. All their plot?, 
 devices, and contrivances, are over-matched by the infinitely 
 wife God. As they have their devices and counfels, fo God 
 hath his : And his counfel ihall ftand and take place in all ge- 
 nerations,, in fpite of all the devices and counfels of men. There 
 ere many devices in a mail s hearty fays Solomon, neverthelcfs the 
 counfel of the Lord, that fjj all Jl and (2). Gods counfel ftands a- 
 gainft many devices : One hint and intimation of the counfel 
 cf God, is able to nullify and make void all the projects and 
 devices of men in the contrary, though never fo many. The 
 hugs and rulers of the earth may take counfd tcgether againji the 
 Lcrdy and againji his anointed] they may confult, plot, devife, 
 and determme what they pleafe, againft Chrift and his inte- 
 rests ; but all is to no purpofe : He that fitteth in the heavens 
 
 Jijall laughy the Lordjhall have ihem in derifion (a). And the de- 
 cree and counfel of God, for the itability and enlargement of 
 Chrift's kingdom, fliall Hand firm and liable, and be infallibly 
 ucccmplifhed. This hath been verified in all ages hitherto. 
 Many projefts and defigns have been on foot in the world a- 
 gainft the church and people of God ; yet the counfel and 
 purpofe of God hath Hood notwithftanding. If m.ens devices 
 be not according to the counfel of the divine will, they (hall 
 certainly evaniih like fmoke. ' 
 
 4. Here 
 
 (u) Pfal. hxvii. 8 (>) Jobxxlil. 13. {z) Prov. xlx. 21. 
 (a) Pfa!. u, 2, 4, 7. 
 
Of Gcd's Decrees, % 49 
 
 4. Here is matter of comfort arnidft all the reelings and 
 overturnings of time, and feeming confufioiis that are or may- 
 be in the world. We are apt many times to think that the 
 world ifi out of courfe, and that all things reel about in confu- 
 fion. But it is comfortable that all is fet in a beautiful and 
 comely order in God's eternal counfel ; fo that ail events of 
 Providence, v/hatever afpe<St they may have to us, are by God's 
 wife counfel, made fubiervient to his great end and defign, of 
 promoting his own glory and the good of his church and peo- 
 ple. Let us improve this great truth to eftablilh our hearts in 
 the moft unftable times. All is clear above, how cloudy fo- 
 ever here below : AH is calm in heaven, though tempeftuous 
 here on earth. There is no confufion or diforder in the coun- 
 fel and purpofe of God. He is m one mind [h) to glorify his name, 
 gather, buiid up, and fave his ele6: : This is his great purpofe, 
 to which all events are fubfervient, and which all the world 
 cannot hinder. 
 
 (3) Job xxiit. 13- 
 
 DISCOURSE XIX. 
 
 Of the Unity of the Divine tiTencc. 
 
 SERMON LXXXr. 
 
 Deut. vi. 4. HeaVy Ifrael^ the Lord our God is one Lord. 
 
 POLYTHEISM and Atheifm, that is, the having of 
 many gods, and the owning no God at all, are very near 
 of kin, being births of the fame womb, and fruits of the fame 
 madnefs. They that hold a multiplicity of gods, are equally 
 atheifts with them that own no God. Therefore the Gentiles 
 are fald to be nvithout God a) ; or, as it is in the original, atheijts : 
 as being no lefs atheilts in holding a multiplicity of gods, than 
 if they had acknowledged no God at all. They that have not 
 the one only God, have really no Cod, becaufc they have not 
 the true God. 
 
 I have fpoken of the being and exigence of God, and of 
 fome of his glorious attributes and perfecSlions \ and am now 
 
 tQ 
 
 {a) Eph. ii. 12. 
 
1 5 «> Of the Unity of the D'mme Effettce; 
 
 to fpcak, from this ttxty of the unity of the divine effehce. 
 Having (hewed that God is, and what he is, I am now to 
 
 ihew that he is one onfy. 
 
 In (his book Mofes delivers to the children of Ifrael a repe- 
 fitton, or fecond edition, of the laws of God, with fome ad- 
 ditions, explications, and enlargements, and various exhorta^ 
 irons to, and enforcements of the obfervation of them. This 
 he did a little before his death. The motions of grace in 
 good men are ufually moft quick, when they draw near their 
 cverlafting reft. Then it is ufually that the pulfe of their 
 foul beats ftrongly. How diligent (hould we be in doing 
 good, when we confidcr that our time is (hort ? In this 
 chapter we have an cxpofjtion of the firft commandment^ 
 which is continued in fome of the following chapters. In 
 the firft three verfes we have a preface, wherein Mofes ex- 
 horts and encourages the children of Ifrael to obedience and 
 keeping up the praiSlice of religion, when God fliould bring 
 them into Canaan. 
 
 In my text, he afTerts the unity of the divine effence, as the 
 firft truth to be believed. The Jews reckon this verfe one of 
 the choiceft portions of holy fcripture : Therefore they write 
 it in their phyhdVeries; and read it in their houfes every day, 
 morning and evening, according to an eftabliihed order among 
 them. And they reckon themfcjves happy in fo doing; for 
 they have this fiiying amang them, Biejfed are ive, who every 
 "fnormn^ ami evening fay ^ Hear^ O Ifrael ^ &c. but much more 
 bkfl'ed and happy are they, who daily confider and improve 
 this text of fcripture. 
 
 In it we have thef^ two things : 
 
 1. A preface demanding attention—- i/t'^^, Ifrael^ — Hear^ 
 not with the ears only, but w^ith the mtnd and heart alfo. 
 Attend earnePdy, and conlider fcrioully, and believe and im- 
 proYe this great truth that I am now to deliver. Importing 
 that this is a truth that requires -our utmoft attention. There- 
 fore it is very obfervable, th it in the original text, the laft let- 
 ter of the firtt word, and the Lft letter of the laft word of ihi$ 
 verfe, are written extraordinarily great; and there is alfo a 
 mark fet in the margin : Bv',nh which are defigned to excite 
 ^ind engage to attention. 5o that this here delivered is a 
 truth to which we ftiould give moft earneft heed. 
 
 2. The truth here aft^rted— TZv Lord our God is one Lord—^ 
 Where thefe fwo things arc implied, i- That the true God 
 Is JEHOVAH; that is, a Being infinitely perfe£l, and felf- 
 fufticient, who hath his being of himfelf, and gives a being to, 
 
 all 
 
OftheUnHyofthsDivtmEJfence, . 151 
 
 all other things, efpeciuily to his promifes 2. Thst this 
 Jehovah was their God, viz. by covenant. He was 
 the God of all the Ifraeiites, by exLernal vifiblc covenaut, hm. 
 the God of the truly godly among them, by fpecial interna,! 
 covenant. This is that which renders every thought of God 
 fweet, when ws have a faving intereft in him as our God. 
 That which is here exprefTed is, that this JEHOVAH, who 
 was the God of Ifrael, is one. The Lcrd our God is o?ie Lord, 
 The great JEHO VA H is one^ and one only. He only is God^ 
 and there is no other hut he {b}s as this text is explained by a. 
 learned fcribe. It is the opinion of many worthy divines, that 
 in this text we have a plain infmuation of a trinity of pcrfons 
 in the unity of the Godhead, For, the words in the original 
 text run thus, The Lord, cur God, the Lord, is me. So that 
 the name of God is here thrice repeated, and yet all declared 
 to be one. But though I nothing doubt that the Spirit of God 
 hath here a refpe^t to that great myftcry of the Trinity ; yet 
 I conceive that thefe words are no convincing argument for 
 the proof of it : Therefore we have great caufe to blefs God 
 that this glorious myftery is more plainly r«jvealed to U8 elJfe- 
 where in the holy fgriptures. 
 The 4oftriiie I propofe is this, 
 
 The true gifid Jiving Godt the infinitely perfeB^f elf -Jufficieitf asid 
 felfexijling Being, is one only* 
 
 This is alTerted in our Shorter Catechifm, in anfwer to that 
 queftion* -^re there more Gods than one ? The anfwer is> Thers 
 is but one only, the living and true God. 
 
 In handling this dofirine, I (hall, 
 
 1. Premife fome things for clearing thedoBrim. 
 
 2. Confirm the truth thereof. 
 
 3. Make application, 
 
 Firjl, For clearing the do<[^rine, I fhall fhew, i. That we. 
 fpeak here of the true and living God. 2. In what fenfe fae is 
 f^id to be one. 
 
 I. We fpeak here of the true and living God. Other gods 
 there are very many. And, i. Many are gods by unjuft ufurp- 
 ation, as the devils, "^ho a,^c the gods of this world ; and An- 
 tichrift, who tvidteth Umfelf aboi^e all that is called God, or ihaS 
 
 is 
 (h) hUrk xli. 32. 
 
jr2 Of the If/iity of the Divine Efflnce, 
 
 is luprjhippedjfo that hey as Godyfitteth in the temple cf Cttdyfbeiu- 
 ing himjelf that he is God [c). In the Romifh church, he hath 
 that blalphemous title given to him, The Lord our God the Pope : 
 And they call him a vifihle Gody and their fupreme God on earth. 
 But the true God is but one. 2. Many are gods in men's er- 
 roneous opinion and perfuafion. Many have been falfely fo 
 reputed by men that deceived themfelves in their own ima- 
 ginations ; as thefe deities whom the heathens woriliipped. 
 But really, and in truth, there is but one God. Hence the 
 apoftle fays. There be gods many, and lords many: But tons there 
 is but one God (d). 3. Many are gods improperly, and by par- 
 ticipation. So magiftrates are called ^o^j- {e)y becaufe they are 
 God's fubftitutes and deputies on earth, by whom he governs 
 and judges; and becaufe they bear a ftamp of his image upon 
 them, in their glory and honour, authority and dominion over 
 others. But there is but one God properly and originally, 
 and who is fo by nature. 
 
 But why is he called the true and living God? He is 
 called the true God, irt oppofition to the falfe gods of the 
 •Gentiles. Hence the prophet fays, The Lord is the true God. — 
 The gods that made not the heavens y^c. they are vanity y and the 
 imrh of errors {f). Our God is the true God, very God, God 
 indeed, and not a falfe or feigned god : But the gods of the 
 heathens are falfe gods, feigned deities, that have nothing 
 of the divine nature in them ; they are no godsy hut the luork of 
 fnens hands, wood and Jlone [g). Next, he is called the living 
 "God, in oppofition to dead idols. Hence are thefe exprefllons, 
 Turn from thefe vanities y unto the living God ; and, Te tur?iedto 
 God from idols y toferve the living and true God {h). Particularly,- 
 he is called the living God, i. With refpedl to what he is 
 in himfelf. He hath life in himfelf (i) : That is, he hath it ori* 
 ginally and primarily. And he lives and reigns for evermore. 
 He is the living Gody and an everlajling King [k). Yea, he is 
 life effentially j life itfelf (/). 2. With refpe£l to what he is 
 to his creatures. He is the fountain of life to them: JVitb 
 thee is the fountain of If e [m)y fays pfalmift. In the original, 
 it is in ttie plural number, the fountain y or nueil of lives: 
 That is, of all kinds of life. He is the fountain of the natu- 
 ral life : In him lue live («). He is the fountain of the fpiritual 
 
 {c) 1 Cor. iv. 4. 2 Their, ii. 4. {d) i Cor. vfii. 5, 6. {e) PfaL 
 Ixxxii. 6. (/) Jer. x. 10, li, 15. ig) 2 Kings xlx. 17, iS. 
 {h) Afts x?v. 15. I ThefT. i. 9. (/) John v. 26. {k) Jer x. 10. 
 (/} Johc xlv. 6. {*.■;) Pfiil. xxxvi". 9. {n) A»^3 xvii. iS. 
 
Of the Unity of the Divine F.Jfci-.cs » I ^ ^ 
 
 ]Ife : He quickens thofe luho are dead in trefpajfes cuidfim {p) And 
 he is the fountain of eternal life in glory : Wtoen Chr'iJ} who is 
 our life pall appear^ then fjall we alfo appear with him in glory (p), 
 
 2. Let me ihew you in what fenfe the true and living God 
 is faid to be one. For clearing this, notice thefe things, i. 
 God may be faid to be one two ways, (i ) In oppofition to 
 mixture. That is moft properly one, which is fimple, without 
 any mixture or compofition. So, God is one, that is, he is 
 a moft pure and fimple effence, altogether uncompounded. 
 His eflence and attributes are all one in him, though variouf- 
 ly apprehended by us. (2.) In oppofition to multitude: And 
 fo we underftand it here. God is fo one, that he is the only- 
 one, and there is none elfe. 2. When we fay that God is one 
 only, we do not mean that he is one perfonally ; for there are 
 three diftin6t perfons in the Godhead : But that he is one 
 eflentially -, one in nature, eflence, and being. 3. We do not 
 fpeak here of a fpecifical unity, as a certain Socinian exprefles 
 himfelf, who calls the Father and the Son one in kind and 
 fpecie. But we fpeak of a numerical unity. Now, a thing 
 may be faid to be one in number two ways, (i.) Affirma- 
 tively ; and fo every individual creature may be faid to be one 
 in number. Thus, when we call a thing one, we ftill leave 
 place for a fecond and third of the fame kind, at leaft in our 
 apprehenfion and conceit. No creature is fo one, but we may 
 conceive that there are or may be more. Though there be but 
 one fun, yet he that made that one, may make as many more 
 as he pleafeth. (2.) Exclufively. A thing is faid to be one, 
 when befides it there cannot be fuch another, f And fo we 
 fay God is one, exclufively of any other. He is one only, fo 
 as it is impofiible there (hould be another. He is not only one, 
 but the only one, moft one, of all things :j: the oneft, if thac 
 word may be ufed. He is moft perfe^lly one, becaufe he is 
 the moft perfedl Being ; fo that there neither is nor can be 
 more than one God. 
 
 Secondly t I proceed to confirm this truth, that the true and 
 living God, the great JEHOVAH, is but one only 5 and I 
 fhall confirm it, i. From fcripture. 2. From the confent of 
 nations. 3. From reafon. 
 
 VoL.II. N°. 6. U J. From 
 
 {0) Eph. ii. I. (p) Col. iil. 4.. 
 f Unum Deum, nonintelligendumeft iiniim nnmero d:ci, fed wmm 
 vCrfitate. id ef, qui propter ea unui dicitur, quodalim nonfd. 
 
 Riiffi vb in Expofit. Sym^'! 
 ± V'Mvius^ faith Bernard. 
 
2 54 ^f ^^^ ^«% of the Blv'we Ejfence, 
 
 1. From fcripture. God himfelf fays fo in his blefl*ed wordo 
 A-nd he can as foon ceafe to be God, as fpeak any thing not 
 according to truth, either out of ignorance, or out of envy. 
 And we may and muft argue from the holy fcriptures, belcaufe 
 fome that profefs to own their divine authority, have yet up- 
 on the matrer at leaft, introduced a plurality of Gods into the 
 Chriftian faith ; as the papifts and Socinians ; which I fhall 
 afterward make appear. The holy fcriptures hold forth this 
 truth of the unity of the divine elfencd three ways. Affirma- 
 tively, negatively, and exclufively. i. AfRrmatively; when 
 it exprefsly affirms that God is one. As in my text ; and thefc 
 following : /// that day fJjail there be one Lord, and his name one. 
 Have we not all one Father P Hath mt one God created us P There 
 if none goody hut one^ that is God. It is one Gcd^ nvhojlalljujli- 
 Jy the circumcifion by faith, l^c. There is one God and Father oj 
 all. There is one God, and one Mediator (^). 2. Negatively y 
 when it fimply denies all other gods but one \ as in thefe texts : 
 The hord he is God, there is none elfe hefides him. See now, that 
 }, even I am he, and there is no God ivith me. There is none holy 
 as the Lord, for there is none hefide thee. There is ?ione like thee, 
 -neither is there any god hefide thee. For lohois God,fave the LcH'd ^ 
 cr who is a roch,fave our God ? Before me iheire was no god form- 
 ed, neither Jhal I there be after me. I, even I am the Lord, and 
 hefide me there is no Saviour. Befides me there is n^ gad. Is there 
 a god hefides me ? Tea, there is no god, I know not any. 1 am the 
 Lord, and there is ?ione dfe ; there is no god befdes me. I ant 
 God, and there is none elfe; I am God, there is none like me* 
 There is none other God hut one {f). 3,. Exclufively ; when it 
 excludes all but this one God ; as in thefe texts : Thou art 
 the God, even thou alone, of all the kingdoms of the earth That 
 all kingdoms of the earth may know that thou art the Lord God^ 
 even thou only. Thou, even thou art Lord alone. That men 
 may know, that thou vjhofe name alone is JEHOVAH, art the 
 ■mofl High over all the earth. Thou art God alone. This is life eter- 
 nal, that they might know thee the only true God, and Jefus Chrijl 
 whom thou hajl fent (j). 
 
 More particularly, i. The holy fcriptures require us to have 
 no other God ; that is, to fet up no other in the room and 
 place of God to ourfehes. So the iirft commandment runs, 
 
 Ihoit 
 
 {q) Zecli. xlv. 9. Ma!, il. 10. Matth. xix. 17. Rom. iil. 30. 
 Eph.iv. 6. 1 Tim. ii. 5. (r) Deut. iv. 35. and xxxii. 29. i Sam. 
 \\. 2. 2 Sam- vii. 22. Pfnl. xvlii. 31. Ifa. xHii, 01, II. xliv. 6, 8r. 
 xlv. 5, aiidxlvi. 9^ I- Cbr. viii. 4. (j ) 2 llings xix. 15, 19. Nch. 
 i-^.d, Pfal. Ixxxiii. 18. and lx.\xvi» la John xvii.j. 
 
Of the Unity of the Divine Effenee, 155J 
 
 '^hQuJhalt have mother gods before me» And to the fame pur- 
 pofe, God fays by the prophet, Thou fialt know no god but me{t)^ 
 If there were any more gods, it would be a great wrong not to 
 own and acknowledge them ; fo that the very firft command- 
 ment, which is the foundation of all the reft, would be moft 
 injurious and unlawful. He requires us to have no other God, 
 becaufe indeed thej-c is no other ; and he would not have us 
 to fet them up as gods, who indeed are no gods. 2. The ho- 
 ly fcripiures afcribe to one God the creation of all things : As 
 in divers of thefe texts already quoted, and alio thefe follow- 
 ing : By the ward of the Lord 'ivere the heavens tnadey and all the 
 hojlofthem by the breath of Yii% mouth. Of old haft THQU laid 
 the foundaiion of the earth : And the heavens are the ivork cf thy 
 hands [u). And this is afcribed to him exclufively of any other. 
 So it is faid, that \iQ alone fpreadeth out the heaven St andtreadeth 
 upon the ivaves of the fea [x). And God himfelf tells us, I am 
 the Lord that maketh all things ^ that fretcheth forth the heavens a- 
 Icne, thatfpreadeth abroad the earth by myfelf{y). And from this 
 is inferred his divine eminency and excellency: As in that 
 fong, Thou art worthy y O Lordy to receive glory, and honour , and 
 pciuer : For thou haft created all things ^ and for thy pleafure they 
 ar.ey and ivere created {z). Hence alfo is that imprecation a- 
 gainft all the idol gods of the heathen, The gods that have fiot 
 made the heavens and the earthy even they ftjall periftj from the earthy 
 and from wider theft heavens (^). And it is very obfervable that 
 thefe words are originally written, not in the Hebrew tongue, 
 as the reft are, but in the Chaldean tongue •, that the people 
 of God under the Babylonilh ^aptivity might openly, plainly, 
 and boldly profefs the true God, in a language their enemies 
 tinderftood. It was a faying common among thofe Greeks that? 
 held one fupreme Deity, Let him that ftnth he is a gody make 
 another rjorld. 3. The holy fcriptures refer to one God, the 
 prefervation and government of all things ; as in thefe followr 
 ing texts ; ThoUy even ih.ou art Lord alonCy thou haft made heai' 
 veny the lit aven of heavens, ^nth all their h oft ; the earthy and all 
 things that are therein^ ; and thou preftrvefl them all. Lordy thou 
 prejerveft man and beafl. By him all things corftft. He upholds 
 all things by the luord of his poiver. His kingdom rtdeth over alL 
 He d'jth according to his will in the army of heaven y and amcn^r the 
 inhabitants of the earth (/>). Ar^d when the holy Spirit is fpeak- 
 
 {t) Hof. xili 4. {u) Pfjil. Kxxiii. 6. and cii. 25. (x) Job 
 ix. 6 (y) Ifa. xliv. 24. [z) Rev. iv. 11. 
 
 [a) Jer. x 11. {b) Nth. ix. 6, Pfal. xxxvi. 6. Col. i. 17. 
 H-';b. i. 3, Pfal. cIII. 19. Dan, iv. 3|. 
 
J ^6 Ojthe Unify of tht Diving Epnce. 
 
 jng of the divine providence in conducting the children of If- 
 rael through the wildernefs, he fays, ne Lord alone did had 
 them^ and there %uas no Jf rang 9 god with him (c). 4. They re- 
 fer all works of grace to one God ; as in thefe texts : TFho can 
 forgive ft ns but God alone ? I will ftrengthen thee^ yea^ I ivlll help 
 thee^ yea. I will uphold thee with the right hand of my righteouf- 
 nefs. When the poor and needy fceh water and there is none^^ and 
 their tongue faileth for thirji^ I the Lord will hear thenty I the God 
 of Ifrael -will not for fake them. I, even I, atn he that hlotteth out 
 thy tranfgrejfiom for mine own fahe^ and will not remember thy 
 fins [dj. I mi^ht multiply texts of fcripture to this purpofe. 
 All the promifes run thus. They are all made by one only 
 God, and therefore are cxprelTed in the fingular number, / 
 will do this, and /will do that, for my people. 5. The holy 
 fcriptures enjoin religious worfhip to be performtd only to one 
 God. / am the Lord, that is my name^ and my glory will I not 
 give to another J neither my praije to graven images. Thou frah 
 worfJ:ip the Lord thy God, and him oJily flmlt thou ferve [e). There 
 is a ftory, that when the Roman Senate heard of the miracles 
 that Chrift did in Judea, they decerned divine worfhip to be 
 given to him j but that Tiberius crofTed it, when he heard 
 that he would be worihipped alone. If there v/ere more gods 
 than one, we might ferve and worfhip more than one: But 
 this is exprefsly forbidden. God declares himfeif to be a jea- 
 lous God, and that he cannot endure any co-partner in wor- 
 ihlp. 6. The holy fcriptures hold forth the true 'God whom 
 we worfhip to be incomparable ; as in thefe texts ; There is 
 mne like me in all the earth. There is none like unto the God of 
 Jepurun. Who is like unto they O Lordy among Jl the gods r 
 luho is like thee ? Among fl the gods there is none like unto theey Q 
 Lord Who in the heavens can be compared unto the Lord P Who 
 among the fans of the mighty can be, likened unto the Lord F I am 
 Gody and there is none like me (/). The moft excellent beings 
 in heaven and earth come infinitely fhart of hiin. They are 
 not worthy to be mentioned in one day with him. His name 
 alone is excellent (g). 
 
 But why doth the Spirit of God infifl fo m.uch on this in the 
 holy fcriptures, that God is one^ undone only ; that he is God 
 alone y and that there is no7ie elfe, and that there is none like 
 
 him ? 
 
 ft-) Deut. xxxii. 12. {d) Luke v. 21. Ifa. xH 10, 17. and 
 xliii. 25. (<?") Ifa. xlii. 8. Matth. iv. ic. f /) Exod. ix. 13. 
 Ij»erit. xxxiii. 26 £xod. xv. 11. Pfal. Ixxxvi. 8. and kxxix. 6* 
 Ila> xivi* 9. {g) Pfal. cxIviJi 13. 
 
Of the Unity of the Divine Effance . 157 
 
 mm P I. God knows how prone we are naturally to fet up Or 
 rhers in the room and place of God to ourfelves. 2. Many 
 that profefs to own the unity of the Deity, do not duly coo- 
 lider and improve this great truth. Therefore we arc exprelT- 
 ly required to attend to it and to lay it to heart : Heary O Ij- 
 roely the Lord cur God is one Lord. And again, Know therefore 
 this day, and confider it in tJnne hearty that the Lord he is God in 
 heaven ahove^ and upon the earth beneath ; there is none eJfe {h). 
 3 That we may hence learn to entertain high, reverend, and 
 honoarable thoughts of this one only God, and low and bafc 
 thoughts of the liiofl excellent beings in comparifon of hin-^, 
 and be engaged to feck all our happinefs in him alone* 
 
 SERMON LXXXn. 
 
 2, T Confirm the doftrine from theconfent of nations. Not 
 X only Chriftians, but Jews, Mahometans, Pagans, all 
 feem to agree in this, that there is but one fupr.eme God. 
 x\nd though forae of them have admitted a plurality of fubor- 
 dinate gods : Yet by accounting them to be fubordinate, they 
 have in effeft drsnied them to be true gods •, for a fubordinate 
 god is a contradiction, and really no god. Some hiftorians 
 tells us, that the devout priefts among the Mahometans, five 
 times every day afcend into the tops ot the turrets of their tem- 
 ples, whence they proclaim with a loud voice, There is n& gi^d 
 hut one God And although gods were multiplied among the 
 Gentiles, according to men's own fancies, yet it was from the 
 dotage and darknefs of their fpirits that they did fo, as drunk- 
 ards and madmen ufually fee things double. Befides, one 
 Maximus, a heathen, writing to Auguftine, gives this excuie 
 for the polytheifm of the Gentiles, to wit, f That they wor^ 
 {hipped one fupreme Ellence, though under divers names ; 
 and that they had feveral deities that they might by fo many 
 feveral parcels adore the whole divine Efl'ence. Seneca, alfs 
 fpeaks much to the fame purpcfe :j:, and Symachus, in a 
 
 learned 
 {h) Deut. iv. 39. 
 
 -f Equidem unuin ejje Deuni fu7?2t}!tim a*q; Magnijicum, cuis iam D:* 
 vieiij, taruMente captusy ncget ej} certilliwn? Hiijus nos Virtutes par 
 nmndamirr: Opui diffufas vndtisVocabtttisinvocajrrus,qir.nta7nNovienejii 
 cun^ii proprium ignoramus — Ita fit ut^ dum ejus quafi quctdam Mctn^ 
 bra cerptim varus Supplicationibus prfequirniiry totmn colers prrfe^iy 
 vidsarnur. Inter Epilt. Augull. N. 43. 
 
 f Tot Appsliationes ejus p&JJ'unt eJJs quot Munera. Hunc ct Lihe- 
 rum Fatre?fi, et Hcratlsm, ac Mercuriwn Kofiri putant. Si hw^c 
 
158 Of the Unity of the Divine Efence. 
 
 learned oration, wherein he craved of the emperors Valenti- 
 nian and Theodofms a reftitution of the Roman gods, affirms 
 that they had refpe£t only to one God, but had divers ways to 
 bring them to that God ; that they did npt hold fuch things 
 as they worfhipped to be gods, but that in them they worfliip- 
 pcd the true God. It is alfo obfervable, that the opinion of 
 the plurality of gods among the heathen, prevailed only among 
 the rude and vulgar fort, * who were deceived and led into 
 it by certain lying and ridiculous fables. The wifer fort among 
 them, when they fpoke feriouily, bore teftimony to the unity 
 of the Deity. Hence Plato, writing to his friend, fays, 
 ** f Would you know when I am ferious in writing ? When 
 •* I am ferious, 1 begin with one God : But when I am in jeft 
 ** I begin with many.*' And both Socrates and Plato, in 
 their defcription of God, afcribe unto him unity. Socrates, 
 it is faid, fuffered death for maintaining this truth. The 
 Platonics worfhipped one fupreme Eflence, v/hom they called 
 % The King. The philofophers called God fometimes § That 
 Bfingy or, the only Being ; fometimes, 1| That one Thing. Py- 
 thagoras' advice to his fcholars was, to fearch the Unity. I 
 might alfo make mention of Ariftotle, EpiO:etus, Cicero, and 
 clivers others, who maintained the unity of the Godheado 
 From all which it appears, that the opinion of the plurality of 
 gods prevailed only among the vulgar. Hence many think 
 that the fe6t of philofophers among the heathens, who were cal- 
 led atheifts, were not fo called as if they thought or believed 
 that there was no God, but becaufe they oppofed the vulgar 
 opinion of the plurality of gods. And even the more fuper- 
 ftitious Gentiles, who admitted a multiplicity of gods, owned 
 one fupreme God, whom they called ** The Father of men and 
 gods. And Orpheus, who is faid to be the firft that put iovth 
 an edition of the names and kinds of their gods; yet after-' 
 ward, being fcinfible of his tolly, he, in a written difcourfe to 
 hrs fon Mufxus and his other friends, recanted his wild errors, 
 
 and 
 
 Katuram Voce^^ Fattmiy Fortimam: Omnia eJu/Je/n Dei Nojuina 
 Junty varie utentii fua potcjiate. 6en. L 4 de Berief c. 7. 
 
 * UnuT revera Deus e/i, qui Cszlum fahricavlt ct Terram -^At 
 nos MortaUfy Verfutia (fciz qiiorundavi Hominum) deceptiy Statu- 
 iniuf — Deorum Iviagina — Et his Sacrijicia 6" vanos Convaitus tri- 
 bucndoy hoc modo r.os pios rjc reputamus, Sophocles. 
 
 f Mine difcai fcrtbam ego jerio necne : Cufn fario^ ordior Epiflo- 
 Idm ab uno Deo; Cuvif'cus, a Flnribm. Plato Epill. 13. ad Dionif, 
 :|: 'O Bct(r/X£v?. } T« o'». II la -;'-% 
 
 •* * Fatet Ho?uiu^nl Dconimci; 
 
Of the Unity of tie Divine Ejfente, i^^ 
 
 atid owned and ackno^vledged but one God -f. So that nature 
 hath a fenfe of tfeis truth ; As it (hews that there is a God, fo 
 it fhews that there is but one only. 
 
 3. I confirm this truth by reafon. I formerly proved that 
 there is a God : Therefore there muft be b^t one. % Either 
 there is but one only God, or then it is impofhble there can 
 be any at all : For, there can be but one independent, infi- 
 nite, omnipotent, and eternal Being. I might argue from all 
 the divine attributes and perfedions ; but 1 (hall mention on- 
 ly a few arguments. 
 
 Jrg. I. God is a Being abfolutely neceflary-, as appears 
 from the arguments adduced to prove that God is. They ge- 
 nerally conclude in this, not only that God is, but that it is 
 abfolutely neceffary he fliould be, and that he cannot but be. 
 But fo it is that there is but one Being abfolutely neceflary : 
 For all the argunients that are adduced to prove the neceflary 
 exiftence of an infinitely perfe£l: Being, do only infer the exift«» 
 enceofonefuch Being. As for example, that it is neceflary there 
 ihould be fome firft caufe; that is, an eternal, infinite, and in- 
 dependent Being, who hath his being of himfelf, and is the au- 
 thor of being to all other things: This argument doth only 
 prove the neceflary exiftence of one fuch caufe ; j for one fuch 
 is fuflficient for the produ^ion, prefervation, and govern- 
 ment of all things 5 therefore more are fuperfluous. There is 
 no need of them. And feeing one only Being is abfolutely 
 neceffary, it plainly follows that there muft be one only God. 
 Certainly, be that made the world, can preferve, govern, and 
 guide the world without the afTiftance of any other god : For, 
 if he needed any affiftance, he were not God, an infinitely 
 perfeft and all-fufficient Being. And whatever power, wif- 
 dom, or other requifite perfecSions, can be imagined to be in 
 many gods, for making, preferving and governing the world ^ 
 all thefe are in one infinitely perfect Being: Therefore it is 
 fuperiluoua to feign many, feeing one is fufficient. From 
 what is faid, this at leaft muft be granted, that it is poflible there 
 may be but one God: And if it be poflible there may be but 
 One, of neceffity there muft be but one ; for we caiinut ima- 
 gine that to be God, which is poflible not to be. 
 
 j^rg* 2. Froiii the divine ieminehcyi dignity and excellen- 
 cy, 
 
 f '£/{ '/$/* AvTOyzVrtiy ty^i iKyoVa, 'TTa.Vroc. rir'j»lx<;» 
 
 Orph.apudClem. in Protrep. 
 X Dsusjt unusiionefly non eft. Tertul contra Marc. L, -^ 
 
%6t> Of the Unify oftht Divine' E/pnce'. 
 
 cy, God is abfoluteiy the beft and moft excellent Beinp:. When- 
 we conceive God, we thereby conceive a Being that is abfo- 
 luteiy the beft, infinitely excellent. But fo it is, that there can 
 be but one fuch. If we conceive more gods than one, we muft 
 conceive them, either to be worfe than that oncj and confe- 
 quently no gods ; or as good as he, and fo none of them is 
 God, becaufe not one of them is abfoluteiy the beft, there 
 being others as good as he. It adds greatly to the excellency 
 of any thing, that it hath ho peer or equal, that it is beyond 
 compare: If you can find any thing of the fame kind as good 
 as it, this derogates from its excellency. So f it belongs to 
 the excellency of God's being, that he is God alone, and hath 
 no equal in worth and perfe6lion. To imagine or feign other 
 gods, is to derogate from his excellency, and confequently to 
 make him no God. Therefore the Spirit of God infifts fo much 
 upon this in the holy fcriptures, that he is God alone (a) ; that 
 he is without compare {b); and that there is none like him (r). 
 His Being alone is excellent, becaufe there is no fuch being 
 as his. His name, I AM, fpeaks the incomparable nature of his 
 Being. He is fuch a Being, that he alone is, and all other 
 beings are no beings in comparifon of him. All the inhabitants 
 efthe earth are reputed as nothing (d). All nations before him are 
 as nothing f and they are counted to hirn lejs than nothing and vani^ 
 ty{e), 
 
 Arg. 3. From the divine independency. There can be but 
 one independent Being, therefore but one only God. If we 
 could conceive more gods than one, we mud conceive either 
 that they depend on that one, which is really to conceive them 
 no gods ; or that they do not depend on that one, and fo that wc 
 make that one no God. Particularly, i. There can be but 
 one independent in Being. If there were more gods, either one 
 of them would be the caufe and author of being to the reft, 
 and then that one would be the one only God ; or none of them 
 would be the caufe and author of being to the reft> and fo none 
 
 of 
 
 '\ Deus cumfumnium magnum Jit , reCie Veritas nojlra promtncia- 
 vit, Deus ft non unus eji, non eft — Porro Sunimam 7nagnum unicum 
 fit neceffe ef, ergo <h Deus unicus erit non aliter Deus nfi fumtnum 
 magnum.^ nee aliter fummu7n magnum nif parum non habeui, nee a- 
 liter parem n&n habeas ^ nee aliter parem non habeus nif unicus fuerif, 
 
 Teriul. adv. Marcion. L. 1. C. 2. 
 
 [a) Pfal. Ixxxvi. 10. a Kings xix. 15, 19. Neh. Ix. 6. 
 (t) Pfal. IxjixiJi. 6. (c) Exod. ix. 14. Ifa, xlvl. 9. Jer. x. <$, 7. 
 \d) Dan. iv. 55. (^) Ifa, xl. J^, 
 
Of the Unity of the Dlnlne Ejfnce, 1 6 1 
 
 of them would be God, beacufe none of them would be in- 
 dependent, or the fountain of being to all. 2- There can be 
 but one independent in working. For if there were more inde- 
 pendent beings, then in thefe things wherein they will and 
 '^di freely, they might will and a(ft contrary things, and fo op- 
 pofe and hinder one another ; fo that, being equal in power, 
 nothing would be done by either of them. Yea, though we 
 fliouid fuppofe a plurality of gods, agreeing in all things, yet 
 feeing their mutual confent and agreement would be necefla- 
 ry to every action, it plainly appears that each of them would 
 receflarily depend on the reltin his operations ; and fo none of 
 them would be God, bccaufe not abfolutely independent. 
 
 Arg 4 From the infinitenefs of God. It is neceffarily in- 
 cluded in the notion of God that he is infinite. But there can 
 be but one infinite Being : For fuppofe there were two fu- 
 preme Beings, either one of them would include the other, 
 and fo that which is included would be finite, and have fome 
 dependence on the other in which it is ; or one of them would 
 exift feparately from the other, and fo none of them would 
 be infinite, becaufe none of them would contain all things, 
 nor fill all things. If there be one infinite Being, that is bound- 
 ed or limited by no place, how can there be an infinite being 
 exifting feparately from it. 
 
 Arg. 5. From theomnipotency of God. There can be but 
 one Omnipotent. For, fuppofe two omnipotent beings, then 
 the one is able to do whatfoever he will, and yet the other is 
 able to refift and hinder him. If the one cannot hinder the 
 other, then that one is not omnipotent \ if he can hinder the 
 other, then that other is not omnipotent. Again, we muft: 
 conceive two fuch beings, either as agreeing, and fo the one 
 would be fuperfluous ; or as difagreeing, and fo all would he 
 brought to confufion, or nothing would be done ; for that 
 which one would do, the other would oppofe and hinder. The 
 ord.tr and harmony of the world, the conllant and uniform 
 government of all things, is a plain argument that there is but 
 one only omnipotent Being. 
 
 Arg 6. There can be but one eternal Being ; therefore 
 but one God. An eternity of being admits not of plurality or 
 multiplicity. It is God's prerogative and excellency* that he 
 is the Firft of all beings So is his eternity expreifed ; I the 
 Lord the Firfl^ and with the Lafty I am he. I am Alpha and O- 
 /nfga, the Beginning and the End, the Firfi and the Laft (/;. 
 
 Vol. 11. Nr 7. X God 
 
 (/) Ifa. xil, 4. Rev. xxii* 13% 
 
l6z Of the Unity of the Divine EJance, 
 
 God is the Firft, that is, he is before all things, abfoluteiy 
 the Firft. Now, if there could be two beings of eternal ex- 
 iftence, none of them would he abfolutely the firft, and To- 
 none of them would be God. The firft Being can be but one. 
 
 Arg '-j. The fuppofition of a plurality of gods is deftru6live 
 to all true religion. For if there were more than one God, 
 we would be obliged to ferve and worfhip more than one: But 
 this is impofTible for us to do, as will plainly appear, if we 
 confider what divine worfhip and fervice is. Divine worfhip 
 and fervice muft be performed with the whole man. This is 
 what the divine Eminency and Excellency doth require, that 
 we love him with ail our heart, foul, mind, and ftrength ; 
 and ferve him, with all our heart ; and that our whole man, 
 time, ftrength, and all we have, be entirely devoted to him 
 alone: But this cannot be done to a plurality of gods ; for in 
 ferving and worfhipping a plurality, our hearts, time, ftrength, 
 &c. would be divided amongft them. To this purpofe our 
 blefTed Lord argues, No man can ferve two majiers : For either 
 he will hate the oney and love the other ; or elfe he will hold to the 
 one, and defpife the other. T^e cannot ferve God and Mammon [g). 
 Mammon is thought to be an idol which the heathens reckon- 
 ed to be the god of money or riches. Now, fays our Lord, 
 you cannot ferve them both ; if you v/ould have the Lord for 
 your God, and ferve him, you mull renounce Mammon. We 
 cannot ferve two gods or mafters : if but one require our whole 
 time and ftrength, we cannot ferve the other. 
 
 Arg % If there might be any more gods than one, nothing 
 would hinder, why there might not be one, or two, or three 
 iTiillion of them. No argument can be adduced for a plurality 
 of gods, fuppofe two or three, but what a man might, by pa- 
 rity of reafon, make ufe of for never fo many. Hence it is, 
 that when men have once begun to fancy a plurality of gods, 
 they have been endlefs in fuch fancies and imaginations. Ta 
 this purpofe is that charge againft the Jews, who in this con- 
 formed themfelves very much to the nations round about : 
 According to the number of thy cities are thy godsy O Judah (h). 
 And Varro reckons up three hundred gods whom the heathens 
 worfliipped. Yea, Flsfiodus reckons three thoufand of them f . 
 And indeed, if once we begin to fancy more gods than one, 
 where fhall we make an end ? So that the opinion or concep- 
 tion of a plurality of gods is moft ridiculous and irrational. 
 
 Thirdh, 
 
 (g) Matth. vl. 24. (/') Jer. ii. 28. 
 
 i* Toit; lApf>iQi iia-l <S>i:'Jt, llcCloi. in Thcog. 
 
Of the Unity of the Divine EJfenced ~ 163 
 
 Thirdly f I ihall now apply this do(3:rlne. 
 U/e I . For confutation. And, 
 
 Firf, It ferves to confute the heathens and Pagans, who 
 held and maintained a great plurality of gods whom they wor- 
 shipped. It is true, they generally held that there was but one 
 fupreme God; yet they diflionoured and affronted him, by fet- 
 ting up others as gods, to whom they gave divine and religious 
 worfhip and adoration. And it is very ftrange and amazing to 
 confider, that they admitted into the number of their gods, ndt 
 only mortal, yea, dead men, f but beails alfo, and inanimate 
 creatures, and the moft mean and pitiful of them. As many 
 woriliipped the fun, moon and ftars ; fo f the Thebans wor- 
 (hipped (heep and weafels; the inhabitants of Mendes, a goat ; 
 the i heffalians, ftorks ; the Syrophcenicians, doves j the ligyp- 
 tians, dogs, cats, crocodiles, yea, luvks, onions, and garlic. Yea, 
 many of the heathens deified and worfliipped murderers, adul- 
 terers, thieves, drunkards, and other fuch pells of mankind. 
 
 But feeing the light of nature and reafon teach that there is 
 but one only God, whence then did the multiplicity of gods 
 among the Gentiles arife ? I anfwer, i. From their ignorance, 
 and vain imaginations of God. The apoftle tells us. They be- 
 came vain in their imaginations^ and their foolifh heart was darkened 
 — and changed the glory of the incorruptible God, into an image made 
 like to corruptible man^ and to birds , and four footed heaflsy and creep- 
 ing things {i). They indulged themfelves in vain conceits of 
 God. They thought his power and prefepce might reach one 
 place, and not another : As the Syrians, who imagined that the 
 Ifraelites worfliipped fuch as were gods of the hills, but not of the 
 plain {k). II Men being prelT^rd by manifold ftraits, necefTities, 
 and diftrefles, did look and feek for helpers on all hands, and 
 fo multiplied gods unto themfelves, from a vain conceit that 
 one fupreme God was not fufHcient for ail their needs. 2. 
 The variety and multitude of the attributes and works of God, 
 might give occafion to men to think of a plurality of gods, 
 and to attribute fo rnany and gi^at works and perfections, ra- 
 ther feparately to many gods, than conjunilly to one. 3 God 
 in his jull judgment gave up the heathens to fu-ch grofs and 
 
 abominable 
 (/') Pvorr-. i. 21, 23. ik) I Kings xx. 23. 
 
 f ^icqiiid humus, pelagusy cx'.um mirahiie gignwit, id dixere deos, 
 collet f freta, jitimina, Jlumniat . Prudent. 
 
 t Forney's Pantheon, p. 5. 
 
 II Fragilis et labor iofa moytalitas in partes ifa dlgefit, infirmitatis 
 Um vi8?nor, ut portionihus quifq^; ~cAe\et, quo rnaxinie indigeret. 
 
 Plin. C :=. 
 
x6i Of the Unity of the Divim EJfettce, 
 
 abominable idolatry, as a jufl: punlfliment for their abufe of na- 
 ture's light in other things. The apoftle feems to take notice 
 of this in the text already quoted: Becatije^ fays he, that ivhen 
 they knew Gody they glorified him not as Ged, neither were thankful^ 
 hut became vain in their imaginations ^ and their foolijlj heart luas 
 darkened. ProfeJJmg them/elves to he ivifey they became fools : and 
 changed the glory of the incorruptible God (/), ^6-. They had fome 
 knowledge of the divine excellencies and perfe6i:ions, by the 
 light of nature, and the works of creation : But they abufed that 
 knowledge, and did not worfliipand glorify God as became thefe 
 his perfedlions ; and they were puffed up with a conceit of their 
 own wifdom : And for their pride and abufe of their knowledge, 
 God gave them up to greater darknefs and hlindnefs of mind, 
 fo that the light of nature in them was much obfcured; hence 
 they indulged their own conceits of God, and fo fell into grofs 
 and abominable idolatry. 
 
 More particularly, the heathens deified and worfliipped fuch 
 as had been great or famous men among them. And they were 
 led to this, i . By the infolence of fome powerful men ; fuch as 
 divers of the Roman emperors, who afFrdled to be adored, and 
 efteemed gods. Some of them were fo impudent, that they 
 would be adored even when alive, and had temples and altars 
 confecrated to them. 2. By a prepofterous defire to perpetuate 
 the memory of extraordinary and ufeful men among them. 
 Such men made themfelves firft to be admired among the vul- 
 gar ; and this admiration was by degrees turned into a profound 
 refpe<l:^, till at laft, f to eternize their names, the people en- 
 rolled them among the number of their gods, and owned them 
 as fuch. 3. By vile flattery. For, flattering fubjefts, to gra- 
 tify the pride, vanity, and ambition of their kings and princes, 
 ert6led images of them in eminent and public places, and offer- 
 ed incenfe to them, as they did to their other gods. 4 Some 
 feigned their anceftors to be gods, and obtained them to be fo 
 
 reputed 
 (/) Rom. i. 21, 22, 23. 
 
 ■\ Unde igitur^ ad homines opinio 7nuttorum deorum psrfuafione per- 
 veiiit\ Niniirum ij ofjines^ qui colunfur ut dij, homines fuerunt^ Cb ij - 
 tiem primi et niaxiini reges : Sed coj, aut oh vntute?//, qua profuiTunt 
 hoviinum generic divinis honor thin afulos eJJ'e poft morttivi ; aut obbe- 
 iufcia ctjuventa, quiuuf hu7Manatnvita?}t sxcoiuerunf, i?fi7;/ortcilefnmt;' 
 7Horiafn cAifecutos^ quit ii^noraf, I^adant. de Ira Dei, 
 
 Hie eji vdujliffiyyiUs refcrendi gratiam he^ie mercntibui vios^ ut t-jler 
 nurninibus adfnbantur, quippe 6' omniufn alioruvi dcorum ?ioviina^ et 
 ^U(£ fuprajydera relata^ ex hj7}iinu7n nata fimt meritis. Flin. 
 
- 0/ the ■ Unity of the Dknne EJJenct. l6^ 
 
 reputed by people, that by this means they might gain the more 
 reverence, refpecl, and authority, unto themfelves. 
 
 Again, many of the heathens ovened and worfliippedthefun, 
 moon, and Itars, for their gods ; being led to this by obfervin|j 
 and admiring their magnitude and greatnefs, the rare and hid- 
 den matter and fubftance of them, their wonderful fplendor 
 and brightnefs, their fwift and regular motion, and their vari- 
 ous and excellent effecls and influences on inferior bodies. 
 Hence it was that theft- heralds and meflengers of God were 
 either miftaken for God himfeif,or reputed to have certain dei- 
 ties reiiding in them. Of this Job fpeaks; // I beheld the fun 
 luhen It fined f cr the moon nualhing in brightnefs; a?id my heart 
 hath beefifcretly enticed y cr t?iy mouth hath kijfcd my hand (m). 
 
 Other things alfo were reckoned by them amonglt the num- 
 ber of their gods, for their extraordinary virtues and qualities; 
 as fire, water, winds, which the Perfians worfliipped: Or for 
 their firength and bignefs; as whales, crocodiles: Or for their 
 ufefulnefs to men; as Iheep, dogs, cats, leeks, onions: 0r for 
 their power over the bodies of men; as fevers and other difeafes. 
 
 I fliall add no more on this head *, only we may take occafion 
 from what hath been faid, to admire and praife the great good- 
 nefs of God, in making the light of the glorious gofpel to (bine 
 into this dark corner of the earth. Confider, i . How deep we 
 were funk into the darknefs of Pagan idolatry and fuperllition. 
 Hirtorians give account that we were a molt barbarous nation, 
 and that our fathers were moftgrof^ and abominable idolaters, 
 and worfliipped the moft monftrous and mif-ihapen idols. 2. 
 Confider how many nations God hath been pleaL^d to pafs by, 
 and what a lamentable cafe they are in, the devil himfclf be- 
 ing v/orfliipped by fome of them. 3. Let us confider, that the 
 gofpel came not into this nation by chance, nor by the coun- 
 fels of men, nor by a ftated courfe in nature, but by the fpecial 
 providence and c^re of God. It was not our pains or purfes 
 that procured it, nor our goodncfs that deferved it; but God 
 fent it. O then, let us be thankful to God for fo great a blef- 
 iingf and exprefs our thankfulnefs by a high eifeem of the gcf- 
 pe!, by blcilRng and praifing God for it, and making a thank- 
 ful improvement of it. 'i*his is the way to keep the gofpi;i 
 itill among us, and to have all the counfels, projects, and con- 
 trivances ox wicked men againft the gofpel turned into nothing, 
 
 SERMON 
 (r/;) Job xxxi. 26, 27. 
 
f66 Of the Unity of the Divine Ejjence^ 
 
 SERMON LXXXIII. 
 
 Second f 'HT^H I S doftrine ferves to confute divers ancient he- 
 JL retics. Some obferve that there are few of the 
 ancient heretics that did not affert and own, diredly or indi- 
 rectly, a plurality of gods. Some of them, viz. the Marcion- 
 ites and Manichees, held that there are two gods •, one a good 
 god, the author of all good, and the god of the Chriftians; the 
 other an evil god, the author of ail evil, and the god of the 
 Jews : for they could not underftand how things of fo contra- 
 ry a nature, as good and evil, could proceed from one and the 
 fame god. This herefy they borrowed from fome ancient hear 
 then philofophers, efpecially the Perfians, who held that there 
 are two gods j one, the principle of all good, which they re- 
 fembled to light; the other, the principle of all evil, which 
 they refembled to darknefs. And Plutarch fays, that among 
 the Greeks, the good principle was called God, and the evil 
 principle f the devil. But in the judgment of fome % t*i^3 is a 
 corruption of a much more antient tradition, concerning that 
 old ferpent the devil, who, by tempting our firft parents, 
 brought fm, and ail the evil conftquents of it, firft into the 
 world. In oppofition to this herefy, as a learned gentleman 
 obferves ^, that exprefTion, o-ne God, was inferted in all the 
 moft ancient creeds, whether Greek or Latin, making the firft 
 article run thus, / believe in one Gody or in the only God. 
 
 Moft true it is, that the devil, the prince of darknefs, is the 
 author of a great many evils in the world ; and hence it is that 
 the devil himfelf is worlhipped by many of the Pagans, out of 
 fear: But bow abfurd is it, to reckon a being In its own nature 
 evil to be a god ? And whereas it was pretended by the Mani- 
 chees, that thefe two principles of good and evil are in them- 
 felvtrs infinite; how then could thfy effe£l: any thing.'' For 
 both being infinitely wife and powerful, they would be an equal 
 match to one another, and by their eternal oppofition and equal 
 coni]icl:, tie up one another's hands, and fo be able to do nei- 
 ther good nor evil. As for thefe evils that arc in the world, 
 they are cither evils of fin, or evils of punifiiment. Evils of fiu 
 -are of all other evils the worft: But being confidered formally, 
 they are only privations of moral goodnefs and reclitude; fo 
 
 that 
 
 X Dr. Tillotfon, !afe archbifhop of Canterbury*s Sermon of the 
 Uinty <<f ihe D vine Nature. 
 
 % ijir i'ciu- King's Hitto.-y of the AjoHles' Creed, cap. 2. 
 
Of the Unity of the Divine Ejfence, 167 
 
 fhat they can have no efncient ciiufe, prop-rly fo called, but 
 only a deficient caufs, viz. the creature finning. As for evils 
 of punifhment, it is evident, that the infinitely good God, who 
 U the author of all good, is alfo the author of all affli£l:ing evils. 
 Shall there be evil in a city^ atid the Lord hath not done it {a). As 
 he doth good to all, fo he may, and fometimes doth, affli6l 
 men with various evils, to punifti them for fin, to manifeft his 
 infinite holinefs and hatred of fin, to give check to atheifm, 
 to reclaim finners, and awaken them to repentance; and with 
 refpc£t to his own, that he may correal and chaftife them for 
 fin, cure them of many heart-evils, wean their hearts from the 
 world, and make them weary of the world, and long to be in 
 heaven. So that afRi£ling evils are fometimes ufeful and pro- 
 fitable, yea, necefi^ary for us, in our prefect ft ate. Therefore 
 it was without any ftiew of reafon that fome have maintained 
 that fuch evils could not proceed from a good God. 
 . There were alfo other ancient heretics, called Tritheifts, 
 who parted the Godhead into three diftindt eflenGes, holding 
 that the Father, Son, and Holy Ghoft, are not only diftin<3; 
 perfons, but have each of them a diftinifi: elTcnce; fo that they 
 did plainly profefs that there are three gods. Before thefe 
 there were a fort of heretics, called by fome Triformians, wha 
 held that the Father, Son, and Holy Ghoft differ from the di- 
 vine effence as parts from the whole, making the Godhead to 
 be compounded of three diftin£i parts, which parts are called 
 Father, Son, and Holy Ghoft: So that, in effeft, they held 
 that there are three gods. But it may be alicdged, if there are 
 three diftin^t divine Perfons, are there not then three diftin^b 
 Gods? I anfwer, no fuch thing v/iil follow: For though there 
 be three diftin£l perfons, yet there are not three diftin£l na- 
 tures or effences, but the fame individual nature or efience; 
 the like whereof is not to be found among all the creatures. 
 In one and the fame moft fimple divine elTence, there are three 
 diftindt perfons, who ail partake of the fame infinite effence, 
 not by divifion, but by communication ; fo that the effence is 
 not divided in the perfons, nor yet the perfons feparated from 
 the effence, but only {o diftinguKhed that the one is not the o- 
 ther. And although a finite fingular nature cannot be com- 
 municated to more perfons, but is terminated in one j yet the 
 divine nature, being infinite, may be communicated to more. 
 Thirds This doctrine ferves for the confutation of thePapifts, 
 who, though they profefs that there is but one only God, yet, 
 in effeSl, fet up other gods to themfelves befides him. As thci 
 
 anciciit 
 {a) Amos iii, 4 
 
i6S Of -the Unity cf the Divine E/evce, 
 
 ancient Pagans had their celfefual and terreftrial gods, fo the' 
 Paplfts let up others as gods to themlcives, both in heaven and 
 in earth. 
 
 1. They fet up other gods to themfelves in heaven; as the 
 angels, the virgin Mary, and other faints departed. 
 
 (i.) They iet up angels as gods to themfelves, while they 
 ^ive unto them religious worihip, fuoh vroriliip as is due to 
 God alone. But chielly they worlliip the archangel Michael, 
 and the reft of the angels that \Jiand before God, and wait im- 
 mediately upon him, as they exprefs themfelves. Thefe angels 
 they call +, ** Princes of the royal houfe of heaven, and preli- 
 *' dents of all the churches." And of thefe they reckon feveii 
 by nape, to whofe honour and worfhip there is a famous tem- 
 ple built and confecrated at Rome. And a« they allign to every 
 particular man and woman a tutelar angel, fo they religioully 
 worfliip thefe angels, and pray to them. What is this but to 
 fet them up as gods, in the room and place of God, unto them- 
 felves ? 
 
 (2.) They mate a god, or goddefs, to themfelves of the vir- 
 gin Mary, while they afcribe to her, fupreme power: Yea, a 
 right to command Chrift. They call her *, " The queen of 
 ** heaven, the port of Paradife, the lady of the world, the pa- 
 ** tronefs of mankind, the moderatrix of the whole univerfe, 
 *' the mother of grace and mercy, the fountain of lif^, the light 
 ** of the church." All which are titles peculiar to God and 
 Chrift, or equal to fuch. Again, they pray to her § to com- 
 mand her fon to do what they defire, which is to prefer her be- 
 fore Chrift, And to the honour of the virgin Mary they cele- 
 brate feafts, creci temples, monafteries, altars, &c. and they dc» 
 dicate to her fhips, houfes, cities, colleges, yea, whole king- 
 doms. What is all this but to make her a god ? 
 
 (3.) They make to themfelves gods of other faints departed, 
 while they pray to them with all the rites and folemnities of a 
 religious worfliip, and that for fuch blellings as God alone can 
 give; yea, for fpiritual blelFings, to purge them from their fins, 
 and to infpire them with virtue ij. They fing hymns to their 
 praife, fay mafl'esfor their honour, confecrate times and places 
 for their worfhip, andprofefs to place their truft and confidence 
 
 in 
 -j- y^jig^los coram Deo ajjijlentes. 
 0% Principss auUe cxlejiis^ eccUfarinn omnium praftdes* 
 * Oflic. B, Vug and Pfaiier Marian, in Chemnit, JLxam. pt. 3d. 
 ^ Jure inatris impera Redemptori, 
 jl Ghcinuit. Exam. p. 136. 
 
Of the Unity of the Divine Effence. i^rt 
 
 ih them ♦. Is not all this to make gods of them, by afcribing 
 to them omnifcience, omniprefcnce, and omnipotence, which 
 ire the peculiar properties of God ? And what a vaft number 
 arc they whom they do thus religiouily worftiip ? and f divers 
 of them never had any real being : and of others we have no 
 certainty that they are in heaven ; they may be among the 
 damned for ought we know. 
 
 This popifti worfliip of angels and faints, is a plain revival 
 of the heathens' worfliipping their demons and heroes. Theit 
 canonizing faints anfwers to the fenate of Rome's Apotheofis, 
 that is their enrolling deceafed men among the number of theic 
 gods. And whiit is it that the papills have not a faint for, asl 
 well as the aiitient Pagans a god or a goddels? The Pagans 
 had one -^fculapius for a god of phyfic j but the Papifts have 
 as many peculiar faints as there are difeafes : fhey had Mercu-. 
 ty for the god of tradefmen ; but thefe have a faint almoft for 
 every trade. And whereas the Pagans had rural deities, fo haver 
 the Papifts rural faints. Such an exa£t conformity is there \vi 
 the Romifh church to the antient Pagans in their multiplicity 
 of gods. This is alfo evident in their performing religious wor- 
 fhip to the faints in the temples of the Pagan gods; as is no* 
 torious in their confecrating the Pantheon at Rome to the vir- 
 gin Mary and all the faints, v/hich was by the Pagans dedicat- 
 ed to Cybele and all the gods. And fi^me of their own wri- 
 ters obferve :j:, that this agreement with the Pagans was not bv 
 chance^ but by imitation, and of deiign to allure and gain the 
 Pagans to their religion and profeiTion* 
 
 2, The Papifts fet up other gods to themfelves on earth, 
 Andy I. They make the Pope their god, in afcribing to him eX' 
 orbitant titles and prerogatives; for they expr^fsly call him, 
 iheir Lord God the Pope^ the beji and greatej}^ andfupreme God oft 
 karthy nviftble Beity; and § they afcribe to him an extravagant 
 power, and extravagant homages and fervices are done to his 
 peifon in public folemnities. 2. They make the wafer or hofk 
 in the facrament a god to themfdlves. For, from their faifer 
 bypothefis of its being tranfubftantiated into the very body o£ 
 Chrift, they adore and worfhip it as God, when it is lifted up 
 by the prieft, at the ringing of a little bell. And the hoft is 
 
 VoL.II. N^ 7. Y refcrved 
 
 ♦ See Chcmnit Exam. «W Brcviar Rom. andWVuhy of IdoK 
 f Danger of Popery, page 4 
 
 :| Polid. Virg. de rerum Invent, in the Proem to thefivfi laft books, 
 irt?/?^ Gregory t^e Great, Lib. 9.. Epilt. 71. 
 J More's Myftcry of Iiil<iuiiy, Part L Book 11. C. io» 
 
I JO Of the Unity of the Divine EJfence: 
 
 relerved in a box, and carried in proceffion, and folen-mly ador* 
 ed by all who fee it. What abominable idolatry and prodigi- 
 ous madnefs is tbi?, for men to adore and woifiiip what thsy 
 eat. 3. They make the crof^i their god; the erofs on which 
 Chrift was crucineci : For they pray to it, and that for fpiritual 
 bleflings, and call it their only hope. So that they fet up a 
 piece of wood for their god. And under the name of the crofs 
 they underdand, not only that particular tree on which Chrift 
 was crucified, but any crofs made like it of whatfoever matter, 
 yea, figures or reprefentations of it. They afcribe divers fu- 
 pernatural effects to it, and boaft of many miracles wrought 
 by it. Hence they make a manifold ufe of the crofs, and of 
 the fign of the crofs, afcribing to it a fa notifying, laving, de- 
 livering, and preferving power and virtue. And fome of them 
 f plead for the higheft degree of divine worfhip to the crofs. 
 4. They make gods to themfeives of divers images. For though 
 the learned among them pretend that they do not worftiip the 
 images themfeives, but only thofe that are reprcfcnted by 
 them: Yet this is not according to truth ; for the Counfel of 
 Trent |1 decerns that due honour and veneration be given to 
 images. And in the 2d Council of Nice it is repeated above 
 twenty times, that images of faints are to be adored §. And they 
 condemn them that fay, they are to be reverenced^ and not to be 
 adored. And they attribute to divers images no lefs than a di- 
 vine power,, while they afcribe to them fupernatural effects; 
 fuch as, the averting of thunder and lightening, the expulfioa 
 of devils, the advocation of angels, and the prote(!fi:ionof faints. 
 •I And they pray exprefsly to the image of Veronica, ^* O ho- 
 ** ly picture, purge us from ail fin within and without, and 
 ** bring us tothat countrywherewemayfee the face of Chrift.'^ 
 And it is plain, that much of their worihip lies in their devotion 
 to images: For they kneel before them, and fometimes creep 
 to thenr ; they offer oblations, light candles, and burn incenfe 
 to them •, they fet them on eminent places for veneration ; and 
 they carry them in proceffion, for averting pefts, or hurt to 
 Corns, and for other fupernatural efFe(!^s. 5. They make gods 
 to themfeives of manifold relics. For they boaft and make a 
 
 Ihew 
 
 t Thorn, pt. 3. Qu. 25. Art. 4. Bonavent. L 3. in Sentent. ad 
 X>itli 9. 
 
 [j SefT. 2;. J Aa 6. 
 
 ^ See Pontifical in the Confecratipn of the Image of the Bleffcd 
 Virgin, ar.d in :k<i Confccration of the Image of St. John the Eviia^ 
 ji'-lifi. . - •■ . 
 
O/ the Unify of the Divine Effence, 171 
 
 Hicw of Innumerable relics of Chrift, with refpeft to his in- 
 fancy, with refpe£t to his riper age, with refped to his paffion, 
 «nd with refped to his exaltation : And of manifold relics of 
 the Virgin Mary, of the apoftles, of the niartyrs> and of other 
 faints departed 5 and thefe relics they religioufly worfhip and 
 adore. 
 
 Thus they ma^e many gods unto themfelves, celeflial and 
 terreftrial gods, angelical and human gods, gods of wood and 
 ftone, of gold and filver, the work ot mens hands, a breaden 
 god. Innumerabk are the perfons and things v/hich they have 
 fet up in the room and place of God unto themfelves : So 
 -that they have eutftrlpt the very pagans in their multiplicity of 
 gods. And although they profefs that there h but one only 
 God, yet while they give thit worfnip to others which is due 
 to him alone, they in efle<^ make many gods, and are guilty 
 ©f the groiieft idolatry. Their diltintlion of Latraa and Dulia^ 
 is ridiculou?, and makes nothing for them : For, as the com- 
 mon people know not the importance ot it, fo their learned men 
 are much puzzled how to diftinguifh accurately between the 
 two. And feeing they give that worfhip to others which is due 
 to God only, it is no matter by what name tliey call it. And that 
 which they call JDulia, and give to fain^ts and angels, is in Icrip- 
 ture appropriated to God alone, as may be obvious to them that 
 underftand the original text {}:), And the apottle finds fault 
 with the Galatians, that before their converfion, they didfer- 
 ■ince tfi thetn that were by ^1 attire -tw gods {c). And the v-'orlhip 
 and fervice there condemned, as is clear from the original text, 
 is the fame which the papifts give to faints and angels. 80 
 that no kind of religious worihip, under any name whatfo- 
 evcr, is to be given to creatures, but to God alone. I add that 
 fome of the papifts give that which they call Latriai or fupreme 
 religious worOiip, to other things befides God; as to the crofs., 
 and the hoft in the facrament. 
 
 I (hall conclude this head with a few praftlcal inferences. 
 And, I. Let us blefs God for our reformation from popery. 
 This is a mercy never to be forgx)tten to all generations, and 
 ought alwavs to be remembered with praiie and thankfgiving 
 to God. 2. Let U3 detell and abhor popery, as for their grofs 
 and damnable corruptions in dodrine, and their liorrid cruelty, 
 io alfo for their abominable idolatry, particularly in fetting up 
 others as gods to themfelves befides the true God. 3. Let us 
 |)ity them thvt are under the darknefs of popery, not only in 
 t-he nations abroad, but even here at home. There are fome 
 
 places 
 a) Jvfatth, Iv. 1,©. {/) Gal Iv. 8, 
 
172 €)/ the Unity of the Divine EJfence. 
 
 places belonging to this land where the reformation from po- 
 pery never yet had place, or but of late : And there are forac 
 other places where popery hath been on the growing hand, and 
 gaining ground ; fo that many poor people are deluded, and 
 led away to worfhip fuch things as are no gods. Let us pity 
 them, and pray much for them. 4. Let us take heed that we 
 ourfelves be not deluded, or drawn away to popery, and par- 
 ticularly to join with them in their idolatrous worfliip. For 
 this end, let us get and keep upon our hearts a deep fcnfe of 
 the great evil and danger of Romifli idolatry : Let us make 
 choice of the holy fcriptures for the only rule of our worfhip, 
 SIS well as of our faith : Let us take heed of felf-conceit and 
 felf confidence, and exercife a humble and felf-denied depen- 
 dence on God through Chrirt, for the teaching and conduct of 
 bis Spirit, that he may lead, guide, and eftablifn us, in the 
 good ways of the Lord. 5. Let us manifeft our zeal againft 
 popery on all proper occanons, and particularly in cur zeal for 
 theProteftant fucccfiion. Nothing can have a greater tenden- 
 cy to bring in popery, than promoting the intereit of a popilh 
 pretender to the throne. Therefore let us manifeft and fhew 
 our zeal for the fucctilion to the throne in the Proteftant line 
 of the illuftrlous houfe of Hanover, as that we will ftand by, 
 and earneftly contend for, by ail means proper to us in our place 
 and flation. 
 
 SERMON LXXXIV. 
 
 Fourthi ^ I ^HTS Do£lrineferyes to confute the Socinians, who 
 % though they impioully and blafphemouily hold 
 Chrift to be a mere man, yet call him true God, and the great God^ 
 and own that religious worihip is due to him. They deny that he 
 is God by nature, but only by office and favour, and in a fecon- 
 clary and inferior manner. Hence they diilinguiOi between an 
 increated and created God, an independent and dependent God, 
 a fupreme and fubordinate God. What is this but to introduce 
 a plurality of gods into the Chriftian faith ? And vi'hen they 
 admit two gods, what reafon can they give why there might 
 not be a great many more. It is plain, * that they cannot ac- 
 •quit themfclves from the charge cf abominable idolatry, while 
 they give divine worihip to him whom they hold to be a mere 
 
 creature, 
 
 * /« idjiafriam ivciJes, quuiv dofnimwi verc ron fatearis , adore f- 
 (jue^ iilmn quern Deo Fairs conjutjtantiaierii ejjl' non credas, fed pot i us 
 CTcaturam. CjrriL Theiaur. L. 2..C. i. 
 
Ofihe Umiy of the Divine Effmce, ,1^3 
 
 creature, and not God by nature : For the apoftle dcfcribes i- 
 dolatry to be, the gw'mgftrvicey or worfhip, to things which 
 
 ^y nature sre no gods {a). 
 
 Fifthly^ This do£li ine fcrves to confute a fat of men v/ho 
 h^ve extended the power and prerogative of kings and princes 
 beyond meafure. Some court-parafites and flatters have kept no 
 bouiids in their alTeilians evevi about the commanding power 
 of the magiftrate» as if v/c were bound to obey whatever he com^ 
 jnands, without any trial or examination ; and if the magif- 
 trate comniand what is unlawful, then, fay they, he is anfwer- 
 ^bleto G®6 for commanding, but we are not chargeable v/ith 
 guilt for obeying. I have fomctimes had occafion to hear with 
 fnine qwn ears much to this purpofe from that fort of men ; 
 And it is very agreeable to what fomc h ave written on that head *. 
 i^nd in the late times of our fad defe£tiQn, the eftates of p-^r- 
 Uament in Scotland afcribeH unto the king fuch an al>folute 
 suthcrity as obliged the fuhje6i:s to obedience without refervef. 
 And the people of God were reproached with dilloyaUy, and 
 fuffered grievous perfecuticn, for their fimple non-obedience 
 to the iniquitous coi;nmands of the magidrate. What is all this, 
 
 but 
 {a) Gal iv. 8 
 
 * In cafes and difputes of public concernment, private men are not 
 '^xo^ixXy fut juris. They have no power over their own aftions : They 
 are not to be direAed by their own judgments^ or determined by their 
 own wills, but by the comniands and determinations of the public 
 confcience. And if there be any fin in the command, he that Impofed 
 it fhall anfwer for it, and not I whofe whole duty it is to obey. The 
 commands ot authority v/ili warrant my obedience; my obedience 
 will hallow, or at leaft excufe my a^ion, and fo fccyre me from fin, 
 if not from error. 
 
 Dr Parker's Preface to Br aynhall^s Vindication. Page ^O^, 
 
 \ K James VII. Parl.i. SefT. r Adl. 2. The eftatea of parliament 
 declare, that our kings weie invefted with abfolute authoitty: and 
 that they abhor and detell — all pnnciples and pofitions which are 
 contrary or derogatory to the king's facred, fupreme,abIolute power 
 and authority ; — ^-and that they hold themfelvea obliged — to affure 
 all his enemies, who fhall adventure on llie difloyaUy of difobeyu^-g 
 bis laws, or on the impiety of invading his rights, — ihat they hrmly 
 refolve to give their entire obedience to his majefty v^iihont refcrve. 
 
 Nota. Molt of lh€ laws enabled in that parliament are declared 
 impious and intolerable gr.evantes, by the meeting of the ettatts, 
 April 1 3, ann. 1689. And the forefaid a6t, except in fo f^r as con- 
 oerns the annexation of the excife to the crown, together with many 
 other ads of that parliament, are refcinded, by K. \V I'liani aud <^ 
 Mary, Pari. 1. Sefl. 2. Ad 2 81. 
 
iy4 ^} i^^ Unity of the Divine Ejfence. 
 
 but to make a god of the magiftrate, yea, to honour him above 
 God ? It is to give the magiftrate an abfolute, and God a li- 
 mited obedience; to juftle God out of the throne, and put the 
 magiftrate in his room ; to fet man upon the throne of God^ 
 and God at the footftool of man. It is a facrilegious ufurpa- 
 tion of God's prerogative : For it is his peculiar prerogative, 
 that his will is the rule and meafure of what is juft and good. 
 Certainly, whatever princes enjoin by their laws, is to be tried 
 and examined by the holy fcriptures ; This examination and 
 judgment of private difcretion is what all Proteftants general- 
 ly plead for in divers controverfies between the papifts and us, 
 and without which we muft transform men into brutes f . And 
 fubje^ls do not hereby make themfelves their prince's judges, 
 but only judges of their own actions, in judging, fo far as con- 
 cerns themfelves, whether the acts of obedience required be a- 
 greeable to the unerring rule of the word of God. And this 
 is the more neceflary, conftdering the account they rrwx^ give of 
 themfelves unto God (b). Again, the afcribing an abfolute and 
 unlimited power to princes is horridly blafphemous, and gives 
 great advantage to the papifts in the controverfy between them 
 and us about the pope's infallibility. 
 
 To conclude this head, let us blefs God, that the iniquitous 
 laws and commands of princes are not our trial at this time. 
 But if ever it (hall be yoyr lot, to live in fuch times and places 
 of the world where this may be your trial, remember then that 
 it is better to obey God than man [c). None can reward your 
 obedience as God can do. Men may give you lands and eftates, 
 and places of profit and preferment; but they cannot give you 
 a crown of glory that fadeth not away. None can punilh your 
 flifobedience as' God can do. Men may kill the body ; but 
 God can deftroy both foul and body in hell, God can fecure 
 you againft ail the wrath and threats of men, for not obeying 
 their iniquitous laws : But all the princes in the world cannot 
 fecure you againft the wrath of God, when his law is broken. 
 
 Ufe 2. For inftrutlion : In feveral particulars. 
 
 Injlr. I Is ths true and living God but one only ? Then, 
 what caui'e have we to blefs the Lord, that we have the only 
 
 true 
 
 \ ^tii hoc ii^ Hcium privatis eripiunfy honmief in helluas plane trans- 
 frjrwant. Cuvi igttur dogma proponitur ctedendutu, aut praccptum a- 
 itquid faciendum^ quia credere b facere Junt aSius viei/ft 7ne honiinem 
 rutiotiis par t':ci pern prupftare velhfiy cxaininare opportet quicqiiid propQt 
 nitur ad Jcicntiarn fAjeam. Daven, de Judice. Cap. 3. 
 
 ^b) Horn. xlv. iz. (c) A£ls V. 2^'. 
 
Of the Unify of the Divine F.Jfence . t7C 
 
 true God clearly revealed and made known to us in his blelTcd 
 word ? How many in the world do this day fit in darknefs, and 
 know nothing of him ? Though many of the heathens had a 
 notion of the unity of God, yet they knew not who he was. 
 Excellent to this purpofe is that text : This is life eternal ^ to knoiu 
 THEE, the o?ily true God, and J ejus Chrijl ivhom thou hajlfent{d), 
 O what caufe have we to be thankful, that we have been boru 
 and brought up in fuch an age of the world, and in fuch a cli- 
 mate, where the only true God is clearly revealed to us ? This is 
 owing to the good providence of God, who hath determined the 
 times before appointedy and the bounds c/'mens habitation {e). To 
 have the knowledge of him who is the one only God, is a great 
 blefling; efpecially if he hath favingly revealed himfelf to you. 
 For this our blelled Saviour thanks the Father on the behalf of 
 his people : Itha7ih thee^ Father ^ Lord of heaven and earth t that 
 thou hafi hid thefe things from the ivife and prudent^ and haji re- 
 vealed them unto babes {f). O, what caule have we to admire 
 his grace and goodnefs to us, that having hid the knowledge 
 of himfelf from many wife and learned men^ he hath revealed 
 himfelf to us ! 
 
 Inflr, 2. How miferable is their cafe, who have God for their 
 enemy ! He is the one only God; therefore, if he be againft 
 you, it matters not who be for you. When he is your enemys> 
 none elfe can deliver you ; for he is God, and there is none 
 elfe. O, how miferable and helplefs will you be, when he a- 
 rifeth to execute his wrath ? For there is no other god in hea- 
 ven or earth, that can deliver you out of his hand. 
 
 Injir. 3. Is it fo, that the true God is but one only I Then» 
 they are happy who have him for their God. He is the one 
 only God ; therefore if he be for you, ivho can be againjl you {g) I 
 Ye whofe God the Lord is, have but one Mailer to pleafe, and 
 one Benefaflor to feek unto. Better one than many. Make 
 him your friend, and then your bufinefs is done, and your hap- 
 pinefs fecured. Many gods are not needful. To your happi- 
 liefs there needs no more but this one only God. There is 
 enough in this one, fo that you are happy enough in him alone. 
 The more you content yourfelves with this one only God, the 
 happier you are. Better one fountain than a thoufand cifterns; 
 one all-fufficient God, than a thoufand infufEcient ones. He 
 fir etched out the heavens alone ^ and [pre ad abroad the earth by him- 
 felf {h) \ and there was no (Irange god with him.- W hat a hand 
 
 and 
 
 id) John xvii, 3. {e) Ads xvii. 26. (/) Matth. xi. 2%. 
 {g) RoiR» viii. 31. {h) Ifa. 2.!iv, 24. 
 
i 75 t)fthe Unity of the Divine 'Ej/ehCK 
 
 and arm muft he have, and how wife muft he be, who rrlid^ 
 all thefe alone, having no help from any other ? O, there ig 
 none likt your God. Amojig the gods there is none like him Other 
 gods are but new upilarts : But your God is /rem everlafling ti 
 everlaj}in<^ God (i). They have no power to help their worfiiip- 
 pers : They are vanityy and the luork of errors [k) : But he hath 
 all power in his hand. What can he not do for you ? They 
 are but dead idols; but he is the living God. All the nations 
 ufed to boafl of their gods; but none have fuch a God to boaft 
 of is you have. He is too hard for all the gods of the nationsj 
 and can eafily baffle them all. This is youi* happlnefs who be^ 
 lieve in Chrill, that you are taken into covenant with this nne 
 only God. 
 
 If/e 3. For reproof, to many carnal proftfled Proteflants, 
 who, though in word they profefs that God is one only, and 
 give external wor(hip to him alone, yet pra6lically Ut up other 
 things as gods unto themfelves befides him. And indeed none 
 are carelefs of getting a faving interell in the true God, but 
 have other gods befides him. There is no man but muft have 
 fome god or other ; fomething on which he placeth his af* 
 feftion moft, that he loves and refpe£ts abote all other things, 
 and that hath dominion over him. If the true God be not 
 your God, you have doubtlefs fomething elfe fet up in his room. 
 I am afraid it may be faid of many of you, that you have fet up 
 your idols in your hearts (/). As there is outward grofs idolatry^ 
 io there is inward heart idolatry. The firft commandment im- 
 plies as much : Thoujhalt have no other gods before me. Thefe 
 words, before me, amongll other things, imply the fpirituality 
 of the command. You may have other gods before the Lord, 
 though you have none before the world. 
 
 The great idol-god that the moft part of profefied Chriftians 
 fet up to themfelves is felf. A man's felf is naturally a god unto 
 him. Hence it is that felf denial is the principal and firft lef- 
 fon in Chriftianity. If^^y '«^^^ "^i'l ^oine after me^ fays Chrift, 
 let him deny himfelf (m). If we faw into the fecrets of mens 
 hearts, we would fee the moft part of men ferving and wor- 
 ihipping themfelves. And, i. Many will be fubjc6t to none, 
 but to their own will. Like thefe, who faid, As for the word 
 that thou hafl fpoken unto us in the name of the Lord, we ivill not 
 hearken unto thee. But ive ivill certainly do nuhatfoever thing^goeth 
 firth cut of Gur civn mouth {h). Men natUFal'y aff^^ a lovc- 
 
 reignty, 
 
 , {i\ Pfal. Ixxxvi 8. Deut.xXJ(lI. 17. Pfal. xc. 2. (^) Jer. x. 15. 
 (/; Kzek. xiv. 3. {?/?) Matth. xvi. -24. (/>} Jer. xliv, 16, 17. 
 
Of the Unity of the Divine EJJence, 1 77 
 
 rcignty, and cannot endure that any other fiiould lord it over 
 them- That is practically their language, Our lips are cur 
 own, who is hrd over us {0) P Ihey would have the fovercign 
 command of their own adions, and will not be controuled 
 by another. Like thofe who gave this return to God*s call to 
 repc:ntance : There is m hope, hut ive will lualk after our own de- 
 vices 8cc (/)). 2. Many have an immoderate and Inordinate love 
 unto themfelves, which is predominant and prevalent in their 
 fouls. Fheir love to themfelves (liuts out love to God and their 
 neighbour j and they prefer their own private intereft to the 
 public. 3. Many depend on themfelves. Some depend on 
 their own wifdom, as if that were fufEcient to direct their 
 way Others depend on their own righteouinefs, as if it were 
 fumcient to commend them to God, and bring them to hea- 
 ven. 4. Many aim at themfelves in all they do, and make them- 
 felves the end of their actions. They fet up felf at the end of 
 every acSlion, and juftle out God, and refer all they do to tVeir 
 own pro{it, or their own honour and advancement. Thus felf 
 is fuffered to ufurp the rights of the Godhead, and is fet up in 
 the room and place of God. 
 
 Well then, when you will take your own courfe, and are 
 obftinate for doing your own will, and walking in the ways of 
 your own heart, and will not be controuled by admonitions 
 and reproofs : Or, when you doat upon and over-love your- 
 felves i or admire youifelves, becaufe of your gifts, parts, and 
 excellencies ; and are carelefs how it go with the public, fo 
 your own mterefts profper : Or, when you make your own 
 bofom your oracle, and are confident of your own wifdom, as 
 if ycu could do well enough without God : Or, when you truft 
 to your own righteoufntfs, and think to be faved by your own 
 doing: Or, when you make ufe of religion to ferve your own 
 turn, and bring about your carnal ends •, and put yourfelves 
 upon a profeflion of religion, from a profpeft of fome world- 
 ly advantages to be had by it ; and aim at yourfelves, ycur own 
 profit or repute, in all your public aclifigs and appearances for 
 God ; In all thefe and the like cafes you make felt your God. 
 
 More particularly, there are thefe three that the moft part 
 of men fet up as gods unto thtmfelves. 
 
 I . Many make the devil their god. The poor Indians wor- 
 Ihip him bodily. But you may readily think it ftran^e, that 
 1 fhould fay, that any within the church have the devil for 
 
 Vol. II. N^ 7. Z theit 
 
 («?) Pfal. xii- 4. (^) Jer. xvili. II, 12. 
 
»7^ Of the Unity of the Divine E-ftnce, 
 
 their god. But the Jews might on as good ground think ftrange^ 
 when Chrift told them that the devil was the father {q). All 
 wicked men have the devil for their god and father. He i& 
 the god of this ivorld (r) ; that is, of the unbelieving, unrege- 
 nerate world. When you will do the devil's work, and heark- 
 en to his fuggtltions, and practically prefer them to the laws 
 of God •, then you make the devil your god, and fct him up 
 in God*s room. 
 
 2. Many make the world their god. And here again thers 
 are, if I may fo fay, three lelTer deities, profit, pleafure, and 
 honour; or, as the apoftle terms them, ne liifl oftheftfhy the 
 lufl of the eye:^ and the pride of life [s) ; called by fome, the un- 
 regenerate luor/d's trinity, i . Ihe covetous man makes his gold 
 and money his god. Therefore covetoufnefs is called idolatry; 
 and the covetous man is called an idolater (/). When you fet your 
 hearts on worldly things, io that they wholly divert you from 
 duty, or habitually dillraCl: your hearts in duty, and youfpend 
 your time and ftrength iik the purfuitof them, then you make 
 thefe things your gods f. 2* The voluptuous man makes his 
 pleafui'es his gods His^ci is his belly: And \i^ferves not the 
 Lord Jefus Chrift, but his oivn belly («). When you let loofe 
 therein , and give up yourfeives to fenfual delights, and are 
 lovers ofpleafures ftiore than lovers of God {x)y then you make a 
 god of pleafure. 3. The ambitious man makes his honour and 
 reputaiion his god. This is what his heart is moft fet upon- 
 Honoi^r fne before the people {y)y faid Saul. When you are ready 
 to proilitute your foul and confcience, for worldly greatnefs 
 and grandeur, or places of honour and preferment ; or, all 
 you do in religion is, that you may get a name, and maintain 
 your reputation with yOur Chriftian neighbours : Then you 
 make a god of your honour and repute. 
 
 3. The flefh, or the corruption of nature, is that which ma- 
 ny fet up as a god unto themfelves. Therefore carnal men are 
 faid, ta ivalk after thefejh [^). The flefh is the governing prin- 
 ciple in them, and they are wholly carried away with the in- 
 clinations and defires of corrupt nature. When you give the 
 
 flefli 
 
 (7) John viii. 44. (r) 2 Cor. iv. 4. (/) i John ii. 16. 
 
 (/) Col. ill. 5. Eph. V. 5. 
 
 -p Avarus auruTHf Guhftts ventreni, Libidinofus Venem <b Beel^ 
 pkegor edit. Lafciva 7?mliert qu^ cum in Delicifi tnortua eft, ad^rat 
 venereal voluptates. Hieron. in Amos, C. 4. 
 
 («) PhiLiii. 19. Rom. xvi. 18. (^) 2 Tim, iii. 4. (y) 1 Sam. 
 XV. 34. (r) Rom. viii. I. 
 
Of the Unity of the Divine EJJence, 1 79 
 
 fiefti Its full liberty, and can deny yourfelves in riotblng, and 
 cocker every fleflily appetite \ and are carelefs whether God 
 be pleafed or difpleafed, fo yoa may get the flefh pleafed, then 
 you make the flefli your god. 
 
 Thus we fee how many things there are which even profef- 
 fed Proteftants fet up to themfelves in the room and place of 
 the true God. Many profefs to own God, and that he is their 
 God, yet they have other gods befides him. Many of you, 
 if challenged for this, would inftanily deny it, and that with 
 an afi'everation and averfation, God forbid that I ihould have 
 ^ny other God. Yet it is plain that there are other things on 
 which you bellow your hearts and afre6lions, or upon which 
 you employ your time, iirength, and parts, more than upon 
 God. Therefore Satan hath bewitched you, and your own 
 hearts have deceived you, when they perfuade you, that yoii 
 have no other god but the true God. 
 
 S i: R M O N LXXXV. 
 
 IN profecuting this purpofe a little further, I fhall, i. Give 
 fome marks and chara£ters whereby you may know what 
 thefe things are that many fet up unto themfelves in the room 
 and place of God. 2. \ Ihail endeavour to hold forth to you 
 the great evil of this. 
 
 Firjiy The marks and characters are thefe following. 
 
 1. That is your god which you have a predominant and \m^ 
 moderate love unto. What is it that lies neareft your heart? 
 If the world lie nearer; if a hufband, or a wife, or a child 
 lie nearer your heart than God doth, thefe are your gods. 
 Whatever earthly thing it be, the enjoyment whereof af- 
 fords you more delight than any thing elfe, or the want where- 
 of grieves you exceffively, even more than the want of commu-, 
 nion with God, to be fure you make a god of it to yourfelves ; 
 it hath too much room in your heart. Oh, how much of this 
 is to be found amongtt us ! 
 
 2. That is your god that you r^re under the power of, fo that 
 you voluntarily fubjed^ your foul unto it, in a way of fervice 
 and obedience : For, fuch afubjeclionof foul is a tacit acknow- 
 ledgement of fupremacy and fovereignty. Well then, confider 
 what it is that you are at moil pains for, or that getteth mod 
 of your time^ Iirength, and labour, or that you fv^t yourfelves 
 mod to pleafe. When you obey the devil, and do his work, 
 and habitually and eafily hearken unto his temptations and 
 fuggeftions, then the divil is your god. When you obey the 
 
t8o Of the Unity of the Divine Efence, 
 
 fltffli, and follow the di6lates of your corrupt nature, and are 
 fet to do whatfoever your corrupt hearts bid you do •, and your 
 life, ftudy, and labour, are employed in pleafingthe flefh :Then 
 the flefh is your god. When you confult fleOi and blood 
 whether you fhould obey God or nor, this is to authorise fltfh 
 and blood above God. Once more, when you yield obedience 
 to the laws of men, in contradiction to the laws of God, and 
 lubject your foul and confcience to them-, what i6 this but 
 to fet man upon the throne of God ? 
 
 3. That is your god that you trull to and depend upon. For, 
 truft and dependence is a tacit acknowledgement 01 a fuilici- 
 ency in that which we depend upon. Well then, that which 
 you place your hope and confidence in, as that which can do 
 great things for you, and make you happy, and Hand you in 
 ftead, expefting your happinefs from worldly things, that is 
 your God. This is wkat Job renounceth, If I have made gold 
 nty hcpe; or have /aid to the fine gold, Thou art my confidence [a]. 
 Again, when you put your truft and confidence in men or 
 horfes, in armies or navies, for fafevy and prote£lion, v:£lory 
 and fuccefs ; what is this but to put thefe things in the room 
 and place of God } Further, that is your god which you de- 
 pend upon, and have your reeourfe unto, in your ftraits and 
 extremities* fo that your heart is taken off from running to 
 God, or relying on him. Solomon tells us. The rich man's 
 luealthy is hisfirong city [b). If he abound in wealth and rich- 
 es, he thinks he is well made up. If he be in danger, he 
 trufts his money will redeem him : If dearth and famine come, 
 he trufts his money will provide for him : If the peftilence 
 come, he trufts his money will carry him to fome other part 
 of the world : If he fall into the hands of enemies, he trufts 
 his money will be his ranfom. Thus, many place their con- 
 fidence in their riches, and fo make a god of them. Others 
 truft in their power and ftrerigth, or in their wifdom and poli- 
 cy : Which is plainly to make gods of thefe things. 
 
 4. That is your god which you make your chief and princi- 
 pal end and fcope in what you do, and beyond which there is 
 nothing you aim at. It is an honour peculiar to God alone, 
 to be the chief and ultimate end and fcope of all our aftions^ 
 Well then, when you bufy yourfelves about the world, and are 
 diligent in your lawful calling and employmentSj that you 
 may have great wealth and outward abundance, and you aim 
 at nothing beyond that, then wealth is your god. Again, 
 when you eat and drink merely to gratify your fenfual appe- 
 tite^ 
 
 {a) Job xxxi. 24. {h) Prov. x. 15. 
 
Of the Unity ofths Divme Kjpnce. l8f 
 
 the, and to fill yaur belly ; then your beliy is your god^ Once 
 more, when you perform duties, or attend ordinances, or 
 make public appearances for God and religion, that you may 
 have glory and praife from men, then your credit and reputa-» 
 tion is your god and idol. 
 
 5. That is your god which is the chief objetl of your delight 
 and complacency. When your chief delight and contentment 
 lieth in pleafing the flcfli, and this gives you ajoy and reft of mind, 
 and choketh all delight in God ; then the flefii is your god. 
 Again, when the enjoyment of any worldly thing quiets your 
 mind, and folaceth your foul, under the guilt cf many wilful 
 fms, and all your foul-dangers; then that worldly thing is your 
 god. So it was with that rich man that fung a requiem to his 
 foul J Sou/, thou haji much goods laid up for many years , take thine 
 eafe, eaty drinky and hs merry [c) ; when that peace, pleafure, 
 and delight that you daily feed upon, is brought from the 
 world, then the world is your god. 
 
 6. That is your god which is moft the object of your fear. 
 When you fear man more than God, this is to fet up man a- 
 bove God. Now, it is a fign that you fear man more than God, 
 when the fear of man proves a fnare to you, by driving you to 
 fm -, as it did thofe who did not confefs Chri/i^ leji theyjhould he 
 put out ofthefynagogue {d). So that men may be guilty of idol-- 
 izing and making gods even of their very enemies whom they 
 hatej when they fear them that can only kill the body, more 
 than him that- can deftroy both foul and body. 
 
 7. To conclude : that is your god which alienates and e- 
 ftranges your heart from God. That which is fo much in 
 your mind, that God is juftled out, and your thoughts are fo 
 much bufKd about it, that God is not in all your thoughts, 
 or the thoughts of him are great ftrangers to you, that is your 
 god. That which courts your heart continually, io that you 
 have little or no heart for any thing that is good \ that w^hich 
 leads and carries your heart, fo that you are habitually divert- 
 ed thereby when about duty, meditating, or praying, or read- 
 ing, or hearing the word ; that is your god. 
 
 From all this it appears, that there is much inward heart i- 
 dolatry, though there be no open grofs idolatry among us. 
 Many of you let up idols and ftrange gods in your hearts, 
 though you have none fet up in your houfes. 
 
 Secondy 1 proceed to fliew you the great evil of this inward 
 heart-idolatry, i. The fin is great. 2. The mifcry is great. 
 
 And 
 
 (c) Luke xii. 19. {d) John xll. 42. 
 
l82 Of the Unity of the Divine Ejfettce, 
 
 And what I am to fay on thefe heads is applicable alfo to' 
 outward grofs idolatry. 
 
 ic To fet up any thing whatfoever in the room and place of 
 God unto ourfelves is a great fin. For, 
 
 (i.) It is a denying of God. Hence Job fays, ]f I have 
 made gold my hopey or have /aid to the fine gold, thou art my confi- 
 dence. If I rejoiced hecaufe my nvealth was great ^ and hecaufe mine 
 hand had gotten much, \2fc — I JJjould have denied the God that is 
 above (e) Thefe laft words are applicable to ail that goeth be- 
 fore. To make gold your hope and confidence, is as truly a 
 denial of God, as the wor{hipping of the fun, moon and 
 ilars. For, feeing it is his prerogative to be God alone, there- 
 fore to fet up any other for your god, is in effe£l to deny him. 
 And feeing there is an utter inconfiftency between the having 
 the true God for your God, and the having of any other ; 
 therefore the fetting up any other, is a renouncing and re- 
 jefting him from being your God. When you give that room 
 in your heart, that love, or fear, or truft to any other, that 
 is only due to God, then you have denied the God that is a- 
 bove. 
 
 (2.) It is a great diftionour to God. It is a great dlfparage- 
 ment and indignity done to him, to prefer other things before 
 him, or to love other things better than him: For nothing can 
 come in competition with the great God, but what is infinite- 
 ly below him. The combined excellencies of all the creatures, 
 being laid in the balance with God, do not bear fo great a 
 proportion as a feather to a mountain. To forfake God for 
 the world, or for a vile luft, is to leave a treafure for a trifle, 
 a mountain of gold for a heap of dung, yea, ail things for no- 
 thing. You look upon the Gaderenes as worfe than fwine, 
 becaufe they preferred their fwine to Chrift: And what bet- 
 ter do many of you, who prefer mere trifles to the great God, 
 yea, a foul-murdering luft before him f I 
 
 (3.) It is a robbing God of his fovere'gnty. As the fetting 
 up of another in the government, inftead of the lawful prince, 
 is rebellion and ufurpation : So, to give to any other that ho- 
 mage of fcrvice and obedience, or that truft and confidence, 
 which is only due to God, is to afcribe unto it that fovereign- 
 ty which is proper to him alone. It is to juftle him out of his 
 throne, to take the crown off his head, to wreft his fceptre 
 
 out 
 (<?) Job xxxi. 24, 25. 28. 
 
 ■j- IJoklafria Deo frandem facit, bonores Hit fuof denegans^ 6" 
 confer Cfii aliiiy ut fraudi etiavi contumeiiajn conjungat, 
 
 TeriuU. Lib. dc Idolol. c. 2. 
 
X)f the Unity of the Divine Ejfenct. 183 
 
 out of his hand, to beftow it upon bafe things that are infi- 
 nitely below him. 
 
 (4.) It is fpiritual adultery in profefTors of the true religion. 
 Hence the Lord fays to his ancient people, Plead nvith your mo^ 
 ther^ plead; for fie is not my ivife^ neither ami her hujband^ &c (f). 
 As if he had faid, She hath committed adultery by defiling her- 
 felf with idols, and fo hath broken her faith to me; therefore 
 I will divorce her ; (he is not my wife. Hence alfo fuch as 
 kept themfeives from Romifti idolatry are called virgins (g). 
 This is applicable alfo to inward heart-idolatry; therefore fuch 
 idolaters are called adulterers [h). They are chafte virgins to 
 Chrift, who keep their hearts for him, and do not willingly en- 
 tertain other lovers. But when you fet up idols in your hearts, 
 and hug and embrace ftrange lovers, this is fpiritual adultery r 
 It is contrary to the marriage-covenant in which you virtually 
 engaged by baptifm. 
 
 (5.) It is a great affront to God. This is implied in the reafon 
 annexed to the firll commandment : Thou fb alt have no other gods 
 BEFORE ME. You cannot fet up to yourfelves another god, 
 but it is done in his fight and prefence, and while he is look- 
 ing on. Said king Ahafuerus of Haman, Will he force the queen 
 alfo before me? So fay I to you, will you affront God to his face, 
 and fet up another god while he is looking on ? This is as if 
 a wife would commit adultery even in her hulband's prefence. 
 
 (6.) It is the height of folly and madnefs: For thefe things 
 that you fet up as gods unto yourfelves can never fupply the 
 room and place of a god unto you ; they cannot help and de- 
 liver you, nor blefs you and make you happy : Therefore it is 
 great folly to make choice of them; efpecially confidering that 
 the great God offers himfelf to be a God to you upon very 
 gracious terms. You who fet up any other in the room and 
 place of God, greatly prejudge yourfelves by your own choice, 
 in refufing him who is infinitely better. "What madnefs is it 
 to forfake the fountain of living waters % for broken ciflerns (0. To 
 forfake God, the fountain of all happinefs, for broken citterns- 
 that can hold nothing at all ! 
 
 (7.) It is a praiStice worfe than that of pagans. Hence the 
 Lord chargeth the Jews with dealing worfe with him than the 
 heathens had done with their idols: Pafs over the ifles of Chit- 
 tiniy and fee; and fend unto Kedar^ and corftder diligently ; and, 
 fee if there be fuch a thing. Hath a nation changed their gods^ ivhich 
 
 arg 
 
 (/) Hof. if. 2. (g) Rev. xfv. 4, 
 
 (h) Jamea iv. 4. (;j Jer. ii. 12, 13. 
 
1^4 Of the Unity of the Divine Ejfence, 
 
 trre yet no gods ? But my peo^/e have changed their glory for that 
 ivhich doth not profit {k). 1 he heathens do not change their 
 gods, though they be but idols and faife gods: Therefore it is 
 unparallelled wickedncls for any of you, who (land foiemnly 
 engaged that the Lord (hall be your Gk)d, to change him, and 
 that for mere vanities and vile lufts. Let heathens and pa- 
 gans blufh and be aihamed at fuch impiety 1 
 
 2. Your mifery is great, in fitting up other things in the 
 room and place of God unto yourfelves. For, 
 
 (i.) Thefe things cannot be a God to you; as I hinted al- 
 ready. It is plain that your vile lulls cannot be a God unto 
 your fouls ; and it is as true, that the world and the things there- 
 of cannot be fo. Your worldly enjoyments cannot make you 
 happy; they cannot blefs, content, and fatisfy your foul. No, 
 no; they are all vain and empty in this refpe^l. Vanity cfva^ 
 titties y faith the Preacher ; all is vanity (/). And they are tranfi- 
 tory and perifhing things , that periih with the very ufing of 
 them, and fo cannot accompany you into eternity; therefore 
 they can never be a God unto you. Though they have the 
 room and place of a Gk)d, by your inordinate love to them, and 
 that truft and confidence which you repofe in them; yet they 
 cannot acl the part of a God to your foul. This will be evi- 
 dent to you in a day of diftrefs : 1 hey cannot be a God to you 
 then. What will you do when diftrefs and trouble cometh up- 
 on you, and you (hall be furrounded with troubles without, and 
 filled with fears, griefs, and forrows within ; and God (hall fay 
 to you, as to that people, Go, and cry unto the gods ivhich ye have 
 chofen; let them deliver you in the time ef your tribulatim: And, 
 tvhere are thy gods ivhich thou haji made thee ? Let them arifcy if 
 they canfave thee in the time of thy trouble m)? Thefe things that 
 you fet up in God's room, can neither deliver you from trou- 
 ble, nor comfort you in trouble ; nor fave your foul from the 
 wrath to come. 
 
 (2 ) They fhall be fo far from being gods unto you, that 
 they fhall prove your tormentors. There is nothing that robs 
 God of your he?at, but will prove your tormentor fooner or la- 
 ter. Vv^hen God awakens your confcience, and lets you fee 
 what a mad and foolifli choice you have made; or, in a day of 
 trouble, when you know not what to do, being deititute of 
 friends and comforters ; how will it gall you to the heart, and 
 lack your foul with horrors of confcience, to think how you 
 have flighted the great eternal God, and prefcred bafe things 
 
 before 
 
 [k] Jer. il lo, II. (/) Eccl.i. 2. (w) Judges k. 14. Jer.ix, 28, 
 
Of the Unity of the Dlnine EJjtiu^. r g^ 
 
 before him ! I aflurc ycu, an awakened confcicnce is z fore 
 place ; and all the world cannot give you a piaifter for it. And 
 I add,that your choice of other things hefides God will great- 
 ly aggravate your mifery in hell. What do the damned in hell 
 think of their choice, when all their good things are paft ? The 
 folly of their choice is a great part of their mifery and torment. 
 Hence Abraham is brought in fpeakingto the rich glutton, Re* 
 member that thou in thy lifetime rcceivedfi thy good things y and like^ 
 ivife Lazarus evil things : But now he is comforted, and thou aft tor- 
 mented {7i). Thefe things that you fet up for gods to your foul, 
 will bur provide matter for the worm of an evil confcicnce to 
 gnaw upon to ail eternity. 
 
 (3.) Your fetting up other things befid^s the Lord to be your 
 god, will bring down the heavy wrath of God upon you : For^ 
 the Lord is 'd jealous God, and cannot endure that other things 
 fhould rob him of his glory and honour. His jealoufy implies 
 two things, I. His tendernefs of his honour. His glory and 
 honour is very dear to him; and he will not lofe one tittle of 
 it. / am the Lord, fays he, that is my name, and my glory will I 
 not give to another, neither my praife to graven images [o). As if he 
 had faid, I will not, and therefore fee you to it that you do not, 
 give away my glory. 2. His terriblenefs in cafe of his dlfho- 
 nour. Hence Mofcs fays, The Lord thy Gcdis aconfumingfire^ 
 even a jealous God [p). Jeahufy^ faith Solomon, is the rage of a 
 man^ [q) ; fo the j.^alcufy of God is the rage and fury of God. 
 God will {hew himfelf terrible to you v/ho rob him of his giory, 
 by fetting up other things in his room. Their forrows fJjall be 
 multiplied that hafien after other gods (r). We have in fcripture 
 two remarkable inftances that clear this. One is of Eli : Why- 
 did the Lord punifh him fo feverely ? What was his frn ? It was 
 this, hegave the honour of God unto his fons; as the Lord tells 
 him, Thou honoureji thy fins above me (i) The other is of Herod : 
 He made an oration unto the people ; whereupon the people gai^e a 
 fjout^ faying^ It is the voice of a gody and net of a man. And iminedi- 
 ately the nngel of the Lordfmote him, and he ivas eaten ofiuorms [t) .• 
 Why ^. Becaufe he accepted the applaufe, and gave not God the 
 glory. Eli finned in giving the honour of God unto his fons; 
 and Herod in taking it to himfelf: But God taught them both 
 how dear his glory was to him. If you rob God of his glory, 
 by fitting up other things as gods unto yourfelves, he will 
 make you know to your coft, that h© is God, and that he alone 
 is to be worfhipped. 
 
 VoL.ILN^;. A a SERMON 
 
 (n) Lukexvi. 25. {0) Ifa xlii. 8. {p) Dent, iv. 24. (?) Prov. 
 V!> 34- (^) Pfal.xvi 4. (/) I Sam. ii 29. (/} A^ffxii. 22.23, 
 
i3«5 Of the Unity of the Divine EJflnce, 
 
 SERMON LXXXVI. 
 
 life 4. TT'O R. dehortatton. O take heed of the fin of idoTa- 
 r try, in fetting up other things in the room and 
 place of God unto yourfelves ; and giving to them that wor- 
 ihip, or thefe religious refpeCts, that are due to God alone. 
 Let me here warn you, both againft outward grofs idolatry^ 
 and againft inward heart-idalatry. 
 
 Firft, Beware of outward grofs idolatry, in having and wor- 
 fliippii]^' other gods beiides the true God with the outward 
 man. From this the apoftle deborts us, Little children^ keep 
 yourfelves from idols {a). Bleffed be God, we are not at prefent 
 in danger from temptations to Pagan and heathen idolatry* 
 But I warn you efpecially to take heed of Romifli idolatry, in 
 worfhipping faints and angels, and divers relics and images^ 
 and other things, to which the Papifts give that worfhip which, 
 is due to God alone. To engage you to this, I propofe thefe 
 tAVO confiderations. 
 
 Conftd I. There Is great danger of being drawn away to F»X)- 
 mifh idolatry. Idolatry is a fprcading evil Men are natural- 
 ly much inclined to it. How did it fpread itfelf under the Old 
 Teftament, in all corners of the world, not only among the 
 more barbarous and ignorant, but a)fo the more polifhed and 
 civilized nations. Judea only was free of it, and that only ia 
 fome intervals of time between deftroying judgments : For 
 though they vomited up their idols, when they were undec 
 fome fharp fcourge-, yet they ufuaily licked them up again^^ 
 when God vifited them with peace and profperity. Particu- 
 larly, Romifli idolatry is a very creeping thing, and fteals and 
 infmuates itfelf upon men infenfibly. There are many plaufi- 
 ble pretences and infinuations, whereby Romifh emiilaries ea- 
 fiiy impofe upon fimple and credulous fouls. Hence it is that 
 My fiery is faid to be ivritten ofi the ivhore's forehead {b), P».omifh 
 idolatry did fteal into the church by degrees, and under a dif- 
 guife : And it is usually obtruded under the name and difguife 
 of piety and devotion. Therefore Babylon is faid to give the 
 'Wine of her fornication in a goldett cup {c\ Wine is pleafant and 
 and alluring in itfelf, but much more fo, when given in a golden 
 cup The groiTeft idolatry of the church of Rome, as they cloke 
 and palliate it, hath a glittering fliew. It is gilded over with 
 very plaufible pretences, and many fubtle diftindtions are In- 
 vented 
 
 [a] I John v. 21. {h) R v. xvlt'.5. [c) Rev. xvli. 4. 
 
Of the Unity of the Divine Ejjettce, 187 
 
 vented to make it go down the better : So that fimple fouls 
 are apt to be much taken with it. And let none of you think 
 that you are in no danger : For great is the power of delufion, 
 efpecially when God in his juft judgment gives up a people to 
 it: And there are many things that might juftiy provoke God 
 to give up this generation to be deluded into Romifh idolatry: 
 Such as, not keeping up a due deteftation of it ; much inward 
 heart^idolatry amonglt profelfors; a profane negle£i: of the 
 worlhip of God in many, and in others, formality, hypocrify, 
 Jukcwarmncfs, and carnality in duties of worlhip, corrupting 
 the worlhip of God with the inventions of men, &c. 
 Corifid. 2. Idolatry is a very woful evil. For, 
 I. It is moft hateful and abominable to God. Therefore it 
 is called abominable idolatry. Serving other gods is ih-&Xabo^ 
 minabk thing that God hates. Hence the Lord complains, 1 am 
 broken with their ivhoriJJj' heart ivhich hath departed from me^ and 
 "njuith their eyes which ^0 a whoring after their idols \d). It is fo 
 hateful to God, that h« would not communicate with idols in 
 any thing. And, i. He would not be called by the fame name. 
 Hence he fays to Ifrael, 'ThouJj3altcallmeIJJjiyandJljaltCatlmeno 
 more Baali. For Iivilltake aixmy the names of Baalim out of her mouthy 
 and the'^ fljall no more be remembered by their name (e). The words 
 Baali and Ijhi both fignity a hifbafid. Only fome obferve that 
 Baali fignificti ahufband under the notion of authority ; and^i 
 a hufband under the notion of love : So that Baali, as well as 
 Ifhi, might be faid of God, for any thing that is in the name 
 itfeif. Yet becaufe it was abufed and given to idols, God would 
 no more be called by that name. 2. He would not be worfhip- 
 ped in the fame place with idols. Therefore, when Dagon was 
 fet up befide the ark, God threw it down again, and brake the 
 ?ieck of it. 3- He would not be worfliipped with the fame fa- 
 crifices. Hence the apoftle fays, ^e caJinot dr'fnk the cup of the 
 Lordy and the cup cf devils : Te cannot be partakers of the hordes 
 iable^ and oj the ta'M of devils (f). 4. He wou;d not be ferved 
 w'nh the fame pricfts. , Therefore thefe pricft^s that went back • 
 from the Lord, and became priefls to idols, when the children 
 of Ifraei went aitray, w<!re never admitted to ferve him again 
 in the prieftly ofiice, but -only to attend upon, and minifter 
 «nto the prieits {g). 
 
 2. It expofcth to dreadful and terrible wrath. Idolatry is a 
 da that God cannot and will not bear with 5 becaufe it robs 
 
 him 
 
 {d) 1 Pet. iv. 3. Jer. xliv. 4. Exek. vi. 9. (i?) Hof. ii, 16, 17. 
 if) i Gor.x. 21. (^) E^ck, :di7^ 10. — 14. 
 
I^S Of the Unity dfthe Divine Epnce, 
 
 Hm of his glory, and is the greateft affront that can be offered 
 unto him. Ihe Lord our God is a jealous God, On 'his 
 ground he diiTuadesfrom \Ao\'\noT{\\\T^,ThoupjaknvorJhJp no other 
 god; for the Lord, luhofe name is jealous ^ is ajeakus God \h). He id 
 DO lefs tender in the matters of his worfiiip, than the hufband is 
 of the honour of the marriage-bed. By this he is diftinguiftied 
 from all falfe gods. They were not jealous, though their wor- 
 ihippers went after other gods befides them : But our God is 
 a jealous God, and can admit no rival or copartner in his wor- 
 ihip lam the Lord, fays he, that is my name y and my glory ivill 
 J not give to another ^ neither my praife to graven images {i). Hence 
 3t is that nothing doth more provoke God to wrath, than the 
 (in of idolatry. It makes his anger -^ndfury come up in his face ; 
 and kindles confuming wrath {k). This was the fin that brought 
 heavy judgments on God's ancient people And for this, dread- 
 ful and terrible wrath is threatent^d and predi<Sled to come on 
 Piomifli Babylon : And pure and unniixed wrath is denounced 
 againfl: fuch as join in communion with Papifts in their idola- 
 tries worfhip and other abominations ; If any man ivorffdip the 
 heaji and his image, and receive his mark in his forehead or in his 
 ioiid : The fame fhall drink if the ivine of the wrath of God, which 
 is poured out "without mixture into the cup of his indignation ; and he 
 Jhall be tormented nvith fire and hrimflone, in the prefence of the hsly 
 angels, and in the prefence of the Lamb (I). So that there is a 
 neccility of abftaining from Romifh idolatry upon pain of 
 lAamnation, yea, of more than ordinary torments in hell. A 
 cup of pure unmixed wrath will be the portion of fuch as live 
 and die in the communion of that idolatrous church. O what 
 a defperate religion mufl it be, that hath fuch a cjrcadful con- 
 dition in the expectation thereof ! 
 
 Now, that you may be prefer ved from idolatry, and parti- 
 cularly from Romiih idolatry, I propofe a few things by way 
 of direction, i. Keep up a high and honourable efteem of 
 God. Maintain high and exalting thoughts of him 2- Get 
 a tender regard to his glory and honour. Let the glory of God 
 be dear to you, above all that can be dear to you in the world. 
 When his glory is dear to you, you will not dare to rob him 
 of one tittle of it 3. Let all creatures be low and bafe in your 
 eyes in comparifon of him. What are all the creatures before 
 God, but as nothing and Itfs than nothing F Behold, he put no 
 frtifi in his ferva?Us, and his ar.gels h^ charged nviiJ: folly (;;/). 
 
 What 
 
 {h) Exod. xxxiv. 14 (/■) ]fa. xlii. 8. (k) Ezek. xxxviii. iS. 
 iindxliii. 8. (/) p.ey. xiv. 9, 10. (w) Ifa. xl. 17. Job. iy. iS. ; 
 
Ofihie Unity cfthe Divine Effenee, I gp 
 
 What are either angels or faints, that they ihould be brought 
 in to rival God in his worfliip, and to ftiare of his glory ? 
 Their holinefs waxetb pale and dim in his prefence, and is but 
 a fhadow of his unfpotted and infinite purity. 4. Keep up z, 
 juft deteftation and abhorrence of idolatry. God would have 
 it fo much abhorred by his people, that he dlfcharged them to 
 take the names of the heathen gods in their mouth : Mah no 
 menfion of the names of other gods y fays he, neither let it he heard 
 out of thy month («). The meaning is, that they Giould not 
 mention their names without necefTity, and not v/ithout detef- 
 tation. Therefore, it were to be wift-ied that, in Chriflian 
 fchools and colleges, the names and ftories of the heathen de- 
 ities were not fo commonly and familiarly ufed, nor with fuch 
 fhew of refpeft, as they ufually are. Certainly, 'we have not 
 fo learmd Chrifi. We ought not to name them without ab- 
 horrence. This the pfalmift refolved upon : Their dritik-offer- 
 ings of blood will I net offer ^ fays he, nor tale up their names into 
 my lips {0). Not that he thought it fimply unlawful to name 
 them •, but he would not fpeak of them without <ieteftation. 
 5. Keep at a due diftance from idolatry. Avoid all occafions 
 of and temptations to it. And, (i ) Take heed of counte- 
 nancing Pvomifli idolatry with your prefence, by going to mafs, 
 &c. if an opportunity ihould offer. As this is dangerous to 
 your own foul; fo your example in this maiter may have a 
 mifchievous influence. It tends to harden idolaters in their 
 Jibominatlons, and gives great encouragement to them, and 
 may be a ftumbling-hlpek to weak Chriftians; fo that you 
 would thereby bring down the guilt of other mens fins upon 
 your own head. The countenancing fuch grofs abominations 
 is reckoned a confentlng to them; and aftors and confent- 
 crs are reckoned equally guilty and punifliiible, efpeciHily be- 
 fore God (2.) Beware of familiar foclety with idolaters. It 
 is dangerous to converfe familiarly with Papifts, orto be found 
 among them without neceflity. God hath warned you of your 
 danger ; Come out of her , my people y that ye he ^ot partakers of her 
 fnsy and that ye receive, not of her plagues (p). And it i; much 
 more dangerous now, when God is ready to pour out the vi- 
 als of his wrath upon Babylon. Judgments on great finntrs 
 oft-times fweep away thofe in their community. Particular- 
 \y, take heed of ailbciating yourfelves to Papiits by niariiage. 
 Marriage with idolaters proved a fsd fnare to the children of 
 Ifrael : They were mingled cmcng the heathen^ and learned th. 
 
 cir 
 
 («) Exod. xxili. 13. (i>) Ffal. xvi. 4. (/») K*:v. xviii. 4. 
 
190 ' Of the Unity of the Divine EJfenee. 
 
 ivorks ; ani theyferved their idols ^ which nvere afnare unto them (<^). 
 And the ftrange women that Solomon married, turned away 
 his heart after ether gods [r). Remember the apoftle's exhor- 
 tation, Be ye not unequally yoked together tvith unbelievers : For 
 nvhat fellowjljip hath righteoufnefs with unrightcoufnefs P and what 
 concord hath Chrifl with Belial ? or what part hath he that he- 
 iieveth with an i?ffidel ? or what agreement hath the tern' 
 pie of God luith idols (s) P 6, Exercife much humble depend- 
 ence on God through Chrift, by faith and prayer, for grace 
 ^nd ftrength to hold out under whatever temptations you may 
 meet v/ith. Particularly, be much in prayer: And in prayer 
 plead for the accompliffiment of that promife ; The Xord will 
 famijh all the gods of the earth, and men /hall worfjip him, every 
 one from his place y even all the if es of the heathen (/). Where 
 the Lord promifeth, by judgments on idolaters, to blaft the 
 reputation of their idols, as not being able to help their wor- 
 Ihippers, fo that people (hould withdraw worfhip from thern 
 as ufelefs things. The honour, worftiip, and fervice, that 
 is given to idols, is as it were their meat ; fo that when God 
 is made the onlyobjedl of religious worfhip, then idols are fa- 
 mifhed. To the fame purpofe, plead the accomplifhment of 
 that promife, And it f jail come to pafs in that day^ faith the Lord 
 cf Hojlsy that I will cut of the names of the idols cut of the land ; 
 and they pall no more be remembered {u}. O be earneft with God 
 in prayer, that he would famifli all the idols of the nations ; 
 and particularly, that he would ftarve and abolifti the idolatry 
 of the church of Rome. 
 
 Secmdf Let me difTuade you from heart idolatry; the giving 
 that honour and refped: to other things v/ith the inward man, 
 which is due to God alone. Confider, i. This is a moll in- 
 finuating evil. Idols eafily wind themfelves into the heart. 
 Men are not aware of it many times, when their hearts and 
 affections go out inordinately or immoderately after other 
 things befidss God; efpecially, if they be lawful and allowed 
 objects, fuch as, hufoaDd, wife, children, or the gcud things 
 of the world. Thefe things are apt to get too much room in 
 our hearts, when we are not aware of it. Therefore we need 
 take the more heed to ourfeives. 2. It is mofl difhonourable 
 to God. iSuch idols fet up in the heart, rob him of his glo- 
 ry, fpoil him of his fovereignty, and offer a great affront to 
 his majefty, as I Ihewed already. What an affront and dif- 
 
 honour 
 
 (q) Pfa!. cvl. 3^, 36. (r) I Kings, xi. 1,4. (/) 2 Cor. vi. 
 i4> 15, 16. [i) Zcph. ii. II. («; 2cch. xiii. 2. 
 
Of the Unity of the Divine F.jfence . 1 9 1 
 
 l^ionourisitto the great God, to prefer other things before him, 
 as if they were more worthy of your refpe£l, and of your heart 
 and afFeO:ions than he is? 3 God's eye difcovers the clofett 
 idolatry, not only in men's a£lions, but alfo in their hearts 
 and afFe£i:ions. Hence the people of God take his omnifcience 
 to witnefs ; Ifive have for gotten the name of our Gody orjlretch" 
 ed out our hands to ajlrange god : Sha// not Godfearch this out ? 
 For he knoiveth the fecrets of the heart (at). You have to do with 
 a heart-fearching God, unto whofe eyes all things are naked 
 and open ; fo that your heart cannot go a whoring, even for a 
 little, after other things, but he fees it, and knows it : And 
 he will furely call you to an account ; and he will difprove all 
 thefe excufes and pretences, whereby you feek to cloke and 
 cover fuch a practice. 
 
 Take heed, therefore, of fetting up idols in your hearts^ 
 All are in danger ; but efpecially fuch of you as are in a weal- 
 thy outward condition. A rich and full condition in the world- 
 lies moft expofed to the danger of heart-idolatry. Hence our 
 Lord to fays his difciples, Hoiv hardly Jhall they that have riches 
 enter into the kingdom of God ? And when they were aftonifhed 
 at what he faid, he anfwered, Hoiv hard is it for them thattrufh 
 in riches to enter into the kingdom of God ( y) ? Firft he fays, Honx^ 
 hard is it for them that have riches : and afterward, How hard 
 is it for them that trufi in riches : Plainly intimating, that it is 
 hard for men to have riches, and not to truft in them. There- 
 fore it was wife Agur's prayer, Give me not riches — Lefl I be 
 Jul! and deny thee^ and fay ^ Who is the Lord F Such of you as are 
 rich and live in outward plenty and prafperity, and have a 
 great affluence of the good things of this life, are greatly in 
 danger of giving to thefe things too much of that room in your 
 hearts that is due to God alone. Therefore, watch againft this. 
 Maintain a conftant holy jealoufy of your own corrupt hearts, 
 and watch over them, and keep them with all diligence. Be 
 afraid, left fomething or other rob God of your hearts and af- 
 fedlions; or of that time, ftrength, and labour, that fhould 
 be employed in his fervice, and for his g'ory and honour. 
 
 Ufe. 5. For exhortation; in feveral branches. 
 
 Exhort. I. Let me exhort you to put away all ftrange godst 
 thefe idols that are fet up in your hearts. There is much of 
 this heart-idolatry to be found among us : So that I may ex~ 
 )iort you in the words of Joftiua, Put aivay the ftrange gods' 
 
 vjhich 
 
 , (x) Pfal. xUv. 20, 21. (^) Mark x. 53, 24. (3) Prov. xxx, 
 
 s, 9. 
 
192 Of the Unity of the Divine E^nce. 
 
 ijjhich are among you {a). Whatever hath that room in your 
 heart and affectionsj or thefe religious refpe^ls given to it, 
 that are due to God alone, that is a Jlrange god. Let all fuch 
 ftrange gods be put away. For clearing this, know that fome 
 of thefe things that men fet up in their hearts in the room and 
 place of God, are in their own nature evil 5 and others arc in 
 their own nature good and lawful. 
 
 1. Some things are in their own nature evil-, as the lufts 
 and works of the flelli, Thefe muft be put away wholly and 
 abfolutely, without any referve ; as poifonous weeds are to be 
 plucked up by the roots. The lufts of the flefn arc not to be 
 regulated, but extinguiflied ; not moderated, but wholly aban- 
 doned : And that, in your vow, purpofe and rcfolution ; in 
 your affedlions ; in your earneft endeavours ; and in the courfe 
 of your life. The bent of your heart and afFeOions muft be a- 
 gainft them; you muft watch, and ftrive, and pray againft 
 them all, without any refervation; and they muft be rclinquifli- 
 cd in the courfe of your converfation. 
 
 2. Other things are in their own nature good and lawful : 
 As our near and dear relations ; the comforts and convenien- 
 cies of the bodily life, profits, pleafures, and honours, meat 
 and drink, fleep and recreation, credit and preferment Now, 
 when I call you to put away your ftrange gods, I do not 
 call you to fall out with or forfake your dear relations, or to 
 be ftrange to your own flefti: Nor do I call you to a voluntary 
 poverty, to throw away your eftatcs and earthly enjoyments^ 
 or to neglect your lawful callings : Nor do I call you to a total 
 abftincnce from lawful pleafures and delights; for, thefe be- 
 ing in thcmfelves lawful^ may be ufed, and being rightly ufed 
 would be comforts to us in our pilgrimage. But when thefe 
 things are immoderately loved, defired, and delighted in, 
 fo that they eftrange and alienate your hearts from God ; 
 then they become ftrange gods to you. In this cafe, you muft 
 put them away, renounce and abandon them, fo as they may 
 be no more in the room and place of a god unto you. This is 
 what Chrift exhorts his fpoufe unto ; Come with me from Leba-^ 
 stortf my fpoufe y with me from Lebanon : Look from the top of Ama^ 
 ftay from the top of Shenir and Hermon^ from the lions denSf from 
 the mountains of the leopards {b). By the mountains here men- 
 tioned, we are to underftand the moft excellent and choice 
 contentir.ents and enjoyments in. the world, which the men 
 of the world take fo much delight and pleafure in. You muft 
 come from them, and look from them ; that is, forfake 
 
 . all 
 
 (a) Jofh. xxiv. 23. (5) Cant. iv. 8, 
 
Of the Unity of the Divine Ejpnce. 1 93 
 
 all the profits, pleafares, and honours of the world for Chrift ; 
 quit them ail, fo as to get your hearts and affections lifted up 
 above them: For what are they but lions dens, and mountains 
 of leopards j that is, fuch things as the brutiih men of the 
 world hunt after, and take up their reft in, as their only hap- 
 pinefs. Renounce the world, and all the enjoyments and 
 comforts of it, fo as not to feck your happinefs in them j get 
 your hearts weaned from them, fo as you may be in a readinefs 
 to part with them upon the call of God. Be not the world's 
 underlings ; moderate your defires after, and cares about the 
 world ; ftudy to manage your worldly bufinefs without pre- 
 judice to your immortal fouls : And then you have renounced 
 the world, and put away thefe ftrange gods. 
 
 SERMON LXXXVIL 
 
 LE T me prefs this exhortation from thefe three confider- 
 ations. 
 
 I . Confider what thefe things are that many of you idolize 
 and fet up in the room and place of God unto yourfelves. 
 They are either the lufts and works of the flefh, or things in 
 themfelves lawful. If they be the lufts and works of the flefh; 
 fuch as abominable uncleanncfs, drunkennefs and gluttony, 
 chambering, and wantonnefs, wrath, malice, envy, and the 
 like : O, how fad is it when thefe lie neareft your heart ? 
 Then you hug the devil in your bofom, and transform your- 
 felves into very brutes. You may find fomc prefent pleafure 
 in fin ; but O, it will be bitter in the latter end. The plea- 
 fures of fin may go down fweetly, but they will come up again 
 like gall and wormwood, when God awakens your confcien- 
 ces. But if thefe things you fet up in God's room, be things 
 in themfelves lawful, fuch as riches, honour, and lawful plea- 
 fures ; confider what empty things thefe are : They are all but 
 vanities. Riches are fo : They certainly make themfelves wings ^ 
 they fee away as an eagle towards heaven {a). Plcafures are fo 
 alfo ; they are but a thing of nought {b). And honour and ap- 
 plaufe is a vain airy thing ; a mere fhadow, a wind and a 
 breath. Yea, all things under the fun are vanity, and vanity 
 of vanities {c). Solomon had more and longer experience in 
 the enjoyment of thefe things than ever any other man had : 
 Yet when he comes to draw up the total fum, it amounts 19 
 this, All is vanity and vexation of/pirit. 
 
 Vol. II. N^ 7. Bb 2. Your 
 
 [a) Prov. xxlii. 5. {h} Amos vi, 13, {c) Eccl, i. a. 
 
194 Of the Unity sf the Divine Upnce. 
 
 2. Your putting away your idols and ftrange gods is necef- 
 fary to right covenanting with God : For this is an exprefs 
 claufe of the covenant, that the man who will covenant with 
 God muft forfake all his idols. Forget alfo thine oivn people y and 
 thy father's hotife [d) : And ourbleffed Lord fays, Whofoever he 
 he of you ^ that forfaheih not all that he hathy he cannot he my dif- 
 ciple if). God will not covenant with you on any other terms* 
 The covenant of grace is a marriage-covenant : And God will 
 not be married to you, unlefs you be content to divorce all 
 your former lovers \ for he is a jealons God, and can endure 
 no rival. 
 
 3. Your putting away your idols and ftrange gods will come 
 to a happy account. For, i. This is the way to honour God# 
 It flievvs what efteem you put upon God, when you are con- 
 tent to quit even what is deareft to you for his fake, and count 
 all things but lofs and dung for him : And them that hotiour him 
 he 'iuill honour (/). 2. It will be moft acceptable and pleafing 
 to God. Whcfn the children of Ifrael put away their ftrange 
 gods, God^s foul was grieved for their miferies {g). And God 
 promifeth that upon their abandoning their idols, he would 
 iliower down all his bleffings upon them. When your idols 
 are divorced, the heart of God will be toward you, and his 
 jove and favour will multiply all kinds of bleffings upon you, as 
 your need arni profit requires them. 3. When you are engag- 
 ed in putting away your idols and ftrange gods, then furely 
 there will be a bargain between God and you : For your re- 
 nouncing thefs is a fpecial fruit of divine grace, and is there-* 
 fore a bleitcd token; and God never brings the heart fo far 
 on in confenting to the terms of the covenant, but he brings 
 it further. 
 
 Well then, be perfuaded to put away all your idols and 
 ftrange gods : And for your direction in this matter, I propofe 
 thefe things, i. Search out your idols. 1 hough you fee 
 many of your idols, yet there may be other idols lurking fe- 
 cretly in your heart,, tliat you fee not. Be diligent in fearch- 
 jng out thefe, and be earneft with God to difcover them to 
 you. 2. Lament and bewail the idolatry of your hearts, as 
 the children of Ifrael did their outward grofs idolatry: We 
 have finned again/} thecy fay they, both hecaufe ive ha%*e forfaken 
 eur Gody and alfo ferved Baalim {h\ Let it be matter of grief 
 to you, that other things have been fet up in God's room, 
 
 and 
 
 {d) Pfa!. xlv. 10 ((?) Luke xiv. 3^. ( /*) i Sam. ii. 30^. 
 {g) Judges X. 15* Ifa. xxx. 22, 23, 24. (A) Jucigea x. 10. 
 
Of the Unlt^' of the Divine Ejjence, 195 
 
 snd have juftled him out of his throne. 3. Nourifti good 
 thoughts of God. O he is goody and doth good (2) The deep 
 fenfe of this would make you willing to quit even what is dear- 
 eft to you for his fake. 4. Attend the ordinances diligently 5 
 efpecially the preaching of the word : And be earnelt with 
 God to join his power and efficacy with it, that it may divide 
 between your foul and your idols. 5. Improve arHicling pro- 
 vidences ihis way. Sometimes God is pleafed to make your 
 fellowihip with your idols very bitter and unpleafant unto you, 
 by tryiting you with various difappointments from fuch things 
 as your hearts doat upon: And you never atain to the right 
 ufe of fuch difpenfations, but when you are thereby engaged 
 to renounce your idols. 6 Under the deep fenfe of your 
 own infufficiency addrefs yourfelves to God in prayer. It ;s 
 above the power of nature to divorcfv a man from his idols. 
 This is God's work. Therefore be earned with him to take 
 this work in hand. Plead the accomplifhment of that promife, 
 Ephvahn pall fay ^ what have I to do any more ivith idols {k). He 
 fiall fay it, fays the Lord ; I will make him fay and do it. 
 
 Exhort. 2. Is it fo that the true and living God is but one ? 
 Then let us behave ourfelves v/orthily, and as it becomes, to- 
 ward this one only God. Let us behave ourfelves toward him 
 as God alone. In order hereunto there are feveral duties I fiiall 
 exhort you unto. 
 
 Duty I Own the Lord JEHOVAH as God alone, as the 
 one only God. That God who is one in three diftincl; Per- 
 fons, who hath revealed himfelf in Chriit, and whom we pro- 
 fefs to worfhip ; own and acknowledge him to be God; as 
 the people of Ifraei did, when they faw the fire come down, 
 and confume Elijah's facrifice *, they cried out, The Lord he 
 is the God ; the Lordy he is the God (/). And own and acknow- 
 ledge him as God alone, as Hezekiah did ; Thou art the God^ 
 fays he, even th^u alone y of all the kingdopjs of the earth [m). 
 Give him the glory of being God alone, of his matchlefs and 
 incomparable excellency, by owning and acknowledging that 
 there is none like him in heaven or earth. 7'here is none lihe 
 unto the God f fcfljurun. And, fays the pf I'milt, Thou art God 
 alone {ji). It is indeed one of the moft awful v/ays of prailing 
 God, to acknowledge that there is no.ne like him. Honour 
 him as a non fuch God. Own him as the only objcdl of all 
 religious worfhip and adoration. As the ciders in their fori?, 
 
 *■ ThrM 
 
 (/) Pfal. cxjx. 68. (k) Hof. xiv. 8. (/) i Kings xviii. 39, 
 {:>?:) 2 Kings x'x. 15. {n) Dait. xx^;iii. 26. rial. JxxKv:. \o' 
 
1 9^ 0/"^^ Unity of the Divine EJfetice, 
 
 T^hou art worthy ^ O Lord, to receive giory, and honour^ and pow^ 
 er (o). And own him as the only founiain of all deliverance, 
 ialvation comfort, and happinefs; as the pfalmift, Who is God 
 fave the Lord? or luho is a rock fave our God P On this ground 
 God exhorts his people to acknowledge none but him j Thou 
 J}j alt know no god but me ; for there is no faviour beftdes me (q). 
 Own and acknowledge him as the God of all conlolation, the 
 God of all grace, the God of falvation, and the Father of lights 
 and mercies^ 
 
 Duty 2. Labour to get and entertain a high and reverend e- 
 fteem of him as matchlcfs and incomparable. O, let him 
 be dear and precious to you. Indeed, you cannot efteem him 
 according to his worth and dignity : Yet your eftimation of 
 him {houid know no meafure. Eileem him above all that can 
 be dear to you in heaven or earth ; and fay with the PfalmiiV, 
 TVhom have I in heaven but thee F and there is none upon earth that 
 1 dejtre beftdes thee (r). There ought to be fuch a tranfcendent 
 efteem of God, as all other things may be leffened, in your 
 eftimation of them, and refpe61: to them, in comparifon of 
 him. Count all things but lofs and dung (j), for him. This 
 efteem is necefiary to draw in your hearts to God, and to keep 
 your hearts to him and with him. And it is neceiiary to make 
 you part vi'ith all things for him, and to put you upon an ear- 
 neft purfuit after the enjoyment of him and communion with 
 him. Ihereforet to raife your efteem, ftudytoknow him as 
 he hath revealed himfelf in his word : Cry for open eyes to 
 fee him : Be earneft with him to reveal and manifeft himfelf to 
 your foul ; that you may fee fuch glory and excellency, fuch 
 fulnefs and all-fufficiency in him, as may raife your elteem of 
 him, above all other beings whatfoever. 
 
 Duty 3. Let it be your great uptaking bufinefs to have this 
 one only God for your God. This is required in the firft com- 
 n^andment, Thou fait have no other gods before me. Thou ftialt 
 have me and me only for thy God. Seeing there is but one 
 only God, it greatly concerns you to look to it that he be your 
 God. 
 
 I fhall here propofe, i. A few things byway of motive, to 
 excite and quicken you to a deep and ferious concern this 
 •way. 2- Some directions what to do that you may have this 
 one only God for your God. 
 
 [p) Rev. iv. II. (^) Pfal. xvill, 31, (y) Hof. xiii. 4. 
 
 (r) Pfal. Ixxiii. 25, (/) Phi!, iii. 8. ' 
 
Of the Unity of the Divine), Ejence, Sp-jf 
 
 Flrfy To excite and quicken you to make it your great bu«- 
 finefs to have this one only God for your God, confider, 
 
 1. You murt of neceility have fome God or other. You 
 cannot be without one. You will ttill be bellowing your heart 
 and love, your time and ftrength, upon one thing or other. 
 Hence Elijah fays to the people, Jfthe Lord be God^ follow him :. 
 But if Baa/y then follow him. And Joiliua, Qhiije you this day 
 whom ye willferve {/). We muil of necefuty chufe one or o- 
 t.her. Man hath no fuiuciency in himfeif j therefore his foul 
 is ftiil going out after feme one tking or other, to fill and fatis- 
 fy it. Men cannot want fomething in the room of a God. . 
 
 2. There is no other God but the Lord. Nothing elfe be- 
 fides the great JEHOVAH can be a God unto you. Nothing 
 elfe can fupply his room. Your bed earthly comrorts and enjoy- 
 ments, though they may have the room and place of a God in 
 your heart, yet cannot ad the part of a God for you. They 
 cannot make you happy, nor yield you folid heart's content and 
 fatisfaftion. 'This appears from thefe two confideration. y 
 Confider the nature of the foul. It is a fpiritual and immaterial 
 fubftance, endowed with noble faculties: Worldly things are 
 far below it. Your noble foul is but abafed, abufed and vexed, 
 and not employed or fatisfied, when it is fubje6led to fuch in- 
 ferior and bafe things. Hence the Lord expoftuiates with fin- 
 ners, Wherefore do ye fpend money for that which is not if read F 
 and your labour for that -which fatisfieth not {u) F Worldly things 
 are but broken ciferns that can hold Jio water (.v) ; A man may 
 have too much ©f them, and yet never enough to fatisfy : They 
 often C2uie lothing, but can never yield true heart's content ; 
 becaufe they bear no proportion to the vail defires and capaci- 
 ties of the immortal foul 2, Confider your foul as it is now 
 through the fall. It is full of fm : It is a filthy and polluted 
 foul, a fick and difafed foul by fin. Hence it is that nothing 
 can content and fatisfy it, but what can cure it. As a fick man 
 can take no plealure m fuch things as formerly he delighted in, 
 unlefs he be cured of his ficknefs : So here, worldly things can* 
 not cure a fick and difeafed foul, therefore they cannot content 
 and fatisfy it f. Your beil earthly comforts cannot help you 
 in the amazements and horrors of conicicnce, nor in the ago- 
 
 (/) I Kings xviii 21. Jofb. xxlv. 15. (a) Ifa. Iv. 2. (.v) J^'- 
 ii. 13. 
 
 f Mors iif terrihilii <?/?, quormn cuni vita o?nnia eKiinguwiivr-. 
 
 Cic. i:*.iriid- I 
 
1^8 Of the XJtnt^ of the Divine Effettce. 
 
 nies of death, nor in the horrors of eternity. So that nothing 
 befides the Lord can be a God to your foul. 
 
 3. This one only God is fufficient. He is God Almighty (;•). 
 Orig. G&d All'fu£icient . Having the Lord for your God, you 
 need go no where elfe to make up your happinefs and bleffed- 
 nefs. Ij There is enough in this oiie God to make you com- 
 pleatly happy. He can fuit all your faculties, and lupply and 
 anfwer all your neceflities, and fill up and fatisfy all the defires 
 and capacities of your immortal foul. O, there is no want in 
 him. All good is treafured up in him 5 fo that you may be 
 happy enough in him alone. He is the well of falvation, the 
 Lord of life, the God of all confolation. You need no more 
 but this one God. He can content and fatisfy your foul to the 
 full, even in the want of all other comforts. He czu perform 
 mil thifjgsfor you (2). He can do infinitely more for you than 
 all the creatures in heaven and earth can do. 
 
 4. You may have this God for your God, if you be not want- 
 ing to yourfelves. Blefled be he, he is content to be wholly 
 yours on gracious terms. He requires you to take him for your 
 God, ThoiiJJjalt have ?io other gods before me. It plainly implies 
 this, Thou pmlt have me for thy God. To the fame purpofe he 
 fpeaks by the pfalmifl, Heary O my people^ and I ivill tefify unto 
 thee ; O Ifraely if thou ivilt hearken unto me. There floall noftrange 
 god be in thee : Neither Jhalt thou worjljip anyjlrange god. I am 
 the Lord thy Gffd ,- open thy mouth nvidey and 1 will f II it [a). And 
 he takes it grievoufly, when you refufe and reject his kind and 
 gracious offers : Therefore it follows. But my people nvould not 
 hearken to my voice ^ and Ifrael would none of me. So I gave them 
 up unto their own hearts^ luf - — that my people had hearkened un- 
 to me, and Ifrael had walked in my ways! And his willingnefs to 
 become your God doth plainly appear from the whole defign 
 and contrivance of the gofpel. Vv hy did he provide a INIedia- 
 tor, and give him to the death for loft Tinners ? Why did he 
 fct up a fecond covenant after the breach of the firil:-, but that 
 he might, without any ftain to his honour, become a God to 
 a coiDpany of lolt mankind ? 
 
 5. When once you get this one only God for your God, you 
 are made up for ever. Plappv is that perfon or people whofe God 
 is the Lord {b). When God is yours, then all that he is, and 
 all that he hath, are yours. O what a bleffed bargain is this ! 
 Again, a coveuant-intereft in God can never be made void. 
 
 W hen 
 {] Satis flatil in uno Djo. 
 [y) Gen. xvli. 1. [z) Pfal Ivii. 2. {a) Pfal, Ixxxi. 8, 9, lo^ 
 I J, 12, 13. i^h) Pfal cx'iv. a!t. 
 
Of the XJnity of the D'lvhie Ujfence. ip^ 
 
 When God is once yours, he will always be yours : As the 
 pfalmift fays, This God is our God for ever arid ever {c). This 
 appears from his love to his people, which is like himfelf, 
 evcrlafting and unchangeable -, and from the nature of the 
 covenant of grace, which is everlaiting, and (lands fafl: for e- 
 ver. Again, fueh as have a faving intereft in God as their God, 
 have ground of hope and comfort in thedeepeftdiftreffes. On 
 this ground the pfalmift raifes up his foul to hope in God ; Ji^hy 
 art thou caft down^ my foul F — Hope thou in God ; for — he is my 
 God {dj. To conclude, it cannot be exprelTed what a happinefs 
 it is to have the Lord for our God. This will never be fully 
 underftood, till we come to heaven. Hence it is faid, God him- 
 felfjkall he luith them^ and he their God : And GodfJmll ivipe away 
 all tears from their eyes [e). When believers come to heaven, 
 where they (hall figh and forrow no more, then the Lordfhall 
 be their God ; that is, then they ihall fully reap the blefled fruits 
 and advantages of a covenant-intereft in God ; and then they 
 fhall fully undcrftand what it is to have the Lord for their God; 
 and never till then. 
 
 6. If you do not take the Lord for your God, it will be one 
 of the faddeft ingredients in your mifery, that ever you had 
 him in your offer. Your flighting and rejecting his kind and 
 gracious offers, as it will greatly aggravate your fm and guilti- 
 nefs, fo it will bring upon you double wrath and vengeance. 
 In hell, it will be one of the moft bitter ingredients in your mi- 
 fery, that God offered himfelf to you, and you would have 
 none of him. Oh, it had been better for you, that you had 
 been born and brought up among poor Indians and Pagans, 
 who never had fuch rich offers made unto them; for, it will 
 be more tolerable iorthem in the day of judgment, than it wiil 
 be £or you (/). 
 
 S E Pi M O N LXXXVIII. 
 
 Secondf T N the next place, I propofe feme things by way of 
 JL direction, what to do that you may have this one 
 only God for your God. 
 
 I. I recommend to you ferious deliberation and confidera- 
 tion. One great caufe whence it is that God's gracious offers 
 are fo much flighted and defpifed, is want of ferious confidera- 
 tion. Men are heedlefs, and careiefs of foul concerns, like 
 
 fools 
 
 (c) Pfal. xlviii, 14. {d) Pfal. xlu, ii. (f) Rev, xxl. .3, 4. 
 (/) Matth. xi. 22. 
 
2eo Of the Unity of the Divine EJJence. 
 
 fools and madmen, or men out: of their wits. Hence It is faid 
 of the Prodigal, IVhen he came to himfelf, he [aid. How many hir^ 
 edfervants {a)y ^c. He whs befide himfeif before, like one not 
 in his right wits. Oh (inners, that you would come to your- 
 felves, and ponder ferioully what concerns your precious fouls. 
 Ponder and weigh ferioully your great mifery while you are 
 without God, and what a happinefs it would be to have a fay- 
 ing intereft in him. , 
 
 2. Study the knowledge of God. Alas, he is an unknown 
 God even to many that are called by his name ; therefore they 
 are carelefs whether he be their God or not. But if you knew 
 him, you could not live without him. Therefore lludy to 
 know him, as he hath revealed himfeif in his word, and in 
 Chrifti and be unfatisfied till you know him favingly. Dili- 
 gently improve all means, ordinances, advantages and oppor- 
 tunities, for attaining the knowledge of God. Be diligent and 
 attentive in reading and hearing the word, and attend the or- 
 dinance of catechifmg. 
 
 3. Renounce all other godsj as I formerly exhorted you. 
 When the people of Ifrael profefled to chufe the Lord for their 
 God, Jofhua exhorts them to put away the fir ange gods that were 
 among them (^). Unlefs you part with your idols, the Lord 
 will not be your God. Therefore fay with Ephraim, What 
 have 1 do any more "with idols {c)? Your hearts mull be taken 
 off all other things, that you may look at God alone: And 
 when he is looked at alone, his glory and beauty will fo ap- 
 pear, that in your eftcem, among all the gods there will be none 
 like him. 
 
 4 Clofe with Chrift by faith. God cannot be your God but 
 in and through Chrift. For, i . He cannot be your God till you 
 be reconciled to him, and of enemies become fiiends; and 
 there can be no peace or reconciliation between an offended 
 God and you, but through Chrift the only peace-maker. There- 
 fore, flee to Chrift who hath made peace by the blood of his 
 crofs, and employ him to make peace between God and you. 
 2. He cannot be your God till you have a faving union with 
 Chrift. For he is firft a God to Chrift, and then to believers t 
 And he is therefore a God to believers, becaufe he is firft a 
 God to Chrift. Hence our Lord fays to Mary, J afcendunto my 
 Fat her y and your Father; and to my God^ and your God [d), Be- 
 i«;; firit a God unto Chrift the Mediator, he bccometh alfo a 
 
 ^ God 
 
 {a\ Luke xv. 17. {h) Jofh. xxiv. 23. {c) Hof xiTc 8. 
 
Of the Unity of the Divine Kjfence, 2o? 
 
 God unto believers, by virtue of their union vi^itb him. Being 
 myftically one with Chrift, they iliare with him in all his in- 
 terefts and relations. Now, you cannot have a faving union 
 with Chrift, but by faith in him. Faith is the uniting grace. 
 He dwells in our hearts by faith [e). Therefore under the deep 
 fcnfe of your finful and loft ftate, betake yourfelves to Chrift, 
 and receive and clofe with him : Confent heartily to the graci- 
 ous terms on which he is offered. 
 
 5. Make choice of the Lord for your God. He will not be 
 your God againft your will. This muft be determined by your 
 own choice. Therefore, as Joftiua fays to the people, Chufe 
 you this day ivhom ye nvillferve {f), Chufe him deliberately. 
 Let all obje^lions and difEculties be ferioufly pondered, that 
 your choice of him may be the refult of thedeepeftconfidera- 
 tion. Chufe him abfolutely. There muft be no fecret referves, 
 no conditions, in your choice of him, nor any place left for 
 repentance. Chufe him once for all, fo as never to part with 
 him, whatever inconveniencies may follow. Chufe him wholly, 
 in all that he is: Chufe him Father, Son, and Holy Ghoft, to 
 be your God. Chufe God the Father, to be your all-fufficient 
 and foul-fatisfying portion : Chufe God the Son, to be your 
 Saviour and Redeemer, your King, Prieft, and Prophet : And 
 chufe God the Holy Ghoft, to be your Sandlifier, Guide, and 
 Comforter; accounting it your happinefs to be fan^ified and 
 governed by him, as well as comforted by him. 
 
 6. Yield and refign yourfelves unto God to be his people (g)» 
 The Lord will not be your God, unlefs you will be his people. 
 So the promife runs, I will be your Gody and ye fjall be my people. 
 Therefore, make a folemn furrender and refignation of your- 
 felves to God through Chrift, to be a peculiar people to him. 
 Give yourfelves to him, wholly, foul and body, without refer- 
 vation; forever, without rcverfion, no more to be you own, 
 nor any others, but his. It muft be the fixed purpofe of your 
 heart never to go back. Lord, I will be thine, and never more 
 mine own. 
 
 7. Give yourfelves much to prayer. And, i. Pray for an 
 enlightened underftanding, that you may come by a difcovery 
 of the matchlefs excellency of God, and of that fulnefs and ail- 
 fufhciency that is in him. This is necefTary to draw in your 
 hearts to him. Pray for thefpirit of ivifdom and revelation in the 
 hmvledge of him {h). Plead for the accomplifhment of that 
 
 Vol. IL N<>. 7. C c promiL-, 
 
 (e) Eph. ill. 17, (/) Jofli. xxlv. 15. {g) a Chron. xxx. 8, 
 (h) Eph, i. 17. 
 
202 Of tise Unity of the Divine Ejffeuce, 
 
 promife, t ivill give them aH' heart to know me {t). 2. Pray for 
 an inclined heart. That God would frame your heart to chufe 
 him, and draw in your heart to himfelf by the attractive power 
 of his grace. Plead for the accomplifhment of that promife^ 
 *TheyJhallfayy The Lord is my God {k), 1 will make them fayj 
 and do it. 
 
 Duty 4. fs the Lord the one only God? Then" give your 
 whole heart to him. This is what he calls for 5 Myjon^ givt 
 me thine heart (/). It is not faid, give me a part, or a corner, 
 but thine heart, thy whale heart. Many feem content to give 
 God a part, but not the whole. Their hearts are divided be- 
 tween God and the world, between God anti their idolSc God 
 hath, as it were, a corner in it, and the devil and fin hath all 
 the reft. But God will have all, or nothing. Therefore he 
 blames his ancient people for dividing their hearts ; Their heart 
 7s divided, fays he; nowJJjall they be found faulty (m). God will 
 have nothing to do with that heart that is divided between him 
 and other lovers. He cannot endure any halting between him 
 and idols. He will hate no part of your heart ref^rved for any 
 other, or for yourfelves to difpofe of at your pleafure. And 
 indeed, all is too little for fo great and fo good a God as he is. 
 Such is his incomparable excellency, that you cannot give him 
 any thing too good for him. When you have given him the 
 whole heart, the beft you have, yet you do nof give him ac- 
 cording to the excellency of his nature. And why will you 
 referve any part of your heart for any other, when this one on- 
 ly God can fill all the corners of it ? Indeed, you need no more 
 but God, to fatisfy, refrefli, and delight your heart. Open thy 
 mouth ividey fays the Lord, and Iwillfillit [n)\ There is enough 
 in him to make your heart run over. To conclude, when you 
 profeis to give God a part of youT heart, but not the whole^ 
 you do, in effect;, give him nothing at all : For that part which 
 is referved, and given to Satany will in time draw the whole 
 after it : It is a pledge that all fliall fall to him at laft. Well 
 then,, gifve your whole heart to this one only God. What an 
 excellent antidote would this be againft your many heart-evils. 
 Yethatareferious Chriftians complainthatyouhavebiadhearts: 
 But give them to God, and he will make them better. Your 
 heart is an unfettled heart ; but give it to God, and he will e- 
 Ilablifh it by grace: It is a polluted unclean heart ; but give it 
 to God, and he will fan£lify and clean^fe it ; It is a backfliding 
 
 heart ». 
 
 (r) Jcr. XXIV. 7. {k) Zech. xlii. 9. (/) Prov. xsiii, 26 
 
 (r;) H^, A. z, («) Pfal. Ixxxi..i0. 
 
Of tfje Unity of the Diinne Effenctl 2 ©3 
 
 Sieart ; but give it to God, and he will take the cuftody of it 
 into his own hand : It is an unruly heart 5 but give it God, and 
 he will rule in it, and make the government of it the more eafy 
 to you. 
 
 Duty 5. Make the one only God the only objedi of all your 
 religious worlhip and fervice. This is exprefsly required, 
 "Thoufialt worjhtp the Lord thy Gody and him onlyjhalt thou Jerque. 
 And again, ThouJJjalt knoiv no God hut me (<?). Serve and wor- 
 ship him alone. He alone is worthy of it \ as it is faid in the 
 Song of ;the Elders, %}:ouart worthy ^ O Lord, to rece'we glorp and 
 honour^ and poiuer (/>). He alone is the obje^ of all religious 
 woffhip. When the apoftle John fell at the angel's feet to 
 worfliip him, he rejected it by this argument, 5ee thou -do it not; 
 Jam thy felloiV'fervnnty and of thy brethren that have the tejlhmny 
 efjefus • Worftjzp God {q). As if he had faid, I am not God; 
 iand I'uch worfliip is due to him alwie. Hence, the worlhip of 
 God is i^fered from the unity of his eficnce : M nations nvhom 
 ihou hajl made y pall come and ivorjhip before thee^ Lor4yandJhall 
 glorify thy name : For thou art Cod alone (r). Worihip is due to 
 him as being God alone. He alone hath thefe excellencies and 
 perfedions that are required in the obje<a of religious worfliip, 
 fuch as omnifcience, omniprefence, omnipotence, fupreme ex- 
 cellency, glory and majefty. Therefore let none ftiare with him. 
 in this honour. He can endure no rival or competitX)r f. He 
 ^juillnot give his glory to another (s). 
 
 Well then, ferve and worfliip him alone. And ferve and 
 worfhip thi6 one only God with the ivhcle heart, with an entire 
 heart. This is enjoined ; Serve the Lord thy God luith all thy 
 hearty and with all thy foul: And, only fear the Lordy and ferve 
 him in truth with all your heart (/). Whatever fervice God re- 
 quires, he will have it performed with the whole heart. This 
 is one of the characiers of fuch as arc truly bleiTed, theyfeek God 
 with the whole heart (u). Hence the pfalmift prays, Unite my 
 heart to fear thy name {x). In ferving and worfliipping God, all 
 the powers and faculties of your foul fliould be united, that 
 they may run in one channel. Study to ferve him with the 
 greateil fervour and vehcmency of heart and affe£lion, and 
 with the full bent of your deli res. To this purpofe is that 
 
 exhortation, 
 
 I Illafuhlimitas non potefi habere confortmfiy cumfoU omnium te* 
 ntat pQteftatem^ ^YP*"- ^^ Vanit. Idol. 
 
 {q) Matth. iv. 10. Hof. xii|. 4. {p) Rev. iv. 11. (7) Rev. 
 x»x. 10. (r) Pfal. Ixxxvi. 9, 10. (/) Ifa.xHi 8. {t) Deut. x.i2, 
 i ;>am. xii. 2-f. {«) Pfal. cxix. 2. (.v) Pfal. Ixxxvi, \i. 
 
2ft4 Of the Unity of the Divine E fence. 
 
 exhortation, Gird up the loins of your mind (y). Gather in the 
 ftfength of your foul to your work, that your whole heart and 
 foul may be intent upon it. 
 
 I {hall give inftance particularly in fome adls of worlhip and 
 fervice that are due to this one only God. 
 
 Fir/I, Love him with all your heart. This is infered from 
 the unity of the divine eflence, in the verfe follov/ing my text. 
 Hear, I/raely the Lord our God is one Lord. And thoujhalt 
 love the Lsrd thy God with all thine hearty and tuith all thy foul^ 
 and with all thy might. And this is called the firji and great 
 commandment of the law (s), Confider, i. Love is but for one 
 objeft : For this afFe£lion is much weakened and fcattered 
 when it is laid out on divers objedls ; as a river that is divid- 
 ed into divers channels. Indeed, the true object of love is hut 
 one, and that is God : For he is to be loved for himfelf, and 
 other things for his fake. Love is meet for nothing but God : 
 He alone deferves thefe heights and exceffcs that are in this 
 affection f. You make gods of other things, when you love 
 them v/ithout a fubordination to God. 2. God alone doth 
 moft deferveyour love, becaufe he is moftgood. He x^good^ 
 and doth good (a). Good is the obje6^ of love : but who fo good 
 as God is ? He is all goodnefs in himfelf, and the original and 
 fountain-caufe of all goodnefs in the creatures. He is a bun- 
 dle and heap of worth and pcrfe£tion. All the fcattered ex- 
 cellencies in the whole creation centre and meet in him : So 
 that though every hair of your head were a man, and every 
 foul there had a Ipve equal to that of the angels, yet would not 
 your love be enough for the lovelinefs of God. He is altoge- 
 ther lovely (If). There is nothing in him but what is amiable. 
 3. I ove is the beft thing you can beftow upon God. It is a 
 gift in the giving whereof hypocrites cannot join with fincere 
 Chrlftians. There is nothing elfe but a hypot:rite may give it 
 as abundantly as the moft upright in heart. They may give 
 their eyes, their hands, their ears, their tongues, yea, their 
 lives to God; but their love they cannot give. Love is the 
 fum of all duties : Therefore all the duties of the firft table are 
 comprifed in this, Thou /halt love the Lord thy God. Give to 
 God what you will, if you do not give him your love, you 
 give him in, his efteem juft nothing. Love is the marrow of 
 all duties ; the fait that feafons every fpiritual facrifice. 
 
 Well 
 
 (y) 1 Pet. i. 13 {z) Matth. xxii. 37, 38. 
 
 f Minos Doniine te ainat, qui aliquid tscuvi amat^ quod propter 
 ig non amat. Aug Lib. ConfefT. 
 
 {a) Pfal. cxix. 68. (b) Cant. v. 16. 
 
(Sf the Unity of the Divine EJJ^nce, iir^ 
 
 Well then, fet your love on God ; and love him with all 
 your heart; and let none elfe have fuch a love but himfelf. 
 Do not fay of any thing elfe, I love it with all my heart : For 
 this favours of idolatry ; fupreme love is due to God alone. 
 Therefore let the one only God be the one only in your dcaifcft 
 love. And, i. Let your love to God be an ardent and fervent 
 love. Labour to have your heart carried out after him with 
 the greateft fervency and vehemency of affection. This is to 
 love God with all your heart, and foul, and mind, and ftrength. 
 There is no danger of excefs here : We may eafily over-iove 
 other things, but we cannot over-love God ; yea, wc always 
 come fhort. Yet your love to God, if it be of the right ftamp, 
 will be an ardent and heart-burning love. 2. It muft be a fu- 
 perlative love. You muft love God above all other things, 
 tlfe you do not love him at all. He is the one only God; 
 therefore none can challenge fuch a love from you as he can 
 do. Indeed, you cannot love God fo much as he deferves to 
 be loved, nor fo much as the angels and faints in heaven love 
 him ; and it may be that none of you love him fo well as fome 
 eminent faints on earth have loved him : Yet you muft love 
 him more than any thing elfe is loved, elfe your love to him 
 is not fincere. To the foul that loves him, he is like oil upon 
 water, always uppermoil- 3. It muft be an entire love. He 
 is one only; therefore your heart muft be united in his love, 
 and the whole ftream of your affection muft run toward him. 
 .. Secondy Fear him alone. This alfo is inferred from the u- 
 nity of the God-head, in one of the veifes following my tsext: 
 Thou fialt fear the Lord thy God, and ferve him [c). God is the 
 only object of religious fear. Thou, even thou art to he feared {d), 
 fays the pfalmift. Fear none in comparifon of him ; and fear 
 none in oppofition to him : For, being God alone, he hath 
 abfOiUte, fupreme, and uncontroulable power. Hence he de- 
 mands the glory of his abfoiute fovereignty ; See nciuy that I^ 
 even I am he^ and there is no. gcd •with me : I kill, and I make a^ 
 live ; 1 wound, mid I heal : Neither is there any that can deliver 
 out of my hand {e). Fear him alone, i. In oppofition to great 
 and powerful men. So cur Lord exhorts, Fear not ihem ivhb 
 kill the body, but are not able to kill the foul ; but rather fear him 
 nvho is able to dejlroy both foul and body in hell [f): And the prophet : 
 Neither fear ye their fear, nor be afraid : SanBify the Lord of 
 ho/Is himfelf ^ and let him be your J ear ^ andUt him be your dread 1 q-j. 
 
 We 
 
 {c) Deut. vi. 13. [d) Ffal. Ixxvi. 7. (c) DeuL. .\i:xii. 39. 
 (/J Matlh. X. 28. {g) Ifa. viii. 12, 13. 
 
'S.&6 Cffthe Unity of the Divine Ejjenci', 
 
 We vilify God, and defile his glory, when our fear of man 
 ftifles our faith in God. It is to value the power of the crea* 
 ture above the power of the Creator. Hence he fays, Who art 
 thou that thou Jhouldejl he afraid of a man that Jhall die P — and for" 
 getteji the Lord thy Maker (h). Our inordinate fearing of man 
 is an implicit forgetting of God. s.Inoppofitiontoforgedand 
 feigned deities. This doftrine of the unity of the divine eflencc 
 is ufeful to free the foul from the anxious fears of a falfe deity. 
 Seeing he is God alone, fear none of the gods of the heathen, 
 / am the Lord your God, fays he, fear not the gods of the Amor^ 
 it£S in ivhofe land ye dwell : And, Tefiall not fear other gods {i)» 
 Third, Truft in him alone. Being God alone, he is the on- 
 ly fit obje£l: bf truft. It is fpiritual whoredom, to doat upon 
 the creature. It is a practical denial of God, and a fetting. 
 up creatures in his room. Hence the Lord fays to his ancient 
 people who trufted in Egypt for help. Now the Egytians are men^ 
 and not God [k). Intimating that by their dependence on them, 
 they advanced them from the ftate of creatures, to that of al- 
 mighty deities. Hence is that dreadful curfe, Curfed be the 
 man that trufleth in man, and maketh flefh his arm, and ivhofe 
 heart departeth from the Lord (/). Again, feeing God is one 
 only, truji in him with all your heart {m). Truft in him wholly, 
 entirely, and with full confidence : For, he hath all events in 
 his hand. There is no god befides him, to controul him, or 
 cope with him. He hath uncontroulable authority and power, 
 to difpofe of all creatures and events, fo as to ferve his own 
 purpofes by them : Therefore, if he be for you, who can he a^ 
 gainft you («). He is God alone. His power is above all 
 power, and his wifdom above all wifdom. There is none like 
 him. Therefore, let us depend on him entirely. He is a 
 buckler to all thofe that truft in him : For who is God, fave the 
 Lord? Or, who is a rock^fave our God (o) ? In all your ftraits and 
 difficulties, take heed that your heart do not fecretly turn afide 
 to vain confidences. That man that cannot entirely truft God, 
 whether men be pleafed or difpleafed, cannot long be true tq 
 him. 
 
 SERMON LXXXIX, 
 
 H 
 
 Fourth, T T ^^^ yo^'' recourfe to God alone, in all your 
 wants, ftraits, and miferics : For, there is 
 
 none 
 
 {h) Ifa. li. 12, 13. (/) Judges vi. 10. 2 Kings xvli. 35, 37» 
 ik) Ifa. xxxi. 3. (/) Jer. xvii. 5, (;/i) Prov. iii. 6. («) Rona. 
 
 vui. 34. (i>) Pfal. xviii, 30, 31. 
 
Of the Unity of the Dhine Ejjence*. 207 
 
 none elfe 5 none that can deliver from all evil, and enricli with 
 all fpiritual bleflings, who can pardon fin, and fave the (inner. 
 Beftdes him there is no Saviour {a). You can go to no other 
 with hope of fuccefs, if you negledl God : For he alone knows 
 all your wants and miferies, and he alone is able to fupply and 
 relieve you. When yau go to others, you go to them that 
 are no gods. To run to the creatures, rather than to God, 
 for the fupply of your neceflities, is a practical denial of him. 
 Hence the Lord fays to Ahaziah, Is it not hecaufe there is not g 
 God in Ifraely that thou fendeji to enquire of Baalzebub the god of 
 Ehron [b) P This was Afa*s fin; In his difeafe, he fought not to the 
 Lord, but to the phyftcians {c). Seeing the great JEHOVAH 
 J8 God alone, feek every thing you need at his hand. The 
 pfalmift encouraged himfelf in his addrefles to God from the 
 confideration of his matchlefs being and fingular unity : A- 
 rnong the gods, fays he, there is none like thee. For thou art great ^ 
 and doj} wondrous things i Thou art God alone (d). 
 
 Fifthly, Subjed your foul and confcienee to him alone. 
 Have no other Lord over your foul and confcienee. Being 
 God alone, he alone can give laws to the confcienee. Hence 
 it is faid, The Lord is our judge, the Lord is our Lawgiver, the 
 Lord is our King {e). The words being taken in a fpiritual 
 fenfe, are exclufive of all others.- He is our only Judge, our 
 only Lawgiver. There is one Lawgiver, fays the apoftle, who 
 is able to fave, and to defroy (/). God alone knows the con- 
 fcienee, and he alone can punifii the confcienee ; therefore he 
 alone can give laws to it immediately. God hath referved to 
 himfelf alone the fovereignty over the confcienee; he hatli 
 fubjed:ed it to himfelf alone. To make confcienee a ftave to 
 man, is to fet man on the throne of God. Therefore let not 
 the authority of the greateft on earth have place, to the preju- 
 dice of that obedience you owe to the one only God. It was 
 the apoftle's anfwer to the council, Whether it be right in the 
 fight cfGod, to hearken unto you more than unto God, judge ye {g)» 
 That is not true loyalty to man, which leads you to be difloya! 
 to the great God. Seeing he is God alone, and there is none 
 like him among all the nations, let none have an obedience 
 equal to him. All the obedience you are to give to man, is 
 to be paid in obedience to God, and with an eye to his com-> 
 
 mand : 
 
 (a) Tfa. xlii'i. 11. {b) 2 Kings 1. 6. {c) 2 Chron. xvl. 12. 
 (d) Pfal. Ixxxvi. 8, IQ. (e) Xfa. xxxiii. 22. (/) James iv. 12. 
 {g) Aila iv. 19. 
 
IgS Of the Unity of the Divine Ejpnce. 
 
 mand : For it is the command of God that binds our confci- 
 dice to obey the lawful commands of men f . 
 
 Particularly, fubjedl your confciences to God alone In the 
 matters of bis worfliip, and do not yield to the impofitions of 
 men. To Impofe laws upon the confciencc, which God hath 
 not impofed, is to ufurp God's prerogative, and afFedl a divine 
 royalty, and is therefore the very fpirit of Antichriftianifm *, 
 for it is the apoftle Paul's chara(^er of Antichrift, that he ex- 
 aheth himfe If above ail that is called God [h) : viz. By making 
 himfelf abfolute lord of the confcience. It it God's preroga- 
 tive to be the only fovereign Lawgiver to his church. And 
 he was always fo tender of this part of his prerogative, that he 
 would not have any thing made in the tabernacle or temple, 
 but what himfelf had appointed. And looky fays he to Mofes, 
 that thou make them after their pattern^ which was fheived thee in 
 the Mount (;). And afterward, though the power of appoint- 
 ing officers and ordinances in the church, was delegated to 
 Chrift, and was among the reft of the royalties given to him as 
 Mediator ; yet even be was to do nothing in this matter, with- 
 out appointment and pattern, being, as Mediator, the Father's 
 •Servant. Hence it is faid, that he ivas faithful to him that ap^ 
 pointed him [h) Now, faithfulnefs in a truft implies a punc- 
 tual obferving inftru«S«:ions. And if even the blefled Mediator 
 was to appoint no part of divine worftiip, but what he had 
 inftru£tion for \ what unaccounaable boidnefs and prefump- 
 tion muft it be, for any man, or any fet of men, to arrogate 
 to themfelves a power of impofmg their own, or other mens 
 inventions in the worftiip of God, upon the confciences of the 
 Lord's people? This is a bold afcent into the throne of God, 
 by ufurping a dominion over the confcience ; and is to bring 
 the confciences of the people of God under a woful bondage 
 and flavery. Therefore let usjlandfafi in the liberty wherewith 
 Chriji hath tnade us free [I). We are bound to ftand to the de- 
 fence pf it, with courage and confidence, and with the utmoft: 
 of our power and ability, againft all oppofition, and upon all 
 hazards whatfoever. Even among the heathens, as a learned 
 
 author 
 
 f Si aliquid jujferit Proconful^ aliud juheat Imperatory nunquid 
 iiubitafury Illo contempto illi ejje ferviendum? Ergo ft aliud imperatory 
 aliud j libs at Deusy quid juJicatur ? Major potejias Deus : Da Veni- 
 amy Imperafor. Aug. dc Verb. Domin* Matth. Serm. 6. 
 
 (/;) 2 ThefT. il 4, (1) Exod. xxv. 40. (i) Heb. iii. 2. 
 {/) Gal. v.-i. 
 
Of the Unity af the Dmine Ejfence, 200 
 
 author oljferves f , it was a natural Tioriixn, not to rrceive a form 
 of worfhip, but what bad a (lamp of a divine authority. 
 
 There are yet two duties more, to which I would exhort 
 believers in Chrift, from this doctrine. And fo, 
 
 Duty 6. Is your God the only God ? Then reft fatisfied in 
 him alone. Seek no where elfe to make up your happinefs : 
 And let no outward wants, ftraits or m-iferies, mar your hap- 
 pinefs and contentment in the enjoyment of hira. Even be- 
 lievers in Chrift, often give way to difcontent and murmur- 
 ing, when their outward lot is not accordi-ng to their 
 mind. What is this but a pra(Slical denial of God's all-fufiici- 
 ency, as if he tbat fills all things, were not enough to fili yonr 
 heart ? What would you be at ? The one only God is yours ; 
 and cannot you be fatisfied ? Dear Chriftians, do not difgrace 
 your God by a difcontented fpirit. Is the one onjy God yours ? 
 Then you have caufe enough to reft content and fitisfied, and 
 to reckon yourfelves happy in the enjoyment of him, whate- 
 ver your outward lot be. Therefore reft ^tisfied with him a- 
 lone. 
 
 For your help in this matter, take tfccfe diredlions. i. CJcar 
 up your iiitereft in God. Give all diligence to attain to clear- 
 nefs in this matter, that the one only God is your God. 2. Of- 
 ten review your happinefs in him, as the pfaimift : T/je Lord is 
 the portion ofnune inheritance^ and of my cup — ^he lines are fallen 
 i.0 me in pleafard places ^ and J have a goodly heritage [m). He is 
 your God, who is God alone, incomparable in worth and per- 
 fe£lion. There is nme like imto the God of fefljitrun (ff). None 
 can do for their favourites as God hath done and can do for 
 you. There is enough in him to fill, fatisfy, and delight 
 your foul. Study what God is, and what there is laid up in 
 i»im^ Read over his glorious waixies ; and walk through the 
 Hefifed chambers of his prefence, his glorious attributes ; and 
 fee what treafures are laid up there for your foul. And then 
 reile£t upon your own intereft in him, and fay, Lo this God 
 is my God; and all that he is, all that he hath, is mine. 
 3. Get raucJi experience of God upon your own heart. Pant 
 and long after him : Purfue after the enjoyment of him, and 
 more near and intimate communion with him ; after the light of 
 hk co.u©tcn:ance,andrefrcftiingexpcri€ncesand manifeftations 
 of his love and grace. Get your hearts fo filled with God, atf 
 Vol. II. N^ 7. D d it 
 
 f Clarnock'^ Difcourfc of the Knowledge of God. 
 {jn) Pfal xvi 5, 6. {n) Deut, xxxiii. 26, 
 
^lo Of the Unify of the Divine Ejjence. 
 
 it may be no damp upon your fpirit, to have nothing left yciS 
 but God. 
 
 Duty 7. Is your God the one only God ? Then cleave to 
 him; as Barnabas exhorted the young converts at Antioch, 
 that ivith piirpofe of heart they ivoald cleave unto the Lord {0). He 
 is God alone There is nothing elfe to whom you can go, if 
 you turn your back on him : As Peter faid,. To whom fjall we 
 go, thou haf the ivords of eternal life (p). This one only God 
 is fulEcient to your happinefs, and all other things are but va- 
 nities. Therefore having chofen him for your God, O do not 
 change •, do not turn again to the pleafures of fin, and the va- 
 nities of the world. The conftancy even of pagan nations, 
 in adhering and cleaving to their falfe gods, will furnifti mat- 
 ter of reproach againft you, if you forfake the only true God. 
 Hence the Lord pleads againit that people, ii/i^/^ a nation 
 changed their gods, ivhich are yet no gods P But my people hav^' 
 changedtheirgkry^ for that ivhich doth not profit {q) P Change when 
 you will, you will change for the worfe. But cleaving to him 
 is honourable to him: It is a prattical acknowledgement of his 
 excellency ; you thereby proclaim to the world that there is 
 none like him. 
 
 Exhort. 3. Is it fo that the great JEHOVAH is one only ? 
 Then, let all that profefs his name, ftitdy to maintain and 
 promote unity among themfelves, that they may be one as he 
 IS one. .How earneftly doth Chrift pray for this: Keep through 
 thine own name thofe ivhom- thou hafl given me, that they may be 
 one as we are. That they all may he one, as thou Father art in 7ne^ 
 and I in thee, that they alfo may- be one in us, that the world may 
 believe that thou hafl fent me. And the glory which thou gavejl me^ 
 I have given them, that they may be one, even as we are one (r). 
 Theunityof the Godhead in the Trinity of Perfons,isaftrong 
 argument to perfuade Chriftians to unity among themfelves : 
 For there is nothing wherein we can refemble God more. 
 Therefore the apoftle urgeth Chriftians to keep the unity of the 
 spirit in the bond of peace, by this argument, that there is one 
 God and Father cf all (j). It concerns us to ftudy a holy unity, 
 as we would evidence ourfelves to have this one God for our 
 God and Father in Chrifr. What a fliame is it for thofe that 
 ferve one God to be at odds among themfelves -^ Our Matter's 
 work is hereby hindered and neglected. 
 
 Particularly, 
 
 {0) Ada xj. 25 , (p) Johnvi. 68. ($-) Jcr. ii. Ii. (r) John 
 xvii, iij 21, 2 2i (/) Eph. iv. I, 6* 
 
Of the Unity of the Divine Ejfetice, 3 1 1 
 
 Particularly, let me, from this dodrine^ prefs athreefoldu- 
 nity among Chriftians. 
 
 1. Union in opinion and judgment. Endeavour to be of one 
 viindf and to ht perfeBly joined togethr in tJie fame viindf and in 
 the fame judgment {t). It is true, different degrees of knowledge, 
 even among the Lord's bwn people, cannot but occafion fome 
 diiterences of judgment in lefl'er things, till they come to hea- 
 ven, where there will be ^txitOiuntty in faith and knowledge (u). 
 Yet there is but one fai4:)i allowed by ChrifV even in lelTer 
 truths. Therefore the apoftle preffeth unity among Chriftians 
 by this argument alfo, that there is one faith {k). There is but 
 one way of religion and worftiip that God allows. Hence the 
 prom ife^ runs, And I will give theijj one heart and one way, that 
 they may fear me for ever {y ). There is but one way that is a- 
 greeable to the pattern. Therefore when the flourifhing ftate 
 of the church under the NewTeftament is promifed, it is faid, 
 Jn thatiday Jhall there be one Lord, a7id his vame Qne{iz.). This 
 therefore we (hould aim at and endeavour, fo far as is pofiible, 
 to be of one mind in the things of God : As it is faid of the 
 primitive Chriftians, that they were of one heart, and ofonefoul{a)^ 
 Of one hearty that is, of one mind. It is certainly a moft defir- 
 able bleffing ; and it would be the more eafily attained, if peo- 
 ple did lay afide their prejudices, pallions, worldly intereits, 
 and felfifli defigns j and feek the truth impartially, on what 
 fide foever it lies*, and in all matters of religion, eye andjnind 
 but one Lord. 
 
 2. Union in afFe£lion. So It is faid of the primitive Chrif- 
 tians, that theyw^r^ of one foid {h) ; that is, there was fuch a 
 fweet harmony of love and affedlion, as if all of them had but 
 one foul. Chriftians fhould be hnit together in love {c). And 
 differences of judgment in lefter things fliould not hinder this. 
 You fhould ftudy to be of one heart, when you cannot be in 
 every thing of 07ie fnind f. So, Have conipaffion one cf another ; 
 Love a^ brethren (d). When .lefler debates are managed by 
 Chriftians, with wrath and paftion, and bitternefs of fpirit ; 
 and there are uncharitable contentions, animofities, and heart- 
 
 ■ burnings; 
 
 (/) I Pet. iij. 8. I Cor. i. lo. (a) Eph. iv, 13. (x) Eph. 
 iv. 5. iy) Jer. xxxii. 39. (::) Zech. xjv. 9. 
 
 {a) AdsiV. 32. {b) Adsiv, 32. (r) Colil. 2. {d) I Pet, 
 iii. 8. 
 
 f It is noted by one of the Fathers, Chn'fl's coat, indeed, had 
 no feam ; but the chuich*s vefture was ot divers colours: Where- 
 upon he fays, In vefe Varktasfitj fcijjura yionfit. 
 
 X<ord Bacon, EfTayj. 
 
21 1 Of^hs: Ifniiy (fthe Divint EJfence, 
 
 burnings v this is a great diflionaur to God, and difgrace to 
 religion. It is matter of fhame, when they who have one 
 God for their Father, ftrive and con^teud after fuch a manner. 
 
 Hence Abraham fays to Lot, Let there be noftrife bePween me 
 and thee-; — for ive bt h-^thren (^). Jofepb's brethren ufed it 
 3S a powerful motive to him to forgive their (in, that they were 
 ihe: Jervcmts of tl^eGad oJ\i\%father{f) ? Theythatferve one God, 
 and one Matter, fho-uld be one among themfelves. Ha'-oe we 
 not all one Father? (ays the prophet, hath not one God created 
 us P Why daiuede(\l treacherot^y. every man aga'mjl his brother (g) ? 
 Unity in affe(Sl:ion would keep the ftrong from defpifmg the 
 xveak, and the weak from cenfiiring and judging the ftrong. 
 And O, how would thrs adprn the gofpel, antd commend re- 
 ligion, and render it amiable in the eyes of the warld ; Behold^ 
 how goody and how pjettfant it is, for brethreti to d^rnll together iti 
 unity {h) ! What an honour was it to religion in Tertullian's 
 time, when the heathens had this, to fay of the Chriftians, 
 ^ Behold honv they Isve one: atwther ! 
 
 3. Unity ^n praftice^ ej^deavourg atixl aa3tings. You fliould 
 cleave to one another, andu'aik together, in all duties tending 
 to your mutual edification ; as it i& faid of the primitive Chrif- 
 tians, They coTTthmedJledfajkly in ti^s apafi^les dodtrine^ and fellow^ 
 Jhipi and in breaking of breads and in prayers. And they-y conti' 
 nuing daily with one accord tft the temple^ and breaking bread from 
 houfe to hotifey did eat their meat with gladnefs and finglenefs (f 
 heart (/')• You (hould endeavour to glorify God with one mmith; 
 and to be of one- way, as well as one heart {k). Only remem.ber, 
 k muft be an unaoji in God*s way, in the ways of truth and 
 and holinefs. For that unity that is made up by abating any 
 thing of our zeal for God and his truths, is not unity, but a 
 carnal compliance. But in the ways of truth atid holinefs, we 
 fliould ftudy to be as one man ia o^r endeavours and a£l:ings« 
 In the feryiee of this one only God, we (hoiuld be kmt together 
 as one man (/}. Having one God to. ferve, we (houJd ferve 
 him with one confent- Where this is, it is a fign of thriving 
 iervice : Therefore it is promifed as a great blefiing, For then 
 'Will I turn, to the people of a pure language y that they may all call 
 upon the name of the Lordy to ferve hiw luithone corfent (m) : Or, one 
 Jl>oulderfSL$ the word may be rendered. Join flioulder to flaoul- 
 
 der, 
 
 (e) Qen. xiii 8- (/) Gen. I. 17. (g) Mai. if. 10. (/^) Pfal. 
 cxxxiiii I. (/) A<5is ii. 42, 46. (/•) Rom. xv. 16. Jer. xxxii 39. 
 (() lodges XX. II. (f/i) Zeph. iii. 19. 
 
 ■jr Fide ut invicc7nje diligant. Tertull. Apol. 
 
Of fhe- Unity of fhe Bivhe Effence. 2 1 3 
 
 der, £oE promoting his fervice, and advancing his glory. Join 
 together as one vwtiy that you mdijjirive together, by all holy 
 and united endeavours, for th^ faith of the gojpel («). 
 
 Well then, let us (ludy to maintain and promote unity among 
 ourfdveSft and with others of the Lord's people, that they and 
 we may be one as God is one. And for this end, let us otten 
 propofe to ourfelvcs the unity of the Qodhead in the trinity of 
 perfons-, that we may be thereby quickened to ftudy and en- 
 deavoux forae dark refemblance of him therein. And pray 
 much for this holy unity. How eanieftly did Chrift pray foL* 
 it {o)\ O pray, that God would bkfs the miniflers and members 
 of this church with one heart and one way ; That he would 
 (lamp an imprefs or dark image of his unity on our focieties 
 and aflemhlies : That as God is one,- fo we may be one in his 
 fervice, and in advancing and promoting his. glory. Plead the 
 accomplifliment of that promife, In that day there fljoll be one 
 Lord, and his iiaine [,pY Plead it in its full extent. It is a pro- 
 mife of tb£ enlargement of Chrift's kingdom through the world 
 in the latter days; and of the unity of his kingdom, in being 
 fubjeded to one Lord, and following one way of dodrine and 
 "wormip. Unity in the faith^ and uniformity in religion and 
 worihip, is a bleihngjto be expelled in Chriil*s kingdom now 
 in the latter days. The full accompiifnjnent of this promife 
 feems to be refcrved for the converfion and reftoration of God's 
 ancient people. Pray that the nations may call off idolatry, 
 ;ind agree in worfliipping one God, in one way of fpiritual 
 worfliip. 
 
 Vfe 6. For comfort to them that have a faving intereft in 
 God as their God. It is matter of great comfort to you who 
 ?ire the children of God, and in covenant with him, that your 
 God is the one only God^ God alone. This may comfort you, 
 \. With re(pe£l to yourfeiy-es in panicular. 2. With refpedl 
 to the church in general. 
 
 \. With refped to yourfelves in particular. Every man is 
 happy .or miferable, as the god is whom he ferves. But your 
 God is the one only God. He who hath no fupeiior, no equal 
 or fellow, is thime. He that is,, and ihtre is none ebe, is thine. 
 There is none like him in heaven or earth, none like unto the God 
 cf Jefljiirun {q). Therefore, no people like his people: So it 
 follows, Happy artthau^ G Ifraely ivho is like unto thee P And , fays 
 Pavid in his prayer, thou art great ^ Lord God ; for they.-' is none 
 
 like 
 
 (n) Phil. 1 27. {c) Joh;i xyii. {p) Zech. xiv, 9. [q) Deat. 
 xxxiii. 26, 29. 
 
214 Of the Unity of the Divine Effence. 
 
 like thee ,- neither is there any god beftdes thee. — And what one na-^ 
 iion in the earth is like thy people y even like Ifrael (r) ? Your God is 
 God alone. None can flop the execution of his gracious pur- 
 pofes, or the accomplifhment of the gracious promifes he hath 
 made to you. Your happinefs is fure : You hav6 his word for 
 it who is the one only God. 
 
 2. With refpeft to the church in general. He who is the 
 God of Zion is God alone. He is her God, who hath no e- 
 qual in worth and perfe£lion. He hath no equal to controul 
 him, or cope with him* This may comfort you, i. When ene- 
 mies combine and make head againft the church. Her God 
 is the one only GoJ; therefore ffie is fafe, though all the pow- 
 ers of the earth were gathered together againft her. All crea- 
 tures, good and bad, are under his dominion. They are all 
 in his hand. Whom need you fear .? From whom is the church 
 in danger? Hezekiah encouraged himfelf on this ground, in 
 his addrefs to God againft Sennacherib; Q Lord God of Ifrael, 
 fays he, ivho diuellejl between the cherubims, thou art the God, 
 even thou alone, of all the kingdoms of the earth— r Lord y bow down 
 thine ear and hear {s), ^c. 2. When there is no humaa pro- 
 bability or likelihood of the accomplilhment of what God hath 
 promifed to his church. He hath promifed to make his Zion 
 a burdenfome flone for all people; to make kings her tiurfmg fathers, 
 and queens her mirfrng-mothers ; and that the kingdoms oj the world 
 ihall become the kingdoms of our Lord and of his Chriji (t). Now, 
 though at prefent there is no human probability or likelihood 
 of the accompiifhment of thefe promifes V yet it is comforta- 
 ble, that he who hath promifed is God alone, and therefore 
 able to make good his word. Hence it is^ that the people of 
 God, are encouraged to expecl promifed mercies and bleflings 
 from the confideration of this : Is there a God b fides me, fays 
 the Lord ? Tedy thrre is no God; I know not an'^ {ti). Being God, 
 alone, none is able to overpower him, in his defigns for the 
 church's good. 
 
 (r) 2 Sam. vii 22, 23. (i) 2 Kings x'x. 15. (/) Zech. xii. 3. 
 Ifa. xiix .25. Rev. xi.-ij. \u) See lla. xliv. 6, 8. xlv. 5. andxlvi. 
 
 DISCOURSE 
 
, Of the Holy Trinify. 21^ 
 
 DISCOURSE XX. 
 
 Of the Trinity of Perfons in the Godhead, 
 SERMON XC. 
 
 I John V. 7. For there are three that bear record in heaven ^ tht 
 Father y the Word, and tJ^e Holy Ghojly and thefe three are one. 
 
 IN the two preceding verfes, the apoftle had laid down this 
 as a certain truth, that Jefus Chrift is the Son of God j 
 and that he came to redeem his people, from the guilt, filth, 
 and power of fin, by his blood and fpirit. And this being a 
 fundamental article of the Chriftian religion, he proves it by 
 the teftimonies borne thereunto, i. In general, by the Spirit, 
 Verfe 6th, // is the Spirit that heareth luitnefs, hecaufe the Spirit is 
 truth. Whereby we are to undciftand the Spirit in the hearts 
 of believers, witneffing to this great truth, by giving them gra- 
 cious experiences and feelings of the juftifying and fandlify- 
 ing virtue of the blood and fpirit of Chrift. 2. More particu- 
 larly, he proves this truth, viz. That Chrift is the Soil of God, 
 and the Saviour of the world, by the teftimony given to it by 
 two ranks and orders of witnefles; one in heaven, in my text ; 
 and the other in earth, in the verfe following. So that in thel'c; 
 two verfes, we have the whole teftimony given to the truth of 
 the Chriftian religion. As Chrift's being the Son of God, and 
 the Saviour of the world, is a truth of the greateft moment; 
 fo it is not eafy to believe it, and to be firmly fixed in the faith 
 of it: Therefore is this truth confirmed by (o many witneiTes. 
 In noy text then, we have the fiift rank or order of witnefles ^ 
 and they are here varioufly fet forth unto us. As, 
 
 1. By their number — There are three. According to the 
 law (^), the teftimony of two human witnefles was a fuflicient 
 legal evidence to prove a thing to be true: But here are three 
 divine witnefles, whofe teftimony muft be infallibly true, fee- 
 ing they are Truth itfelf. 
 
 2. By their work — They hear record^ or ivitnefs. And what 
 do they bear witnefs unto ? Even to this great truth, that Jefus 
 Chrift is the Son of God and the Saviour of the world, as ap- 
 pears from the context. 
 
 3. By their place — In heaven, -Which is not to be fo under- 
 
 ftood 
 {a) Dcut. xvii. 6. 
 
2 1 6 Oftht Holy Tfinity. 
 
 flood as if heaven were the place where they bear record or 
 witnefs; for the apolik's fcope here is to thew, what ground 
 we, who are on earth, have to beHeve that Jefus is the Son of 
 God, which mult be fome teftimony given to us on earth. 
 Therefore in heaven mud be conne^ed with the word three ; 
 fo that the words may be read thus, There are three in heaven 
 that bear record. And the expreflion imports, i. That thefe 
 witnefles teftify to us immediately from heaven. 2. That the 
 glory and majefty of thefe witnefles lioth chiefly fhine in hea- 
 ven. 3. That they teftify to us in a glorious, heavenly, and 
 majeftic manner. And, 4. That their teftimony is not heard 
 and regarded, received and acknowledged, fave only by them 
 whole hearts and minds are lifted up to heaven. 
 
 4. By their names. Witnefles are ufualJy expreiled by 
 name : So it is here ; th^re is th£ Father^ the JVord, and the HoJy 
 Ghojl. 
 
 'Ihc firft witnefs is the Father. He bar^ record or wit- 
 nefs to this truth, that Jefus is the Son of God. i. By the 
 fcriptures of the Old Teftament. 2. By an immediate and 
 audible vaice from heaven, in a great congregation of people, 
 at Chrift's baptifm, faying, This u my hekved Son^ in nx^h'jm lam 
 iveUpleafed{b). And this teftimony was renewed and confirm- 
 ed at his transiiguration (r). 3. By the works and miracles 
 which he gave Chrift lo iinlfli, by communicating his nature 
 and operation with him as God. So our Lord tells us, The 
 ivorhs which the Father hath given me tofaiijhy the/mne ivGrks thai 
 I ^7, bear njuitmefs of tne {d ). 
 
 The fecond witnefs is the Word; that is, the Son, the fecond 
 perfon of the Godhead. He is called the Wordy i. In refpecl 
 of his perfon and eternal generation. As words are begotten 
 in our thoughts, and are the cxprefs iaaage of them \\ So is 
 Chrlft begotten of the Father from all eternity .(^), and/16^ ex» 
 prejs image of his perfen (/). He is his perfect and eflential i- 
 mage. 1. In reipect of his ofuce. As words reveal our will, 
 and exprefs our meaning ; fo Chrift is the Wor<* of tbe Father, 
 as revealing and declaxinghim, and his mind and will, to the 
 church in all ages : For fio tmm hathjten G^djit any 6ni€ ; iht 
 only begotten Sen, who is in the bojlm of the Father y behdh devlar^d 
 ham (£}. 3 . Bccaufc he is the chief fubje<^of the written word. 
 
 For, 
 
 (b) Matth. iii. 17. (c) Matth. xvii. 3. {d^Ji^^M r> 36.- 
 
 {e) Pfal. n. 7. (/) Heb. i. 3 . {^) John i. iS. 
 "^ ' 0? irlf avri Ac''/Oj ¥ pr.ro? w/a' ifi^^OKi' 
 
 Ignat. Epift, ad Magrcj. 
 
Of the Holy Trinity » 217 
 
 For, as he is the great mercy promifed to the fathers under the 
 Old Teftament ; fo he is the truth and iubltance of all the 
 types and (hadows under the law, and the n\arrow and kernel 
 of the gofpel. 
 
 But how is it that Chrift is brought in as a witnefs to this 
 truth, that he is the Son of God, feeing none can be a fit wit- 
 jiefs in his own caufe ? Our bleffed Lord himfelf folves this ob- 
 3e£lion ; Though I bear record of myfelf fays he, yet my record is 
 true ; for I know whence I came y and ivhither I go \h). Our blef- 
 fed Lord, being true God, the God of truth, is a witnefs above 
 all exception, and is not to be bound by the rules prefcribed to 
 fallible and finful men in fuch cafes. And being the great 
 Angel and Meflenger of the Covenant, fent by the Father, 
 he ought to have all credit in publiftiing his commiflion and 
 inftrudions. And I add, that Chrift as God, teftified of him- 
 felf incarnate, that he was the Son of God. 
 
 But how did he bear witnefs to this truth ? 1. By declaring 
 and affirming himfelf to be the Son of God \ which he did fre- 
 quently. 2. By proving this truth : Partly, by his whole doc- 
 trine ; never man [pake like him : Partly, by his works and mi- 
 racles; The fame works that I do^ fays he, bear witfiefs of tne: 
 And partly, by his refurre£l:ion, whereby he was declared to be 
 the Son of' God with power (/). 
 
 The third witnefs is the Holy Ghoft, or Spirit. He bare 
 record or witnefs that Jefus is the Son of God, by defccnding 
 upon him in the likenefs of a dove at his baptifm ; by defccnd- 
 ing afterward upon his apoftles and difciples ; by infpiring the 
 holy penmen with the do£lrine of Chrift ; by commending the 
 fame to the world ; and by fealing up this truth to the con- 
 fciences of the Lord's people, v/ho are therefore faid to hefealed 
 ivith the holy Spirit of promife (^) 
 
 5. By their unity — And thefe three are one. Not only one in 
 confent of will and agreement, becaufe they teftify the fame 
 thing, as if they were one witnefs ; but alfo one in eflence ; 
 in which fenfe Chrift fays, / atid my Father are one (/). And 
 that this is the meaning here, appears from the variation of the 
 phrafe in the very next verfe. Here he fays, Theje three are 
 cne i but of the witnefles in earth, thefe three agree in one. Now, 
 if the fame thing were intended and fignified in both places, 
 why then is the phrafe fo fuddenly changed ? Concerning the 
 
 VoL.IL N°. 7. E e witnefles 
 
 (h) John viii. 14. (/) See John viii 12, T4, 17, 18. and vii. 
 46. andv. 36. Rom. i. 4. (k) Matth. iii. 16. A^3 ii» 2,3. 
 
 2 Pet. i. 21. Eph. i. 13. (/) John x. 30. 
 
5iS Of ihe Holy frmUy. 
 
 witnefTes in heaven he fays, Thfe thrte are one : But this could 
 not be faid of the witntiics in earth ; therefore he comes as 
 liear it as the itiatter will allow, in faying, The/e three agree in 
 cTie. Further, grant it were fo, that the Father, the Word, 
 and the"Ho5y Ghofl: are here faid to he one in confent of will 
 and agreement 9 yet this doth here neccflarily fuppofe their one- 
 nt£s in nature and f iTence : For whatever is Dot God, being 
 mutable and faliible, its tcftimony cannot be faid to be divine 
 and one with Gk)d's, as this teftimony is faid to be, in the text 
 and context. 
 
 This text thus explained is a very clear and exprefs teftinno- 
 ny to the Trinity of Perfons in the Godhead True it is, that 
 this text is left out in divers ancient copies of the New I'efta- 
 ment ; and hence it is that it is omitted by fome of the ancient 
 fathers in their dlfputes againft the Arians. But it is as true 
 that many moil ancient and bcfl approved copies retain this 
 text. Lucas Eurgenfts fait*n, that in thirty-five old copies, 
 they found it wantiag but in five. And it is quoted by many 
 of the ancient fathers, as Cyprian, Tertullian, Athanafius, and 
 others. Yea, in the council of Nice it was urged by Athana- 
 fius againil the Arians, and no exception was then made agaiijft 
 it. And this verfe was conftantly and folemnly read as apart 
 of fcripture, both in the Greek and Latin churches f. And it 
 35 found in all the printed copies except one. Yea, it is re- 
 tained and expreffed by the Socinians themfelves, in their Ger- 
 man verfion, printed at Racovia, A. D, 1-630. And the fcries 
 of the context, and fcope of the place, necelTarily require this 
 verfe : For the words following, afjd there are three that bear re- 
 cord in e^rth^ cannot have a right cotiftru6lion, but upon fup- 
 pofition that there are three alfo that bear record in heaven, 
 with which thefe three in earth are conne^Jted by the conjunc- 
 tive particle ami. Therefore, that this text is wanting in fome 
 ancient copies, muft be afcribed, either to the carekfiiiefs of the 
 tranfcribers; or, which is more probable, to the fraud and de- 
 ceit of fome heretics, who denied the Son to be one in cflence 
 with the Father. The deceit of heretics, and particularly of 
 the Arians, incorrupting and mutilating the facred text, by their 
 facrilegious hands, was frequently difcovered and complained 
 of. And indeed the Arians feem to have had too fair opportu- 
 nities for i<:i doing, when not only diver« emperors were Arians, 
 hut Arianifm was fpread almoft through all parts cf the known 
 world. 
 
 The 
 
 t S¥)den. de Syned. Lib. II. Cap 4. s 
 
Of the Holy Trinity . an§ 
 
 The do^rine I propofe from thefe words, is this : 
 
 Thtre are three dijlincl Perfons in the Godhead ^ the Father y the Son% 
 and the Holy Ghofly luho are one in nature and ejfence. 
 
 For here the apoftle names the Fathery the Wordy that is, the 
 Sony and the Holy Ghoft. And he fpeaks of them as three dif- 
 tinO: witncircii i and confequently as three diftin<^ perfons: 
 not human, or angelical, but divine perfons i therefore their 
 teftiniony Is called the ivitnefs of God (m). And thcfe three are 
 here declared to be one, that i^ one in eilence, as I have already 
 4:leared. 
 
 In profccuting this weighty purpofe, I fliall, 
 
 1. Premifefome thif^gs to the covjideration of this docirine. 
 
 2. Endeavour in Jvme tneaftire to clear //, by explaining fms 
 
 terms neceffary to be ufcd in this matter. 
 
 3. Prove this great truth frciin the holy f crip tures » 
 
 4. IJhallfpeak of the diftinBion of the Per Jons y both from the 
 
 divine ejftncey and among thetnjtlves, 
 
 5. J fi all [peak if their Unity. 
 
 6. And lajllyy make application of the doarine. 
 
 Firjly Some things premifed to the confideration of this 
 doclrine. 
 
 Thefc things I am to premife being of for^e weight and nio- 
 ment, and divers of them controverted between us and the 2d- 
 verfaries of the true religion, i fhail therefore infi it a Itttis upou 
 them. 
 
 I. I premife, that the dotlrine of the Trinity is a funda^ 
 mental article of the Chriftian religion •, fothat trie knowledge 
 and belief thereof is abfolutely neceiTary unto falvation, in thofe 
 that are adult and come to the years of difcretion. Indeed, fome 
 deny it to be fa much iis an article of faith, as the Sociniaris : 
 Othero, viz. the Arminians, deny it to be fundamental i that 
 by this means they may gratify thsif brethren the boeinians, 
 and be in cafe to receive them into their church-communion. 
 But this is the engine of the devil, whereby he endeavours to 
 fubvert the truths of God : He iirP: brings the weight andne- 
 ceffity of thefe truths into- queftion, that men being by this 
 means rendered fecuie, may be the more eafily induced to part 
 with them. 
 
 We grant that there are different degrees of the knowledge 
 
 o£ 
 (-] Verfe la. 
 
220 Of the Holy Trinity, 
 
 of this myftery; fome have more, and others lefs. But we 
 fay that the dodlrine of the holy Trinity is fuch a fundamental 
 article of our faith, that they who are grofsly ignorant of it 
 cannot be in the way of falvation; and that fo much clearnefs 
 in the knowledge of this truth from the holy fcriptures, is ab- 
 folutely nccefiary, as may be a ground of faith in the thing 
 itfelf. 
 
 Our bleffed Lord placeth eternal life in the right knowledge 
 of this myftery : This is life eternal ^ fays he, that they might know 
 thee the only true Gody and Jefus Chriji whom thou haji fent [n). 
 There can be no hope of eternal life without the knowledge of 
 the true God; and he who is one God in three diftindi per- 
 fons, is the only true God. Hence it is, that though the Gen- 
 tiles knew there was an infinite fupreme Being, yet becaufe 
 they were ignorant of a holy Trinity, they are laid not to know 
 God, and to be without God (orig. atheifls ) in the world {p)» So 
 that without the knowledge of the trinity of perfons in the 
 Godhead, the only true God cannot be taken up, believed in, 
 and worfhipped. Again, let it be confidered, that on this ar- 
 ticle of our faith, other fundamental articles depend; fuch, 
 particularly, as concern God's fending his Son to be the Sa- 
 viour of the world, and Chrift's incarnation and fatisfa£lion. 
 They that take away the myftery of the holy Trinity, take a- 
 "way the Godhead and perfonality of the blefled Mediator, and 
 confequently enervate his fatisfa6lion : So that the fhaking this 
 article of our faith, overturns the whole Chriftian religion, and 
 the only way of falvation that God hath revealed in the holy 
 fcriptures. Further, fuch as are initiated by baptifm, are com- 
 manded to be baptized, in the name of the Father ^ and of the Son^ 
 and of the Holy Ghoft (p) ,- that is, unto the belief, profeffion, 
 and obedience of the holy Trinity. To this they are virtually 
 engaged : To God in three perfons tbey are virtually dedicated 
 and confecrated. Therefore f adult perfons were not admit- 
 ted to baptifm, till they had made profeflion of their faith in 
 the holy Trinity. And X it was the cuftom of the ancient 
 church, to inftrudi thofe that were to be baptized, for the fpace 
 
 of 
 
 (;;) John xvli. 3. {0) I Thefll iv. 5. Eph. ii 12. (/>) Matth. 
 xxviii. 19. 
 
 i Adfacruvi havacnmi regenerat'ionis venienter, ccnfej/ijic, credo 
 in ly^um Patrtu OjJinipotcntem^ (h in Jefurn Chriftun: filimn ejus uni- 
 ^enitUM, (6" in ^piritum Sanftunu 
 
 Inter. Oper. Aihanaf. Tom. 2. Lib. 11. ad Theophil. 
 
 % Hieron. Epift. 6i. 
 
Some things premifed. 222 
 
 of forty days, in the doftrine of the Trinity. Undoubtedly, 
 it mull be fundamentally neceflary to know in whofe name 
 "we are baptized, to whom we are devoted, and whom we are 
 engaged to ferve, obey, and worihip. And I add, that the 
 doctrine of the holy Trinity was by the ancients facredly re- 
 ceived and owned as a fundamental article ; as appears 
 from the creed commonly called The /^poftles^ Greedy and from 
 the Nicene and Athanafian Creeds, from the writings of the 
 ancient fathers, and the decrees and canons of ancient coun- 
 cils. So that this is a do£lrine you fliould efpecially be e(ta- 
 bliibed in : It is necelTary that you be well rooted and firmly 
 fixed in the faith thereof; for if this foundation be removed, 
 all true religion falls to the ground. 
 
 2. I premife this, that the Trinity of perfons in the God- 
 head, is a glorious and incomprehenfible myftery. This is 
 and mull be owned by all that acknowledge any myftery at 
 all. It is exprefsiy called a myjlery. The apoftle tells the Co- 
 loffians, how felicitous he was that they might attain to the 
 acknoivledgement of the myJIery of Gody and of the Father y and of 
 Chrijl. So that the doctrine of the holy I'rinity is a myftery, 
 a fecret above the reach and capacity of human underftand- 
 ings, a depth that reafon cannot fathom. Though it be not 
 againft reafon, yet it is above it: It dazzles and overpowers 
 the moft piercing apprehenfion. So that it is a myftery, not 
 only to the wife men of the world, but in its own nature. 
 There is in it a light inacceflible, fuch as reafon cannot look 
 into. In it confifts the moft incomprehenfible and fublime 
 perfedlion of God. The whole gofpel is a myftery. It is called 
 the myjiery of faith ; and the msfier"^ of Chrijl ; and the apoftic 
 cries out, Atid ^without controverfyy great is the myjlery of godli- 
 fiefSy God was.manifejl in the fejhy jufifed in the Spirit (q), ^c. 
 The whole gofpel is full ot myfteries. There is fcarce any- 
 thing in divinity but is a Myftery in itfelf, how common foe- 
 ver it may be in the apprehenfions of men. There is a depth 
 in gofpel truths, which the more we fearch into, we find to 
 be the more profound. But all myfteries are not of onemea- 
 fure; fome are greater than others : And this myftery of the 
 holy Trinity is the myftery of myfteries. The myftery of Chrift's 
 incarnation, death and refurre^lion, is a great myftery: But 
 this of the holy Trinity is greater than it, and without con- 
 troverfy the greateft of all, being the beginning and end of 
 them all. All divine myfteries have their rife here, and all 
 of them return hither. 
 
 3, I 
 {q) I Tira.lii 9. Eph. ill. 4. i Tim. iii, 16. 
 
a22 Of the Holy Trinity. 
 
 3. I premife, That the doarineof the holy Trinity cannofc 
 be demonftrated by reafon, nor is it evident by the light of 
 nature, elfe it would be no myftery : For divine myfteries are 
 fuch fecrets as the wit of man could never have found outc 
 This is plainly fuch : We could never have attained the know- 
 ledge thereof without divine revelation. Of this myftery our 
 Lord fpeaks; No man hio^veih the Sm hut the Father; neither 
 hmiveth any man the Father^ fave the Sen, and he to ivhomjoever 
 the Son will reveal him (r). 
 
 Indeed if nature be ccnfidered as in Adam in the ftate of 
 innocency, it feems to be plain and evident, that fome clear- 
 nefs in the knowledge of this myftery was natural to him, in 
 fo far that he was created with the knowledge thereof. For, 
 he was made after the image of God in knowledge -, and it is 
 the chief part of this knowledge, to know God ', not only what 
 he is, by having fome general notions of a Deity: but alfo who 
 he is, fo as to be able to apply thefe general notions to him 
 who is one God in three Perfons \ for he is the only true God. 
 Hence we find exprefs intimation of the bleffed Trinity, or 
 at leaftof a plurality of divine Perfons, in man's creation ;. 
 Let us make man after mr image (j). And feeing God the Father, 
 Son, and Hoiy Ghoft, created man, he cannot be imagined to 
 have b<^en ignorant of the bJeiled Trinity, unlefs we fay that 
 he was igtioianc of his Creator. 
 
 Yet now, after the fall, the do^rine of the Holy Trinity is 
 fuch a mydery as no man could ever difcover without divine 
 revelation. To attempt the proof and demonftration thereof 
 by natural reafon, derogates both from the dignity of this glo- 
 rious mydery, and from faith, in m sking adverfaries sppie- 
 hend that we rely on fuch reafons, and build our faith upon 
 them. It io^ plain, that no argument can be brought irom 
 natural reafon, that doth folidly conclude that there is one 
 God in three didinct Perfons. Hence it is that none of the 
 pagan philofophers did ever, by thtir decpeft fearch, difcover 
 ibis myftery. Jt is true, fome paft'dges exprefling fome notiori 
 of a Trinity in the Deity, occur in divers heathen authors j 
 fuch as Orpheus, Trifmegiilus, the bybills, Plato, and his 
 followers. But fuch paflages were either fome general noti- 
 ons received by tradition from the Jews, or taken out of the 
 Icripiures thcmfelves, and by thele pagans mifundcrftood ; for 
 they dreamed of three diriirid feparate eftences: Or elfe fuch 
 pdftdges uere foifted into the wriiings of thefe Pagans, by the 
 fraud and fallacy of fome Chriftians, who counted it a piece 
 
 of 
 (r) Maith. X'. 27» (;) Gen. i, 26. 
 
&07n€ things premlfed. . 2«^ 
 
 of 2cal to lie for God. And the more clear fach paflages are, 
 the more they are to be fufpccled : For, it cannot be imagin- 
 ed, that God would give a more clear revelation of this myf- 
 tery to fome heathens, than he did to his own people the 
 Jews, to whom ivere committed the oracles of God. 
 
 From all which we conclude, that although the myftery 
 of the Trinity may, in fome fort, be illuftrated by natural rea- 
 fon, yet it cannot be found out nor folidly demonftrated by it. 
 The limiles ufed by fchoolmen aad other divines in this mat- 
 ter, though they may a little gratify the fancy, yet they arc 
 utterly unfatisfadory ; feeing there is no proportion at all be- 
 tween things finite and that which is infinite : And to me they 
 feem rather to darken, than to illuftrate this truth ; therefore 
 I intend to ufe none of them. This is a myftery proper to the 
 holy fcriptures. Other truths are revealed in nature j but this 
 is a treafure peculiar to the church. 
 
 S E R M O N XCI. , 
 
 4. T Premife, that the do^lrlne of the holy Trinity is plainly 
 JL revealed in the holy fcriptures. The papifts, though they 
 are found and orthodox in this article, yet deny that it is 
 clearly and plainly revealed in the written word, and there- 
 fore have recourfe here to their unwritten traditions : And 
 this they do, that they may haveoccafion for charging the holy 
 fcriptures with obfcurity and imperfeftion. But whatever fe- 
 cret there be in this glorious myftery of the Trinity, and 
 though it be given us to know it only in party and toy^^ it but 
 as through a glafs darhly ; yet io much is given us to know 
 concerning it as is necelTary unto falvation. Though the 
 to' ttori, or To'cTa^j, that is, the particular manner how itisy be 
 inexpreflible and incomprehenfible ; yet the 7o\'T/y that it is^ 
 is plainly revealed, more darkly in the Old Teftament, but 
 more clearly in the New ; and what is more darkly revealed 
 aboutitinfDme places of the New Teftament, is more plainly 
 revealed in other places. So far hath God revealed this myf- 
 tery in his bleffed word, as we both may and ought to attain 
 to fome diftinClnefs therein ; fuch diftin£lnefs as is held forth 
 in the holy fcriptures, the only rule and meafure of faith. It 
 is certainly the fin of many profeflbrs of Chriftianity, that they 
 do not fludy this glorious myftery of myfteries. 
 
 5. I premife, that the proof and demonftration of this myf- 
 tery is to be taken from the holy fcriptures. This follows from 
 what hath been faid. It cannot be demonftrated by reafon, 
 
 nor 
 
224 Of the Holy Trinity » 
 
 nor is it evident by the light of nature : Therefore whatever 
 we are allowed to know concerning it, is to be learned only 
 from the written word. We are to frame a!l our notions and 
 conceptions of it, according to divine revelation, which is a 
 fufficient ground of faith, even in thefe things which cannot 
 be comprehended by reafon : And in all our inquiries about 
 it, we muft hold to the word of God. This certainly is moft 
 fafe, that we may not involve ourfelves in unneceflary difficul- 
 ties, or lofe ourfelves in an inextricable labyrinth, while we 
 feek to be -wife above nvhat is lOritten, So far as the holy fcrip- 
 tures lead us, we may go with fafety : But where fcripture- 
 light fails, there we are to make a (land, and go no further, left 
 we dafh our brains while we wander in the dark. Hence, 
 
 6. I premife, that this myftery is to be ftudied with much 
 humble fobriety. It is to be adored and admired, and not cu- 
 rioully fearched into. Many of the fchoolmen have run to awo- 
 f ul excefs here, and have taken an unwarrantable liberty in dif- 
 courfing of this incomprehenfible myftery. Men of prefump- 
 tuous fpirits, not being fatisfied with the fimple truth of God, 
 and being curious to find fatisfa61;ion to their own reafon, have 
 with a daring boldnefs, fearched by their vain reafonings into 
 this incomprehenfible myftery, which God hath compafled a- 
 bout with the divine darknefs of inaccefiible light. What is 
 this but a daring to behold the infinite glory of God with eyes 
 of flefti, and to feek to approach that light that is inaccefiible, 
 and would dazzle and blind the eyes of (inful mortals ? Hence 
 it is, that thefe fchoolmen, of whom I fpeak, have miferably 
 darkened this truth, by their curious and bold inquiries, and 
 entered into an endlefs labyrinth of difiiculties, out of which 
 the thread of reafon and difpute could never extricate them. 
 A learned divine, as a worthy gentleman relates *, ftartied at 
 their audacious vanity, faith, he reads the fchoolmen about 
 fuch things, as he hears men fwear or take God's name in 
 vain, even feldom, unwillingly, and with horror. We are 
 therefore obliged, both in point of intereft and duty, to fearch 
 into this myftery with fober minds, left we puzzle faith, while 
 we would inform and fatisfy reafon. That faying among the 
 ancients ought here efpecially to be remembered f, *' There is 
 •* danger in fpeaking of God even the things that are true.** 
 And that of Bernard J, ♦' It is rafiinefs to fearch into thefe 
 
 things, 
 * Polhll of Faith. : .. 
 
 f De Deo etiam vera dicere perkulofum efl, Cypr. 
 
 { Scrutari hcec Temerifa-s eji, credere rietas ,jfiy wje vero Vita 
 ate ma eft. 
 
Some things. premifed, 22? 
 
 ** thingSi piety to believe them,an-d life eternalto know them." 
 And that of Auguftine f, ** No where do men err with greater 
 •* danger/' Errors here, are of very dangerous confequence with 
 refpe£t to the whole of religion. Therefore in ftudying this 
 myftery, let us content and fatisfy ourfelves with the clear 
 knowledge and firm belief of the t#'oV<, that it is ; avoiding 
 all bold and curious into the cP/oV/, or particular manner how. 
 it is. The full uptaking of this myftery is peculiarly referved 
 till the time when we (hall fee God as he is. At that dayy fays 
 our Lord, yefiall ktteiujhat I am in my Father^ and you in me^ 
 and I in you {a). Therefore let us reftrain curiofity, and adjourn, 
 all thefe inquiries to which we can have no fatisfa£lion from 
 divine revelation, till we come to heaven and fee, which will 
 be the peculiar happinefs of believers in Chrift. The fecret. 
 things belong unto the Lord our God: But thofe things ivhich are 
 revealed belong unto uSy and to our children for ever {b). Upon 
 which laft words> unto usy and to our children, the Hebrew hath 
 extraordinary pricks^ to ftir up to earneft attention to what 
 is fpokcn. To be luife above what is written, is fmful and dan- 
 gerous folly i but to be ivife according to ivhat is written^ is true 
 wifdom and fobriety. This facred and profound myftery, in 
 regard of the manner how it is, is one of thefe fecrets which 
 belong to God alone : For no man knoweth the Son but the Fa^ 
 ther ; neither hnoweth any man the Father^ fave the Son, and he 
 to ivhomfoever the Son ivill reveal him (c). 
 
 7. I premife. That the do6trine of the holy Trinity is of 
 great practical ufe in religion. Some Arminians reproach this 
 myftery as an ufelefs fpeculation, of no ufe with reference to 
 Chriftian pra£lice. But all divine truths 2^xt.. according to gcdlU 
 nefs [d): Much more this great and fundamental truth, which 
 is the fpring and fountain of all true religion. The truth is, 
 the pradice of all ferious piety depends upon it. There can 
 be no true religion where the true God is not worfhipped : 
 Nor do they worfhipthe true God, but an idol or figment of 
 their own brain, who do not virorftiip that God who is one 
 efience in three diftin^t Perfons. Particularly, this dodrine 
 is of great ufe in prayer and other a£ts of immediate worfliip \ 
 for in all thefe we addrefs ourfelves to the Father, through 
 Chrift, by the Spirit ; according to that of the apoftle. For 
 through him (that is, Chrift) we both have an accefs by one Spirit 
 
 Vol. II. N°. 7. F f unto 
 
 i* Nee periculofius alicuhi erratur, Aug. de. Trin. L. i. C. 3, 
 {a) John xiv. 20. (^} Deut. xxi?, 29, (r) Matlh. xl. 17. 
 {d) Titi. I. 
 
226 OfiheHfffyTtimfp 
 
 unto the Father {e). And though there were no other ufc t& 
 be made of this glorious myftery, but to reftFain the curiofity 
 of mens fpirits, and keep them within the bounds of fobriety 
 and faith, this were enough. O that we may all learn this 
 from it, to get and entertain more awful and reverend appre- 
 lieufions of that glorious and incompfehenfible Majefty with 
 with whom we have to do, and a more deep humbiing fcnfc 
 of our darknefs and ignoraiace before bim. 
 
 Sicondfy, The truth of the do£trine cleared. 
 
 I proceed in the next place, to clear this truth, which I fhall 
 endeavour to do, in fome meafure, by explaining fomc term« 
 that are commonly ufed in this matter. 
 
 Divines, in explaining this glorious myftery, ufe divers words 
 and terms ; which though they arc not exprefsly contained ia 
 the holy fcriptures, in fo many letters and fyllables ; yet are 
 moil fit and proper to convey into the minds of men, the true 
 and genuine meaning of what is revealed in the fcriptures a- 
 bout this do£trine. The Antitrinitarians of old, and th« So- 
 cinians, and divers Arminians of late, would have the ufe of 
 all fuciv words and terms to fee utterly laid afide ; pretending that 
 they are unfcriptural, new, and ftrangc, andfuch as occafion eon- 
 teatJon and debate ; but with a real defign to orerturn the doc- 
 trine itfclf. 1 contefa it is the thing itfelf that we fhould efpe- 
 ciarh be eftablifhed in, and that from clear fcripti:re ; and if 
 there were a conf^nt and agreement in the thiil'g itfelf, we 
 fhould not wrangle ncedlefsly about words. Ba'C fesihg the 
 adverfarFcs of the true religion, have no other defign iii ex- 
 claiming againft the terms ufed by divines in this mattrer, but 
 that they may the more eafily reje£l and overturn the myftery 
 itfelf that is exprefled by them ; f and the terms themfelvcs 
 being very proper, and of great ufe in explaining this myftery, 
 and for refuting adverfaries ; therefore the ufe of them ought 
 ftill to be retained. 
 
 I {hall not fpeak of all the terms or words ufed by divines in 
 this matter. Only when we fpeak of a Trinity of Perfons in 
 the Godhead, three term^come to be explained, i. What is 
 
 meant 
 
 (<?) Kph. ii. 1 8. 
 
 -^ SchQlaflk.^ femper vior'is ejl Difciplinay fi quazkdo H^eret corum 
 nova Dc£irina exurgity contra infolentes ^cefttonum 7?iutationes, rebus 
 itnmutahiHter n/aneniibm, nominwii vocabula imnnitare. 
 
 Athan. Oper. Tom. 2. in Difp. cum Ario. 
 
 y!d Invent cndum yjova nomina fidsrn antiquam Slgnificantkii coegit 
 ncci'JJltas dif^utandi cum Hitctids* Thum. I, (^ap. Art. 5«^ 
 
Th terms explained, a.i'J 
 
 meant by Godhead. 2. What we are to underftaiid by Per- 
 fon, and what is the ufe of that word here. 3. What is the 
 import of the word Trinity. 
 
 1. By the Godhead is meant the divine nature or effencej 
 So that thcfe three, the Godhead, the divine nature, and the 
 divine eifence, arc fynonymous terms, words of the fame 
 import and fignification. The word Godhead is fcriptural. 
 And the divine nature is exprcfled by words or terms equiva- 
 lent to effence : As in that text, From him luho is^ afid who ivas^ 
 and who is to come: And that name, I AM THAT I AM, dc- 
 poteth the cfTence or bring of God. And we have the divine 
 nature cxprcffed by the apoftle Peter. And idols are differ- 
 enced from the true God by this, that they are by nature no 
 gods (/}; which implies that the true God is God by nature, 
 and conftquently God in refpe(5l of bis efitnce : So that God 
 may be conlidered efTentially, or in refpe<Sl of his eflence. 
 
 2. What are we to underftand by the word Perfon } and 
 what is the ufe of that word here? and in what fenfe do we 
 fay, that there are three diftin6l Perfons in the Godhead ? 
 
 A p^^rfon is generally defined tq be an individual or fingular 
 being, fubfifting, rational, incommumcable, not fuftained by 
 another, nor a part of another, i. I fay, it is an individual, 
 or (ingular being *, not a general eflence or nature : So that 
 mankind is not a perfon ; but a particular or individual man is 
 Co. 2. It is a being fubfifting. So that accidents are not per- 
 sons. Subfiftence denotes a manner of exiftence proper to 
 fubftances. A perfon muft fubfift and not exift only. 3. It 
 is a rational beiqg. We do not call a bock, or a tree, or a bead, 
 a perfon. 4. It is incommunicable: it cannot be communi- 
 cated to another. So that tht nature of mau is not a perfon j, 
 becaufe It is communicable to every particular man. Byt every 
 particular nun is a perfon, becaufe that nature which he hath 
 in particular, cannot be communicated to another. 5. A per^ 
 fou is not fuitained by another. 80 that the human nature.cf 
 Chrift is not a perfon, becaufe it hath no fubfiilence in itfclf, 
 but is fuftained by his Deity. 6. A perion is not a part of ri..- 
 nother. Therefore the foul which is apart ofamanis not a per- 
 fon. Thus I have fnewed you what a perfon is, in things 
 created ; or what a created perfon is. 
 
 Nov/, thediftintt fubfilknces in the Godhead are by divJnes 
 called Perfons, by a fimilitude taken from a created perfon^ 
 
 becauf?? 
 
 , , (/) A6ls xvn. 29. Rom. i. 20, Col. il. 9. Rev. i. 4. EMod: 
 ili. 14. 2 Fet. i. 4, Gul. iv. ^^ 
 
228 Of the Holy Trinity, 
 
 becaufe created perfons feetn to have fomc dark refemblaiice 
 of them : For as created perfons are fubfiftences fingular, intel- 
 ligent, and incommunicable ; fo are the fubfiftences in the God- 
 head. So that there is fome aptitude in this term Perfon to 
 exprefs the fubfiftences in the divine nature. We have no other 
 word or term to exprefs them by. The divine nature or ef- 
 fence being but one, and yet there being three, each whereof 
 hath the whole Godhead in himfelf ; one and yet three ; there 
 muft be fome words or terms to exprefs this myftery : And 
 thefe are the fafeft and fitteft to exprefs the fame to our un- 
 derftanding ; one in eifence, and three in perfons. Thefe are 
 the btft that we can ufe in fo deep a matter, for preventing 
 the errors and miftakes of thofe, who would either multiply 
 the eflence, or abolifh the Perfons. Seeing there are three 
 differences in the Deity, which the fcripturc fpeaks of by the 
 names of Father, Son, and Holy Ghoft, and fpeaks of them 
 as we ufe to do of three diftin6t Perfons; what reafon can be 
 given why we (hould abftain from ufing the word Perfon in 
 this argument ? And I add, that the ufe of this word, in ex- 
 plaining this myftery, is agreeable that text, where Chrift is 
 called the exprefs image ^the-Father*s Perfon (g). And the ori- 
 ginal word muft neceflaiily be rendered Perfon, feeing it is 
 ufed there to denote the peculiar fubfiftence of the Father, of 
 which the Son is the exprefs image. So that it is plain from 
 that text, that the Father, confidered as diftin£l from the Son, 
 is a perfon; and that the Son, confidered as diftin£l; from the 
 Father, and as the exprefs image of his perfon, muft be a per- 
 fon alfo. And what is faid of the Father and the Son, muft 
 alfo be true of the Holy Ghoft, who is God equal with both, 
 yet different from them both, as they differ from each other, 
 though not by the fame incommunicable property. 
 
 But though it be very proper to ufe the word Perfon in ex- 
 plaining this glorious myftery; yet this word is not to be taken 
 or urged here in the extreme rigour : But in applying this term 
 by way of fimilitude unto God, we muft always look to it that 
 we remove from him all imperfection. We muft therefore 
 obferve a vaft difference between a created, and an increated 
 Perfon. Three perfons among men have three particular indi- 
 vidual effences or natures: But all the increated Perfons have 
 the fame individual effcnce. Hence it is faid in my text, 
 There are three that bear record in heaven — and thefe three are 07ie : 
 One, viz. in nature or efknce, as I cleared when I explained 
 the \?ord5. Sq that the afferting that there are three Perfons 
 
 in 
 (f) Htb. I. 3. 
 
The Terms explained, 229 
 
 in tVic Godhead, doth not infer any reparation or divifion in 
 the Godhead ; for the perfons in the Godhead are not feparat- 
 ed or divided, but only diftinguifhed, fo as the one is not the 
 other. Again, one created perfon hath not his in-being in an- 
 other; but one increated perfon is in another. The Father is 
 in the Son, and the Son in the Father, and both in the Holy 
 Ghoft, and the Holy Ghoft in both. lam in the Father ^ fays 
 Chrift, ajid the Father in me (/;). And what is faid of the Fa- 
 ther and the Son, is true alio of the Holy Ghoft, who is God 
 equal with both. To (hut up this head, the word Perfon is 
 ufed here, to Ihew that the Father, Son, and Holy Ghoft, are 
 not three a£ts, nor three offices, nor three attributes, nor three 
 manifeftations, nor three operations; but three diftinft fub- 
 fiftences, diftinguiflied from one another by their incommuni- 
 cable properties. And we ufe the word Perfon rather than 
 Subfiftence, becaufe it hath more in it, and exprefleth more 
 excellency than the word Subfiftence: For it is proper to fay, 
 that a beaft fubfifts ; but it were abfurd to fay, that a beaft is a 
 perfon, becaufe a perfon is an intelligent fuhfiftence. From 
 all that is faid, it plainly appears, that the ufc of the word Per^ 
 fon, in explaining this glorious myftery, is not to be ftumbled 
 ati efpecially if we add a fit epithet, and fay, that the Father^ 
 Son, and Holy Ghoft, are divine or increated Perfons. 
 
 From what hath been delivered, we may have fome notion 
 of a divine Perfon, fo far as we are capable to apprehend this 
 myftery, viz. that it is the divine EiTence fubfifting in a fpecial 
 manner, upon the account of a fpecial and incommunicable 
 property. So, in the perfon of the Father, there is the divine 
 Effence, fubfifting in a fpecial manner as the Father, on the 
 account of his fpecial and incommunicable property of beget- 
 ting the Son. Or, a divine Perfon is f a mode or manner of 
 fubfiftence in the divine Effence, diftin£i: from others in the 
 fame individual Effence, by a peculiar and incommunicable pro- 
 perty. So that created and increated perfons differ in this, 
 that every created perfon hath a particular and individual ef- 
 fence or nature of his own ; but in the fame individual divine 
 Effence there are three diftin£i Perfons. Again, created per- 
 fons are feparated or divided one from another ; whereas a- 
 mong the divine Perfons there is no leparation or divifion, but 
 only a diftinclion, each Perfon having his diftinti perfonal pro- 
 perty. 
 (/•) John xiv. 10. 
 
 •j- Suyijientia in ejfcntia Deiy quce ad alios relata^ proprhtate in- 
 C07nmunicahili dljlinguitur. 
 
 Calv. laft. Lib. I. C. 13. s. 6. poll Juftinum f-i Damafcenum. 
 
aS^ Of the Holy Trinity: 
 
 perty. ThctKvine Efience is fo perfect and indivifibk, that it 
 is not capable of fuch a difference of perfons as is among men : 
 For in the divine nature or cffence there can be no feparate 
 exiftence, feeing the eflence and exiftence arc the fame in God i 
 and nepeflary exiftence being an infeparable attribute of his ef- 
 fence, he can have no other exiftence than what is implied ia 
 his very effence. From all which it follows, that no other 
 way of diftin£iion can be conceived here, but by different 
 modes of fubfiftence in the fame individual divine effence. 
 
 Now, the different modes or manners of fubfiftence in the 
 Godhead, are what the holy fcripture plainly acquaints us 
 with, the Father, the Son, and the Holy Ghoft, as having mu- 
 tual relation to each other. On thefe the diftin£l perfonali- 
 ties are founded : For the Father is diftindt from the Son, and 
 the Son from the Father, and the Holy Ghoft from both. And 
 the relations being fo different, that one cannot be confound- 
 ed with the other •, therefore that which refults from the rela- 
 tion or mode of fubfiftence, being joined with the effence, is 
 that which we call a Perfon. Hence it appears that the per- 
 fons in the Godhead are not mere modes, or naked relations, 
 but the Godhead fubfifting under fuch different modes or rela- 
 tions. The divine effence is to be taken together with the 
 mode to make a perion : So that the notion of a perfon doth, 
 befides the manner of fubfiftence, neceffarily fuppofe the di- 
 "vine nature together with it ; and a perfon is that which re- 
 fults from the divine nature and fubfiftence together. 
 
 3. What is the import of the word TRINITY ? This word 
 in its native fignification, fignifies the number of any three 
 things : But by ecclefiaftical cuftom it is applied by way of e- 
 minency to this myftery alone, and limited to fignify the three 
 perfons in the Godhead. It is true, this word is not to be 
 found in the holy fcriptures in fo many letters and fyllabksj 
 yet there are words equivalent to it in fignification, here in my 
 , text, Thtrecire three that bear record in heaven. This word is not 
 to be fo undtrftood, as if the divine effence confiftcd of three 
 perfons as fo many parts. Therefore |i we ufe the word Tri- 
 nity, rather than Fripliciiy: For Triplicity denotes a thing com- 
 pounded of three as fo many parts, and fo would infer a mul- 
 tiplication of the effence; but Trinity denotes three diftiu6l 
 fubfiftences in the fame individual effence. 
 
 S F 11 M O N 
 
 Ij Nee quoKtaru Trinitas ejiy ideo Triples putandu^ eft : u^Uoqui 
 viinor ant Futerjllusy aut filius f luiy qucvnjitnul Pater li": fJiiii, 
 
 Augud. dc Trin. Lib. VI. G. 7. 
 
The Truth confirmed, 2^11' 
 
 SERMON XCII. 
 
 Thirdly f T^HE truth of the doftrine confirmed. 
 
 § I go on to the third general head, viz. to prove 
 the doctrine, that there are three diftincft Perfons in the God- 
 head. 
 
 This is a very weighty point, on which the whole of reveal- 
 ed religion doth depend, and which being fhaken or overturn- 
 ed, the whole Chriftian religion fails to the ground j fo that 
 the people of God need to have their faith firmly eftabliftied in 
 the belief of this glorious myftery from clear fcripture grounds; 
 and fo much the more that, in our time, and in this ifland, 
 there are bo'd attempts made to revive the old Arian herefy, 
 which, if God permit, may prevail to overthrow the faith of 
 fome, and to (hake the faith of fincere Chriflians, by fubtle 
 and fophiftical reafonings. For thefe reafons, 1 humbly judge 
 it may not be unedifying, through the blefTiDg of God, to infift 
 a little in the proof of this great fundamental article, and that 
 from the holy fcriptures alone, it being a truth wholly fuper- 
 natural. 
 
 The Socinians, who labour all they can to deftroy the faith 
 of this myftery, cry out againft it as a new opinion, devifed af- 
 ter the times of Chrift and his apoftles : Therefore I fhall prove 
 this great truth, from divers texts of fcripture, i. In the. Old 
 Teftamcnt. 2. In the New Teflament. 
 
 I. From divers texts in the fcriptures of the Old Teftament, 
 
 This being a fundamental article, the knowledge and belief 
 whereof is abfolutely neceffary unto falvation (as I formerly 
 fhewed) it muft needs have been revealed and made known 
 to the people of God under the Old Teflament. And truly, if 
 it had not been revealed to the Jews of old, the true God had 
 not been known, believed in, and worfhipped by them; fee- 
 ing he is the only true God, who is one in efTence, and three 
 in perfons. I confefs that this glorious myftery was not fo 
 clearly revealed unto ths Jews of old, as it is unto us in the 
 New feftament; but more darkly, as the nature of the Old 
 Teftament difpenfation, and the infant ftate of that church re- 
 quired : Yet was it fo far revealed to them as was neceffary un- 
 Xp falvation. This will be evident by confi^ering the particu- 
 lar texts on which we build. I fhall therefore, from the fcrip- 
 tures of the Old Teftament, prove, i. That in the Godhead, 
 there is a plurality of Perfons, that is, more perfons than one. 
 2. That there are three diftini^ perfons in the Godhead, nei- 
 ther more nor fewer. 
 
 J , I prove 
 
232 Of the Holy Trinity, 
 
 I . I prove that thefe is a plurality of Perfons, tliat is, more 
 perforw than one, in the Godhead ; and that from two places 
 of argument. 
 
 (i.) From fuch places of fcripture where the Lord fpeaks 
 of the Lord, or is diftinguiflied from the Lord. See fome 
 texts to this purpofe. As, Gen. xix. 24. Then the Lord 
 rained upon Sodom and upon Gomorrah^ brim/tone and fire from the 
 Lord out of heaven. That is; God the Son, who now appeared 
 upon the earth in a human (hape, which he frequently did as 
 a prelude of his future incarnation, rained from God the Fa- 
 ther in heaven ; both concurring in this work, according to 
 their order and manner of working. For, if the defign of this 
 cxpreffion were only to fignify, that this (hower of fire and 
 brimftone proceeded from the immediate hand of God, it had 
 been fufficicnt to fay, the Lord rained out of heaven ^ without add^ 
 mgfrom the Lord, Therefore it is certainly fo emphatically ex- 
 prefled, the Lord rained from the Lord^ to denote a plurality of 
 perfons in the Godhead- Another text is, Pfal. xlv. 6, 7. 'Ihy 
 throne y God, is for ever and ever. — Thou lovefl righteoujnefs ^ and 
 hateft wichednefs ; therefore Gody thy God, hath anointed thee with 
 the oil of gladnefs above thy fellows. The Jewifh Talmud appli- 
 eth this pfalm wholly to the Mefliah. And that thefe words 
 particularly are by way of apoftrophe fpoken to him, the anci- 
 ent Jews granted *, and their later doctors, though they impugn 
 the dodrine of the holy Trinity, cannot deny it. And the a- 
 poftle to the Hebrews exprefsly applies thefe words as fpoken 
 to Chrift. Now, here is mention made of God anointing, and 
 God anointed ; God, — God^ thy God, hath anointed thee [a), A 
 plain intimation of a plurality of divine perfons. The mean- 
 ing is, God the Father furniftied the human nature of Chrift 
 with thefe gifts of the Spirit, that were neceflary to the dif- 
 charge of his mediatory office. And the Father is here called 
 Chri(l*s God, not only in refpe£t of his human nature, but al- 
 fo, fay fome ti in regard of his divine nature. As he is his Fa- 
 ther, fo he is his God, having communicated his nature to him 
 by eternal generation : Whence the Son is called by the anci- 
 ents, God of God. The Father is Chrift's God alfo'in refpe<a 
 of his mediatory office, and in regard of the eternal covenant 
 between them about the redemption of ele6t iinners. A third 
 text to this purpofe, is in Pfal ex, i. The Lord f aid unto 'my 
 Lord, Sit thou at my right hand until I moke thine enemies thyfoot* 
 JlooL Our blefled Lord quotes this text in Matth xxii. 43, 
 44. Where he proves that he to whom the Lord JEHOVAH 
 
 is 
 \a) Hcb. I, 8, 9. t Owen in Loc. 
 
57^ Truth cotifirmed. 233 
 
 is brought In fpeaking, muft be more than a mere man, feeing 
 David calls him his Lord: And feeing he is more than a mere 
 man, he mult needs be a divine perfon diftincl from JEHO- 
 VAH. So that here alfo we have a plurality of divine perfons ; 
 and the meaning is, God the Father /aid to God the Son, A fourth 
 text is Prov. xxx. 4. — What is his name^ andivhat is his Son^s 
 name^ if thou canfi tell P Where the Father and the Son are dif- 
 tinguiihed. And they muft needs be divine perfons that are 
 here fpoken of j becaufe their name, that is, their nature and 
 perfections, are unfpeakable. Another text, to the fame pur- 
 
 pofe, is in Hof. i. 6, 7. And God /aid unto httn^ Iiuill have 
 
 piercy upon the houfe of Judahy and ivillfave them by the Lord their 
 God. Where two arc mentioned; one that promifeth to fave 
 his people, and that is God j and another by whom he will fave 
 them, and he alfo is called, the Lord their God. Again, Dan. 
 ix. 17. our Godi hear the prayer of' thy fervant, — for the Lord's 
 Jake, That is, for Chrlft's fake, for the fake of the bjeiled Mef- 
 iiah. He is here fpoken of as a di{lii)(St perfon, and a divine 
 perfon -, for who elfe could obtain accefs in prayer to a holy 
 God for guilty fmners, but he who is very God ? 
 
 In all thcfe texts, the Lord is dlftinguiftied from the Lord, 
 not efientially, feeing there is but one God ; therefore perfonal- 
 ly, or as one perfon is diftinguiilied from another. One of two 
 muft be intimated thereby, either a plurality of divine natures 
 or effences, which is contrary both to fcripture and reafon; or 
 a plurality of divine perfons, 
 
 (2.) That there is a plurality of perfons in the Godhead, is 
 evident from fuch places of fcripture, where God fpeaks of or 
 to himfelf in the plural number. And here I begin with that 
 famous text about the creation of man. And Godfaid, Let us 
 viake man in our image ^ after our lihenefs {b). Let us, in the plu- 
 ral number*, and fo are the following cxpreflions ufed by God 
 in the fame work, our imager our likenefs. The ancients una- 
 iiimoufiy agree, that a plurality of perfons in the Deity is here 
 revealed and intimated. Yea, the Council of Syrmiura f, tho' 
 Arianifing in their Confeffion of Faith, yet denoiinceth an ana- 
 thema unto any that fliali deny thefe words, Let us make man^ 
 to be the words of the Father to the Son. 
 
 It is very obfervable, that in the whole preceding account of 
 the work of creation, God is brought in fpeaking conftantly in 
 the fingular number*, AndGod faid^ Let there be light; and God 
 faidy Let there be a firmament. And although even in that word. 
 
 Vol. II. N°. 7. G g and 
 
 {h) Gen. I, 26. f Socrat. Lib. II. C. 2 
 
 ^' 
 
234 Of the Holy Trinity^ 
 
 and EJjhnn faidy there may be, according to fome divines, a re-* 
 fpe(Sl had to a plurality of perions m the unity cf the divine 
 effence, a noun in the plural number being joined with a verb 
 in the finguiar number: Yet here, in verfe 26th, the myitery 
 of that is more clearly revealed, the matirltrof expreffion, con- 
 itantly ufed before, being furidenly changed, and God brcughc 
 in fpeaking in the plural number, Let us make man in our image. 
 This cannot be imagined to be done without feme peculiar rea- 
 fon. And both the Jews, and SocinianS, and other Antitrini- 
 tarians are aware of this; but they are at an utter lofs what 
 reafon to affign, and know not what to pitch upon. And in- 
 deed, without a fuppofition of a plurality of divine perfons, na 
 tolerable account can be given of the reafon of this expreflion, 
 by them that acknowledge the unity of the divine efience. For, 
 whereas it is pretended that God fpeaks here of himfelf in the 
 plural number, after the manner of kings and princes: I fliall 
 have occaficn to fliew the vanity of that pretence afterward. 
 And it cannot be faid, that God fpeaks thefe words to the an- 
 gels. Let us make man after our image. For f man was not made 
 after their image, but after the image of God alone; as is 
 |)Iain frorri the very next verfe. So God created man in his own 
 image y in the image of God created he him. Nor did God ufe the; 
 miniflry of angels in the creation of man: For creation being 
 a work of infinite power, they could not co-operate with God 
 in it, nor contribute any thing thereunto 5 and being a pure 
 z€t of infinite fovereiguty, there was no ufe of any intermedi- 
 ate inftrumental caufe therein, as there is in the government 
 of the world. And the holy fcripture exprefsly denies that 
 God took counfdl with any befides himfelf in the work of crea- 
 tion (c), 
 
 I cannot here omit what an eminent learned writer ob- 
 ferves jj, that whereas God defigned the manifeftation only of 
 his being and glorious perfeclions in other parts of theviiible 
 creation; he deligned alfo the manifeftation of himfelf, as fub- 
 lifting in three diftinct perfons, in the creation ot man. Hence 
 it is that the firft exprefs mention of a plurality of perfons in 
 the divine eftence, is in man's creation. And they are here 
 brought in as confulting about it, after the manner of men, 
 
 becaufe 
 (.-) Ifa xl. 13, 14. 
 
 f Neque enim confer vis ea confultationis dignitas competit ; neque 
 angeit crearunt hotn'tnem; r.eque potcji creatura unquam adcequarijuo 
 Creator ii hovdinei a?itc7?i perfli cerualss eru^it atigsiii : Neque una 
 iji ir'iago Dei ^7 creaturarum, Bafil, M. Lib, 9. Hexaemeron. 
 
 j; 'Jvvcn in lieb. Vol, 11, li)xerc. 3. 
 
The Truth confirmed. 235 
 
 becaufe man was fpecially defigned to the glory of the facred 
 Trinity, or to the glory of God as three in one. And hence 
 it is alfo, that the holy fcripture, fpeaking of man's Creator, 
 doth often ufe the plural number. As in thefe texts: Thy 
 3faker is thitie bujland ; orig. thy Makers is thine hujhands ; and, 
 Let ifrael rejoice in him that made him ; oiig. in his Makers; 
 and, Remember nonvthy Creator ; orig. thy Creators ; and, luhere 
 is God 7ny Maktr i orig. my Alahers [d), Thefe texts plainly 
 J)rove that he who made us is, in fome fenfe, more than one ; 
 which cannot be othcrwife underftood, than of a plurality of 
 perfons in orre divine eilence. And hence it is that the Holy 
 Ghoit expreileth God's making man, fometimes in the Angu- 
 lar number, to denote the unity of the divine effence; and 
 fometimes in the plural number, to denote a plurality of per^ 
 fons in the fame eflence. 
 
 This text will be further illuflrated, by comparing that in 
 Gen. iii. 22. Jlnd the Lord God f aid ^ Behold y the man is become 
 as one of us. Where the Holy GhoO: explains the meaning of 
 that place, Let us make man in cur image. For clearing this, let 
 it be coniidered, that when S?.tan tempted our firft parents to 
 eat of the forbidden fruit, hefolicited them to it by this pro- 
 mife, Te pall be as Gods. It faould be rendered, as God, in the 
 fingular number: For the word is, Te /hall be as Elchim, which 
 is the name whereby God is ufaaily expreffed in the preced- 
 ing hiftory of the creation. ySnJ God/aid, Let there be light; and 
 God /aid J Let there be a firvtiaiJient ; and God J aid. Let us make man. 
 The word in the original is, and Elohim /aid. So that when 
 the devil promifed to our firit parents, ye f jail be as God, as E- 
 certainly he undcrllood no other but that God that faid. 
 
 z^,/-,; 
 
 mm. 
 
 Let us make man. Now thefe words, Behold, man is become as 
 ojieofus<i are a holy irony, or farcafm, whereby God upbraids 
 gur firif parents with the iiTue of their enterprize in compli- 
 ance with the devil's temptation. As if he had faid, *^ Behold 
 ** how happy man is by taking the devil's counfcl; now he is 
 ** become as one of us y is he not? He is a brave man indeed." 
 So that in this farcafm, God had an eye to what the devil pro- 
 mift:d to our iirll parents, Te fall be as God, 7i^ Elohim : And 
 feeing the devil did therelsy underff and no other bur that God 
 that faid, Let us make man; it is plain aild evident, that thefe 
 words, as one of us, can be underilood of no other but God him- 
 felf ; and, being in the plural number, cannot be underrtood o- 
 iherwii'e, than of a plurality of divine perfons, by them thaf 
 
 own 
 
 {d) lOl. liv. 5. P/^l. CSIIX. 2. Eccl. Xii. I. J.)b '^-^T. 9. 
 
2^6 Of the Holy Trinity, 
 
 own the divine eflence. It cannot be faid, that God fpeaks 
 this of himfelf and the angels, man is become as one of us : For, 
 as not one word hath been as yet fpoken concerning the an- 
 gels ; fo it is a moft abfurd conceit to imagine, that the great 
 God fliould aifociate the angels to himfelf in fuch a kind of 
 equality as this expreflion intimates; nor did the devil pro- 
 mife to man, nor did man afFeft, a likenefs to the angels, 
 but to God himfelf. The truth is, no proper interpretation 
 can be given of thefe words, fo as to give no countenance to 
 the opinion of a plurality of Gods, unlefs we fuppofe a plurali- 
 ty of perfons in the Godhead. 
 
 A third text where God fpeaks of or to himfelf in the plu- 
 ral number is in Gen. xi. d, 7. Where we read of God's con- 
 founding the language of the builders of Babel. This was an 
 efFeft of the mighty power of God upon their m^ds and 
 tongues, and no lefs miraculous than the gift of tongues be- 
 ilowed on the apoflles: But fo it is, that this work is here a- 
 fcribed to a plurality ; And the Lord faid ^ — Go tOy let us go d;wn, 
 mid there confound their language. It cannot be underftood as 
 fpoken by the Lord unto the angels, as if he needed either their 
 advice or their afTiftance ; for there is not a word about the an- 
 gels in the whole context, but only of the Lord JEHOVAH. 
 Therefore God here fpeaks this to himfelf, or the Father to the 
 Son and the Holy Ghoft. And to God alone is this work 
 appropriated in the following verfes (8, 9 ), ^0 the Lord feat' 
 iered them abroad : And, The Lord did there confound the language 
 cf all the earth. > 
 
 Another text to the fame purpofe, is in Ifa vi. 8. And J 
 heard the vsice of the I^ord,fayingf Whom fjall I fend, and nvho 
 nvill go for us ? The change of the number, /into us, is very 
 remarkable: And both being meant of one and the fame Lord, 
 who fpeaks of himfelf both in the fingular and in the plural 
 number, there is here alfo a fuflicient intimation of a plurality 
 of perfons in the fame individual divine eflence. Befides this, 
 no fatisfying reafvin can be given of this manner of expreflion. 
 
 It is pretended by adverfaries, that in thefe texts, God fpeaks 
 of himfelf in the plural number, after the manner of kings and 
 princes, who ufe to fviy, We will and command, pr, It is our 
 will and pie afire. But the vanity of this pretence will appear 
 irom thfcfe following confiderations. 
 
 i//, The introduction of this ftile among kings and prin- 
 ces, is of a much later date than the hiflory of the creation, 
 >ind companitively modern ; and what then was not, could 
 not then be alluded unto. This ftile or manner of fpeech, 
 
 whereby 
 
The Truth confirmed, 237 
 
 whereby kings and princes fpeak of themfelves in the plural 
 number, is not agreeable to the genius of the Hebrew tongue, 
 as fome obferve; nor to the fimplicity of the firft ages of the 
 world 5 nor to the cuftom of the Eailern monarchs ; nor to 
 the holy fcripture : For, in the holy fcriptures, kings and prin- 
 ces are brought in fpeaking of themfelves always in the (ingu- 
 lar number {e) : even in their decrees and orders, which now 
 run in the plural number (/)i yea, the moft ambitious kings and 
 princes fpeak fo (g) ; and when fpeaking in their greateft glory 
 and majefty (h). I might multiply texts to this purpofe : And 
 not one contrary inftance can be produced in all the fcripture. 
 So that the ftile now ufed amongft kings and princes is the in- 
 vention and pradlice of later times, and that which nothing 
 but ufe and cuftom hath given reverence and majefty unto : 
 And it is a rafh and prefumptuous attempt, to thruft the ufe 
 of a modern ftile into the holy fcriptures. 
 
 2dlyy This ftile ufed by kings and princes in later times, is 
 rather humbling than exalting. They fpeak of themfelves in 
 the plural number, not to intimate their majefty and greatnefs, 
 but rather their niodeftyand warinefs, and that they may not 
 feem to fpeak in their own name, but with the joint advice and 
 fuftrage of their counfellors and minifters of ihte. But God 
 hath no counfellors, nor hath he need of any ; ioriuhohath been 
 his counfellor {i)P And there is fomething peculiar in God's 
 way of fpeaking of himfelf, that is no ways agreeable to the 
 modern ftile of kings and princes fpeaking of themfelves ; par- 
 ticularly in that expreflion, Man is become as one of us {k). 
 
 3^/v, In the holy fcriptures, God doth generally fpeak of 
 himfelf in the fingular number ; only fome few places except- 
 ed, where the plural number is ufed to denoted a plurahty of 
 divine Perfons, as I have already ftiewed. Now, if in thefe 
 few places, God fpeaks of himfelf in the plural number after 
 the manner of kings ; why then doth he not always, or at 
 leaft. frequently, fpeak after this manner ? And why did he not 
 ufe this form of fpeech in that kingly a6l of promulgating the 
 law from Mount Sinai ? Certainly, if any thing required the 
 kingly ftile that is pretended, that wherein God difcovered fo 
 much of his Majefty and Royalty did fo : But fo it is, that in 
 
 that 
 
 (c) Gen. xiv 2i.andxx. 9 2 Sam. iii. 28. I Chron. xxi. 17. 
 end xxlx 14. 2 Chron. ii. 6. if) 2 Chron. xxxvi 23. Ezra 
 vi. 8, and vii 21 Dan. vi 26. {g) Exod. v. 2 Dan. ii. 35. fit 29. 
 End iv. 4 \^h) Dan. iv. 30, (/'j Rom. xi. 34. {k) Geu. iii. 2*. 
 
73^ Of the Holy Trinity. 
 
 that in th^t whole trmfadion with his ancient people, he 
 fpeaks of himfelf conflantly in the fingular number. 
 
 SERMON XCIII. 
 
 i. T Shall prove, ftill from the fcriptures of the Old Tefta* 
 1^ ment, that there are three diftin^l Perfons in the God^ 
 head. It is true, this myftery is not fo clearly revealed in the 
 Old Teftament, as in the New. Yet even there, we have ^ 
 difcovery of the Trinity of Perfons in the Godhead, i . In the 
 threefold repetition of the name of God, which occurs divers 
 times in the famt- place. %. In the account that is given to 
 US of feme of the great and wonderful works of God. 
 
 (i.) In the threefold repetition of the name of God, which 
 occurs divers times in the fame place. I begin with the facer- 
 dotal Benedi(£lion The Lord blefs thecy and keep ihee. The Lord 
 mahe his face frAne upon thee^ and be gracious unto thee. The Lord 
 lift lip his countenance upon thee^ and give thee peace {a). Where 
 • the name JEHOVAH, the Lord, is three times repeated ; and 
 as learned critics cbferve, each of them with a different accent 
 in the original. The Jews themfelves think there is fome myf- 
 tery in this ; and certainly it can be no other than this, to de- 
 note threes diftincl Perfons, each of whom is JEHOVAH, a^ 
 this is explained in the apoftolical benediction in the New Tef- 
 tament (h). And then to thofe three Perfons, there is a three- 
 fold benefit afcribed ; proteclion, to the Father j grace, mercy 
 and pardon, to the Son, the Purchafer; and peace, to the. Ho- 
 ly Ghoft, the Comforter. . To the farne purpofe, in Jacob's 
 bleffnig his grand- children, there is mention made of God three 
 times : God^ before whom my fathers^ Abraham and Ifaac^ did 
 lualk ; the God nuhofed me all my life long unto this day ; the An^ 
 gely luho redeemed me from all evil y blejs the lads [c.). By the 
 Angel of whom he fpeaks, we cannot underftand a creat- 
 ed angel, but the increated Angel and Meffenger of the co- 
 venant, the blefied Mciliah, a divine Perfon, Jacob's Redeem-; 
 •=:r, and that/rc;;/ all evil^ and confequently from the evil of 
 fin ; and whom Jacob here worfhippeth and prayeth to for the 
 blelling. To this alfo may be refered the fong of theferaphims, 
 lia. vi, 5. Holyy holyy holy is the Lord of Hc^ts f. True it is, 
 
 fuch 
 
 [a) Numb. vl. 24, 25, 26, {h) 2 Cor. xiii. 14. (c) Gtn. 
 xlviii Ts^, 16. 
 
 f "A7/54 'A>/5f "nyp'f KtyoYTct (ViZ. ra /««) rdi; rf-tu vtto: 
 
?7><? 'Truth conjirmed, 23^ 
 
 fuch repetitions are often ufed in fcripture, to denote the 
 certainty of a thing ; and ioy this repetition may be ufed here, 
 to fignify that God is eminently and unqueftionably holy. 
 Yet, when we confider the whole context, and the light given 
 thereunto by other texts, in the New Teitament, where this 
 place is quoted, it will plainly appear, that the repetition here 
 ufed is defigned to intimate a Trinity of Perfons in the unity 
 of the Godhead. For, in verfe 8th, there is, as I formerly ob- 
 ferved, an intimation of a plurality of Perfons in JEHOVAH 
 to whom this fong is fung : And what is fpoken here to the pro- 
 phet by JEHOVAH, verfes 9, 10. is elfewhere afcribed to the 
 Son, and to the Holy Ghoft (d). Another text to the fame pur- 
 pofe> is that, Heary O ifrael^ the Lord our God is one Lard {e). 
 The words in the original run thus, 'The Lordy our Gody the 
 Lordy is one. Which feertis to be a plain intimation of a Trinity 
 of Perfons in the unity of the divine Efience. 
 
 I confefs thefe texts, eotifidered in themfelves^ afford nd' 
 convincing argument to prove a Trinity of Perfons in the God-i- 
 head: Yet when we conlider that there are more clear difco- 
 veries thereof, even in the Old Teftament, 1 make no queftidn^ 
 that the Spirit of God hath in thefe texts a refpecl to this gld- 
 rious myftery. 
 
 (2.) We have a more clear difcovery of a Trinity of Perfons 
 in the Godhead, in the accounts that are given of to us in the 
 Old Teitament of fome of the crreat and wonderful Works of 
 
 o 
 
 God. I (hall mention three of them* As, 
 
 Firjiy In the hiftorical account that is given to us of th^ 
 creation of the world. We find that work afcribed to three' 
 diftincSb Perfons, by comparing Gen, i. !> 2, 3. with othei* 
 texts in the Old Teftament, illuftrated by fome in the New. 
 In the beginning God created the heaven and the earth — And th^ 
 spirit of God moved upon the face of the waters. And Godfaid^ 
 Let there be light. Where we have, i. God creating. 2. rhe 
 Spirit of God moving upon the face cf the waters. Where»' 
 by the Spirit of God, v»'c cannot underftarid the wind or aii, 
 as fome pretend we (hould, feeing none of thefe \^efe as' yet 
 created j but a diftin6l Perfon who concurred in the work of 
 creation, even the Holy Gholi, to whom this work is ehevrhere 
 
 afcribed. 
 
 CLTiif; TiKetccq tiiKvvvTOL tri'vy ug K<xi if TO) hiy^jy, YLVf>to;t ih y.'.cay. 
 ^vixylyiKVJiv, Athan. Tom. i. Edit. Paris, p. 155. 
 
 San^Uf hie eji Pater y SanSius hic efi Filiu: ; SunSius hi.- cfi S^i* 
 ritui San£iur, Rabbi Simeon in L. 
 
 {d) John xii. 41. A(5l« xxviii, 25. {f) D-ut. ri. 4. 
 
240 Of the Hbly Trinity, 
 
 afcribed. Job tells us, By his Spirit he hath garniped the hea- 
 vens: And the pfalmift fays, Thou fendejl forth thy Spirit ^ they 
 are created (/). 3. Here aifo we have the Word, by whom 
 all things were made. It is the obfervation of feveral worthy 
 divines ton thcfe words, And God /aid ; that is, fay they, he 
 commanded, not by an a£l of his powerful will only, but chiefly 
 by his fubftantial Word, the Son, to whom the work of crea- 
 tion is alfo afcribed (g) And fome of thefe divines think he 
 38 called the Wordy principally for this reafon. They confirm 
 this obfervation, by comparing what we have in Genefis i. 
 •with John i. 1,2,3. where the evangelift, alluding, fay they, 
 to what is faid in the hiftory of the creation, dcfcribes the Word 
 of which Mofes fpake, as a Perfon eternally co-exifting with 
 the Father. In the beginning ivas the Wordy and the Word luas 
 ivith Godf and the Word -was God. The fame ivas in the beginning 
 ivith God — all things ivere made by him. To this they think the 
 pfalmift alludes, when he fays, By the -word of the Lord were the 
 heavens tnade, and all the hoft of them ^ by the breath of his mouth (Z?). 
 And indeed this text feems to be more exprefs to our purpofe: 
 For here we have diftind: mention made of three concurring 
 in the work of creation-, The Lord JEHOVAH, the Father, 
 the Word of the Lord, that is, his fubftantial and perfonal 
 "Wordy thtSon y 2iTidthe Breath of his mouthyOXy astheword may 
 be rendered, the Spirit of his mouthy that is, the Holy Ghoft, 
 called eife where, the Breath of the Almighty {i). It feems that 
 the ancient Jews did thus underftand thefe texts of feripture: 
 For it was of old the common faith of the Jewifh Church, that 
 all things were made and difpofed by the Word of God as ap- 
 pears from their Targums, where the Word of God is often 
 mentioned. And that by it they did not underftand the word 
 of his power, but a divine Perfon, appears from the perfonal 
 operations that are there frequently afcribed to it; as, that the 
 Word of God did this, or, faid that, and thought, and went, 
 which are anions proper to perfons. And in Berefhit llabbah, 
 ihey fay of thefe words, The Spirit of God ?noved, is'c. This is 
 the Spirit of the King Mefjlah {h). 
 
 Second, In the hiilorical account that is given us of the re- 
 demption of Ifrael out of Egypt, their being conducted through 
 the wildernefs and brought into Canaan. God doth often 
 
 challenge 
 
 (/) Job. XX vi. i^. Pfal. cxllv. 30. (^) Col. i. 16, 17. Heb. 
 1. 3, (b) Pfal. xxxiif. 6. (/) Job xxxlii. 4. (i) Gen. i. 2. 
 
 f See Charntf^k's Difcou-fe of the Knowl^ge yf GwU m 
 Chrift. p. /)93. 
 
Th^ T^ruth cotifirmed^ 2^1 
 
 cliallenge that work to himfelf, as his own proper and pecu- 
 liar work 5 particularly, in the preface to the Decalogue, / am 
 the Lord thy God, nvho have brought thee out of the land of Egypt ^ 
 cut of the houfe of bondage. Yet we find that work afcribed to 
 three diftin£l perfons. i. It is afcribed to the Father, Of 
 this there is no queftion made ; therefore I (hall not infift upon 
 it- 2. It is afcribed to the Son. Exod. iii. 2, 7, 8. And the 
 Angel qfthe Lord appeared unto him in aflame of fire out of the midfi 
 of a bufij — And the Lord /aid — / am come doivn to deliver them out 
 of the hand of the Egyptians. Where, by the Angel of the Lordp 
 "we cannot underftand a created angel-, but the uncreated An- 
 gel of the covenant, the blefled Mefliah, the Son of God ; as 
 appears from the whole context : For he is all along called God, 
 or the Lord; andverfe 6th, he calls himkK the God of Abraham, 
 the God of Ifaac, and the God of Jacob; and we fee, verfe i oth, 
 that it is he that gives Mofes a commiflion to go to Pharaoh, 
 and that in his own name. Another text to this purpofe, is 
 Exod. xxiii. 20, 21. Behold^ I fend an Angel before thee to keep 
 thee in the way, and to bring thee into the place luhich Ihave pre-^ 
 pared. Beware of him^ and obey his voice, provoke him not : For 
 he will not pardon your tranfgrejjtons : For my name is in him. By 
 this Angel we are ftill to underftand the uncreated Angel of 
 the covenant, a divine Perfon : For pardoning fin, which is 
 God's prerogative, is afcribed to him ; and the Lord fays of 
 him, My name is in him. He doth not fay. My name is on 
 him^ or given to him, but in him; that is, my divine nature or 
 effence is in him. 3. This work is afcribed alfo to the Holy 
 Ghoft. Ifa. Ixiii. 7, 9, 10. I will mention the loving- kindnej/es 
 of the Lord, and thepraifes of the Lord, according to all that the 
 Lord hath bejlowedon us ; and the great goodnefs toward the hoife 
 of Ifrael, which he hath befiowed on them — In all their affliElions 
 he was afficledf and the Angel of his prefence faved thtm : In his 
 love and in his pity he redeemed them ^ and he bare them, and car» 
 tied them all the days of old. But they rebelled, and vexed his holy 
 Spirit, ^c. Where we read of three diftind Perfons, to whom 
 this work of bringing the children of Ifrael out of Egypt toward 
 Canaan is afcribed ; the Lord JEHOVAH, the A?igel of his 
 prefence, and his holy Spirit* And here are diftincl perfonal 
 adions afcribed to them j to the Lord JEHOVAH, there 13 
 afcribed, loving-kindnefs, mercy and goodnefs, toward his 
 people ; to the Angel of his prefence, there is afcribed, fav- 
 ing, redeeming, bearing and carrying them 5 and to his holy 
 Spirit, his being vexed, turning to be their enemy, and fight- 
 ing againft them. 
 VoL.lLN^-?. Hk Third, 
 
242 Of the Holy Trinity. 
 
 TmrJy In the prophetical account tha.t Is given us of our re- 
 demption by Chriit. Our Lord Jefus, the blefled MtiTiah, 
 promifed under the Old Teftament, is often held forth as the 
 ^riie eternal God, to be fent by the Father, and furnifhed by 
 the Holy .Ghoft, for accomplilhlng the work of redemption ; 
 wiiiereby the myftery of the facr.ed Trinity is not obfcurcly re- 
 vealed. See to this purpofe, Ifa. IxL i, 2. The Spirit 0/ th^e 
 Lord God is upon me, becaufe the Lord halh anointed 7ne to preach 
 good tidings unto the meek ; he hath fent me to hind up the broken- 
 hearted, to proclaim liberty to the captives, and the opening of the' 
 'frif:n to them that are bound. Our blefled Lord applies this tex.c 
 to himfelf (/). And indeed fuch works are here afcribed to 
 him as are proper to God alone, as binding up the broken-heart" 
 ids proclaiming liberty to captive Tinners, &c. God alone hath 
 power to make thei'e things effeclual. And feeing, in this 
 place, there is mention made of two divine Perfons, diftinft 
 from him, viz. the Lord JEHOVAH, and his Spirit, fend- 
 in£f, and anointing him ; there is here a plain intimation of a 
 Trinity of divine perfofts. To the fame purpofe is that text, 
 A7id noiv the Lord God and his Spirit hath Jent me [m). It is the 
 Lord who is all along brought in fpeaking ; fo that we haYjS 
 here, the Lord fent, and the Lord God and his Spirit fending 
 him. See alfo Hag. ii. 4, 5. — I am -with you, faith the Lord of 
 Hofs ; according to the ivsrd that I covenanted U'ith you ivhen ye 
 came out of Egypt, fo my Spirit remaineth among you, Thefe 
 words, according to^ are not in the original text •, fo that thefe 
 words may be read and rendered thus, I am with you — luith 
 my ivord iv-hich I covenanted lulth you, — and my fpirit remaining 
 among you. And by the V/ord luhich he covenanted ivith them, 
 we are to underftand his fubftantial Word, the blefled Mefhah, 
 whom he had promifed to them. 
 
 Thus I have proved from the fcrlptures of the Old Tefla- 
 tnent, not only that there is a plurality of divine perfons, but 
 alfo that there are three diftin£t Perfons in the Godhead. And 
 although we ha-re thehelp of New-Teftament-light, in difco- 
 vering what is more obfcurely revealed about this myft:cry in 
 the Old Teftament : yet, feeing God was pleafed to give fuch 
 a revelation of hirafelf to the Jews of old, he did certainly ac- 
 commodate that revelation fo far to their capacity, as they 
 might hen<:e receive fuch inftruclion concerning this myftery 
 as was necefl'ary to their falvation. And feeing the later Jews 
 have a vail of bJindncfs upon their hearts in reading the Old 
 
 Teftament, 
 
 (/) Lutic Iv. 18, l:c. {ri) Ifa. xlvill. 16. 
 
The Truth confirmed, 243 
 
 Tcftafnent, and are bewitched with a curfed hatred againft 
 Chrift, it needs not feem firange that their eyes are Ihut a- 
 gairift that light, which the Old Teftament faints, not bein^ 
 blinded v/ith any prejudice, did, by the help of the Spirit, be- 
 hold with great comfort. 
 
 I proceed to prove this fundamental great truth. 
 
 II. From divers texts in the fcriptures ot the New Tefta- 
 ment. 
 
 TWc truth is, there are few pages, if any, in the whole Ne\x^ 
 Teftament, wherein we have not fome intimation of, or ar- 
 gument for, a plurality of divine Pcrfons. Therefore I ftialf 
 pafs this, and prove that there are three diftin£t Perfons in the 
 Godhead, the feather, the Son, and the Holy Ghoft. My 
 text is a clear proof of this, as I formerly explained it. More- 
 over this truth is evident, 
 
 1. From Chrift'b baptifm^ Matth. iii. 16, 17. And jcfus, 
 iuhen he kvas hoplized^ luetit upjlra'ightivay cut of the ivdter : ^ikt 
 Idy the hea'uens 'Luere Opened unto hivif and he Jaw the Spirit ofGbd^ 
 defcendifig like a dove^ and lighting upon him A?id lOy a voice from 
 heaven y faying ^ This is my beloved Son^ in 'uuhoin I am ivell pleajedj. 
 Where we have three Pcrfcny, the Father, the Son, and the 
 Holy Spirit \. And they are here dif^Inguiftied, i. By cer- 
 tain figns and fymbols whertby they were pleafed to manifeft: 
 themfelves. The Father manifefted himfelf by an audible Voice, 
 the Son was manifeftcd in the human nature, and the H6'ly 
 Ghoft m^nifefted himfelf in the ftiape of a di^ve. 2. By their 
 diftin£i: perfonal actions and operations. 1 lie Father fpaks 
 with a voice from heaven, the Son afcendedout of the waters' 
 of Jordan, and the Holy Ghoft dcfcended in a vifible ftiape. 
 So that here are three diftin<Sl Perfons. And they are divine 
 Pejfons. C jncerning the Father, there is no queftion. AhcJ 
 thefe words fpoken of the Son, This is my beloved Son^ ^r. can- 
 not be faid of aay mere creature. And by the Spirit of God, 
 v/e cannot underftand a naked quality, or iome property of 
 God, or fome work and operation only ; for affuming a vifible 
 ihape, defcending from heaven, lighting and reiling 6n Ch"rift, 
 are actions proper to perfons.- 
 
 2. From the inftitutlon of baptifm, Matth. ixviii. 19. Go 
 ye, therefore f and teach all nations i baptizing them ifi the natne of the 
 Father, and of the S/m^ and of the Holy Ghof, Here alfo we' 
 have three diftin«Sl Perfons mentioned : For, it is obfcrvable, 
 
 that 
 
 t U/^d'j illud vet er urn-, /^hi Arianc ad Jordan?i*ii d^ nidibls Tri- 
 
244 Of the Holy Trinltf. 
 
 that, in the original text, the demonftrative article is thrice re- 
 peated, being prefixed to each of them ; as if it were faid, 
 baptizing them in the name of that Bather , and of TU AT Son, 
 and of THAT Holy Ghojl. Certainly the repetition of the arti- 
 cle wants not its peculiar emphafis. And as they are diftin£l 
 Perfons, fo they are divine perfons; for they are here fo join- 
 ed together, as that minifters are commanded to baptize, no 
 lefs in the name of the Son, and of the Holy Ghoft, than in 
 the name of the Father. And which way foever we expound 
 this phrafe, in the name ; whether thus, by the authority, and 
 at the command and appointment of the Father, Son, and Ho-. 
 ly Ghoft j or thus, into the profeflion and obedience of the 
 Father, Son, and Holy Ghoft, dedicating the perfon baptized, 
 to their worftiip and fervice : Either of thefe argues that they 
 are divine Perfons -, for who hath authority to appoint ordi- 
 nances andfeais of the covenant, and whom are we to worftiip 
 and ferve, but God only ? And f as the Father, Son, and Holy 
 Ghoft, are three diftinft divine Perfons; fothey arc one in na- 
 ture and eflence, and equal in authority and power : Therefore 
 it is not faid, in the names of the Father, Son, and Holy 
 Ghoft; but, in the i^ame, in the fingular number. Confi- 
 dered perfonally, each hath a diftin£l name ; Father, Son, 
 and Holy Ghoft: But confidered effentially, they have but 
 one name f , being one and the fame God, undivided in ef- 
 fence and operation, and equal in authority and power. 
 
 3. From the apoftolical Senedi£tion, 2 Cor. xiii. 14. The 
 grace of the Lord fefus Chrijly and the love of Gody and the com- 
 munion of the Holy Ghofl^ be luith you all. Amen, Here again 
 three Perfons are mentioned : For God is here to be taken 
 perfonally, for the Father, who is moft frequently called God 
 in fcripture, becaufe he is the firft Perfon in order, and the 
 Fountain of the Deity in refpe£l: of communication j and be- 
 caufe he is reprefented in fcripture asfuftainingand defending 
 the majefty of the Deity in the bufinefsof our falvation. Now, 
 from thefe three Perfons, the apoftle prayeth or wjfheth for 
 three bleftings, which comprehend the whole bufinefs of 
 
 falvation, 
 
 •j- ^uia dixit in ncviine, evitlerfer unam Deiiateni in Trinitate 
 confijiere di'claravit : Et quod profsqmtfus efi^ Patris 6" Filii <tl Spi^ 
 iUus Sanfii, psrjtngula Noviinajhigulas Perfonas inejfe difinxit. 
 Athanaf. Oper. Tom. 2. Lib i. de unita Deitatt Trin. ad Theoph. 
 
 X Etft fmt tr'ta Nomina perfonalia trium Perfonarum^ eji tajncn 
 unurn Nor/ien ejentiaie. Thorn. A(^iiin. Part. 3. Qu. 66 Art. 5. ad 6' 
 
The Truth conJlrmeiU 245 
 
 falyatlon, according to the manner and order of working pro- 
 per to each perfon. There is, the love of God the Father, in 
 the defign or purpofe of falvation to an titd company, the 
 grace of Chrijl the Son, in the purchafeof itj and the communis 
 on of the Holy Chojly in the application. Or thus, the love of 
 the Father, in election ; the grace of the Son, in redemption; 
 and the communion of the Holy Ghoftn in fan6tification. 
 Thefe diftin£l perfonal operations, in the bufinefs of our fal- 
 vation, cannot be afcribed to any that is not Qod ; So t}iat here 
 klfo we have three diftin6l divine Perfons. 
 
 4. From thefe places where there is exprefs mention made 
 of three, diftin^i: from each other, and to whom fuch works or 
 aftions are afcribed, as are proper to God alone. See feveral 
 texts to this purpofe. And firft, John xiv. 16, 17. And I will 
 pray the Father ^ and he flmll give you another Comforter ^ that he 
 may abide with you for ever. Even the Spirit of truth y whom the 
 ivorld cannot receive. And compare with this, John xv. 26. 
 But when the C4omjorter is coine^ whom I will fend wito you, from 
 the Father^ even the Spirit of truth ^ who proceedeth from the Father^ 
 he fljall tefify of me. Here are three diftinft perfons mention- 
 ed. As the Father and the Son are two diftin£t perfons: So 
 the Holy Ghoft, who is called the Comforter, and the Spirit 
 of Truth, is a third perfon ; for he isfenty and comethy and tefli- 
 fethj which are things proper to a perfon ; and he is a?iother 
 Comforter^ and fo diftint^ from the Son, and given and fent by 
 the Father, and fo diftinft from him. And as the Father is a 
 divine perfon, fo are the Son and the Holy Ghoft divine per- 
 fons, as appears from the texts quoted, i. The Son is a di-' 
 vine perfon. For although, in the firft text, he fpeaks of him- 
 felf only as Mediator interceding with the Father to fend the 
 Spirit; yet he alfo fends the Spirit, no lefs than the Father 
 doth, as we fee in the other text. And although only the 
 Holy Ghoft's proceeding from the Father is exprefted, yet his 
 proceeding from the Son alfo is fuppofed in the Son's fending 
 him. 2. The Holy Ghoft^ is a:fo a divine perfon; as is clear 
 from the titles here given to him from his office and v.-ork in 
 believers. He is the Comforter, who works comfort in be- 
 lievers, by applying Chrift's purchafe to them, and fcalingthe 
 fame to their hearts. And he is the Spirit of Truth, both in 
 himfelf, and in his operations in believers. And his being 
 fent by the Father and the Son, doth not argue any inequality 
 or inferiority, feeing equals may fend one another; it only 
 points at the order of the divine perfons in fubfiftence and o- 
 peration. So that here we have three diftin6t perfons, where- 
 of 
 
2j^6 Of the Holy Trinity. 
 
 of each is God : And feeing there cannot be three Gods, nor 
 any more than one, therefore all three mull be one and the 
 fame God; and confequently, in the fame individual divine 
 elTence, there are three diftin£t perfons, the Father, the bofi, 
 arid the Holy Gholl. 
 
 S E R M O N XCIV, 
 
 yt NOTHEPv text to the fame purpofe, is in i Cor. xii. 4, 
 
 .a\ S* ^' ■^'^'^ there are diverfit'ies cfgif}Sy but the fame Spirit . 
 And there are differences of adininiJlrationSy but the fame Lord. 
 A fid there are diver ftiies of operations ^ but it is the fame Spirit ivho 
 'ivorketh all in all. Where the apoille is prefling the Corinthians 
 to unity among themfelves, notwithftanding of different gifts, 
 cfTices, and adminilirations in the church; and that becaufe 
 all thefe come from one and the fame God: But thefe are here 
 afcribed, partly to the Holy Spirit; partly to the Lord Chrift; 
 and partly to God the Father, who is here and frequently elfe- 
 where, called God, by way of eminency, for the reafons before 
 exprcfidd: Therefore the Father, Son, Snd Holy Spirit, are 
 that one God; for none elfe can be the author of thefe gifts, 
 ciTicco and operations in the church, but God only. 
 
 A third text, is in Gal. iv- 4, 5^ 6. Bui ivhen thefulnefs of 
 the time was come^ God fent forth his Sony made of a ivoiuan^ made 
 under the lawy to redeem them that nvere under the Law, that we 
 might receive the adoption offons. And becaufe ye are Jons ^ God hath 
 Jent forth the Spirit of his Son^ into your hearts ^ crying, Abba, Fa- 
 ther. Where again we have three diilincl perfons, the Father 
 fending, the Son fent, and the Spirit of the Son, who is alfo 
 faid to be fc^nt. And, i It appears from thefe verfes, that the 
 »bon is a divine psrfon diitin<^ froni the Father : For, as he is 
 the Son of God in a v/ay proper and peculiar to hinifelf, his 
 only-begotten Son ; io he had a being and fubfiflence before 
 his incHrnation, feeing he could not be fent forth in the fulucfs 
 of time, unlcfs ke had an exift:ence before ; and the dignity of 
 liis perfon is fuch, that he was fit to accompliili the work of 
 redempuon, and to purchafe that great privilege of adoption 
 ior eiecl finiicrs ; and the Holy Ghoft proccedeth from him, 
 iio Icfo than from the Father, being therefore called the Spirit 
 of the Son. 2. It appears that the Holy Spirit alfo is a divine 
 perfon diilincl from the Father and the Son. As lie is not a 
 naked quality, or an operation and work only, but a perfon fub- 
 .rjfting of himf-if ; fo he is net a mere creature, but a divine 
 pejfon, f.eing he dwello in ihc hearts of bclievtrt, and fiirni flies. 
 
 theirv 
 
^he Truth c:)nfirmed, 247 
 
 tliem for, and aHifts them In the duty of prayer : And he is 
 diflin£c from the Father and the Son ; for he is the bpiri^ of 
 the Son, and fent by the Father. 
 
 A fourth text is in Eph. ii. 1 8. Through him we both have an 
 accefi by one Spirit unto the Father. In the preceding veries the 
 apoftle is fpeaking qf Ghrift; and then it follows, For through 
 himy ^c. Mere alfo we have ail the thr/se perfon^. i. The 
 Father, to whom we have accef^. 2. The Son, through whqm 
 we have acccfs, as the way, and the only Mediator, who hath 
 procured for us acctfs and liberty to approach unto God. 3. 
 The Holy Spirit, by whom we have accefs, as our guide to 
 lead us, by working faving graces in us, and actuating thefe 
 graces, and helping our infirmities in duty. So that if it were 
 aiked, To whom do we pray ? The anfwer Is, To God as a fa- 
 ther. But whence have we hopes of accefs to God in prayer ? 
 Through Ghrift the bleffed Mediator. \Vho gives us an heart 
 to come to God through Chrift.? The Holy Spirit. 
 
 A fifth text is in Eph. iii. 14, 15, 16, 17. F^ir thts cauje I 
 how my knees unto the Father of our Lord J ejus Cbrili\ of nvhom 
 the ivhofe family in heaven and earth is named, that he would grant 
 you^ according to the riches of his glory ^ to beflrengthened with might 
 by his Spirit in the inner- man : That Chtift may dwell in your hearts 
 by faith. Here agaMi we have, i. God the Father; who isde- 
 fcribed, (i.) From his relation to Chrift, the Father of our Lord 
 Jefus ChriJ}. (2.) From his relation to the church, of whom 
 the whole family y ^c. 2. The Holy Spirit, called the Spirit of 
 the Father, and v/ho, refiding in believers, is the author and 
 giver of their fpiritual ftrength. 3. Chrift the Son, who dwells 
 in the hearts of believers, that is, hath a near and intimate 
 union with thetn. So that here fuch things are afcribed, rot 
 only to the Father, but alfo to the Son and Spirit, as are pro- 
 per to perfons, and to divine perfons. 
 
 The laft text I flial! mention, is in Fiev. i. 4, ^, 6. Grace he tinto 
 youy and peace y from him who is^ and who was^ and who is to come ; 
 and from thefeven Spirits who are before his throne; andfrcjn Je- 
 fus Chrifis who is the faithful witj^.efs^ and the f.rjl- begotten of the 
 deadt and the Prince of the kings of the earthy kjfc. Here again, 
 
 1. Three dillindi perfons are mentioned, (i.) The Father, who 
 is defcribed from his eternal being and exigence, who isy ^c. 
 (2.) The Holy Spirit, called the feven Spirits, becaufe of his- 
 manifold and various operations. (3.) The Son, Jefus Chrifh 
 
 2. It appears that they are divine perfcrs; that the Son and 
 the Spirit are fo, as well as the Father: For, as Chrift the Son,, 
 hath fuch titles, epithets and works, attiibuted to him, as are 
 
2:48 Of the Holy Trinify, 
 
 proper to God alone; fo the Spirit is put between the Father 
 and the Son, as equal with both \ and both Chrift and the Spi- 
 rit are named here, as fenders of this epiftle to the feven 
 churches in Afia, and as objccfts of religious worlhip, from 
 whom the apoftle John wiflieth grace and peace, which are 
 blefilngs that God alone can give. And as they are diflin£t: 
 perfons, and divine perfons, fo they muft be one and the fame 
 God, becaufe of the unity of the divine eflence. I might ad- 
 duce other texts for the proof of this dodlrine, in the book of 
 the Revelation, and efpecially in the epiftles to the feven 
 churches in Afia. In a word, there is not one of the epiftles 
 wherein we have not fome proof of this great truth : For the 
 Father is the fender of them all, as appears from Rev. i. i. 
 Ghrift the Son is he who immediately gives John a commif» 
 fion to write, as is evident from the titles he takes to himfelf 
 in the preface to each epiftle ; and the Holy Ghoft is mention- 
 ed in the conclufion of each epiftle as a joint fpeakcr, He that 
 hath an ear, let him hear "what the spirit faith unto the churches. 
 
 Thus I have proved, from the holy fcriptutes, that there are 
 three diftin£i: perfons in the Godhead, the Father, the Son, 
 and the Holy Ghoft, and that they are one in nature and tf- 
 fence. I add only one argument more from the holyfcriptures; 
 and it is this. There could be no redemption of loft ele6t (in- 
 ncrs, without a plurality of perfons in the Godhead. For, to 
 our redemption a Mediator was necefTary, to take up the dif- 
 ference, and make up th.e breach that fm had made between 
 God and us : And none could be a fir Mediator between God 
 and man but an infinite perfon. Our Mediator behoved to be 
 God and man in one perfon, that he might be equally diftant 
 from, and equally drawing near to both parties, and equally 
 alFe6ied to their interefts. But how could God give fuch a 
 Mediator, if the Godhead confifted only in one perfon ? Again^ 
 our Ptedeemer behoved to be a perfon of infinite power, that 
 he might be able to endure what he was to fufFer, and efpeci- 
 ally to bear up under the weight of that wrath that was due to 
 our fins ; and that he might be able to overcome by fuffering. 
 And he behoved to be a perfon of infinite worth and dignity, 
 that his fufi^erings might be of an infinite value, to make fatif- 
 fa£lion for fuch an infinite evil as fin Is, and to make a purchafe 
 of ineftimable bleifings. But how could this be, if there were 
 not a plurality of perfons in the Godhead ? How could one 
 and the fame perfon make fatlr.fadlon to himfelf? The truth 
 is, uniefs we fuppofc a plurality of perfons in the unity of the 
 
 Godhead, 
 
The Truth confirmej. 24» 
 
 Godhead, our redemption can neither be underftood nor be- 
 lieved. 
 
 Yea more, not only a plurality, but a Trinity of perfons in 
 the Godhead, is evident from the way of falvation laid down in 
 the gofpel. For, in efFe£ling and bringing about the falvation 
 of lofl Tinners, there are three diftin£t: operations unqueftiona- 
 biy divine, and proper to God alone, viz. The contrivance, the 
 purchafe, and the application of this fakation. l^hefe three 
 operations, by their effedts, demonftrate a Trinity of perfons m 
 the Godhead, no lefs than common providence doth the unity 
 of the Deity. As none but an infinite Perfon could contrive 
 our falvation, fo there muft be another infinite Perfon to pur- 
 chafe it, and a third infinite Perfon to apply it : For, as the con* 
 trivance of our falvation is an ciFedl of infinite wifdom, fo the 
 purchafe and application thereof are effects of infinite and om~ 
 nipotent power. Our falvation is a work too worthy to be. 
 contrived by any but God, or to be tranfacSled by any but his 
 Son, or to be applied by any but his Spirit. So that unlefs 
 there were three diftindl perfons in the Godhead, our falvation 
 could never be accomplilhed or brought about. Therefore it 
 is well obferved by fome divines, that God*s end and defign in 
 the work of redemption, was not only to glorify the infinite 
 perfections of his nature, butalfo to glorify the perfons diftin6t« 
 ly, according to their diilintSl a<fi;s and operations. 
 
 Well then, from what is faid, it is plain and evident, that 
 fuch as deny a Trinity of perfons in the Godhead, overturn the 
 only way of falvation, and render the falvation and redemp- 
 tion of loft ele£i: finners utterly impoflible. Herjce it is, that 
 as no antitrinitarian ever had, fo it is utterly impoflible that 
 they can have, any right and orthodox fentiments about man's 
 redemption. 
 
 Fourthly^ Of the diftinclion of the perfons in the Godheads 
 t proceed now to the fourth general head propofed, which 
 is to fpeak of the diftin£l:ion of the divine perfons, j. From the 
 divine eflience. And, 2. Among themfelves. I (hall endea- 
 vour to be plain, and, the Lord alllfting, to fpeak agreeably to 
 divine revelation. 
 
 I. Then, let me fpeak a little of the diftin£lion of the per- 
 fons from the divine elTence. That they are dijflinguiftied from 
 th^ efience, is plain and evident: For the eflence is but one j 
 but the perfons are three. The efl^ence is abfolute, but the 
 perfons are relative. The efience is common to the three per- 
 fons ; but a perfon Is incommunicable, the perfons being dif- 
 tingulftied by their incommunicable properties. The elTcnce 
 VoL.II. N^7- li is 
 
250 Of the Holy trinity I 
 
 is more e35:tenr!vc; but the perfons are more contraclcd: Fofj 
 although the divine eflence be adequate to the three perfons 
 jointly conGdered, yet it is of larger extent and confideration 
 than any one of themj becaufe though each pcrfon hath the 
 whole Godhead, yet not exclufiveiy of the reft of the perfons, 
 to whom it is alfo communicable. Again, the elTence is the 
 principle of all external a£ls and operations toward the crea- 
 ture ; for thefe being undivided, are the works of one and the 
 fame God, and fo common to all the three perfons: But the 
 perfons are the principle of all internal a£ls and operations of 
 one perfon toward another; for the eflence neither begetteth 
 nor is begotten, neither breatheth nor is breathed ; but the Fa- 
 ther begetteth, the Sou is begotten, and the Holy Ghoft pro- 
 ceeds from both by fpiration or breathing. So that it is mani- 
 feft that the perfons are diftinguiflied from the divine eflence. 
 
 But here it is queftioned by divines, how they are diftinguifh- 
 cd ; or, of what nature the dillin<^ion is that is between them. 
 And herein divines are not of one mind. But this being an 
 incomprehenfible myftery,itwere far more advifeable to wave a 
 pofitive anfwer to fuch a queftion, and modeftly to profefs our 
 own ignorance : For the truth is, all thefe kinds of diflin6\ion 
 that are mentioned by divines and fchoolmen in this matter, 
 do fink far below the fublimity of this glorious myftery ; and 
 being taken from things created, can aflbrd but a very faint 
 fhadow of it. 
 
 We can better anfwer the queftion negatively, than pofitive- 
 ly: That is, we can better tell how the perfons are not diftin- 
 guifhed from the eflence, than how they are diftinguilhed ; 
 better, of v/hat kind the dift:in£tion is not, than of what kind 
 it is. The perfons then, are not diftinguiflied from the divine 
 eflence, as individual or Angular fubftances from their fpecies : 
 For the divine eflence is itfelf moft Angular and individual j 
 and the perfons are not diftin£t fubftances or beings, as we (hall 
 hear afterward. Nor are the perfons difl:inguifhed from the 
 eflence, as parts from the whole ; for the divine eflence is moft 
 iimple and uncompounded. Nor are they diftinguiflied real- 
 ly, as one thing or being difl^ers from another ; for this alfo 
 would infer a compofition in God+. As the eflence is not di- 
 vided in the perfons; fo neither are the perfons feparated from 
 the eflence, but only fo diftinguiflied as the one is not the 0- 
 
 {^^ ther. 
 
 f Nee hujui Trimtath tertia Pars efi unus, 7iec inajor Pars duf* 
 ^uam UTius ejl ihh nee via] us aliquid funt omnei quamjlnguli, 
 
 Aug. contr. Maxim, Lib. Ill, C, io> 
 
The D'tftinElion of the Perfons. 251 
 
 ther. But though they are not diftinguifhed really, in the 
 fenfe I have already exprefled ; yet they are not diftinguifhed 
 only in our thoughts and conceptions, but the diftindlion is 
 fuch as hath a foundation in things themfelves. In this fenfc 
 it is that fome divines fay, that the perfons are diftinguiflicd 
 really from the eflence : They mean no more but this, that 
 the diftin£tion between them is founded in the divine nature, 
 and not in our reafon and conception : They are truly diftin£t, 
 whether we think of it or not. Thus I have fhewed how the 
 perfons are not diftinguiflied from the eflence : But to (hew 
 pofitively how they are diftinguifhed, how great the diftin(£li- 
 on is, and of what nature it is, is above our capacity ; it is 
 inexprelFible and inconceivable. 
 
 2. In the next place, I fliall difcourfe to yoi| of the diftinc- 
 tion of the Perfons among themfelves. 
 
 We are here carefully to avoid two extremes, that have been 
 the fpring and original of grofs herefies in the church, i. On 
 the one hand, we are carefully to avoid the error of Sabellius, 
 who, in the third century, oppofing himfelf to thofe who de- 
 nied the Son to be co-equal and co-eflential with the Father, 
 did run into the other extreme, and would admit of no diftincT 
 tion, between the Father, Son, and Holy Ghoft, fave only in 
 our conception, and in name and denomination ; Holding that 
 one and the fame perfon hath different names and denomina- 
 tions given to him, becaufe of different effccls and operations j 
 and therefore is called fometimes the Father, fometimes the 
 3on, and fometimes the Holy Ghoft ; as the heathens gave 
 different names to the fun, becaufe of its different operations 
 and effe£ks. This is an abominable herefy : For it is plainly 
 to hold that there is but one Perfon in the Godhead ; and that 
 Father, Son, and Holy Ghoft, are but three feveral names 
 given to the divine effcnce, becaufe of its feveral mani^'eftati- 
 ons or operations; and if no other difference were to be ad- 
 mitted between the Perfons, then, fuch nominal perfons might 
 be multiplied to a very vaft number, feeing God's operations 
 and manifeftations are various and manifold. 2. On the other 
 hand, we are with equal care to avoid the error of the Tri- 
 theifts, who maintained that the Father, Son, and Holy Ghoit, 
 as,re three Eternal Spirits effentiaily diftinfl one from another-, 
 and that the Father did communicate to the Son and Holy 
 Ghoft their diftinft effences ; fo that they did in effe£l affer; 
 three Gods, one fupreme, and the other two fubordinate. 
 But this error flies in the face even of nature itfelf. 
 
 Therefore, in oppcfition to both thefe extremes, we hold 
 
151 Of the Holy Trinity, 
 
 and maintain, according to the holy fcriptures, that the f Fa- 
 ther, Son, and Holy Ghoft, are three diftinO; Perfoiis in the 
 fame individual divine eflence. They are not divided, but on* 
 ly diftinguifhed. Many things even in nature, are diftincl, 
 though they cannot be divided. So, the Father, Son, and Ho- 
 ly Ghoft, neither arc nor can be divided ; where one is, there 
 they are all : but they are diftinguiftied fo as the one is not the 
 other. That they are three diftin£t Pcrfons, I have already 
 proved. Such diftin£l a£tions and operations are afcribed to 
 them, as are only proper toMiftin£l Perfons. This is moft evi- 
 dent in the incarnation ; for neither the Father, nor the Holy 
 Ghoft, were incarnate, but the Son only. And my text is a 
 clear proof of their diftin£t perfonailities : For here they are 
 brought in as three diftindl: WitnefTes, and confequently as 
 three diftin£t Perfons; for one and the fame perfon, though 
 he had a thoufand names, cannot pafs for more than one vtrit- 
 nefs. 
 
 But here alfo, It is qiieftioned by divines. How the Perfons 
 are diftlnguifhed ; or, what is the nature of the diftindion be- 
 tween them. I fhall trouble you very little with philofophical 
 terms of diftin£tion. Only, as I faid concerning the diftinc- 
 tion of the Perfons from the eflence, fo may I fay here concern- 
 ing their diftinftion among themfelves; we can better tell ne- 
 gatively how they are not diftinguiihed, than pofitevely how 
 they are diftinguiihed. The Perfons then are not diftinguifti- 
 cd from one another, in our reafon and conception only, but 
 in themfelves. The Father is a diftin£l perfon from the Son, 
 and the Holy Ghoft from both, whether we conceive fo or 
 not. Nor are the Perfons diftinguiftied efTcntially or fubftan- 
 tially, as three diftin£l particular eflcnces or fubftances : For, 
 though there be three diftincl Perfons, yet there is but one 
 and the fame individual eflence Hence divines fay J, that in 
 the Trinity there is Alius ^ Alluss that is, another and ano- 
 ther ; but not Aliud <5' Jliud, that is, another thing and ano- 
 ther thing. The Father is another Perfon from the Son, and 
 the Holy Ghoft from both ; yet they have the fame individual 
 
 eflence. 
 
 Greg. Nazianz. Orat. 37. vyv. i. e. quiC nunc ab Arianit intrQducitur, 
 ^ior>iTt, Greg. Nazianz. Orat. 51. 
 
The Fathef hegm the Son. 253 
 
 efi'ence. Confequcntly, they are not diftingulflied as three 
 Perfons among men are; feeing every human perfon hath a 
 diftin£i; particular nature or eflencc of his own, but the divine 
 nature or eflence is wholly and entirely one and indivifible ; fo 
 that the Perfons are not feparate or divided fubftances, as three 
 individuals of the fame kind are. The ground of the diftinc- 
 tion is not the fubftance or eflence, but the communication 
 of it. Again, the perfons are not diftinguifhed from one a- 
 nother, as joint parts of the fame divine eflence : For, as this 
 is repugnant to the fimplicity of God; fo, upon this fuppofi- 
 tion, none of the perfons would be God, as not having the 
 whole Godhead in himfelf. Nor is the diftin£lion between 
 the perfons, a difliiniStion of degree, ftate, or dignity; feeing 
 all the perfons are equal. But to exprefs pofitively, how the 
 perfons are diftinguiflie4 among themfelves, or what is the 
 nature of the difliuclion between them, is above our capacity^ 
 feeing the holy fcripturc is filent, and we have no example to 
 match it in things created ; which needs not feem ftrange, fee- 
 ing God is an incomprehenfible Being, beyond all compare* 
 Or, we may fay in general, the diftindion between them is 
 not natural, but fupernatural. 
 
 S E P.. M O N XCV. 
 
 YET there are fome things wherein the^iflindtion of thi 
 divine perfons among themfclves is plainly difcovered. 
 As, I. Their perfonal and incommunicable properties. 2. Their 
 order of fubfiftence. And 3. Their order and manner of work- 
 ing. I fliall therefore fpeak of each of thefe. 
 
 I. Of the perfonal and incommunicable properties of the 
 three perfons in the Godhead. 
 
 Each of the divine perfoi.s hath his diftin£l perfonal proper- 
 ty, which is incommunicable to any of the other perfons. 
 What thefe are, our Larger Catschiim acquaints us, in the 
 anfwer to that qutiiion, ** What are the perfonal properties 
 "of the three perl'ons in the Godhead ?" The anfwer is, '* It is 
 ** proper to the Father to beget the Son, and to the Son to be 
 ** begotten oftheFather, and to the Holy Ghofl: to proceed from 
 ** both from all eternity." Thefe properties do not eftablifh 
 unequal degrees among the perfons, but defign their diit;;r- 
 ent manner of fubfiftence, and fo conftitute the perfons. They 
 arc the proper foundation of the diftin^lion of the perfons hi 
 the fame undivided eflence. 
 
 They are called perfonal properties ; becaufe each of them 
 
 is 
 
254 Of the Holy^ Trmitp 
 
 is proper to a perfon, whereas the eflential properties are com- 
 mon to all the three perfons in the unity of the Godhead. And 
 they are called incommunicable ; becaufe each of them is fo 
 proper to one perfon, that it is not common to any other, fo 
 that they conftitute the incommunicability of the perfons. 
 Hence it appears that the aclive fpiration or breathing of the 
 Holy Ghoit by the Father and the Son, feeing it is not proper 
 to either perfon, but common to both, is not a perfonal pro- 
 perty, an^ fo doth not conftitute a perfon. Thefe properties 
 are by fome called relative properties, becaufe they conftitute 
 the relative fubfiftences in the divine eflence, Father, Son, and 
 Holy Ghoft. Hence it is, that innafcibility, as the fchoolmen 
 term it, that is, not to be hegotteuy or not to be of another y though 
 it be a property of the firft perfon, yet not being a relative 
 property, doth not conftitute a perfon. And bcfide innafci- 
 bility, being only a negative property, cannot conftitute a per- 
 fon, which is a pofitive fubf;ftence. It is founded on the po- 
 fitive properties of the Son, and Holy Ghoft, and is only a 
 denying thefe properties of the Father. 
 
 Others exprefs the perfonal properties thus, paternity, fi- 
 liation, and proceffion, or proceeding : But thefe relations dg 
 not conftitute the perfons, nor found their diftin6tion ; but 
 rather fuppofe them to be conftituted, and are declarative of 
 the fame. Hence they are by divines called Notions, becaufe 
 they notify or make known the diflin^lion of the perfons, an4 
 their order of fubfiftence. 
 
 Now, I fay, thefe perfonal properties are the proper foun- 
 dation of the diftinclion of the perfons. Their diftimStion o- 
 riginally lies in this, that the Father begets the Son, and 
 the Son is begotten of the Father, and the Holy Ghoft pro- 
 ceeds from the Father and the Son. I fhali fpeak a little tQ 
 each of thefe, cfpecially thttwo laft. 
 
 T. It is the perfonal and incommunicable property of the 
 Father to beget the Son. This the Father teftifies of himfelfj,^ 
 ^hou art ?7iy Soji^ this day have I begotten thee {a). Hence Atha- 
 nafius calls the Father, f the Fountain and Principle of the Son. 
 The name Father is a relative : And the proper foundation of 
 this relation is generation ; for he is Father in a far more pro- 
 per fenfe than this title can be given to any other. And this 
 is proper to the Father alone; he only begets, and is not be- 
 gotten of any other. Hence he is faid, by the ancient fathers, 
 to be unbtgotten *, which the fchoolmen call innafcibility : Bur 
 
 (a) Pfal.ii 7. 
 
The Father begets the San, 25^ 
 
 wc may with equal reafon add infpirability ; for the Father 
 doth not proceed from another any manner of way ; he hath 
 not the original of his perfonal fubiiftence from any other. 
 Hence he is faid to be of himfelf j which is not to be under- 
 ftood in refpedt of the divine eflence; for fo the Son and the 
 Holy Ghoft are that God who is of himfelf, as well as the Fa- 
 ther; each of them hath the fame individual divine eflence 
 which is of itfelf. But when the Father is faid to be of him- 
 felf, it is to be underftood of the manner of his having the 
 eflence, or his manner of fubfiftence. He hath not the divine 
 eflence communicated to him from any other perfon. He 
 hath his perfonal fubflflence of and from himfelf. Hence he 
 is faid to have life in himfelf ^ and to have given to the Son to have 
 life in himfelf {b). From what is faid it appears, that the pro- 
 per notion of the Father is this, he is a perfon fubfifting eter- 
 nally in the one individual eflence of the Godhead, not com- 
 municated to him from any othef, but communicating the 
 fame eflence in which himfelf fubfifteth, that it may fubfifl: in 
 a different manner. 
 
 IL It is the perfonal and incommunicable property of the 
 Son, to be begotten of the Father. Hence he is called the only 
 begotten of the Father (c) : Becaufe he is begotten by him in an 
 eminent and Angular manner, fuch as can agree to no other, 
 viz. by an eternal communication of the divine eflence, that it 
 may fubflfl: in a difl'erent manner : So that he hath the origi- 
 nal of his perfonal fubfiftence from the Father. In this fenfe, 
 he is called by the fathers in the Nicene council, in their creed, 
 t God of God, Light of Lights very God of very God. And though 
 thefe exprefllons may feem harih, yet I may have occafion to 
 Ihew more particularly in what fenfe they may be admitted. 
 This is proper to the Son alone : He only ia begotten. It is true, 
 not only the Son, but the Holy Ghoft alfo, proceeds from the 
 Father ; but the Son only proceeds by generation, and the Ho- 
 ly Ghoft by fpiration. The Father is the original of perfonal 
 fubfiftence to both : He is the original of perfonal fubfiftence 
 to the Son, by generation ; and he, together with the Son, 
 is the original of perfonal fubfiftence to the Holy Ghoft, by 
 fpiration. 
 
 I fliall here take occafion to difcourfe a little of the eternal 
 generation of the Son. And, i. I fliall prove that the Son is 
 begotten of the Father from all eternity. 2 1 (hall fpeak a lit- 
 
 ^ tie 
 
 (h) John V. 26, [c) Johni. 14. 
 
' 25^ Of the Holy Trinity. 
 
 tie of the nature of this generation. And then, 3. I jfhali make 
 fome practical inDprovement of this head. 
 
 ^^*'J^i I prove from the holy feriptures that the Son, our 
 Lord Jefus Chrift, is begotten of the Father from all eternity. 
 I fhall infift a little on this, becaufc it is blafphemoufly denied 
 by the Sociniaiis. And, 
 
 1. This is clear from Pfal. ii. 7. I will dec/are the decree^ the 
 JLord hath Jaid unto me^ Thou art my Soft, this day have I begotten 
 thee. This is applied to Chrift in fevcral places in the New 
 Teftament {d). The word, this day, doth not denote a certain 
 time when this generation began, but is ufed to exprefs the 
 eternity thereof. And that which is eternal is expreffed by 
 this term, to fhew that all things paft and to come, areprefent 
 with God, in regard of his eternity. In eternity there is no fuc- 
 ceffion, no yefkerday, or to-morrow; but it is all as one conti- 
 nued day, or moment, without any fucccffion or change. 
 Therefore the generation of the Son, being eternal, is rightly 
 defi^ned by this term. And although in this and the follow- 
 ing verfes, we have a declaration of God*s decree and appoint- 
 ment, concerning the advancement of Chrift to his mediatory 
 throne and kingdom : Yet, in this verfe, the generation of the 
 Son is not mentioned as a part of that decree, but as the foun- 
 dation thereof; for, unlefs Chrift had been the Son of God by 
 an eternal generation, he could not have been our Mediator, 
 nor could he have obtained a throne and kingdom, as fuch. 
 And it appears, that Chrift is here called the Son of God, in 
 an eminent manner, fuch as the angels themfelves cannot lay 
 claim to, by comparing herewith that text, Being made Jo much 
 better than the angels , as he hath by inheritance obtained a more ex^ 
 cellent name than they : For unto nvhich of the angels f aid he at any 
 timcy Thou art my Son, this day have I begotten thee [e). Where 
 it is evident, that the generation here fpoken of, is fuch as is 
 proper and peculiar to the Lord Chrift, and whereby he is ex- 
 tolled, not only above all men, but above the an(;els themfelves. 
 This eternal generation of the Son was folemnly declared and 
 manlfefted by his refurre£tion. This is the apoftle's fcope, 
 when he fays, jind tue declare unto you glad tidings^ h(nv Hmt the 
 promife which was made unto the fathers, God hath fulfilled the- 
 fame unto us thiir children^ in that he hath raifed up Jefus again ; 
 as it isalfo written in the fecond Pfalm, Thou art my Scn^ this day 
 have 1 begotten thee [f). He might well fay, that this fcrlpturc 
 
 in 
 
 (d) A£V« xVn. 3.J, 53, Hcb. I, 4, c. aod v. c. (e) Hsb. 1. 4,5, 
 (/) "A'a* xiii 32, x^;' 
 
Of the Generation of the Son, 257 
 
 in Pfal. ii. 7. was fulfilled by the raifing Chrill from the dead-, 
 becaufe, by his refurredlion, the truth thereof was fo openly 
 manifeded and declare^d. So the fame apodle tells us, he was 
 declared to be the Son of God with power, by the refurreElionjrom the 
 dead{g), 
 
 2. From Prov. viii. 22, — 30. The Lord pofftjfed me in thebe- 
 ginning of his ivay^ before his works of old. I ivasfet up from enjer- 
 la/iingyfrom the beginnings or ever the earth luas. JVhen there were 
 no depths y I was brought forth : When there were no fountains a- 
 bounding with water. Before the mountains were fettled; before 
 the hills y was I brought forth. — When he prepared the heavens ^ I 
 nuas there — Whe7i he appointed the foundations of the earth : Theft 
 was I by him as one brought up with him ; and I was daily his de- 
 light ^ rejoicing always before him. By Wifdom, who is brought 
 in fpeaking in this chapter, we are not to underftand wifdom 
 in general, or wifdom as it is a virtue or quality in man; for 
 not one thing here mentioned is, in any tolerable fcnfe, appli- 
 cable thereunto. Nor are we to underftand that efTentizd at- 
 tribute of the divine nature which is called wifdom ; for the 
 the things here fpoken concerning Wifdom, can be no way ve- 
 rified in any of God's cflential attributes. Therefore, by Wif- 
 dom here, we are to underftand a fubfilting perfon ; for fuch 
 things are attributed thereto, both in this and the next chapters, 
 as are proper only to a perfon. And we can underftand no o- 
 ther than a divine perfon ; feeing he is here held forth to be 
 eternal. None in the ancient church, no not the Arians them* 
 felves, did ever queftiou, that by Wifdom here is undcrftood 
 the Son of God. And this is the more evident, becaufe this 
 is one of the names given to him in the New Teftameot: He 
 is called the Wifdom of Gody i Cor. i. 24. And the principal 
 things here fpoken of Wifdom, are exprefsly attributed clfe- 
 where f unto the Son. Again, the Wifdom that fpeaks here 
 is the fame that fpeaks in Prov. i. 20, &c. And it is evident, 
 that by Wifdom there, we muft underftand a divine perfon: 
 For thus he fpeaks, verfe 23d, Turn you at my reproofy I will 
 pour out my Spirit unto youy I imll make known my words unto yoa>. 
 Becaufe I have called, and ye refufedy ^c. 1 fay then, that by 
 Wifdom, in Prov. viii. we muft underftand a divine perfon, e- 
 
 VoL. II. N°. 7. K k veil 
 
 (g) Ronu £. 4. 
 
 f See- and co?Tipare theje places : Prov. viii. 11. nuith Phil. iii. 8. 
 Verfe 15. rukh Rev xix. 16. Verfe 22. with John i. 1,2,3. Vcrfos 
 23, 24. ^uith Col. i. 15, 16, 17. Verfe ^c. fw^th Joha i. tS. Verfe 
 32. <with Rev. xxiL 7, 14. 
 
25^* OftheHolyTrimiy. 
 
 ven the Son, our Lord Jefus, the perfonal Wi'fdom of GoA^ 
 Now, what fays he? The Lord poff'ejfed me ^ or acquired y oi obtained 
 rae. But how ? Certainly not otherwife than by true genera- 
 tion, in which refpedt he is faid to be brought forth y or begotten, 
 verfes 24, 25. and to be as one brought up -with the Father, verfc 
 30. And that, not in time, \i\Mfrom e-verlnjlingy before his -works 
 ofo/df and or ever the earth luaSf verfes 22,23. 
 
 q. I argue from Mic. v, 2- /^/i J thou, Bethlehetn-Ephratah^ 
 though thou be Hi tie among the thoufands of Judah, yet out of thee 
 Jhall he come forth unto me^ that is to be Ruler in Ifrael ; ijahofe go- 
 ings forth have been Jrcm cf old, from everlafling. This text is 
 applied to Chrift in Matth. ii 6. And that it mull be under- 
 llood of him, is evident, becaufe heishercpromifedasthe King 
 and Ruler of his church : And in the following verfes, there 
 is afcribed to him, the calling of the Gentiles; and invincible 
 power and majefty, in his providence, doftrine, and miracles; 
 and an univerfal kingdom and government over Jews and Gen- 
 tiles through the earth. Now, there is a twofold going forth 
 here attributed to him. The firit is external and villble, viz. 
 his going forth from the city of Bethlehem, by beinjs; born of a 
 virgin. This 13 a temporal generation, and is therefore fpoken 
 of as a thing to come, Wt fij all ccme forth unto me. But left any 
 ihould look on him as a mere man, and as one that began to be at 
 his incarnation, therefore a fecond going forth is mentioned, 
 which is internal and eternal -, Whoje goings forth have been from 
 of old i from everlafling; or, from the days of eternity ^ as it is in the 
 original text. Thefe words defign his eternal generation, as 
 being begotten of the Father from all eternity: For he could 
 not go forth from the Father/rcw everlafling, but by generation. 
 
 4, That the Lord Chrift is begotten of the Father from all 
 eternity, is clear from his being called the iSon of God. He 
 is often fo called in fcripture. The Father did folemnly pro- 
 claim him to be fo by an audible voice from heaven, both at his 
 baptifm, and at his transfiguration [h). He is the Son of God 
 in a moft proper and lingular mauner, viz. by the Father's com- 
 municating to him the divine eflence by eternal generation. 
 This name, being given to Chrift, is more excellent than any 
 name given to the angels, though they alfo are called the fons of 
 God: For unto which of the angels faid he at any time, Thou art 
 tny Son, this day have I begotten thee {i). He is fo the Son of 
 God, as on that account he is equal with the Father. Therefore, 
 when our blelTed Lord told the Jews, My Father ivorketh hither^ 
 tOy and 1 vcork : It is faid, The Jews fought the more to kill him, 
 
 becaujt 
 
 (b) Matlh. iii. 1 7 and xvii. 3, (/) Hcb. i, 4, 5. 
 
Of the Generation of the Sou. 259 
 
 hecaufi he not mly had broken the Sahhath^ hut f aid alfcy that God 
 Kvas his Father y tnaking himfelf equal iv'ith God (/^). Our blefled 
 Lord's fcope is plainly to fhew, that he was undivided from the 
 Father in working, and one in eflence with him, and confe- 
 quently not fubjcdt to the iaw of the Sabbath. The Jews con- 
 cluded from this, that he made himfelf equal with God. And 
 they did rightly conclude fo; for he did not find fault with 
 them for fo doing, nor charge them with reproaching him ; 
 nor doth he clear any miftake in it, as certainly he would have 
 done, if they had been in any. Therefore, what they con- 
 clude from his difcourfe, is plainly aflertcd by the apoftle, in 
 thefe words, He thought it not robbery to be equal with God (/). So 
 that Chrifl's fcope in John v. is plainly to (hew, that he was 
 the Son of God in fuch manner, that he was the fame in fub- 
 ftance with the Father, and equal with him in glory and digni- 
 ty. Hence he is called by the apoftle, the 5^;/, or that 
 Son, by way of eminency : And Peter, in his confelTion, fays* 
 *Thou art ChriJ}^ the Son (or that Son) of the living God, And he 
 is called God's own Sgh^ and his only-begotten Son^ and his he-- 
 loved Sot^L {tn). Therefore he muft be the Son of God in a fin- 
 gular way, and fuch as is proper to himfelf, which can be no 
 other than by eternal generation, and comn[iunication of the 
 fame individual elTence ^. 
 
 SERMON XCVI. 
 
 Secondy T SHALL, in the next place, fpeak a little of the na- 
 X turc of the generation of the Son. Our blefled 
 Lord himfelf doth in fome meafure explain it to us, fo far as 
 we are capable to apprehend this myftery, wh?n he tells us, As 
 the Father hath life in hiwjelffo hath he given to the Son to have lif? 
 in himfelf {a). So that, to beget the Son^ is y to give to the Son to 
 have life in himfelf y as the Father hath life in himfdf ; which doth 
 neceflarily import a cotnmunication of the fame individual ef- 
 fence. For, to have life in himfelf y is an eilential attribute of 
 God; that is, to have life independently, from and of himfelf, 
 ar:d to be the fountain of all life to the creature, is a perfedion 
 proper to God^ infeparable from his nature, yea, the fame with 
 
 bia 
 
 ik) John V. 17, 18. (/) Phil ii. 6. {m) Heb. i. 8. Matt. xvi. 
 J 6. Rom. viii. 32. John 1. 14, 18. Matth. iii. 17, 
 
 Cyril. Hierofol. Catech. i u 
 (^a) John V. z6t 
 
2(5q Of the Holy Trinity. 
 
 eflence : Therefore the Father cannot give it, unlefs he give 
 the effence itfelf : And he cannot give the elTence by way of 
 alienation, for then he himfelf would ceafe to be God ; nor 
 by way of participation, feeing the divine eflence is one and 
 indivifible •, therefore it muft be by way of communication. So 
 that the generation of the Son is, that eternal adiion of the 
 the Father, v/hereby he did communicate to the Son, the fame 
 individual eflence which he himfelf hath, that the Son might 
 have it equally with himfelf. 
 
 Here it Is queftioned by divines, whether the divine eflence 
 be communicated, or only the manner of the eflence, or its 
 rnode of fubfiflience. Some fay, if the efl^ence be communicat- 
 ed, how then is the Son f God of himfelf having the Godhead 
 communicated to him ? Others fay, if the efl^ence be not com- 
 municated, then how can the Son be God ? But I humbly ap- 
 prehend that thefe two may be reconciled, by exprefling our- 
 i'elvcs thus, that there is a communication of the divine ef- 
 fence, not that :t may exift, but that it may fubflft after a dif- 
 ferent manner: So that the Father is to the Son the original 
 of his perfonal fubfiftence in the divine eflTence ; that is, the 
 Son hath his fubflfl:ence, as the fecond perfon, from the Fa- 
 ther. For, when we fay that the divine eflTence is communi- 
 cated by the Father to the Son, the plain meaning feems to be 
 this, that it is from the Father that the divine eflence fubfifl:s 
 after fucb a manner ; or, that it is from the Father, that there 
 is fuch a another manner of fubfiftence iix the fame individual 
 eflence. 
 
 But here, fome may enquire. How did the Father commu- 
 nicate the divine eflTence to the Son? Or, how did he be- 
 get the Son? What is the manner of this generation *? 
 This indeed is a very curious qucftion ; for the thing is 
 ineff'able and inconceivable. It is impoffible for us poor 
 worms to underfl:and or txplain, wherein this generation 
 confifts. It is not natural, but lupematural, and wholly di- 
 vine, and therefore incomprehenfible by us. Yea f , it is in- 
 <:omprehenfible even by the angels themfelves. As God him- 
 felf is incomprehenfible, fo is the manner of this generaticm. 
 We may hereunto apply that in Ifa. liii. 8, Who fjall declare 
 his generation P It feems to be for this reafcn that it is exprefied 
 
 in 
 
 * ^od Deus filitwi haheati crede ; ^oviodo autem, nsfi curio* 
 fus s querer.s em7n non invenies. Cyril. Hicrofo, Catech. 1 1. 
 
 f Hie vox Sikt, mens deficit, fipn tarJun: meay fed stiavi Angela' 
 VU7U. Ambr. Lib. de fide Cap. 5. 
 
Of the Generation of the Son. iCt 
 
 'n the plural number, His goings forth have been from ofdd{b): 
 importing that Chrift's eternal generation is fuperexcellent 
 and incomprehenfible : All excellencies, and infinitely more 
 than we can conceive, are fummtd up in it. Hence an anci- 
 ent faith X) ** i'he Son is begotten ineffably and incompreben- 
 ** fibly." The manner of his generation is, as Juftin faith 5, 
 •* Ineffable and above our underftanding, above our reafon, 
 ** and above our comprehenuon." There are infuperable dif- 
 ficulties even in natural generation. It will conquer our un- 
 derftandings, to comprehend even our own generation. Hence 
 the preacher fays, Thoii knowejl not what is the way of the fpirit^ 
 nor how the bones do grow in tJ>e womb of her that is with chUd(c). 
 Yea, we cannot exactly explain the generation even of the 
 meaneft things in nature : How ikin, and flc&, and finews, 
 and veins, and bones, and entrails, and fo many different or- 
 gans, and members of fo many various operations fhould arife 
 out of fo inconfiderable a matter; this is inexplicable by us. 
 How much lefs can we explain the eternal generation of the 
 Son of God ? 
 
 This generation being altogether myfterious and incomprC' 
 henfibie, as to the manner of it, ail curious fearching and pry- 
 ing is to be avoided in this matter. It becomes us to reverence 
 it with filence, and to reckon it much forus to learn that he 
 is begotten ||. The fchoolmen, by inquiring and fearching 
 curioufly into the manner of it, have wearied themfelves in 
 vain, and inftead of biinging further light into this glorious 
 myltery, have darkened it more, both to themfelves and o- 
 thers. It is true, it is fhadowed forth to us in the holy fcrip- 
 tures by divers fimilitu^es, taken fometimes from the fun, 
 from which the beams iffue forth continually and infeparably, 
 fo that the fun is neither before them nor without them ; 
 fometimes from the mind, which by underftanding itfelf, doth 
 form in itfeif an image or idea of itfelf; fometimes from our 
 words, which are begotten in our tboughti;, and are theexprefs 
 image of them. The Spirit of God feems to allude to thefc 
 things, when the Son is called the hrightnefs of his Father s glo" 
 ryy and the exprefs image of his perfon : And when he is called 
 
 Wifdom ; 
 
 \h) Mic. v. 2. {c) Eccl xl. 5. 
 
 I ' Eyivyy]^}^ \i 0LiiKff>a.;cd<; x^ OL7rif>noYi]u(:, 
 
 Aiuhor Expof. Fidei. 
 
 jj ©ev yivKK^ii; aiOTrn Tijud^u f/iypi voi Tfji/.a^tiyeriyiyivrila;, 
 
^<^2 Of the Holy Trmiiyl 
 
 Wifdom ; and the Word (d). But although fome relief may be 
 given, by fuch allufions, unto our weak underftandings, in 
 the contemplation of this glorious myftery, as to the r* cti, 
 that it is: prvoiding always, that in applying them to God, 
 every thing of imperfection be removed : yet thefe things 
 would be carefully adverted unto. i. Such allufions are not 
 defigned by the Spirit of God, to explain to us the manner 
 of the thing, viz. how the Son is begotten of the Father \ this 
 being wholly incomprehenfible. Therefore great caution 
 iliould be ufed, left we carry fuch fimiiitudea too far, and be- 
 yond what the Spirit of God intends by them. 2. The meta^ 
 phors ufed, efpecially in Heb. i. 3. are fo obfcure and dark, 
 as a learned commentator obfervesfj and the difficulty of dif- 
 cerning the true and genuine meaning of the Holy Ghoft in 
 them, is fuch, that the expreffions there ufed, may well be 
 reckoned amongft thefe places, which God in his infinite wif- 
 dom hath left in his bkfled word, for taming our arrogance, 
 and exercifing our parts, diligence, and humble dependence 
 on himfelf. 3 However the Spirit of God, in fpeaking of 
 of the generation of the Son, may in fome places ufe meta- 
 phorical expreffions ; yet we are not warranted hereby to take 
 a liberty to ufe fimilitudes and metaphors ofourown and other 
 mens' devifing. Therefore the curiofity of the fchoolmen, in 
 ufmg various fimilitudes for exprtffing the way and manner 
 of the generation of the Son, is mtolerable boldnefs and arro- 
 gance ; for all fimilitudes fall infinitely (hort in this incompre- 
 henfible myftery. The generation of Chrift is a myftery fo 
 profound, that it is dangerous for us to fearch into this depth, 
 further than we have light from the holy fcriptures. There- 
 fore let us be foberly wife in this matter. Let us reft fatisfied 
 in this, that we have the ro 'on, that it is y plainly revealed; 
 leaving the t« Ast/, or manner how it /j, to God himfelf, who 
 alone hath the periecl knowledge of himfelf. Excellent to this 
 purpofe is the advice of R.uninusf; " Forbear to examine 
 *■* narrowly, how the Father begat the Son, or to launch forth 
 " curioufly into this hidden depth, left by much gazing upon 
 
 ** the 
 
 {d) Heb. 1.3. Prov. viii, and ix. chap, i John v. 7. John i. i. 
 
 ■[ Owen in L. 
 
 t ^omodo autsm Deuf Pater genuar it fHijim, nolo difcutiar, nee 
 aviojiui te ingeras in pro] undo Arcani^ ne forte dum inaccejj'ce Lucis 
 fulgorc7K pertmaciui perfcr uteris y exiguum ipftau qui m'rtalibus diving;, 
 inunere ancejj'us r/?, per da f A/pJ^um. Rufiia.de Symb. 
 
Of the Generation ofihe Sm, 263 
 
 ** the brlghtnefs of that inacceffible light, you lofethat little 
 ** fight which of God's free gift is granted to poor mortals.*' 
 
 But though thefe things be fo, yet fome things we may fafe- 
 Jy adventure upon, in a confiftency with divine revelation, to 
 diftinguifh the generation of the Son from temporal generati- 
 ons among men, and to prevent dangerous errors and miftakes, 
 by explaining negatively what this generation is not. And let 
 us endeavour to do this, with reverence and godly fear, look- 
 ing up to the Father of lights for light from above. 
 
 It is not needful to infift upon the analogy between the e- 
 t^rnal generation of the Son, and temporal generations among 
 men. fhe moft proper generation in things created, is the 
 vital production of another in the fame nature. A man begets 
 a foni that is, he produceth another of the fame nature with 
 himfelf. There is a communication of the eflcnce of the be- 
 getter to him that is begotten, whereby he that is begotten par- 
 takes of the fame nature with him that begets. So here, in 
 this eternal and ineffable generation, the Father communicates 
 to the Son the fame divine eflence which he himfelf hath, fo 
 that the Son is of the fame nature or eflence v/ith the Father. 
 And as among men, the fon bears fome likenefs or fimilitude 
 of the father ; fo here, the eternal Son is the Father's exprefs 
 and perfect image and fimilitude, even the exprefs image of his 
 perfon {e). Yea, the generation of the Loid Chrift is the moit 
 proper generation, a generation that is moft properly fo cal- 
 led : For generation being the produdllon of the like in the fi- 
 militude of nature; therefore, where there is the neareft i- 
 dentity of nature, there muft be aifo the moft proper genera- 
 tion : But here, the Father hath begotten a Son of the fame 
 individual nature or eflence with himfelf. The generation of 
 the Son muft needs be far more proper than any temporal ge- 
 neration of the creature, becaufc it is in a far more perfect 
 manner, and the identity of nature is moft perfect. 
 
 But though the generation of the Lord Chrift be moft truly 
 and properly a generation ; ytt it is not of the fame univocal 
 nature with generation in creatures. As the nature of God is 
 incomprehenfible, fo alfo is the nature of this generation. We 
 may obfcrve an infinite difl^erence and difproportion between 
 it and human generation, in thefe following particulars. 
 
 I. In human generation there is a communication of the 
 fame fpecifical eflence: But in the generation of Chrift there is 
 a communication of the fame individual eflence ; which mul^ 
 bejo, becaufe of the individual unity of the divine nature. Hu- 
 
 man 
 (j) Heb. i. 3. 
 
464 Of the Holy friniiy. 
 
 man generation Is by way of multiplication; a father begets 
 a fon, who hath a diftin^l individual nature or eflenee of his 
 own: But the divine nature or elTsince is net capable of divi- 
 fion or multiplication, fo that he that is begotten hath the fame 
 individual nature with the Father. Hence it appears that there 
 is na difference or inequality in the nature or eflence, it being 
 the fame in both ; only, the Son hath it by communication 
 from the Father. 
 
 2. In human generation there is a communication only of a 
 part of the parent : But the divine nature or eiTence, being fpi- 
 ritual and indivifible, there is in the generation of the Son a 
 cammunicadon of the whole effence. We are not fo to con- 
 ceive of this myftery, as if the Son were a part of the effence 
 or fubftance of the Father, and fo of the fame nature with him : 
 For, the divine effence being incapable of any divifion or parti- 
 tion, if there be a communication of the effence, it muft be of 
 the whole effence; fo that God is the Father of his Son, as A- 
 thanafius fpeaks-f without any divifion of the fubftance. The 
 divine effence is wholly and entirely communicated by the Fa- 
 ther to the Son : And by communicating the whole effence, he 
 communicated to him all effcntial properties. 
 
 3. In human generation, he that is begotten is not only dif- 
 tincl: from him that begetteth, but feparate from him. The 
 reafon is, becaufe he that begets, begets without himfelf. But 
 here, the eternal Father did not beget the Son without himfelf, 
 but in the fame individual eflence J : So that, although the Son 
 be a diftintt perfon from the Father, yet is he not divided or 
 feparated from him. Ihe ellence is communicated * infepa- 
 rably, fay the ancient Fathers. Hence ihe Word is faid to be 
 ivith God ; and the Son is faid to be in the Father ^ and the Fa^ 
 therin him {e). The Father hath begotten the Son in and of 
 himfelf. So that although the Father communicate the whok 
 divine effence to the Son, yet he hath the whole divine effence 
 in himfelf. Hence an ancient father expreffeth himfelf thus, 
 *' Thoug the perfon of the Sou remain diftindt: from the per- 
 
 *< fon 
 
 + A A?vCJC Uh >i rciiv a^^^'JiTv-jiv ymc/c, xa/ aAAWf ion vioc ix. 
 r\i TTOLTf'a^ 7UV y.iv yxj) «>0^^a)^a'r roc yif\hy.0LTcL juloyi ^wc tojk yiy 
 
 5TaT>?». Athao. Oper. Tom. i. Epift. de Decret. Syn. Nicenae. 
 
 ± EpifhrtmttT docet it ahqiiendum ut Filius dicaiur 'mrwiserioi; quafi 
 <rxtrapatrc?n Cvn-.tU}, dxx o'y.o^criog- Epiphan, in ancor. § 6, 
 
 * A/^i'S/'citr. (-") John i. 1. and xiv. 10. 
 
Of the Generation of the Son. 26 y 
 
 ** fon of the Father, yet he fubfifts in that fabftaiice of which 
 '* he is begotten, and nothing is taken off from the fubftancc 
 •< of the Father by his being begotten of it f .'* 
 
 4. Human generation is temporal; fo that the father is in 
 time before the fon, and begets one younger than himfelf. But 
 the generation of the Lord Chrift is eternal. The Lord pofejfei 
 him in the beginning of his ivay^ before his works of old: He luas 
 fet up from everlnfiings from the beginnings or ever the earth ivas : 
 His goings forth have been from ofoldy from everlajiing : And, in 
 the beginning -was the Word. Hence he is called thefirfl-born of 
 every creature (/); that is, begotten before all the creatures. 
 As the Father and Son are from everlafting God; fo they are 
 from everlafting. Father and Son. Thefe relations and their 
 perfonal properties are no lefs eternal than the divine effence. 
 So that there is not here any priority in duration, as if the Fa- 
 ther were elder than the Son, or the Son younger than the Fa- 
 ther * : For the generation of the Son is the eternal adl of the 
 eternal Father, whereby he begets the Son co-exifting eternal- 
 ly with himfelf, in the fame individual effence. Hence it ap- 
 pears that the Son did not, by being begotten, pafs from not 
 being to being. As he was not before his generation : So he 
 di4 not begin to be by his generation ; but did always proceed 
 from the Father, by an eternal and internal aft, as the beams 
 do conftantly flow from the fun ; though in a way more emi- 
 nent, and inexprcffible by us. 
 
 From what is faid, it plainly appears, that although the ge- 
 neration of the Son be the moft proper generation: Yet, being 
 wholly fupernatural, and quite different from all generations 
 in the creatures, we are not to meafure the one by the other^ 
 nor to argue from natural generation to that which is fuperna- 
 tural, nor to judge of this myftery by examples and inttances 
 from the creatures. But in ufing this fimilitude of natural ge7 
 neration, and applying the fame to God, we are to remove from 
 it whatever implies any imperfe<ffeion, or any thing not becom- 
 ing the majefty of God. 
 
 Two things I fhall add further for clearing the nature of the 
 generation of the Son. i. It doth not import any inequality 
 in the Son, nor priority of dignity in the Father. For, as I 
 
 Vol. II. N*'. 7. LI obferved 
 
 t Hilar, de Trlnit. Lib. IV. N. 6. 
 (/) Prov. viii. 22, 23. Mic. v. 2. John i. i. Col. i. 15. 
 
 yd^ X^oYUY ^x ^^"^ Xf^*^^* Greg. Nazlanz. Grat. 39, 
 
266 Of the Holy Triniff 
 
 obferved before, * in begetting the Son, there is a cortimunr- 
 cation of the fame individual effcnce to him^ the dignity where- 
 of being infinite, no greater can be imagined. Even human 
 generation doth not import any inequality in the nature of the 
 fon, more than in the father: Mucti lefs doth the generation 
 of the eternal Son imply any inequality of the Son with the Fa- 
 ther. 2. The divine effcnce is neither the principle nor the 
 term of this generation ; but as the perfon of the Father is the 
 principle, fo the perfon of the Son is the term. The divine 
 eflence neither begets nor is begotten, elfe it would be multi- 
 plied, and fo there would be not only three perfons, but three 
 Gods: But the perfon of the Father begets, and the perfon of 
 the Son is begotten. True it is, that by generation the elTence 
 is communicated; for as the perfon of the Father is the prin- 
 ciple that begets, fo the divine eflence, as fubfifting in his per- 
 fon, is the principle by which this generation is performed: 
 But generation, as it is by a perfon originally, fo it terminates 
 in a perfon •, for, as I already obferved, the eflence is commu- 
 nicated to hiai that is begotten, not that it may exift, but that 
 it may fubfift after another manner. So, that the Son is from 
 the Father by generation, not in refpetl of his eflence, but in 
 refpeft of his perfon. Hence it appears that the generation 
 of the Son maketh nothing againfl his Godhead: For, he is 
 God of himfelf, though not the Son of himfelf f . He hath 
 no original of his deity, but only of his perfonal fubfiftence. 
 
 SERMON XCVIL 
 
 ^hird^ T fhall now make fome application of this head. 
 
 j[ ^ I- We fee here the infinite dignity and ex- 
 cellency of the perfon of our Mediator. He is the eternal and 
 only begotten Son of God, God equal with the Father, and 
 confequently a perfon of infinite worth and dignity. He is 
 of equal dignity with the perfon of the Father, being the Fa^ 
 ihers Fellow ^ and one who thought it not robbery to be^fqital ivith 
 God (a). Hence we may be afl'ured of the infinite efficacy of 
 his mediatory a£lions, and of the infinite value of his fuffer- 
 ings. The fulnefs of the fatisfa£tion made by him, arifeth 
 
 from 
 
 * Illi dedit fuam aqualitatem^ qusm non genuit inaqualem. 
 
 Auguft. Trad. 47. in Joan* 
 
 t ^A'jroha^y fed non^AVTovioq. F. Ham. difp. 7. 
 /ife Deujy a pat re F'tl'iuu 
 
 (tf) Zech. xiii. 7. Phil, ii. 6. 
 
Of the Getter Qtion of the Son, 267 
 
 from tlie dignity of the perfon fatisfying. The head of a king 
 ss of more worth and v^lue than the head of a common fubr 
 je£l : So Chrift's perfon, and confequeqtly the fufFerings of 
 his perfon, were of more worth and value than the fouls and 
 bodies of all men. Therefore the fcripture lays fo much ftrefs 
 upon this, that it was God that laid doiun bis hfe, zndjhed his 
 Mood for us ; and that the blood which he (hed was the blood of 
 the Son of God, Hence it i« C3lle4 his own blood, as ^n evi- 
 dence of its unfpeakable worth and value. It was the blood, 
 not of a mere man, but of the Son of God (b). Though he fuf- 
 fered only in his human nature, yet the human nature, in 
 fuiFering, being united to the divine nature in his perfon, 
 therefore his fufFerings were the fufFerings of an infinite per- 
 fon. It was the fame perfon who was the brightnefs of his Fa-* 
 therms glory ^ and the exprefs image of his perfofiy who did by him" 
 
 fiff purge our fins {c). The fufFerings of great men are very ef- 
 timable; O then, how eftimable muft the fufFerings of the 
 great God be 1 On this account, his fufFerings, though temr 
 poral, did m.ore than down-weigh the eternal fufFerings of a 
 
 ■ world of men. Well then, we may hence be fully perfuaded, 
 that Chrift, by his obedience and fufi^erings, hath fully fatif- 
 fied divine juftice, and paid every farthing of the ele6^'s debt: 
 So that we may with full confidence and afFurance, cafl our- 
 felves on this bkfled Mediator, and reft on his fatisfa£lion as 
 full and complete. We may fafely venture our fouls on this 
 bottom. 
 
 life 2. See here and edmire the aftonilhing love of God in 
 fending Chrifl into the world for our fake. This is held forth 
 as the moft fignal manifeftation of God's wonderful love : God 
 
 fo loved the ivorld^ that he gave his only begotten Son^ <bc. And in 
 this was manifefed the love of God toward usy becaufe that Godjent 
 his only begotten Son into the wcrld^ that we might live through him. 
 Herein is love^ not that we loved Cody but that he loved uSy a?idfent 
 Lis Son to be the propitiation for our fins [d). The admirable great- 
 nefs of God's ioye in this matter, will appear from thefe con- 
 fiderations. 
 
 Confid. I. Who was fent : His only begotten Son. If ChriH 
 had been a mere man, though born after another manner than 
 other men, there had been no fuch expreflion of God's love in 
 the way of our redemption. But herein the love of God (liines 
 
 radiantly, 
 
 {h) I John iii. 16. Ads xx. 28. 1 John i. 7. Rev. 1.5. Heb ix. 
 J2. andxiii. 12. {c) Hcb.j. 3. {^j John iii. 16. i John iv. 
 9, 10. 
 
268 Of the Holy Trinity n 
 
 radiantly, that he whom God fent is his own eternal Son, God 
 equal with the Father, an infinitely glorious perfon. We arc 
 fo fond of our children that we cannot part with them for a 
 little time-, but though God had but one Son, yet he fpared 
 him not for our fake. So the apoftle tells us, He fpared not his 
 own Son, but delivered him up for us all (e), O what admirable 
 love was this? Says the Lord to Abraham, Nenv I know that 
 thou fear ejl God^ feeing thou hafl not withheld thy f on , thine only fon 
 from me {f). So here, by this we may know that God loves 
 us, becaufe he did not withhold his Son, his only Son from us. 
 He would not fend an angel or archangel ; he would not en- 
 truft them with our falvation : But he fent his own Son. God 
 hath nothing too near or dear to him for eledl finners. Confi- 
 dcr, I. How worthy Chrillis in himfelf He is very God, the 
 only begotten of the Father, the King of kings» the Prince of 
 the kings of the earth . A greater or more glorious perfon could 
 not be fent or given for us. 2. How dear he was to the Father. 
 He was W\sown Son^ his only-hegotfen Son^ his beloved Son, the Son 
 cfhis Icve, He is called his dear Son. The Father loved him 
 dearly: Therefore he is f^id to be ^wZ/ij^ip/ow. He was /^^ /vj- 
 ihers delight from eternity [g). O the infinite complacency 
 and contentment the Father had in him ! We ufe to be very 
 fparing of things that are dear to us, and loth to part with 
 them : But though Chrift was infinitely dear to the Father, yet 
 \it fpared him not (h). O aftonilhing love ! 
 
 Ccfifid. 2. How he was fent: Not in outward pomp, glory 
 and majefty, nor in the equipage of ^ prince; but in the form 
 of a fervant His divine glory and majefty was vailed under 
 the finlefs infirmities of our nature. He made himfelf of no re^ 
 putatiouy and took upon him the form of a fervant ^ and ivas made in 
 the liken cfs of men \i). Yea, he afiumed our nature, not when 
 it was innocent, but when it was in us guilty and polluted 
 with fin: He came in the lihenefs offinfulfleJJj ',k\ Yea, he be- 
 came viler than any of the fons of men, in refpecfl of his mean, 
 low, and affli<fted condition. O admirable love, that, for our 
 fake, the Lord of all things fhould be fent to be a fervant ! The 
 Son of man came not to be minijlered unto, but tominifler (/). 
 
 Confid. 3. For whofe fake he was fent. Was it for angels 
 that finned? No; God would {hew them no fuch favour. 
 Though the angelical nature be in itfclf far more excellent 
 
 than 
 
 [e) Rom. vlli. 32. (/) Gen xxii. i j. {g) Col i. 13. John t. 
 i8. Prov. viii. 30. {h) Rom. vlii. 32. (/) Phil ii. 7. {^k) Rom, 
 via. 3. (/) Maiih, XX. 28. 
 
Of Jhe Generation of the Son, q.6^ 
 
 thun the human nature j yet God would not fend his Son to be 
 a Ptedeemer for angels, but formrn. Was it for finlefsand in- 
 nocent men, and fuch as were in a ftateof friendfliipwithGodP 
 No; but for finners and enemies, fuch as were in arms againft 
 God, and had defpifed his authority, and caft off his fovereign^ 
 ly, and as much as in them lay ftained his glory [m). Herein 
 the fuperemincncy of divine love was illuftrious, that he would 
 fend his only-begotten Son into the world, for broken, bank- 
 rupt, dyvor finners, fuch as were vile and abominable in his 
 fight i rebels and enemies, who had forfeited ail the bleffings 
 of their creation, and had made themfelves liable to eternal 
 wrath and vengeance. Godfi loved the ivorld, when we had fo 
 finned, and had funk ourfelves into a ftate of damnation. 
 
 Cofijid. 4, For what end God fent his Son: Even to fuffer 
 for us ii} our nature. To fufFer what? All forts of finlcfs mi- 
 feriesand at laft the painful, (liameful, and curfed death of th^ 
 crofs. O, how admirable is this, that the eternal Son of God 
 fhould be fent, to hang upon a crofs, as a public fpe£lacle of 
 ihame, and to bleed to death, imd that for fuch rebels as we 
 are! This (hews the greatnefs of God's love: God commendeth 
 his love toward uSy that ivhile lue were ytfmnerSy Chr'iji died for 
 Its (n). If the Son of God had been ftnt into the world, only 
 to view our vilenefs and mifery, it had been another matter; 
 but he was fent to die, and to die the worft of deaths. And 
 what was this to the wrath of God which he fufFered in his 
 foul ! As his body was abufed and fpit up, pierced and wound- 
 ed, racked and tormented to death upon the crofs; {0 his fcul 
 did lie under the iafhes of fin-revtngingju{tice,andwasfcorch- 
 ed in the hot furnace of his Father's wrath. O the immenfe 
 and unmeafurable love of God that is manifeft in all thisl 
 From this inltance it is that we learn, that God is love (o). 
 
 Well then, when we coiifider what ?.n one Chrilt is, the e- 
 ternal and only-begotten Son of the Father, the great eternal 
 God it greatly commends God's love toward us, that he fliouM 
 be fent into the world, to fuller and die for the redemption of 
 fuch rebels and enemies as we are. Here is love without any 
 parallel; fuch love, that all other love in comparifon of it it, 
 as nothing. Herein the love of God is gone to the uttermofl : 
 God Jo loved the world, that he gave his only begotten Son (p) Here 
 the \ovt of God is fcrewed up to the highelt pitch : He SO lov- 
 ed; this SO is unutterable and inconceivable, O what admir- 
 
 abi« 
 
 {.m] Rom. V. 8, 10. I Pet. iii. 1 8. (;/) Rom. v. 8. {o) i John 
 iy. S. [p) 1 John iv. 10 John iii. 16. 
 
27© Of the Holy Trinity. 
 
 able love is here! Love let out upon a world of Tinners ; and 
 let out to fuch a degree, as to give a Son, and an only-begotten 
 Son, that we might live through him f ! Here is a mine fo rich, 
 that no creature can count the value of it ; a depth fo great, 
 that no creature can fathom it. O the depth and height, the 
 the length and breadth of this love! God fo loved the world — 
 How much did he love it ? Angels and men cannot tell you. 
 
 O then, dear Chriftians, admire the love of God in Chrift 
 toward you. It is fo great that it could not be wound up to a 
 higher Itrain. Herein perceive nve the loi^e of God, hecauje he laid 
 down his life for us q). Herein — as if we couid perceive it in 
 nothing clfe, becaufe we can perceive it m nothing compara- 
 tively to this. Here is the utmoft bound, if I may fpeak fo, of 
 an infinite love. This love is fo great that it is myfterious 
 and incomprehenfib'.e. It pnjfeth knowledge (r). That God 
 fhould lay out fuch a love on lorlorn filthy clay, is the wonder 
 of angels and men. Admire and praife this love. It is fre- 
 quently extolled and admired by the faints in fcripture ; and 
 it will be admired and praifed by angels and faints to all eter- 
 nity : Therefore fpend more of your time this way. This is ar^ 
 exercife both pleafant and profitable. 
 
 • U/e ^. From this do£^rine we may take occafion to obferve 
 and admire Chrift's great condefcenfion, inthefe two inilances. 
 I. In that he was content to be fent into the world for our fal» 
 vation and redemption. Though he was the eternal and only- 
 begotten Son of the Father, of the fame effence with him, and 
 equal with him in glory and dignity ; ytt being fent by the Fa- 
 ther, he came moft chearfuUy and readily, to do what was the 
 Father's will for cur redemption. Hence he is brought in 
 fpeaking, Then /aid /, Lo, I come : In the volume of the book it is 
 •written of me. I delight to do thy willy O my God [s). Though 
 "he was in the jorvi of God^ clothed with divine glory and ma- 
 jefty : Yet he made hi mf elf of no reputation^ and took upon him the 
 form ofafervant; he vailed his divine glory, by afluming our 
 naturt, with all the finlefs infirmities thereof: And he hum- 
 hied hinifel/ and became obedient unto death, even the death oftl?e 
 crofs (/). Hf voluntarily fubmitted himfclf to undergo what- 
 ever was neceiiary for our redemption. What aftonilliing con- 
 
 defcenfiori 
 
 f Dile^it nos Deus dukiter, fapieriter^ fortiter : Duhlter^ qiua 
 
 carnem induit ; fapicnter, quia culparn cavit ; Joriiter^ quia mortem 
 
 jubfiimdU Bern, in Gantic. 
 
 (y) I John iil. 1 6. (r) Eph, iii. 19. (j) Pial. xl. 7, 8» 
 
 (/J Phil. n. 6, 7, B. 
 
Of the Generation ofihe Son. i^< 
 
 defcenfion was this, that he, who was very God, of equal dig- 
 nity with the Father, fhould thus humble himfelf for vile 
 worms i Can wcj after all this, entertain any hard thoughts of 
 Chrift? 2. In that he is pleafsd to own believers in him for 
 his brethren. The apoftle tells us. He is not ajkamed to call 
 them brethren (//). Though there be an infinite diitance be- 
 tween him and us; though he is God's own eternal and well- 
 beloved Son, of infinite dignity, glory, and excellency ; and 
 though we are vile lothfome guilty creatures : Yet heis not 
 afhamed to own us under fuch a nigh relation, to avouch us 
 as his brethren. Indeed he is fo glorious, and we are fo vile 
 and miferable, that he might juftly be afhamed of us, and lothe 
 us ; yet fuch is his condefcending Jove, that he is not afhamed 
 to call us brethren. O how aftonifhing is this ! If Mephibo- 
 llieth thought it a great condefcenfion in David, to take fuch 
 notice of him, though he was Jonathan's fon ; what is it fo? 
 the King of kings, to own us for brethren, in our vile and low 
 condition ! Chritt's condefcenfion, in thus overlooking the dif- 
 tance between him and us, is not eafy to be believed, and there- 
 fore is eternally to be admired. What matter of comfort is 
 here to you who are believers in Chrift I No vilenefs, mifery, 
 or unworthinefs in you, fhall hinder him from owning and a- 
 vouching you as his brethren. Yea, though your own rela* 
 tipns defpife you \ though the world hate, reproach, and per- 
 fecute you ; though you ihould be efteemed as the ofF-fcour- 
 ings of all things : yet the bieffed Son of God is not afhamed 
 of you, but will openly own you as his brethren, before angels 
 and men. 
 
 Ufe 4. Make it your great bufinefs to get Chriftc Confider 
 what a worthy one he is. Angels and men cannot count his 
 worth *. He Is a perfon of unfpeakable worth, of infinite 
 dignity and excellency, being the eternal and only begotten 
 Son of God, God equal with the Father. He is fairer than 
 the fon s of men. All the beauty of God is in Chrift; for he is 
 the bright nefs of his Father* s glory y and the exprefs image of his per - 
 perfon (x). O what a lovely and amiable one is Chrift ! when 
 God gives Chrift to you, he gives the richeft jewel in his ca- 
 binet, and as it were the laft mite of his treafure ; He can give, 
 you nothing beyond this. This gift is as great as God himfelf, 
 and as dear to God as himfelf. Chrift is a ricb treafure: The 
 fulnefs of the Godhead dwelleth in him bodily : And, in him are hid 
 
 all 
 
 iu) Hcb.H. II. (x) Heb. I. 3. 
 
 • Chrifus <b Cx!u??i ncn patluntur Hyperhokrn. 
 
272 Of the Holy Trinity. 
 
 all the treafuYei of ivifdom and knowledge {y). When you gfet 
 Chrift, then you have all things in him ; for Chri/l is all (z). 
 He is a magazine and ftorehoufe of all fpiritual riches. There 
 is enough in him to anfwer all your wants and wifhes. Indeed 
 you need no more but Chrifl: to make you eternally happy. 
 Being God equal with the Father, what is there that he can- 
 not do for vou ? He is an able Saviour and Redeemer. He is 
 flrong and mighty, to conquer your fpiritual enemies, and to 
 mafter all oppofition in your way to glory. He is able tojave 
 them to the uttermoft that come unto God by htm [a). To (hut up 
 all : Is Chrilt of fuch infinite dignity and worth, being the on- 
 ly begotten Son of the Father ? Then once get Chrift, and all 
 the bleflings and pri\^ileges of the covenant are fure to you; 
 God will deny you nothing that is needful for you. If God 
 fparednot his own Sony but delivered him up for us all ; how much 
 more ivill he not with him freely give us all things [b) ? 
 
 Well then, give yourfelves no reft till Chrift be yours. Such 
 is his matchlefs excellency and worth, that fyou rhould be rea- 
 dy to welcome death, even in the moft formidable fhape, fo 
 you may have Chrift- Receive this great and unfpeakable gift 
 of God as he is offered in the gofpel ; clofe with him by faith. 
 For this end, labour to get a deep fenfe of the abfolute need 
 you have of Chrift ; ftudy his matchlefs and incomparable ex- 
 cellency and worth ; and cry much for the drawing and con- 
 quering power of grace upon your heart. 
 
 Thus I have fpoken of the perfonal and incommunicable 
 properties of the Father and of the Son. 
 
 SERMON XCVIII. 
 
 ni. TT is the perfonal and incommunicable property of 
 J^ the Holy Ghoft, to proceed from the Father and the 
 Son. This is not obfcurely implied in that text, But when the 
 Comforter is come^ whom I will fend unto you from the Father, even 
 the Spirit of truths which prcceedeth from the Father, he fhall tef 
 fify oftne {a). Where, though there be exprefs mention made 
 only of his proceeding from the Father; yet his proceeding 
 from the Son is not thereby denied or excluded, but on the 
 
 contrary 
 (v) Col, li. 9. with ii. 3. (~) CoJ. iii. il. 
 (r/) Heb. vii. 25. {b) Rom. Yiii- g2. 
 
 f n3/> ^ ^civfozy ^y]f>ic»» n o-vraat/f, (jKoPTTia-f/LO i o^iuy, fiiyKn-yrri 
 
 (rfj Jjbh w: i6. ■ ■■' ■ ■ l^nlit. Eplft, ad Rom, 
 
Of the Procejfun of the Holy Ghofi. a 73 
 
 contrary it is fuppofed ia the Son's fending him. And his pro- 
 ceeding from the Father 13 rather exprcifcd, becaufe the Fa- 
 ther is the original of perfonal fubfiltence, both tothe Son and 
 to the Holy Ghoit. Now, this is proper to the Holy Ghoft 
 alone, to proceed from the Father and the Son : So that the 
 true notion of the Holy Ghoft is, that he is the third perfon 
 fubfifting eternally in the one infinite eflence of the Godhead, 
 as having the fame elfence communicated to him from the Fa- 
 ther and the Son, by proceeding from them both. 
 
 For clearing this, obferve that the term procefTion, in a 
 larger fenfc, is applicable, both to the Son, and to the Holy 
 Ghoft. And the proceflion of both is twofold, temporal and 
 eternal, i. There is a temporal proceflion of the Son and 
 Holy Ghoft j which lieth in their coming forth from God a- 
 bout the work of our falvation. So, the Son did proceed from 
 the Father, when he came forth from him by his incarnation, 
 as the Father's great Ambalfador to accomplifli the work of 
 of our redemption. Of this our Lord fpeaks; Te have believ ■ 
 ed that I came out from God I came forth from the Father y and 
 am come into the world : Again I leave the ivorld and go to the Fa- 
 ther {by Juft fo, the Holy Ghoft proceeds from the Father 
 and the Son, when he is fent by them to apply the redempti- 
 on Ghrift hath purchafed : The Father ivillfend him in my name^ 
 fays Chrift: And again, 1 will fend him from the Father {c). 
 2. There is an eternal procefTiOft of the Son and Holy Ghoft -, 
 which lies in their having the divine efTence eternally commu- 
 nicated to them. So, the Son proceeds from the Father, by e- 
 ternal generation. Of this our blefled Lord fpeaks, I proceed- 
 ed forth and came from God : Neither came I of myfelf^ but he fent 
 me (d). Or, as the original text hath it, From God I proceeded 
 forth, and am come. The firft claufe points at his eternal pro- 
 cefTion by generation; and the latter, being in the prefsnttime, 
 relates to his temporal proceflion, or his coming from God to 
 accomplifli the work of redemption. To the fame purpofc, 
 he fays elfewhere, J am from htm, viz by eternal generation; 
 and he fent me^ {e), viz. with a commilTion and inftru£ticns as 
 Mediator. Thus alfo, the Holy Ghoft proceeds from the Fa- 
 ther and the Son, by eternal fpiration or breathing. Hence 
 he is called the Spirit of truth ^ ivhich proceedeth frofn the Father [f). 
 So that the term proceflion, when applied particularly to the 
 Holy Ghoft, is to be underftood more ftridiy, of his peculiar 
 Vol. II. N^ 8. M m manner 
 
 {b) John xv.l. 27, 28. {c) John xiv. 26. and xv, 26. [d] Job© 
 vlii. 42, (^) John vii. 29. (/j John xv. 26, 
 
2 74 Of the Holy Trmityl 
 
 manner of proceeding, as diflin^l from the generation of the 
 Son. 
 
 In difcourfing on this fubjeft, I (liall fpeak a little, i. Of the 
 prineipleof this procefiion. 2. Of thenature of it. 3. Of thedif- 
 ference between it and the generation of the Son,. And then, 4. 1 
 fhall apply this head. Thefe are deep myfteries : 1 hcrefore, 
 in fpeaking and hearing of them, we need to entertain a deep 
 reverence of the glorious majeily of God, and much holy fear 
 and trembling, left we fpeak or think of God the thing that is 
 not right ; and there is need to guard againft all curious fearch- 
 5ng and prying into what God hath not revealed: And this, 
 through the divine affiitance, I lliall endeavour to do. 
 
 FirJ^i As for the principle of this proccffion, we fay that 
 the Holy Ghoft proceeds eternally from the Father and the 
 Son. That he proceeds from the Father, is uncontroverted a- 
 mong them that own a Trinity of perfons in the unity of the 
 divine elTcnce It is plainly alTerted by our bleiTed Lord •, E- 
 ven the Spirit of truthy fays he, ivhich proceedeth from the Fa- 
 ther [g). Hence, he is called the Spirit of the Father ^ and the 
 Spirit of him that raifed Jefus from the dead [h). But there is a 
 famous controverfy lofig agitated between the Greek and La- 
 tin, churches, or the eailern and weftern churches, about the 
 procefTiot) of the Holy Ghoft from the Son. About the year 
 381, the council of Conftantinople, which was the fecond 
 general council, having condemned the Macedonian herefy* 
 and alTerted the Deity of the Holy Ghoft, did in their explica- 
 tion of the Nicene Creed, make thefe words apart of it *, that 
 the Holy. Ghofl proceeded from the Father, And about the year 
 434, the Council of Ephefus, being the third general council, 
 decreed that no addition ftiould be made to the Creed. Yet, 
 about the end of the fixth century, in the weftern, or Latin 
 church, this addition was made, t eindfrotn the Son. Long af- 
 ter this, in the ninth century, when the Greek and Latin 
 churches fell a quarrelling with one another about jurifdidion, 
 the eaitern, or Greek church, did reproach the weftern, or 
 Latin church, with corrupting the ancient Creed by an addi- 
 tion of their own, contrary to the decree of a general council ; 
 and obferving that the Latin church did thereby advance her- 
 felf above other churches, as judge in matters of faith, they 
 did thence take occafion plainly to deny the proceftion of the 
 Holy Ghoft from the Son. And here began that famous fchifm 
 
 between 
 
 {p) John XV. 26. (/') Matlh. x. 2u>, Rom. vlli. 11. 
 
 ■^ T* U 7W TTCiTfo; iK7TOfiU0tAi\6K \ Filiof}^. 
 
Of the Procejfion of the Holy Ghojl, 275 
 
 between the Greek and Latin churches, which was increafed 
 by the Latin church, their urging an exprefTion as a neceilary 
 article of faith, which formerly was not done; and by the 
 Greek church, their inferring in the Athanafian Creed the 
 word only f . Both were blame-worthy in this matter; the La^- 
 tin church, for adding to the Conftantinopolitm Creed, con- 
 trary to the decree of another general council ; and the Greek 
 church, for adding to the Athanafian Creed, and rejefting a 
 doctrine agreeable to, and founded on the holy fcriptures, and 
 owned by the more ancient fathers of the church True it is, 
 that the Greek church is on this ground unjuftly charged with 
 herefy by the Latin church, feeing they ov/n the Holy Gholl 
 to be a divine perfon dillinc!^ from the Father and the Son, and 
 of the fame fubftance with them, and that he is the Spirit of 
 the fon, no lefs than of the Father: Yet it is an error in the 
 Greek church, to deny the proceffion of the Holy Ghoft frcrri 
 the Son ; for the fentence of the Latins, which is embraced by 
 the reformed churches, viz. thatthe Holy Ghoil proceeds from 
 the Son, no lefs than from the Father, is, as I faid, mod a- 
 greeable unto, and founded upon the holy fcriptures. 
 
 This may be confirmed by thcfe arguments, i. The Holy 
 Ghoil is fent by the Son, no lefs than by the Father. / ivili 
 fend \n\x\ unto yju^ fays Chrilt, yrc;;^ the Father: And, If I de» 
 party I iv'ill fend him (that is, the Comforter, unto yon {i). Now, 
 his milFicn by the Son neceil'arily fuppoftth his eternal pro- 
 ceffion from the the Son ; feeing the order of operation, in the 
 Son's fending the Holy Ghoft from the Father, follows the 
 order of fubfiftcnce among the divine perfons. The right of 
 mifTjon arifeth from the communication of theEll'ence. Hence, 
 the Father is never fent by the Son ; nor is the Father or the 
 Son ever fent by the Holy Ghoft; but as the Son is fent by 
 the Father, becaufe he hath the divine elience communicated 
 to him by the Father ; fo the Holy Ghoft is fent both by the 
 Father and by the Son, bccaufe he hath the divine elience com- 
 municated to him by them both, and fo proceeds from them 
 both. The Son having the fame right of mifOon with the Fa- 
 ther, hath alfo communicated the fame efi'ence. 2. The Ho- 
 ly Ghoft is called the spirit of the SoUy and the Spirit of ChnCc, 
 no lefs than of the Father [k). Now, as he is called the Spirit 
 of the Father, becaufe he proceeds from the Father ; fo it nutft 
 be for the like reafon, that he is called the Spirit of the Soii, 
 
 via. be- 
 I 'A-^o' t« ^uotti 7roOiio\ Art. 7. 
 
 (/■) John XV. 26. and xvi. 7. Ik) Gal iv. 6. Rom, viii. c. 
 Plal.i. 19. 
 
276 Of the Holy trinity. 
 
 vix. bccaufe he proceeds from him, and that by fpiration or 
 breathing. 3. Whatever the holy Spirit hath, he bath it from 
 the Son, no lefs than from the Father. Our Saviour tells us, 
 W/jen the Spirit of truth is come — He Jhall not /peak of himfelf ; but 
 ivhatfoever he fljall hear, that Jljall he /peak — He fhal I receive of mine y 
 and pall Jheiu it unto you (/) Ail thefe precious truths, gifts and 
 graces, which the holy Spirit communicates to believers, he 
 hath them, not of himfelf only, but by communication from 
 the Father and the Son; vi^hich neceffarily imports a commu- 
 nication of the divine effence from the Father and the Son. 
 For, as I faid formerly, the order of operation follows the or- 
 der of fubfiftence. As the Son works from the Father, becaufe 
 he hath his fubfiftence as a divine perfon from the Father ; fo 
 the Holy Ghoft works from the Son, as well as from the Fa- 
 ther, becaufe he hath his fubfiftence as a divine perfon from 
 the Son, no lefs than from the Father. 4. We may argue from 
 Rev xxii. I. And he fhewed me a pure river of ivater ojlife^ clear 
 as chryjial, proceeding out of the throne of God, and of the Lamb, 
 By the pure river of water of life, fonie divines underftand the 
 Holy Spirit, whofe confolations and effe<^s are often in fcrip- 
 ture compared to ivaters and rivers of nuaters. Now, this is 
 faid io proceed out of the throne cf God, and of the Lamb ; which, 
 according to thefe divines, imports the procelFion of the holy 
 Spirit from the Father and the Son. 
 
 We fee then, that we have good warrant from the holy 
 fcriptures for allerting, that the Holy Ghoft proceeds eternally 
 from the Father and the Son It is true, fome ancient creeds, 
 in the firft ages of the church, do only exprefs the proceflion 
 of the Holy Ghoft from the Father, omitting thefe words, 
 t and from the Son. But this was done, becaufe at that time 
 there was no controverfy as yet moved concerning the procef- 
 fion of the Holy Ghoft. Particularly, when the Council of 
 Conftantinople met, about the year 381, there was no other 
 conteft about the Holy Gho(t, but v/hether he was truly God, 
 or not : Therefore the great defign of that Council was to fet- 
 tle that truth, and make it a part of the Creed. But that the 
 procefTion of the Holy Ghoft from the Father and the Son, was 
 a truth r'eceived and taught in the church long before the 
 Greeks denied it» is evident from divers ancient writers. A 
 popifti v(>riter J, who is orthodox in this point, produceth fif- 
 teen Greek, and as many Latin witnefTes, to prove this. 
 
 Put may it not be faid, that the Holy Ghoft proceeds from 
 
 the 
 (/) John xvi. 13, 14. 
 t Filioq. -^ Pellarm, de Chrillo Lib. 2. c. 22. 
 
OJ the ProceJJion of the Hcly Ghojl, 477 
 
 the Father by the Son ? This form of fpeech is ufed by anci- 
 ent writers in the Greek church, as Bafil, Theophilaft, Da- 
 mafcen J, Cyril *, and others. And, at the Council of Flo- 
 rence, about the year 1 439, an union was endeavoured between 
 the Greek and Latin churches, by propofing this term of fpeech 
 to be agreed unto, viz. ** That the Holy Ghoit did proceed 
 •* from the Father by the Son, eternally and efltntiallyi as from 
 ** one and the fame principle*" This was fubfcribed by di- 
 vers members of that council, both Greeks and Latins: But 
 the Greeks did afterward refiie from what they had fubfcribed. 
 However, feeing the Greek church makes no difference in 
 the confubftantiality of the perfons, therefore divers learned men 
 think, that from the Son, and by the Son^ in the fenfe of the 
 Greek church, was but a ftrife about v^ords, or a difference iu 
 the manner of fpeech. And indeed the laftexpreihon may admit 
 of an orthodox meaning. For, though we ought not to fay or 
 think that the Holy Ghoft proceeds from the Father by the 
 Son, as he were principally from the Father, and fecondarily 
 or lefs principally from the Son ; feeing the fpirative virtue and 
 efficacy is one and the fame in both : Yet, if we look to their 
 manner of fubfiftence, in regard whereof the Father is the 
 fountain of the Deity, and the original of perfonal fubfiffence 
 to the Son, then the expreflion may be admitted, viz that the 
 Holy Ghoft proceeds from the Father ey the Son, in regard 
 of the order and manner of procefTion', for the generation of 
 the Son is firft in order before the procefTion of the Holy Ghofl, 
 according to our manner of conceiving. And befides, the ex- 
 prefTion feems to agree to the order of operation among the 
 divine perfons; for the Father worketh allthingg by the Son: 
 But though the exprelTion may, in this fenfe, be admitted; yet 
 we are not fo to underfland it, as if the Holy Ghoft did pro- 
 ceed only from the Father, and not alfo from the Son. He 
 doth fo proceed by the Son, as he doth alfo proceed from him. 
 And this we hold and maintain upon the fcriptural grounds 
 before laid down, according to what is faid in our Larger Ca~ 
 techifm, viz. That " the Holy Ghoft proceeds from the Fa- 
 ^* ther and the Son from all eternity :" Which is plainly afftfrt- 
 ^d alfo in the AthanaGan Creed, in thefe words, ** f Ihe Hor 
 
 *< ly 
 J Spiritum San6iurn ejfe perfJiutn, fid non a flio. 
 
 Damafcen, Lib. de Orthod. fide Cap. 1 1. 
 
 vici «yt<ovo-/cf. Cyril. Patn'srch. Conftant, de Homolog. tidci. 
 
 -[■ To TTViV/AOi TO XyiOV OLTTO TV 7rOLTf>o\ ^ Tif v/y, h "ZiWdhfliiOy, 
 
278 t!ifthe Holy Trinity. 
 
 '* ly GhofI: is of the Father and of the Son, not made, nor ere- 
 *^ ated, nor begotten, but proceeding." 
 
 Secondf In the next place, I {hall fpeak a little of the nature 
 of this proceflion. It is indeed an incomprehenfible myftery, 
 fo that the way and manner of it is inexplicable by any crea- 
 ture, much more by us in this ftate of imperfeftion. Yet fome- 
 thing we may advtnture to fay of the nature of it, agreeably 
 to what God hath revealed. In general, the proceflion of the 
 Holy Ghoft is not a change from not being to being ; nor a 
 progrefs from that which is imperfeft to that which is mors 
 perfeft; nor a removing from one place to another. But we 
 may have fome notion of it from what our Lord faith : As the 
 Jtather hath life in himfelfyfohath he given to the Son to have life in 
 himfelf[m). As the Father gave to the Son, fo did the Father 
 and Son give to the Holy Ghoft, to have life in himfelf; which 
 neceflarily implies their giving to him the divine eflence itfelf : 
 And they could not give the eflence to him by way of aliena- 
 tion, nor by way of participation ; therefore it muft be by way 
 of communication. Hence it appears, that much of what I 
 fpoke concerning the generation of the Son, is applicable to 
 the proceilion of the Holy Ghoft; feeing both agree in this, 
 that there is a communication of the divine eflence, both in 
 the one, and in the other. Hence, 
 
 The proceflion of the Holy Ghoft is, his haying the fame 
 individual divine eflence which the Father and the Son have, 
 communicated to him in a peculiar way, from the Father and 
 the Son, that it may fubflft after a different manner. So that 
 the Holy Ghoft hath the original of his perfonal fubfiftence 
 from the Father and the Son jointly. 1 faid, that the divine 
 eflence is communicated to the Holy Ghoft, in a peculiar way 
 and manner: As it is communicated to the Son by generation; 
 {o it is communicated to the Holy Ghoft by fpiration, or 
 breathing. Hence he is called the Spirit; not in regard of 
 his eflence, for fo the Father and the Son are alfo a Spirit; 
 but in regard of his perfonal fubfiftence. He is the Spirit, in 
 a Angular manner proper to himfelf, as having his perfonal 
 fubfiftence by fpiration, or breathing. Hence, he is ofteu 
 called the Spirit of God y and the Spirit of the Lord, and the Breath cf 
 the Almighty, and the Breath (orig. Spirit ) of the Lord^s mouth (//). 
 And many divines think that our blefled Lord did fymbolical- 
 Jy fignify fo much, when being to p^ive the Spirit to his difci- 
 p'.es, he breathed en themy and/aid^ Receive ye the HAy Ghof [o). 
 
 From 
 
 (w) John V. 26. («) Job xxxiii. 4. Pfah xxxlii. 6. 
 (0) John XX 22. 
 
Of the Proccffion of the Hol^ Ghof. 279 
 
 From what is faid it appears, that this breathing the Holy 
 Ghoftby the Father and the Son, is, that eternal a6l of the Fa- 
 ther and the Son, whereby, in an ineffable manner, they did 
 jointly communicate to the Holy Ghoft, the fame individual 
 divine effence which they themfelves have, that the Holy Ghod 
 might have it equally with themfelves. Several things we may 
 notice in this defcription. i. I fay, the breathing the Holy 
 Ghoft is an eternal a£t. For, the Holy Ghoft, being a divine 
 perfon, muft needs be eternal: And confequently, his procef- 
 fion by fpiration, whereby he hath his perfonal fubfiftence, 
 muft be eternal alfo. 2. I faid, that the Father and the Son 
 did communicate to the Holy Ghoft the divine eflence j not a 
 part of the eftence, but the whole ; fo that the Holy Ghoft hath 
 the whole divine effence in himfelf, no lefs than the Father 
 and the Son have. 3. I faid, that they did communicate to 
 him the fame individual divine eff;;nce which they themfelves 
 have : For the divine effence is moft perfedlly one, and indivi- 
 fible, and wholly incapable of any feparate exiftence. 4. I 
 faid, that the Father and the Son did jointly communicate the 
 effence: So that f although the Father and the Son be diftin6t 
 perfons, yet in this communication they are not to be conff- 
 dered as diftin£l principles, but as one principle, both concur- 
 ring thereunto by their joint virtue and efficacy, which is the 
 fame in both. 5. I faid, that they did communicate the ef- 
 fence to the Holy Ghoft in an ineffable manner: For J, as the 
 manner of the generation of the Son, fo aifo the manner of the 
 proceffion of the Holy Ghoft, is incomprehenfible, and what 
 we poor creatures cannot account for. 
 
 Third y I proceed to fpeak a little of the difference between 
 the generation of the Son, and the proceffion of the Holy 
 Ghoft. It is moft certain and evident that they do differ. For, 
 I. To be begotten and to proceed, defign different manners 
 of fubfiftence in the divine effence, and fo conftitute diftin£t 
 perfons. The Son only is begotten; therefore he is called the 
 mly begotten of the Father [p) : He hath no fellow or co-partner 
 
 in 
 
 f Pater <b filius funt duo fp'ir antes ^ propter pluralitatem fuppofito- 
 rum ; non autem duo Jpiratorci^ propter uriam Spirations?/i. 
 
 Thom. Aquin. Part. 1. Qjiell. 36. A6t 4. ad 7. 
 
 TV TTCCTfOi, TO OTTUg JUY] TTOhVTT^Oiy^Uint. 
 
 Greg. Nazla{i. Ora:. 29. 
 (j) John I. 14. 
 
±^6 Of the Holy Trinity, 
 
 in his generation: So f that the Holy Spirit hath not the re- 
 latiorT of a Son to the Father by his proceffion, as the fecond 
 perfon hath by his generation. Again, the holy Spirit only 
 proceeds, viz by fpiration; fo that the Son hath not the rela- 
 tion of a Spirit to the Father by his generation, as the Holy 
 Ghoft hath by his proceffion. 2. By generation the Son hath 
 the original of his perfonal fubfiitence from the Father alone; 
 But by proceffion the Holy Ghoft hath the original of his per- 
 fonal fubfiftenc«, both from the Father, and from the Son. 
 3. As the Son is the fecond perfon in order, and the Holy 
 Ghoft the third 5 fo generation is firft in order before fpirati- 
 on, according to our manner of conceiving, though both be 
 eternal. 4 f By generation the Son hath not only a different 
 manner of fubfiftence in the divine eifence, but alfo a right or 
 property, in conjundlion with the Father, of communicating 
 the fame effence, that it may fubfift after a different manner: 
 But the Holy Spirit, by proceffion, hath only a different man- 
 ner of fubfiftence in the divine effence, but no property of 
 communicating the fame effence to another perfon. 
 
 From thefe things it plainly appears that there is a dltrerence 
 between generation and fpiration. This is fo manifeft that it 
 cannot be denied. B&t how they differ j that is, how the man- 
 ner of communicating the divine effence to the Son by gene- 
 ration, differs from the manner of communicating the fame 
 effence to the Holy Ghoft by fpiration ; what the formal dif- 
 ference is, and wherein it lies, is wholly myfterlous and inef- 
 fable. As the manner of generation and proceflion, fo confe* 
 quently the difference between them, is incomprelienfible» 
 Therefore the ancient learned fathers were not afhamed to 
 profefs their ignorance in this matter. " J There is is a dif- 
 •* fercnce," faith Auguftine, ** between generation and pro- 
 ** ceffion : But I know not how to diftinguifh them, becaufe 
 *< both are ineffable " And elfewhere he faith, " § To dif- 
 ** tinguifli between proceffion and generation, I know not ; I 
 
 " have 
 
 * Tlnvjua. OLyiov olk-^^uq ro iryiujuoLf 7rf>oiov fxh i< Trajfoq w^ 
 ViKut; 6i vSi yap yivyy{jooc dhh 'iKTroi^ivluC' Greg, Nazian. Orat. 39 . 
 •f Pater talem genuit fil'tum, ut qusfnadfuodujTt da fey ita ds iilo 
 quoque prccedat Spiritus. S. Auguft. Scrm. 38. 
 
 \ Ef differentia inter Gemrationem 6" Procejfionem ; fd ego dif 
 tir.guere nejeio^ quia iitrumque inenatrahile. 
 
 Aug. lib. 3. Cont Maxim. Cap. 14. 
 y Difiinmers inter Prcc^ff^onem i^ Csr^srationeTrr^ ncfc'io. nor. va- 
 /**, ncin Jnffi'dq, ibid. 
 
Of the Procejfton of the Holy Ghofl. a 8 1 
 
 " have no (kill, I am not able." And to the fame purpofe 
 Damafcen, ** * We learn that there is a difFerence between 
 *' generation and proceffion : But what is the manner of the 
 «* difFerence, we know not." Therefore the boldnefs of the 
 fchoolmen in attempting to explain the difference between 
 them is unaccountable. Some men, by afpiring to hidden 
 wifdom in this matter, have exalted their own folly : For 
 their notions do rather raife and augment difficulties than re- 
 move them, and involve the matter rather than explain it. 
 Therefore it is much jnore fafe, modeflly to profcfs our igno- 
 rance, than curiouflj to pry into this incomprehenfible myf- 
 tery. It is certainly no better than madnefs, for men to let 
 their wit go at liberty, and play the wanton, in the deep things 
 of Sod. Hence an old father, being urged to aflign a differ- 
 ence between generation and procefTion, gave this anfwer» 
 *< f Tell thou me what generation is, and I will tell thee what 
 " procefTion is, that we both may be mad." 
 
 Fourth^ In the laft place, I (hall make fome application of 
 this head. Is it fo, that the holy Spirit proceeds from the 
 Father and the Son from all eternity ; that he is of the fame 
 fubflance with them, and every way equal with them ? Then, 
 
 I. Let us admire the love of God, in giving his holy Spirit 
 to fuch vile unworthy creatures as we are. It is the great and 
 high dignity and prerogative of all believers in Chrift, that the 
 holy Spirit is given to dwell in them. He diuelleth with you^ 
 fays our Lord, and pall be in you (y). And fays the apoftle. 
 He, that raifed up Chrijl from the dead^ Jhall alfo quicken your mor- 
 tal bodies^ by his Spirit that diuelleth in you (r). And, knoiu ye 
 not — that the Spirit of God divelleth in you (j) P Hence their bo- 
 dies are called temples of the Holy Ghoji [t). He is prefent in 
 them in a fpeciai and gracious way. He is firfl of all in Chrift 
 their head, and then in believers as his members. He is really 
 in them, and united to them. Now, the gift of the Spirit muft 
 needs be a precious and inexprelTible gift, confidering the in- 
 finite dignity and excellency of his perfon: He is very God, 
 equal with the Father and the Son. O what aftonifhing love 
 is this, thai he fhould begiv^n to vile fmners, flaves to Satan, 
 
 .VoL.II. N°. 8. N n and 
 
 oL^o^uc, junlocfiui:, Damafcen. de Orch. Fide Lib. 4. Cap. 10. 
 
 f Die iu viihi quid ft Generation 6" ego dicam fuidfit ProceJfiOt ut 
 aT7ibo infania7nus, Oregon Nazianz. 
 
 ■ .(q) John xiv. 17. (r) Rom. viii. 11. (/) i Cor. ill, i^» 
 (/) I Cor. vi. 9. 
 
282 Ofihf Holy TritiHy. 
 
 and enemies to God 1 That a habitation of lufls and derila 
 ilioald be made a temple for the Holy Ghoft ! 
 
 2, Make it your great work and bufinefs to get the Spirit, 
 to have the Holy Ghoft dwelling in you. Confider, i. How 
 necefiary this is. That is plain language, If any man have not 
 the spirit cf Chrifty he is none of his {u)* That is, he doth 
 not belong to hinci; he hath no intereft in him, and fo can 
 have no benefit from him. You are dead in your fins, 
 till you get the Spirit. He is as neceflary to the fpiritual 
 Jjfe, as the foul is to the natural Hfe. Without the Spi- 
 ritj you cannot perform duties aright : You cannot worihip 
 God in the Spirit, nor pray in the Spirit («). Though you 
 multiply duties, yet God regards them not, if you have not 
 the Spirit. And without the Spirit neither ordinances nor 
 providences can have any faving fruit. 2. Confider the un« 
 fp<:akable advantages of having the Spirit. When you get the 
 Spirit, he will quicken you, and raife you up to a new life: 
 He will renew and fan<9tify you, and make you veilels meet 
 for God's ufe and fervice : He will unite you to Chrift, and 
 make you partakers of him and the glorious biefFings of his 
 purchafe : He will mortify and fubdue your corruptions, heal 
 your fpiritual difeafes and diftempers, quicken, actuate, and 
 ^flift your graces, and help andafiift you in all your duties. In 
 » word, when you have the holy Spirit dwelling in you, he 
 will be to you a Spirit of illumination, a Spirit of wifdom, a 
 Spirit of life, a Spirit of power, a Spirit of holinefs, and a 
 Spirit of prayer. O, how unfpeak able are the advantages of 
 having the Spirit I 
 
 Well then, be earneft to get the Spirit. And for this end-, 
 X . Pray much for the Spirit. For, God gives the Spirit t-o them 
 ^at afk him {y\ God's promife of th'C Spirit fhould encourage 
 you to prayer. We have a promife of the Spirit, Ezek. xxxvi. 
 27. y^^id I ivill piit my Spirit tuithin you, l^c* but mark what- 
 foUows, verfe 37. Thus fdth the Lord God ^ I 'will yet for this he 
 enquired of by the houfi of Ifraely to do it for them. So that, prayer 
 is a mean God hath appointed for bringing forth the promife 
 cf the Spirit to, a performance. Pray earneftly from a fenfe of 
 your need, and be very importunate : And pray in tht n"ame 
 of Chrift, who hath purchafed the Spirit ; for the Spirit is 
 fent'm his name (2). 2. Wait for the Spirit in all the ways 
 and means of God's appointment. Diligently attend the 
 public ordinances, efpecially the preaching of the gofpel ; for 
 
 that 
 («) Rom. vlvi- 9. (.\) See Rom, viii. 26^ 27. \y) Luke xi. 
 13. (2;) John xiv. 26. 
 
Of the Procejfion of the Holy Ghof. 283 
 
 that is the chariot in which the Spirit rides triumphantly, 
 when he makes his entrance into the foul : Therefore it is cal- 
 led the minijirotion of the Spirit {a) 3. Refign and give up 
 yourfelves to the Spirit. Give him the key of your whole foul, 
 that he may come and dv/ell in it ; of your underftanding, 
 will, and affections. Let no room be ihut againft himo He 
 can fill and replenifh the whole foul. Give up your whole 
 man to bim, that even your bodies may be the temples of the 
 HolyGhoft. He will have all, or nothing. Refign yourfelves 
 to him, to be enlightened, inftru6led and taught by him ; to 
 be fandlified, cleanfed, and adorned by him | to be led, ruled, 
 guided, and conducted by him. You muft be heartily willing 
 ^nd defirous that he do his whole work in you. 
 
 3. Ye who have the Spirit, be careful to keep and retain 
 him with you. Confideringhis infinite dignity and excellen- 
 cy, and the unfpeakable advantages of his prefence with you, 
 he is well worth the keeping. And there is great danger of 
 lofing the Spirit. Though God will never take away his Spirit 
 totally nor finally from believers; yet he may be taken away 
 in a great meafure, not only with refpe£l to common gifts, but 
 alfo with refped to fpecial grace. The Spirit may be provoked 
 to withdraw much of his prefence, not only with refpeci to 
 comforting influences, but alfo with refpe£t to quickening 
 and ftrengthening influences. Therefore let it be your great 
 care to keep the Spirit. 
 
 For this end, i. Get and entertain a holy fear, left God 
 take his holy Spirit from you. I mean a fear of caution and 
 diligence, fuch as may put you upon preventive means. There 
 is great caufe of fear, confidering your own vilenefs and guiJ-? 
 tinefs, the infinite purity and holinefs of God, and the dread- 
 ful examples of God's taking away his Spirit in a great mea- 
 fure, even from eminent faints. 2. Be diligent in ufing and 
 employing the gifts and graces of the Spirit, for the glory of 
 God, and your own and others fpirltual good. 3. Be much 
 in the daily exercifi of faith and repentance. O, lie not under 
 the guilt of known fins. Make it your employment every day 
 to have breaches made up between God and you. 4. Carry 
 right tov/ard the Spirit. Take heed of quenching, grieving, 
 vexing, or refilling him ii\ any of his operations. Fake heed 
 of banifning away the Spirit, by pride, vanity, idlenefs, fecu- 
 rity, or other evils. Take heed of rejecting his invitations, 
 flighting his motions, refufing his fuggeftions. The holy Spi- 
 rit is very fcifible of, and will not eafily put up your mifcar- 
 
 riages^ 
 {a) 1 Cor. ill. 8. 
 
284 Of the Holy Trinity. 
 
 riages toward him. Therefore be careful to give him good en- 
 tertainment. Obey the Spirit, and wi^lk in the Spirit. Che- 
 rifti his motions and breathings ; obey his counfels; follow his 
 conduft. Take heed of neglecting duties to which you are 
 ftrongly moved by the Spirit, and of committing finb contrary 
 to clear light and conviAion. 5. Be much in prayer. Be ear- 
 ned in deprecating God's taking his Spirit from you. Pray 
 with the pfalmift, Take not thy holy Spirit from me \b). Make 
 this a part of your daily prayer. 
 
 SERMON XCIX. 
 
 THUS I have difcourfed of the perfonal properties of the 
 three perfons in the Godhead, viz. That it is the per- 
 fonal property of the Father to beget the Son, and of the Son 
 to be begotten of the Father, and of the Holy Ghoft to pro- 
 ceed from the Father and the Son from all eternity : And have 
 fhewed that thefe perfonal properties are the proper founda- 
 tion of the diftin£lion of the perfons. Now, from thefe per- 
 fonal properties there arife other two things, wherein the dif- 
 tinftion of the perfons among themfelves is plainly evident. 
 As, I. Their different order of fubfiftence : And, 2. Their 
 different manner of working. And fo I proceed to fpeak to 
 you, 
 
 II. Of the order of fubfiftence among the divine perfons. 
 
 The perfons in the Godhead are diftinguifhed alfo by their 
 different order of fubfiftence. This order of fubfiftence ap- 
 pears, from the procefTions and relations arifing out of that in- 
 finite fea of being. The fecond perfon proceeds from the 
 Father by generation, and fo hath the relatioji of a Son to the 
 Father. The third perfon proceeds from the Father and the 
 Son by fpiration, and fo hath the relation of a Spirit to them 
 both, being therefore called the Spirit of the lathery and the 
 Spirit of the Son (a). So that the Father is from none, the 
 Son is from the Father, and the Holy Ghoft from bothj to 
 wit, in regard of their perfbnnl fubfiftence. Therefore, in 
 the holy fcriptures, the Father is held forth as the firft perfon, 
 having the original of his perfonal fubfiftence in himfeif, and 
 not from another; the Son is held forth as the fecond perfon, 
 having the original of his perfonal fubfiftence from the Fa- 
 ther; and the Holy Ghoft is held forth as the third perfon, 
 having the original of his perfonal fufiftence from the Father 
 and the Son. 
 
 But 
 {^) Pfal. li. II. {a) Matth. x, 20. Gal.iv. 6. 
 
OftheOrdcrofSuhJtftefice, 285 
 
 But when ^t fay that the Father is the firft perfon, this adds 
 no excellency to the Father, nor derogates any thing from the 
 Son or the Holy Ghoft, For, j . f It is not a priority of time 
 or duration; as if the Father were before the Son and the 
 Holy Ghoft : For all the perfons are co-eternal, eternity being 
 an effential perfedion of the divine effence. Nor, 2. Is it a 
 priority of dignity or excellency : For each perfon hath the 
 whole Godhead in himfelf, and confequently infinite and lu- 
 preme dignity and excellency, which is an effential attribute ot 
 the Godhead. Nor, 3. Is it a priority of caufality, as if the 
 Father were properly the caufe of the Son and of the Holy 
 Ghoft: For this would import a dependence, as there is of the 
 efFea upon the caufe; and fo neither the Son nor the Holy 
 Ghoft would be God. Nor, 4. Is it a priority of nature ; fee- 
 ing there is the fame individual nature in all the three perfons. 
 But when the Father is (aid to be the firft perfon, the Son the 
 fecond, and the Holy Ghoft the third ; this priority is only a 
 priority of order, which only refpeds their perfonal fubfift- 
 cnce : So that the Father is the firft perfon, the Son the fe- 
 cond, and the Holy Ghoft the third, in order of fubftance : 
 Hence it is faid. As the Father hath life in himfelf, fo hath he gi- 
 ven to the Son to have life in himfelf [b). Though independent 
 and inexpreftible life is common to all the perfons in the unity 
 of the divine effence : Yet the Father is firft in order in having 
 it, and hath given it to the Son, and fo alfo to the Holy Ghoft, 
 by communicating to them the divine effence. And this doth 
 not argue any inequality or inferiority in the Son or Holy Ghoft, 
 feeing they have the fame life infinitely, independently, and 
 equally with the Father; for the Son hath it in himfelf, apd 
 fo alfo the Holy Ghoft hath it in himfelf, as well as the Father. 
 In regard of this order of perfonal fubfiftence, the Father is 
 frequently firft named in fcripture: As in the inftitution of 
 baptifm, and in my text, and elfewhere (c). It is true, the Son 
 is fometimes named before the Father (^/) ; and the Holy Spi- 
 rit is placed fometimes before the Father {e)y and fometimes 
 hefore the Son (/). But that may be done, to Ihew their e- 
 quality in majefty, glory and dignity: Or we may fay, that it 
 is done, for reafons refpecling the ceconomy of our falvation, 
 
 wherein 
 
 j- 'Ek T«J7fr T>7 T|)/ao/ ovllv tt^cotcv yj vfTifev vlh jun^ov n iKct-vor. 
 
 K>^K OKCLl Oil T^«f VTTCCTXfftlC C-VfltXtUYlX'^aOtt lOCVTCiH: till Kj KTCtl. 
 
 "• Athan.Symb. 
 
 (b) John v. 26. (c) Math, xxviii 19. Rom. i. 7. • Cor i. 3. 
 
 {d) 2'Cor.xiii. 14. Gal. i. I. (e) Eph.ii. 18. (/J lUv.i. 4, 5. 
 
2$6 Of the Holy Tnmfy. 
 
 wherein tlic feveral perfons have, by their own voluntary con* 
 defcenfion^ diftinft offices and opetations afcribcd to them, ac^ 
 cording to their different order of fubfiftence in the divine ef- 
 fence. But moft frequently the Father is firft named. This 
 order of perfonal fubfiitence is alfo implied in the Son*s being 
 called t/M! exprefs image of bis Father's perfott^ and the image of the 
 inviftble God {g). So that the Father is, as it were, * the origi- 
 nal type, and the Son his exprefs image or f character : Now, 
 the original type is before its image or chara£ler. Therefore 
 divines afcribe a kind of eminency to the Father, not in regard 
 of the divine eflence, which is one and the fame in all the three 
 perfons ; but in regard of the manner of his fubfiftence, having 
 his fubfiftence from none, and being the original of perfonal 
 fubfiftence to the Son and Holy Ghoft. Hence he is called by 
 the ancient Fathers, % i^^ Fountain ofthe Deity; not abfolutely, 
 as to its exiftence ; but refpe£tively, as to its communication 
 to the other perfons. 1 herefore it is that the nam^ GOD is 
 Co often, peculiarly, and by way of eminency, given to the Fa-^ 
 ther in fcripture {h). 
 
 III. Ofthe order and manner of working among the divine 
 Perfons. 
 
 The diftin£lion of the divine perfons among themielves is 
 inanifeft alfo in their difterent manner of working; to wit, iu 
 their external works, which have the cre.Jiture for their objedt. 
 
 Moft true it is, that in thtfe externa^ works all the divine 
 perfons concur jointly : They belong to one perfon as well as, 
 another. Hence they are called efrential works, becaufe they 
 are common to all the three perfons in the unity of the divine 
 eftence. The Father, Son, and Spirit, being one in efience, 
 j are undivided in operation and working. Hence our Lord 
 faith, AIv Father nvorketh hitherto^ an4 I ivork. The Father's 
 work and his, are one and the fame- And luhat things foever- 
 the Father dothy thefe alfo doth the Son Hkewife [i). Hence is that 
 theological maxim I|, ** The external works of the holy Trini- 
 *' ty are undivided :'* They are equally common to all the three 
 perfons. And they are fo in a twofold refpe£l. i. With re- 
 i^tCi to the principle of operation. The operative virtue and 
 efficacy, whereby thefe >vorks are what they are, is eftcntial, 
 
 and 
 
 f^) Hcb. i. 3. Col. 1. \$, (h) John i. 1, 2. Matth. xvi. 16., 
 Heb. i. 1, 2. and elfewhere (?) John v. 17, 19. 
 
 § Trinitas infeparabiliter operatur, Aug dc Triiiit. L. a^. C. \\» 
 y opera Trinitatis ad CKtrafant indivifa. 
 
Of their Order and Aicm£f of IFcrhitig. -2$^ 
 
 and coTifequently one and the fame, and common to nil the 
 three perfons. Their will, power, and wifdpm, are one and 
 the fame, undivided: And ihe fame indiiadual a£l is the as3: 
 of all the perfons. 2. With refped to the efFe£l and work it- 
 felf. Thf^re is not a different cffeft from the Father, which is 
 not from the Son ; nor from the Son, which is not from the 
 Spirit : But they fo concur in an united way, that what com* 
 cth from one, cometh from ajl *. So that all the perfons arc 
 one immediate and perfedt caufeof everyexternal work. There* 
 iore in fuch works, f when only one perfon or two are named, 
 the whole Trinity is to be underftood. Hence it is that equal 
 honour and glory is due from us to all the perfons. 
 
 But though the external works of God are undivided, and 
 common to all the perfons ; yet there is a difference in the man.;, 
 ncr of working. This different manner of working is that 
 whereby each perfon worketh according to his diftindl: manner 
 of fubififtence. % Their manner of working upon the creature 
 is anfwerable to their manner of fubfiftence in the divine ef* 
 fence. This different manner of working is feen in thefe two* 
 I. In their order of operation. 2. In the termination of the 
 action. \ (liall begin with the iaft, becaufe I intend to infift 
 upon the firft. 
 
 Firfiy In the termination of the ai3:ion : When fome divine 
 adlion or operation terminates in one of the perfons. So, at 
 Chrift's baptifm {k)j \\ The voice that came from heaven was 
 terminate in the perfon of the Father; the apparitioj. in the 
 ihape of a dove, in the perfon of the Holy Gholi ; and the ma- 
 nlfeftation in the flefli, in the perfon of the Son. Yet all thefe 
 actions or operations, were effectively the a£iions of the whole 
 Trinity. This is more piain and evident in the incarnation of 
 the Son. All the perfons did jointly concur therein, accord- 
 ing to the order of working proper to each of them. As the 
 Sontiidaffume a human nature to be bis own: So, the Holy 
 Ghoft was the immed=i«.te agent in framing his body, and unit* 
 
 ing 
 
 • Miro itaqtte eodauqitf tttiq-m div-ino tmdo, flh ommhjus fiumt operu 
 cwniunii ab omnibus etia7nfnguloru7?i. 
 
 Auguft. Lib contra Serm. Arian. Cap> i^. 
 
 f •^•uando ^mulrmm in mUquo O^^re rKKuitiatur^ urtivarfa .cperuri 
 
 Trinita\f inteitig'ttur. Auguft, Eachirid4 Cap. 38. 
 
 X Modus fperjindi .fegultw modum $M^fifi£Kdi. 
 
 II Vocem de CiJtlo fuptir FiTtuin ^Ji Baptifrnurn Tr'tnit as fecit : Et 
 
 tavten non pjtrtinet nJ/i ad Patrsm. AnLtrof. i^ Syrr^b Apyft. C. 9. 
 
 ' {k] Matth, iii. 
 
i§8 Of the Holy Trimiy, 
 
 ing the human to the divine. The Holy Ghojljhall come upon 
 ihee^ fays the angel to Mary, and the power of the High eji fi all o* 
 verjhadow thee (/;. » And the Father did contrive and order it : 
 What the Spirit did, was according to the counfel and will of 
 the Father; It was his work by the Spirit: A body^ fays Chrift, 
 haft thou prepared me [in). Thefe are the words of the Son to 
 the Father, to whom the preparation of Chrift*s body is affign- 
 ed in a peculiar manner. So, that, f efFeftively, it was the 
 work of all theperfons: His body, or human nature, was pre- 
 pared by the Father, wrought by the Holy Ghoft, and aflumed 
 by the Son. Yet terminatively, it was the work of the Son 
 only: For, neither the Father, nor the Holy Ghoft, were in- 
 carnate, but only the Son-, the human nature being aflumed to 
 fubfift in his perfon alone. 
 
 Second, In their order of working. There is an order in the 
 operation, as well as in the fubfiftence of the three perfons. 
 All the perfons are equal, but their order of working is differ- 
 ent. II The Father worketh from himfelf, by the Son, and by 
 the Holy Ghoft: The Son worketh from the Father, by the 
 Holy Ghoft : The Holy Ghoft, worketh from the Father and 
 the Son, by himfelf. This order of working follows the or- 
 der of fubfiftence, and is agreeable thereunto: And it is de- 
 clared in fcripture by thefe exprefTions, of the Father's fending 
 the Son, and of the Father and Son, their fending the Spirit. 
 I fliall therefore fpeak a little of the order of working proper 
 to each perfon in the Godhead; and then obfervefome things 
 concerning the fame, for preventing miftakes and curbing vain 
 curiofity. 
 
 I. Then, the Father being the original and fountain of the 
 Deity, in refpedl of fubfiftence, is alfo the original and fountain 
 of all divine works in rei^e^t of order. Hence all things are 
 faid to be of him : To us, fays the apoftle, there ii but one God, 
 the Father y of whom are all things [?i). And ajl things are re- 
 ferred to him by the Son, as the original and firft. principle of 
 a£lion. Verily y verily y fays he, I fay unto you y the Son can do nO' 
 thing of himfelf y but luhat he feet h the Father do; for ivhat things 
 foever hedcth, thefe alfo doth the Son Ukewife (o). This place the 
 
 ancient 
 
 f Incarnationem verbi Trinitas fecit ; et tamen non pertinet In* 
 carnatio nft ad Verhum. Ambrof. U. S. 
 
 Jl O iKiiYif %iOL% Aoyv h TTfivji^alt dytu la TrotyTd'Troiet, 
 
 Gper. Tom. l.Epift. i.ad Serap, 
 
 (/) Luke i. 35. [m) Hcb. x. 5.- («} 1 Cor. viii. 6. 
 
 ('/) John V. iy» 
 
Of their Or^er of Working, 2 S 9 
 
 ancient fathers underftood of Chrlft, as the f^condperfon, not 
 as Mediator. The Father firft fets the copy, after which the 
 Son writes: So that the order of working begins from the Fa- 
 ther. Hence he is often called by the fathers, * The Fountain 
 of the Deityy and of operation. Being the firft perfon, in order of 
 fubfiftence, he is alfo firft in order of operation; and having 
 communicated the divine eflence to the Son and the. Holy 
 Ghoft, he doth alfo, by them, communicate the effects of di- 
 vine wifdom, power, and goodnefs : So that he wprks by them 
 both. 
 
 (t.) He works by the Son. All things are of the Father 
 by the Son. So the apoftle tells us, There is but one God^ the 
 Father y of whom are all things ; — and one Lord Jefus Chriji^ by 
 nvhom are all things (/>). Of the Father, as the fountain; and 
 by the Son, as the medium. Hence the Father is faid to fend 
 the Son [q)\ not only as man, but as God; for the Holy Spi- 
 rit, who hath only a divine nature, is faid to be fent by the 
 Father and the Son. All the effe<51:s of divine power, wifdom, 
 and goodnefs, are communicated to the creature, immediately 
 by and through the perfon of the Son. I give inftance of this 
 in a few things, i. In the work of creation. God the Fa- 
 ther created all things by Jefus Chrijl : J II things were made BY 
 him : And BY him God made the worlds (r). Ail were made by 
 him, as the power and wifdom of the Father. So it is fald» 
 All things were created by /;/?«, and FOR him [s). Becaufe ail 
 were created for him, therefore all were created by him. Be- 
 caufe he was to be the head of the tXtCt kingdom which GoA 
 intended to eftablifh by him; therefore in the firft creation, he 
 was as the head of all God's works. 2. In upholding all things. 
 By him all things confji (t), God fupports the whole creation 
 by his Son- By him it is kept from finking into its original 
 nothing. With refpedi to this our Lord faith, My Father work" 
 eth hitherto^ and I work [u). The care of continuing the crea- 
 tion is given and committed to the Son, as he that hath under- 
 taken to retrieve and bring forth the glory of God in it, not- 
 withftanding of the great breach made upon it by fm. 3. In 
 the providential ru'e and difpofal of all things. This is done 
 alfo in and by the Son : For the Father judgeth no man^ but hath 
 committed all judgment unto thi Son (x). All judgfiunt — That is. 
 
 Vol. II. N°. 8. O o fupremc 
 
 * Pons Dfvifiitatif 6" Operationis . 
 (p) I Cor. vlii. 6. (g) John v. 24, 30. and x. 36. Rom, viii. 
 3. Gal. iv. 4. (r) Eph.iii 9 Johnt.3. Heb. i. 2. (j)Col.i. 
 16. (/) Col. i. 17. («] Johnv, 17, (v) John v. 2X. 
 
290 Of the Holy Trinity. > 
 
 fupreme doiTilnion and fovereignty over all the creatures, .and 
 the government and admiriiilration of all things in heaven and 
 earth •, this is committed by the Father to the Son. It is not 
 to be underftood only of the dominion over all things given ta 
 him as Mediator for the good of the church ; for Chrifl's fcope 
 there, is to prove his conjiinftion and equality with the Father :- 
 Therefore it is to be underftood chiefly of his government and 
 adrniniftration of all things, as God equal with the Father. 
 This is committed to the Son by the Father, in communicating 
 to him the fame divine ellence. The Father doth not any par- 
 ticular adl of government without the Son, but exerts them all 
 by him. \i is by him that he exerteth his power and the efE^ 
 c^cy of his providence, in ruling and governirg the whole cre- 
 ation. Some judicious divines think that this is what is em- 
 blematically exprefled in Exekiel's vifion [y), wherein the pro-* 
 vidence of God in ruling the whole creation, is feprefented by 
 a chariot of cherubims j and the Son of God is reprefented in 
 the form of a man, ruling and difpofmg of all things, and as 
 the Almighty whofe voice was heard arhong the wheels, 4. Irl 
 all the gracious revelations and communications of himfelf and 
 Ills U'ill. It is the very fubftance and end of the gofpel, to re- 
 veal the Father to us by arid in the Son, and to declare that we 
 can have no acquaintance or communion with the Father 
 but through him. So the evangelift tells us, iVo mafi hathjeen 
 God at any time : The only hegottdu Son, luho is in the bojom oj the 
 Father^ he hath declared him (z). And our blefled Lord fays. 
 Neither knoiveth any man the Father yfave the Son^ and he to whom- 
 foever the' Son will reveal him {a). And fo it is alfo, as to all the 
 communications of his Spirit and grace : All is by the Son J 
 as, the Lord willing, I may fhew afterward. 
 
 (2.) The Father works alfo by the Holy Ghoft. So the 
 pfalmift tells us. By the Word of the Lord were the heavens made ,• 
 and all the hojl of them ^ by the Breath of his month [h). Orig By 
 the Spirit of his mcuth. And the apoille fays, God hath revealed 
 them unto us Ti^ his Spirit : And, He that raifed up Chrifl from 
 the deadyfhall alfo quicken your mortal bodies ^ B Y his Spirit that 
 divelleth in you [c). So that the Father worketh by the Spirit. 
 Hence he is faid Xofend the Spirit: And the Spirit is called the 
 Poiver of the Highefl {d) ; that is, of the Father; becaufe it Is 
 by him that the Father exefteth the divine power in all exter- 
 nal works. 
 
 So 
 {y) Ezek. i. (z) John i. 18. 
 
 (tf) Matth. xi. 27. {h) Pfal xxxili. 6. (c) i Cor. ii«ia« 
 Rem. viii. ii, (</} John xlv. 26; 28, Liikei. 35. 
 
Of their Order of Worlitig. 29 1 
 
 So much for the order of working proper to the Father. 
 
 2. The Son, being the fecond perfbn in order of fubfiftence, 
 is alfo fecond in order of operation. Having his fubfiftence, 
 as the fecond perfon, from the Father, he doth alfo work from 
 him : And having, in conjunction with the Father, communi- 
 cated the divine eflence to the Holy Ghoft, he doth alfo work 
 by him, no lefs than the Father doth. 
 
 (1.) The Son works from the Father. As the Bonis from 
 the Father, in order of fubfiftence; fo the a£lions of the Son 
 are from the Father, in order of motion and diredion : For the 
 Sofj can do nothifig of himfeif^ but what he fceth the Father do: For 
 nvhat things foever he dothy thefe afo doth thf Son liheivife (d). 
 When it is faid, that the Son doth 7iotbi?ig ofhimfeif^ this doth 
 not exclude his own proper powe r as God, but holds forth that, 
 in order of workingj he works from the Father; which is a^fb 
 intended, when he faith, I can of mine ovjn felfdo nothing {e). 
 This is further confirmed by chat exprefiion, that he doth luhat 
 hfeeth the Father do: Which is not to be fo underftood, as if 
 the Son's work were pollerior to the Father's, and done in imi- 
 tation of his : But it is a borrowed expreffion fuited to our ca- 
 pacity, pointing out that ineffable communication, whereby 
 the Father communicates to the Son, his nature, will, wifdom 
 and power; fo that, as he is from the Father, in order of fub- 
 fiftence, io he works from him, in order of operation. Hence 
 he is faid to come out from the Father if)^ and to come in his Fa- 
 ther's name («■), and to ivorh in his Father'* s name {h). 
 
 (2) He works by the holy Spirit. 80 it is faid, that in the 
 days of Noah, Chriji ivent and preached by kis Spirit fo thefpiriis 
 jiow in prifn. Hence he is faid to fend the Spirit ; and the Spi- 
 rit is WiA. to glorify Chrift (?"), by communicating what he re- 
 ceives from him. Whatever the Spirit communicates to be- 
 lievers, he receives from Chrift, and thereby glorifies \i\fn as 
 the ftorehoufe of his people. 
 
 3. The Holy Ghof^, being the third perfon in order of fub- 
 fiftence, is alio third in order of operation Having his fub- 
 fiftence as the third perfon, from the Father and the Son, h^. 
 doth alfo Vv'ork from them. He works as fent by the Father 
 and the Son. To this purpofe our Lord (peaks : Hoiubeit^ luhen 
 hey the Spirit of truth, is come, he wilt guide yo^/ into ail truth : For 
 heflndl not fpeak of himjclf hut nvhatfcver he fiall hear^ that paU 
 
 \d) John V 19. (t') Vcrfc 3c. (/) John vv'. 28. and xvh. 
 S. [g) Jobn V. 43. (^j J'jhn X 25.' (?j i Pet. in lo- J'.\h's 
 Jfv. 26. and xvi. 7, 14. 
 
292 Of the Holy Trinli'j. 
 
 hefpcah ; and he ivillfieiu you things to come. He pall glofijy 
 ^fifo^ kep^all receive of mine ^ andjhallfieiv it unto you. All things 
 that the Father hath are mine : Therefore /aid J, that he pall tale 
 of mifjey and P>all pjeiv it untoyou ik). The Spirit doth not [peak 
 ofhinifelf but 'what he hears from others, viz. from the Father 
 and the Son, AH thefe precious truth, gifts and graces, whicii 
 the Spirit communicates to believers, are communicated by 
 him from the Father and the Son 
 
 Ere I proceed, let me make fome application. 
 
 XJfe I. Let us improve what hath been faid for confirming 
 our faith about the diftin<Clion of the perfons in the unity of the 
 divine efl'cnce. For, we fee that the Father ha^h an order of 
 working that is not proper to the Son or Holy Ghoft ; and the 
 Son hath an order of working that is not proper to the Father, 
 or Spirit; and the Holy Spirit hath an order of working that 
 is not proper to the Father or the Son: So that the Son is a 
 diftintH perfon from the Father, and the Holy Ghoft a di0in6t 
 perfon from both. 
 
 Mfe 2. Let ua admire this order of working amongft the di- 
 vine perfons. It is indeed a deep myftery, as to the way and 
 manner how it is : Therefore it is a fubje£t more fit for admira- 
 tion, than for curious fearch and inquiry. Certainly it becomes 
 us to curb and reftrain our curicfuy in the deep things of God. 
 
 Ufe 3. Give equal glory of all the external works of God 
 to all the three perfons, Father, Soa» and Holy Ghoft. For 
 though they have adiftdrent Qrder of working, yet they all con* 
 cur in every external work What cometh from one cometh 
 from all. You have nothing from the Son, but what you have 
 ^rom the Father and Spirit; and you have nothing from the 
 Spirit, but what you have from the Father and the Son. There- 
 fore give equal glory o( all external works, and particularly of 
 all the mercies and biclFings you receive and enjoy, to all the 
 .. ijiree perfons, to Father, Son, and Holy Ghoft. 
 
 SERMON C. 
 
 I COME, in the next place, to obferve fome things about 
 this order of working among the divine perfons, for pre- 
 venting miftakes, and curbing vain curiofity. Ohf i When 
 the Faiher is faid to work by the Son, and the Father and Son, 
 by the Holy Ghoft, this is not to be fo underftood, as if one 
 perfon did work by another, as an intermediate caufe, or a 
 
 fubordinate 
 
 (i) Johnxvi. 13, 14, 15. 
 
Of their Order ofTTorkwg. 29.3 
 
 fi^bordinate inftrument. For, f the operation of the Son is 
 not tliverfe from the operation of the Father, noj is the opera- 
 tion of the Holy Ghoft diverfe from that of the Father and Son. 
 The Father, Son, and Spirit, being one in effence, are alfo un- 
 divided in operation and working: And the diftin6lion of a 
 mediate and immediate caufe hath place only there where there 
 is a diverftty of efl'ences and operations. But one peifon is 
 (aid to work by anothc;r as the principal efficient. The Father 
 worketh by the Son, as his own eternal ^Vord, Wifdom, and 
 Power; and the Father and Son work by the Holy Ghoft, as 
 the Power of the Highelt. So that one perfon's working by 
 another, infers no fubordination but their ditferent order of 
 fubfiftence and working. O^f. 2. This order of working a- 
 mongft the divine perfons, doth not derogate from the fupreme 
 dignity of the Son and Holy Ghoft. Our biefled Lord makes 
 a fufficient provifo for his own dignity, when he teftiiies, that 
 *what things foever the Father doth, thefe alfo doth the Sen likeivfe [a)» 
 He doth the fame things, and he doth them likewfe^ or in like 
 manner %. As there is an unity in the works themfelves, fo 
 al(o in the manner of them, the order of operation being ob- 
 ferved. As the Son is joint with the Father in all external 
 warks-, fo he is equal with him in doing them, working thetn 
 evenfo as the Father worketh them : For as the Father raifeth up 
 the deady and quickenet'* them: Ei^enfo the Sun qtiickeneth luhom 
 he tuill [b). hit quickeneth them even fo as the Father doth; 
 and he quickeneth whom he will. He works by the fame power 
 and authority, and abfolute freedom of will with the Father. 
 The Son, in his working, is abfolute, fovereign, and independ- 
 ent, as well as the Father. And as thisorder of working, doth 
 not derogate from the fupreme dignity of the Son; fo, by pa- 
 rity of reafon, it doth not in the lead derogate from the fu- 
 preme dignity of the Holy Ghoft. Olf. 3. This order of work- 
 ing, as to the way and manner of it, is incomprehenfible by 
 our underftanding. That the Father worketh by the Son, and 
 the Father and Son by the Holy Ghoft; that the Son worketh 
 from the Father, and the Holy Ghoft from both, is a truth 
 plainly reve7.Ied ; and the vv?iy and manner how this is, is cer- 
 tainly moft excellent and glorious, and infinitely perfe<!i^ : Yet 
 it is wonderful and admirable. It is a deep my tier y, to be ad- 
 mired 
 
 (a) John V. 19. (I?) Jolm v 21. 
 
 ♦ 0[)eratur,Sanda Trinitas una fmip'.icl a! que indivifa Operathne^ 
 K{jLiflir0i,Kcti xhcisT^'ro^i. Forbes. Inl'lr. Hiilor. Theol. L. i.C. lo. 
 
^94 Of the Holy Trinity. 
 
 miretj rather that fearched ; for we cannot hy fear ching find out 
 
 God, 
 
 But though the order of working amongft the diviqe perr 
 fons, as to the way and manner of it, be incomprehenfible : 
 Yet, being a thing plainly revealed, as to the r« 'ot/. that it is ; 
 and fome diftin£lnefs in our apprehenfions thereof, being ne- 
 celTary to the right underftanding of the holy fcriptures j and 
 it being our unqueftionabie duty, to ftudy the knowledge of 
 God, fo far as he hath been pleafed to reveal himfelf : Let us 
 therefore take this matter a little further into our confiderar 
 tion. 
 
 This different order of working among the divine perfons, 
 may be difcovered and obferved, i. In the fame works. 2. In 
 different works. 
 
 (i.) In the fame works. Though there is a joint concur- 
 rence of the three perfuns in all external works ; yet do they 
 concur even in the fame work, according to their manner and 
 order of fubfiflence in the divine efTence. So, the original 
 of the a6lion is afcribed to the Father \ the manner of working, 
 to the Son; and the efBcacy of operation, to the Holy Ghoft. 
 Again, the original or principle of the a£tion is afcribed to the 
 Father, who worketh from himfelf, by the .Son and the Holy 
 Ghoft. So, it is faid by the apoftle, i Cor. viii. 6. There is 
 one GoJf the Father ^ OF ivhom are all things. To the Son is a- 
 fcribed the adminiftration or difpenfation of the a^lion, from 
 the Father, by the Holy Ghoft *. To this purpofe the apoftle 
 adds, /Ind on Lord Jfns Chrifij BY luhofn are all things. To 
 the Holy Ghoft is afcribed the confummation of the a<f^ion, 
 which he eftecls from the Father and the Son. But all the fe 
 luorketh that one and the fdf fame Spirit f dividing to every man fe- 
 iwrally as he ivill (r ) In this fenfe one of the ancients ■\ calls 
 the Father the Author or Original if, the Son the Adminiftra- 
 tor or Worker {, and the Holy Ghoft the confutnmator or perr 
 fc«Sier (|. 'lake this one initance The work of creation be- 
 longs to aU the three perfons; they did all jointly concur 
 
 therein : 
 
 {c) T Cor. xll. I T. 
 
 fJiUTUly ^ lix TM -JDi TTPOilJI, Kf tV TU TTViVjUO-Tl TOO dyiU TiKet^iTXl, 
 
 Greg. Nyff Lib. ad Ablab. 
 -]- Greg. Nazianz. Orat. 24 
 t " Airioc. ^) ^'i^uiufiyoc \\ TihiioTtiur. 
 
 O Ta7^)Pd;a rv hayv tr ru td/vjuolti KTi^ei ret 7s^a)/Toi, 
 
 Athan.Opcr. Tom. 2. Lpift. i.ad Scrap, 
 
Of their Order of IVorking, 2C)C 
 
 therein : Yet they did concur according to their different or- 
 der of fubfiftence and operation. For, i. The work of crea- 
 tion, in regard of authority and order, doth peculiarly btelonj^ 
 unto the Father. He fpale^ and it iv as done : he commanded^ and 
 itjloodfajl {d). And the apoftle John tells us, The four and 
 twenty elders fell dsivn he fore him that fat on the throne^ fay^^gf 
 ^hou art worthy ^ O Lord, to receive glory, and honour, and power ; 
 For thou haf created all things, andfr thy pleafurethey are and were 
 created (.?). By him that fat upon the throne, we are to underftand 
 the Father ; for he is fpoken of as diftln£^ from the Lamb, 
 who is faid to be in the midji of the throne afid of the four beafls (/), 
 So that all things were created at the Father's command and 
 order, and for accompliOiing his will and pleafure. 2. The 
 fame wo» k of creation, in regard of immediate operation, pe- 
 culiarly belongs to the Son : For the Father created all things 
 BY Jefus Chriji ; and all things were made by hitn {g) : by him, 
 as the Power and Wifdom of the Father. 3. 'I he fame 
 work of creation, in regard of difpofition and ornament, doth 
 peculiarly belong to the Holy Ghoft. So it is faid. The Spirit 
 of God moved upon the face of the waters [b), viz. To garnifh and 
 adorn the world, after the matter of it was formed ; For, By 
 his Spirit he hath garnijJjed the heavejis (/'). 
 
 (2.) In different works. Though all the works of God con- 
 cerning the creature are wrought equally and infeparably by 
 all the three perfons \ yet each perfon hath that work peculiarly 
 afcribed to him, wherein his manner and order of fubfiftence 
 doth moft eminently appear, I give inftance of thi^, i. In the 
 works of nature. 2. In the works of grace. 
 
 I. In the works of nature. So, the creation of all things i^ 
 afcribed to the Father \ the prefcrving andfuflaining all things, 
 to the Son -, and the replenilhing and filling all things, to the 
 Holy Ghoft. I. The creating all things, berng the firft work, 
 is afcribed to the Father, who is the firft perfon in order. 
 Texts of feripture might be multiplied to this purpofe. Henc^ 
 the Father is called Lord of heaven and earth (k). And in the 
 Creed, commonly called ihe Apoftle's, he is called Maker of 
 heaven and earth. 2. The preferving and fuftaining all things, 
 being the fecond work, is afcribed to the Son» who is the fe- 
 cond perfon in order. So it is faid, he upholdeth all things by 
 the word if hts power (/), The upholdirjg the world, and pre- 
 ferving 
 
 {d) Pfal. xxxf^i. 9. (<?) Rev. iv. 10, it. (/) Rev. v. 6. 
 {g) Eph iii. 9 Johni. 2. {h) Gen. i. 2. (r) Job xxvi. i<. 
 (/{) Matth. xi. 25. (/} Heb. i. 3, 
 
29^ Of the Holy Triritty, 
 
 fervtng it from a diriolution becaufe of man's fin, is peculiarly 
 afcnbed to the Son, as head of the creation, he having under- 
 taken to retrieve the glory of God in it. The blefled Son of 
 God prefervesand upholds the world, as a ftage whereon the 
 glorious perfeftions of God were to be difplayed in the great 
 work of redemption ; as in the purchafe, fo aifo in the appli^ 
 cation of it 3 The replenilhing and tilling all things, being 
 the the third work, is afcribed to the Holy Ghoft, who is the 
 third perfon in order. Of filling the hearts of the ele6t With 
 •grace, I (hall fpeak afterward. Now I fpeak of filling men 
 with common gifts. This work is appropriated to the holy 
 Spirit, It is he that fits men for rule and government. After 
 Saul was anointed king, it is faid, God gave him another heart: 
 and, The Spirit of Gcdcams upon him {pi). All the gifts that e- 
 ven wicked kings, princt:s, and judges have, to fit and qualify 
 them for government and the adminiftration of juftice, are the 
 conmion works of the Spirit. So alfo light and knowledge in 
 arts and fciences. Though this be afcribed to the Son, of 
 whom it is faid, that he lighteth every man that coineth into the 
 luorld («) ; Yet it is fo his work as it is done by the Spirit*, for 
 he works by the Spirit, Again, Ikill in common arts and em- 
 ployments is from the Spirit. Hence Bezaleel is faid to be 
 jilled with the Spirit of God in luifdom, and in underjianding^ and 
 in knowledge i and in all manner of ivorkmanfiip : 'To devife cun^^ 
 ningivorks ; to work ingoldy afidinftlver^ and in brafs^ <2c. {g\. All 
 the ik:ill and art that men have in their lawful callings and em- 
 ployments -, all mens natural and acquired parts, gifts, and 
 endowments ; All thefe ivorketh that one and the felf fame fpirit {p), 
 for the common good of mankind, and the fupport of human 
 fociety. So that, though all the divine perfons be equal, and 
 work infeparably in all external works; yet one operation is 
 afcribed to the Father, another to the Son, and another to the 
 Holy Ghofl, in regard of order- 
 
 II. In the works of grace. Here I (hall fpeak of the order 
 of working proper to each perfon of the Deity in the bufinefs 
 of our falvation, and of the diftin6l olfices and operations a- 
 fcribed to them therein, in the holy fcriptures, accordiiig to 
 their different manner and order of fubfiftence in the divine ef- 
 fence. This a rr.oft ufeful and profitable dodtrine, and high- 
 ly necefiary in order to the right underltanding of the admirable 
 expreflions ufed in the holy fcriptures, efpecially in the New 
 
 Teftament, 
 
 (v;) \ Sahn. x. 9. and Xi. d-r [v) John i 9. {c) Exod xxii. 
 2,4,5. »^d XKxv, 3 1, 32, 33, (*) iCwr.xi-. II. 
 
Of their Order cf V/orhing, 297 
 
 Teftament, concerning the operations of the holy Trinity in 
 the bufinefs of our redemption and falvation ; and that we may 
 know and underftand how to adl; faith aright on the blefled 
 perfons, and how to addrefs ourfelves to thenr»in our worftiip. 
 Unlefs this do6lrine be rightly underftood, we cannot know, 
 or give any fatisfyirig account, how the Son could make fatif- 
 fa£lion to divine jultice, feeing he is one and the fame God 
 with the Father and the Holy Ghoft ; why the Father is moit 
 frequently called God, &c. Yea, without fonie competent 
 knowledge of this do£lrine, fcarce one page in the New Tef- 
 tament can be rightly underftood. 
 
 In the holy fcriptures there are different operations afcribed 
 to the feveral perfons in the bufinefs of our falvation, accord- 
 ing to their diftin^l manner and order of fubfiftence. The o- 
 riginal or beginning of our falvation is from God the Father; 
 the difpenfation is by the Son \ and the application is through 
 the Holy Ghoft. Hence, election is afcribed to the Father, re- 
 demption to the Son, and fan£tification to the Holy Ghoft. 
 See fome texts of fcripture to this purpofe. As, t. Pet i. 2 E- 
 leEi according to the foreknowledge of God the Father^ through fane ^ 
 tif cation of the Spirit unto obedience y and fprinkling of the blood of 
 J'efus Chrifi. Here, election, which is the fundamental caufe 
 of falvation, is afcribed to the Father; reconciliation to the 
 Son, and fanftilication to the Spirit, as the means by which 
 the purpofe of the Father's elefting love is brought about- 
 Next, Tit. iii. 4, 5^ 6. But after that the hndnefs and love ofGody 
 our Saviour^ toward man appeared ; not by luorks of rightecufnefs 
 luhich ive have do?iey hut according to his mercy y he faved uSy by the 
 luaJJjing of regeneration y and renewing of the Holy Ghofl ; ivhich 
 he JJjed on us abundantly y through Jefus Chrifl our Saviour. God 
 the Father, out of his love and kindnefs to loft elect Tinners, 
 fent his Son topurchafe falvation for them ; and this purchafed 
 iaivation is applied by the Holy Ghoft, in his renewing and 
 changing our natures. Again, 2 ThefT ii, 13, 14. Cod hath 
 from the beginning chofen you to falvationy through fan tiif cation of 
 the Spirit y and belief of the truth y nvhereunto he called you by our 
 gofpely to the obtaining of the glory of our Lord Jefus Chrifl. God 
 the Father did, from all eternity, chufe fome to falvation and 
 eternal glory ; the Son purchafed this glory for them, called 
 therefore the glory of cur Lord Jefus Chrifl ; and this purchafe 
 is applied through the fancSlification of the Spirit. See alfo the 
 Apoftolical Benedi(£lion, 2 Cor. xiii. 14. ^be grace f the Lord 
 Jefus Chrifl y and the love of Gody and the communion of the Holy 
 Ghoft y be with you alL J?nen, Where, i. Love, as the foun. 
 
 Vol. II. N°, 8. Pp tain 
 
29? OftheHoIyTrmify, 
 
 tain of all, is afcribed to the Father, u'ho is here called Co^ 
 by way of emiiiency. The Father, being the firft perfon in 
 Crder, is reprefented as the fountain of all fpiritual blemng5> 
 out of love to loft Tinners, and as expreffing and exerting his 
 love by the Son and Holy Ghoft ; therefore the love of the Father 
 is afSgned as the caufe of aii. God fo loved the tuorld^ that he 
 gave his only begotten Son. God loved uSy and fe?it his Son to be the 
 propitiation /or our fins iq). 2. Grace is afcribed to the Son, our 
 Lord Jefus Chrift; becaufe what is intended by the Father, is 
 brought about for us by the grace of the Redeemer ; that is, 
 by his gracious condefcenfion, in fubmitting himfelf to a mean 
 and al^icled condition for our fake. This is called the grace 
 of Chrill : Te knoiu the grace of our Lord Jefus Chrijl^ fays the 
 apoftle, that though he was richy yet for your fakes he became poor, 
 that ye through his poverty might be rich (r). 3. We have here the 
 communion of the Holy Ghoft : Original, the communication. 
 This is afcribed to the Holy Ghoft, becaufe ali is applied and 
 communicated to us by him, in his renewing and changing our 
 natures, working faith in us, and drawing us to Chrift, fanc- 
 tifying us, and making us holy, &g. So then, what the F'a- 
 ther intended to the ele£t, the Son purchafeth, and the Holy 
 Ghoft applieth f . The Father is as the fountain of grace ; the 
 Son is as the conduit or pipe to convey it to us ; and the Ho- 
 ly Ghoft is the immediate operator and v/orker of it. So that 
 the divine perfons work to each other's hands : The Father 
 maketh way for the Son's work, and the Son for the Spirit's 
 work. 
 
 In this the wifdom of God doth moft clearly ftiine forth un- 
 to us : For, this order of things is moft agreeable to the order 
 of the divine perfons, and their manner of fubfiftence in the 
 divine etfence. It was not congruous that the Father fhould 
 be our Redeemer ; becaufe, being the firft perfon in order, he 
 is reprefented as fupreme Judge to whom fatrsfa6lion was to 
 be made. It was not agreeable that the Father fhould appear 
 before the tribunal of the Son ; or that the Son fnould be in 
 the place of the Judge, and the Father in the place of the cri- 
 minal ; or that the Father fhould be bruifed by the Son, as th^ 
 Son was by the Father : And the Father being the firft per- 
 fon, 
 [a) John iil. 16. i: John iv. 10. (r) 2 Cor. viii- 9. 
 
 •f- TI ya^ li^ouivn X'^t'^ i lupioit lY rf^oXi \iioTOLi Trfx^x TroLjfd; 
 «»■ J/«fV srHf/'/^ar; «}7a>. Atban. Oper Tom. 1. Epift. iv ad Scrap. 
 
 DileSlio Dei 7mfit nobif Sahatore?n, eujus Gratia Salvati Sumui ; 
 "J pofideantiU banc Gratiam, Co7/i?jt:unicatio/acit Spiritus* 
 
 Ambrof. in 2 Cor. xiii. I7. 
 
Of their Order ofWor%ing. 299 
 
 Ion, could notbe fent by the Son, as the Son was by the Fa- 
 ther. The order of the perfons in the bleflcd frinity had then 
 been inverted. In the next place, it was not agreeable that 
 the Holy Ghoft fhould be our B.edeemer ; that he (hould pur- 
 chafe redemption for us, and that the Son (hould apply that 
 redemption : Becaufe then the Spirit, who is third in order, 
 had been fecond in operation ; and the Son, who is fecond in 
 order, had been third in operation. As the holy Spirit, pro- 
 ceeding from the Father and the Son, is the third perfon in 
 order: So his proper operation muft be in order after the ope- 
 rations of the Father and the Son. As eleftion precedes re- 
 demption, fo redemption precedes the application of it : And 
 according to the order of thefe works, is the order of the ope- 
 ration of the three perfons. Eleftion, which is the firft work, 
 belongs to the Father, who is the firft peri/^n in order: Re- 
 demption, which is the fecond work, belongs to the Son, who 
 is the fecond perfon; and the application, being the third 
 work, belongs tq the Holy Ghoft, who is the third perfon. 
 
 S E R M O N CI. 
 
 BUT this being a do£lrine of great ufe, and neceiTary to 
 the right underftanding the holy fcriptures, efpecially 
 in what concerns our falvation and redemption ; therefore let 
 HS view a little more particularly, the diftincl: ctfices and ope^- 
 rations that the blefled perfons have in the work of our re- 
 demption, by their own voluntary condefcenfion, and their 
 joint confent and agreement, according to the manner and 
 order of fubliftence proper to each perfon. And here I ftiall 
 difcourfe a little of the works and operations afcribed, i. To 
 the Father. 2. To the Sot?, And, 3. To the Holy Ghoft, iij 
 the bufmefs of our falvation. 
 
 Firjl, The Father being the firft: perfon in order, is repre- 
 fented in Scripture, as fuftaining and defending the Majefty, 
 and maintaining the rights of the Deity, in the bufinefsof our 
 filvation. Hence he is fo often called God in fcripture, and 
 much more frequently than the Son or the Holy Ghoft are. 
 Yea, in the fame verfe wherein ail the perfons are mentioned, 
 the Father is called God by way of eminency \ as rn the A- 
 poftolical Benediction {a). Therefore to the Father are attri- 
 buted in fcripture fuch works and operations as belong to the 
 omces of Lawgiver, and fupreme Judge and Governor, So 
 the apoftle tells us. There is one Laiv-gwery ivho is abletofave 
 
 {a) 2 Cor. xiii. 14. 
 
Otl 
 
 00 Of the Holy Trinity, 
 
 d to dtjlroy {b). And the prophet fays, The Lord is our Judge^ 
 the Lord is our Laiugiver^ the Lord is our King [c). And the 
 Father is called Lord of heaven and earth [d). To him it be- 
 longs, according to his order of fubfiftence, to avenge a bro- 
 ken law,- to judge what fatisfadtion v/as fit for the violation of 
 it, and to determine and order ail things concerning the fal- 
 vation of finners according to his pleafure. 
 
 Particularly, thefe operations that are, in the holy fcrip- 
 tures, afcribed to the Father, in the bufinefs of our falvation, 
 may be confidered in a twofold refpedt. 
 
 I. With refpe6l to his eternal purpofe of falvation. And 
 fo, election is peculiarly afcribed to the Father; as in that 
 text, Blejfed be the God and Father cf our Lord Jefus Ckrijly who 
 hath blejfed us — according as he hath chofeti us in him before the 
 foundation of the world [^e). God the Father, from all eternity, 
 elected from amongft the loft poPierity of Adam, whom he 
 pleafed, to everlafting life. Therefore, all is referred by our 
 Lord to his good pieafure. I thank thee^ f jys he, Father y 
 Lord of heaven and ea^'th^ becaufe thou haji hid thefe things from 
 the wife and prudent, and hafi revealed them unto babes. Evenfo^ 
 Father, for fo it feemed good in thy fight [f). Confequently, all 
 the mean§, for accomplilliing the ends of ele£lion, are of the 
 Father's appointment -, and particularly, the redemption of 
 loft eleO: finners, by the death and fufFerings of his own dear 
 Son. Therefore it is faid, that he hath chofen us in Chrifl [g). 
 The Father did firft, in order of nature, chufe Chrift to the 
 mediatory office, and as the chief Corner Stone to bear up the 
 ■whole building; whence he is called God's Eleci [h] : And then 
 lie chofe a company of loft finners to be faved by and through 
 Chrift ; therefore he is faid to predcfinate them to be confovfned 
 to the image of his Son H). Hence the Father is reprefented in 
 fcripture, as the grand Author and Contriver of redemption, 
 who laid down the whole platform thereof in his eternal pur- 
 pofe, according to his own pleafure. Being predejHnated^ (zys 
 the apoftle, according to the purpofe ofhim^ who worheth all things 
 after the counftl cf his own vjill (k). It was the Farher that ap- 
 pointed Chrift the Son to the mediatory oftice, to afiume our 
 nature, and to give himi^'f a facrifice for us; and fo fet him 
 up as a ftvreen between an injured Deity and an offending crea- 
 ture. All is referred to the will of the Father by our Saviour ; 
 Then faid /, Lo, I come — I. delight to do thy will, my God. And 
 
 fays 
 
 {b) James iv. 12. (c) Tfa, xxxiii. 22- {.d) Matth xi. 25. 
 (/■) Eph i. 3, 4- (/) Matth. xi. 2j, 26. (^)Eph. i. 4. (./;) Ita, 
 jilii. I. . (/■; Rom. viii. 29. (>() Epb. i. 11. 
 
Of their Order of IVorhmg. * 501 
 
 iiiys be elfwhere, i came net to do mine civfi ivill, hut the nvill of him 
 thatfent me (/) 
 
 From what is faid, it appears, that all fpiritual blefTings do 
 originally fpring from the Father : All the eternal counfels, 
 contrivances, and rel'olves about them, are a<^s of his free 
 grace. Therefore ail are faid to be the myjlery of his luili^ ac- 
 cording to his good pleaf lire ^ ivhich he ptirpofed in himfelf [m). And 
 the apoftle diftinguiflieth the Father from the Son by this 
 chara6ter; 'There is is one God ^ the Father ^ of whom are all 
 things i and one Lord Jefus Chrifi, by whom ore all thing (n). 
 The Father is the firlt mover and contriver of all fpiritual blef- 
 fings for us : Of him are all things. Therefore the whole work 
 of redemption is often, in the Old Teltament, called God'sfaU 
 ■vation ; and in the New Teliament, the 'will cf the Father, 
 
 2. Vv^ith refpe«fl to the accompiilliment of his eternal pur- 
 pofe, in the fulnefs of time. And fo, the works and opera- 
 tions afcribed to the Father, according to his order of fubfiH:- 
 ence, in the bufinefs of our falvation, may be confidered, i. 
 With refpe£t to Chrill. 2. With refpe^t to the Spirit. And, 
 3. With refpeO; to the elect. 
 
 (1.) With rcfpeft to Chrift. And, i. The Father fent him 
 into the world. Neither came I of myfelf fays our Saviour, but 
 he fent me {0). And the Father fent him forth on this very er- 
 rand, to purchafe redemption for loll eie^l Tinners, to redeem 
 them that were under the laiv i^p) 2. The Father fitted him 
 for the undertaking, (i.) By giving him a body or human na- 
 ture to be a facrifice. A body hii/i thou prepared me (^), fays 
 Chrift. (2.) By the gifts and graces of the Spirit conferred 
 upon his human nature above meafure. For, it pleafed the 
 Father that in him ffjould all fulnefs diuell {r). And it is faid, 
 'God giveth not the Spirit by meafure unto him [s). God the Fa- 
 ther anointed God the Son, luith the oil of gladnefsy that is, with 
 the gifts and graces of the Spirit, abo'ue his felloivs {t) ; that is» 
 above all believers, who (liare of his unction, according to 
 their meafure. 3 1 he Father commifiioned him to the work. 
 'J herefore he is faid to be fealed (//), as having his commiffion 
 under rhe great fcal of Heaven. And Chrift pleads his corn- 
 million : Father y fays he, / have finifljed the ivork ivhich thou 
 gaveft me to do [x). The Father" prefcribed his work to him, 
 and gave him power and authority to carry it on, and inftruc- 
 
 tions 
 
 (/) Pfal. xl. 7, 8. John vl. 38. {m) Eph. i. 9. («) i Cor. vili. 
 6. (0) John viii. 42. (/)Galiv4, 5. (^r) Heb. x. 5. {r)CoK 
 i. 19, (/) John iii. 34. (/} Pfal. xlv. 7. («j John vi. 27. 
 (x) John xvii. 4. 
 
392 Of the Holy Trinity. 
 
 tions how to manage it. Therefore he is faid to have bccft 
 
 faithful to him that appointed him ( y). 4. The Father demanded 
 our debt of him, and inflicted upon him the punilhment due to 
 our fins. ' He made kirn to be fin for us^ nuho knew nofm: Thf 
 Lord laid on him the iniquity of us all: And it pleafed thji Lord 
 iohruifehim ; he put him to grief [-z). And the Father is brought 
 in fpeaking, Awake y O fivordy againjl my Shepherdy and againji 
 the Man that is my fellow ^ faith the Lord of Hofls {a). 5. The 
 Father accepted him^ and his fufFerings as a full fatisfa£tion to 
 juftice. Hence it is faid that Chrifi gave himfelffir us, an offer- 
 ing and a facrifice to Gcd for a fweetfmellingfawur (b). God 
 fmelt a i'<^'tt\. favour from the death of Chriil. It was pleaf- 
 ing to him, as a facrifice for our fins. It was God thztjufti- 
 fiedhiTn (c). He fi:ood in our Itead, charged with the guilt of 
 our fins, before the bar of divine juftice 5 and having fuifered 
 the punifhment due to them, theFather juftified him, and ab- 
 folved him from that legal and imputed guilt. All the fruits 
 of Chrift's death manifell how acceptable it was to God, but 
 cfpeciaMy the pouring out of the Spirit after his afcenfion. 6. 
 The Father raifed him from the dead. Whom God hath raifed 
 up, fays the apoitJe, having loofed the pains of death (d). And he 
 raifed him in fuch a manner as to manifeft him to be his own 
 8on ; which the apoftle intimates in thefe words, He hath raif- 
 ed upjfefus ngainy as it is alfo written in thefecondPfalmy Thou art 
 my Son, this day have I begotten thee (^), The dtbt being fully 
 paid, and the demands of jultice fully anfwered, by the fatif- 
 faO:ion of Chrift; the Father, as fupreme Judge, did let our 
 Surety out of prifon. Therefore he is faid to be taken from, 
 prifon, and from judgment (/). 7. The Father exalted and glo- 
 rified him. This alfo is frequently afcribed to the Father in 
 fcripture : As in thefe texts : Therefore being by the rvjht hand of 
 God exalted, and having received of the Father the prcniife of the 
 Holy Ghofl, <^c. Him hath God exalted with his right hand, to be a 
 Prince and a Saviour. Wherefore God alfo hath highly exalted him, 
 iifid given him a name which is above every name; that at the name 
 cf Jefus every knee fj old d bow. The Lord faid unlo my Lordy Sit 
 thou at my right hand^ until I make thine enemies thy footflool [g). 
 
 (2.) With re*'ptct to the Spirit. And fo, the Father fends 
 the Spirit by and through the Son, to work upon the hearts of 
 the eled, and make them partakers of the redemption Chrifi 
 
 hath 
 
 ( v) Heb. ill. 2. {z) 2 Cor. v. 21. Ifa, liii. 6, 10. 
 
 (a) ZecU. xiii. 7. [b] Eph. V. 2. (c-) Ifa. 1. 8. (^/) Aas 
 ii. 34.. {e) Aftsxiii. 33. (/) Ifa. liii. S. (^^) Ads ii. 33. and 
 V. 31. Fhil. ii. 9, 10. Pfal. ex i. 
 
Of their Order cf Worlttng. ^^j^ 
 
 hath purchafed. / ivillpray the Father y^ays Chrlft, and ^^Jl-a/i 
 give you another Comforter. Again, T/je Comfortcry nvho is the Hq^ 
 ly Gh&fly vjhom the Father will fend in my name (h). And the 
 apoftle fays, Becaufe ye are fonsy God hath fent forth the Spirit cf 
 his Son into your hearts^ crying^ Abba^ Father (?'). The Father 
 fends the Spirit, to perform his whole office, in applying to the 
 ele(a that redemption, which he hath contrived, and the Son 
 hath purchafed for them. 
 
 (3.) With refpe«^ to the ele£l. The Father confers all fpi- 
 ritual bleflings upon them. Hence the apoftle gives thanks to 
 the Father : Bleffedbe the God and Father of our Lord Jefus Chrifi^ 
 •Lvho hath bleffed us with all fpiritual blejjings in heavenly places in 
 Chrift [k). Particularly, effeif^aal calling, juftification, recon- 
 ciliation, and adoption, are in fcripture afcribed to the Father, 
 I. It is the Father that calls eled: finners efFeclually, and brings 
 them into a ftate of grace. Godis faith fdy lays the apoftle, ^y 
 whom ye ivere culled into the felloiufvp of his Son (/). As in the 
 firft creation, he called thefe things that he noty as though thev 
 ivere. \m): So it is in the new creation. 2. It is the Father 
 that juftifies ele£l finners upon their believing. Therefore he 
 IS faid to be the jufiifier of him that helieveth in Jefus, And, fays 
 the apoftle. Who [hall lay any thing to the chai-ge of God's eleSl ■• 
 It is God that jujlijieth : Who is he that ccndemmth («) ? It belongs 
 to the Father, as fupreme Judge, according to his order oi 
 fubfiftence, to abfolve believing finners from condemnation, 
 and to receive them into favour, upon ihe account of the righ- 
 teoufnefs and fatisfa6iion of the Lord Chrift, imputed to them, 
 and- received by faish. 3. It is the Father that reconciles ele<Si 
 Tinners unto himfelf. So the apoftle tells us, All things are ^f 
 Gody luho hath reconciled us to himjetf hy Jtfus Chriji ; and God 
 ivas in Chriji reconciling the world unto himfelf {p). This is true, 
 both with refpeft to the purchafe ; God nuas in Chrifi reconciU 
 ing us to himfelf by his fatisfa<5lion and merit: And with re- 
 fpe£^ to the application-, God is in Chriji y reconciling us to him- 
 felf^ by virtue of our union with him. 4. It is the Father that 
 adopts eled^ finners upon their believing, and receives them in- 
 to his family. Hence the apoftle fays, God fent forth his Sony 
 made of a woman y made under the lain ; to redeem them that werB 
 under the laiuy that lue might receive the adcption offons (/>). Up- 
 on Chrift*s fatisfaif^ion, and our laying hold upon it by faith, 
 we receive the benefit of adoption from the Father; He re- 
 ceives 
 
 {h) Johnxlv. 16, 26. (/) Gal. {v, 6. (k) Eph. i. |^. 
 
 (/) I Cor. i. 9. {7?t) Rom. iv. 17. («) Rom. iii. 26. andvlis. 
 33? S4. [o] 2 Cor. v. ib', 19. {p) Gal, iv. 4, ;. 
 
3 04 Of the Holy Trinily. 
 
 teives tis into his family, puts us into the roofn and place of 
 children, and gives us a right to all the privileges of his chil- 
 dren. For it is of him that the luhole family in heaven and earth 
 is named {q). He is firft a Father to Chrilt, and then through 
 him a Father to believers. Thus, we fee that thefe blefiings 
 and benefits are afcrihed to God the Father. And becaufe we 
 obtain all fpiritual bleaings, in the way of a free and gracious 
 covenant; therefore it belongs to the Father, in order of ope- 
 ration, to make this covenant with us, and to bring us into the 
 bond thereof: According to thefe promifes, Iivillmake ah ever- 
 lajling covenant luiih you : And, I will bnng ymi into the bond of the 
 covenant (r). And this he doth by drawing us to Chrift: For, 
 no man can come to Chrilt except the Father draw him [s). 
 
 Moreover, the Father being the tirlt perfon in order, there- 
 fore the other perfons work from him, and all their operation.^ 
 are referred to him as the fountain of them. lean of mine oiun 
 Jelf do nothing y fays Chrift, as I hear ^ I judge. And, The Spirit 
 — foal I not J peak of himfelf; but ivhatfoever hefhall hear^ thatjhall 
 hefpeak (/). Hence it is that even thefe operations that are 
 more peculiar to the Son and Holy Ghofi:, according to their 
 order of fubfiftence, are often alfoafcribed to the Father; be- 
 caufe the other perfoos are feiu by him, and work from him, 
 and according to his will. So, redemption, which is the pro- 
 per work of the Son, is fometimes afcrihed to the Father. As 
 in the Song of Zacharias; Blejfed be the Lord God of Ifraely fays 
 he, /or he hath vifited and redeemed his people («). And, fays the 
 pfalmift, ivith the Lord there is inercy^ and nuith him is plenteous re~ 
 demption. And hefhall redeem Ifrael from all his iniquities (a'). 
 Again, regeneration and fanclitication, which are the proper 
 works of the Spirit, are alfo fometimes afcrihed to the Father. 
 Of his oivn will begat he us, fays the apoftle, by the word of truth [y) 
 And the Lord teiis hi,s people, lam theLord^ whofanEiify you (s) 
 And, as all the eternal counfels and purpofes about fpiritual 
 blefiings, are afcrihed to the Father; fo the purchafe of them 
 is alfo from him: For the Father gave and fent the Son to 
 make the purchafe; fo that in purchafing all fpiritual blefiings, 
 the Son wurk*tth from the Father. The Father is alfo the ori- 
 ginal author of the collation of thefe blefiings on the cle6t. It 
 is the Cod and Father of our Lord Jefus Chrifl, that bleffeth us 
 luith all fpiritual blejfwgs [a). In the communication of them, 
 
 the 
 
 {q) Epb. iil. 15. (r) Ifa. Iv. 4. E'ztk. xx. 37. (s) John vi. 
 44. (/} John V. 3c. and xvi. 13, (u) Luke i. 68. {x) Pfa' , 
 c:fxx. 7, H. ( v) Jatnca i. 18. (r) Lev, »x. S. 
 (rt) Eph. i. 3, 
 
Of their Order ofWorling, oor 
 
 the Father hath a particular hand. Hence the apofite tells us. 
 Of him are ye in Chrijl JtfuSy ivho of God is made unto us ivifdom^ 
 and righteoufnefSf andfafiBification, and redemption {b). Take no- 
 tice, that it is not only faid, he is made to us, but he is made of 
 God to us. All fpiritual bleffings, in the collation of them, 
 are a£ls of the free and rich grace of the Father: For, we have 
 redemption through ChriJVs bloody the forgivenefs of fins, according 
 to the riches of his grace, and, we 2iXt juflified freely by his grace [c). 
 Second, There are offices and operations peculiarly afcribed 
 to the Son, in the bufinefs of our falvation. The Son being 
 the fecond perfon in order, and as it were the middle perfon of 
 the Deity, did voluntarily undertake the work and office of 
 Mediator, Surety, and Redeemer. There is one Mediator, fays 
 the apoftle, between God and man, the man Chrijl Jefus : And, 
 Jefiis ivas made a Surety of a better tejlament : And Job fays, / 
 know that my Redeemer liveth {d). Particularly, the Son*s 
 work in the bufinefs of our falvation, ma^t be confidered in a 
 threefold refpeiH:. 
 
 1. With refpciSl: to the Father. He did voluntarily and 
 chearfuUy fubjedl: himfelf to his Father's will, in taking upon 
 him the charge of the ele£t, undertaking the work of their re- 
 dem.ption, and fubflituting himfelf in their roorn and place, as 
 their Surety, to anfwer for their debt. Hence he is brought 
 in fpeaking, Thenfaid I, Lo^ I come, in the volume of the book it is 
 written of me. I delight to do thy will, O my God {e). So alfo, 
 in obedience to his Father's will, he came into the world, and 
 took upon him our nature ; he lubje6led himfelf to the law, 
 anfwered both its demands, by obeying and fufFering, fatisfied 
 divine juftice, ratified and confirmed the covenant by his blood, 
 and made a purchafe of all fpiritual and eternal bleffings. All 
 this he did in obedience to his Father's will: I came down from 
 heaven, fays he, not to do mine own will, but the will of him that 
 fent me {f) : And, My meat is to do the will of him that fent mcy 
 and tofimfh his work (g). 
 
 2. With refpe£l to the Spirit. He purchafed for his church 
 and people, ail the gifts and graces of the Spirit, efpecially 
 thofe that are faving; and he purchafed them into his own 
 hand, fo that the difpenfation of them is committed to him, as 
 the great Lord Treafurer and Steward of Heaven. See and 
 compare Pfal. Ixviii. i8. with Eph. iv. 8. In the one place 
 
 Vol. II. N^ 8. Qji it 
 
 (5) I Cor. i. 30. {c) Eph. i. 7. Rom. Hi, 24. (d) i Tim ii. 
 ■5. Heb. vii. 22. Job xix. 25. (e) Pfal. xl 7, 8. (/) Joha vi, 
 38. (^) John iv. 34» 
 
3o6 Of the Holy Trinity^ 
 
 itAsfnid, He received gifts for men,- and in the other, Hega'Sf 
 gifts unto men. Upon his afcenfion, he received the gifts of 
 the Spirit, that he might give them unto men. Accordingly 
 it is faid, Being by the right hand of God exalted^ and having re^ 
 ceived of the Father the promife of the Holy Ghoji, he ffjed forth of 
 the fame upon his aj^oitles and difciples [h). All things are de^ 
 Uvered to him of the Father [i]. All bkffings are entrufted to 
 him : So that he fendeth the Spirit for applying his whole pur- 
 chafe, for converting the elect, for fandlifying them, for con- 
 ducing and guiding them to glory; and, in a word, to do his 
 whole work. Invillfendhimy fays he, tmto you from the Father {k)m 
 Hence the Spirit is faid to receive of Chri/i^Sy and give it untohe- 
 3. With refpe£^ to the ele£l:. He gave himfelf a facrifice 
 to fatisfy divine juftice for them, and fo expiated the guilt of 
 their (ins, and purchafed grace and glory, and all covenant- 
 bleflings for them (w). He alfo applies all by his continual 
 intercefTion and eii eel: ual operation, as a compleat and perfe£t 
 Saviour ; For he is able to fave them to the uttermcfl that come tin- 
 in God by him, feeing he ever liveth to make inter ceffion for them [n). 
 Only, when 1 fay that he applies his whole purchafe, it muft be 
 fo underftood as that he doth it by the Spirit : For, this is the or- 
 der of working proper to him, he worketh by the Spirit. And 
 fo, he beftows all fpiritual blefTmgs on the ele6^. Hence the 
 apoftle fays, God having raifedup his Son JefuSy fent him to hlefs 
 ycuy in turning aiv ay every o?ie of you from his iniquities (0), And, 
 ^im hath God exalted ivith his right handy to be a Prince and a Sa^ 
 liouryfor to give repentance to Ifrael, and forgivenefs effins (/>). 
 He reveals the Father to his people : For, No man hath feen God 
 at any time : The only-begotten Son^ luho is in the bofom of the Fa- 
 thcKy he hath declaeed him ^n). And he draws them to himfelf: 
 Other fieep I have, fays he, which are not of this fold y them alfo 1 
 mufl bring y and they fiall hear my voice (r). And again, Jf I be 
 lifted up from the earthy 1 will draiu all men nnto me {s\ And it 
 is his work by office, to prevent and make up breaches between 
 God and his people; to maintain a mutual intercourfe and 
 correfpondence, peace and friendfhip between him and them ; 
 and to keep up freedom of accefs to the Father : For, he is their 
 conftant agent and Advocate with the Father^ always appearing 
 
 in 
 
 (b) A6\8 il. 35. (/) Matlh. xi. 27. (k) John xv. 26. 
 
 (/) John xvi. 14. (m) Matth. xx. 28. Heb. i. 2. Tit. ii. 14. 
 Gal. iii. 13, 14 (n) Heb. vfi. 29. {r,) Ada ili. 26. If) Ads 
 ^' S^' (1) J'*^'° *• ^^' ('"/ J°^*" ^' ^^' (^) John sii. 52. 
 
Of their Order of Working . o q y 
 
 in the pre fence of God for them (t). In a word, he doth in the 
 behalf of his people, execute the offices of a Prophet, Prieft, 
 and King, of which I may not now fpeak particularly. 
 
 Only, ere I leave this, obferve thefe two things about the 
 Son's office and operation. Oif. i. The works that Chrift per- 
 formed as Mediator, God-man, come under a different con- 
 sideration from thefe external works that are merely divine. 
 Thefe laft are common to all the three divine perfons : But 
 the mediatory works are not fo. What the human nature 
 contributed to the mediatory works is proper to Chrift alone : 
 But what the divine nature contributed to them is common to 
 all the perfons ; though they are, in order of working, peculi- 
 arly afcribed to the Son, who being the fecond perfon in order 
 of fubfiftence, is alfo fecond in order of operation. Oif 2. 
 Becaufe the Spirit is fent by the Son, and works from him, 
 therefore thefe operations that belong to the Spirit in the bu- 
 fmefs of our falvation, according to his order of fubfiftence, 
 are fometimes in the holy fcriptures afcribed alfo to the Soq. 
 I mean thefe operations thfif concern the application of re-f 
 demption ; fuch as, fan<!^ification. I'hough this, being the 
 third work in order, doth belong to the Spirit, who is the 
 third perfon in order ; yet it is fometimes afcribed to the Son. 
 As in that text, Chny} loved the churchy and gQve himfelffor it^ 
 that he might JanB if y and cleanfe it (u). And he is hid to have 
 fufferedy that he might fan^ify the people with his Qwn blood (x). The 
 reafon of this is, becaufe the fandiifying fpirit is feijit by the 
 Son, and works from him, and in his name. 
 
 Ihirdy There are diftintl offices and operations afcribed to 
 the holy Spirit in the bufmefs of our falvation. The Holy 
 Spirit being the third perfon in order, hath fuch offices and 
 operations afcribed to him, as concern the application of that 
 redemption, which is contrived and deftinated by the Father, 
 and purchafed by the Son, for ele^l fiuners. How this appli- 
 cation is made by the Spirit, our Shorter Catechifm gives ac- 
 count in thefe words, " The Spirit applleth to us the redemp- 
 ^* tlon purchafed by Ghrifr, by veorkin^ faith in us, and there- 
 " by uniting us to Chrift, in our effectual calling." It is the 
 bleffed Spirit that calls Gnners effeduaily, and brings them to 
 Chrift, tlvA pcrfuades and enables them to believe on him, and 
 fo unites them to Chrift, and makes them partakers of the re.- 
 demption he hath purchafed. Hence, the Spirit is called by 
 
 fome 
 
 (/) 1 JohnH. I. Heb.Ix 24. («) ErOi. v. 25, 16. (,v) Hsb, 
 
3o8 Of the Holy Trinity. 
 
 fome divines, The Executor of Chriji's Tejiament, It is the work 
 of the Spirit to perfe6t and confummate the eternal defignsof 
 God's love upon the hearts of the ele£t. In this fenfe, accord- 
 ing to worthy divines, the Spirit is called the Comforter : / 
 ivtll pray the Father ^ and hejhall give you another Comforter [y)^ 
 Original, another Advocate. The Holy Spirit is the Advocate, 
 Agent, and Procurator of the Holy Trinity, to agent and pro- 
 fecute the caufc of God upon the hearts of the ele6t, to effe£l 
 their falvation, contrived by the Father, and purchafed by the 
 Son. The Son is one Advocate, and the Spirit is another Ad- 
 vocate As Chrift the Mediator agents the caufe of his peo- 
 ple with God J fo the Spirit agents the caafe of God upon the 
 hearts of his people. 
 
 SERMON Cil. 
 
 PARTICULARLY, the Spirit, in applying the redemption 
 Chrift hath purchafed, afts the part, i. Of a teacher.. 
 2. Of a San6tifier. 3. Of a guide and leader. 4. Of a com- 
 forter. ^ 
 
 1. The Spirit ails the part of a teacher. The Comforter ^ fays 
 our Lord, who is the Holy Ghoji^ Jhall teach you all things (a). 
 In order hereunto, he fends forth teachers. The Holy Ghojl 
 
 faidy Separate me Barnabas and Saul for the work whereunto I have 
 called them [b). He furniflieth them with neceffary gifts and 
 graces : Therefore they are faid to ht filled with the Holy Ghojl (r). 
 He affifts them in the exercif:! of their gifts : What the apoftle 
 did in the exercife of his office, was by the power of the- Holy 
 Ghofl (d). And he concurs with them v/hom he thu^ furnifhes 
 and aflifts, by a faving illumination of the minds of men. Hence, 
 he is called the Spirit of vjifdom and revelation^ by whom the 
 eyes of the under/landing are enlightened (e). 'i he Holy Spirit o- 
 pens the eyes of the foul, and furnifliesthe mind with the fav- 
 ing knowledge of divine truths and myfteries. On all thefe 
 accounts, he is called the Spirit of truths and is faid to guide into 
 all tru^h[f). He reveals truths clearly, and bears them in 
 with life and power upon the heart. 
 
 2. The Spirit ails the part of a San£lifier. On this account 
 he is called frequently, the holy Spirit, and the holy Ghojly 
 Rnd the Spirit of holme fs {g). He convinceth cle<Sl finners of their 
 lin and mifery. When he is cofue, fays Chrift, he will reprove 
 
 (or 
 
 (y) John xiv. 16 
 -{a) John xlv. 26. (b) Afta xiii. 2. (c) Ads if. 4. (d) Rom. 
 XV. 19. (i-) Lph. i. 17, 18. (J) John xvi. 13. {g) Rom. i. 4. 
 
Of their Order of Working, ^^09 
 
 (or convince) the luorld of fin [h). Next, he enlightens tjieir 
 minds with the knowledge of Chrift : Hence he is called thi 
 Spirit ofwifdom and revelation in the knoiuledge of God (i)» And 
 then, he renews their wills ; whence we read of the renewing 
 of the Holy Ghojl [k). He regenerates ele<!i^ fmners*, therefore 
 they are faid to be born of the Spirit ij). He quickens them to 
 a new life, and is therefore called i/6^ Spirit of life {m). He 
 works faith in the hearts of the eledl, and perfuades and ena- 
 bles them to believe -, hence he is called the Spirit of faith («). 
 And he works all other graces in their hearts: Therefore the 
 graces are called the fruits of the Spirit ; and the holy Spirit is 
 called the Spirit of grace {0). Then, in the further progrefs of 
 fan6llfication, he carries on this work, by killing fin in believ- 
 ers, and weakening the power of it more and more : Therefore 
 they are faid, by the Spirit to mortify the deeds cf the body (/>). 
 And he renews them more and more after the image ot God, 
 by kindling in them more light, and love, and zeal. He pro- 
 motes their growth in grace, and progrefs in holinefs. They 
 2iXfi filled nulth joy andpeace^ and abound in hope^ through the power 
 of the Rrjh Ghojl {q). He quickens grace, and excites it to a 
 lively exercife, by his gracious breathings and influences, his 
 north and fouth luindy blowing upon their garden, and making the 
 [pices thereof tofoiv out- He helps their infirmities in prayer and 
 other duties (r). And at lalt, he perfects his own work at 
 death, when fin fhall be utterly abolilhed, and grace ripened 
 into glory. 
 
 3. The Spirit acts the part of a guide and leader. Hence 
 believers are faid to be led by the Spirit (j) ; And the pfalmifl: 
 prays, Thy Sfdrit is good : Lead me into the land of uprightnefs {t). 
 Sometimes believers are under fuch dark and perplexing pro- 
 vidences, that they are apt to miftake their way ; they are like 
 blind men, or men that have loft their way, and know not 
 what to do. In this cafe, it is the office of the Spirit, to clear 
 up to them their way and duty. This the pfalmtfl prays for ; 
 Caufe me to knoiv the way wherein I fjjould ivalk (//). The holy 
 Spirit brings them by a way that they knew noty and leads them in 
 paths that they have fiot known, and makes, darknefs light before 
 lhem[x). He makes them hear a voice behind them ffayingy This is 
 
 the 
 
 (h) Jobnxvi. 8. {/■) Eph. i, 17. (k) Tit. iif. 5. { I) John 
 iii. 5, 6. {m) Rom. v:ii. 2 («) 2 Cor iv. 1^. io) Gal. v Z2. 
 Zech xii. 10. (/>) Rom. vlii 13. (q) Rom xv 1^. (r)Canir 
 iv. 16. Rom. viii. 26. (j ) Rom. vili. 14. (/] Pfal. cy.ii;i 10 
 {u) Pfal. cxliii. 8. (x) la. xHi. 16. 
 
310 Of the Holy trinity . 
 
 the wayt walk ye in ity when they turn to the right handy and 'when 
 they turn to the left {y). He leads them alfo, by governing 
 their inclinations, making thtrnto goin the path of Ki^ command' 
 ments (z). To this purpofe is that promife, 1 ivill put my Spirit 
 within you, and cauje you to walk in myJlatuteSy and ye fhall keep 
 my judgments and do them (a). As he gives them fweet and 
 feafonable counfej, fo he inclines their hearts to follow it, and 
 win not fuffi^r them to wander out of the good \Vay he hath 
 fet before them. 
 
 4. The Spirit afts the part of a comforter. Hence he is 
 often called the Comforter (f). He comforts believers, not only 
 by conferring upon them matter of comfort, precious promifes 
 and fweet mercies, grace and peace and pardon, which are 
 the food and fewelof joy ; But alfo by his teftimony and wit- 
 nefling work, witneiling to believers what matter of comfort 
 he hath conferred upon them. And fo he comforts them, by 
 clearing up to them their graces, blefiings and privileges. 
 They have receiv.ed — the Spirit ivhich is of Gody that they might 
 hioiv the things that are freely given to them of God {c). He 
 afl'ures them of their intereit in God's everlafting love, and 
 refrefheth their hearts with the fweet fenfe thereof. For the 
 love of God is Jljed abroad in their hearts by the Holy Ghofl [d). 
 And he teftifies their adoption to them, bearing ivitnefs ivith 
 the'iT fpirity that they are the children of God (e). By all which 
 he calms and chears the confcience, znd fills it with joy and peace 
 in believing {f). 
 
 Thus I have cowfidered the diftinct offices and operations, 
 that are in fcripture afcribed to the feveral divine perfons in 
 the bufinefs of our falvation, according to their different man- 
 ner and order of fubfiftence in the divine effence. I only add 
 two things by way of caution, i . When any one of the per- 
 fons is fiid to have his diftin^t office and operation in the bu- 
 finefs of our falvation, this is not to be underiiood exclufively 
 of the reft of the perfons; f for, as I have already cleared, 
 all external divine works are undivided, and common to all 
 
 the 
 
 (r) Ifa.xxx. 21. (z) Pfal. cxlx. 3«,-. 
 {a) Ezek. xxxvi. 27. {/?) Joan xiv. 16, 26. xv, 26. and xvi 7. 
 (c) 1 Cor. ii. 12. {d) Rom. v. 5. (<?) Rom. viii. 16. (/'j Rom. 
 3tv. 13. 
 
 TCiscvTOL ijuoiuCy 'c ■^oLTH^f ^ 'c vio(, ^ TO TTfiv ucc, [0 ayiov. 
 
 Greg Nyfl'. Lib. de S. Trinit. 
 I Trinitat enivi ms fhi reconciliavit^ per hoc quod folum verbutn Car- 
 nera ipfa Trinitat fcit. Fu!g<int, Lib. 2. ad Monimuai. Gap. ii. 
 
Of their Order of Working. 3 1 X 
 
 tlie perfons. It doth only refpeft their different order and 
 manner of working. 2. The afcribing fuch different offices 
 and operations to the feveral perfons in the bufinefs of our fal- 
 vation, doth not argue or imply any eflential inequality a- 
 mongft the perfons, or any eflential dependence of one pcrfon 
 upon another in their operations ; but only their different 
 manner and order of fubfiftencc, and the Son's proceeding from 
 the Father, and the Holy Ghoft from both, in the fame indi- 
 vidual cflTence -, fo that one God in three diftin£t perfons is the 
 one perfedl caufe of our falvation. 
 
 I (hall now make fome application of this head. 
 
 Ufe I. For inftru£lion, in feveral particulars. And, i. From 
 what hath been faid, we may be inftru£led about the diftinc- 
 tion of the perfons in the Godhead. The ineffable, but yet 
 diftin£l:, operations of the Father, Son, and Holy Ghoft, in 
 the bufinefs of our falvation, are an uncontroulable evidence 
 of their diftin^t fubfiftences in the fame individual divine ef- 
 fence. 2. We may hence be inftru(£led about the greatnefs 
 of the fin of unbelief. There is in it a manifeft oppofition to 
 the holy Trinity in their diftin(2: offices and operations in the 
 bufinefs of our falvation. 3. We may fee here, whence it is 
 that the fin againft the Holy Ghoft is unpardonable. It is a- 
 gainft the Spirit's operation, which is the laft in the bufinefs 
 of falvation. But of thefe I will have occafion to fpeak after- 
 ward, in the general application of this dodlrine. 
 
 Ufe 2. Here is much matter of holy admiration. And, 
 
 1 . Let us admire the infinite wifdom of God in the bufinefs 
 of our falvation. Here is the wifdom of God in a myftery. 
 There is an unfearchable depth of wifdom in the diftin& ope- 
 rations of the Father, Son, and Holy Ghoft, in the bufinefs 
 of our falvation ; in the Father's contriving and ordering it, 
 and the Son's purchafing it, and the Holy Ghoft's applying it. 
 Thefe things are ordered, in an infinitely wife manner, incom- 
 prehenfible by us. But let us admire what we cannot com- 
 prehend. O how beautiful to admiration will the whole work 
 appear when the whole methods of it come to be read in hea- 
 ven in the origipal copy ; when they (hall be ^t^n in the face, 
 in the bofom of God, in fair and plain characters f 
 
 2. Let us admire the condefcenfion of the great God ; that 
 all the divine perfons (hould be at work for the falvation of 
 fuch vile wretches as we are: That the Father fnould be em- 
 ployed in contriving, the Son in purchafing, and the Holy 
 Ghoft in applying this falvation. There was no necefiity lying 
 on the bleifed perfons to be thus concerned ; it was their own 
 
 free 
 
312 Pfi^^ ^°h ^^if^^^y* 
 
 free love that engaged them. O what are we, that the thoughts 
 cf the bleflcd Trsiiity Ihould have been taken up about us fo 
 long ago, even from everlafting ! And that they (houid be ftill 
 at work for our falvation, and concur to make fuch rebels hap- 
 py ! And that they (liould thus concur for the falvation of feme 
 of fallen mankind, and not for the falvation of fallen angels 1 
 O what matter of holy admiration there is here! This the glo- 
 rious angels defire to pry into. Admiration is one of the great 
 duties of heaven : And the ineffable concUrrenceof all the di- 
 Tine perfons, in the bufmefs of the falvation of loft (inners, 
 will be matter of admiration to angels and faints for evermore. 
 
 Ufe 3. Hence we have direction in the a£ting and exercife 
 of faith. Though Chrift as Mediator God-man be the imme- 
 diate obje£l of faith, it being through him that faith makes all its 
 approaches to God : Yet Chrift as God, and the other divine per- 
 fons, are the ultimate obje(£l of faith. And we are to aci faith on 
 all the divine perfons, according as they a£t their love and grace 
 diftin£lly toward us in the work of our redemption, i. Then 
 clofe with and receive all the divine perfons. Clofe with the 
 Father, as the contriver of redemption : Caft yourfelves on his 
 everlafting love. Clofe with the Son, as the purchafer of re- 
 demption: Reft on his fatisfadtion and merit. Clofe with 
 the Holy Ghoft, as the applier of this redemption: Receive 
 him as your Teacher, San6tifier, Guide, and Comforter. In 
 a word, caft yourfelves on the eternal love of the Father, and 
 the infinite merit of the Son, and the almighty power of the 
 Spirit. 2 Reiign and give up yourfelves to all the divine per^ 
 fons. Refign yourfelves to the Father, to be juftified and a- 
 dopted by him : Refign yourfelves to the Son, in all his me- 
 diatory ofSces: And refign yourfelves to the Spirit, to be en- 
 lightened and fan61:ified by him, and guided and conducted to 
 glory. 
 
 U/^4. Hence we have direction in all our worftiip. As our fal- 
 vation is, in order of working, from the Father, through the Son, 
 by the Spirit : So in all our commerce with God, we are to come 
 to the Father, through the Son, by the Holy Ghoft. So the 
 npoftle fpeaks ; Throngh himy that is through Chrift, lue both 
 have an accefs by^ne Spirit unto the Father (g). In all our worftiip, 
 we are to addrefs ourfelves to the Father, through the Son, by 
 the Spirit, i. We are to addrefs ourfelves to the Father. 
 Therefore gofpel worfhip is called a luorJJjipping the Father ; 
 and calling on the Father (h) : Not as excluding the reft of the 
 perfons i but in rtfpe6l of order of fubfiftence and working. 
 
 2. It 
 (^) Fph. ii. t8. {b) John It. 23. i Pet. I, 17. 
 
Of their Order of Worhing, 31 j 
 
 2. It mufl: be through the Son. For it is through him that 
 God brings about redemption for us ; therefore it is through 
 him we muft addiefs ourfelves to the Father for the blef- 
 fings of it. iV(? man cometh to the Father hut by him (z). It 
 is through him that we have hopes of acceptance and fuccefs. 
 It is by the merit of the Son we have accefs to the throne of 
 the Father. It is as the Father of Chrift that he communicates 
 himfelf gracioufly to us. Hence it is that the apoftle, in giv- 
 ing thanks to God for fpiritual bleflings, defcribes him from 
 his relation to Chrift : Blejfed be the God and Father of our Lord 
 Jefus Chrift y 'who hath blejfed us (k)y ^c. 3. We muft addrefs 
 ourfelves to the Father, by the Spirit. It is the Spirit that giv- 
 eth us an heart to come to God by Chrift. He makes us cry^ 
 Abba^ Father (/) Therefore employ the Spirit, and reft on him 
 for his afliftance, and the influence of his grace. 
 
 Ufe 5. Let me exhort you from what hath been faid, to a fe- 
 rious concern, and holy care and diligence, about your own 
 falvation. We have from this dodlrine both a preffing motive, 
 and a great encouragement to this. 
 
 I . Here is a prefting motive to a ferlous concern about your 
 own falvation. You have heard of the diftin^t operations of 
 the Father, Son, and Holy Ghoft, about the falvation of loft: 
 finners: Will it not be fad, if after all this, you never mind 
 falvation in earneft, but make light of it? Surely, it muft be 
 a bufinefs of great moment and importance, and a benefit of 
 unfpeakable worth and value, about which all the divine per- 
 fons have fuch a concern : Therefore it muft be brutifh dulnefs 
 and ftupidity, not to value this falvation. What a high efteem 
 (hould you have of that work that hath fuch agents concerned 
 in it } AH the perfons in the Godhead are at work about this 
 falvation \ and (hould not you, who are the parties interefted, 
 be alfo employed about it ? Seeing there is fuch an admirable 
 concurrence of the divine perfons in this bufinefs, O what 
 will become of them by whom this benefit is undervalued and 
 negledted ! How terrible will their judgment be, and how un- 
 avoidable ! Hoiufhalliue efcape^ if we negleB fo great fahation {m)[ 
 Indeed, there will be no pofribility of efcaping. O, what ter- 
 rible vengeance will be their portion, who neglect that falva- 
 tion, which is contrived by the Father, purchafed by the Son, 
 and applied by the Spirit to all the t\t€t ! A refufal of this* 
 great falvation in the offers of it, puts a fcorn on all the per- 
 fons in the Godhead. Therefore I befeech you, in the words 
 
 Vol. II. N^ 8. R r of 
 
 (f) John xlv. 6, (^) Eph. I. 3. (/) Gal. Iv. ($. (w) Heb. ii. 3. 
 
314 Of tht Holy Trhnty » 
 
 6{ i\\t apoflle, that ye nce'ive not the graee dfGodin vain (/;) : 
 That grace which the Father contrived for loft finners; that 
 gracfe which the Son laid down his life for; that grace which 
 is with ali affectionate earneftnejfs tendered to you in the bleflcd 
 gofptl ; that grace that is fdfuitable to your n^cefiities, wantS9 
 arid rti^ffcries: Oh, will you defpife this grace? God forbid. 
 It wiis an a€l of infinite iove in the Fath^f-, to contrive falva- 
 tiOn for fach wretches as you are ; and it ivas an a£l bf match- 
 Jefs love in the Son to purdbafe it ; and it is adnriirable condcfcen- 
 fron in the Holy Ghoil to offer it to you, yea, to Hfive with 
 ^o^>byh}s inward motions to acceptof it. Oh, fhafl all thefe gra- 
 cidUs methods and operations of the feleiTed Trinity be fruftrat- 
 ed ? Will you after all this negledt fo great a falvatioft ? How 
 tbgn Wifl you be able to look God in the face, ivlicti you ap- 
 pear before hlrii in judgment? 
 
 2. Here alfo is great encouragement to be ferioufly cantefn- 
 t\ about your falvation. For, 
 
 (i.) We fee that the heart of God is nnich fet on the fal- 
 vation of loft finnersi he hath a great good-will to iti For all 
 fhe divine perfons are concerned about it. Therefore, let ftot 
 iendble fmners indulge hard thoughts of God. Away with 
 all ydur jealoufies of him. What ground can there be for a- 
 sy hard reflections upon him, after fuch manifeftations of his 
 earfleftttefs for the redemption and falvation of finncrs ? Here 
 are three divine perfons employed in it; the Father contrives 
 it, the Sdn purehafeth it, and the holy Spirit ftands ready to 
 ipply it to every believing foul. The Father employed all his 
 Wifdom and grace about it from everlafting : The Son fpared 
 no ^ains to accompHfli it ; as he freely offered hitnfclf to the 
 work, fo he nevJ^r repented of the undertaking : And the holy 
 •>pirit cotitihueth fd ft rive with you, though you have long 
 ftriven againft him. Though you have fmothcred many con- 
 •9i£tions, ftifled mariy motions of the Spirit, and grieved him 
 rtiany a day by your obltinacy and difobedierice ; yet litis very 
 riftj^ortunate to prevail with you. 
 
 (2 ) It is a great encouragement that there are three divine 
 perfons to effedt and bring about your falvation. O, what 
 may not be expected ? Ihere is a divine perfbn, to pardon 
 you, and receive you into faVour ; and another divine perfon to 
 expiate your guilt, and to bring you into favour with Gdd ; 
 and yet another diVlne perlbnto dvercotne your obftinat^y and 
 wnbelicf, to vanq,ui(h temptations, doubts antl fears, and to 
 draw vou to Chrift, that Chrift may bring ybu to the Father: 
 
 And 
 ('?) 2 Cor. vl. I. 
 
Of their Order (f WorUng, 3 1 ^ 
 
 And there are precious pr^inanqes in ^nd by which the Spirit 
 worketh. O what encouragement have you to be ferious, anid 
 to wait on in the uTe of me^ns. 
 
 Ufe 6. Jjet me exhort you who are the children of God, to 
 give the vvhole glory of your falvation to God alone ; for you 
 fee that the divine perfons carry it on amongft themfelyes : 
 And to give equal glory of your falvation and redemption to 
 all the three perfons ; for each perfon concurs in his own way 
 and prvder to pro.^^jpte if- 
 
 I. Give the Father the glory of his ele£l;lng )pve : As our 
 blefled Lord did, I t/;ank theft fays he, O pother ^ Lord of hm^ 
 V€ft and earthy hecaufe thgu hnji hid thefe things from thf %>ife and 
 prudmtj and haji revealed them imto hahes ; Mv^n foy Father t for 
 fo it feemed good in thy fight — The Father haufelf hveth jqu [p\. 
 And his love is the original of your redemption: AH iprings 
 from that. It was his love that gave Chfil]: .to and for you : 
 Godfo loved the ivorld, that he ^ave his only he got ten Sgn (/>). His 
 love, his will, his good pkalure which he piirpofcd in him- 
 felf,ar€ frequently, in fcripture, prpp^fed 5S the eternal fprings 
 of your falvation, and of a.U a£\s of ^race leading fow^ards it : 
 Therefore his love and grace are continually to be ?i^m\'i%^ a^d 
 glorified. The apoftle could not conllder the tmll of Qod .and 
 pur Father 'mi}\i^ work, without interrupting hi^ difjpourfebya 
 doxology : Who gave himfelf fpr our fins ^ f^y$ he» that he might d^- 
 liver us from this prefint einl luorld.yaepsrdwg tPthe 'anllgf Qod and 
 our Father y to ivh&m he glory for ever and ever, 4men (g). Glorify 
 the Father, fpr any gracious work in any of your hearts. 6rm- 
 Jng thflnks unto the Father^ fays the apoftje, ivho hnth mms u; 
 meet to he partakers of the inheritance of the favits in light (r) : 
 And, Bleffed he the God and Father ofQurJ.m'd Jefus Chrijly fays 
 he, ivho hqth hlejfed us, is^c (,x). Glorify him as the Father pfoi^r 
 Lord Jefus Chrifi : For, though you have all immedij^tely from 
 Chfift, yst Chrift hath all from the Father. AH things thaf 
 the Father hath, fays he, ai'em.ine{t). 
 
 2 Glorify the Son. The apoftles in their epi/ljes do pfxiBfi 
 give glory to Chrift : As in thefe te;ct.s •, fhrcugh Jefus Chrifi^ 
 to ivhgm he glory for eyer and ever^ amen : Our L(jr4 f^id Saviour 
 Jefus Chrifi ; to him be glory hath now find for fver^ mnen : And, 
 Unto him that loved us, and W^fjed tiS from our fns in his own 
 Hopd i-^to him he gkry and dominion ^ far ever and ever. Amen [}*). 
 
 Chrift 
 
 {0) Matth. xi. 25, 26. John xvi 27. (/») John ill. 16. (-7) Gal. 
 i. 4, 5, (r) Col. \. I?. {s) Eph. i 3. {/) Juhrj xvi. 15. 
 («) Heb. xiii. 11.2 Pet.ii;. 18. Rtiv. i 5, (). 
 
31^ Of the Holy Trinity. 
 
 Chrift did voluntarily and chearfully undertake and accompliifli 
 the work of your redemption, as himfelf ^declares : Thenfaid 
 If Loy I come — I delight to do thy ivilly my God (x). And in- 
 deed if he had not taken this work in hand, there had been a 
 flop there, and you had periftied for ever. All the faving blcf- 
 fings you receive and enjoy are the fruits of his fatisfa£lion and 
 merit. Your falvation coft him dear: It is the purchafe of 
 his blood. Therefore glorify him for his admirable grace and 
 condefcenfion. Worthy is the Lamb that nvas Jlain^ to receive 
 power y and riches y and ivi/domj and Jlrengthy and honour y and 
 gloryy and blejfing {y). And glorify him as the ftorehoufe of all 
 your bleflings : Ail are put in his hand, and from him you 
 receive them. Ofhisfulnefs have all nve receivedy and grace for 
 grace (z). Chrift is equal with the Father, in participating 
 the honour of your falvation : Therefore he muft have equal 
 honour and glory from you ; That all men Jhould hotiotir the Son, 
 even as they honour the leather : he that hofioureth tiot the Son, ho' 
 mureth not the Father luho hath fent him [a\. Hence it is that 
 the Father and Son are joined together in the faints praifes : 
 Blejftngy honour y glory ^ and poiuer^ be unto him thatfitteth upon the 
 throncy and unto the Lamby for ever and ever \b). 
 
 3. Glorify the Holy Ghoft, for he applies all to you. You 
 llept fecurely in fin, till the Spirit awakened you. You were 
 unable and unwilling to lay hold on Chrift, till you were made 
 able and willing by the Spirit. How often were you called 
 and invited ; but you refufed and flighted all warnings and 
 inftru£lions ; and many a precious opportunity was loft : But 
 the holy Spirit overcame your evil by his goodnefs, and broke 
 in upon your heart in fuch a powerful way as you could not 
 withftand. And fince your converfion, all the rich commu- 
 nications of gifts and graces you have been partakers of, are 
 from the Spirit: Tf he had not fupported and guided you con- 
 tinually, you had ruined and undone yourfelvea. There- 
 fore glorify the blefled Spirit, You have all from him. He 
 Jhall receive of minCy fays Chrift, and Jhall fjew it unto you (f). 
 All the grace and peace you have, ail the faving light that is 
 in your underftandings, all the gracious inclinations in your 
 wills, all the fupernatural impreftions that are in your afFe£li- 
 ons ; all are immediately from the Spirit. Therefore let your 
 fouls be raifed to give him glory, by the motions of his grace 
 which you feel in your own hearts j by the comfortable fenfe 
 
 he 
 
 (x) Pfal. xl. 7, 8. . (;;) Rev. v. 12. {z) John I. 16. 
 {a) John v. 23. {b) Rev. v. 13. (c) John xvi. 14. 
 
Of the Unity of the Terfons, 3 1 7 
 
 he begets in you of your adoption ; and by the fupport and 
 comfort you have from him in ail your conflicts and diftreffes. 
 life 7. For comfort to believers in Chrill. Your falvation 
 cannot pofiibly mifcarry, feeing fuch agents are concerned in 
 it. All the divine perfons concur together, and are at work 
 about it. There is the eternal love of the Father, and the all- 
 fufficient merit of the Son, and the omnipotent operation of 
 the Holy Ghoft: And what cannot eternal love, and infinite 
 merit) and almighty power) do for you ? Therefore you may be 
 encouraged to vk^ait with comfort and confidence, for the pro- 
 gress an^i confummation of your begun falvation. What may 
 you not expe£^, who have fuch infinitely wife and powerful 
 agents engaged to do for you ? 
 
 SERMON cm. 
 
 Fifthly^ t'^\^ the unity of the perfons in the Godhead. 
 
 \^^ I proceed now to fpeak of the unity or union 
 of the divine perfons. Their unity confifts chiefly in this, 
 that they are one in ciTencc. Each perfon hath the whole 
 divine effence in himfelf, yet the elfence is undivided; fo that 
 the effence, abfolutely confidered, is common to all the three. 
 This unity is plainly ailerted in my text. And thefe thne are 
 cne : For it cannot be underflood of a onenefs of will only, as 
 I cleared when I explained thefe words. The fame is aflerted 
 alfo by our bkfled Lord, in thtfe words, I and my Father are 
 one. It is an cflential unity of which he fpeaks: For his 
 fcope, as appears from the context, is to prove that his power 
 was fufficient to prefervc his fheep, becaufe he was equal in 
 power with the Father, being one in effence with him. And 
 fo did the Jews underlland him, and took up flones to caft at 
 him, becaufe^ fay they, thou makejl thyfelfGod. And our blefTed 
 Lord doth not contradi6l them in this, nor charge them with 
 any falfehood, or a miftake of his meaning *, but on the con- 
 trary, confirms the truth of what they rightly apprehended to 
 be his meaning, in his following anfwcr (a). This unity of di- 
 vine perfons in the fame individual eflcnce is alfo intimated to 
 us in that famous text about the creation of man, Gen. i. 26. 
 Let usmake man after our image. Where, as we have a plain inti- 
 mation of a plurality of divine perfons; fo, f the community 
 
 of 
 
 (<?) Johnx. 30, 31, 3:?, 34, &c. 
 
 ii>iioK{lai, Bafil. M. L- 5. adv. Euaora. 
 
3 1 S Of the Holy Trinity . 
 
 of operation infers a community of nature : And f when it 10 
 faid Gur imagey in the fingular nurnber, this (hews the oncnefs 
 of the effencc comnnon to all the perfons. The f^me is evi- 
 4ent alfo from our Lord's prayer, Holy Father^ keep through 
 thine own name^ thofe luhom thou hafl given me^ that they may be 
 cne as lue are. And the glory ivhich t]:>pu gavejl vie^ I have given 
 theniy that they maybe one even as lue are one ^b). The particle as in 
 thefe verfes, doth not denote an exa£t equality, as if the Fa- 
 ther and Chrift were one, no otherwifi than Chrift and believ- 
 ers are one: it denotes only feme kind of fimilitude and refern- 
 blance. The myftical union between Chrift and believers, 
 bears fome refemblance of the efiential union Ijetween the Fa- 
 ther and Chrift. Chrift and believers are one myfticaliy, as the 
 Father and the Son are one efientially. This efiential unity 
 of the divine perfons is alfo evident from the inftitution cf bap- 
 tifm, where baptifoi is commanded to be adminiftered, not 
 in the a AMES, but in the i^ame pf the pather^ Scn^ and Holy 
 Ghoji {c) : Becaufc^ although, considered perfonally, they have 
 cliftindt names ; yet, confidered eflentially, they have but one 
 name, beiwg onein effence, andfoone and the fame God. And 
 indeed, if they into whofe name we are baptized, were not 
 one in eflence, then we would be by baptifm engaged to the 
 fervic^, worfnlp, and obedience, of more Gods than one, 
 which were moft blafphemous once to imagine. 
 
 Now, the perfons their being one in tlTence, is not to be 
 fo undcrftood, as if they were one fpecihcaUy, as three men 
 are; as if there were a fpecific divine nature, and the three 
 perfons as fo many individuals. This fome have imagined. 
 Biit It cannot be fo. i . Becaufe then the three divine perfons 
 wgiiM be three Gods, as three human perfons are three men. 
 2. Such a fpecific diviite nature is either a mere logical notion 
 or a6t of the mind» without any real exiftence belonging to it 
 a& fuch; which is contrary to the very notion of God, which 
 implies a neceftary exjftence: Or, it muft imply a divine na- 
 ture, which is neither Fither, Son, nor Holy Ghoft, which 
 were a moft abfurd notion. 3. The diftinction of individuals 
 under the fame fpecies, is a kind of divifion of the fpecies : 
 liut the divine eii'^jrjpe is moft perfe£^ly one, and uncapable 
 of any kind of divifipn, Therefore the divine perfons muft 
 
 have 
 
 J El bi fAioL ry,z i otxoo^ >t i/nuv, f/.ioi t^v Tfiav vi^o^ciauy n 
 i^vffir,, TO yaj) TOLVToy rfjc w/ac ij rug iinovof tvoTyic KH^vrlts. 
 
 Bafil Sdeuc. Orat i. 
 [h] John xvii. 11,22. (t) Mauti. xxvia 19. 
 
Of the Unify of the ?erfns, 3-tg. 
 
 have dtte individual effenc^. Though the; perforts be diftin^l^, 
 yet this doth not take away the unify of theeflerice, which is 
 whole and entire, indivifible and infeparable, in all the thrdd 
 perfons, though we cannot comprehend how. * As v/e mu(t 
 not confound the perfons, fo neither muft we divide or fepa- 
 rate the eflence. Though the Father, Son, and Holy Ghoft, 
 be diftin£t perfons ; yet they are one God, and have the fame in- 
 dividual nature oreflence. " f The Father is God, and the Son 
 ** is God, and the Holy Ghoft is God ; yet there are not three 
 ** Gods, but one God." There are indeed three who are 
 God; but they are one and the fame God: For though the- 
 Sort and Holy Ghoft be diftindl frorti the Father; yet thdy are 
 riot diftindl: Gods from him, but only diftinft perfons. A3 
 Auguiftine faith, " % They are capable of number, as to their 
 " relation to each other •, but not as to their eflence, which is; 
 '* but one.'* This is further confirmed from the unity of the 
 Godhead: For, if each of the perfons be God, and yet there 
 can be but one God, then each of the perfons Itiuft be the 
 fame one God, and there can be no divifion of the eflence by 
 the diftin£lion of the perfons. As an ancient father faith, 
 ** § The moft perfeft unity is to be conceived in the ftioft fim- 
 *« pk afid incomprehcnfible efTence :'* So that the divine na- 
 ture is not Ciipjible of fueh divlfion and feparation as the hu- 
 man nature is. There is certainly an inconceivable difference, 
 between an infinitely perfe6t Being, aiid fuch finite lirflited 
 creatures as individuals among men are. When therefore Vi/'e 
 fay th^t there are diftihiSl: perfons in the Godhead, it muft be 
 ijnderftood in fuch a manner as is agreeable to the divine ef- 
 feiice |] ; arid feting that it is not capable of divifion or fe|>afa- 
 ti^iij the perfiJiis muftbe in the fame undivided eflence. ff As 
 
 the 
 
 Alhtn. in Syriib. Aft. 2, 
 In Pairs 6 Filio lir Spiritu SanCio^ unitatern SuhfantiiX accipi' 
 mufi Perfinm c^trfunders mn dnidemtts^. 
 
 Fulgent. Lib. contra Objedl. Arianorum. 
 j- 0fcoc TTCurnft 0tof c i/oc, 0eof ^ ro ■nMMfA.ot. ro ccyicv olkk 
 ofAbii tf Tf^q &ioi, ^KK s/f &tk- Athsrh. in Symb. Art. 5. 
 
 J U&c fok numsruffi in/intianfy qu^d ad hiv-ieem Junt^ mn quod ad 
 fefunt. Auffuft. de Trinit L, c. C. 8. 
 
 BaAl. T. 2- pag. 926. 
 jl T'nltafant predrccdnqltaUa fiihjttta peymiftr'mt. BoeVh. 
 II T/f ap^moi ^ <xx-&.t^,foitCc iv T6vrtil; KccruKoc/iAfixnToit ^ k 
 
320 Of the Holy Trinity. 
 
 the unity of the cfience doth not confound the perfons ; fo 
 neither doth the diftin6tlon of the pcrfops imply any divifion 
 of the cfTence: Becaufe the diftin^lion of the perfons is not 
 founded on thcfe properties that are eflential, which are in- 
 capable of being divided; but on thefc properties that are per- 
 fonal, and relative, and incommunicable, and cannot be con- 
 founded: So that there muft be one undivided eflence, and 
 yet three dlfl:in(Sl perfons. The fame individual eflence or 
 fubftance fubfifts diftin(Slly and differently in each of the three 
 perfons, or under three different modes of fufiftence: So that 
 the Son and Holy Ghoft are co-eflTential and confubftantial 
 with the Father. There is one and the fame indivifible fub- 
 ftance in all three. This is what is afferted in our Shorter 
 Catechifm, and thefe three are one Cody the famein Juhflance. Each 
 perfon hath not a diftin6l fubftance of his own, feparate from 
 the fubftance of the other perfons ; but the one fubftance of 
 the Deity is the fubftance of each perfon: For there cannot 
 pofTibly be one individual eflence in three perfons that have 
 peculiar fubftances of their own. 
 
 The ancient church, in that famous Council of Nice, Ann. 
 325, to exprefs this unity of the perfons, ufcd the word ^^.o^c-uq, 
 that is, of the fame fubfl:ance or efl^ence : Whereupon great 
 troubles did arife in the church of Chrift, and continued for 
 a long time. Yet the ancient church had good reafons for 
 uflng that word, becaufe it did moft clearly exprefs the fenfe 
 of what is revealed in the holy fcriptures, about the unity of 
 the Father, Son, and Holy Ghoft, in nature or eflence; 
 and was of great ufe to deteft the fraud of the Arians. And 
 hence it was that this word was had in fuch abomination with 
 them that denied the holy Trinity, in fo much that they named 
 the orthodox Homoufians. It is true oyxtatrtoq is a word that 
 may be extended to individuals of the fame kind; but f the 
 ancient fathers did not ufe it in that fenfe, but to ftiew that 
 divine perfons are % of one and the fame individual fubftance 
 
 or 
 Koivcovia K/ Y] diciK^Kjii; oun tuc tuv v-ttotoltioov hx^o^cc^ ro tyj^ fu- 
 ciuc (Tvvi')(iQ hocaTTCoayic ovTt t^c xara tyiv wV/sck KoiyoTHTO^ to ll'id^or 
 7uy yvcof>t<T^ciTuy aKa^ty<r»ic. 
 
 Greg. Nyfl'en. Lib. de Differ. Effen. & Hypofl'. 
 
 •J- T« o/uov(ji>i ax.voYTic ju.ri i/c raf ay^oTriva^ ai<^yirii( TTiTrrtr- 
 
 fxoLTuv liavov/uivoi ryir hornlx t*i( ^wVtwf TYivlxrjro-nflx tv (pc/lo; ^)f 
 dioiicuuiv, Athan. Opei". Tom. i. Epiil. de Dscret. Synod. Nic. 
 
OftheUnityofthePerfons, 3^1 
 
 ©r eflence. And this was the do£trine of the ancient fathers. 
 Athanafms frequently aflerts the indivifible unity of the di- 
 vine nature. He fays, ** f That the Trinity is fo undivided 
 •* and united in itfelf, that wherever the Father is, there is 
 «* the Son and the Holy Ghoft^" And Bafil plainly afltrts, 
 that ** the Son hath the very fame elfence with the Father-, 
 ** — the Son fubfifting as from the Father, but % in the fame 
 ** undivided eflence." So alfo Auguftlne faith J, that" the 
 ** Father, Son, and Holy Ghoft, are one in the fame indi- 
 ** vidual nature." And elfewhere he faith, that *' the three 
 *^ petfons are one God, |1 on the account of the ineiFable con- 
 <* junftion of the Deity" And in another place, he fays, 
 ** f There is one God, on the account of theiiulividualDeity ; 
 ** and there are three perfons, on the account of their pecu- 
 ** liar properties." 1 have quoted thefc paflages from the an- 
 cient fathers, and might quote a great many more, to let you 
 fee, that in different ages of the church, God hath had his 
 witnefles who have borne teftimony to this great fundamental 
 truth of a Trinity in unity. And the confideration of this 
 may be very comfortable to the people of God, and a confirm- 
 ation of their faith, in cleaving and adhering to the truth, 
 in thefe dangerous times. 
 
 But here, fome are bold to enquire, Hoiv can thefe things he? 
 How can there be but one individual eflence, and yet three 
 <lifl:in6l perfons? How can one be three, and three one ? I 
 anfwer, The divine efl^ence, being infinite, is incomprehenfi- 
 ble by any finite underfl:anding ; fo that reafon is no compe- 
 tent judge, whether it can fubfift in three difl:in£l; perfons, or 
 not. But we believe it, and are bound fo to do, becaufe God 
 hath fo revealed himfelf in his blefl^ed word. And we do not 
 believe contradiiSlions, when we fo believe : For although in 
 one individual eflTeoce there can be but one perfon, where the 
 eflence or fubftance is finite and limited ; yet this hath no place 
 
 Vol. II. N^ 8. Sf in 
 
 j- H dyioL Xf fjLCtKCCftit T^/ac dltdtp-izoc ^ mcofiLivn 'STf>o(: iavrnv 
 
 'orviVfAot.. A than Oper. Tom i. Epift. i, ad Serap. 
 J To li riii «Vaf TctvTov, Bafil. Tom. i. pag, 604, 
 § Contr. Maxim, L. i. 
 
 ' jl Propter ineffahilet/i Conjun6iionem Deitatis. 
 
 De Agone Chrld. C. iCt 
 '\ Propter indlviduam Dcitatsm unus Deus eft ; et prolHcr iinius 
 cujufq; Propri':tais7?z trss perf-.iu^ funt. 
 
 Augufl. contr. Maxim, L. 3. C. 10. 
 
'^11 Of the Holy Trinitf. 
 
 in an infinite Being. It is the peculiar prerogative of tlie di* 
 vine cflence, that it is capable of fubfifting in more perfons 
 than one : And this prerogative is founded on the infinite^ 
 and therefore incomprehenfible perfection of the divine na- 
 ture. True, it is ncceflary that every perfon have a fubftance 
 to fupport its fubfiftence : But with this difference ; in created 
 beings, that fubftance which each perfon hath, is a proper fe- 
 parate fubftance of his own 5 but the divine Being, not being 
 capable of feparate and divided fubftances, therefore the per- 
 fon3 muft needs fubfift in the fame individual fubftance or ef- 
 fence. So that each of the divine perfons hath the divine ef- 
 fence belonging to it; and a divine perfon is the divine nature 
 or cficnce fubfifting under fuch a mode, or in fuch a diftindt 
 manner. But the manner how the three perfons fubfift in 
 the fame individual divine eflence, is above our compreben- 
 fion. Therefore, as an ancient faith, " f It is a manifeft ar- 
 ** gument of infidelity, to fay, touching God, how can this 
 ** or that be ?" It is certainly a curious and bold inquiry in- 
 to divine myfteries. It is the genius of faith to put the feal 
 to all that God faith, without fo much as afldng any hows or 
 whys. 
 
 But though the union of the divine perfons in the fame in- 
 dividual eflence, is an incomprehenfible myftery, infinitely above 
 and beyond our conception: Yet from what hath been faid, 
 we may gather thefe properties of this union, which may give 
 w? fome notion of the nature of it. i. It is a fpiritual union. 
 It is not natural, nor carnal and bodily, but fpiritual. Hence 
 fome have called the holy Spirit, the indifibluble Bond of the 
 Trinity. Particularly Bernard hath this paflage, " % The 
 •* Spirit itfelf is that indiffoluble Bond of the Trinity, by 
 ** which, as the Father and the Son are one, fo alfo are we 
 *' one in them.'* 2. It is a moft clofe, moft perfect, and mofl: 
 abfolute union : An eflential union. There cannot be a great- 
 er unity. Nothing can be more one, than the Father, Son, 
 and Spirit are one. 3. It is an unity that confifts with order 
 and diftindion. The unity of the Trinity doth not take aWay 
 the diftinflion of the perfons, nor confound their order. They 
 are one and yet three. They keep their diftinft perfonalities, 
 and diftincl perfonal operations, and their diflerent manner 
 
 and 
 
 j- 1a<^rtC tKiy^o; clttis-icx.^, t» ttu^ TTifi 0i« Myuv. 
 
 Author Expofit. Fidei. 
 
 % Eft enim Spiritus ipfe indtpAuhlle vincuhun Trinitatisj per qmtn 
 Jicut pater 6 filiiii unuinfuiit^ Jic v6' nos unuvifumus in ipfis. 
 
 Bernard, iu 0£l. Pafc. Serra. r. 
 
r 0/ the Unity of the Fevfonf, 323 
 
 and order of working. 4. It Is an everlafting and infepara- 
 ble union: For in the divine nature or eflence there can be no 
 change. It cannot be divided. As the blefled perfons were 
 always one, fo there can never be a feparation. 
 
 Thus I have Ihewed, that the Father, Son, and Holy Ghod, 
 are one in eiTence. Now, from their unity in eflence arife 
 and follow, their equality and parity in all efl^ential attributes; 
 their eflential in-being in one another ; and their unity in 
 love, will and operation. 
 
 I. Their equality and parity in all eflential attributes. 
 "Where there is the fame individual efl^ence, there muft needs 
 be an equality and parity in the greatnefs of perfection, 
 f The three perfons have the fame eflence, eternally, eqaaily, 
 and perfectly, not one excels another; none is more or \tAi 
 God than another. Each perfon hath the fame Godhead, 
 wholly, and in perfedion, and therefore equally. So it is faid 
 of Chrift, he thought it not robbbery to be equal with God [d), 
 and from the context there, it is evident, that Chrili's ine- 
 quality in refpe£l: of oflice, doth not take away his equality 
 with the Father, in refpe6l of nature or eflence : He thought 
 it not robbery to be equal ivith God; but made himfelf of no reputa- 
 tiony ^c. Though he be the Father's fervant, and fo inferi- 
 or to the Father, as Mediator-, being Mediator as God -man, 
 according to both natures : Yet as he is God, he is every way 
 equal with the Father. This is further evident from John v. 
 where our blefled Lord having afl'2rted that God was his Father, 
 viz. in a peculiar way proper to himfelf, by eternal generation, 
 and communication of the fame eflence ; the Jews did thence 
 conclude, that he made himfelf equal with God {e). And that 
 they did rightly conclude fo, is evident, becaufe our Lord doth 
 not charge them with calumny on that account, or with any 
 mifl:ake of his meaning : But on the contrary, proves and con- 
 firms his equality with God, from his conjunction in opera- 
 tion with the Father; and gives particular infl:ances of this 
 conjunction and equality (/). Again, the equality of the di- 
 vine perfons appears from this, that they are often fpoken of 
 as equal. They are often joined together: As in the inftitu- 
 tion of baptifm {g) ; in their witnefling from heaven, in my 
 text; in the apo(toiical Benediction ; and in John's falutation 
 to the feven churches of Afia (/:>), where they are fpoken of 
 as concurring in an united way to give grace and peace. 
 
 Theijf 
 f Vide di£tum Athanafii. pag. 77^). 
 {d) Phil ii. 6. (e) John v. 17. 1-8 (/) John v. 19, 20, 
 21a— .30. (^; Matth. xxviii. 19. {h)z Cor. xiii. j^, R,^/ i. 4,5, 
 
3^4 Of the Holy TrMy, 
 
 Their equality is alfo implied and fignified, by the Son's being 
 named fometimes before the Father (/) ; and the Holy Gholt's 
 being named, fometimes before the Father {kj, and fometimes 
 before the Son (/j: which is done to {hew, that though one 
 perfon be before another in order of fubfiftence, yet they are 
 all equal in all eflential perfe6lions. 
 
 Particularly, the divine perfons are equal, 
 
 (i.) In elTential independency: For, as the Father hath life 
 in hinifelfy fo hath he given to the Son to have life in him/elf {m). 
 The Son hath divine life in himfelf, as well as the Father, and 
 he hath it fo as the Father hath it •, and confequently he hath 
 it originally and independently: So that the Son is Godofhim- 
 felf*y as well as the Father : And fo alfo is the Holy Ghoft. 
 The plain reafon is, becaufe they have one and the fame indi- 
 vidual divine effence, which is of itfelf. The Son and Holy 
 Ghoft are from the Father, in regard of their perfonal fub- 
 filVence, not in regard of the elTence. They have no original 
 of their Deity, but only of their perfonal fubfiftence. 
 
 (2) They are equal in pov/er. Hence our Lord fays, 
 Neitherfl.mll my manpluch them (that is, my f jeep ) out of my hand. 
 My father -who gave them tne^ is greater than all : and none is able 
 to pluck them cut of my Father s hand. land my Father are one («), 
 M^ here our Lord, fpeaking of the prefervation. of his flieep, 
 joins his own power with the Fathers in that work; and gives 
 the reafon why he did fo, becaufe the Father and he are one 
 in eiTence, and therefore work by the fame power. 
 
 (3) They are equal in glory, m^jefty, and dignity. One per- 
 fon is not greater or more glorious than another. True it is, our 
 Lord fays, John siv. 28. My Father is greater than I: But 
 that is to be underftood of him, f as he vjas Man and Media- 
 tor, and in his then prefent ftate of humiliation ; for, confi- 
 dcred as the Son, he is of equal glory and dignity with the 
 Father. Hence it appears that Chriil's exaltation as Media- 
 tor to great glory, power and dignity, is not at all inconfift- 
 ent v?ith that eftential power, dignity and glory, which he hath 
 in himfelf as God, and wherein he is equal with the Father. 
 Therefore the Father and Son are not to be fevered in wor- 
 fliip, but all men fljould honour the Son, even as they honour the 
 
 Father y 
 
 (/) 2 Cor. xiii. 14. Gal. i. 1. (k) Epb. ii. iS. (/} Rev. I. 
 4' 5« {''^) J^hn V. 26. (;/) John x. 28, 29, 30. 
 
 f Uc: TCji TKjjii K'cra rh ^iojydx, Iitt^y Tat ttutpo; kolta rh 
 el^9^co7TOTii']cc. Athan.inSymb.Art.il. 
 
Of the Unity <f the Petfons 325 
 
 Father f Jobn v. 23. And what I have faid of the Son is true 
 alfo of the Holy Ghoft : He is ^qual in glory and dignity with 
 the Father and Son. This was the judgment of the ancient 
 church J. * Hence Athanafius fays in his Creed *, ** There is 
 «* one perfon of the Father, another of the Son, and another 
 ■* of the Holy Ghoft: But the Deity of the Father, Son, and 
 ** Holy Ghoft, is all one, their glory equal, their majefty co-e- 
 ** ternal " And indeed, if the Son and Holy Ghoit were not 
 equal with the Father in power and glory, they could not be 
 God: For, a fubordinate Deity is truly none at all. Supreme 
 power, glory and dignity, are eftential perfe6tions of the God- 
 head: He that hath them not, is not God. 
 
 (4.) Being equal in glory, they muft needs be equal in wif- 
 dom, holinefs, goodnefs, mercy, and other eflential perfections. 
 JSeeing each perfon hath the whole divine eflence in himfelf: 
 Therefore all the efttntial attributes muft be true of every per- 
 fon. Particularly, the divine effence being infinite and eternal ^ 
 therefore, as the Father is infinite and eternal, fo is the Son 
 and the Holy Ghoft: Yet there are not three infinites, nor 
 three eternals, but one; as Athanafius faith in his Creed f- 
 The reafon is, becaufe the efTential properties do not belong to 
 the perfons, on the account of their perfonality, but on the ac« 
 count of the divine efi^ence, which is one and the fame in all 
 three. As the nature of each perfon is infinite and eternal; 
 fo alfo is each perfon, beeaufe of that nature. 
 
 SERMON 
 
 X Patres Concllil Conflan. OEcom. 2dJ, aiunt Patrh <b Filii 6 
 Spiritus San^iiy eJJ'e hfjLoriy.ov rh ct^iay. 
 
 Apud Theodoret. Hlft. Ecdef. L. 5. G. 9. 
 Bafilius M. ajt v] TpiaV aCacfjuoQ eriv h fj^ict ^ a;d/cy oo^iu 
 
 L,. 5. Contr. Eunom. C 15. 
 Bafil. Sekuc. ait Patrh, Filii 6 Spiritus SarMi di^'i^i^oQ vi 1iu>i, 
 
 Orat.32. 
 
 Greg. Nazianz. nit Pafrevi, Filium^ <b Spirituni SaficliPfiy e£h 
 
 Tria hfAolaioL. Unum aute?n ejfn EJJentia 6 huparuhilitate Adota- 
 
 tioniji Tw a//.f/3/Vw 7wf 7rfO(rKVvyi<n(<ii;, Orat. 24. <f//;;Crat. 44. 
 
 ait ju/oi o-uMa^/c, K<x\f>uoL ixia, 'SixpeaKvymii:, SuVa^./f, TiKito']ni^ dyi- 
 
 yi\t 'ornufjiOLToi:, " AhKa Trirfot; k^ ij'y ^ dyiM -Trvtvy.&.TOQ /j.ix ki 0e- 
 
 Irm, l(xa, liia, cvmilm n juiyoLKiilryii. A than, in Symb. Art. 3. 
 
 •^ Aioivior, TraTM/), aio^yio; ifoCy aiuvtor ^ lo Tryiv/^ia to ayiov^ 
 
 ^ ejuv; V T^&ti diuttoi, OLhh iir, a/wc/cf. Athan. in Symb. Art. 4. 
 
3^^ Of the Holy Tr'mty. 
 
 SERMON CIV. 
 
 2. TT'ROM the unity of the perfons in the fame Individual ef- 
 r fence, arifeth their eflential in-being in each other. All 
 . the perfons being one in effence, and each perfon having the 
 whole elTence in himfeU', it follows that, in refpe£t of the ef- 
 fence, one perfon is in another. This our Lord himfeif a£- 
 ferts ', 7 he Father is in me, fays he, and I m him. And again, 
 Believeji thou not^ that I am in the Father, and the Father in me F 
 And yet again in that fame chapter, Believe me that I am in the 
 Father, and the Father in me (a). Whence it appears, that there 
 is a mutual inexiftence of one perfon in the other: And that 
 this is a great myftery not to be taken up by fenfe and reafon, 
 but only by faith ; for it is faith that is put to it, Believeji thou 
 noty l£fc. And this is a chief article of the Chriftian religion, 
 iieceflary to be ftudied and believed by us ; therefore our b'ef- 
 fed Lord urgeth it again, Believe me that I am, l^c. To clear 
 this a little, fo far as we are capable to apprehend fuch a myfte- 
 ry, let it be confidered, that the perfons are in each other, not 
 2S they are perfons, or in or by their own perfonajities.; but 
 by the onenefs of their nature and efiential properties. The 
 fame nature and efiential properties being in each, of the per- 
 fons, by virtue thenrof the perfons alfo are in one another. 
 The exprefiion implies their moft perfeft, intimate, and infe- 
 parable union, and their eternal co-exiftence with one another. 
 This is expreffed in that text, And the Wordivas ivith God (b). 
 Where the name God is to be taken perfonally for the Father: 
 And the expreffion imports, that the Son was from everlaft- 
 ing infeparably with the Father, being not only with, but in 
 the Father, and the Father in him : So that f the Father is ne- 
 ver without the Son, nor the Son without the Father; but 
 where the one is there is the other. And the fame is true al- 
 fo of the Holy Ghoft. 
 
 'i'his is that which divines call H the inhabitation and indwelling 
 of the perfons in each other. By this the ancient fathers did 
 not underftand a local inexiftence, as of bodies, as when wa- 
 ter is in wine -, for that would impiy different fubftances : But 
 
 fuch 
 
 (n) John X. 38. and xlv. to, i r . [h] John i. i. 
 
 \ Vhkunque aliquj. Pcrf.v.a Divina, ihi eft iota Trinitas — Neq; 
 adoft una Perfona fine alii s ; f'dTrinitas infeparabiltter adeft, ubicuniis 
 una aiiqua. Pcrfjna, Ambrof. 
 
t)fthe Unity of the Perfons. ^f 
 
 fiicli an indivifible unity, that the one cannot be without the 
 other. Such is the unity of the divine effencc, that the Father 
 dwelleth in the Son, and the Son in the Father, and both in 
 the Holy Ghoft, and the Holy Ghoft in both ; but without the 
 lead confufion of their perfonaiities. The Son is begotten by 
 the Father, yet is in the Father, and the Father in him. The 
 Holy Ghoft proccedeth from both, yet is in both, and both in 
 him ; all in each, and each in all, in an ineffable manner. 
 
 Here we fee the true ground and reafon of the truth of what 
 our Lord faith to the Pharifece-, ff ye had known me^ fays he, j^ 
 Jhould have known my Father alfo {c) : And of what he faith to 
 Thomas and Philip, If ye had known me, yefiould have known 
 my Father atfo; and from henceforth ye know him, and have Jeen 
 him. He that hath Jeen me, hathfeen the Father {d)\ The ground 
 and reafon is, becaufe he is in the Father, and the Father in 
 himf. Our Lord himfelf, in the next verfe, affigns this as the 
 f^round of what he aflerts, Believejl thou ?i9t, that lam in the Fa- 
 ther, and the Father in me. Thefulnefs of the undivided tflencs 
 of the Godhead dwelt in Chri/} bodily, Col ii. (>. So that whofo- 
 ever took up his Deity, were thereby forthwith led to know the 
 Deity of the Father. And here we may fee and admire God's 
 gracious condefcenfion, that feeing his divine nature could not 
 be comprehended or taken up by us, he was pleafed to reveal 
 and manifcft himfdf in his own Son, the exprefs image of his 
 perfon, clothed with our flefh, that ia this mirror we might fee 
 God. 
 
 3. From the unity of the divine perfons in the fame indivi- 
 dual eflence, arifeth their unity in love. Being one in effence, 
 they muft needs love one another with the highefl: love. So^ 
 it is faid, The Father loveth the Son, a?id hath given all things into 
 his hand: And, the Father loveth the San, andffjeweth him all things 
 that himfelf doth [e). The Father loveth the Son, not only in 
 the quality of Mediator, but as his Son. He is the objed: of 
 the Father's eternal love, as being the fubftantial image of his 
 perfon. Hence, he is called his beloved Son, and his dear Son, 
 And he is faid to be in the bofom of the Father (/) ,• a phrafe 
 that exprefleth intimacy, and onenefs in regard of familiarity 
 and delight. And as the Father loveth the Son, fo the Son 
 loveth the Father, and both love the Holy Ghoft, and the Ho- 
 
 ly 
 
 (c) John vi!!. 19. {d) John xlv. 7*9. {/) John 111.35. ^"d v. 
 20. (/) Matth.iil. 17. Col.i 13. John i. 18. 
 
 f Non ut tpfeft Pater qui Filius, fed quod a Patrif fimilitudir.s 
 in nullo prorfus dtfcrepet Filius. Auguft. in Loc. 
 
^3 S Of the Holy Trinity, 
 
 ly Ghoft loves them both. But the Father's love to the Son 
 is particularly infifted upon, for thefe reafons. i . To commend 
 ihe Father's love to Gnners, in giving the Son of his love out 
 of his bofom, to redeem them by his death. 2. To commend 
 Chrill's love, who being dear to the Father, would yet come 
 out of his boiom to redeem a loft ele6t company. 3. To aflure 
 us that by coming to the Son we fhall be beloved of the Father 
 for his fake. And, 4. To ihew how acceptable the Son's in- 
 terpofition as Mediator is to the Father. 
 
 Now, the bleffed perfons being one in eflenee, their love to 
 one another is not merely voluntary, as their love to us is, but 
 necefiary : And it is matchlefs ; never was there fuch love be- 
 tween parties, as there is between the Father, Son, and Holy 
 Ghoft. Hence it is that they mutually feek the glory of each 
 other. The Father glorifies the Son : So he prays, Father^ 
 glorify thy Son [g). The Son glorifies the Father: Hence he 
 fays to his difciples, Whatfoever ye flmll afk the Father in my name, 
 that I tuilldo, that the Father may he glorified in the Son [h). And 
 the Spirit glorifies toe Son : He Jb all glorify me (ij, fays Chrift. 
 They have alfo a mutual delight and complacency in each o- 
 ther from everlafting. Hence Chrift is brought in fpeaking, 
 / 'ivas daily his delight, rejoicing always before him {k). The Fa- 
 ther had an infinite delight and complacency in the Son, and 
 the Son in the Father, and both in the Spirit, and the Spirit in 
 both ; all in each, and each in all, ere ever the world was made. 
 And in this mutual delight and complacency confifts much of 
 the ineffable bleflednefs of God; as I had occafion to fhew 
 when I fpoke of God's bleflednefs. 
 
 4. From their unity in the fame individual efiience, arifeth 
 their unity in will. Being one in eflenee, they are alfo one in 
 will. They all will the fame things. This is an unity perfectly 
 holy: They are one in that which is holy and heavenly. This 
 is evident in their joint concurrence in the bufinefs of our fal- 
 vation: They are all employed in it, with one confent and 
 wilL 
 
 5. From * their unity in eflenee, arifeth their unity in ope- 
 ration. The Father, Son, and Spirit, being one in eflenee, 
 
 therefore 
 
 {g\ JohnxvU. I. [h) John xlv. 13. (;) John xvi. 14* 
 
 l^k) Prov. viii, 30. 
 
 * Nqh Naturam fecarnus fed Unitatem Natura b Voluntatis 6* 
 Opsrationii confitemur. Ambr. in Symb. Apod Cap. 3. 
 
 Una Voluntas Patris et Filiiy et infcparahilis Operatio- 
 
 Aug. de Trinit. L, 2. Z*'^* 
 
Of the Unity of the Perfons, 3,29, 
 
 therefore all external works, that is, fuch works as have the 
 creature for their obje<St, are undivided, and equally common 
 to all the three perfons. 1 hough their order of working be dif- 
 ferent, according to their different order and manner of fub- 
 fiftence: Yet the works thcmfelves are common; fo that the 
 Father, Son, and Holy Ghoft, are one immediate and peife6t 
 caufe ©f all external works. But of this I fpoke formerly. 
 
 Having fpoken of the unity of the divine perfons, 1 fhali now 
 apply this head, in a threefold word of exhortation. 
 
 life I. Meditate on this glorious myftery. Your meditations 
 of God (hould be anfwerable to the revelation he hath made of 
 himfelf : And having clearly revealed this of himfelf, that he 
 is three in one, ^nd one in three, certainly your minds fliould 
 be more employed about it. Therefore do not fatisfy yourfelves 
 in meditating of the unity of his eflence,3nd his infinite perfec- 
 tions j but let your minds be raifed higher, to contemplate this 
 glorious myftery of a Trinity in Unity, Men and angels were 
 made forthisgloriousfpe61acle: And indeed your underftanding 
 cannot poffibly be employed about a more noble and excellent 
 obje£l: than this, the contemplation whereof will be no fmall 
 part of the happinefs of the glorified above. Particularly, how 
 fweet may it be to you who are the children of God, to behold 
 In this admirable unity of the. divine perfons an idea or exem- 
 plar of your unjon with Chrift, and with one another in him ? 
 According to that pafl'age in Chrift's prayer. That they all may 
 he ciiey.as thou Father art in me^ and 1 in thee^ that they aifo may be 
 ofie in us. — A}id the glory which thou gavejl me^ I have given them : 
 *That they may he one^ even as we are one (J). The particle as 
 doth not always denote an exact equality, but oft-times fome 
 kind of refemblance only; as in that text, Be ye there/ore merci" 
 fuly as your Father alfo is merciful [m). So here, That they may 
 be oney even as we are one : The expreflion imports, that in the 
 myftical union between Chrift and believers, there is a fiiadov^^, 
 or fome dark refemblance of the elTential union between the 
 three perfons in the Godhead. It is true, the myftical union 
 falls vaftly fhort of the efTential union; yet it cometh neareft to 
 it. Particularly, as the efTential union between the divine per- 
 fons is a moft clofe and intimate union ; fo is the union be- 
 tween Chrift and believers, a very clofe and intimate one. As 
 the efTential union is expreffed, by the mutual inexiftence of 
 one perfon in another; as thou Father art. in me^ and I in thee; 
 1^0 the myftical union is cxprefTed, by the mutual inexiftence 
 
 Vol. II. N\ 8. T t of 
 
 (/) John xvii. 21. 22. (^^) Luke f'u 3.6. 
 
3^ Of the Holy Trinitf 
 
 of Chrift and believers; he is in them^ and they are in him. 
 We have bpth in that one text, I am in my Father y and you in 
 me J and I in you («). Where the nriutual inexiftence of Uie di- 
 vine perfons is firft fignified; and then immediately follows 
 the mutual inexiftence of Chrift and believers: plainly flie^V- 
 ing, that in the latter we have fome dark refemblance of the 
 former. Therefore, let believers in Chrift folace and refrefh 
 themfeives, by contemplating, in that ineffable union of the di- 
 vine perfons, an exemplar and idea of their glorious union with 
 Chriil-, and with one another in him. 
 
 life 2. Contemplate this glorious myftery with holy and hum- 
 ble adoration and admiration. There are three admirable u- 
 nions. i . The effential union of the three perfons in the God- 
 head. Of this my text fpeaks, Thefe three are one. And it is 
 exprefsly called a myftery (c), we read of the myftery of God, 
 and of the Father, and of Chrift. 2. The hypoftatical union 
 of the divine and human natures inChrift's perfon. Andiuith- 
 cut controverfy, fays the apoftle, great is the myfiery of godlinefs; 
 God was manifeji in the fiefi {p). 3. The myftical union be- 
 tween Chrift and believers. We are members of his hody^ fays 
 the apoftle, ofhisfepy and of his bones (q) : And then it follows. 
 This is a great myfiery. Bernard, one of the ancients, hath ob- 
 ferved, that all thefe unions may be fecn in Chrift f, ** He hath 
 *< a Father, and Spirit, fays he, with whom he is one fubftance; 
 ** he hath a human nature, with which he is one perfon ; he 
 «* hath adhering believers, with whom he is one Spirit." All 
 thefe unions are great myfterics-, but the firft is the greateft of 
 alL It is the foundation of the other two. As the myftical 
 union between Chrift and believers, depends upon the hypof- 
 tatical union of the two nature^^ in his perfon ; fo the hypofta- 
 tical union depends upon the effential union of the three divine 
 perfons: For unlefs there were a plurality of perfons in the 
 Godhead, how could one perfon be given to affume our na- 
 ture? And unlefs the three perfons were one in efTence, how- 
 could our nature be united to the divine nature in the perfon 
 of the Son ? As without God-man, there would be no fit per- 
 fon for believers to be united unto 5 fo without a holy Trinity 
 
 in 
 
 («) John xiv. 20. (0) Col, il. 2. (/>) i Tiro. ill. 16, 
 
 (y) Eph. V, 30, 32 
 
 -j* Chri/ius hahet in fs Patrevi^ cum quo ejl una Suhjiantii; hahet 
 ajfiiniptum Hominem cum quo eft una Perfona; kabct adharentsm fibi 
 fideUm Amman: y cum qua eji Spirit us units. 
 
 JBern. dc Verb. Pfal. 23. Fol. 415. 
 
Of the Unity of the Per/on s, 33 1 
 
 in Unity, there would be no God-man. I fay then, this is a 
 great myftery, three in one, and one in three. I may call it 
 the fundamental myftery of the gofpel : Ii is the foundation of 
 all other gofpel myfteries; they ail depend upon it. Confe« 
 quently, it is an incomprehenfible myftery > therefore more fit 
 for admiration than for curious fearch and enquiry. Let us 
 then admire what we cannot comprehend. One contemplat- 
 ing this myftery, cries out, J tnojl bright and JJoining darknefs. 
 Here is light that is inacceffible ; light that dazzles the moft 
 piercing apprehenfion. Let us therefore contemplate this myf- 
 tery with a ftlent and believing admiration. Let us, as one 
 fays, adore it with a humble piety, left we puzzle faith, while 
 we would inform and fatisfy reafon. 
 
 life 3. Let believers ftudy to imitate the facred Trinity in 
 their union. Be ye folloivers of Gody as dear children (r) .• And 
 particularly, follow him in this according to your capacity j la- 
 bour to be one, as the Father and Chrift are one. Ihis our 
 Lord prays for ; That they all may be one, as thou Father art in me^ 
 and 1 in thee^ that theyalfo may be one in us (j) Thefe are admi- 
 rable expreflicns : And our blefled Lord ufeth them, to draw 
 believers to a clofer union with one another in him. Study 
 fuch an union as may be fome fmall refemblance of the myfte- 
 ry of the holy Trinity. Walk like thefe that are one, as the 
 Father, Son, and Spirit are one. Live fo as if you had but one 
 eftence and intereft. It is true, each of you- hath a peculiar in- 
 dividual eflence and fubftance of your own: Yet ftudy to live 
 and walk like them that are one body j yea, like thefe that are 
 ]ed and actuated by one Spirit, and have the fame Holy Spirit 
 dwelling in you, that is alfo in Chrift: For, he that is joined un- 
 to the Lordy is one Spirit {t). Particularly, ftudy, i. Unity in 
 judgment. Endeavour to ht perfeclly joined together ^ in the/ami 
 mind, and in the fame judgment (//). Study, fo much as ispofti- 
 ble, to be of one mind in the things of God. 2. Unity in love. 
 The primitive Chriftians were of one heart, and of one foul (.v). 
 There was fuch unity in love, as if they had but one Spirit, 
 Whatever leiTer differences and debates there may be in mat- 
 ters of religion, yet take heed of managing them with paflion 
 and bitternefs. Away with all animofiiies and heart-burnings. 
 Labour to be knit together in love (y). R.ejoice in one another's 
 graces; delight in the fellowihip and fociety cf one another; 
 and feek one another's welfare, both temporal and fpirituah 
 
 3. Unity 
 :}: Luminfifini(S TenehriS ! 
 
 (r) Eph. V. I. (i) Johnxvii. 21. (/) iCur. vi. 17. 
 
 (tt.) 1 Cor. i. 10, (x) Adaiv. 32, (;) Collin 2. 
 
332 Of the Holy Trinity. 
 
 3. Unity in will. Will and defire the fame things. Let your 
 defires be united for the glory of God, and the advaiicement 
 of Chrifl*s kingdom. Particularly, unite your defires in prayer. 
 Hence, 4. Studyjunity in your operations and actings. Study 
 to be united iii the duties tending to your mutual edification, 
 and in your endeavours to advance the kingdom andinterefts of 
 Jefus Chrift. DiviCon tends to ruin : Therefore, it is the ftra- 
 tagem of Satan and his inftruments, to divide the people of 
 God. But holy unity will be our ftrength againft the common 
 adverfary. Therefore take heed of all divided practices, efpe- 
 cially in your aftingfi and appearances for God. 
 
 That you may the more refemble a facred frinity in unity, 
 1. Let your i-.nion be an holy union. There is an union that 
 is made up by unholy means, and for unholy ends: This is a 
 wicked combination. Gonly diflcntion is better than wicked 
 agreement. It mult be an union in God's way, in the ways 
 of truth and holinefs. 2. Let your union be fuc1i as is con- 
 fident with order. There are diverfities of gifts and offices ; 
 and the unity of the church {hould not confound the order of 
 it. When men keep not their due place, things are fliameful- 
 ly brought into confuTion, Therefore, in uniting our endea- 
 vours to advance thelcingdom of Chrift, let us keep within the 
 bounds and limits of our place and flation. 3. Let it be a 
 conftant union : So firm that the gates of hell may not be able 
 to break it. Let us cleave fait to one another in the Lord. 
 What becon-ses of a member that is cut off from the body? 
 Tuke heed of feparatlng or withdrawing yourfeives from the 
 fccieties of the Lord's people. It is dangerous to flray from 
 the ihephtrd's tents. 
 
 I might adduce many arguments to prefo this holy unity, if 
 it were proper here to infift on this head We know not what 
 there may be upon the wheels of Providence; or what trials 
 may be at hand : And there may be endeavours ufed to divide 
 us; and our divlfions wiil be our ruin. But remember that 
 TQu are by the f-ime Spirit, and by one faith, united to the 
 fjime Chrift* and throuj^h him to the fame Father. By a holy 
 union, you will refemble the blefied Trinity, according to your 
 capacity: And this will be your glory. Hence our Lord fays 
 in his prayer, u^nd the glory which thou gavejl me^ 1 have given 
 ihfm ; that they may he cney even as nve are one [z ). By difiention 
 an.i divificn, yen do what you can to deprive yourfeives of that 
 j, lory gifted by Chi ill, to be one as the Father and he are one. 
 
 Such 
 (?) John xvii. 22. 
 
Of the Unity of the Perfons. 333 
 
 Such a holy unity will be a great ornament to the gofpel, and 
 commend religion toothers, and have a gaining influence ta 
 bring them to the acknowledgement of Chrift and his truths. 
 Hence our Lord prays, T^hat they alfo may be one in us : that the 
 ivorid pay believe that thou hafi Jent me (a). And fuch an unity 
 will bring all your gifts and graces into the common bank, and 
 render them ufeful and beneficial for advancing the common 
 caufe of religion. Therefore, let us take heed of diflblving the 
 bonds of union, by pride, or paffion, or envy, or tenacioufnefs, 
 and want of brotherly forbearance: For, if thefe, or either of 
 them, prevail, a train of mifchiefs will cafily break in upon us. 
 Let \mjland fajl in one Spirit^ ivith one mind^ flriving together 
 for the faith ^ the gofpel. Let us endeavour to keep the unity of the 
 Spirit in the bond of peace {b). For this end, let us keep clofe 
 communion with God in Chrift. Our Lord prays, that they may 
 be one in us (c) \ that is, by being in us, and holding commu- 
 nion with us. And pray much for this unity, as Chrift did 
 in John xvii. 
 
 S E P. M O N CV. 
 
 Sixthly, r- I iHE general ufe and application of the doclrlne. 
 1 Ufe I. For refutation of all Antitrinitarians 
 whatfoever. All that deny the diftin£tion of the perfons, or 
 the individual unity of the divine eflence •, all that deny the 
 Deity of Chrift, or of the Holy Ghoft, do confequently deny 
 a Trinity of perfons in the unity of the Godhead. 
 
 Very great oppofition hath been made by Satan and his in- 
 ftruments in divers ages, againft this facred truth of a Trinity 
 in unity: And it may not be unedifying, through the bleffing 
 of God, to give you fome brief account thereof, together with 
 fome obfervations thereupon. 
 
 Satan began his oppofuion very early, even in the days of 
 Chrift's flefti. Indeed the ancient Jewifli Ptabbis embraced 
 the doctrine of the Trinity, as Pc;trus Galatinus hath fliewed. 
 Hence the Cabbalifts, have thefe words, '* f The Father is 
 ** God, and the Son God, and the Holy Ghoft God \ three 
 •' in one, and one in three.'* Yet the Jews, in Chrift's time, 
 were fo much degenerate from the Faith and worftiip of their 
 forefathers, that they feem to have loft the do£trine of the 
 
 holy 
 
 («) Jolioxvii. 2 I. (p) Phil, i. 27. Eph. iv. 3. (c) John xvii. 21. 
 f Pati>r Deusy Filius Di'usy Spiritus Sanclus Deus ; %c's in 
 fino, unus in Tribas^ 
 
334 Oftht Holy Trinity, 
 
 Holy Trinity \ at leaft fo far, that when Chrift aiTerted hit 
 I>eity, they were mad againft him, and accufed him of bl^- 
 phemy, in making himfeJf equal with God (a). After the rfi- 
 furre£lion and afcenfion of Chrift, there were fo many and fo 
 convincing evidences and efF:6ls of his Deity, that thp churcfe 
 did quietly polTefs this facred truth, of a Trinity in unity, for 
 a feaion. But it was not long till Satan began to play hii game, 
 and aiming at the utter ruin of the church, did afiault this 
 ^oclrinal foundation of it. And he made a twofold aflaulr. 
 
 The firft alT^ult he made was againfl: the diltin£]tion of the 
 perfons in the Godhead, For this end, he muttered up hi* 
 iorees in the four firft ages of the church. The firft we have 
 account of, as fet a-work by Satan, was Simon Magus, who, 
 with his followers, denied the Trinity of perfons, affirming 
 that the Father, Son, and Holy Ghoft, are byt X divers names 
 under divers operations. But about 38 years after the afcen- 
 fion of Chrift, Ebion and Ccrinthus were mofl a6live in their 
 oppofition to the c'oclrine of the Deity of Chrift, and therein 
 oi the Holy Trinity. Againft them the apoftle John wrote 
 his gofpel, by infallible divine 'infpiration. And, O, what 
 cauf^ have we to adore and praife the wifdom and care of di- 
 vine Providence, in ordering matters fo, that this oppofilion 
 was made by them, while the apoftle John was yet living ! 
 For, hence it is that in his gofpel, we have fuch an infallible di- 
 vine determination of that grand controverfy about the Holy 
 Trinity, for the confutation of adverfaries, and the confirma- 
 tion of the faith of believers in all fucceediug ages. 
 
 Neverthelefs, that reftlefs enemy the devil, did not give o- 
 ver, but raifed up many adverfaries, from time to time, a- 
 g<^init this facred myftery. For how much foever thfi-fe advcr- 
 laries differed fro^ii each other in other things 5 yet they alt 
 agreed in this, that there was no fuch ihing as an holy Iri- 
 nity in unity. In confequence whereof, i. Some denied the 
 Deity of Chrifi : As Artcmon and Theodotus, about the year 
 of our Lord lOo. And after them Faulus S^mof^tenus, bi- 
 iliop of Antioch, a ftout champion for the devil, about the 
 year 269. Though he was a man intoitrably proud, paf- 
 lionate and covetous i yet he wanted neither parts nor in- 
 tereft, and was fupported by Zenobia, a princefs of great fpi- 
 rit and courage, and of the Jewifn perfuafion. But the Chrif- 
 tian blfliops at that time ran together, favs Eufebius, as againft 
 a wolf which defigned to deftroy the flock, and in a Council at 
 
 Antioch,;) 
 {a) John V. 18. and x. 30, ^c. 
 % 'Diverf:i Ihrnina fub divurfaOpcrathm. Ireneus. 
 
Advet-fufiei ioihis TrutL 3^^ 
 
 Antidcb, Ann. 27.2. ^fter all his arts atid fubtfeffuges, con- 
 demrted his herefy ; and in a fecohd Synod at the fame place, 
 depofed him. But about 40 or 45 years after that, Arius, a 
 prefbyter of Alexandria, who denied the Son to be confub- 
 ftantial and equal with the Father, raifed a terrible ftorm in 
 the church. For, though his doilrine was condemned as he- 
 refy, in that fatlious council of Nice, which was the firfi: ge- 
 neral council, about the year 321J. Yet the flamfe increafed, 
 and much blood and perfecution followed, by Conftantius, 
 Valens, and other Arian emperors, and governors. And ne- 
 ver was there a perfecution more cruel and barbarous, while 
 it lafted. But this fiery ftorm, which continued about thirty- 
 fix year?, was at laft extinguilhed, and the church again tri- 
 umphed, and truth prevailed, againft the gates of hell. This 
 tertible ftorm was not yet over, when Photinui, bKhop of Syr- 
 niium, about the y^ar 350; denied the Deity of Chrift, 
 and his pre-exiftence before his nativity of the Virgin Mary ^ 
 and by his pleafant way of converfe, and fubtle way of difput- 
 ing, drew away many. His do£lrine v/as condemned, evfeit 
 by the Arians themfelves, efpecially in the Council of Syrmi- 
 um, Ann. 356. which both condemned and depofed him. 
 And Socrates tells us, * that what was then done in that mat- 
 ter, was univerfally approved, not only then, but afterward. 
 2. Other denied the Deity of the Holy Ghoil : As Macedo- 
 nius, blftiop of Conftantinople, about the year 360. His fol- 
 lowers were called Pneumatomachi, that h fighters againji the 
 Holy Ghoji. His herefy was condemned in the fecond general 
 Council held at Conftantinople, about the year 380. 3. A 
 third ibrt owned only a nominal Trinity, and denied the dif- 
 tinftionof theperfons : AsPraxeas and Hermogsnes, Ann. 17 1. 
 And after themNoetus, Ann. 240. But chiefly Sabellius, a 
 difciple of Noetus, made the greateft noife about this herefy, 
 about the year a6o. He was fo active in fpreading it, that 
 from him it was called Sabellianifm. This herefy was alfa 
 condemned by the church: For Tertullian writes againft Prax- 
 eas, and charges him with introducing a new opinion into the 
 church 5 and Epiphanius tells us f that Noetus with his fol- 
 lowers were caft out of the church's communion. 
 
 All this was during the firft four centuries. In the two fol- 
 lov/ing centuries, we find no confiderable oppofitipn made to 
 the dofirine of the Holy Trinity: So that the church feems 
 to have had peaceable polTeffion of that facred trsa'fure during 
 
 that 
 
 f L. 2. G. 29, f tpiphan. Haref. 5^7. N. i. 
 
3.36 Of the Holy Trimty, 
 
 that time. Theodoret who flouriflied in the 5th century, af- 
 firms, * that all thefe herefies againft our Saviour's divinity, 
 were wholly extinct in his time, fo that there was not (o much 
 as any fmall remainder of them. But Satan had yet another 
 game to play: And fo 
 
 The fecond allault he made was againft the individual unity 
 of the divine eflence. In order hereunto, he ftirred up divers 
 inftruments, about the beginning of the 7th century: Parti- 
 cularly, one John Philoponus, a famous philofophcr of Alex- 
 andria, held one common fpecific nature in God. and three 
 individual natures •, as it is among men : So that he allowed 
 no individual unity in the divine nature, but what was in the 
 feveral perfons. Hence he was called the leader of the herefy 
 of the Trith?ifts: And Ifidore faith that theTritheifts owned 
 three Gods, as well as three perfons. About the fame time 
 one Conon and his followers held that there was one immut- 
 able divine effence, but that the three perfons had each of them 
 a proper diftindl individual nature or fubftance of his own. It 
 is true, thefe maintained that the three perfons are but one God, 
 and utterly reje6led the charge of Tritheifm: Yet they were 
 chargeable with it, upon the matter, and in confequence to 
 their dodtrinej for, three particular diftin£l divine lubftances 
 xnuft be three Gods *, and, as a learned man obfervesf, their 
 opinion looks too like aflerting that there are three Gods, and 
 yet but one God. 
 
 From the beginning of the 7th century till the time of our 
 happy reformation from popery, we read of no confidcrable 
 oppofition made to this facred myftery of the holy Trinity. 
 Satan finding himfelf difappointed of his defign in the vigo- 
 rous attempts he made againft this doctrinal foundation of the 
 church, in the firft ages of the New Teftament; the power 
 and policy of hell were, in the following ages, turned againft 
 the fuperftru£lure, and caft the fame into confufion by the af- 
 fiftance of the papacy; nothing almoft remaining firm and 
 ftable, but this fundamental truth of a Trinity of perfons in 
 the unity of the Godhead. 
 
 But when the ruins of many generations, in the fuperftruc- 
 ture of the church's building, were again in fome meafure, 
 reared up by the Reformation; Satan finding himfelf difap- 
 pointed again, and his labour for (o many generations in a 
 great meafure loft, he returned to his old work of attacking 
 the foundation; fo that divers perfons, by his inftigation, at> 
 
 tempted 
 
 ♦ Theodor. HaErcf. L. 2. inPa<it. f Bp. Stlllingfleet. 
 
Adyerfaries to this Truth. 30* 
 
 tempted the ruin of the church, by reviving old buried 
 herelies about the holy Trinity. I fliall not mention all 
 that have made attempts this way fmce the lleformation, 
 but only fome more remarkable. One Michael Servetus, a 
 Spaniard, and a monfter of men, revived the herefy of Sabel- 
 lius, fay fome ; of Arius, fay others. He was burnt at Ge- 
 neva, for his horric^blafphemies, Ann. 1555. About three 
 years thereafter, one Valentinus Gentilis did, in Helvetia, re- 
 vive the herefyofthe Tritheifts, aflerting three eternal Spi- 
 rits of different order and degree. He was condemned at Ge- 
 neva, and beheaded at Bern, for his horrid blafphemies againft 
 the Son of God, and the glorious myftery of the Trinity. Af- 
 ter him Fauftus Socinus fet himself to corrupt, yea, overturn, 
 the whole Chriftian religion ; he and his followers, the Soci- 
 nians, denying Chrift to be God by nature, and ailerting 
 that he is a mere man, and that the Holy Ghoft is not fo 
 much as a perfon. They blafpheme this facred myftery of 
 the Trinity as a mere human fi£tion, and have racked their 
 fubtle wits to undermine this great truth. Many of the Ar- 
 minians, though they have not dared plainly to deny this fa- 
 cred myftery, yet deny the laeceffity of this article, and its be- 
 ing fundamental : And this they do in favour to the Socinians, 
 whom they own as brethren, and admit into their church com- 
 munion. Yea, fome of them * come near to an agreement with 
 the Socinians, while they deny the Son to be of the fame fub- 
 ftance or eflence with the Father; and affirm that the Father 
 is firft, not only in order of fubfiftence, but alfo in power and 
 dignity, and that the Son and Holy Ghoft are fubordinate to 
 him. And confequently, they do, upon the matter, whatever 
 they pretend, overturn this facred myftery of the holy Trini- 
 ty. The people alfo that arc commonly called Quakers, deny 
 the diftin£tion of the perfons in the unity of the Godhead f. 
 But I fhall not infift on this : Nor need I to add any thing a- 
 bout the Dcifts, who, denying all revealed religion, do alfo 
 deny a Trinity in unity, and blafpheme this facred myftery. 
 
 But from the account I have given of the oppofition made 
 by Satan and his inftruments to this grcvit truth, I oblerve 
 thefe two things. Obf. i. All thefe herefies, broached and re- 
 vived in divers ages, do by the craft and fubtility of Satan, 
 
 Vol. II. N^ 8. U u conTpire 
 
 * See Epifcop. Lib. 4. Iiiftitut. Cap. 32 and '7^^. and Curce!» 
 in Prscfat. ad opera iEpifcopii. 
 
 t See Norton Trad, againft the Qiiakers, pag. 6, 7, 5cc. And 
 Stalham Revilei's rebuked, paprr;']5e<a 7. 
 
338 Of the Holy Trinity, 
 
 confpire in the fame iniquity, f Though they are many 
 and various, and appear with a different face, and feem to 
 look diverfe ways ; yet there is a manifeft conjunction be- 
 tween them in their oppofition to the holy Trinity. By ope 
 and all of them did Satan afiault the very foundation of the 
 church. Thefe herefies do not really differ from one another, 
 fo much as at firft view they feem to do. All confpire in op- 
 pofing this chief truth. All agree in this, that there is no 
 fuch thing as an holy Trinity in unity. Obf. 2. How refllefs 
 Satan hath been in his oppofition to this great truth. Though 
 he hath been often bafUcd, yet that (hamelefs adverfary hath 
 as often renewed his attempts with great vigour. And no 
 wonder, for, (i.) This is a mo ft fundamental truth. One 
 calls it fundamentum fundament or um^ becaufe all other funda- 
 mental truths of the gofpel are built upon this ; fo that this 
 being overturned, the whole fabric of the Chriflian religion 
 falls to the ground. (2.) This oppofition Is what our blefled 
 Lord plainly foretold. When his difciples had made that 
 ^reat confeflion of him, Thou art Chrifl^ the Son of the living 
 God ; he thereupon gives them this charter of the church's 
 ftabillty. Upon this Reck luill I build my church, and the gates 
 of hell fhall not prevail agaitijl it [b). Chrifl is the rock on which 
 the church is built; and the relation the church hath to him 
 as the Rock, confifts in the faith of this confeflion, Thcu art 
 Chrift. the Son of the living God. And this our blefTed Lord pro- 
 mifeth to fecure againft all attempts from the gates of hell; 
 whereby he plainly declares that great and vigorous oppofi- 
 tion firould be made thereunto, by the power and policy of 
 hell : So that it needs not feem ftrange that it hath accord- 
 ingly come to pafs. Satan began his oppofition very early, 
 and did renew it in divers ages of the church. God had a 
 holy andfpotlefs hand of providence in ordering all this, for the 
 trial of profeiTors, and difcovering the faith and conftancy of 
 his own, to the praife of his grace, and their own comfort: 
 And the confideration hereof Ihould prevent our flumbling. 
 We need not then think it ftrange, that Satan hath renewed 
 his oppofition to this facred myftery, in the age wherein we 
 have lived. Many in Britain have been feduced to Socinianifm, 
 and have made it their bufinefs to draw away others from the 
 truth. And divers books and pamphlet have been publifhed, 
 
 and 
 {b) Matth xvi. 16, 18. 
 f De SdbellfQ zy Ario. extant elegante r Sedulii verfus, 
 I fie fide'/n trinavt, afi hie non amphClitur una?n : 
 Anibo Errcre paretf qtianquam diverfa fequantiir. 
 
Adverfaries to this ^ruth, 339 
 
 and difperfed among people, wherein this glorious myftery o^ 
 the Trinity is alTaulted with an impudent and daring boldnefs, 
 and blafphemed as a contradiction and pure nonfenfe. It 
 may be juftly inquired, what could engage men in fuch oppo- 
 fition to this facred myftery. And I think they are not mif- 
 taken who derive the fpring and fountain of this oppofition 
 from Pelagianifm, which had not its firft rife from Pelagius, 
 but is a natural evil. For when men once fet up an independ- 
 ent froe-will, and make man the caufe of his own falvation, 
 no wonder if they are led thereby to deny Chrift's powerful 
 redemption, and the Spirit's eiFe£lual application ; and in con- 
 fequence thereof, to deny the Deity both of the one and of 
 the other. And hence it is that the Arminians do fo much 
 incline to Socinianifm. But one thing more I mention as the 
 fpring of this oppofition, is the pride of reafon. Men's ido- 
 lizing their own wit and reafon, hath been a fruitful mother 
 of herefies in all ages. For, men that are proud of their own 
 reafon defpife divine revelation, and will not acquiefce in the 
 wifdom and truth of God, nor fubmit to receive, even upon 
 a divine teftimony, what their reafon cannot comprehend. 
 And God juftly gives up fuch men to damnable deluiionsj 
 for, pride and felf-confidence are evils that God ever was, and 
 ever will be an enemy unto. 
 
 I fhall not now infill in the refutation of thefe adverfaries, 
 having already, in fome meafure, cleared this great truth, and 
 confirmed it from the holy fcriptures. Only we may obfervc a 
 few things in general againft them. Obf. i. What our ad- 
 verfaries maintain in oppofition to this doctrine, are but old 
 buried herefies, revived and raifed up out of their graves. 
 Some of them boaft of things new, and that they have found 
 out fuch things as never entered into the minds of other men. 
 But they bring nothing new, only fome old herefies, in a ne\y 
 drefs of captious words and flanting exprelTions. I'heir opi- 
 nions are no other but old exploded errors. They have join- 
 ed themfelves to thofe that rendered themfelves infamous from 
 the firft foundation of Chriftianity : And all their attempt is, 
 to give a new fpirit of life to the carcafe of old rotten herefies. 
 Obf. 2. The do6lrine of our adverfaries doth highly reflect on 
 the honour of Chrift and his apoftles. For the expreinons 
 ufed by Chrift and his apoftles in the New f cftament are fuch> 
 as do either prove Chriftto be true God, and God by nature j or 
 then are intended to make men believe chat he is God, when he 
 ss not fo; feeing, to all fincere and honeft minds, they appear to 
 bave fuch a meaning. So th?.t, if Chrift be a mere man, as 
 
 our 
 
34 » Of the Holy Trinity. 
 
 our adverfaribs fay he is, then thefe expreflions are intended 
 to fet up Chrift, a mere man, to be God. And what impu- 
 dent and daring boldiiefs is this, to make our Saviour afFcft to 
 be God, Vvhen, according to them, he knew himfelf to be a 
 mere man ; and to make the apoftles fet up the worfliip of a 
 creature, when their defign was to reclaim the world from 
 the worfl")ip of all fuch as by nature are no gods (c). Obf. 3. 
 Though our advcrfaries have a high pretence to reafon. yet 
 they do plainly a<^ againft reafon, in giving the fenfe of thefe 
 fcriptures, which are adduced for proving the doftrine of the 
 holy Trinity, and of the Deity of Chrift : For, their interpre- 
 tations are new, forced, inconfiftent with the fcope of the 
 place, and the chief fcope and tenor of the New Teftament, 
 and different from the general fenfe of the Chriftian world from 
 the times of the apoftles *, and the fenfes they put on thefe 
 texts are fo dark and enigmatical, as turn almoft the whole 
 gofpel into an ailegory: So that their interpretations are 
 moil irrational. Obf. 4. Such as have denied the Deity 
 of the Ssn and Holy Ghoft, could never find where to fix, or 
 what to call them. Concerning the Son, feme faid he was 
 a phantafm or appearance, and that he had no real fubfift- 
 ence : Others held him to be a mere man: Others imagined 
 him to be a made God, created before the world, but not 
 of the fame effence and fubftanee with the Father: And 
 others have had yet more imonftrous imaginations about him. 
 Concerning the Holy Ghoft., fome imaj^ined him to be a cre- 
 ated Spirit ; fome faid he was the gofpel ; and others held 
 that he was Chrift ; and nov/ the Socinians conclude that he 
 is a quality, or a work and operation. Such hovering about, 
 and wandering in various uncertainties, is a neceflary fruit 
 and confequent of men's departing from their proper reft. 
 Having once turned away from what is revealed concerning 
 thefe divine perfons, it needs not feem ftrange, that they can- 
 not fettle, or agree, who and what they are. Obf 5. What 
 hath been in later years advanced by our adverfarics, is what 
 the faith of the church hath triumphed over in all ages, and 
 wh:^.t truth and learning, under the care and conduct of the 
 Lord Jefus, have often bafRed. So that all the oppofitions 
 made in our age, are nothing but old baffled attempts of Sa- 
 tan. The Saints have ftill prevailed againft them, and the 
 truth hath had the victory in all ages. Hence I draw thefe 
 two inferences, i. Here is ground of hope, that all the op- 
 pofition and attempts made in our day againft the dcclrine of 
 
 the 
 (c) Gal. iv. 8. 
 
OhjeBioHS mifwered, 341 
 
 the holy Trinity, fliall prove ineffectual, and come to nothing. 
 Our advcrfaries now fliall afluredly meet \*ith the like fuccefs 
 in their attempts, that others have met with who have gone 
 before them. Truth fhall ftill triumph and prevail, and the 
 ifaith of the faints be maintained, againft the gates of hell. 2. 
 Here is matter of comfort to trembling Chrillians, who have 
 trembling apprehenfions of their danger, when the winds of 
 error and herefy break loofe. The oppofition and afiaults you 
 may meet with, are no other, but what the faith and patience 
 of the Lord's people have been exercifed with in former ages, 
 and have through grace triumphed over. Yea, the faints have 
 borne teftimony to this great truth of a Trinity in Unity, even 
 in times of hot perfecutlon, efpecially by the Arians, and have 
 fcaled their teftimony with their blood. 
 
 SERMON cyr. 
 
 IT remains now that I fhould anfwer fome objeClions, that 
 are raifed by adverfaries, againft our do£lrine of a Trinity 
 of Perfons in the Unity of the Godhead. But ere I proceed 
 to this, I premife thefe two things, i. We are not to let go, 
 or part with the faith of the holy Trinity, though we could 
 not anfwer all the objections that are urged againfi: it : Becaufe 
 we have good ground and reafon to believe it. It is that which 
 God hath revealed; and it is the higheft reafon to believe what 
 God hath faid to be true. Now, it is a rule, even amongft philo- 
 fophers, that when a man hath once embraced an opinion, up- 
 on juft grounds and reafons, he ought not to defert it, mere- 
 ly becaufe he cannot anfwer every objeClion againft it. There 
 are a great many things in nature, of the truth whereof we 
 are well aflured, and yet we cannot untie all the knots and in- 
 tricacies about their natures, properties, and operations: ¥xOw 
 much more is it fo in truths that are fupernatural and myfteri- 
 ous? When the objections againft an opinion or perfuafion, 
 are not of the fame weight and importance, with the reafons 
 and grounds on which we embraced it, it is the height of folly 
 to let it go on the account thereof. I notice this, efpecially 
 for the fake of the more ordinary fort of Chrlftians. it is one 
 thing to be aflured of a truth, and another thing to be able 
 to anfwer all the objeClions that are raifed againft it. If ) c^ 
 will part with your faith in any truih, merely becaufe you are 
 not able to anfwer fome objeClions againft it, you may tvAd. 
 yourfelves at laft dlfputed into Atheifm. One thing yen may 
 be aflured of, that every argument from reafon againft a truth 
 
 revealed 
 
34^ OftU Holy Tfimty. 
 
 revealed in the holy fcriptures, is a fophifm, though it may be 
 you cannot difcover the fallacy. Yet, 2. It is of no fmall ad- 
 vantage to the intereft of religion, to defend even the greateft 
 myfteries of it againft the obje£Vions of adverfaries. Some, 
 in handling thefe myfteries, re,je£t all arguments drawn from 
 reafon, as judging it unneceflary to give them any anfwer, and 
 fufficient that they have God's own word for what they believe 
 or teach. I confefs that the authority of divine revelation, is 
 fufficient to warrant our belief of the holy Trinity, and other 
 facred myfteries, whatever obje<Slions lie againft them: Yet to 
 flight arguments drawn from reafon againft the myfteries of 
 religion, and not to ward off the thrufts of adverfaries, is to 
 tempt them either to rejefl divine revelation, or to putperverfe 
 fenfes upon it f. 
 
 Thefe things being premifcd, I go on to remove objedtioris. 
 Many things are objected by adverfaries againft our dod^rine 
 that I judge not proper to be infifted upon in this place. There- 
 fore I fliall only obferve fome things in general; and then an- 
 fwer an objection or two, whereby greateft noife hath been 
 made : And in the laft place, draw fome practical inferences 
 from the whole. 
 
 In general, I obferve thefe things, i. Many of their objec- 
 tions are mere cavils and empty fophifms; as many worthy 
 •and learned divines have made appear. 2. Many of their ob- 
 js£tions are not levelled againft the do£trine itfelf, as it is re- 
 vealed in the holy fcriptures, but merely againft the explica- 
 tions thereof that are ufed by divines. But this a moft prepof- 
 terous and irrational courfe : For it is the do£lrine itfelf, as it 
 is revealed and propofed in the holy fcriptures, that is the prin- 
 cipal objedl of our faith : And unlcfs the do£lrine itfelf be 
 owned, it is moft fooiifh and irrational to move or entertain a- 
 ny debate about the way and manner of exprefiing it; and all 
 fooliih debates and contefts ought to be avoided, efpeciaily in 
 luch facred myfteries. 3. In many of their objections they ar- 
 gue from things iFinite to that which is infinite, where the con- 
 fequence is utterly faife. There are divers philofophical prin- 
 ciples or axioms, which being underftood of things finite, for 
 which they are calculated, are moft true; but if transferred to 
 an infinite Being, are moft faife. As for example. That he 
 
 that 
 
 f //// qui Arguvisnta a r;fia ratione petit a vioknfer rejiciunt, eaq; 
 fjiutione i?idigt:a pronuncianty 7nodc/id quideta agunt, Jed p^J/imi ds Re • 
 Dgions merer i videntur. Bifterlield in Synopfi prrsfisa Libra cl»*- 
 
 Titulus, Mvftcrlura Pietatis Dtfenrum conir. Crell. 
 
Objeclions ahfuOered* 349 
 
 tliat begets, and he that is begotten, cannot have the fame in- 
 dividual nature or efTence ; that what is fingular and individual 
 cannot be communicated to more; that the fame individual 
 nature cannot be in three diftin£t perfons: Thefeand the like 
 axioms muft be kept within their own fphere^ and limited to 
 finite beings ; for, if applied to an infinite Being, they are falfe. 
 The reafon is, becaufe there is no proportion between that 
 •which is finite, and that which is infinite f. The divine ef- 
 fence, being infinite, hath fuch prerogatives as are peculiar to 
 it, and are no way applicable to finite beings. 
 
 More particularly, it is objected by adverfaries,that our doc- 
 trine concerning the holy Trinity is contrary to reafon : And 
 of this they endeavour to give feveral inftances. Yea, they 
 blafphemoufly charge this facred myftery with contradictions, 
 and as a thing abfurd, and contrary both to reafon and to it- 
 felf t. 
 
 To this I repone a few things by way of anfwer. 
 
 I. We grant that nothing ought to be admitted as a princi- 
 ple of faith, that is contradidiory to the principles of right resh- 
 fon. We reje£l with abhorrence any thing urged upon us as 
 an article of faith, where there is evident proof of fuch a con- 
 tradi£Uon : As in the cafe of Tranfubftantiation. The reafon 
 is, becaufe there is a fweet harmony betv/een truth and truth, 
 between natural truth and revealed truth. God is the author 
 of both ; therefore^ though they be different, yet they cannot 
 be contrary or repugnant one to another. To admit any thing 
 as a myftery of faith, that is repugnant to right reafon, opens 
 a door for filling the world with lies and delufions, under the 
 colour of divine rayfteries: And to admit that any article of 
 our religion ie againft reafon, is to gratify Atheifts and Infi- 
 dels, and to tempt men to look on all divine revelations as 
 mere forgeries. Therefore, * when any thing is urged as a 
 reafon, againft a truth revealed in the holy fcriptures, how 
 plaufible and fubtle foever it may feem to be, yet right reafon 
 it cannot be, but only an umbrage and (hew of it. But full 
 fatisfa£tion hath been given by divines, with refpedt to what 
 
 is 
 
 dvTV 7/c ipuTotv ^oK/Aii<rn, Athan, Oper. Tom. 2. Epiil. ad Scrap. 
 
 X S?e Hift. of the Unltar. p. 9. N. 7. and Anfwer to a Sermon 
 about the Trinity, p, 4, 5, 8. 
 
 * *S/ Ratio contra Divinarum Scripturarum j^utfjpritatem reddi' 
 tary quamiibet acittafityfallH vert Simslitiidine, namveraejenonptij}, 
 
 Auguftin. Ep. 7. adMarctJl, 
 
344 Of the Holy Trinity, 
 
 is alledged by advcrfaries, to be abfurd or contradi£tory in this 
 facred myftery of the frinity ; and ail the arguments adduced 
 by them, for the proof of what they alledge, have been fhame- 
 fully baffled : So that they have never been able to this day, 
 to juftify th?ir bold charge againft this facred myftery, nor ever 
 will. 
 
 2. There may be feeming contradi£i:Ions that really are not 
 fo. Some things may feem contrary to reafon, that are not Jo 
 indeed. The reafon is plain, becaufe many times what is pre- 
 tended to be reafon, and appears to be fo to this or that man, 
 is not reafon, but a mere fhew of it. Who can hinder feem- 
 ing contradictions, which do not arife from the repugnancy of 
 things in themfelves, but from the fliallownefs of men's capa- 
 cities .'* Who can help the weak underflandings of men ? We 
 muft therefore diftinguifh between reafon in the abftra£l, and 
 confidered abfolutcly, which is the reafon of things ; and rea- 
 fon in the concrete, that is, reafon as it is in this or that man, 
 which is weak and (hallow, and very far ihort of a juft and 
 full comprehenfion of the whole reafon of things. According- 
 ly we fay, that though we are to admit nothing contrary to the 
 reafon of things, yet we may have good ground and warrant, 
 to embrace many things that are contrary to fome men's rea- 
 fon : And particularly, we heartily embrace the doctrine of 
 the holy Trinity, upon the faith of divine revelation, how con- 
 trary foever it may be to the reafon of all the Socinians and o- 
 ther Antitrinitarians in the world. But, 
 
 3. Our adverfaries, who are fuch high pretenders to reafon, 
 while they urge reafon as judge of this facred myftery, do in 
 efFe£l overturn fome of the moft fundamental principles of 
 reafon. I give inftance in a few things, i. It is a fundamental 
 principle of reafon, that what is finite cannot comprehend that 
 which is infinite : But this is overturned by our adverfaries,while 
 they argue thus, It cannot be fo and fo in things finite, there- 
 fore it cannot be fo in an infinite Being. It is as much againft 
 reafon as againft faith, for finite creatures to think to fa- 
 thom an infinite Being. 2. It is a fundamental principle of 
 reafon, that divine revelation is the ground of faith. We 
 ou^ht to believe what God hath revealed, ar»d that becaufe he 
 hath revealed it, without enquiriogfor other grounds of faith. 
 Our advcrfaries overturn this alfo, while they afl'ert, that we 
 muft believe nothing till our reafon be firft fatisfied about it. 
 But if the God of truth hath fald or revealed it, we need no 
 further vvitnefs. ** Human words," favs one \ <* want wit- 
 
 «' nefs: 
 * Salvlan. 
 
OhjeBhns anfivered, 34^ 
 
 ^ nefs: But divine carry their own teftin^ony in themf elves.'* 
 True it is, our real'on muft be fati&fiedthat the thing is reveal- 
 ed : It is againft reafon to believe without grounds : Therefore 
 we ought to fearch into the grounds of our faith, and to ufe 
 the beft and moft reafonable ways for nttainin-g to the true fenfe 
 of revelation. But when once it is evident that a thing is re- 
 vealed, it is highly reafonable that this fliould immediately 
 command our aflent ; fo that to fufpend our belief in this cafe, 
 on any account uhatfoeVer, is a violation of the law of nature. 
 No reafon can be brought to prove any thing in the world 
 more certainly true than this principle, That I Jhould believe 
 God; fo that if 1 do not believe him, I offend j^gainit the moft 
 indifputable principle cf reafon, a^gainft that which nature dic- 
 tates. Reafon pleads that our faith in what God hath reveal- 
 ed muft be abfolute, without any falvos or limitations. The 
 ^ofpel muft captivate every thought (orig ^ all the intelh5l ) to the 
 obedience of Chriji {d). But the Sociniahs add a falvo to their 
 belief of the holy fcrlptures ; they will believe them no fur- 
 ther than they find them congruous to their own reafon : 
 "Whereas it is the higheft reafon in the vi^crld, in things of pure 
 revelation, to captivate our underftahdings to the authority of 
 God, and to fubje£t them to infinite truth in all that it fpeaks 
 to us. ** It is juft," fays a fchoolman J, ** and purely rational, 
 ** that our underftanding be captivated, and fubje£ted ro the 
 ** fupreme truth : Nor can the foul be right, unlefs the under- 
 ** ftanding affent to the fupreme truth, for itfelf, and above 
 <* all " That is, without any falvos or exceptions at all. The 
 authority being infallible, the belief Ihould in all reafon be 
 abfolute. 
 
 4. Reafon is not judge competent of the do£trine of the ho- 
 ly Trinity, nor a fit meafure to try it by: And that on a two- 
 fold account. i.Becaufe, reafon fince the fall, is fadly corrupt- 
 ed. And, 2. Becaufe this doctrine is a myftery above reafon. 
 
 (i.) I fay, reafon, fince the fall, is fadly corrupted. Before 
 the fall, it was a pure virgin light, without any fpot in it-, but, 
 by the fall, it was deliowere<l and wofuUy corrupted. As the 
 blemifh in the eye is nor the light, nor the ruft m the gold the 
 pure metal: So, many times that is pretended to be reafon, 
 which is but the ruft and fpiritu«l corruption of it. Particu- 
 VoL. II. N^ 8. X X larly, 
 
 t %'<kv l>lo\fAx. {J) 2 Cor. X, 5. 
 
 :j: jfu/lum eft ut IrJi^He^us ttoftcr captivstur 6* fuhjacsat fuinrfia 
 Veritati—^Nec poteft ejje Anima retla^ nifilntelUilus fitvim^ Vcriiali 
 proPte'r-fi^ ^ fup'raQiunh^etpntiiit. Ronar.d. L. 3. Dift. 23. 
 
34<^ Ofihe Holy Trinitj. 
 
 larly, reafon in us, fmce the fall, is weak, and fallible, and 
 blind, in the things of God. i. It is weak. It is fo, even in 
 things natural. In diving into the natures, caufes, and efFedls 
 of things, it is driven to many a nonplus j for it fees them, ra- 
 ther in their inveiling accidents, than in their pure and naked 
 elTences. Yea, it cannot fo much as dive into the nature of 
 a common (tone, and look on the naked effence thereof f. 
 Further, can our reafon fpan the heavens, or number thefe 
 golden letters the (lars, or enter inXo the treafures of the fnow, 
 or ride a circuit with the v/inds, or tell h6w the mafly earth 
 hangs upon nothing, or draw out an occult quality to an open 
 view ? Thoufands of things there are in nature, which may 
 make the wifeft men cry out with the poor Pagan, % This one 
 thing Iknoiv^ that Iknoiu nothing. How much more weak muft 
 our reafon be in things fupernatural, and known only by re- 
 velation? Shall fuch a weakling as this, that is dunced and 
 puzzled with fo many things in nature, ufurp the chair, and 
 and fit down to judge of facred myfteries? What prefumptu- 
 ous arrogance is this ! 2. Reafon in us is fallible §. Reafon is 
 a fallible thing, confidering the fubje£l in which it is: For it 
 is vitiated bylufts, bialTed by interefts, perverted by education^ 
 darken by pallions, and enthralled by prejudices. Hence it is 
 that all the errors and herefies which have fwarmed in the 
 church in all ages, have been the progeny of corrupt reafon. 
 None have erred more foully, or been more miftaken in their 
 apprehenfions about gofpel truths, than the greateft fcholars, 
 men of reafon, and men admired for their parts and learning. 
 And (hall fuch a fallible thing ufurp the throne, and fit in 
 judgment on revealed myfteries? How abfurd is this! 3. Rea- 
 fon in us is blind in the things of God. The fpirit of a man 
 knoweth the things of a man {e) ; and fo may by natural reafon- 
 judge of natural things; But the thitigs of God hioiveth no man 
 but the Spirit of God. So that we cannot know the things of 
 God, without an inward revelation by the Spirit. Hence our 
 Lord fays to his difciples. It is given unto you to know the myfteries 
 of the kingdom of heaven : And to Peter, F/e/h and blood hath not re- 
 vealed it unto thtey but my Father ivho is in heaven (/). So that it 
 is not by the carnal realbnings of men, that we can come to 
 the right knowledge of divine myfteries, but by inward reve- 
 lation. And, fee i Cor. ii. 14. where the apoftle oppofeth the 
 
 natural 
 
 f Die viihi quid eft Lapiditas^ faid a learned man. 
 
 X Hoc unum SciOf quod nihil Scio^ Sowat. 
 
 § Humanuni eft errare* 
 
 (e) I Cor. ii. 11. {/) Matth, xiif. 11. and xvi, 17, 
 
Ohje&ms anfnvered. 347 
 
 natural man to the fpiritual man : So that by the natural man, 
 we arc to underftand that man that hath only a rational foul, 
 a foul endowed with reafon, but void of grace. He catmot re- 
 ceive or knoiu the thmgso/God, and that becaufe they are fpiritu- 
 ally difcerned. He can gather up a great many notions, and fo 
 know the things of God notionally, but he knows them not 
 fpiritually, and therefore not congruoufly to their fpiritual na- 
 ture. He fees them only in their (hell and letter, not in the 
 myftery. So that the light of reafon is not a light congruous 
 to the things of God, which cannot be fpiritually difcerned but 
 by a fupernatural light. 
 
 I fay then, that reafon being fadly corrupted by the fall, can- 
 not be a judge competent of the doctrine of the holy Trinity. 
 Even Adam in innocence was unfit to controulthe do^liinesof 
 God, when the eye of his reafon was clear; how much more 
 unfit are we, when by the fall our reafon is fo weak and blind 
 in the things of God? " Wouldeft thou fee a reafon," faith 
 Auguftine, *< for all that God faith ? Look into thine own un- 
 " derftanding, and thou flialt find a reafon why thou fnouldeft 
 ** not feek a reafon." 
 
 (2.) Becaufe the do^irine of the holy Trinity Is a mydery 
 above reafon. It is above reafon in its purity, much more a- 
 bove it in its pollution. It is too bright for any human under- 
 ftanding, much more for a fmfulunderftanding. Ma .y things 
 are above reafon, which are not at all againft it; as might be 
 verified by manifold inftances, even in things finite : And muft 
 it not be much more fo in things divine and fupernatural. 
 Such are all the truths of the gofpel ; they are myfterious; 
 they dazzle and overpower the moft piercing apprehenfion : So 
 that reafon cannot make fenfe of them, unlefs faith be the in- 
 terpreter. Therefore reafon muft not be fuffered to go at large, 
 but be kept, in cuftody under divine myfteries. When reaion 
 leaves its own fphere of natural notions, and pa0es over to the 
 fupernatural region, and there falls a judging divine myfteries ; 
 it is no longer reafon, but brutifh foliy. Carnal reafon fpeaks 
 as abfurdly and fooliflily in fupernatural things, as a beaft, if 
 it could fpeak, would do in matters of reafon. Particularly, 
 this truth of a Trinity in Uni^ty, is the great myftery of myf- 
 teries, and is in a tranfcendent excefs infinitely above and be- 
 yond the capacity of angels and men. How bold and pre- 
 fumptuous then are they, who would meafure the facred Tri- 
 nity in their (hallow underftanding, and becaufe it will not lie 
 in fo narrow a room, caft it away as no article of faith, as a 
 thin? not confiftent with reafon ? When reafon thus exalts it- 
 
348 Of the. Wf '^rlnlty^, 
 
 felf in the things of God, it finks below itfelf itito brutifli ii ra- 
 tionality. This myftery cannot be comprehended by reafon, 
 and therefore difdains to be difx:ufied and tried by it. Being 
 a myftery above nature's light, therefore the light of nature 
 cannot oppofe it. Beiug above reafon, it cannot be refuted by 
 reafon. Hence the emperor Gratian f would not allow the 
 Arians to difpute of God, and therefore by a fpccial law for- 
 bade fuch difputations i bccaufe the myftery of the Trinity is 
 a myftery cf faith, far above the reach of human reafon. 
 
 But here our adverfaries make a mighty outcry: ** If," fay 
 they, ** the do£lrine of the Trinity be a myftery above reafon^ 
 ** then we cannot in reafon be obliged to believe it." They 
 fay J, it is inconfiftent with the nature of man, and with the 
 wifdom and goodnefs of God, to r<rquire us to believe any fuch 
 thing. And a certain Socinlan lays down this for a rule, [I "That 
 *' cannot be believed by faith, which cannot be comprehended 
 ** by reafon." Hence they rejetl all fuch myfteries of faith 
 as are above reafon, and deny that there is any thing fo myfte- 
 rious in the gofpel. 
 
 But we have no ground to reje£l a dcclrine, when it is of- 
 fered as a matter of f^ith, merely on this account, that it isa- 
 bove our reafon and comprehenfton. This is evident from 
 thefe two things. 
 
 I. Be,aufe, even in things finite, we may be certain of the 
 being of many thing*?, though we cannot comprehend the na- 
 ture and manner of them. It is inj^enuoufly conft fred by cur 
 adverfaries themfelves v^, that we converfe every day wirh very 
 many things, none of which we comprehend. And the fime- 
 thing is acknowledged by a learned author, with rtfpe61: to both 
 material and immaterial fubftances* ]S!ow,if our knowledge e- 
 ven of thefe is fo dark ; if our underflandings come fo far fiiort 
 with refpe6t to the nature and manner of many things, that we 
 are moft certain of the being of; how unreafonable muft it be 
 to reject a do£lrine propofed to us as of divine revelation, be- 
 caufe we cannot comprehend the manner of it, feeing the high- 
 er any being is, it is the more remote from our knowledge. 
 If we cannot comprehend the common natures of things, how 
 
 much 
 
 f Mr. Leys Difcourfe of Dlfputations ccnceiuing Matltrs of 
 religion, Cap. 6. 
 
 X See Chrjfrian. not Myfier. p. -S, 145. 
 
 II N^ihil credi potcjl quod a ratione capi <b intelligi riequeat. 
 
 § Anfw. to a Sermon about the Trinity, p- 5- 
 
 * EfTay oijiuman L's.derftandirg, B. 2. Ch. 23* fed, 31, 32. 
 
Ohj£3wJts an/were J: 34^ 
 
 much lefs can we comprehend an infinite Being ? If we can be 
 certain in rcafon of many things in nature, which we cannot 
 comprehend, why (liouM a point of faith be rtjeQed on that 
 account ? If we may in things finite, why not in that which is 
 infinite? What imaginable reafon can there be for this? 
 
 2. Confider the infinite perfection of the divine nature. 
 This is fo far above our reach, that God may juftly oblige us 
 to believe things concerning himfelf, which we are not able 
 to comprehend as to the manner of them. The very idea or 
 conception of a fupreme Being, implies its being infinite and 
 incomprehenfible. Now, if nothing mud be believed but 
 what we can comprehend, then even the being of God were 
 to be rejedled, becaufe the manner of his being is incompre- 
 henfible. If a Trinity of perfons in the Godhead mu(l be re- 
 jefted, becaufe we cannot comprehend the manner of it, then 
 we behoved to reject one God as well as three perfons. I might 
 give inftance alfo in the feveral perfeftions ot God, his eter- 
 nity, omnifcience, omniprcfence, &c. all which are incom* 
 prehenfible. We are fatisfied in point of reafon that God is 
 eternal, omnifcient, omniprefent, &c. yet we cannot have dif- 
 tin£l: adequate notions of thefe perfections. Even thefe that 
 are called communicable attributes, fuch as wildom, power, 
 holinefs, &c. though we may have a diltincft and clear conception 
 of them, as they are in themfelves ; yet as they are in God, 
 they are infinite, and fo above our comprehenfion. Now, if 
 in thefe things that are known of God by nature's light, we 
 may be certain that a thing is, though wc cannot comprehend 
 the manner of it; why may we not be fo in things purely re- 
 vealed ? For there can be no reafon to tie us upmoreftridtiy in 
 point of revelation, than we are without it. From the whole 
 it is evident, that it is no relevant objection againft any thing 
 offered as a matter of faith, that the manner of it is incom- 
 prehenfible by us. As God is infinite and incomprehenfible, 
 fo he can teftify fome things concerning himfelf, which can- 
 not be comprehended by reafon, and yet being revealed, are 
 mod worthy of our aflent and belief, on the account of his in- 
 finite truth and veracity. 
 
 From what is faid, it appears, that in articles of faith, we arc 
 to believe more than we are able to underftand, faith fupplying 
 the defects of our underftanding f. Therefore, that is an excel-^ 
 
 lent 
 
 •f To. ^in 'O-i'Tti zrotpcchlojuivoe., aTi^ilpya^ov 'i^ei rh yvcji7!i\ 
 
 Alhan. Oper. Tom. 2. Epift. 2. ad Scrap. 
 
350 Of the Holy Trinlfy, 
 
 lent faying of Auguftine, " * When the foundation' of faith is 
 •* laid in the heart, which helps the underftanding, we are to 
 ** embrace with it all that it can reach to : And where we can 
 •* go no further, we muft believe without doubting." The 
 reafon is, becaufe there are feme things revealed, of which 
 we can entertain feme notion in our minds, though there may 
 be fome things belonging to them which we cannot diftin£lly 
 conceive. We believe the t« o't/, that they are, though we 
 cannot conceive or comprehend the to' cT/ot/, or the manner 
 how they are. We believe that Godis from all eternity, though 
 there be fomething that our underftanding cannot reach unto, 
 Tiz. the manner how he is fo. So here we believe the doc- 
 trine of the holy Trinity, though we cannot diftin6lly conceive 
 the manner, how three fiiould be one, and one three. Hence 
 an ancient Father fays, *' f We ought to believe the eternal 
 <^* Deity of the holy Trinity, though it be incomprehenfible 
 ** by_any human underftanding." And a latelearned divine ex-» 
 prefteth himfelf thus, *' :|: I believe the doftrine of the holy 
 •* Trinity : Yet 1 confefs withal, fuch is the weaknefs of my 
 ** underftanding, that I am utterly unable to look into the 
 *' depth of fo great a myftery, and cannot but cry out, as the 
 *' apoftle did in another cafe, »' ^«$o$, O the depth and un^ 
 " fcarchablenefs!" 
 
 From what I have fald on this head, I fhall now draw fome 
 practical inferences, and that by way of exhortation. 
 
 1. Let us labour to get and entertain a deep humbling fenfe 
 of the weaknefs and infufBciency of oar own reafon. We are 
 indeed poor fhallow creatures. Our finite weak reafon is not 
 able to wade into the depths of divine myfteries. Therefore 
 iludy much humility and fubmiflion of mind: For, as thefe 
 qualifications will greatly commend you to God, fo they will 
 notably prepare you for faith, and give check to all curious 
 and bold inquiries into fuch a deep myftery as this is. 
 
 2. Let us deny our own reafon. Even fanftified reafon 
 muft be denied, fo as not to idolize it, or fet it up as judge 
 of divine myfteries, which are fo far above it. But realon, as 
 
 it 
 
 * Tvos ergo FratreSi fide precedente^ quae fanat Ocuhiui Cordis 
 rojirii quod tntelligimus fine Ob/curitate capiamus ; quod non intell:gi~. 
 7nujy fme Diihitattone credanius. Auguft. in Job \i 39. 
 
 f /Ihjque ullo Prhicipio ct Fine credcnda eji SavCta; Trivitatii Di- 
 vinilasj iicct Humancefit Menti ipfa Cowpreheifione dijjicilis, 
 
 Arrbrof. in iiyrab. Apoft. c, 2.^ 
 X Dr. H. on the Greed, p. 20. 
 
Ohje^llons anfwered. 351 
 
 it is a falfe light, as it plays the ferpent feducing from holy 
 truths, as it laughs at divine myfteries above its comprehen- 
 fion, this efpecially muft be denied. You muft become foohy 
 that you may he wife (g). Abraham having God's promife for 
 a feed, conjtdered not his oiun body now dead, nor yet the deadfiefs 
 ofSarah^s womb (/6)- He did not piay the critic on either : He 
 laid by his critical enquiries, and was denied to his own appre- 
 henfions of things, that he might give glory to God, by be- 
 lieving. O take heed of pride and conceit of reafon. Your 
 carnal reafon is a falfe light, and if trufted to, will eafily ' 
 lead you into error. Men that have given up themfelves 
 to the condu£l of natural reafon, have run a wild courfe. 
 Thefe fons of pride, who fet up their own reafon for their only 
 rule and guide, have pitinged themfelves into many damnable 
 errors. Hence an ancient obferves, *' f That they became maf- 
 <* ters of error, who would not be difciples of truth.'* There- 
 fore. 
 
 3. Let us fubmit our reafon to divine revelation. Reafon 
 is to be captivated in matters of faith. Alt thefe high reafon- 
 ings that exalt themfelves againft the doctrine of faiph, are to 
 be caj} down [i). Certainly it is the molt rational thing in the 
 world, to chide down your reafon, and lay afide the confidence 
 of your own underftanding, that you may believe thefe things 
 God hath revealed, though you cannot comprehend them. It 
 is one great end of the gofpel, to facrifice our fhallow reafon 
 on the altar of faith, that we may honour the truth of God, in 
 believing the myfteries of the gofpel, upon the bare report he 
 hath made of them in his blefled word, which is a much furer 
 foundation than reafon can afford. Believe the do£trine of the 
 holy Trinity, though you cannot comprehend it, becaufe the 
 God of truth hath revealed it. Let faith feal to God's veraci- 
 ty, but do not offer to meafure the myftery. Believe the thing 
 fo to be, but do not pry into the way and m.anner how it is» 
 Do not fay, How can thefe things be ^. That is the voice of 
 corrupt reafon, not of faith. It is the genius of faith to fub- 
 jecl the mind to the authority of God. Abraham, being cal- 
 led by God, obeyed and went oat of his own country, though he 
 knew not whither he went {k). So, you ought to follow the 
 conduct of the holy fcriptures, even in thefe things that are 
 
 above 
 
 (^) I Gor, iii. 18. (h) Rom. Iv. 19. (/) 2 Cor. x. 4, c, 
 Ik) Heb. xi. 8. 
 
 X LUq Magifiri Errorif e^iijtunf, qui Ve-ritatis Dic'ipuli non fuere. 
 
 Leo primus. Epift. iv. 
 
j^Z Of the Holy Trinity. 
 
 above your capacity. Confider what the fcripture faith, and 
 fubjetl your underftandings to the oracles of God. 
 
 SERMON CVIL 
 
 life 2. TT^OR information or inftrudion, in feveral parti- 
 r culars. 
 
 Inflr. I. From this do£lrine, we may be inftru£led about 
 the truth of the Chriftian religion. For that mull needs be 
 the true religion, that owns fuch a revelation as is moft for 
 the glory of God, and is moft congruous to the falvation of 
 loft (inners ; But fuch a revelation we own, when we teach 
 that there are three diftin£l: perfons in the unity of the God- 
 head. I. Our doclrine is much for the glory and honour of 
 God : For hereby it is that he is diftinguifhed from all falfe 
 gods, that he is one in three, and three in one. The prophet 
 cries out. There is none like unto thee^ Lord (a). True it is, 
 the- attributes and works of God diftinguifh him from all o- 
 thers : For there is none in heaven or earth, that is infinite, 
 or eternal, or unchangeable, the Creator, preferver, and go- 
 vernor of all things, but God alone. Yet idolaters have ima- 
 gined their faife gods to be fo. But it never entered into the 
 heart of any idolater, to imagine his god to be one in three, 
 and three in one j one in eflence, and three in perfons. This 
 is fuch a myftery, as in the opinion of idolaters themfelves, 
 none of their idols can be like unto JEHOVAH. 2. Our doc- 
 trine about a Trinity of perfons in the Godhead, is moft con- 
 gruous to the falvation of loft finners. For, unlefs this doc- 
 trine be believed and rightly underftood, we cannot poflibly 
 uuderftand how the falvation of loft unners could be brought 
 about : For how could a valuable fatisfadion be made to juf- 
 tice for fuch an infinite evil as fin is, fave only by an infinite 
 perfon? And how could one and the fame perfon make fatif- 
 fa(Slion to himfelf ? i he truth is, fuch as deny a Trinity of 
 perfons in the Godhead, overturn the only way of falvation, 
 and render the redemption of loft finners utterly impofllble. 
 
 Therefore our blefled Lord, being to afcend into heaven, 
 did recommend the open profeffion of the holy Trinity to all 
 his followers, and appointed the fame to be fealed and tefti- 
 fied by the public facrament of baptifm, every where, and to 
 all generations t : Go ye, therefore, fays he, and teach a// nations, 
 
 kaptizing 
 (a) Jer, x. 6, 
 
 f AthanafiiLS, fpeaking of the holy Trinity, faye, ocyT)7 'iwf Koc- 
 
The Truth of the Chrijltan Religion, 353 
 
 baptizing them in the name of the Father , and of the Son^ and of 
 the Holy Ghojl. So that all that embraced the Chriftian reli- 
 gion, were to be entered into the church, not by a bare verbal 
 profeffion, but by a folemn rite of baptiim,and that in the name 
 of the Father, Son, and Holy Ghoft ; that is, they were to^ 
 be baptized into the faith of the facred Trinity : And the ad- 
 miniftration of thit ordinance was enjoined, as a moft public 
 and folemn profeffion of a Trinity in unity. Therefore, as a 
 learned divine obferves *, the ancient Jews did rightly con- 
 ceive, that the docStrine of the Trinity was not now ^o be kept 
 up as a fecret myllery from the world, but that the Chriftian 
 church was to be framed upon the belief of it. And fo did the 
 Chriitian church underftand it from the very beginning. Hence 
 it was, that f they inftru6led their Catechumens, as they cal- 
 led them, in the doctrine of the Trinity, for the fpace of forty 
 days, before they were admitted to baptifm. And they reje£V- 
 ed the baptifm of divers heretics, becaufe they denied the doc- 
 trine of the holy Trinity. And it is the opinion of fome learned 
 men J, that the moft ancient creeds went no further than the 
 form of baptifm, viz. to believe in God the Father, Son, and 
 Holy Ghoft ; and that other articles were added as hertfies 
 gave occafion for them 
 
 Infir. 2. From this do£trine of the holy Trinity, we may 
 be inftrutSled, of the candour and fincerity of Chriltians in ail 
 ages, in folemnly owning and profefling the faith of this fa- 
 cred myfteryof the Trinity, and acknowledging it as the great 
 foundation of all other articles of the Chriftian religion. For, 
 what fliould move men of equal, if not of greater abilities than 
 other men, to own and efpoufe a doclrine that is feemingly 
 contradictory in itfelf, a doctrine that feems abfurd to carnal 
 reafon, a doctrine that meets with fo great oppofition, and a 
 doctrine that is contemned and derided by men that have a 
 high claim to the exercife of reafon: I fay, v/hat (hculd move 
 men of great parts and abilities, to own and efpoufe fuch a 
 doctrine, and to own it as the moft fuadamental article of their 
 religion, were it not that they find themfelves indifpenfablyo- 
 bliged fo to do, upon the faith of divine revelation ? This cer- 
 
 VoL. II. K°. 8. Y y tainly 
 
 KUfioCt Uf>Yiytu>r^\on: jua^nTOLic, Trepiv^iVTii juoL^nnva-OiJi TToi/lx^cc 
 f^^yi, &c. Athan Oper. Tom. 2. Epiti i. ad Scrap. 
 
 • Blfltop Stillingfleet in his Difcoiufe in Vindication of the 
 Do<itrine of the Trinity, pag. 219 
 
 f Hieron. Eplft.. 61. 
 
 t Erafm. de Cenf. parii; Tit. 2 Vvff. de Symb. Dif. i. N. 38. 
 
354 Of the Holy Trinity, 
 
 tainlyis an argument of great fmcerity and integrity; efpeci- 
 ally confidering that this doctrine hath been owned and pro- 
 felled by Chriftians, when it was much againft their own 
 worldly intereft. Surely, the more that men are concerned 
 to maintain and defend a doctrine that is much oppofed and 
 contemned, and that againft their own intereft, the greater 
 evidence do they give that they are firmly perfuaded of the 
 truth of it. What could move the primitive Chriftians-, fuch 
 as Juftin Martyr and others, who muft be owned to have been 
 men of great fenfe, in their apologies to the Pagan world for 
 the Chriftian religion, to mention fach a myfterious and dark 
 point as that of the Trinity is ? Would they hereby have expofed 
 the Chriftian religion to be ridiculed by men of reafon, if they 
 had not been firmly perfuaded, that this was a molt necefiary 
 part of the Chriftian faith ? Why did (hey not conceal it^ and 
 only reprefent to the heathen emperors the fair and plaufible 
 part of Chriftianity, v/hich one would think might have done 
 them better fervice ? The true reafon of all this is, they were 
 men of great fincsrity, and therefore neither would nor could 
 conceal what they were affured by divine revelation to be a 
 moft fundamental point of the Chriftian religion. 
 
 I cannot here omit what is pleaded by our adverfaries the 
 late Socinians, viz. That the dodlrine of the rrinlty hath 
 been received and fupportedin the Chriftian world by force and 
 intereft. This is what they plead. Here then it is granted, 
 that rpen will readily judge according to the evidence of rea- 
 fon, when there is no bias of force or intereft to (way them. 
 But fo it is that the docflrine of the holy Trinity, was main- 
 tained and owned by the Chriftian church, when the main 
 force of imperial edidls was againft Chriftianity itfelf. There 
 was in the firft ages of the Chriftian church a free and gene- 
 ral confent in it, even when the people of God were under 
 grievous perfccution, and the world was full of prejudices a- 
 gainft the Chriftian religion. Yea, this do£lrinc was owned 
 »nd profeiled, with holy magnanimity and refolution, by the 
 orthodox Chriftians, under the Arian perfecution, than which 
 none was ever more cruel and barbarous. And feeing this 
 do£lrine of the holy Trinity, hath been owned and profeiled 
 by Chriftians, when it was fo much againft their own intereft, 
 it is a plain argument that they were firmly perfuaded of the 
 truth of it, and that they were engaged to own it by other ar- 
 guments and motives than force or fear. Their integrity can- 
 not in reafon be fufpe£l:ed, when at the fame time, they might 
 have fecured their worldly intereft much better^ by renouncing 
 
 the 
 
The great Evil of Bin, 3 p r 
 
 the truth. And it cannot be fuppofed that they were fo Toid 
 of fenfe, as to be fond of nonfenfe, as our adverfaries blaf- 
 pheme, when fenfe would have done them equal or better 
 fervice. 
 
 Injlr. 3. From this dodlrine we may be inftru£led about the 
 great evil of fin. It is committed againft a holy Trinity, againft 
 three infinitely glorious perfons. The more perfons are of- 
 fended, the offence is ftill the greater : But here three infi- 
 nitely glorious perfons are offended and difhonoured by fin. 
 For the Deity being one and the fame in all the three perfons, 
 therefore what is againft one is againft all. Particularly, as I 
 had occafion formerly to fliew, in the holy fcriptures the three 
 divine perfons have diftin^l offices and operations afcribed to 
 them in the bufiuefs of our falvation. The Father is reprefent- 
 ed as fovereign Lawgiver, the Son as Pvedeemer, and the Holy 
 Ghoft as San£lifier. Now, fin ftrikes againft all three, i. It 
 ftiikeS againft the Father, as fovereign Lawgiver. Therefore 
 it is called a tran/grefflon of the law (/?). Every fin contemns 
 the authorityof the Lawgiver, and Ilij^hts the law that forbids 
 it. Hence Nathan fays to David, Wherefore hajl thou defpifed 
 the commafidmeiit vf the Lordy to do evil in his fight {c) ? You 
 defplfe the law, and go about to make it void, when you give 
 \^ay to fin, 80 the Pfalmift fpeaks, They have in ade void thy 
 Icnu [d). Sin contradidls God's fovereignty, and feeks to juftle 
 him out of his throjie. Though the finner doth not intend 
 this, yet he doth fo virtually, and God will fo account of it f. 
 Sin, in its own nature, ftrikes againl^ the fovereignty of Goii. 
 Every fin is an a6l of difioyalty and rebeillon : Open fin doth, 
 as it were, proclaim rebellion and war againft God, and fe- 
 cret fin is confpiracy againft him. ?. Sin ftrikes againft the Son 
 as Redeemer. It ftrikes againft his mediatory glory, and 
 wounds him in his oflice : For he came to put dwayjln^ and to 
 deftroy the works of the devil (e). Therefore every fin is a build- 
 ing again what Chrifl came to deftroy. Sin would make void 
 the end of Cnrift's death, and make his office of none effect. 
 When you will fin, you feek to tie thefe cords the fafter that 
 Chrift came to loofe ; and confequently you feek to put 
 the blelTed Redeemer to fhame, by defeating the purpofe of 
 his death. Again, fin is a piercing of Chrift. Xhey fialllook 
 tipon me^ fays he, -whom they have pierced [f). It was ftil that 
 
 was 
 
 {b) 1 John lit. 4. {c) 2 Sam. xil. 9. {d) Pfal. cxix. 126. 
 h) Heb. ix. 26. I John ili. 8. {f) Zech xii. 10. 
 f EJi fini( Operisf Hal non fftis Operant ii. 
 
356 Of the Holy Trinttf. 
 
 was the meritorious caufc of his fufFerings : When you fino 
 you commit that which coft Chrift dear, and made him bleed, 
 and cry out, and expire upon a tormenting crofs. Every a£t 
 of fin is interpretatively a ftab to the heart of the Son of God. 
 3. Sin ftrikes againft the holy Spirit as 8an£^ifier. It tends to 
 make void his perfonal operation. It is the proper work of the 
 Spirit, to fan<Slify finners, to mortify and fubduefin, tocleanfe, 
 "walh, and purge the foul from fin. But fin oppofeth the Spi- 
 rit in this work. Hence we read of vexing^ refijiingy and^mv- 
 ing the Spirit ig). 
 
 More particularly, from this doftrine we may be inftru£ted 
 concerning the greatnefs of the fin c^ unbelief, not affenting 
 to the do6l;rine of the gofpel, and not receiving Chrift upon 
 the terms of the gofpel. 1 his is a more fenfible oppofition 
 and contradi£l:ion to the holy Trinity, than any fin againft the 
 light of nature; becaufe there is an evident difcovery of the 
 holy Trinity in the gofpel. All the divine perfons concur, and 
 have a hand in the falvation of loft finners : Therefore, to re- 
 jeft this falvation is a fin that ftrikes againft all the ptrfons. 
 The Father fends the Son to purchafe this falvation; the Son 
 comes, and dies, to makes the purchafe; and the holy Spirit 
 offers to apply it. To negle6l all this, as is done by unbelief, 
 muft be a fin of a high aggravation, being a maniieft oppofi^ 
 tion to the holy Trinity in their diilin^l otnces and operations 
 in the bufintfs of our falvation. Further, unbelief is a fin a- 
 ^ainft the higheil tcftimony, the teftimony of the greateft per- 
 fons that ever were or can be : As in ray text, ^here are three that 
 hear record in heaven^ the Father y the IVordy and the holy Ghrjl. They 
 bear record or wituefs to this great truth, that Chrift is the Son 
 of God, and the Saviour ofthe woi Id, as is clear from the eonrex:. 
 Therefore the refufing Chrift, and rejefting the falvation that 
 the gofpei offers, is a rejeding this infallible teftimony, a fin 
 ngainft the higheft Witnefs. Again, unbelief is an -envying 
 the holy Trinity the honour of our f ilvation. For all the per- 
 fons arc engaged in the work of faving loft finners. The Fa- 
 ther is engaged, by chufing fornc to everlalUng life, by con- 
 triving a way cf falvation for them, and by fending his Son to 
 make a purchafe of that falvation. The Son is engaged, by 
 undertaking the work, by coming into the world, and dying 
 and fuftering for that very end. The holy Spirit is engaged : 
 For he oficrs to apply Chrift's purchafe ; he enlightens the 
 mind with the knowledge of Chrift, and pleads and ftrives 
 
 with 
 
 (g) Ifa. Ixili. 10. Adls vli. 51. Eph. iv, 3<!>. 
 
Unbelief a great Sin, 257 
 
 With Tinners to embrace him. But unbelief tends to make 
 void all this: For if it did univerfally prevail, not one foul 
 would be faved. So that no fm ftrikes more againlt the ho- 
 nour of the bleffed Trinity, than th^ fin of unbelief. Particularly, 
 I. Unbelief Itrikes againft the Father: For it was the Father 
 that fcnt Chrift, and fealed him, and gave him a comniifTion to 
 be the Saviour of the world. So ihat unbelief, the not receiv- 
 ing and clofing vi^ith Chrift, is a refufing and rejecting God's 
 Ambaflador, a tearing his commiffion, and defpiiing God's au- 
 thority in him It is to God the Father the affront is offered. 
 He that defpifeth me, fays Chrift, defpifeth him that Jtnt me (^). 
 Though unbelief be an enmity immediately againft the perfon 
 of Chrift, yet it redounds to the Father, becaufe Chrift is his 
 Chrift, HIS Anointed, i. It is a difparaging the wifdom of 
 the Father, in contriving redemption, as if the contrivance 
 were a piece of folly, and he had been bufied from eternity a- 
 bout a thing of nought, and had done fo much about Chrift to 
 no purpofe. It is a rejecting the eternal counfels of infinite 
 AVifdom (/■). 2. It is a contempt of the love and grace of the 
 Father, in giving and fending Chrift to fave loft finners. In 
 the Father's giving Chrift, there is fuch a manifeftation of di- 
 vine love and grace, as may aftonifti all created underftand- 
 ings {k\ But unbelief cafts a vile reproach on all this, and 
 puts a fcorn upon itj as not worth the noticing. By unbelief 
 finners fpurn againft the beatings of the heart of God, 3. it 
 is a blemifhing his infinite truth and veracity. For, as hethat 
 hath received his teflimony, hath Jet to his feal^ that God is true: 
 So, he that believeth not God^ hath ?nade him a liary becaufe he be- 
 lieveth not the record that God gave of his Son (/) Though God 
 hath engaged his royal word, that Chrift is an able and fufiici- 
 ent Saviour, that all that believe on him ftiall be faved through 
 him, and that there is no falvation in any other : Yet unbelief 
 gives him the lie, and reproaches him as an impoftor, and fo 
 ftrips him of the glory of his nature It ftamps upon him the 
 character of the devil, who is called the father of lies {m). Yea, 
 it charges him with perjury; feeing to his r^yal word he hath 
 added his folemn oath for the j-nccuragement of fer-fible fin- 
 ners («). 4- Unbelief tends to make Void the Father's coun- 
 fel for the falvation of loft finners. It is a thwarting God in 
 his chief end. and defign. Seeing the Father hath chofen a 
 
 company 
 
 [b] Luke X. 16. (/) Luke vii. 30. (i) John iii. 16. 
 
 (/) John iii. 33. i John v. 10. (m) John viii. 44. («) Ezek. 
 xx&iii. II. 
 
3S8 Oftht Holy Tmihy. 
 
 company of loft mankind, and contrived a way of falvation for 
 them, and fent his Son to accompliih it; to rejedt this falua- 
 tion isi as much as in you lies, to make void the end of God, 
 to fruftrate hiu defign, to tread under-foot the whole fchemc of 
 his counfel, and to deprive him of all the glory he propofed to 
 bimfelf in the work ot redemption. Hence it is faid, The Pha- 
 rifees and lawyers rejicled thi counfel of God agtiinji themfehes (<?). 
 True it is, God's end and defjgn cannot be fruftrated, nor his 
 counfel made void ; the mmfel of the Lordjimdelh for ev^r^ and 
 God fhall attain his defign in fpite of unbelieving Tinners ; 
 Yet this is the nature and tendency of unbelief; fo that, if it 
 ihould prevail in all the children of Adam, this would be the 
 effect of it. 
 
 2. Unbelief ftrikes againft the Son, the Lord Jefus Chrifl, 
 For, 1. It is an undervaluing his precious blood. UnbeiieverB 
 count the blood of Chri(t an tmholy ihing (p): That is^ a com- 
 mon and inefficacious thing, unprofitable for their falvation. 
 They reject it, and trample it underfoot. Unbelief hath irt it 
 a fecret fentiment of the infufficiency of Chrift's blood for the 
 great end of redemption, as if it were of no more efficacy thatt 
 the blood of bulls and goats. 2. It is a defpifinj* and flighting 
 Chrift's love; and denying all thefe choice affedlions which en^ 
 j^aged him in the work of redemption. Unbelief is a fleeing 
 in the face of that love which purchafed redemption at fo dear 
 a rate, and is at fo much pains to gain the hearts cf finners. 
 3. It is a difparaging the wifdom of Chrift-, as if he had en- 
 gaged in a fooliOi undertaking, by fliedding his blood, and lay- 
 ing down his life for things of no worth and Value ; or, by fuf- 
 fering f<3 much for purchafing pardon and fahation, which 
 might have been obtained at a cheaper rate without being be- 
 ing beholden to him. 4 It is a great indignity done to hia 
 perfon. It is a vefufing him (^). A reje^ling him Who is God 
 ^quai with the Father, the centre of the Father's delight, and 
 the joy of his heart from everlafting. Yea, hs is rejected by 
 unbelief with a great deal of undervaluing. It is faid of them 
 that refufed the invitation to the marriage-fupper of the king's 
 fon, that they made light ofit^ and went icnva"^^ one fo his ftinn, and 
 aftother to his merchandize (f ). Unbelief is a preferring mere 
 trifles to this pearl of great price, yea, a foul-murdering lufl 
 above him. It is an unworthy ufage of him; a treating him 
 is ft worm, and not a man. 5. It tends to deprive Chrift of 
 
 the 
 
 t»\ Luke vii. 30. (/) Heb. x. 29. (q) Heb» xii. 25. 
 
 (r) Malth. xxii. 5. 
 
th« hpnour of hU undertaking, and of the fruit of his foul-tra- 
 vail. Seeing h.e did undertake the work of redemption, and 
 came into the world on this very errand, and laid down his life 
 for a company of loft finnersi then> not to receive and clofc 
 with him, is to render all that he hath done a©d fuffered vain 
 and fruitlefs. The falvation of loft finners was the reward pro- 
 mifed to Chrift, and which he propofed to himfelf for his fa- 
 tisfadlion. So it is faid, Hejhallftie of the travail of kis foul^ and 
 fiall ke fatisfi^d (j). But by unbelief finners do what in them lies 
 to difappoint Chrift of the fatisfadlion he fet his heart upon, to 
 rob him of his reward, and to fruftrate him of the end of hi$ 
 futferings. 
 
 3. Unbelief ftrikes againft the Holy Spirit. It is the great 
 €rrand of the Holy Ghoft to the world, to convince men of 
 this fin. Hence our Lord fays, I will feud him unto you And 
 luhen he is comey he will reproi'ethe world offm^ and of righteoiif- 
 nefsy and of judgment. Off^y becauje they believe not on vie [i). 
 Unbelief is the principal fort againll which the Spirit plants 
 his battery. By his common illumination, he bears witnefs to 
 the excellency of Chrift, and the truths of the gofpel ; but un- 
 belief flights this witnefs. It is the proper work of the Spirit, 
 to convince men of their fin and mifery, and of the necefiity 
 and excellency of Chrift and his righteoufnefs, and to draw 
 them to Chrift: There are jnany touches and motion* of the 
 Spirit that have a material tendency this way; but unbelief 
 crofleih them all, The Spirit prefltth the truths of Chrift up- 
 on the fouis of finners, and urgeth them to embrace him; 
 there are inward calls and fecret courtings of the Spirit, im- 
 portunate knocks at the door of the heart : But unbelief main- 
 tains the fort of the heart againft the Spirit, and puts bars in his 
 way to hinder him to enter, li'xs a refifiing the Holy Ghofi [u). 
 Indeed, in the work of converfion the Spirit works mightily 
 and inluperably, and overcomes all refiftance : Yet there is 
 great refiftance made to the Spirit in hi§ common operations; 
 and thereby the Spirit is often provoked to depart, and to 
 leave finners to their own obftinacy. 
 
 From all this it appears, that the fin of unbelief fets iifelf In 
 a diredl oppofition to th*^ holy Trinity, in their joint concur- 
 rence for carrying on the falvation of loft finners. Therefore 
 the wrath and vengeance that fliaJ.l come upon unbelievers 
 muft be dreadful and terrible. As under the Old Teftament 
 the naeafures of the fani^tuary were dpuble to other meafures, 
 
 i9 
 
 (s) Ifa. liii, u. (/) Jaba xvi. 7, 8, 9. {u) Aft* yiiu 51. 
 
35o Of the Holy Trinity, 
 
 fo gofpel vengeance wUi be double vengeance. The: apolllc 
 puts the queftion, What J}j all the end be of them that obey not the 
 gofpel of God [x] P Dreadful and terrible will it be. It is inex- 
 prciTibie and inconceivable. The moft fcorching receptacles in 
 hell-fire are referved for unbelievers. Not one drop of water 
 will be allowed to temper that devouring flame, but it will be 
 as lliarp as jultice armed with infinite power can make it. 
 Therefore take heed of this fin of unbelief, the refufing and re- 
 jedting an ofF^^red Chrift. As your fin in fo doing is great, 
 and of a deep aggravation; fo, if you perfift in it, your judg- 
 ment will be unavoidable and intolerable. 
 
 SERMON CVIII. 
 
 U/e 3. TT'OR reproof, to feveral forts of perfons. 
 
 r Repr. I. To fuch as are ignorant of this glorious 
 myfteryofa Trinity in Unity. Ifpeak notof a partial ignorance; 
 for even the moft knowing Chriilians amongft us are ignorant 
 in part, and come (hort of that meafure of knowledge that is 
 attainable, even in this life. But I fpeak of grofs ignorance. 
 Alas, too many profefl'ed Chriftians know no more of a trini- 
 ty of perfons in the Godhead, than if this myftery had never 
 been revealed. And hence it is, that thty do ignorantly bear in 
 their minds grofs errors and herefies, as appears frequently by 
 their anfwers when they are examined on this article. Some 
 do ignorantly Hide into the hcrefy of the Tritheiils, as if there 
 were three Gods; and others into the^herefy of the Socinians, 
 as if the Father only were the true eternal God. 
 
 But fuch grofs ignorance of this myftery is a fad evil. For, 
 
 1. It is infeparably attended with grofs i;:norance of the whole 
 truths and myftcries of the gofpei: Particularly of thefe that 
 concern the perfon, natures, and offices of the Lord Jefus, and 
 his incarnation and fatisfadtion; and of thefe that concern the 
 Spirit's efFedlual application of the purchafed redemption. 
 
 2. It is in the judgment of the Spirit of God, dov^nright Athc- 
 ifm. The Gentiles are faid, by the apoftle, to be without 
 God (a); orig. Atheifs. And why doth he call them Atheifts ? 
 Becauie they were without Chrift. Though men acknowledge 
 that there is hut one God; yet if they do not know God in 
 Chrift, God in three perfons, they are Atheifts 3 Such ig" 
 norance fpoils all your worfhip, and renders it vain and fruit- 
 lefs. Though you have a form of wo-^fh p-, yet if you be ig- 
 norant of the holy Trinity, that infcription which was upon 
 
 the 
 (x) I Pet. iv. 17, (a) Eph il. 12. 
 
The Ignorance of it reproved, 361 
 
 tlie altar at Athens, maybe fet on all your worfhlp, To the un- 
 known God. 4 Such ignorance amonglt us is wilful and affect- 
 ed. For this myftery of the Trinity, as to the to' 'on, that it is» 
 is plainly revealed, and frequently taught and preached; fo 
 that people can have no excufc for their ignorance. None 
 come to any ripenefs of years, are ignorant of a trinity of pcr- 
 foiis in the Godhead, under luch a clear gofpel-iight, but vi'ho 
 are ivillingly ignorant (b). They pleafe themfelves in their ig- 
 norance of this myftery, and are at no pains to attain to the 
 knowledge of it. Oh, what a prodigious fottiflmefs poffeffes 
 fome people in the midft of multiplied means of knowledge ! 
 Says our Lord to Philip, Have 1 been fo long time nvith youy and 
 yet haji thou not hnoivn me, Fhtlip [c) ? Men's long enjoyment of 
 the means of knowledge is a great aggravation of their igno- 
 rance. It is certainly matter of great ihame, to be ignorant of 
 the true God, under fuch plenty of the means of knowledge. 
 Hence the apoftle fays, Some have not the knowledge of God; I 
 /peak this to your fiame (d). 5. The grofs ignorance of this myf- 
 tery is damnable ; feeing a competent knowledge of it is abfo- 
 lutely neceffary to falvation. This is life eternal^ fays Chrift, that 
 they might know thee the only true God, and fefiis Chrijl whom thou 
 haft fent (e). That God, who is one in three perfons, is the 
 only true God ; and the right knowledge of him, is the begin- 
 ning, progrefs, and perfection of eternal life. And if it be e- 
 terral life to know him, it muft be eternal death to be ignorant 
 of him. Not only the denial of the holy Trinity, but alfo the 
 ignorance of it, is damnable. The Lord Jefus fhall be revealed 
 from heaven^ with his mighty angels^ inflamifigfire, taking venge^ 
 ance on them thathiovj not God [f). And if there be vengeance 
 even for heathens that know not God, how much more venge- 
 ance muft be referved for profe fling Chriftians, that are igno- 
 rant of God under fuch fpccial advantages and means of know- 
 ledge. 
 
 Repr. 2. To fuch as do not worfhip a Trinity in Unity. 
 There may be fome of you who have fome knowledge of a Tri- 
 nity of Perfons in the Godhead, who yet do not know how to 
 ufe and improve your faith of a Trinity in your worftiip. You 
 worftiip God, without any diftinCt reflections on the perfonal 
 operations of the Father, Son, and Holy Ghoft, in the bufinefs 
 of falvation. You worfhip God no otherwife than heathens 
 and Pagans worfhip him, as the Creator and Governor of the 
 
 Vol. II. N°. 8. Z z world. 
 
 {h) 2 Pet iii. 5. {c) John xiv. 9. (d) i Cor. xv. 34. 
 
 {c) John xvii. 3, (/) 2 Their, i. 7, 8. 
 
362 Of the Holy trinity. 
 
 world. You believe as Chrlftians, and worfhip as Pagans. 
 Such worffiip is vain, and will neither pkafe God nor profit 
 you. Foi, God will be worfliipped as three in one, and one 
 in three ; it is as fuch he hath revealed himfelf to be the only 
 objc£l of religious worfliip And without a due confideration 
 and right improvement of the faith of this myftery in your 
 worlhip, you can have no acccfs to God in it : For there is no 
 coming to the Father^ but by the Son (g). And you cannot worftiip 
 God but by the help of the Spirit: For It is by the fplr'it of adop- 
 tion^ rue cry Abbciy Father : And the Spirit helpeth our tnfirmi' 
 ties .h). 5o that you mull worfhip God, through Chrilt, by 
 the help of the Spirit. Therefore, they that do not improve 
 their faith of a Trinity in their worfhip, lofe all their labour 
 in it. 
 
 Repr. 3 . To fuch as have grofs mifapprehenfions of the glo- 
 rious Trinity, or of any of the divint perfons. Some igno- 
 rant people are apt to apprehend the Father as an old man, 
 and the Son as a young man ; or that the Father hath a power 
 and pre-eminence over and above the Son. And too many of 
 the vulgar fort of Chriftians look on the Son, as more merci- 
 ful, loving, and condefcending to poor finners, than either the 
 Father or the Holy Ghoft:. They think, of the Father as all 
 wrath and juflice, and hard to be reconciled; and of the Son 
 as more gracious Particularly, convinced and fenfible (inners 
 are apt to entertain hard thoughts of God the Father, as if he 
 were more flrange to finners, and could have no love to them, 
 nor wifh well to them, till the Son gain him to it. Yea, up- 
 on this miftake fome ferious fouls are filled with continual jea* 
 loufies and fufpicions of the love of God, But fuch apprehen- 
 fions of the divine perfons flrike againft their onenefs in na- 
 ture and efTence, and their equality in all efTential attributes, 
 and are contrary to what is plainly revealed concerning them 
 in the holy fcriptures. All the divine perfons are fo deeply 
 intereded in the falvation of loft finners, that one cannot be 
 thought to love or defire it more than another. Yea, the Fa- 
 ther's love is reprefented as the fpring of all ; and Chrift is the 
 free gift of his eternal love (/). And the Holy Spirit is fent 
 by the Father, as well as by the Son, to apply the purchafed re- 
 demption. And the bleffed Spirit hath of himfeif a great love 
 to, and dcfire after the falvation of loft finners. How earnefl- 
 ly doth he ftrive with them ? How importunately doth he 
 knock at the door of their hearts ? And with what patience 
 
 doth 
 
 is) Johnxiv. 6. [b) Rom. viii. iji 26. {i) John Hi. 16. 
 
iSins againfl the Divine Peyfons, ' 363 
 
 doth he ftand and wait, though he meet with manifold denials 
 and repulles? So that thefc, mifapprehenfions, which ignorant 
 people are apt to have of the divme perfons, are moft contra- 
 ry to plain revelation I acknowiedge that atheiftical conceits 
 and wrong apprehenfions of the blefled Trinity, mayfometimes 
 arife in the minds eren of fuch as are truly gracious : But they 
 muft not be entertained and cherithed. You ought to ftrive 
 and proteit againft them, and bewail them, and complain of 
 them to God, and cry for help againft them. 
 
 Repr. 4. To fuch as fin againlt and diflionour the holy Tri- 
 nity, or any of the divine perfons Seeing the Son is God, 
 and the Holy Ghoft is God, as well as the Father; therefore 
 fins committed againft them, are equally hainous with fins 
 committed againft the Father. Yea, the Deity being one and 
 the fame in all three, you cannot fin again fl: one, but ycu fin 
 againft all. But though every fin be againfi all the three per- 
 fons; yet in the holy fcriptures there are feveral fins fpoken ot 
 as committed againft the feveral perfons diftindly, in fo far aa 
 they ftrike againft their diftin^t perfonal olfices and operations 
 in the bufinefs of our falration. I (liall therefore fpeak a lit- 
 tle of each fort. 
 
 I. Men fin againft the Father as fovereign Lord and Law- 
 giver, by rebellion and difobedience. So it is faid, they rebelled 
 and vexed his holy Spirit [k): And, fays the Lord, They rebelled 
 agaifi/i me^ and ivould not hearken unto me (/). When you will 
 not be ruled and governed by God, but fet up your own will 
 in contradi6lion to his; when you defpife and violate his ho- 
 ly laws, and will not be fubje^l to them, but prefer to them 
 your own devices and imaginations : This ftnkes peculiarly a- 
 gainft the perfon of the Father, as being againft his perfonal 
 office as fupreme Lord and Lawgiver. We find this exempli- 
 fied in that people, who when the Lord called them to return 
 from their evil -waySy anfwered, There is no hope^ but we ivill walk 
 after our oiun devices , and we will every one do the imagination cf 
 his evil heart {m). The truth is, God's dominion and lovereign- 
 ty is not flighted by any creature in the lower world but man j 
 man hath none to join him in his difobedience and rebellion 
 againft God, but the devils : And there are not fo many rebel- 
 lions committed by inferiors againft their fuperiors, as ther<; 
 are committed againft God. Wicked men (hake off" the yol^e 
 of God, and will be fubje£l to none but their own will- That 
 is interpretatively their language, L^/ us break their bands ajunderi 
 
 and 
 
 (k) Ifa. Ixlii, 10. (/) EzLk. XX. 8. {^n) Jer. xviii. 1 1, 11, 
 
S^A Of the Holy Trinity. 
 
 and eqfl away their cords from us («). Yea, many are much 
 more impatient of the yoke of God, than of the yoke of man \ 
 and prefer obedience to the iniquitous laws of men, before o- 
 bedicnce to the holy and good laws of God. This is to fet man 
 upon the throne of God, and God at the footftool of man ; 
 and to own the authority of man as fuperior to that of God. 
 But how bafe is it for vile finful duft to lift up itfelf againft the 
 fovereign and glorious majefty of God ? A majefty before 
 whom the devils (hake and tremble, and the glorious angels 
 cover their faces. 
 
 2. There are fins committed againft the Son, the Lord Je- 
 fus Chrift, the fecond perfon of the Godhead. Men fin againft 
 him, 
 
 ( 1 .) By unbelief, not receiving him on the terms of the gof- 
 pel. This ftrikes immediately againft the perfon of Chrift, as 
 I fhewed formerly. He came unto his oiuUy and his own received 
 him not {o}. When you reject this pearl of great price, and 
 will not receive and clofe with a whole Chrift as he is ofl^eredi 
 this is to pour contempt upon the Son of God: It is a great 
 indignity done to his perfon as if he were not worth the hav- 
 ing. This is interpretatively the language of fuch a practice, 
 *' My lufts and pleafures are better to me than Chrift and all 
 ** his purchafe; I fee no beauty in him why I ftiould defire 
 ♦« him." 
 
 (2.) Men fin againft Chrift, by defpair. So did Judas ; hav- 
 ing: betrayed his Mafter, he defpaired and hanged himfelf. 
 When under a deep fei^fe of fin, you defpair of mercy, and 
 conc'ude that it will be in vain for you to think of believing 
 or repenting; this is moft diflionourable to the Lord Jefus. 
 It is a practical denial, either of his fufficiency, or of his faith- 
 fulnefs and fincerity- Defpairing thoughts imply a fecret fen- 
 timent, that Chrift is either not able or not willing to fave 
 great finners. 
 
 (3.) Men fin againft Chrift, by profefllng him for by ends: 
 As in the days of Chrift's flefti, many followed him for the 
 loaves (/)); fo, in times of public reformation, and when reli- 
 gion is in requeft, many profefs Chrift for carnal and worldly 
 conveniencics. This is to love Chrift for his clothes, rather 
 than for his bcaufy. Yea, it is a great diihonour to Chrift, to 
 make him fubfervient to your own interefts, and to make him 
 and his religion a means to accomplifti carnal purpofes. There 
 are no greater enemies to Chrift than fuch as profefs him for 
 their own felf-intereft. The apoftle tells us, that fuch ivhofe 
 
 god 
 
 (^) PfaL ii. 3. {o) John i. 11. (^) John vi. 26. 
 
Sins agahifi the Son. 3^5 
 
 ^od is their belly ^ and ivho mind earthly things^ are enemies to the 
 crofs of Chriji [q). They raife prejudices againft Chrift and hia 
 way in the minds of other men. 
 
 (4.) Men fin againft Chrift, by living Pagan lives under a 
 Chriftian name and profeflion. When any of you that profefs 
 Chrift, and are called by his name, lead graceiefs and vicious 
 lives; fuch of you are called Chriftians, to the difhonour of 
 Chrift, and the reproach of Chriftianity. You have Chrift's 
 livery upon your back, but the devil's vi'ork in your hand. 
 You put on Chrift's cloke, that you may fin the more fecure^ 
 ly; and call him Lord and Mafter, only to mock him. 
 
 (5.) Men fin againft Chrift, by defpifing and contemning 
 his ordinances. This is a very common evil. Alas, how many 
 in the time wherein we live, are guilty of a profane withdraw^ 
 ment from the public ordinances: Others pretend confcience 
 in feparating themfelves from the public aflbmblies of the peo-. 
 pie of God: And many who attend public ordinances, do not 
 duly prize and value them. This is a great difhonour to Chrift. 
 He hath inftituted public ordinances for his own honour and 
 glory, and for our good ; that he may be glorified by our own-, 
 ing him, and making public profeflion of his name ; and that, 
 in the due ufeof thefe ordinances, we may have accefs to him 
 and communion with him: Therefore, to flight and defpife 
 them, as many do, is to envy Chrift the honour due unto 
 his name, to trample on his authority, and to put a flight 
 on commnnion with him, and the great falvation offered by 
 him in the gofpel. This is a hainous iniquity. 
 
 (6.) Men fin againft Chrift, by oppofition to his kingdom 
 and interefts. Men in place and power are often fet a- work 
 by Satan againft the precious interefts of Chrift. The kings 
 of the earth fet them feheSf and the riders take counjel together ^ a- 
 gainft the Lordy and againjl his anointed (r). When the devil 
 hath a defign againft the church, he finds out inftruments fit 
 for his purpofe, who oppofe themfelves to the planting, fpread- 
 ing, and fuccefs of the gofpel, and fet themfelves to overturn 
 the precious interefts of the kingdom of Chrift. And this 
 they do, fometimes by open force and violence, fometimes by 
 craft and fubtility, and oftentimes by both. Thus wicked men 
 fet themfelves againft Chrift, efpecially in his kingly office: 
 They ivill not have this Man to reign over them (.f ). As this op- 
 pofition is plain and open rebellion againft the Son of God; 
 ioy it will bring down heavy wrath upon the oppofers: But 
 thofc mine enemies ^ fays he, ivho would not that Ifiould reign ever 
 
 themy 
 (3r)Phil, 1!!. 18, 19. (r) Pfal i. 2. (/) Luke xix. 14. 
 
366 Of the Holy Trinity, 
 
 ihenty bring Mthery and Jlay them before me . He fhall break them 
 with a rod of iron, and dafk them in pieces like a patterns vejjel [t). 
 Therefore, that is a necelTary advice and caution, Be wife, 
 now therefore f ye kings : Be inJlruEled, ye judges of the earth, 
 — Kifs the Son, lefi he be angry ^ and ye perifh from the luay, when 
 his wrath is kindled but a little (z/). 
 
 SERMON CIX. 
 
 (7.)T1 /TEN fin againft Chrift, by denying and forfaking 
 XyA ^\vny and turning their back on his caufe and 
 intereits in a day of trial. This is moft difhonourable to 
 him, and opens the mouths of wicked men againft him, 
 as if he were a bad mafter. How did the difciples, their for- 
 faking Chnft, expofe him to the contempt and fcorn of his e- 
 uemies? The high-priefi afked Jefus of his difciples [ci)\ Proba- 
 bly, how many there were, and where they were now, and 
 how it came that they had turned their back on him, and had 
 left him to fhift forhimfelf Forfaking Chrift, and deferting 
 his caufe and gofpel, becaufe of trouble and perfecution from 
 men, will open the mouths of enemies to fpeak evil of him. 
 And, O, how fad is it, to give fuch occafion to wicked men 
 to blafpheme his worthy name? What dangers fhould you not 
 run ? What fufferings fhould you not be content to undergo, 
 to filve the honour of the Lord Jefus? Again, to deny and 
 forfake Chrift in an hour of trial and temptation, argues a 
 great contempt of him: It is a preferring bafe things, carnal 
 cafe and worldly conveniencies, before him, as if thefe thinga 
 were better than he. 
 
 (8.) Men fm againft Chrift, by bafe cowardice, in not dar- 
 ing to make profeffion of him in times of danger. Chrift 
 will have an open acknowledgement from all his fervants j 
 Therefore they are faid to be marked in their foreheads {b). It 
 is a difgrace to Chrift, when his people diftcmble their reli- 
 gion, and their refpe£l to his work and caufe, for fear of men, 
 or for fmifter and by-ends and refpecls: As the children of 
 Ifrael, who though they were convinced in their own confci- 
 ences, yet did not dare to difown Baal (r), fearing the dif- 
 pleafure of the king who was then prefent. f Chrift is difno- 
 noured, yea, denied by a politic and time-ferving neutrali- 
 ty. There are fome times and feafons when Chrift. by his 
 
 providencQ 
 (/) Luke xix 27. Pfal, ii. 9. («) Pfal. ii 10, 12. 
 (0) Jon xviii. 19 {h) Rev. vil. 3. [c) 1 Kings xviii. 21, 
 \ Chtifium dejeritf qui Chrifianum fe non ajjcrit. 
 
Sins agalnfl the Holy Spirit. ^^j 
 
 providence doth, as it were, cry to you, Who is on my fide ? 
 And when he calls for an open acknowledgement, none of 
 you who are called by his name ought to hide yourfelves in a 
 corner, or keep yourfelves in a wary refervation. He that is 
 not with me^ is againjl me {d), fays Chriit. Many Cry up mo- 
 deration to the prejudice of holy zeal. Indeed, moderation, 
 taken in a right fenfe, is very commendable and praife-wor- 
 tby, but that moderation that cools our zeal for Chrift, 
 when we are called to appear and a£t for him, is a finful and 
 curfed moderation. 
 
 {9.) Men finagainft Chrift, by finful filence, when his in- 
 terells are in danger, and his royal prerogatives are invaded. 
 It is true, there.is a time to keepftlence^ and a time to /peak ; and 
 a ivife man's heart difcerneth both time and judgment {e) : So that 
 there is need of much wifdom from above, to difcern the 
 proper feafons of fpeaking and a6llng for Chrifc, elfc we may 
 give great advantage to enemies, and bring a great deal of mi- 
 fery on the church ; according to that of the preacher, Becaufe 
 to every purpofe there is time and judgment , therefore the mtfery of 
 man is great upon him (/). But there needs alfo much holy- 
 courage and refolution, that we may lay hold upon and im- 
 prove fuch proper feafons, though with apparent danger to 
 our own perfons : For when men have accefs and opportunity 
 to fpeak for Chrift, and will not, or dare not, they do there- 
 by betray his caufe and interefts into the hands of enemies ; 
 and their filence may coft them dear, even v^^ith refpe£t to 
 their worldly interefts. We may hereunto apply what Mor- 
 decai faid to Efther, If thou altogether holdefl thy peace at this 
 time^ — thou and thy father's houfe poll he defrayed {g). 
 
 3. There are fins committed againft the holy Spirit the 
 third perfon in the Godhead: Sins that refpe^b his diftinct 
 perfonal office and operation in the bufincfs of our falvation. 
 Men fin againft the Spirit, i. By quenching the Spirit. 2. By 
 refifting the Spirit. 3. By grieving the Spirit. 4. By vex- 
 ing the Spirit 5. By lying to the Spirit. And, 6. By blaf- 
 pheming the Spirit. 
 
 (i.) By quenching the Spirit. From this the apoftle ex- 
 horts us, ^ench tiot the Spirit (h). The expreffion is meta- 
 phorical, borrowed from fire, which is quenched or extin- 
 gulftied,eitherbycafting on water, or by withdrawing fewel, or 
 
 by 
 
 {d) Exod, xxxii. 26. Matth. xli. 13. (,?) Eccl. iii. 7. and 
 viii. 5. (/J Eccl. riii. 6. {g) Eaheriv. 14. {^h) i ThcfT. v. 19. 
 
3^8 Of the Holy Trinitp 
 
 by fmothering the fire that it may not get vent. So, the holy 
 ^)pirit is as fire, with refpe£l to his enlightening influences, 
 and his holy motions and excitements to duty : And with ref- 
 pe(ft to thefe, the Spirit is quenched by various means. As, 
 i. By floth and negligence, in not ufmg and improving his 
 gifts and graces Solomon defcribes the evil nature and ruin- 
 ous efFecSs of fpiritual as well as natural floth, in many 
 places of his Proverbs. This is like extinguiihing fire by with- 
 drawing fewei. When you give way to carnal floth and lazi- 
 nefs in religion, fo that duties are neglected, or performed in 
 a carelefs, flight and formal manner; then you quench the 
 Spirit. Gifts and graces grow by execrife, but decay and lan- 
 guifh by floth and negligence. From him that hath mt^Jhallhe 
 taken away even that which he hath [i). That is, he that doth net 
 ufe and employ his gifts well, fhali lofe them. 2. By not en- 
 tertaining and improving the motions and b*eathings of the 
 Spirit. When you find fomething within you moving and 
 urging you to duty •, but you negle^l thefe motions, and hang 
 ofF, and do not aA under prefent impulfes: Then you quench 
 the Spirit. Oh, how many quench all good motions in their 
 hearts by woful delays: They (hift the prefent performance 
 of duties, to which they are urged by the Spirit, and put them 
 ofl^ till another feafon. So did Felix, when he fell a trembling 
 at Paul's fermon-, Go thy ivayfor this time^ fays he, when I have 
 a convenient feafon y I will call for thee {k). 3. By harbour- 
 ing and entertaining known fins, fins againfl light. When 
 you will go on in any finful courfe, contrary to the light of 
 your own confcience ; this wafte.s, wounds, and violates the 
 confcience, more than any other way of finning; fo that it is 
 more unapt to do its office, and cannot check for fin, and fpur 
 up to duty, as it w^s wont to do. You extinguifh the light of 
 the Spirit in you, when you fin and rebel againft it. 4. By 
 refl:raining the Spirit. When you are afliamed of the Spirit, 
 as if it were a difgrace to be accounted fpiritual, or perfons 
 walking in the Spirit; then you do dilbonour the blefled Spi^ 
 rit; as a fervant dilhonours his mafler, when he is afliamed 
 to wear his livery. Such are threatened by our blcfled Savi- 
 our. Whofoe'Verffjall be ajJjamed of me and of my words ^ in this 
 adulterous and fmful generation y of him alfof}:>all the Son of Man be 
 aflmmedy when Joe 'ccmeth in the glory of his Father with the holy 
 angels (I), When you diflemble, conceal, or hide your graces, 
 and do aot give vent unto vour love to God and zeal for him, 
 
 kit 
 
 (/') JMatth. xx.r. 29, (i) Aft? xsiv, 2;V (/) Markviii. 38. 
 
Sins flgainj} /A# Holy Spirit* ^6g 
 
 left you {hould be taunted and {corned by wicked men ; tben 
 you quench the Spirit. This is like the fmothering of fire^ 
 and not giving it vent. 5. By being carelefs, flight, and for- 
 mal, in the ufe of thefe means, whereby the gifts and graces 
 of the Spirit are cheriftied and maintained, and kept in life 
 anvt vigour; fuch as, prayer, reading and hearing the word^ 
 meditation, &c. The apoftle exhorts Timothy, to J^ir up the 
 gift efGod whieh was in him {m). As men quench or extin- 
 gui{h fire, when they do not ftir it up : So you quench the 
 Spirit, when you do not ftir up his gifts and graces in you, but 
 are caFclefis and formalin the ufe of quickeningj^ and upftirring 
 means. 
 
 (2.) Men fin againft the Spirit, by refifting the Spirit. 
 With this Stephen chargeth the council, when he tells them, 
 Te do akvayf reft/h the Holy Ghoji («). But, how can the Spirit 
 be refifted? Wicked men refift the common motions and ope- 
 rations of the Spirit, though the refiftanec of the ele£l: among 
 them be overpowered by the efficacy of grace. Yea, there is 
 a fpirit of refiftance in the heft, while fin dwells in them j but 
 the ftronger operation of the Spirit maketh this refiftanec to 
 give place. 
 
 But how and by what means is the Spirit refifted ? He may 
 be refifted, i. In others. 2. In ourfelves. 
 
 Firjiy He is refifted in others, i. By an envious oppofition 
 to their gifts and graces. When, being difpleafed that others 
 (hould outftiine you, you fet ydurfelves againft the luftre of 
 gifts or graces in them, and labour to cloud and darken them, 
 by detradions, defamations, and other fuch courfes: Thi^ 13 
 ahainous fin againft the Spirit. You do hereby work againft- 
 the bieffed Spirit, and labour to weaken that which he che* 
 riftieth, and to deftroy that which he hath built in the hearts 
 of other men. 2 By rejecting the wholefome counfels of 
 godly minifters and Chriftians. In this fenfe the Jews are faid 
 to r^jiji the Holy Ghoji ^ as did alfo tfmr fathers {0) : That is, they 
 flood out againft them that were moved and a6led by the Holy 
 Ghoft, in calling them to repentance and faith in Chrift. So 
 alfo, becaufe th« Spirit fpake by the prophets, therefore difor 
 bedience to them is called difobedience to the Spirit (/>}. 
 When either minifters or private Chriftians are moved by the 
 Spirit, to warn you of your danger by fin, and to counfel you 
 to repent and flee to Chrift, and yet you will not hearken ; 
 this is to refift the holy Spirit in them. 
 
 Vol.. II. N«>. 8. ^ A a a Second^ 
 
 (m) 2 Tira i. 6. (n\ A<Sls vii. 51. 
 
 (p) Ada vii. 51. (/) Neh. ix. 30* 
 
37 o Of the Holy trinity. 
 
 Second^ Tht Spirit is refifted in ourfelves, i. By negleftiiig 
 thefe duties to which we are ftrongly moved. When theSpi* 
 rit comes knocking at the door of your heart, and yet you will 
 not open, but put ofF his calls by lazy excufes, as the fpoufe 
 did {q) \ this is a great contempt of his goodnefs and condef- 
 cenfion. When the Spirit, by inward pulfations and perfua- 
 fions, would draw you to more holy walking; and yet you will 
 not, but oppofe and rcfift many importunate motions: This 
 is a great indignity done to the biefled Spirit ; you fight, and 
 drive, and wreftle againft him. 2. By committing fins againft 
 the light and dire£tion, the checks, difl'uafions, and rebukes of 
 the Spirit. When the holy Spirit Hands in your way, and 
 yet you will break through, and elude the importunity of ma- 
 ny warm convictions, and baffle many pings and checks of 
 confcience; when you will go on in fin, againft the inward 
 workings of the Spirit, and his counfels are rejefted, and his 
 rebukes contemned, and all cords are broken, and your cor- 
 rupt heart like a prevailing ftream bears down all before it: 
 This is to harden your heart againft the Spirit, as it is faid of 
 the children of Ifrael (r). 3. When men bear up themfelvcs 
 impudently and ftubbornly in their tranfgreflions, though oft- 
 en called and urged to repentance. When you refufe to be 
 humbled for your fins, and will not mourn for them and be- 
 w^ail them, though you meet with many things in the way of 
 divine providence, attended with inward workings of the Spi- 
 rit, calling and urging you to it ; then you refift and ftand out 
 againft the Spirit. So the prophet tells us of that people; 
 They hold fajl deceit ; they refufe to return [s). When, though 
 the Spirit fet your fins before you, and there are inward calls 
 and touches of the Spirit urging you to humble yotirfelves> 
 and to repent and reform 5 yet you are impudent and fhame- 
 lefs, and go on ftubbornly in your own ways: This is to be 
 Rout-hearted againft the Spirit ; and hereby you juftify your- 
 felves in the face of God, as if you had done no evil : like 
 thefe obftlnate finners who faid, luherein fiall we return F what 
 have we fpjken fo much againjl the6 (/) ? 
 
 . (3.) Men fin againft the Spirit, by grieving the Spirit. From 
 this the apoftle dehorts us, Grieve not the holy Spirit of God iu). 
 But how can the Spirit be grieved, feeing he is not fubje£l to 
 paffjons, as we are? For clearing this, know that the Spirit 
 may be confidered two ways. i. As he is in believers. And 
 
 io 
 
 [q) Cant. v. (r) Neh. ix, 29. (/) Jer. viii. 5. (/) MaU 
 m, 7, 13. (ti) Eph. iv. 30. 
 
Sins againft the Holy Spirit. 3 71 
 
 fo he is fubje£t to paflions: that is, the fpiritual and renewed 
 part in believers may be grieved and vexed 5 they may do that 
 which grieves their own and others fpirits. And though this 
 fpirit be human, yet in a fort it is divine : For, the renewed 
 part in believers is the effect and work of the holy Spirit : 
 Therefore, when the renewed part is grieved, we may fay the 
 Spirit is grieved. 2. As he is in himfclf And fo he cannot 
 be grieved properly: For, the paflions of grief, anger, for row, as 
 implying fome imperfection, are not in God. As God can- 
 not properly repent; fo he cannot properly be grieved But 
 the Spirit is faid to be grieved improperly (x). ( i ). When we do 
 that which isjuft caufe of grief, and ufually with men works 
 grief, and is in itfelf apt to grieve the Spirit, if he were capa- 
 ble of it. (2 ) When we do that which provokes the Spirit^ 
 to Ao fuch things as men that are grieved by others ufe to do, 
 viz. to chide, rebuke, and withdraw, which among men are 
 ufual effcfts and figns of grief. 
 
 But by what means is the Spirit grieved ? In general, when 
 believers do things, whereby their peace, joy, and comforr, 
 are overclouded. Particularly, i By more grofs fins. Hence 
 the apoftle exhorts. Let m corrupt communication proceed out of 
 your mouth — And grieve not the holy Spirit of God — Let all bitter-- 
 nefst and wrath ^ and anger ^ and clamour, and evil fpeaking^ be 
 put away from youy with all malice [y). When believers com- 
 mit fuch fins as are grofs in their nature, and fuch as are called 
 the mamfejl fruits oftheflefl?^ and the pollutions of the world [z) ; 
 they grieve the Spirit by thefe, more than by other fins: Be- 
 caufe they have more ftrength againft thefe than againft fins 
 that are more fpiritual : And thefe being contrary even to na- 
 ture itfelf, are more contrary to grace than other fins • And 
 fuch fins are a difgrace to religion, and harden wicked men 
 in fin, and fet them further off from religion ; fo that they 
 crofs the Spirit, in his great work of turning men from fin. 
 2. The Spirit is grieved even by lefTer fins, when they are at- 
 tended with high aggravations. When you fi.n wilfully, or deli- 
 berately or upon a fmall temptation, or againft great light, or 
 againft many mercies, or againft folemn vows and covenant- 
 engagements: Such aggravated iniq^uities, though not fo grois 
 in their own nature, are a great grief to the Spirit. 3. When 
 believers do not duly value and efteem the graces and comforts 
 of the Spirit, his influences, and ordinances. When the Sab- 
 baths are not your delight, nor the word your treafure, nor 
 
 the 
 (.v) Numb, xxili. 19 (,v^ Eph. iv. 29, 30, 31. 
 
 iz) Gal. V. 1,9. c.F^t. ii^ 20. 
 
37^ Of ihs Holy Trrmty. 
 
 the promifes your joy ; when the confolations of God are fmaU 
 with you; when you do not accept the counfels and comforts 
 of the Spirit gladly, nor keep them diligently; when you pre- 
 fer other things to them, the counfels of the flefli to the coun- 
 fels of the Spirit, and worldly conveniencies and fatisfadiions 
 to his comforts : This is a great contempt oi the Holy Spirit, 
 and cannot but grieve him exceedingly. 
 
 SERMON ex. 
 
 (4.) "I^ /f ^^ ^^" againft the Spirit, by vexing the Spirit. So, 
 J^yJ. i^ is faid of the chiltiren of Ifrael in the wildernefs, 
 that they rebelled and^exed God's holy Spirit (a). But how can 
 the Spirit be vexed ? What I faid before about grieving the 
 Spirit, may be applied here. The Spirit cannot be vexed pro- 
 perly^ feeing he is not fubjeO to pafiions as we are. But he is 
 faid to be vexed improperly, when we do that which in itfelf 
 is apt to vex him, if he were capable of it; and when we do 
 that, which provokes the Spirit -to do, what naen vexed by o« 
 thers ufe to do, viz. to chide, rebuke, and withdraw. 
 
 But how and by what means is the Koly Spirit ve"xed ? Wc 
 may underftand this, by coniidering how the children of Ifrael 
 vexed him in the wildernefs. And, i. Men vex the Spirit, 
 when they do frequently commit the fame fins. So did that 
 people : They fell often into the fin of murmuring. Hence the 
 Lord fays, T'hey have tempted me noiu theje ten times : That iz^ 
 m^ny times. Hoiv oft did they prcvcke^ him in the ivildernefs [b) ? 
 "When you fall frequently and eafily into the fame fins, then 
 you vex the Holy Spirit, even though the fins you fall into be 
 not fo hainous in their own nature. A fmaller fin often re- 
 iterated, amounts to as much as a great tranfgreCTion. 2. When 
 men fall into fm after it hath been ottenconfr (Ted and bewail- 
 ed. So did the children of Ifrael in the wildernefs : They fell 
 into the fin of murmuring, after they had often confefled their 
 fin in that matter, and had often profciTed to be humbled for 
 it. When you have often confefled your fiti to God, and have 
 often profeiled to be grieved for offending and di(honouring 
 him by it, and yet will commit it again, then you vex the Ho- 
 ly Spirit. Such fins are doubie-dyed, and draw deep. This 
 is one of the fpeciai aggravations of the fins of this land : We 
 iin after frequent folemn fafting and humiliation ; we continue 
 to goon la the fame fins, which wc have often folemnly con- 
 fefled, 
 
 (^) Ifa. Ixiii. IQ. (3) Numb. xiv. 22. Pfal. Ixxvili. 40. 
 
Of B/tifp/mnifig the H&fy Spirit, 573 
 
 h^tdf and for x^bich we have often made folemn profefiion of 
 humiliation before God, on pubhc fading days. Efpecially 
 you vex the Spirit, when, after mercy begged, and gracioufly 
 received, you will again tranfgrefs: This is great rebellion. 
 It was this made Solomon's fm of fuch a deep dye: So it is 
 faid, The Lord was angry 'with Solomon^ becaufe his heart iv as 
 turned from the Lord God of Ifrael^ ivho had appeared unto him 
 twice [c). 3. When men fall into thtfe fins for which they 
 have often Imarted. So did the children of Ifrael in the wil- 
 dernefs: Though they had been often reproved and punifhed 
 for their murmuring, yet they turned to it again. Nehemiah 
 takes notice of this as a fpecial aggravation of their fm, that 
 though they had fufFered fo many miferies, yet they did evil a- 
 gain before the Lord [d).J^iV^\\tn after you have futiered much 
 for your fin, after many rebukes from the Spirit, and checks 
 from confcience, and frowns from men, and ftripes from God -, 
 yet you will return to it again: O, this is hainous, and vexes 
 the Holy Spirit exceedingly. 
 
 (5.) Men fin againft the Spirit, by lying to the Spirit. So did 
 Ananias and Sapphira [e). It is true, their fin was fpecial and pe- 
 culiar, and very horrid ; therefore they were puniflied with fud- 
 den death. But there are more ordinary cafes wherein men lie to 
 the Holy Spirit. Hypocrify is a lying to the Spirit. So it is faid 
 of the children of Ifraei, They remembered that God was their 
 Rockf and the high God their Redeemer. Neverthelefs they did flat- 
 ter him with their mouth y and they lied unto him with their tongues'^). 
 When you have 3 fair outward profeflion of religion, and bufy 
 yourfelves in external duties, and make a great Ihew of devo- 
 tion; yet your hearts are not right with God : Then you lie to 
 the Spirit. You feek to put a cheat upon him, and deal doubly 
 and deceitfully with him, as if he could be impofsd upon by 
 fav/ning pretences, and could not dive into the fecrets of your 
 hearts. Again, when you feek to palliate and cloke your fins, 
 that they may not be feen in their own colours, and think to 
 juftify them by fair pretences and excufes; then you lie to the 
 Holy Spirit. This was Ephraim's fin, of which the Lord com- 
 plains, Ephraim compajfeth me about with lieSy and the h&ufe of If 
 rael with deceit (g). 
 
 (6.) Men fin againft the Spirit, by blafpheming the Spirit. 
 And this is done divers ways. 
 
 Firjiy By charging our fins upon the Spirit. When men in 
 
 an 
 
 {c) I Kingsxi 9. (d) Neh. Ix. 28. {e) Ads v. 3. 
 
 {/) Pfal. Ixxviii. 35, 36. (g) Hof. xi. .2. 
 
374 OftheBolyTrimtf, 
 
 an error or deluGon, boaft that they are taught or led by the 
 Spirit: When nnen, tranfported with fury, wrath, andpaflion, 
 jn feme matter of religion, call it the zeal of the Spirit : When 
 jicentioufnefs is counted Chriftian liberty, or fuHen fadnefs 
 and ie^al dejection is called godly forrow, or a prefumptuous 
 and falfe peace is named the comfort of the Spirit. In thefe 
 and the like cafes men blafphemc the Holy Spirit: For what is 
 nil this, but to father errors and delufions, wrath and paflion, 
 Hcentioufnefs, and other evils, upon the blefled Spirit ? It is ^ 
 great indignity done to the Holy Spirit, to father your filthy 
 brats upon him : It is as if a fubjedl did father his baftard up- 
 on the prince. 
 
 Stccnd, Men blafpheme the Spirit, by reproaching him in 
 his divine operations, and afcribing them to fome other caufe. 
 Thus, the Pharifees are faid to blafpheme the Holy Ghoft, 
 whtn they attributed to the devil, thefe miraculous operations 
 which Chrift wrought by the power and Spirit of God (h). 
 This is frequently done with refpedl to the more ordinary ef- 
 fects and works of the Spirit. When the eminent and evi- 
 <{ent effeds of the power and grace of the Spirit, are afcribed 
 to fome other caufe; and thefe are called the effedts and ope-r 
 rations of the devil, which are indeed the efFe£ls and operations 
 of the Holy Ghoft: When men count mourning, melancholy; 
 v^nd the joys and comforts of the Spirit are called delufions; 
 When the light, quickening and afliftance which the faints 
 h-ive from the Holy Spirit, are counted dreams and fancies : 
 When the communications of grace and mercy, peace and com-, 
 fort, from the Spirit, are given out to have nothing of truth, 
 reality, or power in them ; and are branded, as either diaboli- 
 cal delufions, or fanatical mifapprehenfions : In all thefe cafes, 
 men blafpheme the bleiTed Spirit. This is called a doing de^ 
 fpite to the Spirit of grace (i). Yet, alas, how much of this is 
 therein the generation wherein we live? Thefpecial operations, 
 of the Holy Ghoft are oppofed by many, both by word and 
 writing; yea, by fome that bear the name and chara£^er of the 
 rninifters of Chrift, though not of the communion of this 
 church : And the gracious operations of the Spirit in the hearts 
 of the Lord's people, are turned by profane men into matter of 
 fcoft', derifion, and reproach. Efpeciully, as the Holy Spirit 
 is the Spirit of regeneration and fupplication, he is the obje(2: 
 of nuiltipli«-d blafphemies. 
 
 Thirdf Men blafpheme the Spirit, when by an unholy con- 
 ■verfation they give occafion to others to think or fpeak evil of- 
 
 the 
 (/;) Matth. xii 31. (/) Htb. x. 29. 
 
OfBlafpheming the Holy Spirit, 375 
 
 the Spirit. Hence the Lord fays of the Jews, that were car- 
 ried away captive to Babylon, They profaned my holy tiaine^ nvhen 
 they /aid to theniy Thefe are the people i ^ the Lordy a fid are gone f crib 
 mt of hi: land (k). When the Babylonians obferved the vici- 
 ous lives of the Jews, they took occafion thereform to blaf- 
 pheme the name of their God, and turned the fame into mat- 
 ter of reproach: Thefe, faid they, are people that call them- 
 felves the people of God, and are come out of the holy land i 
 and behold how profane and vicious they are in their lives- 
 When men that pretend to have the Spirit dwelling in them, 
 to be led by the bpirit, and to live and walk in the Spirit, are 
 loofe in their converfation j this gives occafion to protane men 
 to think or fpeak evil of the Spirit. And fuch as by their vi- 
 cious lives give occafion to others to blafpheme the Holy Spirit, 
 are themfelves chargeable with thefe blafphemies. 
 
 Fourth f There is a fpecial kind of blafphemy againft the Ho- 
 ly Ghoft, which is declared in the holy fcriptures to be unpar- 
 donable. I (hall fpeak a little of this, for the help and relief 
 of fome, whofe confciences are awakened and affli£i:ed under 
 the fenfe of fm, and are ready, without ground, to conclude 
 that they are guilty of the unpaidonable fm againft the Hoiy 
 Ghoft. See three or four texts of fcripture, where this fin is 
 fpoken of. Matth. xii. Our bleffed Lord had cured a man pof- 
 fefled with a devil: Then it follows, verfe 24. But when the 
 Pharifees heard it, they/aid^ This fellow doth not cajl out devils hut 
 by Beelzebub the prince of the devils. And of their fin our Lord 
 fays, verfes 31, 32. All manner of Jin and blafphemy /Ijall he for" 
 given unto men; hut the blafphemy again the Holy Ghojl fhall fiot be 
 forgiven unto men. And whofoever fpeaketh a ivord againfl the Sotf 
 of Many it fhall be forgiven him: But whofoever fpeaketh againji 
 the Holy GhoJly.itJJmll not he forgiven him, neither in this luorldy 
 7ieither in the worl4 to come. Another text to the fame purpofe 
 is in Mark iii. 22, 28, 29, 30. The third text is that in Heb. 
 vi. 4, 5^, 6. For it is impcffible for thofe luho were once enlightened^ 
 and have tajied of the heavenly gift, and were made partakers of the 
 Holy Ghoft y and have tafled the good Word of God ^ and the powers rf 
 the ivorld to come ; if they f jail fall away, to renew them again unto 
 repentance y feeing they crucify to themfelves the Son of God afrejhp 
 and put him to an openftjame. The laft text I mention is in Heb. 
 X. 26, 27, 28, 29 For ifwefm wilful ly, after that we have re^ 
 ceived the knowledge of the truth y there remaineth no more facrifce 
 forfmSy but a certain fearful looking for ofjudgme?Jty and fiery indig' 
 nMtien^ which fhall devour the adverfaries. He that defpifed Mofes* 
 
 lawp 
 {k) Ezek. wxvl. 20. 
 
37<^ Of the Holy Trinity, 
 
 iaiv^ died without mercy, under two or three nvitnejfes : Of how much 
 forer puuifimenty fuppoje ye^ Jhall he be thought ivorthy, who hath 
 trodeti under-foot the Son of God, and hath coutited the bleed of the 
 covenant, 'wherewith he ivas fanBifed, an unholy thing, and hath 
 done defpite unto the Spirit of grace. From thefe texts, compared 
 together, take this defcription of that unpardonable fin againft 
 the Holy Ghoft: It is an avowed, wilful, malicious, and de- 
 fpiteful, rejedting and oppofmg the truth of the gofpel, and 
 way of falvation by Chrift, after it hath been fingularly made 
 out to a man, both in the truth and goodnefs thereof, by the 
 inward operation of the Holy Ghoft. 
 
 That I may explain this defcription a little, notice thefe two 
 things in it: The object about which the finful aft is conver- 
 fant, and the a£l of the party with reference to this objeft. i . 
 We have here the objecl about which the finful aft is conver- 
 fant, the truth of the gofpel, and way of falvation by Chrift. 
 Not this or that truth, but the chief and principal truth of the 
 gofpel, concerning the way of falvation, contrived by infinite 
 wifdom for loft finners through a crucified Chrift. It was this 
 the Pharifees oppofed. And it appears from the other texts 
 quoted (/), that the wrong done by this fin is done to the Son 
 of God, and to the Holy Spirit, who is fent to bear witnefs to 
 the truth of the gofpel. Next, I faid that the truth of the gof- 
 pel is made out to the party by the Spirit of God (w) Hence, 
 this fin is called the fin againft the Holy Ghoft. The man is 
 enlightened by the Spirit with the knowledge of the truth of 
 the gofpel, and convinced of the truth, and hath had fome fuper- 
 ficial taftes of the goodnefs and fweeinefs of it («). 2. We have 
 here the aft of the party with reference tothisobjeft : Itisare- 
 jeftingand oppofing the truth of thegofpel. (i.) Arejeftingit; 
 a renouncing the truth, or refufing it, contrary to conviftion: 
 Which is, upon the matter, a blafpheming the Holy Spirit, who 
 bears witnefs to this truth, as a liar or impoftor. Upon this 
 the party relinquifheth and turneth his back on that way: He 
 fulls away, or maketh apoflacy{p). (z.) An oppofing the truth 
 of the gofpel: Partly, by reproaching and blafpheming the 
 truth, and railinpj againft it; whence this fin is called Blafphe^ 
 my againjl the Holy Ghojl [p). Partly, by perfecuting the truth, 
 and the proftflbrs thereof, as the Pharifees perfecuted Chrift. 
 Next, I faid in the defcription, that this rejefting and oppofing 
 the truth, that maketh up the unpardonable fin, hath thefe 
 
 properties. 
 
 (/) Matth. xii. Mark III. (m) John xv. 26. («) Hebv vi. 4, 
 5. {0) H€b,vi, 6. (/)) Mauh.xii, 31. 
 
Of the Unpardonable Sin^ 377 
 
 properties. It Is avowed ; not fecret, but open, in the view of 
 the world. It is wilful; not unadvifed, or from force or con- 
 ftraint. It is malicious; not out of weaknefs, from force or 
 fear; nor out of love to the world, or for any good end pro- 
 pofed : But out of heart-malice againft God and Chrift, and 
 the advancement of his kingdom ; and from hatred of and ma- 
 lice againft the truth. And this malice bewrays itfelf in de- 
 fpite; putting Chrift to an openJJjame, and doing defpite to the Spi» 
 tit of grace : And all this contrary to clear convi61:ion. All 
 thefe particulars are clear from the texts I have quoted. 
 
 This is that fin againft the Holy Ghoft, which (hall never 
 be forgiven {q). And it is unpardonable, not from any defeat 
 of mercy in God, or of merit in the blood of Chri*^ ; but be- 
 caufe the nature of this fin is fuch that it excludes what is ne- 
 ceflarily required in order to pardon, viz. faith and repentance : 
 For, it is itnpojjlble that fuch fmners can be renewed again to re- 
 pentance (r); and confequently it is impoflible they can obtain 
 pardon. But why is it impoflible for fuch finners to repent and 
 believe ? I anfwer, not from any defe£t of power in God to 
 convert fuch finners, and renew and change them by grace % 
 But becaufe the greatnefs and hainoufnefs of this fin is fuch, 
 that God hath decreed and determined never to give fuch fin- 
 ners grace to repent and believe, but to give them up to final 
 hardnefs of heart and obftinacy in finning ; wherein God ads 
 congruoufly to his infinite wifdom, juftice, and holinefs, con- 
 fidering the order of working amongft the blefled Petfons, and 
 the diftindl offices and operations afcribed to them in the bufi- 
 nefs of falvation. If a man fin againft the Father as fovereign 
 Lawgiver, by violating his laws, he may obtain mercy and par- 
 don by fleeing to the blood and fatisfadicn of the Scsi : If he 
 fin againft the Son, by unbelief and flighting the offers , ' him % 
 he may, by the inward operation of the Spirit, be brought to a 
 better mind, and engaged at laft to have recourfe to Chrift: 
 whom formerly he flighted, and by him to the Father. But 
 if a man do defpite to the Spirit of grace, and malicioufly re- 
 jed and oppofe his inward operations; there is no remedy re- 
 mains for that man : For there is not another divine perfon to 
 provide relief for him, and the operation of the blefled Spirit 
 is the laft in the bufinefs of falvation. As the cafe of a fick 
 man is defperate, when he wilfully rejeds all remedies by 
 which he may be cured, and malicioufly rifeth up againft the 
 phyfician himfelf ; fo it is here. Chrift's facrifice alone is ap- 
 VoL. II. N^ 8. B b b pointed 
 
 (g) Mattb. xii. 3U (r) Heb. vi, 6. 
 
378 Of the Holy Trinity. 
 
 pointed and dcfighed for the expiation of fin ; and it is the 
 work of the Spirit alone, to renew and fan6lify finners, andta 
 work in thero faith and repentance: Therefore, when both 
 Chnil*s facrifice, and the Spirit's operation, are malicioully 
 and defpitefully rejected; there is no mean left whereby the 
 (inner may obtain pardon, or be renewed to repentance. To 
 this purpofc the apoftle fpeaks. If ivefm ivilfuilyy after that nve 
 have received the knoivledge of the truth f there remaitieth no more 
 facrifice for ftns (x) As they have juftly forfeited all their in- 
 tereft and benefit by the one facrifice of Chrift; fo there is not 
 in the counfel or purpofe of God any other facrifice remaining, 
 to be offered for the expiation of their fin : So that there is no 
 relief for them : Chrift is ofi^ered no more, nor can there be a- 
 ny other facrifice offered for ever. And to all this I may add, 
 that Chrift's death and facrifice was never intended for the ex- 
 piation of this fin ; which aifo follows from what hath been 
 faid, and may be intended by the apoftle in the foregoing ex- 
 preflion. 
 
 From the defcription I have given of the unpardonable fin 
 againft the Holy Ghoft, I draw thefe conclufions. i. As none 
 without the church, or grofsly ignorant, can be guilty of this 
 fin ; fo none of God^s eled: can poffibly fall under the guilt of 
 it. 2. It is moft difficult, if poffible, to determine who are 
 guilty of this fin, fo as to point out the perfons particularly; 
 becaufe the internal a£^s of the fouls of men, and the principles 
 from which they a£t are hid from us, who have not that gift of 
 difcerning fpirits which was in the church in the days of the 
 apoftles. 3. Men may be guilty of many and great fins againft 
 the Spirit, and yet not be guilty of this unpardonable fin. In 
 a word, whatever fins you have committed, yet if you are griev- 
 ed for them, or if you would gladly have mercy and pardon 
 through the blood of Chrift, then you are not guilty of this 
 fin. Yea, if after convitlion and illumination, you do not hate 
 the only way of falvation by Chrift; or do not againft light op- 
 pofc the thriving of his kingdom, out of malice and defpite a- 
 gainft him ; Then you have no reafon to charge yourfelf with 
 this fin. 
 
 Yet, let me caution you againft fuch fins as lead to this un- 
 pardonable fin ; as, all thefe fins againft the Spirit which I al- 
 ready fpoke of, quenching, refifting, grieving, or vexing the 
 Spirit, or lying to him, or blafpheming him any of thefe ways 
 ( have mentioned. O, it is dangerous to fin againft light, by 
 omitting duties, or committing fins, contrary to clear convic- 
 tion 
 (i) Heb.x.26. 
 
The Knowledge thereof prejfed, 379 
 
 tion : And it Is dangerous to refift the Holy Ghoft in his in- 
 ward motions and operations upon your hearts and confcien- 
 ces. For, i . By fuch fins you will provoke the Holy Spirit to 
 depart from you. And he may fo depart as never to return a- 
 gain ; as he did from Saul. Yea, fuppofe thou art truly gra- 
 cious, yet he may depart in*a great meafure, and for a long 
 time; as he did from David {t). 2. When the good Spirit is 
 departed, an evil fpirit will come in his room. So it is faid of 
 Saul, that the Spirit of the Lord departed from him, and an evil 
 fpirit from the Lord troubled him {u). And that evil fpirit may 
 bring with him feven fpirits worfe than himfelf, and enter in 
 and take pofleflion of your foul; fo that your laft ftate may be 
 worfe than the firft {x). And, 3. You may at laft be left to fall 
 into that unpardonable fin againft the Holy Ghoft, the very 
 thoughts whereof may juftly fill your foul with horror. Men 
 firft begin to neglect the Spirit, and quenc':« his motions and 
 breathings; then they go on to refift him; then they grieve 
 him by more grofs fins ; and by repeating tliefe frequently they 
 vex him : And when once you are come to this height in fin- 
 ning, you are in the next degree to that unpardonable fin. 
 Therefore, as you love your fouls, take heed unto yourfelves. 
 When once you have provoked the Holy Spirit to depart from 
 you, and an evil fpirit hath come in his room, what is there to 
 hinder your going on with full career to the height of all 
 wickednefs ? 
 
 SERMON CXI, 
 
 Ufe 4. TT'OR exhortation. In fcveral branches. 
 
 r Exhort. I. Study the knowledge of this great 
 truth of a Trinity of Perfons in the Godhead. Alas, many, 
 even among us, are ignorant of it, as i already (hewed you. 
 Such perfons ought to apply themfelves diligently to ftudy the 
 knowledge of this facred myftery. For exciting and quicken- 
 ing them to this, I propofe thefe things to their feriousconfider» 
 ation. I. A competent meafure of the knowledge of this great 
 truth is abfolute neceflary unto f^alvation. Our blefl'ed Lord 
 placeth eternal life in it : This is life eternal^ fays he, that they 
 might knonv thee the only true God^ and Jefus Chrift ivhom thou haft 
 fent {a). Such as know not a Trinity in Unity, cannot poiTibly 
 inherit eternal life. This mvftery is the foundation of all 
 
 thofe 
 
 {t) Pfal. 11. II, 12. (w)i Sam, xvi. 14. (x)Ivlatth, xil. 44, 45^ 
 {a) John ty'iu 5, 
 
3*» Of the Holy Trinity, 
 
 thofe articles of faith that concern the dignity of Chrift's per 
 fun, the truth and fulnefs of his fatisfa£lion, and the power and 
 efficacy of the grace of the Spirit in regeneration and conver- 
 {ion : Therefore a competent knowledge thereof muft needs be 
 abfolutely necelFary. Again, without a competent knowledge 
 of this truth, there can be no right worfhip; for, fuch as do 
 not worftiip a Trinity in Unity, do not worfliip the true God, 
 but an idol and figment of their own brain. 2. A competent 
 knowledge of this great truth is attainable, even by thofe that 
 are of vulgar capacities. For, though it be an unfearchable 
 and incomprehenfible myftery, as to the ro' sT/ot/, or the man- 
 ner how it is; yet as to the to' ot/, that it is, it is fo plainly 
 revealed, that not only the learned, but the unlearned, may in 
 the due ufe of ordinary means, attain to a fufficient knowledge 
 thereof. That God is one-, that this one God is Father, Son, 
 and Holy Ghoft •, that the Father is God, that the Son is God, 
 and that the Holy Ghoft is God; that thefe three are diftin6t 
 from each other; that the Father is the Father of the Son, 
 and the Son the Son of the Father, and the Holy Ghoft the 
 Spirit cf the Father and the Son : J hefe things, I fay, are fo 
 plainly revealed in the holy fcriptures, that the knowledge of 
 them may tafily and with little pains be attained, even by them 
 that are but of ordinary capacities. Therefore fuch as will 
 be at no pains to attain this necelTary knowledge, are left with- 
 out excufe, and lie open to terrible wrath 3. The knowledge 
 of this myftery is moft profitable: Forhereby an excellent foun- 
 dation is laid for attaining to the knowledge of other gofpel 
 myfterles : And the more clear and diftincl our knowledge of 
 this truth be, the knowledge of other gofpel truths will be the 
 more eafy Again, the knowledge of this truth muft needs 
 be highly profitable, becaufe it is not an ufelefs fpeculation, as 
 fome adverfaries blafpheme, but a praOiical principle, of great 
 ufe with reference to Chriftian practice. It is of great ufe in 
 the whole fpiritual life, and efpecially in prayer, and other du- 
 ties of worftiip, in which we addrefs ourfelves to the Father, 
 through the Son, by the Holy Ghoft {b): 
 
 Wei! then, ftudy the knowledge of this great fundamental 
 truth: And do not fatisfy yourfdves with a mere fpeculative 
 and notional knowledge; but feek earneftly afttr a praclical, 
 faving, and heart-affecftin^ knowledge of it, fuch as may en- 
 gage your heart to the blefled Trinity, that you may chufe. love, 
 fear, and adore the glorious divine Perfons. For this end, get 
 a deep aft'ecling fenfe of your ignorance ; be afliamed of it 
 
 under 
 (b) Eph. if. 18.. 
 
A Truth to he firmly believed, 381 
 
 under fuch a clear gofpel-light; lament and bewail it; be di- 
 ligent in the ufe of the means of knowledge ; and in the ufc of 
 them, look up to God for his blefling, and the inward teach- 
 ing of his Spirit. 
 
 Exhort, 2. Believe this facrcd mydery of a Trinity in uni- 
 ty. Labour for a firm aflent to this great truth : And you that 
 do believe it, labour to have your faith in it more and more 
 confirmed and ftrengthened. 
 
 To excite and engage you to this, I propofe a few things to 
 your ferious confideration. 
 
 1. To know this truth and yet not to believe it, is a great- 
 er fin than fimply to be ignorant of it. Such as have fomc 
 knowledge of this myftery, and yet do not yield a firm aflent 
 to the truth thereof, are in worfe condition than they that arc 
 grofsly ignorant of it, even under fuch a clear gofpel-light. 
 For, they that will not believe it, fly in the face of the infi- 
 nite truth and veracity of God, and make him a liar, by not 
 receiving the teftimony he hath given of himfelf. And fuch 
 as contradict and opppfe this great truth, have no part in God, 
 or Chrift, or eternal life. 
 
 2. Unlefs you believe this myftery, you cannot believe other 
 gofpel truths : For they are all built upon this as the founda- 
 tion, and depend on it- Unlefs you believe the do£lrine of 
 the Trinity, you cannot believe the incarnation of the Son of 
 God; and unlefs you believe Chrift's incarnation, and the in- 
 finite dignity of his perfon, you cannot believe the verity and 
 fulnefs of his fatisfaftion ; and unlefs you believe that he hath 
 fully fatisfied divine juftice, you cannot anfwer the call of the 
 gofpel, by coming to him, and refting on his fatisfadtion, for 
 pardon, and peace, and eternal life. 
 
 3» You know not how foon, nor how much, your faith may 
 be tried in this matter. The winds of error and herefy are 
 in a great meafure let loofe, in the age wherein we live; and 
 they may be yet let loofe in a greater meafure. There are ma- 
 ny things that may juftly provoke God to this; want of love to 
 the truth, abufing gofpel-light, pride and felf-conceit in pro- 
 feflbrsof Chriftlanity, mens having itching ears, and naufeat- 
 ing the fimplicity of the truth; thefe things may provoke a ho- 
 ly God to let loofe a Spirit of error and herefy amongft us: 
 And, alas, horrid Atheifm, and irreligion, and'contempt of fe- 
 rious religion, feem to pave the way for it. In former ages 
 the faith of the church hath been tried in this great article of 
 our religion ; and we in this age cannot plead exemption from 
 trials of the like nature. Many books and pamphlets have been 
 
 pubiilhedj 
 
382 Of the Holy Trinity. 
 
 publlflied, even in Britain, in oppofition to this glorious myf- 
 tery: and even in our own time, bold attempts are made to 
 revive the old Arian herefy, in denying the eternal Deity of 
 our Lord Jefus Chrift, which tends quite to overturn the whole 
 Chriftian religion. 
 
 4. Even men of great knowledge, learning, and parts, may 
 be in great danger, if their faith come to be tried in this great 
 fundamental truth. Let none of you think that there is 
 no fear of you. The beft among you may be fore put to 
 it, if trials come. The power of error and delufion is very 
 great : Hence we read oijlrong delufion (c). Grofs errors and 
 herefies may prevail and fpread, even in pure times of the 
 church, and many may be carried away with them. The he- 
 refy of Ebion and Cerinthus, in denying the Deity of Chrift, 
 and confequently the holy Trinity, feems to have prevailed too 
 much, even when the apoftle John was yet living, which gave 
 occafion tothepenningof hisgofpel. And how much did the A- 
 rian herefy fpread in the church ? Great multitudes, yea, emi- 
 nent men, and many bifhops of great note, yea, many eminent- 
 ly godly, were brought by the violence of pcrfecution to con- 
 demn the truth : And the defection under it was fo great, that 
 almoft all the world was become Arian f . Great is the power 
 of error and delufion, efpeciaily when God in his juft judge- 
 ment gives up ft people to it : even eminent Chriftians may be 
 carried away with it. Therefore the beft amongft you need 
 be at pains, to be more eftabliftied in the faith of this glorious 
 myftcry. 
 
 5. if once your faith be (haken in this great article, it can- 
 not be ftable in any other article of the Chriftian religion. If 
 this article go, all the other articles of the Chriftian religion 
 will go with it. Once fhake this foundation, and the 
 whole building totters: 80 that nothing m.ay be left to you 
 but the name of being Chriftians. Such as oppofe and deny 
 this glorious myftery, may talk bigly of the Chriftian religion, 
 as fome of them do: But, alas, what is all they fay but an 
 empty found of words? Sad experience confirms this. What 
 is become of the Chriftian religion this day amongft the Soci- 
 iiians.^ Ah, it is dwindled almoft into nothing; fo that they 
 do not fo much as deferve the name of being Chriftians. 
 
 Well then, let it be your ferious concern, to have your mind 
 brought up to a full ailent to this great truth, of a holy Trini- 
 ty 
 (c) 2 ThcfT. il. II. 
 
 \ In j^lexandria una Scintilla fuit, fed quia non fiatim opprejf0. 
 ^y totuni Orbejn ejus fiavirna populata eji, Hicron. 
 
A Truth to he firmly believed, 383 
 
 ty in unity, and to have your faith in it more confirmed and 
 ftrengthened. In order hereunto I give thefe direcStions. 
 
 1. Firft of all, fettle yourfelvcs in the firm belief of the di- 
 vine authority of the holy fcriptures, elfe you cannot regard 
 any thing faid there, about this glorious myftery, as the truth 
 of God, nor will your reafon and underftanding fubmit to it 
 as of divine revelation. Therefore meditate deeply and fre- 
 quently, on the many undeniable arguments of the divine au- 
 thority of the holy fcriptures. As for example, *• The hea- 
 ** venlinefs of the matter; the efficacy of the doctrine upon 
 •♦ the hearts and confciences of men ; the majefty of the ftilcj 
 •* the confent of all the parts; the fcope of the whole, which 
 " is to give all glory to God ; and the full difcovery they 
 ** make of the only way of man's falvation f/' I fay, medi- 
 tate much on thefe and other arguments, for confirming your 
 faith in thebelicf of the divine authority of the holy fcriptures ; 
 elfe nothing faid in them will be of any weight, to procure 
 your aflent to this great truth of a holy Trinity. 
 
 2. Labour to be well fixed in the plain revelation of this 
 myftery, before you enter on any debate about the particular 
 explication of it. Adverfarles do moll prepofteroully level 
 their difputes and cavils, not againft the firft, but againft the 
 fecond. They pafs over the plain fcriptural revelation of this 
 myftery, and rife up againft the explanations ufed by divines 
 for further edification: And fome weak and unftable Chrifti- 
 ans, being entangled by their cavils and objections, while they 
 were not yet firmly eftablifhed in the faith of what is plainly 
 revealed, and meeting with things too high, hard, and diffi- 
 cult for them, have been quite carried off their feet ; and be- 
 ing thus prepoffeffed with prejudices, and their darknefs in- 
 creafed, the plain revelation of this myftery in the holy fcrip- 
 tures became of no ufe to them. Therefore, let it be your firft: 
 work to confult the holy oracles, that you may f^e what is 
 plainly revealed abaut the myftery itfelf ; and labour to have 
 your faith firmly eftabliftied therein, before you enter one way 
 or other upon particular explications. 
 
 3. Lay afide the pride of your reafon, when you come to 
 view and confider what God hath faid in the holy fcriptures 
 about this glorious myftery. Do not read or fearch the holy 
 fcriptures with a mind to difpute, or to examine what you find 
 there by your own reafon. It is highly rational to believe what 
 God hath faid, to be true, though you cannot comprehend 
 what he faith, as to the manner how it is. And it is the height 
 
 of 
 t ConfcfT. of Faith, Chap. i. Art. 5. 
 
2 84 Of the Holy Trinity. 
 
 of arrogance and prefumption, to think to difpute with him, 
 or to think of calling fuch a deep myftery as this is to account 
 before your fhailow underftanding f. Therefore, when you 
 are to enquire, what God faith in his word about this fa- 
 cred myftery, refolve to come, not to difpute with your Maker, 
 but to believe what he hath revealed. Lay afide the confidence 
 of your own underftanding, that you may acquiefce in the wif- 
 dom and truth of God. Your foul muft be even as a iveaned 
 child [d)^ in this rcfped. When you have laid afide the pride 
 of your reafon, then are you prepared to receive the teftimo- 
 ny of God, and never till then. 
 
 4. Submit your foul to the plain and obvious fenfe of fcrip- 
 ture teftimonies, and do not, as many, feek out evafions, and 
 pretences for unbelief. Many look into the holy fcriptures 
 with prejudicated minds: They are full of prejudices againft 
 this facred myftery of a Trinity in unity : and fo looking into 
 the holy fcriptures, they force a fenfe upon them which they 
 will not bear. They feek rather to frame and mould their 
 fenfe of fcripture to their erroneous minds, than to inform 
 their minds and regulate their belief by the fcripture. There- 
 fore have a fpecial regard to the plain and obvious fenfe of 
 fcripture, and lay yourfelves open to receive and entertain, 
 what is there plainly revealed about this facred myftery, and 
 fubmit your minds to the authority of God. 
 
 5. When that which God hath faid and revealed about this 
 myftery is clear to you, it muft be immediately received and 
 believed upon the teftimony of God alone. Believe what God 
 fays of himfelf, with a willing and ready mind ; and difpute 
 no more, and fearch no more into the myftery, as if you could 
 find it out unto perfe£tion f . It is not necelfary to your belief 
 of a holy Trinity, that your reafon be fatisfied about it : If 
 God hath faid, or revealed it, that is enough -, there is no 
 need of any further witnefs. In this refpe£t:, we owe God an 
 implicit faith, as well as an implicit obedience. To believe this 
 myftery only in fo far as you find it congruous to your reafon, 
 is, in plain terms, not to believe at all: And to believe a thing 
 becaufe you can comprehend it, is not faith in God, but truft- 
 ing in ycur own heart; it is not a fealing to God*S truth apd 
 
 veracity, 
 
 Athan. Open Tom. i. Epift. 2. ad Scrap, 
 ■f CiS magis de Deo^ quarn Deo credam, Ambr. Lib. 5. Ep. 3X. 
 [^d) Pfal. cxxxi. 2> 
 
A Truth to he firmly believed. qg? 
 
 Veracity, biit a fubfcribing to your own wit and fagacity. 
 Hence a learned man fays of the Socinians, that they have 
 *< * hands with eyes in them.*' They will truft God no 
 further than they fee him. And Auguftine, when the Ma- 
 nichees would believe only what they themfelves pleafed, 
 tells them, ** f Ye believe yourfelves rather than the gofpel." 
 Your faith is nothing, if it be not ultimately refolved into the 
 alone teftimony of God- And if you do not reft and quiet your 
 confcience on the bare word qf truth, but will call in the 
 help of reafon and difputation, you will find yourfelves fur- 
 ther from fatisfa6lion of mind than before. Therefore re- 
 ceive the teftimony of God, for itfelf. Believe that God is 
 one in three, and three in ope, becaufe he himfeif hath faid 
 it, though you know not how it is, or how it may be. There 
 is no fear of being deceived; for, though he lead the blind in 
 a way that they knov? not, yet he cannot polTibly lead them 
 wrong. 
 
 6. When reafon mufters up objecSlioiis againfl: this glorious 
 inyftery, labour to (ilence it by what is revealed. Lead your 
 reafon captive to the obedience of faith (e). Silence it with 
 this anfwer, The Lord hath faid it. It is true, reafon hath its 
 own good ufe in our attaining to the true fenfe and meaning 
 of the holy fcriptures, and in drawing neceflary confequences 
 from them: But herein it is to wait as an handmaid on the 
 holy oracles, as Hagar did on Sarah; if it do not fubmit itfelf 
 to them, then, as an ancient father advifeth, % cajloiit this bond- 
 luoman. We are rather to caft out reafon, than to iofs this holy 
 myftery. When reafon rifeth up againft it, fly into that fanc- 
 tuary of the apoftle Paul, Who art thouy O many that repliejl 
 ^gainfi God if) P Think that thou art but a man, and that 
 he is God; and that it is unaccountable arrogance to difpute 
 the truth of what he hath revealed. Therefore, when your 
 faith of this myftery is bottomed upon plain fcripture teftimo- 
 ny, hold it fall, and let it not go, though you cannot anfwer 
 SiU the objeftions that are muftered up againft it. 
 
 7. I earneftly recommend ferious and fervent prayer. Deal 
 parneftiy with God for faith to believe this glorious myftery. 
 This great truth of a Trinity of perfons inthe Godhead, being 
 
 Vol. il. N°. 9. C c c above 
 
 (e) 2 Cor. X. 5. (/*) Rom. ix. 20. 
 
 * Manur ocitlatas. Mares. 
 \ ^ui in Rvangelio., quod vultisj creditis ; quod non vultisy non 
 creditis ; vohis potius quam Evangelio creditis 
 
 Auguit. Contr. Fauft. Lib. 17. Cap. 3. 
 % Ejice AnciUavi, Clem, Alexand iQ Strcm. 
 
3^6: Of the Holy Tnmty. 
 
 above reafon, and wholly fupernatural, and our Inteile£lEual 
 and believing faculties being corrupted by fin, they cannot lift 
 up themfclves to this truth vpithout the power of grace. A 
 divine power is neceffary to elevate the believing faculty to fu- 
 pernatural myfteries. Hence faith is called the gift and work 
 of God. It is the produ£t of divine power: And it is fulfil- 
 led and confumnvated by power. Hence the holy Spirit is 
 called the Spirit cfjakh (g). Therefore be earneft with God 
 that he would enlighten and elevate your foul to entertain 
 this truth, and raife up your min<i to believe this glorious 
 myftery, which is fo far above it. And you that do believe 
 it, pray that your faith may be increafed an<l ftrengthened. 
 Make the prayer of the difciples your prayer, Lordy increafe our 
 faith (h). PiCad that you may be fettled and eftablifned in the 
 belief of this great fundamental truth. TheGodof all grace fia'- 
 UifJotflrengtheny fettk youif), 
 
 8. Improve your own experiences for the confirmation of 
 your faitk Believers in Chrift have rich and gloiious expe- 
 riences of a facred rrinity. Hence our Lord fays to his difci- 
 ples, Tc know hifriy (that is, the Spirit of truth) for be dwelleth 
 nvitb ymiy and /Jjall be in you : And a little after he adds, We 
 (that is, the Father and the Son) will come tmtohim^ and male 
 our abode loith him. And again he exprefleth himfsif thus, I 
 nvill manifjl myfelftohim {k). So that the abode of the Father, 
 Son and Holy Gho(t,in the heart of a believer, is in a glorious 
 manifeftative way, fuch as giveth an experience of their being 
 there. So alfo the apoftle tells u-s, ^ruly ourfellowjhipis with 
 the Father^ and with his Son Jefus Chri/l (/). He faith not, 
 curjellowfloip is with God^ but ivith the Father and his Son. And 
 he fpeaks of it as a thing he well knew and was afiurcd of. 
 Truly ourflloiofloip^ Q5'c. So that believers have glorious ma- 
 nifeltations of the blelTed Trinity. Again, they have experi- 
 mental proofs of a Trinity in gracious returns and anfwers to 
 their prayers. You v/ho are the children of God have been 
 "worfliipping a Trinity in unity, it may be, thefe many years 
 pad J and have had many returns and anfwers from heaven to 
 fuch prayers, in abundance of fpiritual bkfTings : And fome of 
 you know it, and are affured of it : And herein you haVe ex- 
 perienced that there is a facred Trinity. For, if there be not 
 three diflincl perfons in the Godhead, your worfliip hath been 
 idol-worfliip, falfe and vain worfliip j. and to fuch worfhip 
 
 God 
 
 (g) Eph. ii. 8. John vi. 29. Eph. i. 19. 2 ThefT. i. Ii. 2 Cor, 
 iv. 13. (/') Lukexvii. 5. (/) i Pet. v. 10. (/() John xiv. 17* 
 33 > 21, (/) I John i, 3» 
 
Of believing in the Holy Trinity, 387 
 
 CJod would make no returns but thefe of wrath. Therefore e- 
 very godly Chriftian that worftii.ps one God in three perfons, 
 and hath gracious returns and anfwers from heaven, hath fo 
 many experimental proofs of a facred Trinity Bring forth 
 fuch experiences, and improve them for the confirmation of 
 your faith. 
 
 9. Beware of making bold adventures on fnares and temp- 
 tations. Particularly, beware of reading fuch books as oppofe 
 and impugn the bleffed Trinity ;- and of converfing familiarly 
 with fuch men as feoff at and blafpheme this glorious myfte- 
 xy,j fuch as Socinians, Deifts, and other Antitrinitarians, 
 True it is, fome perfons, fuch as minifters, and folid, judici- 
 ous, and eftabliflied Chriftians, may, and fometimes ought, to 
 .converfe with fuch men, for their convi6i;ion and recovery j 
 and read erroneous and here-tical books, though but rarely, and 
 with abhorrence, that they maybe in cafe t© confute thfm,, 
 and warn others againft them. But take heed of venturing^ 
 without aclearcalli and of going vainly beyond your line ; for 
 this may, in the righteous judgment of God, prove a fad fnare, 
 to you, and provoke him to give you up to that delufion, 
 which you make yourfelves fo obnoxious unto. 
 
 10 Employ Chrift much, and depend on him for the con- 
 du6t of his Spirit, to lead you into all truth. This he hath 
 promifed ; / will fend him to youy fays he : And nvhen hcy the 
 Spirit oftruthy is come^ he ivill guide you into all truth im). It is 
 the Spirit of Chrift alone that can clearly reveal this truth to 
 you, and bear.it in with life and power upon your heart, and 
 engage you to embrace, fubmit, and cleave to it. AG faith 
 on Chrift for the promifed Spirit for this end. Reft and rely 
 -on him for light to clear up this truth to you, and grace to 
 believe it, and ftrength to abide by it, and hold it faft, what- 
 ever trials and temptations you may meet with. 
 
 S E R M O I^ CXII. 
 
 Exhort.'^. TJELIEVE in the holy Trinity. This \s that 
 J_J which we profefs in our Creed, commonly 
 railed, The Apoftles Greed, I believe in God the Father Almighty 
 f — And in "J ejus Chrift his Son our cnly Lord-^I believe in the Ho' 
 iyGhoJi. And to this purpofe our Lord exhorts his difciples, 
 Te belie'ue in God, believe al/h in me f^) Where the Father is 
 called God, by way of eminency, for reafons formerly ex- 
 preiTed. The Holy Ghoft, though he be not mentioned, is not 
 
 her-f: 
 (^') J<^-^" ^'vi. 7j 13. (^) John xlv i. 
 
388 Of the Hoty Trmityl 
 
 here excluded : For, in verfes i6th and 17th, hehath fuch titles 
 and ep'thets given to hi.n, as do plainly (hew him to be the 
 object of faith jointly with the Father and the Son. He is 
 called the Comlorter, and the Spirit of truth; and as fuch vy^e 
 are to believe in him. 
 
 In profccuting this purpofe a little, I fhall, 
 
 1 . Shew you J more generally y luhat is implied in believing 
 
 In the holy Trinity 
 
 2. Urge you to this by fome arguments and motives. 
 
 3 . Give fame direBions^ luith refpecl to the exercife of faith 
 
 in the fever al divine per Jons. 
 
 Firfly Believing in the holy Trinity implies, net only a be- 
 lief of this facred myftery, that there is a holy Trinity; and 
 a giving credit to the holy Trinity, by alTenting to their tefti- 
 mony in the holy fcriptures: But it implies alfo, and chiefly, 
 confenc of will, and recumbency, i. Confent of will; re- 
 ceiving and clofing with the Father, Son, and Holy Ghoft. 
 So is this term interpreted in that text, But as many as receiv- 
 ed hiiTty to them gave he power to become the fons of Godj even to 
 'them that believe on his name (^), where believing on Chrift is 
 called a receiving him. 2. I ruil and recumbency. Te believe 
 in Godj fays our Saviour, believe alfo in me {c) Or, as fome 
 render the words, y^e truji in Gody trufl alfi In me. So, faith 
 in Chrill is exprefled by trufiing : As in that text, In him flmll 
 the Gentiles trujl i and in that cxpre'fTion, Who firjl trufl e d iiy 
 Chrifl [d,. And believing and truftin;; are ufed as equipollent 
 terms in fcripture: As in that of the pfalmift, Becaufe they be- 
 lieved not in Gody a7id trufted not in his falvation {e). And the 
 faith of the fpoufe is cxprefied by leaning on her Baloved {/) i. 
 Agreeable whereunto is that exprefl'ion; Let him trufl in tht 
 name of the Lord, and fay him felf upon his God [g) 
 
 More particularly, believing in the holy Trinity implies, i. 
 An hearty acquiefcing in the wiy laid down by the blefled 
 Trinity, for bringing about the falvation of loft nnners. It 
 is brought about by their joint counfel and operation, as I 
 formerly (hewed; each perfon having his diftinci office and o- 
 peration afcribed to him in the bufmefs of faWation, accord- 
 ing to their eternal counfel, the Father contriving and order- 
 ing it, the Son purchafmg it, and the Holy Ghoit applying 
 
 it. 
 
 {h) John i. 12. {c) John xiv. i. (d) Malth. xli 21. Eph i. 
 12, {e) Ffal. Ixxviii. 22. (/) Cant. viii. 5. (g) Ifu. 1. 10. 
 
Of believing in the Holy 'trinity. 389 
 
 it. Now, there muft be an approving and well-liking of this 
 way, as an infinitely wife and glorious contrivance, being moft 
 congruous to infinite wifdom, and moft for the glory of God 
 arid our good. 2. A receiving and clofing with all the divine 
 Perfons. You muft clofe with them as your God and portion, 
 beinjj content to have all your happinefs in the Father, Son, 
 and Holy Ghoft. You mull take this one God in three dif- 
 tinti perfons to be your God, andclofc with them, as having 
 their diftindl offices and operations in the biifintfs of our fal- 
 vation. 3 A committing and concrediting our whole falva- 
 tlon to the blefled Trinity. You muil commit your fouls, and 
 all that is dear to you, to the Father, Son, and Holy Ghoft. 
 Caft yourfelves upon them, depofite your greateft concerns in 
 their hand, and venture your all upon them : As the apoftle 
 did ; / knoWy fays he, luhom I have believed^ and I am perfuaded 
 that he is able to keep that luhich I have committed unto him againji 
 that day{h). 4. A refting and relying on all the divine Per- 
 fons, for their executing the feveral offices, and performing 
 the diftindl: operations, afcribed to them in the bufinefs of our 
 falvation. You muft reft with full confidence on God the Fa- 
 ther, Son, and Holy Ghoft, bsing firmly perfuaded that they 
 all concur in promoting the falvation of believers. 
 
 Second, Let me prefs this great duty of believing in the holy 
 Trinity, by fome argumei;co and motives. 
 
 1 . Confider, that God, in all that he is, is made over to be- 
 lievers in the covenant of grace; according to that great pro- 
 mife of the covenant, I wili be their God {i). In which pro- 
 rnife God reprefents himfelf to the faith of his people, not on- 
 ly in the glorious perfections of his nature, but alfo in his per- 
 fonal relations- /, who am Father, Son, and Holy Ghoft, nvill 
 be your God, The Father is theirs, to love, juftify, and adopt 
 them-, the Son is theirs, to fave and redeem them *, and the 
 Holy Ghoft is theirs, to fanclify, teach, guide, and comfort 
 them. / tuill be their God: As if he fliould fay, I am God, and 
 whatever I am, i am v.^holly theirs : Theirs, in my perfonal 
 relations. Father, Son, and Holy Ghoft. After the fame man- 
 ner are we to underftand other promifesof this nature •, as that, 
 "Thou /halt not be for another y fo ivill I alfo be for thee {k). I who 
 am Father, Son, and Holy Ghoft, wiil be for thee. So that 
 the whole facred Trinity are made over to believers in the co- 
 venant : Therefore they are the object of faith, andwe muft be- 
 lieve in them. 
 
 2. Confider, that believers are united to the whole Trinity, 
 
 as 
 i^b) 2 Tim. I. 12. (/) Ezek. xi. 20. {k) Hof. iii. 3. 
 
39^ Of the Holy Trinity, 
 
 as appears from that pafTage in Chnft*s prayer, AsthouFailwr 
 M't in mey and I in thee^ that they alfo may be one in us (/) : And 
 from thefe words to his difciples, /^nd I will pray the Father , 
 ^nd he Jhall give ysu another Comforter ^ that he may abide 'with you 
 for ever. — Te know him., for he dwelleth loith you, and Jhall be in 
 you (;»). We^ that is, the Father and the Son^ mill come unt9 
 him, and male our.abode with him («). So that God the Father, 
 .hion, and Holy Ghoft, have their abode, ^r\A dwell in the hearts 
 •of believers [o). We are firft united to Chrift, and then through 
 him to God ; for there is no coming to the Father but by him [p). 
 And there is no coming to Chrift, nor to the Father through 
 him, hut by the Spirit. Union is the Spirit's pcrfonal opera.- 
 ;tion : It is the Spirit that worketh faith in us, and thereby unites 
 us to Chrift, and through him to the Father. Hence it is that 
 believers have communion with all the divine Perfons. We 
 read oifeUowfjip with the Father and with his Son ,- and of the 
 ^communion of the Holy Qhofl {q). We are united to the Father, 
 as the fountain of grace; to the Son, as the ^-onduit-pipe 
 through w^hich it is conveyed; and to the Holy Spirit as the 
 conveyer of all grace to us. Now, believers being united to all 
 ihe divine Perfons, they muft needs be the object of faith. We 
 muft believe in them, in order to an union with them; for 
 faith is the uniting grace. Here is a great encouragement 
 to this duty; when you believe io the holy Trinity, all the 
 Perfons will come a-nd take up their abode in your heart. O, 
 how admirable is this ! That the Father, Son, and Holy Gholt, 
 three infinitely glorious perfons, fliould come and dwell in the 
 hearts of fmners] What bleflcd gueds are thefe! Where they 
 come, they do not come empty-handed ; tbey bring their own ' 
 entertainment, even allfaving graces, along with them. 
 
 3. To this we all ftand engaged by baptifm. For we are 
 baptized in the name, or unto the name of the Father, ^nd of the 
 Son, and of the Holy Ghcf {r). In baptifm we are dedicated and 
 devoted to the bleffed Trinity, to the Father, Son, and Holy 
 Ghoft. And baptifm being a feal of the covenant, feals a mu- 
 tual engagement between God and us. As the Father, Son, 
 and Holy Ghoft, engage to convey their love, grace, and 
 power to us : So, we engage to take the Father for our Father 
 in Chrift; and the Son, for our Saviour and Redeemer ; and 
 the Holy Ghoft, for our Sanclifier, Teacher, Guide, and Com- 
 forter. 
 
 (/) John xvii, 21. (w) John xlv. 16, 17, 23. (n) l John iv. 
 16. (0) Eph. iii 17. Kom. viii. 11 {p) John xiv. 6. [q } l Joha 
 1.3. 2 Cor. xlii. 14. (r) Matlh. xxviii. 15. 
 
Of believing in the Holy Trinity, 392 
 
 fortcr. So that we ftand engaged by our baptifm, to believe 
 in the holy Trinity. 
 
 4. You fliould believe in all the divine Perfons, becaufe 
 they are all joint in the bufinefs of our falvation: They do all 
 confpire and agree together therein. Whatever may be ex- 
 pe£led from the eternal love of the Father, or from the infinite 
 merit of Chrift, or from the almighty povi^erof the Spirit, it is 
 all offered to you in this gofpel. When the Father, Son, nnd 
 Holy Ghoft, become the joint objc6l of your faith, they will 
 be joint in anfwering the expectations of it. land my Father 
 are one (/), fays Chrift. And fo is the Holy Ghoft one with 
 the Father and the Son. But how are they one I As they are 
 ©ne in eflence ; fo they are one in faving, preferving, and per- 
 fecting the eleCl : For it is fpoken in relation to their keeping 
 Chrift's (heep, as appears from verfe 28th. When you gral'p 
 a facred Trinity by faitb,^ they grafp one another's hands for 
 your falvation. As they are one in power, fo they are one iu 
 their care of the flock : As they are one in nature ; fo they are 
 one in the work of redemption and falvation, and in all the 
 grace that flows down to the ele<£t. It is a great encourage- 
 ment to humbled fouls to believe, to confider the infinite lati- 
 tude of the object of faith, as it clofeth with all the divine Per- 
 fons: For, you will find, in the Father, infinite love and free 
 grace to accept of you in Chrift; in the Son, eternal redemp- 
 tion, everlafting righteoufnefs, and full fatisfaCtion ; in the 
 Holy Ghoft, infinite power and virtue for applying Chrift'^3 
 purchafe ; and in all the Perfons, almighty power, for uphold- 
 ing and preferving the elect, till they are brought to glory. 
 
 5. As your believing in the holy Trinity will intereft you in 
 all the divine Perfons; fo when you have an intereft in them, 
 nothing can be wanting to your complete happinefs. All the 
 Perfons ftand engaged for it. When you believe in the holy 
 Trinity, then you have the co-operation of all the Perfons for 
 your eternal falvation. O, what a complete objeCt have you 
 for your faith ! What can be wanting ? You have the grace of 
 the Lord Jefus Chrift y and the love of God the Father, and the 
 commnnion of the Holy Ghojl luith you {t). And when you have 
 the love of the Father, the grace of the Son, and the commu- 
 nion of the Spirit, you want nothing to your folid happinefs. 
 When you have the Father, Son, and Holy Ghoft, you have 
 all things necefl^ary, in their caufe and fountain : For all things 
 come from the love of the Father, the grace of Chrift, and the 
 communion of the Holy Ghoft. O, what a bleffed privilege 
 
 is 
 {s) John X. 30. (/) 2 Cor. xiii. 14* 
 
31^ a Of the Holy Trinity > 
 
 is this! Love, and grace, and communion; eternal lovCj Infi- 
 nite merit, and efFeftual application. This is a myftery felt 
 by the faints, as well as believed. When you believe in a fa- 
 cred Trinity, you have the Father to love you, Chriftto redeem 
 you, and the Holy Spirit to apply all to you. ^Q that your faU 
 vation ftandcth upon a fure bottom : The beginning is from the 
 Father, the difpenfation is from the Son, and the application 
 from the Holy Ghoft. The efFe6rs and fruits of the eleding 
 love of the Father, are procured by the merit of Chrift, and 
 conveyed by the power of the Holy Ghoft. O, let us admire 
 the myfterious way of our falvation. 
 
 Third, I proceed to give fome dire6lions, with refpe£l to ths 
 exercife of faith in the feveral divine Perfons. All the Per- 
 fons muft be taken in as the object of faith. For clearing this, 
 confider that the true object of faith is God in Chrift. As 
 God -was in Chriji reconciling the luorld to himfelf {u)y fo God in 
 Chrift is the obje£l: of faith. Chrift is the more immediate ob- 
 jeO:, and God the ultimate object thereof, i. Chrift, as Me- 
 diator, is the immediate obje«Sl: of faith 5 as he who, by his fuf- 
 ferings in our nature, fully fatisfied divine juftice. Hence it 
 is called, faith in the Lord Jefus Chriji. It is only through him 
 and his mediation that faith makes its approaches to God. 
 Many boaft of their faith and truft in God, who never think 
 of Chrift. But you have no warrant to truft in God without 
 a Mediator. Such guilty creatures as we are, can have no ac- 
 cefs to an infinitely holy God, immediately, or without the in- 
 tervention of a Mediator. He is the only luay to the Father, 
 and there is no coming to the Father hut by him. It is through 
 him ive have accefs to the Father (,v). So that the firft and im- 
 mediate addrefs of our faith is to Chrift as Mediator. 2. Godj 
 even the whole facred Trinity, is the ultimate objeft of faith. 
 Though Chrift, as Mediator, be the immediate object of faith; 
 •yet Chrift, as God, in conjunilion with the other divine per- 
 fons, is the ultimate objedl thereof. Faith centres ultimately 
 in the Deity. Hence are thtfe expreflions : ^uch irujl have ive 
 through Chriji to God-iVQrd; and, luho by him dobelieve in God [y\ 
 For, although Chrift*s mediation be the ground of our accef^ 
 to God; yet nothing is or can be the formal reafon of, orob^ 
 jeQ terminating our faith, but only the Deity or divine nature, 
 whofe infinite excellency and perfe(Stion doth alone merit this 
 at our hand. There and there only can faith ultinniately reft. 
 
 Well 
 
 («) 2 Cor. V. 19. (>;) John xiv. 6. Fph. ii. 18. {y) 2 Cor, 
 ili. 4, I Pa. i. 21. 
 
Of believing in the Holy Trinity. 395 
 
 Well then, through Chrift's mediation believe in all the di- 
 vine Perfons. And, 
 
 1. Believe in God the Father. He is the obje£t of faith, 
 as reconciling the world to himfelf in and through Chrift As 
 our thankfgivings are to be directed to him, z^ the God and Fa- 
 ther of our Lord Jefus Chriji (z); fo is our faith. Chrift, as 
 Mediator, is the Father's fervant, his meflenger and ambaffa- 
 dor : And faith looks through the ambaflador to the Prince 
 that employs him, and through the fervant to the Lord that 
 fends him. Therefore your faith muft mount up to the Fa- 
 ther, as the fountain of falvation, by whofe authority all was 
 tranfa£ted He that believeth on me, fays Chrift, believeth not on 
 me^ but on him that fent me [a). You do not rightly believe in 
 Chrift, if you do not believe in the Father that fent him. 
 Chrift is the ladder by vt^hich your faith muft mount up, and 
 clafp about the Ancient of Days. And it is great encourage- 
 ment to poor humbled finners, that there is no room for any 
 hard thoughts of the Father, after fo fignal a difcovery of him- 
 felf in Chrift. He is not a God of unquenchable wrath. Was 
 he not moft willing to have his juftice fatisfied, and his wrath 
 appeafed, when he took all the courfe that was poffible for in- 
 finite wifdom to invent, and infinite love to propofe.'^ Did he 
 make fuch provifion from eternity for nothing ? Would he 
 provide a Mediator never to beftow him? This cannot be 
 imagined. 
 
 Therefore let fenfible and humbled finners be encouraged 
 to believe in God the Father. And, i . Acquiefce heartily in 
 his wife contrivance of falvation, and in his chufing, defigning, 
 and fending his Son, to be our Mediator and Redeemer. 2. 
 Receive God the Father. Embrace and clofe with him as your 
 Father in Chrift, and your all-fufficient portion ; and own him 
 as your fovereign Lord and Lawgiver 3. Yield and give up 
 yourfelves to him, to be juftified, pardoned, and adopted by 
 him. Refign yourfelves to the Father, to be his children; and 
 to be his fubje£ts, to be ruled by his laws, and to live in his 
 obedience. 4. P^eft and rely on God the Father, for the gift 
 of Chrift, and all the bleflings of his purchafe. Caft yourfelves 
 on his everlafting love, and his rich and free grace. This is 
 the beautiful gate at which you muft lie, waiting for an alms 
 of pardoning mercy. 
 
 2. Believe in the Son, the Lord Jefus Chrift. 1heobje£l:of 
 juftifying faith, is not the promifes of Chrift,, nor the benefits 
 
 Vol. H. no. 9. D d d of 
 
 (2) Eph. i. 3, (a) John xll. 44. 
 
394 Of the Holy Trimty. 
 
 of Chrift, but his perfon. By faith we are married to GhrHlr 
 Now, when a woman is married, {he doth not marry the eftate, 
 but the man. An intereft in Chri(l*s benefits follows upon be- 
 lieving, as the eftate follows the marriage. God gives firft his 
 peifon, and then his benefits; and we muft believe in him as 
 God gives him. Well then, i. Receive the Lord Jefus Chrift, 
 and ciofe with him as he is offered in the gofpel. Take him 
 for your Saviour and Pvedeemer, the Lord and Hufband of 
 your foul Receive him wholly, in all his mediatory offices, 
 to be your Prophet, Prieft, and King. You- muft not fever 
 his perfon from his offices, nor yet his offices one from ano- 
 ther. All his offices are fuited to yOur wants, neceflities, and 
 exigencies, fo that there is nothing in Chrift that you can fpare. 
 You- muft take him, not only for your Prieft, to fave you •, but 
 alfo for your King, to rule over you, and to give laws to you, 
 being heartily content to ferve him, as well as to be faved by 
 him. Take Chrift and his yoke, Chrift and his crofs, as well 
 as Chrift and his crown ^ being firmly refolved to be ruled by 
 his laws, and to take up his crofs, and follow him through well 
 and woe. Thus, receive a whole Chrift Again, receive him 
 only, as your alone Saviour and Redeemer, renouncing your 
 own flghteoufnefs, and whatever tlfe comes in competition 
 with him. And receive him freely: You muft come to him 
 empty-handed, as undeferving and ill-deferving creatures, and 
 be content to take him as a free-gift. 2. Make a folsmn fur- 
 render and refignation of yourfeives to Chrift, to be wholly, 
 fully, and for ever his. Give yourfeives to him wholly, foul 
 and body, without refsrvation ; for ever without refervation, 
 no more to be your own, nor any others, but his. Refign 
 - yourfeives to him, to be ruled and governed by him at his plea- 
 sure : And refign yourfeives, to be faved by hira in his own 
 way, by his merits, righteoufnefs,.andfatisfaction alone. Com- 
 mit your fouls to him ; entruft them to him, for pardon, peace, 
 and eternal life^ and put all your concerns into his hands.. 3.. 
 Reft and rely on the Lord Jefus, for pardon and life, and all the 
 fruits of his mediation. Leave yourfeives on his blood and 
 righteoufnefs; and reft on his fatisfadion, as full and fuffici- 
 cnt and of infinite value. Surely^Jljall one fay ^ in the Lord have 
 I righteoufiefs o?ulfrength {h). 1 hough you doubt what the e- 
 vent may be, and know not what will come of it; yet refolve 
 to venture, and caft yourfclvss on Chrift; though he fay me^ yet 
 luill Itriif ill him. And reft on him alone, quitting confidence 
 in any thing you have done or can do. And reft on hira with 
 
 full 
 {h) Ifa. xlv. 34. 
 
Of believing in the Holy Trinity, 395 
 
 full confidence, as a complete and perfe£l Saviour, who is able 
 iofave them to the uttermoji that come unto God by him (c). 
 
 3. Believe in the Holy Ghoft. Being the fame God with 
 the Father and the ISon, he is alfo the joint object of faith with 
 them. Therefore, i. Accept of and clofe with the Holy Spirit, 
 as your San<5lifieT, Teacher, Guide, atid Comforter. It is not 
 enough that you are willing to take him for your Comforter, 
 to cheer your heart, and to fill you with joy and peace ^ but 
 you mu(^ accept of him alfo for your Sanfiifier, being heartily 
 willing to be fanctified hy him, as well as comforted by him. 
 Clofe wit-h him as the Spirit of grace and holinefs, to renew 
 your fouls, to fubdue your corruptionSj to furniih your fouls 
 with grace, and to make you holy. Take him fo-r your Teacher, 
 refolving to wait for his inftru6l'ions, in the ways and means of 
 his appointment, viz* his word and ordinances. Take him 
 alfo for your Guide. Be denied to your own wifdom, renounce 
 the counfels of llefh arkl blcod, and clofe with the Holy Spirit 
 as your leader, taking his blelTed word for your direftory. 2. 
 "Refign atid give up yourfclves to the Holy Spirit. Giv-e youc- 
 felves to him, to be fandti&ed by him in his own way, being un- 
 feignediydeiirousto be ridof allfin,howdearfoeverithath beeai 
 to you i and refolving firmly through grace, to obey his motions, 
 and to avoid thefe fins which may grieve the Spirit, and pro- 
 voke him to fufpend his operations a-nd «.omforts. Again, un,- 
 <ler the deep fenfe of your own biindnefs and ignoraiiC^^ refign 
 yourfclves to the blelTed Spirit, to be taught by him in his own 
 way, laying your fouls open for hi^ enlightening influences. 
 And under the deep fenfe of your InfutBciency to diredl your 
 ov/n way, commit yourfelves to the conduct of the Spirit, that 
 he may gui4e you continually till he bring you to glory. 3^ 
 Depend continually on the bleffcd Spirit. Reft and rely on his 
 infinite power and virtue for t-he effeclual application of Chrift's 
 purchafc. Depend on him, for light in your darknefs, direc- 
 tion in all your doubts and perplexities, and comfort in all yoiir 
 troubles outward and inward. But efpecially, reft on him for 
 -the fan£lifying influences of his grace j grace to mortify anvi 
 fubdue fin; grace to quicken you to, and allift you in duty 5 
 ftrengtheiiing and confirming grace; preferving, upholding, 
 and perfevering grace, that you may hold out unto the end. 
 
 I fhall only add, that in acting faiih on any of the Perfons, 
 you would carefully advert that you do not divide the divine 
 efl'ence in your thoughts. The divine eflence being one and 
 the fan'ie in all three, you cannot believe in one, but you be- 
 lieve 
 (.) Hcb. vii. 25. 
 
29^ Of the Holy Trinity. 
 
 lieve in all. They are the joint obje£i of faith. And as they 
 are one in effence; fo in all their external works they are one 
 in operation, and one Perfon doth not work without the reft : 
 For, though there be diftincl offices and operations afcribed to 
 them in the bufinefs of our falvation, yet that doth only refpe£t 
 their order and manner of working On thefe accounts, I fay, 
 when we believe in any one of the Pcrfons, we believe in all 
 three. Yet it is good to acl faith on them diftin£lly, accord- 
 ing as they a£t their love and grace diftindlly toward us in the 
 budnefs of our falvation. Yet all this is to be underftood with 
 refpeft to the ultimate object: of faith, and fuch external works 
 and operations as are merely divine: For Chrift's mediatory 
 works come under a different confideration, as I formerly f ob- 
 ferved; and it is through him as Mediator that we believe in 
 the holy Trinity, as I have alfo cleared before :(:. 
 
 SERMON CXIII. 
 
 Exhort. 4. "^"T TORS HIP a Trinity in Unity. Make this 
 VV ^"^ ^o^ ^" three diftinft Perfons the ob- 
 ject of your worfhip. 1 fhall here lay down fome pofitions that 
 may be of ufe for our inftru^tion and direction in worftiipping 
 the blefled Trinity. 
 
 Po/it. I. All the Perfons in the Godhead are the obje£t of 
 divine and religious worfliip: For all thefe attributes and ex- 
 cellencies that are requifite in the objeft of religious worfhip, 
 fuchas,fupreme glory and maje(ly,omn!prefence,omnifcience, 
 omnipotence, Sec all thefe areeflential, and common to all the 
 Perfons. They are common to the Son ; for in him dwells the 
 fulnefs of the Godhead bodily {a). He is omnipotent, ^/6^ Almigh- 
 ty; and the Lord God .'ilmighty; 2^n<S doth luhatfover the Father 
 doth .h). He is omnipxefent : He is with all his fervants and 
 people, though in different parts of the world, in their admi- 
 iiiftration and participation of gofpd-ordinanccs. Itishispro- 
 mife, Where tivo or three are gathered together in my name, there 
 am I in the midjl &f them : And, Lo, I am nviih you alivay^ even 
 unto the end of the ivorld (c). H<^ is omnifcient :' He hioiveth all 
 things; ^i\A fearcheth the reins and heart [d). They are alfo 
 common to the Holy Ghoft He is omnipotent ; Yorht'is the 
 Power of the Highef^ and quickens the dead {e). He is omnipre- 
 
 fent: 
 
 , , ^ , .+ P^g'^ V^l- . t Page 392- 
 
 {a) Col. 11. 9. [b] Rev i. 8 xi. 17. John v. 19. {c) Matth. 
 
 xviii. 20. and xxviii. 20. (d) John xxi. 17. Rev. '}\ 2$, {e) Luke 
 
 1. 35. Rom. viii. hi. 
 
Of tuorjhlppmg the Holy trinity, 397 
 
 prefent! Hence the Pfalmift fays, Whither JJj all I go from thy 
 Spirity ^c: And he is omnifcient j for, htfearcheth all things^ 
 even the deep things of God if). 
 
 From what is faid it appears, that the divine attributes which 
 are the grounds of religious worftiip, are common to all the 
 perfons m the Godhead Accordingly we find that, in the 
 holy fcriptures, religious worfhip is afcribed to the fclon and 
 Holy Ghoft, no lefs than to the Father, i. It is afciibed to 
 the Son. As in thefe texts : Kfs ye the Son. ^11 men fjould ho- 
 nour the Sony even as they honour the Father. God hath highly ex- 
 alted himy and given him a name which is above every name : ^hat 
 at the name of Jefus every knee fjould bow, ^c. Let all the ati" 
 gels of God nvorjhip him (^). And we are baptized in his name. 
 And believers are often defcribed by this, that they call on the 
 name of the Lord Jefus (h), 2. It is afcribed alfo to the Holy 
 Ghoft : For, we are alfo baptized in his name: And grace and 
 peace, and other fpiritual blcffings, which God alone can give, 
 are wifhed or prayed for, from the Holy Ghoft, no lefs than 
 from the Father and Son : As in the Apoftolical Benediclion, 
 and in John's falutation to the feven churches of Afia (i). And 
 although the worftiipping the Holy Ghoft is more rarely fpoken 
 of in fcripture : Yet that is not done, as if he were not to be 
 worfhipped together with the Father and the Son j but becaufe 
 of his perfonal office and operation in the bufinefs of our fal- 
 vation, which anfwers to the order of fubfiftence and working 
 amongft the divine perfons. It is the holy Spirit who excites 
 and quickens us to prayer, and gives us an heart to come to 
 God through Chrift. He makes us cry^ Abba, Father {k)» 
 Therefore he is more frequently fpoken of in fcripture, as the 
 Author and principle of our worftiip, than as the objed: of it. 
 
 Fofit. i. We may direct our worftiip to any one of the di- 
 vine perfons. This follows from what hath been faid: If all 
 the perfons are the objc£l of divine worftiip, then may we di- 
 rect our worftiip to any one of them. And, 
 
 I. We may dire61: our worftiip to the Father. In this we 
 have our blefled Lord for a pattern, in John xviith, and eife- 
 where. And the faints in fcripture do often diredt their pray- 
 ers and praifes to the Father: As the apoftle, Blejfed be the 
 God and Father of our Lord Jefus Chrifly fays he, nuko hath blef 
 fed us ijuith all fpiritual blejfmgs : And, / bow my knees unto the 
 
 Father 
 
 (/) Pfal. cxxxii. 7. 1 Cor, ii. 10. (^) Pffil. \\, r2, John v. 
 22. Phil. ii. 9, !o. Heb. i. 6. {k) Afts ix. 14. 1 Cor. i. 2. {i) 2 Cor. 
 3tiii. 14. Rev. i. 4. {k) Gal. iv, 6. 
 
39^ Of the Holy Trinity, 
 
 Father of our Lord J ejus Chrijl : And again, Giving thanks unf 
 to the Father y who hath made us meety i^fc. And we TC2ido£ calling 
 on the Father, and worjljipping the Father (/). 
 
 2 We may direft our wordiip to the Son. The pfalmift 
 addre/Teth himfelf to the Mefliah, our Lord Jefus, in thefe 
 words ; Gird thy /word upon thy thigh ^ G moji Mighty ; with thy 
 glory and majefly. And in thy majejly ride profperouflyy becatife of 
 truth, and meeknefSy and righteoujnefs {m). And it is faid of 
 Stephen, that he called on God, faying^ Lord Jefus, receive my 
 Spirit («) But, in directing our v/orfhip to the Son, notice 
 thefe things, i. Chrift being God and man in one perfon, 
 and Mediator according to both natures; therefore it is the 
 perfon of the Mediator, yea, the Man Chrift, that is the ob- 
 ject of our worftiip. For, though he is not to be worfhipped 
 as Mediator, nor as man: Yet that perfon who is Mediator, 
 and who is man, is to be worfliipped; feeing the perfon is 
 one, though the natures are diftindi. Yet, 2. This worfliip 
 is given to the Mediator, only as he is God, and becaufe he is 
 God : For it is only as God that he hath thefe attributes and 
 perfections that are requifite in the object of religious worfhip. 
 3. Though he is not to be worOiipped as Mediator, as if his 
 meditation were the formal reafon of his adorability : Yet, in 
 ©nr worihip, he may and ought to be eonfidered as Mediator. 
 For, his mediation being the only ground of our accefs to and 
 acceptance with God, in any part of our worihip, it may and 
 oiight to be eonfidered by us, to encourage and embolden our 
 hearts in approaching to God, to raife our confidence, and to 
 warm our hearts with love and thankfuJnefs. 4. In directing 
 oar worfhip to the Son, there is ftill a refpeCt to be had to 
 his mediation, as the ground of our accefs, no lefs than when 
 v/e 6.\xtCi our woriiiip to the Father. For, as there is but one 
 Cod whom we worfliip; fo there is but one Mediator, without 
 whom there is no accefs to this one God [0). 
 
 3. We may direct our worfiiip to the Holy Ghoft : For, 
 the holy Spirit being the fame God with the Father and the 
 Son ; therefore he may be exprefsly prayed unto, as well as| 
 the Father and the Son : Thoui^h this be not fo ufual in fcrip- 
 ture, for the reafon already alligned. 
 
 Foft. 3. Though there be three diftinCl divine perfons, and 
 all are to be worOiipped •, yet there are not three diitinCt ohr 
 jcfls or worfliip, but one. Ignorant people, when they hear' 
 
 that 
 
 (/) Eph. i. 3. and ill. 14. Col i. I2. 1 Pet. x 17. John iv. 21, 
 ■^l. [vi) Pfal. xiv, 3, 4. [ri) Ads vii. 29. {0) i Tiai. i\. 5. 
 
Ofnvorjhipping the Holy Tnnitp 399^ 
 
 that there are three perfons to be vrorlhipped, are apt ftraight- 
 way to divide their worfhip, and to imagine a Trinity of Gods, 
 But all the perfons are one and the fame obje<2: of wor- 
 ihip,ifeeing they are one and the fame God. Though there be 
 three diftin£l perfons, yet there is but one divine eflence; and 
 the Son and Holy Ghoft being the fame God with the Fatherj^ 
 are alfo the fame obj,e£l of worfhip. And further, the divine 
 effential attributes, which are the grounds on which we adore 
 God, are common to all the perfons. The Father is omnipo- 
 tent and omniprcfent J and fo is the Son and the Holy Ghoft: 
 Yet there are not three omnipotents or omniprefents, but 
 one omnipotent andomniprefent God. The Deity being the 
 formal obje£l: of worfliip, therefore in worftiipping the per- 
 fons, refpe(!il muft be had to their elTential attributes ; and 
 thefe being common to all the three, it plainly follows that 
 they are not diftin£t objedls, but the fame objecl: of worfhip. 
 This is alfo evident from what our Lord fays, And nvhatfoever 
 yejimll ajk in my namcy that I will doj that the Father may be glo^ 
 rijjed in the Son {p). Where we fee that Chrift is joint with, 
 the Father in hearing and anfwering prayers v and confequcnt- 
 ly he is jointly prayed to with the Father. The like is true 
 alfo of the Holy Ghoft. 
 
 From this pofition, we may draw thefe inferences for our 
 information and dire<9:ion. i. Whatever perfon we name in 
 in our addreiTes to God, yet in every a£l: of worfhip all the 
 perfons are worfhipped. For, whatever perfon be named, he 
 is God, and the fame God with the other two: Therefore, if 
 we worfhip him as God, we alfo worfliip the other two with, 
 him. Seeing the Son and Holy Ghoft are the fame God, and 
 the fame obj,e£l: of worftiip with the Father^ f therefore they 
 are worftiipped by the fame aft of worfliip by which the Fa- 
 ther is worfhipped. Whatever perfon you name, you muft not 
 fo fix your heart on one as to exclude the reft, elfe your pray- 
 er is fin. 2. It follows alfo, that there is no necefTity of nam- 
 ing ail the perfons in your worfliip. You may direiSl: you pray- 
 ers to any one perfon, but with a due care of worfbipping all 
 in that one, remembering it is the fame God, Father, Son, 
 and Holy Ghoft, that is worfhipped. Hence, 3. When any 
 
 one 
 ip) John XIV. 13. 
 -j- M/a 7rpo7Kvy)icric )j ttolt^oq, ^ iyay^^uTrmayroc ^^t ^ ayiv 
 ':rnvjuccTtc. Cyril!. Alexandr. Lib. de reda Fide Cap. 32. 
 
 H r» hoc 'cr^ovx.iiYYi'TiZt ruv Tfiuv ir/ Tr^c^tivfrniq^ d/cc to tr ro'c 
 
 Gregor, Naziana. Orat- 57. 
 
j^do Of the Holy Trinity, 
 
 one of the perfons is named, you muft not think that he who 
 is not named is \tU worfliipped; but in one a6l, we worfhip 
 that one God, who is Father, Son, and Holy Ghoft. 4. It 
 is alfo evident from what hath been faid, that the naming, 
 now one, and then another of the perfons, maketh no differ- 
 ence in the obje£l of worfhip : For it is ftill the fame one God 
 that is worfhipped, whatever perfon is named. Yet it is fafe^t 
 not to alter the denomination of the perfon in the fam.e pray- 
 er, efpecially before others; lefl thereby we give occafion to 
 them to fofler divided conceptions of the obje£t of worfhip. 
 5. In our worfliip, fuch expreflions fhould be forborn as tend 
 to obfcure the unity of the obje£t worfhipped. Some will 
 pray to the Mediator to perform fuch works and duties as pe- 
 culiarly belong to his mediatory office ; as to intercede or 
 plead for them : But it is fafefl to forbear fuch exprefHons, 
 becaufe they difpofe men to think that praying to the Media- 
 tor is not the fame with praying to God, and that the Media- 
 tor is of lefs glory and majefty than the Father, and the Father 
 lefs afFe£lionate and tender towards tinners than the Son. 
 
 Pofit 4. Though we may direft our worfhip to any one of 
 the divine perfons •, yet, in worfhipping the facred Trinity, 
 it is moft congruous, that a regard be had to their order of 
 working, and the diflin£l offices and operations afcribed to them 
 in the bufinefs of our falvation Now,, in the bufmefs of fal- 
 vation, the Father, being the firft perfon in order, is reprefent- 
 cd as fuflaining and defending the majefty of the Deity, and 
 afting the part of fupreme Judgs and Governor ; the Son afts 
 the part of a Mediator, and procures for us accefs to God in our 
 worfhip i and the Holy Spirit acSls the part of a San£lifier, and as 
 fuch excites and quickens us to duty, and afTifts and helps us 
 in duty : So that, it is by the fan£lifying Spirit that we are to 
 addrefs ourfelves through Chrift unto the Father. And feeing 
 all fpiritual bleilings are originally from the love of the Fa- 
 ther, through the grace and merit of the Son, by the commu- 
 nication of the Holy Ghofl {q)\ therefore in feeking thefe 
 bleffings, we arc to addrefs ourfelves to the Father, through 
 Chrifl, by the Spirit. To this purpofe is that exprefTioni 
 Through htm ive both have an accefs by one Spirit unto the Father (r). 
 Accordingly we find that the faints in fcripture ufualiy dirc£t 
 their worfliip to the Father, not as excluding the refl of the 
 perfons, but in refpecl of order of fubfiftence and working. 
 And fo did the ancient church. Hence Athanafius hath this 
 
 Doxology, 
 
 (q) 2 Cor. xlif, 14. (r) Eph. ii. i8. 
 
Of worjbipplng the Holy Trinity. 401 
 
 Doxology, ** t Through whom (that Is, Jefus Chrift) be glory 
 *« and power to the Father in the Holy Ghoft." Well then, 
 though the whole facred Trinity be the object of wayihip, yet 
 with a regard to the order of their working, anddiftindt perfon- 
 al operations in the bufinefs of our falvation, you are to direct 
 your requefts to the Father, refting on Chrift for accefs, and 
 looking to the Holy Spirit for help and afliftance. 
 
 Again, it is congruous to the ordcrot working amongft the 
 divine perfons, and to the diftind offices ?ind operations a- 
 fcribed to them in the bufinefs of our falvation, that if at any 
 time you diredyour requefts to the Son, or to the HolyGhoft, 
 it ftiould be for fuch bkflings and benefits as belong to their 
 diftind perfvDnai offices. So the apoftle prays for love from the 
 Father, grace from the Son, and communion from the Holy 
 Ghoft (j) And in the holy fcriptures, where petitions are di- 
 redled to the Son, it is for fuch things as fome way belong 
 to his mediatory office (/). And fo we may plead with him, 
 to guide and govern his church, to pour out the Spirit, to 
 to gift minifters, &:c. And fo alfo, when petitions refpecl the 
 furniffiing perfons with gifts and graces, the fan£lifying the 
 foul, the enlightening the mind, the increafing and ftrength- 
 ening grace, &c. Thefe being the works of the Spirit, and 
 fuch as belong to his perfonal operation, fuch petitions may 
 be diredtedto him. But it feems to be more congruous to the 
 order of working among the perfons, to pray that God v/ould 
 do fuch things by his Spirit. As the pfalmift, Uphold me ivith 
 thy free Spirit ; and. Thy Spirit is good ; lead me into the land of 
 uprightne/s (u). 
 
 Thefe things may be of ufe for your diredion in your wor- 
 (hip. But ere I leave this head, I muft fpeak a little to a grave 
 and weighty cafe. It may be matter of exercife to fome feri^ 
 ous fouls among you, that you know not how to apprehend 
 this one God in three diftin£l perfons, when you arc going a- 
 bout worlhip. Your thoughts fall into fuch confufion and 
 diforder, and are fo unftable, that you are fometimes fore dif- 
 quieted. 
 
 I confefs this is a great depth, not to be curioiifly pryed in- 
 to; Yet I (hail endeavour, the Lord afTifting, to fpeak a little, 
 agreeably to what God hath revealed, for the relief and direc- 
 
 VoL. il. N°. 9. E e e tion 
 
 f A} 'v (im^ XF^^^) "^^ 'CfOLTfl « lo^X Hf TO HfXXTOi; (V TTViV/HCiTt 
 
 ayiuf, Athan Orat. i, Contr Arian. 
 
 (j) 2 Cor. xiii. 14. (/) PiU xlv. 5> £:c. («) Pfal li 11. 
 ?nd cxiiil. 10, 
 
4<^% Of the Holy Trimty. 
 
 tion of exercifed Chriftlans. To have fome right conceptlonf 
 of that glorious God whom you worfhip, is doubtlefs fo ne-* 
 celTary, that without this all your worfhip is profane and ir- 
 religious. Yet this is fo great a depth, that it is dangerous for 
 you to wade into it, left by going too far you lo(^ yourfelves, 
 and know not how to come out agaia. The path being nar- 
 row, your thoughts had need to walk the more warily There 
 are fome things I (hall warn you to beware of, and other things 
 I (hall pofitively recommend to you. 
 
 1. Some things I warn you to beware of in your worfhip. 
 And, I. Beware of poring too curioufly upon the object wor- 
 Ihipped, as if you could comprehend the myftery of a facred 
 Trinity, or underftand the manner how God is one in three, 
 and three in one. Aiming at this doth often difquiet and per- 
 plex the minds of ferious Chriftiaiis. Therefor? take heed of 
 defcending to particular conceptions and notions of the Trini- 
 ty of perfons, or puzzling yourfelves about conceiving one in 
 three, and three in one. Remember, you cannot look upon 
 God immediately, at leaft in this life. 2. Beware of forming 
 in your minds reprefcntations, or fhapes of a Trinity of per- 
 fons in the unity of the Godhead. Men are naturally prone to 
 falhion God in their minds in fuch and fuch a form. But it 
 is mod dilhonourablc to him, to fet up any picture of him, fo- 
 much as in your minds; for, God is purely fpiritual: There- 
 fore all fuch irnaginations are with horror to be abandoned. 
 Let your heart adore a fpi ritual Majefty, whom you cannot 
 comprehend, and yet know to be, one iw three, and three in 
 one. 3. Beware of dividing the objtiSb of your worfhip, or 
 feparating the blefTed perfons, fo much as in your thought and 
 imagination ; as if the Father were a diftlnft obje<Si: of wor- 
 fhip from the Son, or ths Son from the Father, or the Holy 
 Ghoft from both. For, all the perfons being one and the fame 
 God, are aifo one and the fame object of worfliip, as I have al- 
 ready cleared. 
 
 2. There aie fomc things which I pofitively recommend to 
 you And, i. In all your worinip come to God with the fo- 
 iid faith of this myftery of a Trinity in unity; and with real^ 
 thorough and deep imprefTions of the general truth, as it is 
 clearly revealed in the holy fcriptures. And labour to come 
 with a deep convicSlion, that you arc worfnipping that one glo- 
 rious God, whatever perfon be named. 2. Bound all your cu- 
 riofity v/'thin the compafo of thefe exprefTions, names, titles, 
 attrlouies, whereby God hath manifefted himfcif to us in his 
 Ule^Tid v/ord. Wnen iVlgfes defired to fee Gqd^s glory, the- 
 
 Lord 
 
Of worjfjtpping the Holy Trinity, 403 
 
 'Chewed h'lmhh goodnefsy by proclaiming hfs attributes before 
 -him [fc). Thereby teaching us to conceive of God, as he hath 
 manifefted himfelf in his word by certain attributes which dc- 
 icribe his nature. It is fafcft to reft here, without diving im- 
 mediately into his cflence : For, thefe muft be the moft folid 
 notions of God that he himfelf hath taught us. 3. In your 
 worfhip come to God admiring and adoring what you can have 
 no particular and diltin6t: conception of. Even the glorious 
 angels admire and adore a facred Trinity in their worlhip. I'he 
 feii'aplnms cover their faces with their wings, when they cry 
 Holyy holyy holy^ is the Lord of HqJIs {y) ; importing that the ho- 
 ly Trinity is too mylterious and too bright an object, even for 
 their underftandings. 4 Labour to have fuch apprehenfions 
 of this glorious myftery, as may beget humility, holy awe and 
 reverence, and fuch other afTc-ftions and qualifications as true 
 worfhippers ought to have; and pore no farther on the objedt 
 worftiipped, than may ferve to transform your heart into a like- 
 nefs to him. It fliould be much more your exercife, to have 
 feecoming effe^ls upon your own hearts, than to pore On this 
 fiiyftery : For, it is far better to have the heart filled with fear 
 Sind reverence, than to have the head filled with im.aginatlons. 
 The real and praOical honour of the blefled Trinity is beft. 
 Then do you honour a holy Trinity in unity, not when you 
 conceive of the Myftery, but when you make a religious and 
 pfadbical ufe of it. Therefore hold ycu with what is prad:ical, 
 arid do not give yourfelves to what doth indifpofe and difquiet 
 you. Yet, 5. Sometimes in your worfhip revive the thoughts 
 of this glorious myftery, fo it may be without diftracling or 
 |>erplexing your minds with any curious prying into the man- 
 ner of it. Think that you are praying to that one glorious 
 God, who is Father, Son, and Holy Ghoft. Pvemember it is 
 him you worfhip, and labour to itay your mind upon one God 
 in three perfons, and feek after no more. I am afraid that 
 even knowing Chriftians do often fail and miftake here. In 
 our worfhip, our minds are either reduced to fuch a fmiple u- 
 nity, that we think upon one of the perfons alone; or they are 
 diftra£ked and divided into fuch a plurality, that we worlhip, 
 in a manner, three Gods in one f . Now it is a great pracSllcal 
 
 myftery, 
 
 (x) Exod. xxxili. and xxxiv. ( y) Ifa. vl. 2, 3. 
 
 fjLcyyir horrdx t!roivTX)(y Trifipfvaa., ufi^mTOQ, a<r;^ys-«f, aJ/a//>f T»f. 
 
 Bafil, M L. 5- coritr. Eunom. C. 15* 
 Nttllis Fraudihus aut propriis aut alienis decfpiiur, qui Dsum un uift 
 
A'^4 Of the Holy Trinity. 
 
 myftery, to bold the right and middle way. Excellent to this 
 purpofe is that of Nazianzen ; ** 1 1 cannot, fays he, think up- 
 «* on one, but by and by I am compafled about with the 
 ** brightncfs of three: And I cannot diftinguifh three, but I 
 •' am fuddenly driven back into one." In your worfhip learn 
 (o to conceive of God, that while you worfhip one God, you 
 may adore that faered and bleffed Trinity j and while you wor- 
 Ihip that holy Trinity, you may ftraightway be reduced to an 
 unity. And learn fo to conceive of God^ as all the perfons 
 may have equal honour from you, feeing they are one obje£l 
 of worfhip. For this end be earned for divine dire£tion and 
 affiihince Under the deep fenfe of your own weaknefs and 
 infufEciency, depend on the bleffed Spirit, whofework it is^ 
 by office, to help the infirmities of believers in all their wor- 
 fliip, 
 
 SERMON CXIV. 
 
 Exhort, 5^. O EEK earneftly after fellowlhip andcommuniori 
 1^ with the holy Trinity. That there is fuch » 
 thing is plain and evident from the holy fcriptures. We read 
 of feliowfhip with th-e Father and the Son. Truly^ fays the 
 apoftle, cur fellowfiip is luith the Father^ and 'with his Son Je^ 
 Jus Chrijl {a\ Truly — as if he had faid, this I am fpeaking 
 of, is no fancy, but what hath a great reality in it. The car- 
 nal world look on communion with God as a fancy, as the 
 heathens groundlefsly pretended to a fecrefy with their gods : 
 But believers have experience of the truth and reality of it.. 
 Truly our fellowJJjip is ivith the Father^ and luit.h his SoN. The 
 Holy Ghoft is not here excluded, though he be not particularly 
 mentioned: But when the Father and the Son are named, he 
 alfo is underftood; for, he is the Spirit of the Father and the 
 Son, by whom they communicate all fpiritual good things, 
 to the ek£l: ; fo that he is the more immediate Author of all 
 gracious communications. Hence wc read oi the communion of 
 the Holy Chofi {b). We have fellowfliip with the Father 
 and the Son, but it is by the Holy Ghoft. So that this 
 
 communion 
 
 Jic edit, uf in Trinitate twverit nee perfonas con/under e, nee fuhjiart' 
 tiamfsparare. Fulgent. Lib. coiitr. Arianos 
 
 'rx 7f.ia. hihetv, ^ tie ro ty oirotfif>ojuai, 
 
 Greg. NaziaBz. Orat. 40* 
 (*) I Johni. J. {b) 2 Cor xiii. 14, 
 
Of Communion ^nth the Holy Trinity » 40-^ 
 
 communion is with all the divine Perfons. Tbcreafon i»> 
 becaufe by the myftical union believers are united to the whole 
 facred Trinity. We are by faith firft united to Ghrift, and 
 then through him we are united to God : And union is the 
 ground of communion. And indeed we can have no commu- 
 nion with any of the divine Perfons, unlefs we have commu- 
 nion with them all. We can have no communion with the 
 Father, without the Son 5 for, no man cometh to the Father hut 
 by him {c). And we can have no communion with the Son, 
 without the Father; for, no man can come unto him, except the 
 Father draw him (J). And we can have no communion with 
 the Father and the Son, without the Spirit ; for the Holy Spi^ 
 lit, being the third perfon in order, is, asl faid, the more im- 
 mediate author of all gracious communications. 
 In profecuting this purpofe a little, I fhall, 
 
 X . SheiVy in/ome meafurcy nvhat this communion with the 
 blejfed Trinity is. 
 
 2 . Propofe Jome motives to quicken and engage you to feek 
 
 after it, 
 
 3, Givefome direBions what to do that you may attain to it. 
 
 Firjiy I {hall endeavour to (hew, in fome meafure, what this 
 communion with the bleffed Trinity is. It is indeed a very 
 myfterious things and to fpeak of it fully, would require far 
 more acquaintance with it, than is to be found amongft us in 
 this impcrfedl ftate. It is taught only in the holy fcriptures. 
 We have no difcoveries of it in the dim book of nature : For, 
 though the heathens talked of a kindof converfe and commu- 
 nion with their gods; yet, to bring in and make ufe of their 
 notions in this place, would but darken your apprehenfions of 
 this glorious myftery. Therefore all our inquiries here mufl 
 be bounded within the compafs of the written word. 
 
 There is a twofold communion with the bleffed Trinity, 
 habitual, and a£lual. 
 
 I. There is an habitual communion, which all believers in 
 Chrift enjoy habitually, conftantly, and equally. I may call it 
 a ftate of communion; for, from it all adls of communion do 
 flow, and upon it they do depend. This habitual communion 
 hath thefe things in it. i. A communion of natures. The. 
 Son of God affumed our nature, being made in the likenefs offm^ 
 Juljlefi {e) ; fo that our nature is taken into a perfonal union 
 
 with 
 
 (tf) John xlv. 6* [d) John vi. 44. [e) Rom. vlii. ^. 
 
4<yS t>fihe HoiyTrimty: 
 
 with the Godhead. On th€ other hand, believers are made • 
 fartniers &f the divine nature (/). As he became the Son o€ 
 Man, fo are they made the ions of God. He had a mo- 
 ther on earth, and they have a Father in heaven. 2. A com- 
 plication of interefts. On the one hand, the whole facrcd 
 Trinity is made over to believers in the covenant, as I former- 
 ly t (hewed. Yea, a whole God is made over to them, not on- 
 ly in his perfonal relations, but alfo in all his eflential attributes 
 that are common to all the Perfons. The power, wifdom, 
 goodnefs, mercy, faithfulnefs, &c. of God the Father, Son and 
 Holy Ghoft, are made over to them in the covenant. And 
 God not only maketh over himfelf to them, but with hir felf 
 all things. All things are yours, fays the apoftle; ivhether Paul, 
 orApolloSi or Cephas, or the world, or life, or deaths vr things pre^ 
 fent, or things to come ; all are yours [g)- On the other hand, 
 believers are refigned and given up to the blefled Trinity, ac- 
 cording to that' exhortation, Tield your/elves unto God {h). ^Oy 
 the Macedonians gave their oiunfelves to the- Lord {i). Yea, not 
 only believers themfelves, but alfo all that they have, even to 
 the lowed intereft and enjoyment, is confecrated to God ; ac- 
 cording to that prophecy, In that dayjhall there he upon the bells 
 cfthehorfes, HOLINESS UNTO 'i HE LORD, and the pots 
 in the Lord ' J houfejhall be like the boivls before the altar Tea, every 
 pot in Jerufalem and in Juddh fhall be Holinefs unto the Lord of 
 hofls {k). So that God in all that he is and hath, is the be- 
 liever's ; and the believer in all that he is and hath, fin except- 
 ed, is God's. 3. A communication of fpiritual blefTings, be- 
 nefits, and privileges; fuch as rcjrenerarion, juftification, a- 
 doption, fan(flification, pardon of fin, peace with and accefs to 
 God. All bkiTings and benefits that are abfoluttly necefiary, 
 neceflary to the being of a Chriftian, are communicated to 
 every believer. And we may here notice a feilowfliip between 
 Chrift and us in fpiritual privileges. All fpiritual privileges 
 are firft Chrilt's, and then the believer's. As he is the Son of 
 God by nature, fo are believers the fons of God by grace. 
 God is his God and Father, and he is their God and Father 
 alfo. Chrift is God's felloiv ; and believers are QWi^C^fellonvs, 
 Chrift is the heir of all things ; and believers arzjji?Jt heirs iviih 
 ChriJ} {I). Again, believers have communion with Chrift in 
 his offices. Is he a King and a Prieft ? So arc they. Is he a 
 
 Prophet ? 
 
 t P^gc 389- 
 (/) 2 Pet. i. 4. (g) I Cor. ill 21, 22, 23. {h) Rom. vi. 13. 
 (/) 2 Cor. viii. 5. (k) Zech. xiv. 20, 21. (/) Eph. i 3. John 
 XX. 1%, Zech. xiii; 7. Pfal. xlv. 7. Heb. i. 3. Rom. viii, 17. 
 
Of Commumoft ivith the Holy Trinity, 407 
 
 Prophet ? So are tbey. They have, not only the real advan- 
 tage and benefit oi Cbrift's offices, but there is fcmething de- 
 rived and communicated to them [m). As he was anointed 
 with the gifts and grace of the Spirit, fo are they anointed 
 through him They have an unBionfrom the Holy One, Hence 
 they are called God^s anointed in). 4. A communication of in- 
 fluences, viz. fuch influences as are necelfary and conftant. 
 For, befides arbitrary influences, which fall under the head of 
 actual communion, there are necelTary influences of grace 
 which are conftantly communicated to all believers: Such as, 
 influences to maintain the fpiritual life j for, hs holdeth mv foul 
 in life(o) : Influences to promote their growth in grace, in iefs 
 or more, one way or other, upward or downward ; fo, the a- 
 poftle tells u?, thdit all the body having nonrijhment minijiered from 
 the Heady a fid knit together , increafeth with the increafeoj Gcd{p) : 
 And influences to uphold them under and againft temptations, 
 that they may not utterly fall and perifli in their way to glory : 
 The pfalmift feals unto this: JSeverthelefsy fays he, I am conti^ 
 nuallywith thee; thou holdej} me by my right l/and. They 2kTtkept 
 by the power of God {q). 
 
 2. There is an actual communion, which lies in that fa^ 
 miliar intercourfe that paffcth between the blefled Trinity and 
 the fouls of believers: And that, i. In fet and folemn duties 
 and ordinances. 2c In a eourfe of holinefs. 
 
 (i.) There is a£tual communion in fet and folemn duties 
 and ordinances. And here we muft carefully diftinguifh be- 
 tween God's part and the believer's part. On the one hand, 
 there are duties and fervices on the part of believers, whereby 
 they hold communion with God : Such as, prayer and praife, 
 reading and hearing the word, meditation, partaking of the fa- 
 crament. In thefe and the like duties, the fouls of believers 
 go out towards God, in the exercife of faith, love, and other 
 graces. Hence it is that duties of worftiip are called our draiv^ 
 ing nigh God; and our vifiting him{r). On the other hand, 
 there are communications of grace and bK-flings on God's part, 
 whereby he holds communion with his people. Hence he is 
 faid to meet his people in duties and ordinances {s). When the 
 faints go up to meet God, he comes down to give them a meet- 
 ing. They draw near to Gody and he draws near to \^\f"^^ [t). 
 
 Duties 
 
 {m) Rev. i. 6. Pfal. cv. i j. («) Pfal xlv, 7. 1 John ii. 20. 
 Pfal. cv. 15. {o) Pfal. Ixvi. 9. {p) Col. ii. n). {q) Pfal. Ixxiii. 
 23. I Pet. 1.5. (r; Lev. x. 3. Ifa. xsvi. 16. (j; lia l^i^. 5. 
 [t] James iv, 8. 
 
4oS Of the Holy Trinity, 
 
 Duties go up, and bleflings come down. Ordinances are like 
 Jacob's ladder, reaching from heaven to earth, by which God 
 defcends, and fouls afcend ; God comes down, and hearts go 
 up. G the fweet vifiis of love that are there ! There are fome- 
 times fuch Ihowers of divine bleflings, fuch influences of the 
 Spirit of grace, fuch openings of gofpel myfteries, fuch {bed- 
 dings abroad of divine love, fuch a prefence and glory in the 
 ordinances, that believers are ready to cry out, Surely God is in 
 this place; O it is ^ood to lie here; it is good for me to draw near 
 unto God. 
 
 (2.) There is actual communion in a courfe of holinefs. If 
 ive walk in the lights €ss he is in the light, then have ive felloiv/hip 
 one with another {u). There is a communion with God in holy 
 walking : Hence it is faid. Can two walk together y except they be 
 agreed {x)? God and the believer walk together like two inti- 
 mate friends: And this is no mute or filent walk, but fuch as 
 is managed by gracious intercourfes between Qod and them. 
 Therefore Enoch's communion with God is exprefled by this, 
 that he walked with God iy)- Believers walk in the fear of the 
 Lord, ftudying to pleafe him in all things, watching over and 
 keeping their hearts with all diligence ; and God keepeth up a 
 fecret correfpondence with their fouls by his Spirit. 
 
 Thus I have {hewed, in fome meafure, what this copnmuni- 
 on is. And that believers have this communion with the 
 whole facred Trinity, will further appear, if we confider, that, 
 upon the one hand, all thefe duties and fervices whereby they 
 hold communion with God, are offered up to the Father, 
 through the mediation of the Son, by the afTiftance of the Ho- 
 ly Ghoft, as I cleared before. On the other hand, all thefe 
 bleflings and bene6ts, and influences of grace, that arc com- 
 municated on God's part, come from the whole facred Trini- 
 ty. Hence it is that grace and peace are wifhcrd and prayed 
 for from the Father and the Son; yea, from the whole facred 
 Trinity (2). So that all fpiritual bleflTmgs, all influences and 
 communications of grace, are from the Father, originally, by 
 command and order; from the Son, by merit and purchafe ; 
 And from the Holy Ghoft, by immediate communication. 
 
 Second^ In the next place, I fhall propofe a few things by 
 way of motive, to excite and quicken you to feek after this co.m- 
 ^nunion v/ith the blefl'td Trinity. And, i. This communion 
 is mofl: neceflary, yea, abfoluteiy neceflary. It is neceflary as 
 
 thQ 
 
 (a) 1 John i. 7. (.\) Amos iii. 3, (j) Gen v. 24. (s) Rom,.. 
 :. 7. I Cor. i. 3. 2 Cor. i. 2. Rev* i. 4, 5. 
 
Of Communion with the Holy Trinity, 409 
 
 the end and defign of Chrift's death •, for he fuffered^ that he 
 might bring us to God {a). He came to reftore peace and inter- 
 courfe between God and eledV finners. The chajlifement of cur 
 peace was upon him {h). So that if you are ft rangers to this 
 communion, you have no intereft; in the death of Chrift, nor 
 any faving benefit by it. It is necelTary as that which we are 
 called unto by the gofpel : God is faithful y fays the apoftle, hy 
 ivhom ye ivere called unto the Jelloivfjip of his Son (c) ; which in- 
 cludes the outward as well as the inward call : So that you 
 come Ihort of, and, what in you lies, fruftrate the defign of the 
 gofpel, if you do not feek communion with God. Again, it is 
 neceflary as the end and defign of gofpcl-ordinances: Hence 
 the pfalmift: longed fo much after the public ordinances, that 
 he might fee the poiver and glory of God there, and that he might 
 behold the beauty of the Lord (d). Particularly, this communion 
 is the end and defign of the preaching and hearing the word: 
 So the apoftle tells us. That which ive have feen and heardy de- 
 clare we unto you^ that ye alfo may have fellowflnp with us : And 
 truly our fellowfJjip is with the Father^ and with his Son Jefus 
 Chri/i {e). And it is the end of the facraments, efpeciaily of 
 the Lord's fupper: Therefore that facrament is called the com- 
 munion (f). It is neceftary alfo in order to your communion 
 with the holy Trinity in glory. You muft be made meet to be 
 partakers of the inheritance oj the faints in light [g) : And you ar^ 
 not meet for communion with God in glory, unlefs you get 
 communion with him here in grace; for, what (hould they do 
 with the prefence of God in heaven, who are carelcfs of his 
 company on earth ? 2. This communion is very honourable. 
 Confider with whom this communion is enjoyed, even with 
 three infinitely glorious perfons. It is reckoned an high ho- 
 nour to have fcllowfhip with kings and princes; but how much 
 more honourable is it, to have fellowfhip with God, the Fa- 
 ther, Son, and Holy Ghoft ? For poor vile creatures to be ad- 
 vanced to the friendfhip and fellowfhip of the infinitely glori- 
 ous Grod; to be his intimates and familiars: O, what an ho- 
 nour is this ! 3. ^rhis communion is moft fweet and pleafant. 
 O, the pleafure that it yields, where it is felt and fcnfible ! The 
 foul in fuch a cafe, is ready to cry out, The lines are fallen to 
 me in pleafant places {h). Communion with God is a little hea- 
 ven given us here on earth. How pleafant is it to believers 
 Vol. II. N^ 9. F f f to 
 
 {a) I Pet. iii. 18. {b) Ifa.llli. 6. (c) i Cor. I. 9. {d) Pfal. 
 Ixiii. 2. and xxvii. 4. {s) i John i 3. (/) i Cor. x. 16. 
 
 {g) Col.i. 12. {h) Pfal xvi.5. 
 
^ro Of the Holy Trttiifp 
 
 to be in God*s company, to converfe familiarly with him ! TlV?s 
 isfo fwcet, that it is abie to make every thing fweet. It will 
 make duties and ordinances fweet to you. It will fweeten e- 
 very condition of life to you. It will fweeten all providences, 
 even thofe that are moft crofs and afflicling, whether with rc- 
 fpecl to your own cafe or the church's. How crofs foever 
 God's difpenfations may be, yet intimate communion with a 
 facred Trinity will yield a fweetnefs ta you under them alL 
 4. This comnriunion is moft profitable. It hath a fru61;ifying 
 virtue; it will make your foul fat and flouriflitng. It hath an 
 affimilating virtue : It will make you like God, ?inci change you 
 more and more into his tmoge (i). It will promote humility : 
 When Ifaiah faw the glory of God, bow did he fink into no- 
 thing in his own thoughts! Wo is me, fays htyfor lamtindone^ 
 
 heeaufe I am a man of unclean lipSy for mine eyes have feen tht 
 
 King, the Lord ofhojls {k). It will breed contempt of the world ; 
 as it did in the pfalmift, Lcrdy fays he, lift thou up the light cf 
 thy countenance upon us : ^hou hajl put gladnefs in my hearty more 
 than in the time that their corn and their luine abounded [l)» It 
 will caufe great delight in duties and ordinances, which are 
 the means of this communion, :jnd will beget a great longing 
 after them (m). 5. Herein lies man's excellency above the 
 beafts, that he is capable of fo high an elevation as to have fel- 
 lawfliip and communion with the holy Trinity ; and that Gcd 
 hath breathed into him a rational foial, that hath fuch vaft and 
 unlimited de fires as can be fatisfied with no lefs. Therefore, 
 unlefs you feek communion with God, you do not a6l the 
 part of men. You degrade yourfelves, and debafe and abufe 
 a noble foul, in not acting according to the excellency of your 
 natures. You z£t like beafts, and not like men. 
 
 Third, In the hft place, I fliall give a few diredlions what to 
 do that you may attain to this high privilege of communion 
 with the blelTed Trinity, i. Get a deep fenfe of your natural 
 diftance and eftrangement from God by reafon of fin. Ye that 
 are yet in your fins zrzfar off, ^nd j^rangers to God Jrom the 
 ivomb [n). Labour to have the fenfe of this deep upon your 
 hearts. 2. R.enounce all iniquity. God can have no fellow- 
 fiiip with you while you hold communion with your fins: For, 
 luhat fellonufiip hath righteoufnefs ivith unrighteotifnefsy and ivhat 
 communion hath light luith darhujs {0) ? He will have nothing 
 
 to 
 
 (/) 2 Cor. iii. 18. {k) Ifa vi. 5. (/) Pfal. Iv. 6, 7. 
 
 (,%) Pial. Ixiii. I, 2. (/;) Eph. ii. 12^ Pfal. Iviii. 3. (<?) 2 Cor. 
 vi. 14. 
 
Of Commtmlon with the Holy Trimly. 41 1 
 
 to do, in a way of fpecial grace^ with you who will not part 
 w^ith your fins. He will not be of your communion. He will 
 not take you by the handy as the word may be rendered in Job 
 viii. 20. Therefore renounce and abandon all your fins, buy, 
 with Ephraim, What have I to do any more -with idols {p)? 3. 
 Gel your peace made with God : For how can two walk toge- 
 tl:er, except they be agreed (q) ? Get God's friendfhip, if you 
 would have his fellowflilp Therefore, as if God did be fcech you 
 hy uSi we pray you in Chrif^s feady be ye reconciled to God (r). 
 Embrace the offers of peace. Confent heartily to the gracious 
 terms on which it is offered to you. Lay down the weapons 
 of your rebellion againft God; embrace Chrift the bleffed 
 peace-maker i and refign yourfelves to God thjough him. 4. 
 G-et a faving union with Chriff, and with the whole facred 
 Trinity through him, and that by faith and believing, as I for- 
 merly exhorted you. Union is the ground of communion. 5. 
 Wait on God in duties and ordinances ; fuch as prayer, read- 
 ing and hearing the word, meditation : For thefe are the means 
 both of attaining to, and maintaining communion with God. 
 The means are God's way: When you are diiigent in the ufe 
 ©f them, you are in God's way for a bleffing ; For he meets him 
 that rejoiceth and ivorb.eth righteoufnefsj thefe that remember h'lm. in 
 his ivays (/). Bleffed is he that heareth me, fays Chrift, luatchr 
 ing daily at tnygates^ ^c (t) Though God be not obliged, yet 
 it is the ufual practice of his free grace, to meet with feeking 
 finners. 
 
 SERMON CXY. 
 
 TO conclude this exhortation, in feeking communion with 
 God in duties and ordinances, I reconimend thefe three 
 things to you who are believers in Chrift. i . 8et about cleanf- 
 ing and purifying work. Let us draw near with a true hearty 
 in full ajjiirance of faith ^ having our lye art s fprinlled from an evil 
 covjciencey and our bodies wajhed tuith pure water {a). There 
 ought to be a fpecial purgation before worftiip. Hence 
 the pTalmift fays, / will wnjh mine hands in innocency ; fo will 
 i conipafs thine altar y O Lord [b). 2. Stir up fuch graces as 
 ferve to fit you for communion with God ; fuch as, faith, love, 
 longing defires after God, holy fear and reverence, humility, 
 
 and 
 
 {p) Hof xiv. 8. f^) Amos iil. 3. (?) 2 Cor. v. 2c. 
 
 (<f) Ifa. Ixiv. 5. (/) Prov, viii. 34, 
 
 {a) Htb. X. 2J. {b) Pful. rxvi. r$. 
 
4 1 2 Of the Holy Trmkp 
 
 and brokennefs of heart for fin. There ought to be a fpecial 
 excitation of grace, when you are to feek communion with 
 God in bis ordinances. Therefore ftir up the grace of God 
 that is in you, 3. See that you come to God by Chrift. 
 There is no accefs to him but through the blelTed Mediator. 
 Through him nve have accefs to the Father [c). When you feek 
 communion with God, bring Chrift along with you in the arms 
 of faith, that he may bring you in to God: For this is his work 
 by ofBce ; htfuffered^ that he might bring us to God [d). Chrift 
 is our mercy- feat where God will meet with us {e). 
 
 Exhort. 6. Study this glorious myftery of a Trinity of per- 
 fons in the Godhead. I formerly exhorted fuch as are igno- 
 rant to feek after a competent meafure of the knowledge of this 
 great truth : Now, 1 exhort you to labour to grow in the know- 
 ledge of it, fo far as God hath revealed it. 
 
 For exciting and quickening you to this, confidcr thefe two 
 things. I. You are greatly obliged to ftudy this myftery. 
 Why elfe hath God revealed it ? it is certainly our duty to ftu- 
 dy to know God, fo far as he hath been pleafed to reveal him- 
 felf in his blefled word. Not to ftudy this myftery, is a high 
 refieclion on the infinite wifdom of God, in giving us fuch a 
 revelation of himfelf : And it is a great contempt of his good- 
 nefs, efpecially confidering, that it is more clearly revealed 
 now under the New Teftament, than it was under the Old ; 
 fo that now we may kho/d the glory of God with open face {f)^ 
 m comparifon of what the faints did of old. Certainly, God 
 experts a fuitable improvement of this great advantage : To 
 ivhomfoever much is given^ of him fjall be much required (g). 
 Though the glorious angels know much of God, yet they ftill 
 defire to know more {h) : Efpecially, they ftudy the knowledge 
 of the blefled Trinity, in their order of working, and diftin6t 
 perfonal operations in the bufinefs of our falvation : And arc 
 not we far more concerned than they ? 2. This is a ftudy both 
 pleafAnt and profitable, (i) It is a pleafml ftudy. All know- 
 ledge is pleafant to the foul; and the pleafure is always pro- 
 portionable to the excellency of the object. But here is 
 the moft excellent objecl:, an infinitely glorious and blefted 
 Trinity. In the ferious ftudy of this myltery, gracious fouls 
 meet with rich experiences of a foul refreftiing fweetnefs. 
 Men take pleafure in ftudying myfteries, things hid from vul- 
 gar underftandings: But here is one eminently fuch ; a facred 
 
 fecret ; 
 
 (c) Eph. li. t8. (//( 1 Pet. ill. iS. (e) Exod. xxv, 22. 
 (/) 2 Cor. iii. J 8. {^) Luke xii. 48. (h) 1 fct, i. l5. 
 
This Msjlery to bejludied. . 413 
 
 fccret ; the myftery of myfteries, that tranfcends the reach of 
 of all created underftandings. (2 ) It is a profitable ftudy. 
 An increafe in the knowledge of this myftery is a great blef^ 
 fing. The apoftle prays for it as fuch to the believing Co- 
 loflians, even that they might attain to the riches of the full of- 
 furance of underjland'wgy to the acknonvledgement of the myfery of 
 Godf and of the Father ^ andof Chriji (i). The more knowledge 
 you have of this myftery, your knowlege of other gofpel truths 
 and myfteries, which are founded thereupon, will be the more 
 clear and diftind. This is a practical principle, of great ufc 
 and influence with reference to Chriftian practice, particu- 
 larly with refpeft to faith and worftiip, as I have formerly 
 cleared. There is nothing to be ftudied here, but what may, 
 at one time or other, be matter pf inftru6tion, diredlion, or 
 confolation to you. 
 
 Well then, ftudy this glorious myftery : And ftudy it, i. 
 "With awful and reverend apprchenfions of the glorious ma- 
 jefty of God, and of his infinite and incom.prehenfible nature^ 
 as that which is to be humbly adored according to the revela- 
 tion he hath made of himfelf 2. M^ith a deep humbling fenfe 
 of your own darknefs, blindnefs, and ignorance. It is fit that 
 the foundation ftiould be laid deep, when the building is fo high. 
 Wife Agur is, in his own eyes, brutifti in knowledge, when he 
 thinks of the incomprehenfible majefty of God (k). How blind 
 are you, even in things natural ? How much more blind in the 
 deep things of God? 3 With a deep fenfe of the great 
 great weight and importance of this do6lrine Study it, not as 
 a matter of an ordinary controverfy in religion, but as that 
 wherein the falvation of your precious fouls is direO;ly and im* 
 mediately concerned. 4 btudy this myftery with much hum- 
 ble fobriety Take heed of all curious fearching and prying 
 into this depth. There is in all men a natural defire after 
 knowledge, efpecially of things fecret and myfterious. Hence 
 it is that many defpife and naufeate what is plainly revealed, and 
 catch afterwhat isfecret, and the clear and diftin6l knowledge 
 whereof God hath referved unto himfelf. Such is the unbri- 
 dled licenfe of the minds of men, that they will fearch into 
 that which God hath compafled about w^ith a divine darknefs 
 of inacceftable light: and wiil feek for fatisfaftion to their owri 
 reafon, by wading into thefe depths that no created under- 
 ftanding can fathom. This is a woful evil : It is daring bold- 
 nefs. And fuch labour is not only loft, but highly prejudicial : 
 Men often lofe what they have, by catching at what is too re- 
 mote 
 (/■) Col. il. 2. {k) Prov, XXX. if, 3. 
 
4i4 Of the Holy Trinity. 
 
 hiote from them. Therefore, ftiidy this myftery with hum- 
 ble fobriety. Do not think to fatisfy reafon by ftudying what 
 others have written on it. Do not fearch and enquire curi- 
 oufly into that which God hath not revealed. Many fchool- 
 men have taken an unwarrantable liberty here. But the doc- 
 trine ot the facred Trinity is fuch a deep myftery, that it is cer- 
 tainly a high prefumption to undertake to explain the manner 
 of it, and a piece oF manifeft tyranny to impofe the belief of 
 fuch pretended explications upon the confcienccs of men. 
 Scripture revelation is fo large and deep, that there is enough 
 there to take up your time and ftudy, though you do not dive 
 into things too deep for you. 
 
 But what fhall we do, that we may grow in the right 
 knowledge of this great myftery? I give thefe directions, i. 
 Labour to get your underftanding faculty more enlarged. The 
 fcales fall off from our eyes by degrees; and fome things are 
 too bright for the foul at the firft opening of its weak eyes. 
 Therefore feek to have your eyes more opened, and your fight 
 more cleared. Pray with the pfalmift, Open thou mine eyes^ 
 that I may behold luoridrous things out of thy law (/). 2. Deny your 
 carnal reafon. Till then, you can never entertain any right 
 thoughts of this glorious myftery. The knowledge thereof 
 is not to be attained by the ftrength of reafon and natural parts. 
 it is not the moil piercing wit that profits moft in this ftudy, 
 ^Yea, carnal reafon laughs at divine myfteries which are above 
 its comprehenfion. Therefore, put out your lamp, that it may 
 be lighted by the Spirit. 3 Regard the holy fcriptures 
 as the proper meafure and ruie of this myftery. It is there 
 only that it is revealed. Who could have apprehended 
 a facred Trinity, without the fcripture? This is the holy ba- 
 J.mce that weighs it, the divine light that difcovers it. There- 
 fore, though you are to ufe the beft helps for underftand- 
 ing the fcriptures; yet labour to fetch siil your knowledge of 
 this myftery from them alone. Seek not to be wife above that 
 luhich is written [m). Beware of abftrufe fpeculaiions, and vain 
 airy notions. 4. Labour to fee the glory of tbe blelfed Tri- 
 nity ftiining in the face of Chrift: For?;^ him diueils the fulnef^ 
 of the Godhead bulily ; and he is the brightmfs of the Father's 
 glory^ andthe exprefs image ofhisperfon (;/). 5. Employ Chrift. 
 It is he that muft reveal this myftery to you: For, No man hath 
 fcen God at any time ; the only begotten Son, who is in the bofom cf 
 the Father y he hath declared him. Neither knoweth any man the 
 
 Father^ 
 
 [I) Pfal. cxix. ! 8. {m) i Cor. Iv. 6. («) Col. II. 9. Hcb. i. 3. 
 
This Mypry to bejiudied, /!:X^ 
 
 Father y fave the Soft, and he to ivhotnfoe'ver the Son nvill reveiil 
 him [o). This is Chrift's work by office. He is our Prophet 
 and teacher •, The true Light which lighteth every man that cometh 
 into the ivorld {p). Put him upon the exercife of his office. 
 Look to him for much of the enlightening work of his Spirit. 
 Go to him for eye-falvc, to make you more quick-fighted in 
 the things of God {q). 6. Give yourfelves much to prayer. It 
 muft be given you to know this myftery {r). What you know 
 aright of it, muft be by the revelation of the holy Spirit. It 
 is he that muft teach you all things y and lead you into all truth. 
 Therefore feek to be taught by the Spirit, whofearcheth the deep 
 things cf God. Pray that in his light you may fee light is). 
 7. Do not fatisfy yourfelves with a mere fpeculative knowledge 
 of this myftery. It hath a refpe(5l both to the underftanding, 
 and to the heart and life: To the underftanding it is a myftery 
 cf faith ; to heart and life, a myftery of godlinefs. Thefe muft 
 not be feparated. We muft hold the myjlery of faith in a purs 
 confcience \t), A fpeculative knowledge is very fair, but bar- 
 ren ; it may make you good fcholars, but not good Chriftians ; 
 orthodox, but not gracious. Therefore feek after fuch a know- 
 ledge of a Trinity in unity, as may deeply afte£t your heart, and 
 influence your life and practice. This is to be taught^ as the 
 truth is in Jefus (u). Let your great end in ftudying this myf- 
 tery be pra6tice, and not the fatisfying of curiofity, or the per- 
 fediing of your underftanding. Study to know a holy Trinity 
 ofperfons, that you may believe in them, and worfhip them» 
 and feek communion with them •, and that you may love, fear, 
 and adore, that glorious incomprehenfible Majefty, who is one 
 in in three, and three in one. 
 
 Exhort. 7. Give equal glory and honour to all the perfons 
 of the Godhead, i. Give glory to them. The blefled angels 
 glorify them : The feraphims cried one unto another, and faid. 
 Holy, holy, holy is the Lord of hofJs {x) : And why thould not 
 we glorify them ? The divine perfons alfo glorify one another, 
 as I had occafion to ftiew when I fpoke of the glory of God: 
 And they are in this a bleffed pattern for our imitation. 2. 
 Give equal glory and honour to them. All men fhould honour 
 the Son, even as they honour the Father (y). Many profefibrs of 
 Chriftianity practically err here; Some think ultogether of 
 
 G04. 
 
 (0) John i. 18 Matth. xi. 27. (p) John 1. 9. (,/) Pfal xxxiv. 
 Rev. iii. 18. (r) Matth. xiii. ii. (s) John xiv. 26 and xvl. 
 13. I Cor. ii. 10. Pfal. xxxvi. 9. (/) i T»m. iii. 9. (a) Eph, 
 £v. 21, (x) Ifa. vi. 3. (v) John v 25. 
 
^1(5 Of the Holy Trinity. 
 
 God the Father*; bthers honour the Son, but negleft the Fa- 
 ther i and the moft part neglc£t to glorify the holy Spirit. But 
 yoti pra£lically deny a Irinlty in unity, if you derogate the 
 ]eaft iota of glory from any ot the three perfons. They are e- 
 qual in glory. The Father is not more God, than the Son, or 
 the Holy Ghoft; Though there be a priority of order, yet 
 not of dignity and excdletlcy. Therefore they mutt have equal 
 glory from you. Give the glory of all divine excellencies and 
 perfedlions to all the divine perfons. Let them have the fame 
 glory of believing, adoration and worfhip. Give them the 
 glory of all the good you do. Give them the glory of levery 
 excellent work, efpecially of a work of grace in any of your 
 hearts. For they all concur in this work, as is clear from Cant. i. 
 II. where Chrift promifeth to make his bride beautiful ; We 
 nvill make thee borders of gold j -with finds of fiver. In verfe 9th, 
 he was fpeaking in the fmgular number, I ha'Oe compared thee^ 
 is'c. But herd the fmgular number is fuddenly changed into 
 the plural, W? ivill make^ ^c. We, the blelfed Trinity, Fa- 
 ther, Son, and Holy Ghoft. So that a work of grace is com- 
 mon to all the perfons of the Godhead. The graces of the be- 
 liever are pieces of their workmanihip! So that the glory is due 
 to one as well as another. Again, give the glory of your fal- 
 vation to all the perfons; for they all concur and confpire to- 
 gether here. Here the glory of the holy Trinity fhines; the 
 Father contriving and ordering, the Son purchafing, and the 
 Holy Ghoft applying this falvation. Even the glorious an- 
 gels give glory to the facred Trinity, faving finners by their 
 admirable joint counfel: ^he heavenly J^ojlpraifed God y faying ^ 
 Glory to God in the highefi, and oti earth peace ^ good-ivill toivards 
 men (z). And we are morfe obliged and concerned than they. 
 The Godhead being one and the fame in all the three perfons, 
 they are equal in all effential attributes : Therefore equal glory 
 13 due to them. 
 
 Hence it was cuftomary in the ancient church, to fing fongs 
 and hymns to the blelfed Trinity And divers doxologies have 
 been ufed in the moft folemn a6ts of religious worftiip. In 
 fomc doxologies we will find only one perfon named : Some- 
 times the Father (a), and fometimes the Son {b). But though 
 only one perfon be named, yet all the perfons are underftood *. 
 Sometimes fuch doxologies are direded to God, as compre- 
 
 ' bending 
 
 (2) Luke II. 13. 
 (m) Gal. I. 5. I Pet. v. 1 1, (c) Heb. xii. 21. 2 Pet. iili l%» 
 Kcv, i. 6. ♦ See Page 287. 
 
Of Glorifying the Holy Trinity, 4^7 
 
 bending all the^rfons {c). Sometimes all the perfons arc 
 named diftirxftly, efpecialiy whenhcrefies did arife and fpread 
 in the church. And here again, fomctimes, and in fome church • 
 es, all the perfons were naxned asthe objed. Such was that of 
 Auguftine *, *» To the Father, and the Son, and the Holy Ghoft, 
 ** which Trinity is one God, be honour and glory for ever." 
 Such doxologies were alfo ufed by divers others Particular- 
 ly, Dionyfius Alexandrinus f hath this, ** To God the i';Ather, 
 ** and his Son, the Lord Jefus Chrilt, with the holy Spirit, 
 ** be glory and power forever and ever. Amen," And this 
 is the more confiderablc, becaufe he joins with it. praifingGod 
 in the fame voice with thefe who have gone before us. Some- 
 times again, we find all the perfons named in doxologies, with 
 a regard to their order of fubfiflence and working; fuch as. 
 Glory be to the Father y by the Scfi, in the Holy Ghojl. Hence 
 Athanafius hath this doxology % *♦ Through whom," viz. Je- 
 fus Chrift, ** to the Father, be glory and power, in the Holy 
 Ghoft." But the Arians abufcd this form of expreflion, and 
 took advantage from it to infer a diflimilitude in the Sou and 
 Holy Ghoft, to the Father ; and to make the Son the inftru- 
 ment of the Father, and the Holy Ghoft only to relate to time 
 and plaQc: And held th^t the Son was to be honoured only in 
 fubordinatioii to the Father, and the Holy Ghoft as inferior to 
 both §. Therefore the doxoloj^y moft univerfally ufed in the 
 Chriftian church was that, j| Glory to the Father ^ to the Sen, and 
 to the Holy Ghoji. And it was ufed in the church, efpecialiy 
 againft the Arian herefy, with this addition, f As it was in the 
 keginmngf fo notu and for ever, j^tnefi. 
 
 SERMON CXVI. 
 
 HERE a queftlon is moved, whether this doxology ought 
 to be fung in the public congregation after the fing^ 
 ing of the pf<ilm. The queftion is not about faying or finging 
 Vol. II. N°. 9. ^ g g doxologies, 
 
 {c) Rom. XI. 36. 2 Trm. iv. iS. Jude 25. 
 
 * Patri, Filio, <b Spiritui Sanflo^ qrns Trinitas unus ejl IXeus% 
 honor ^ Gloria inJecuUvn. 
 
 f Epift. 2. ad Dionyf Roman. if Seepag 401. 
 
 J Bifhop Slillingfitct'a Vindication of the Dodrine of the TrU 
 pi\iyi pag 201, 2C3. 
 
 !1 Gloria Vatri d? Filio <b Spiritui Satiflo, 
 
 «[ Sicut. erat in principio^ C? nun: i:fftimper, cr infecula Seculo* 
 rum, Amen» 
 
4iJJ Of'ihe Holy Trinity.' 
 
 doxologies, r>niply, to the blefFed Trinity ; xot this is indeed s 
 necefl'aFy duty, and ia the pra£lice of this church. We fay 
 doxologies, that is, we give and afcribe glory and praife to the 
 bleflk;d Trinity, in feveral exprefFions in our prayerSy and par-* 
 ticularly in the conciufion ot them. And we (ing doxologies 
 to the blefled Trinity, when we fing pfalms to the praife and 
 glory of God. And though fomeiimes only one perfon is 
 nanved, yet the other perfons are alfo underftood, as I have for- 
 merly cleared. But the quertion is about the ufc of fuch a 
 form of doxology, and in fuch a manner. 
 
 That we may be the more diftin£l and clear in our anfwer, 
 we muft diftjnguilh between what is lawful, and what is me- 
 ceffary, a»d what 4& expedient. A thing may be lawful in it- 
 felf, that is neither neceffary, nor expedient Accordingly we 
 fay, 1. The ufe of the doxology is not neceSary. It is indeed 
 neceffary that we give glory and praife to the Father, Son, and 
 Holy Gboft : But the ufe of fuch a form of doxology, and in 
 fuch a manner, is not necelTary, neither by fcripture precept, 
 nor example. Therefore the ufe of it ought not to be impofed; 
 This is utterly unlawful ^ for itentrencheth upon ourChriftian 
 liberty, and is a manifeft ufurpation of authority over the con- 
 fcience, which is the prerogative of God alone. Yet, 2. The 
 ufe of the doxology is not in itfelf unlawful. I dare not con- 
 demn the fimple ufe of it as finful, efpecialiy in fuch churches 
 where it hath always been in ufe and pra^iice, and is ufed 
 without offence. Providing always, that it be not ufed in a 
 fuperfticious manner, and have no religious necefTity put upon 
 it, by either impofing or ufing it as neceflary. But, 3. Though 
 the ufe of the doxology be in itfelf lawful, yet the ufe of it, 
 particularly in this church, is not expedient ; and that on a 
 twofold account. (1.) Becaufe feveral worthy divines are a- 
 gaind the ufe of fongs or hymns of an human compofure, 
 though agreeable to fcripture, in the public worship of God. 
 I am not riow to produce their reafons for it •, nor is it necef- 
 fary here to determine whether their reafons and grounds be 
 valid and fatisfying, or not. Only feeing fome worthy and 
 godly divines are againft the ufe of fuch hymns in public wor- 
 fhip, therefore the ufe of them is not expedient, feeing they 
 couM not be ufed without ofFence. But fo it is, that the dpxc- 
 ology we now fpeak of, though very ancient and agreeable to 
 the holy fcriptures, is yet but of a human com.pofure. (2.) Be- 
 caufe the doxology hath been and is much abufed. For a re^ 
 ligious neceflity hath been put upon it, and it hath been ufed 
 in a fuperftitious manner, i;i the times cf the late Prelacy, and 
 
 fliU 
 
About the Singing the Doxology. 41.15^ 
 
 Hill IS fo by thpfe that own and adhere to that way. Who can 
 account for their pra<flice, who after the Tinging of a fcripture 
 pfalm, rife up and (land at the finging of the doxology, as if 
 greater reverence were due to a hymn of a human compofure, 
 than to pfalms and hymns indited by the Spirit of God^ 
 Whatever reafon there might be for fuch a pra6lice in the an- 
 pient church, yet that cannot be pleaded now, when Arianifm, 
 ijleffed be God, is exploded f. Further, the finging the dox- 
 plogy is gone yet into a greater ahufe, in the Piomifh church, 
 .where it is ufed moft fuperftitioufly, and the ufe of it enjoin- 
 jed as neceflary, except at and about the time of the pa^Tion, 
 ^nd for fome time after the facrament; at which times the 
 forbearance of it is made no lefs necellary. Now, the doxo- 
 Jogy being fo much abufed, therefore it is nat expedient to 
 ,ufe it. % The ufe of it tends to harden Papifts ^nd others in 
 their abufe and fuperftition, ^nd is thereby become oiFenfive 
 to tender confciences ; and thefefore ought to be forborn. 
 -Indeed if the finging the doxology were a neceifary duty, then 
 it ought not to be forborn, whoeyer abufe it: But, as I faid, 
 it is not neceifary, neither by fcripture precept nor example. 
 Now, when a thing not neceflary, but only in its own nature 
 lawful and indifferent, 4oth^ by reafon of circumftances, be- 
 come offenfive and inexpedient, then the i^fe and pra£iice of it 
 is utterly unlawful; according to what the apoftle faith, AH 
 things are laivful unto tne^ but ^11 things are not expedient : All 
 things are lawful for jne, but 1 ivill not he broughtvunder the power 
 of any : And* all things are laivful for me y bitt all things are not 
 £xpedient : All things are hiwfuljor me, but qll things edify not {a}. 
 Things only lawful in their own nature, are never lawful in 
 ^he ufe, when they are inexpedient. 
 
 - Thefe are the grounds upon which we judge the finging of 
 ;^p doxology ought tp. be; forjjprii. And upon fuch grounds 
 
 f Confinfiunt omncs^ receptam in Ecdefis Qrtkodoxlf fitiffe banc 
 Formulamt ut confonam Dohrime Nicceni Concilii, contra nrianos.. 
 ", Forbef. Inftruft Hift. Theol, L. 4. c'. 22. 
 
 X Docuerttftt Apojioliy in indiffarentihus facicndis vel ovilttendu^ 
 Sm extrema ejp cavenda ; hinc quidem Scandalum infir?norurHy iride 
 psrvicacia77i faiforum fratrum. Si enim u/u rerum mediaruni vide.a- 
 mus vel ilbs offendi^ h. e. in fide lahefaClari : vet ijios in falfa opini- 
 onc obfirmari ; ojuittenda potius funtf quia tufic per accidens Jiunt 'il- 
 itcitce. Parens . "' 
 
 Extraneorum nobis eji habenda ratio, ne dum eis ohfequimur^ iphj in 
 S upirji itione conjinnemtu. Beza. 
 
 («?) .2 C^r. vi, 12. and Xj ^3. 
 
420 Of the Holy 'frmity, 
 
 it was tfcat this church agreed with the famous aflembly of <ii- 
 vines at Weftminfter, to lay afide the ufe of the doxology, for 
 uniformity in the worlhip of God. 
 
 Exhort, %, Beware of finning againft God. Here is a ftroftg 
 argument to difluade from fin, that there are three diflinft 
 perfons in the Godhead. The weight of the argument lies in 
 thefe particulars, i. All the divine perfons are offended 
 and dKhonoured by fin Every a£t of fin is againft three 
 infinitely gloriouB perfons, as I hinted formerly, 2. All 
 the perfons are witnefles to every fin you commit. You 
 cannot fin, but there are three infinitely glorious perfons look* 
 ing on. 3. All the perfons will be witnefles againlt finners 
 in the great day They will then bring all forth to the light ; 
 fo that all your fiiifts and pretences will avail you nothing. 4. 
 All the perfons will jointly concur in taking vengeance for fin. 
 For, as they are one in eflenee, fo alfo in will and power E- 
 very fin unrepented of lays you open to the wrath and ven- 
 geance of three infinitely glorious and powerful perfons. The 
 divine perfons glorify one another, and confcG[uently will a- 
 venge the wrongs and indignities done to each other. 
 
 Ey,hort. 9. Inriprove this great trmh of a Trinity of perfons 
 in the Godhead, for confirming and ftrengthening your faith, 
 in the belief of whatever God hath revealed, and particularly 
 of the doctrine of the gofpel. 1 he truth of the gofpel is eon- 
 firmed by a threefold teitimony, even by the tf ftimomy of 
 three divine witnefles oi infal ible truth and veracity; For 
 there are three that hear recoi'd in hea'yen^ the Father^ the Word^ 
 and the Holy Ghojl ; and thefe three are one. To the fame pur- 
 pofe is Chrift's argument, proving againft the Scribes and Pha- 
 rifees, the truth of what he had fpoken concerning himfelf •, 
 It is alfo written in your ianus fays he, that the tefiimony of two 
 men is true. I am one that bear ivitnefs of inyfelf; and t}?e Father 
 that fent me^ heareth ivitnefs of me ((^}.Here, in my text, are three 
 heavenly Witnefles beyond all exception ; and three that are 
 one in eflenee, and confequently fo much the more one 
 in their bearing record and witnefs ; and they are here 
 cxprefl'ed by n^me, the Father, the Word, and the Holy Ghoft. 
 But what do they bear witnefs or tcftimony unto } They bear 
 witnefs to the truth of the gofpel, and particularly to that 
 fjreat truth, that Chrift is the Son of God, and the Saviour of 
 the world, as appears from the context. Out of the mouth 
 of two fuch witnefles this truth might be eftablifliedj but for 
 fuperabundance, behold there are three. And that which 
 
 ihey 
 (?) Jobn viii. 17, 18, 
 
An En(mrage*j'iint' to ccme to ChriR, 421 
 
 they teftify and bear witnefs unto, is the ground-work of a 
 Chriftian^s hope and confolation, that Chrill is the 5ofiofGod, 
 and the Saviour of the world: 1 hat he is a complete and perfe^i 
 Savipur, being very God ; fo that he is able to fave them ta the 
 uttermoji that eome unto God by Imft. Here i& great encourage- 
 ment to poor fenfible Tinners to come to Chriit. God the Fa- 
 ther, Son, and Holy Ghoft, ali agree in this, that Chrift is a 
 fafe refuge for diftreffed and purfucd finners to flee unto, a 
 ftrong p'ank for fhip-broken men, a firm and fure foundation 
 to build our falvation upon. Therefore fuch of you as find 
 yOurfclves in a loft ftate, may come to Chrift with confidence 
 and hope, and lay the weight of your falvation upon his death 
 and fufferings, with aflurance to find reft and peace in him : 
 For he is fuch an one in whom faith may triumph over fin 
 and Satan, and hell and death. And it is great ground of 
 encouragement and comfort to you that believe in Chrift, that 
 your Redeemei: is ftrong and mighty, and that non^ can pluck 
 you out of his hand. 
 
 Ufe ^. For exhortation, more part-icylarly to believers in 
 Chrift. Indeed what I have already d-elivered is to be improved 
 by them aifo, for their inftrudlion, diredipn, and upftirring 
 to duty. But I would apply myfelf a little more particularly 
 to you that believe in Chrift, and have the faving knowledge 
 ©f, and a faving intereft in the blclTed Trinity. From this 
 dotlirine let mc exhort fuch of you to the following duties. 
 
 Duty I. Bkfs God for the knowledge of this myfttry of a 
 Trinity of Perfons in the Godhead. ConCdcr, i. You had 
 been eternally undone without the knowledge of it ; this truth 
 being fundamental to all other gofpel-truths and myfteries. 
 
 2. You couid never have known it but by divine revelation. 
 For, it is a great myftery, wholly above nature. So that na- 
 ture's light could never difcover it to you. 3. God was not 
 obliged to give this revelation pf himfelf to you, more than he 
 was to many others in the world to whom he hath denied if. 
 You were no better than they; yea, it may be, worfe, in na- 
 tural and moral reipcc^'S. 
 
 Weil then, blefs God for the knowledge of this myftery. 
 Particularly, blefs him for thefe three things, i . That he hath 
 revealed it to you in his blefled word. 2. That he hath re- 
 vealed it more plainly and clearly in the New Teftament, and 
 that it haih been your lot to live in New-'leftament time<;. 
 
 3. That you have it inwardly revealed to you by the Holy 
 Spirit, fo that you have the faving and practical knowledge 
 thereof. We /peak the nuifdwt of God in a myfiery^ fays the a- 
 
 poftle. 
 
^-zz ' ■ "Of the Holy Trtmiy, 
 
 ^oii\c, even ihe hidden ivifdom- — Which none cf th& princf^ of this 
 iworld knew — But God hath revealed the fame unto us ^y his Spi" 
 ^rit {c\ . 
 
 ^ For exciting and quickening you to blefs and magnify thp 
 name of the Lord, mor« eipeciaily for the faving revelation 
 of this myftery, confider, i. How m^ny and whom God hath 
 pafl'ed by; even the far greater part of the world. Now, that 
 God fhould pafs by fo many great, and wife, and learned men, 
 •and reveal himfelf favingly to the like of you; O, what a won- 
 der of free grace is here ! May you not cry out with the apof- 
 tlc, Lord^ hnv is it that thmi wilt manifeji thyfelf unto us y and nc^ 
 unto the world {d) ? Some of you are but babes in coraparifon 
 of others ; yet God hath revealed that to you, which the wifcft 
 in the world never knew. Therefore give thanks to the Father, 
 as your Saviour did: / thank ihee^ Father y fays he, Lord of 
 heaven and earthy hecaufe thou haft hid thefe things from the luife 
 /ind prudent J. and hajt revealed them unto babes {e) 2. Confider 
 the grace and mercy that is fhewed unto you in this rpatter. Tb.€ 
 iaving knowledge of a facred Trinity is a fpejcial gift of God, 
 tind a greater evidence of his favour and friendfliip than if ht 
 had given you all this world. It is a diftinguifliing blefllng : It 
 is given unto you to know the myjleries of the kingdom of heaven^ but 
 to others it is not given (/). God hiith given rich treafijres p^ 
 |);old and filver to them, to whoni he hath not giyeji his blefr 
 fing. All the ireafures in the world cannot equal it. If Chrift 
 v/ere here in perfon, he would blefs you on this very account, 
 ^s he did Peter: Bleffed art thouy Simon Bar-jona ; for fief}} and 
 ■blood hath not revealed it unto thecy but my Father it^ho ts in hea?r 
 ven {g). ^ ^ . . 
 
 Duty 1. Labour to gtt and entertain a bewailing fenfe of 
 your ignorance of this myftery; there is even in the beft and 
 molt knowing Chriftians much remaining ignorance of the 
 Holy Trinity. All that you know of God is inconceivr 
 ably lefs than what you are ignorant of. All that know God 
 iavingly, go mourning to their graves oyer their ignorance of 
 him. Agur was one of the wifell and beft men in his age; yet 
 he cries out, Surely I am more brutifh than any mauy and have 
 not the underflatuling of a wan. 1 neither learned wifdotUy nor hat-jf 
 the knowledge of the holy (h). And this hefppke with reference 
 to any knowlerlge he had of a facred Trinity, as appears from 
 verfe 4th. What is his nanie^ or what is his Son s name y if thou 
 canfl tell? Such as know God beft are moft fcnfibie that they 
 
 know 
 
 (<.•) 1 Cor. if. 7,8, 10. {d) John xiv. 22. (<?) Matth. xi. 25. 
 it) Maith xiii. 11. \^g) Matth. xvi. 17. {h) Prov. xxx. 2,3, 
 
Be^everSy their Duty. 42^^ 
 
 know but very little of him. Two things are to be lamented. 
 I. That you know fo little of a facred Trinity, even in com- 
 parifou of what you might have known, and of what others 
 have attained to who had no greater advantages than you have 
 had. 2. That by reafonof your remaining darknefs andblind- 
 nefs, you are capable to know and underftand fo little of this 
 myftery. Indeed it would be one biefled improvement of this 
 do£lrine, if we were thereby brought under a humbling and 
 bewailing fenfe of our darknefs, blindnefs, and ignorance. In 
 this life our eyes are hke the eyes of an owl before the fun: 
 We are not able to bear the fplendor and brightnefs of the glo-r 
 ry of this myftery. 
 
 Duty 3. Be much in the contemplation of this facred Myfte- 
 ry of a Trinity in unity. This is an exercife both pleafant and 
 profitable, and will be your work and employment in heaven, 
 where you ihall fee God face to face. Only avoid curiofity, 
 and let your contemplations of this myftery be confined within 
 the compafs of divine revelation. There is enough there to 
 employ your thoughts; and other contemplations are finful 
 and vain, and confound and difquiet the foul. Efpecially» 
 contemplate the blefted Trinity of perfons, in their diftindt- 
 perfonal offices and operations in the bufinefs of your falvati- 
 on. O what fweetnefs and pleafure may this yield unto you ? 
 To contemplate the love of the Father in your eIe£lion, the 
 grace of the Son in your redemption, and the communion of 
 the Holy Ghoft in your fan£tification : To confider how it 
 pleafed God the Father, from all eternity, to fet his love upon 
 you, and to chufe you to grace and glory ; and how it pleafed 
 the Son to undertake your redemption from evcrlafting, and 
 to accompli fli it in the fulnefs of time ; and how it, pleafed the 
 holy Spirit to renew youby grace, to draw you to Chrift, and 
 fo to bring about the eternal defign of the Father's love upon 
 your heart. O think deeply on thefe things: And never leave 
 t-hiriking, till your hearts be deeply afFs:<Sled, till they be warm- 
 ed with love to- the biefled perfons, and filled with raifed ad- 
 mirations of their love and grace toward you. 
 
 . Duty 4. Admire and adore this glorious myftery. Your wit 
 is too ftiallow for this bottomlefs depth, how God is one in 
 three, and three in one. It is enough for you, to know that 
 it is, though you know not how it is. God Were not infi* 
 nitely great, if he were not greater than your nnderftanding. 
 Therefore adore this myftery with ahumble faith, and do not 
 fearch into it by the bold inquiries of reafon. Certainly, hum- 
 ble believing is much more eligible than proud and vain curi- 
 
4^4 Of the Holy Trinity. 
 
 ofity J and there is much more profoundnefs in the fobriety af 
 faith, than in the depths of human wifdom and learning. Ad- 
 mire alfo this glorious myftery. It is admired by the glorious 
 angelst and will be admired by you in the manfions of glory: 
 So that admiration is one of the duties of heaven, and there- 
 fore mult needs have a great deal of fwsetnefs and pleafure 
 in it. 
 
 S E Pt M O N cxvir. 
 
 Duty 5. T ABOUR to live by faith in the blefTed Trinity. 
 Li It is not enough that you believe in the divine 
 perfons at firft clofing with them, as 1 formerly exhorted j but 
 you mull alfo be much in the renewed atlings and exercife of 
 faith in them. To this our Lord exhorts his difciples : Te believe 
 in Godt believe alfo in me [a). The firft claufe may be read impera- 
 tively as well as the latter, Believe in Gcdy believe alfo in me. 
 They had believed in God and Chrift formerly ; But now he 
 exhorts »hem to fct faith a-work in the renewed actings and 
 exercife thereof. Study to live by faith in Chrift, and through 
 him, as a Mediator, in all the divine perfons. I might en- 
 large on this fubjedl ; but I forbear, having already infifted fo 
 much in the application of this doi^trine, beyorrd what I de- 
 figned. 
 
 Only, to enforce this great duty, confider, that faith in the 
 facrcd Trinity is of excellent ufc, to calm prefent fears, and 
 to arm the foul againft future troubles. Our bleffed LoH pre- 
 fcribcd it to his difciples for this end : Let not ycu heart be trow 
 Uedy fays he, ^e believe in Gcd, believe alfo in me [b). Faith in the 
 bleffed Trinity is the grand remedy and antidote againft per- 
 plexing heart- troubles, and defponding and difquieting fears : 
 Be H^t afraid^ fays our Lord, only believe {c). This is the baU 
 laft that can keep your foul fteady in a ilormy fea. And that, 
 I. When you are under perplexing trouble arid difquieting 
 fears as to your own foul's cafe. Remember that God the Fa- 
 ther, Son, and Holy Ghoft, ftand engaged to promote and 
 perfc€i your fa4vation. Therefore reft and rely with full con- 
 fidence and affUrance on the everlafting love of the Father, the 
 infinite merit of the Son, and the almighty power of the Ho- 
 ly Ghoft. 2. When you are under perplering trouble and dif- 
 quieting fears with reference to the cafe of the church. When 
 fubtle enemies raifc ftirs and commotions to Ihake a happy 
 
 fettlementj 
 
 {a) John xiv. I. {h) John xl?. !• (c) Mark v. 36. 
 
Of living fy Fait'h in the Holy Tnmi^'. '425 
 
 Settlement, and trouble the waters that they may fifii in them, 
 V7e are often full of fears about the iflue. \Vhen the church is 
 brought low, or great dangers threaten the intereft of Chrift, 
 which is our prefent cafe, there arc ufually great commotions 
 in the minds of good men. As it was with Chrift's difci-ples : 
 They had a fond conceit of attaining fome earthly grandeur by 
 Chrift; but matters going crofs to their expeO:ation, their 
 hearts were filled with perplexing trouble. 80 it is oft-times 
 "with the people of God : They are too carnal in their expec- 
 tations, looking for peace and profperity and good days ; and 
 difappointments of fuch carnal expeftations breed much dif- 
 quieting trouble. Again, mifmterpreting God's difpenfations 
 in his way of dealing with his church, and judging by fenfe 
 and prefent appearance. From thefe and the like cauies it is, 
 that we are often full of difquieting fears, and our hearts fink 
 within us, when God*s difpenfations toward his church have 
 a frowning afpe6t. Now, what is the cure ? I afTure you, 
 it is not a proper cure in fuch cafes, to feed ourfelves with car- 
 nal hopes. But Chrift refers us to the fovereign cure, even 
 to faith. Faith in the bleffed Trinity is an excellent remedy 
 and antidote againft our difquieting fears. 
 
 Let us confider, that a whole facred Trinity is engaged in 
 delivering, prefe.rving, and eftablifhing the church, and in 
 maintaining and fupporting the precious interefts of the king- 
 dom of Chrift. And, i. The church is under the Father's 
 care. He hath fettled Chrift upon his throne. Tet have Ifet 
 my Kingf fays he, upon my holy hill of Zion [d). And he hath 
 infured to him by promife the perpetuity of his kingdom : 
 That his name f Jail endure for ever, and he confrnt^ed as Io71(t as the 
 fun. That his feed (liall endure for ever, and bis throne as the days 
 cf heaven {e). And he hath engaged to promote the Mediator's 
 intereft, to defend and protect him in his government againft 
 all the ftorms and powers of hell, and to fubdue and bring 
 down all his enemies : That he fiall laugh at them, and have 
 them in derfion, and vex them in his fore dijpleafure ; and that 
 Chrift yZ'fl// break them vuith a rod of iron, and dajh them in pieces 
 like a potter'' s vejjel : That he luill heat down his enemies before his 
 face, and plague them that hate hi?n : That he will make bis ene- 
 mies his foctjlool, fend the rod df his frength out of Zion, zndfrike 
 through kings in the day of his wrath (f). 2. The church is un- 
 der the Son's care. To him as Mediator the care and prefer- 
 
 VoL. II. N^ 9. H h h vation 
 
 ^ (d) Pfal. ii. 6. (e) Pfal. Ixxii. 17. and Ixxxix. 29. (/) Pfal. 
 "• ^y S* 9* Ixxxix. 23. and ex. i, 2, 5. 
 
^26 Ofthi Holy trinitf 
 
 vation of the church peculiarly belongcth. 'the church li 
 given to him as his houfe and kingdom. T^e government ii 
 laid on his Jboutders {g). He hath power given him over all 
 the feed of the ferpent, over alljtepj : And he is m^ide the head 
 of principalities afid potuers. Yea, all power in heaven arid earth 
 is given unto him, to be cxercifed by him, for the good of the 
 church [h). Particularly, (i.) He is a prophet, to provide a- 
 gainft the fubtility of heretics, by reftoring, prefcrving, ande- 
 Sablillting the purity of doftrine and worfl)ip. (2.) He is a 
 prieft, TiXiA ih'a.t for ever ; znd a prie^^ upon his throne {i) : And 
 he is fo, that he may look to the reparations of his temple; 
 and that h-e may intercede for his church, as he did for Judah 
 airid Jerufalem under the Babylonifh captivity {k). He makes 
 intcrceflion for blunting the weapons of enemies, defeating 
 their wicked defigns, and turning their counfels to foolifh- 
 nefs; and for pouring out the Spirit, to fit and qualify inftru- 
 ments for work and ferviceto him, and to aflift them therein (/). 
 And it is a thoufand times more comfortable, that he is ari 
 advocate in heaven, than if he were a king vifibly on earth. 
 (3.) He is a king to govern, protect and defend his church; 
 and to beat up the quarters of hell, till he hath utterly ruined 
 all their force, and eftablifhed his Zion beyond the fears of any 
 tottering (/«). And he is a king of fuch power, that his throne 
 can never be overturned or (hakenby his enemies («). 3. The 
 church is under the Spirit*s care. He ftands engaged with the 
 Father and the Son, in building, defending, and delivering the 
 church. Chrifl hath received of the Father, the prcmife of the 
 Spirit {0) : And accordingly he pours out the Spirit on his 
 church and people. And when the Spirit is poured out, when 
 his gifts and graces are bcflowed in a plentiful meafure, this 
 ufliers in *iappy days to the church, and revives her withered 
 and decayed Itate. When the Spirit is poured upon us from on 
 highf then the wildernefs becomes a fruitful f eld ^ and the fruitful 
 field is counted for aforefi (/>). Hence, when the flourifhing 
 ftate of the church is promifed, God promifeth to pour out the 
 Spirit (g). It is the Spirit^s work by ofHce, to furnifh men 
 with gifts and graces, for the defence, deliverance, and 
 increafe of the church. He can be a Spirit of government in 
 vagiftrates, and a Spirit of fire in minifters, for the church's 
 
 intereft, 
 
 (^) IHi. ix. 6. (/;) John xvli. 2. Col. it. 10. Matth, xxviii 18. 
 (»■) Pfal. ex. 4. Zech.vi. 13. {k) Zc^h. i. I2. {/) SeeZech. 
 iii. 4. &c. im) Pfal. il. 6, 9. («) Pfal. Ixxxix. 29. {0) Adt/ 
 "• 33' (/) Ifa. xxxif. 14, 15. {q) Ifa, xliv. 5. Joelii. 28/ 
 
Of living hy Faith in the Holy 7rinlty, 427 
 
 intcreft. Thus, the Lord ftirrcd up the fpirit of Zerubbabel, 
 of Joihua, and of all the remnant of the people, to come and 
 work in building the temple (r). When his time comes for 
 delivering and building his church, he can call a Cyrus to be 
 inftrumental in it. And he will not want his Ezras and Ne- 
 hemiahs to build the walls of his Jerufalcm. He can fill them 
 with wifdom and zeal^ and aflift them in fpite of adverfaries. 
 He can infpire men with holy courage and refolution, to ap- 
 pear and a(St for the church, and make them overcome allim- 
 pedinynts and bars in their way. This the Lord promifed as 
 a great encouragement; According to the word that 1 covenanted 
 ivith you nvhen ye came out of Egypt ^ Jo viy Spirit remaineth among 
 you : Fear ye not (j). And when enemies make violent irrup- 
 tions upon the church, and threaten her ruin, he can raife up 
 others to defend her aganill their fury and violence : When the 
 enemy f Jail cotne in like a fioodt the Spirit of the l.ordfiall Iff up 
 ajlandard againfl him {t). And fometimcs he chufeth to de- 
 liver his church when human likelihoods and probabilities fail, 
 by his own immediate operation, without any external force 
 and power : l<lot by mighty nor by power , but by my Spirit , faith 
 the Lord tf hofls (u). And laftly, it is the Spirit^s work to 
 make the ordinances of the gofpel eiFe^uai, and to fill them 
 with life and power (x). 
 
 We fee then, that all the divine perfons are one in their 
 care of the church. There is no danger fo dreadful or immi- 
 nent, but they can prevent it ; no mifery fo deep, but they 
 can deliyer out of it ; no enemies fo ilrong or fubtle, bu't 
 they can vanc^uifh or outwit them. Therefore, let us not 
 give way to perplexing heart trouble, or to finking and de- 
 fponding fears. Let not your heart be troubled^ neither let it be 
 afraid (y). Our fears and troubles are for want of faith : IVhy 
 are ye fearful, fays our Lord, O ye cf little faith (s). Peter's 
 feet did not begin to fink till his faith failed {a). Let us ^>e- 
 lieve in the holy Trinity. Let us commit the care otf all the 
 concerns of the church, and of the precious interefts of Chrilt, 
 to God, the Father, Son, and Holy Ghoft 5 and let us depend 
 upon their love and care. We have here a triple prop to our 
 faith, which (liould give us triple firength in believing. We 
 have the Father, Son, and Spirit to truft in. 13o but fhutthe 
 eye of fenfe, and open the eye of faith^ and you fhali fee great 
 
 ground 
 
 (r) Hag. 1*. 14. (y) Hag. 11- 5. {t) Ifa. \\^. 19- (^i) ^^ecfa. 
 ly. 5. (r) I ThcfT. I 5. (>•) John xlv. 27. (^) Matth. viii. 26. 
 {a) Matth. sav. 31. 
 
428 Of the Holy Trinity. 
 
 ground of encouragement and comfort: You {hall Tee th« 
 church under the care and protc£tion of three infinitely glori- 
 ous and powerful perfons. Faith will carry off your heart from , 
 things feen to things unfeen, from things prefent to things to 
 come, from the creature to God. Therefore, let us fet faith 
 a-work, and caft anchor within the vail, waiting for and ex- 
 pecting relief from heaven. 
 
 Duty 6. Let Believers in Chrift long to be diflblved, and to 
 be with God in glory, where the myftery of the facred Tri- 
 nity (hall be much more clearly revealed. There isftill fome 
 darknefs upon the face of this deep : But you (hail have a more 
 perfedl knowledge thereof when you come to heaven f : As 
 our blefle'd Lord hath told us, John xiv. 20. At that day ye 
 /hall knoWf that I am in my Faihery and you in tne^ and I in you. 
 True it is, that even in heaven, you cannot have a compre- 
 henfive knowledge of this glorious myftery : Yet it (hall be 
 no fmall part of your happinefs above, that you fhall contem- 
 plate it in another manner than you can do now. For, i. That 
 fight and difcovery which you fliall have of the blefled Trinity 
 in heaven, will be more full, clear, and perfeft, than anything 
 that can be attained in this life. While here we know but in 
 part {b). O, how fmall a portion of him is known in the 
 earth! Hence faith is fometimes-oppofed to vifion (c). The 
 fight of faith is no fight, in comparifon of that of immediate vi- 
 fion. Notu ivefee through a glafsy darkly^ but then face to face (d), 
 Confider, (1.) In heaven your underftanding fhall be more 
 enlarged, and a clearer light put into it. A holy Trinity in 
 unity troubleth the prefent weaknefs of reafon: But your know- 
 ledge fhall be more complete, when the vail fnall fall ciFfrorrx 
 your heart, and the fcales from your eyes, fo that you fhall 
 behold without weaknefs and winking. (2.) There fhall be a 
 more full difcovery of the object. In heaven yaji fnall fee God 
 face to face ; and/'^ him as he is (e). You fhall fee him in his 
 trinity. This glorious myftery fhall then be unfolded. I fay- 
 not, that you ftiall fee into the bottom of it ; for that is above 
 the capacity of any creature : But there is certainly fomething 
 within the curtain, that will outftiine all that we can poflibly 
 
 conceive 
 
 f Triplicifer in asterna ilia 6^ perfecla Beatitudine fruemur Deo .* 
 Vidtntes eum in ovmibus Creaturis ; hahentes eiwi in nobis ipfis ; Rt 
 qu'jdhis omnibus inejfabiliter juciindius fit atque beatiusy ipfam quoqus 
 cognofccntei fejiietipfavi Trinitatem. Bern, iu Serm. 
 
 \J3) I Cor. xiii. 12. {c) 2 Cor. v. 7. \d) V Cor. xiii. 12. 
 {9) I ^or. xiii. 12» 1 John iii. 2. 
 
The beatific Vifton of a f acred Trinity, 429 
 
 conceive tow. In heaven this glorious object (hall be difcov- 
 ered and manifefted, in a far more excellent way and manner, 
 than it is at prefent to the eye of faith: And that difcovery 
 (hall be fully adequate to the moft enlarged capacities of the 
 glorified faints. 2. That fight and difcovery of the holy Tri- 
 nity which the faints fhall have in heaven, will be moft fweet 
 and pleafant. It is a trouble to weak eyes to behold a bright 
 fhining object: But when the obje£l: is beautiful, and the eye 
 lively and vigorous, there is the more pleafure in the a£t of 
 vifion. 80 here, O what pleafure and delight will there be in 
 contemplating this glorious objeft, a facred Trinity, when there 
 ihall be no turbulent affections to confound the eye of the foul ? 
 3. It will be an appropriating vifion. When the glorified faints 
 Ihall behold a Trinity in Unity, this will be the language of e- 
 very look, This one glorious God, Father, Son and Holy Ghofi, is 
 my God, The owner of a houfe, and a ftranger walking by, 
 will look upon it with a very different afpe£t. The glorified 
 faints ihall behold a facred Trinity as their own. 4. It will be 
 fuch a fight and difcovery as will fave the expence of ftudy. 
 The foul will then fee more at one view in a moment, than now 
 it can fee in a lifetime. So that there will be no need of dili- 
 gent fearch and earneft ftudy. We fhall then attain to the know- 
 ledge of the blefTed Trinity, without labour and difficulty. Well 
 then, dear Chriftians, long earneftly for your heavenly ftate. O 
 luhenjhall the day break and theJJjadoivsjiee aiuay! When once 
 you come toTee God face to face,how joyfully will you join in 
 that triumphant fong ; Hoky holy^ holy is the Lord qfhojls : And, 
 Holyy holyy holy Lord God Almighty, ivho ivas, and is, and is to 
 come {/). O long for that happy day when your clay taber- 
 nacle (hall be diffolved, and you fhall enter into the immediate 
 prefence of God, and fee a facred Trinity unvailed. Though 
 there were nothing elfe to allure you to a longing defire after 
 your final difTolution, this were enough. 
 
 U/e 6. For comfort. To you who believe on the name of 
 Chrift, and fo are interefted in a whole facred Trinity as your 
 own. From this do6lrine there arife many grounds of com- 
 fort and confolation to you. As, 
 
 I . Your portion is great and glorious : For all the perfons of 
 the Godhead, and whatever they can do, are made over to you 
 by covenant, God the Father, Son, and Holy Ghoft, are whol- 
 ly yours. The Father is yours to love you. The Father himfelf 
 loveth you [g), fays Chrift. The Son is yours, to redeem and 
 
 fave 
 
 (/) Ifa. vi. 3. Rev. iv. 8. (^) John xvl. 27. 
 
430 Of the Holy Trinity* 
 
 iavc you. You may fay, Aly beloved is mine, mtd I^m his (&). 
 And the Holy Ghoft is yours, to dwell in you, to work in yott^ 
 and to lead and guid^e ypu to glory. Xle are the temple of God, 
 and the Spirit of God dwelleth in you (x). 
 
 2. Your fincere prayers are heard and accepted: For you 
 have a gracious and merciful Father to go to. Is Ephraim my 
 dear Son ? fays the Lord ; Is he apleafant child? — My bowels are 
 troubled for him {k). You have the 8on to introduce and bring 
 you in to the Father. Chrift fuffered that he might bring us to 
 God (/). And you have the Holy Ghoft to quicken you to pray- 
 er, and to help yopr infirmities in it: For God hath fent forth the 
 Spirit of his Son into your hearts j crying^ jibba, Fsither : Likewifi 
 the Spirit helpeth your infrmities [m). 
 
 3. It is matter of comfort in all your affli(£lipn8 an4 dangers, 
 that you belong to the facred Trinity, to Father, iSon, and Holy 
 Ghoft. Their name was called on you in baptifm; to thcni 
 you were folemnly dedicated and devoted; and this you have 
 ratified by your own voluntary refignation : So that you are ob- 
 jects of their watchful and tender care, and may be aiTured that 
 It {hall be well with you, whatever w-ay the world go. How 
 confident was the apoftle Paul of the care cf God in a time of 
 great danger, when he could fay, God, %uhofe I arp^ and -whom I 
 ferve[n\ Further, you have the gracious prefence of the whole 
 bleiled Trinity in your troubles and diftrelTes. You have the 
 God and Father of our Lord Jefus Chriji, the Father of mercies y and 
 the God of all comfort ^ to comfort you in all your tribulations [0). 
 And the blefied Son of God lays to heart all your forrows and 
 diftrelTes, and is ready to relieve you under theni. He is a mer- 
 ciful High Priefl [p) : And the exercife of his tender compaf- 
 fion is excited and provoked by the experience he himfelf had 
 of the like miferies in the days of his flefti {q). And you have 
 the Holy Spirit to fupport and comfort you under afHi<^ion. I 
 ivill give you another Comforter y fays Chrift, that he may abide vjith 
 you j or ever {r). 
 
 4. Your final perfeverance and eternal falvation is fure and 
 certain. Your falvation cannot mifcarry, having fuch infinitely 
 wife and powerful agents engaged to promote and perfeft it. 
 As you have one perfon of the Godhead to agent your caufe 
 with God, and to keep all right between him and you, by his 
 
 conftant 
 
 (A) Cant. il. 16. {%) 1 Cor. iif. 16. (/f) Jer. xxxi. 2O0 
 
 (/) I Pet. iii. iS. (?/;) Gal. iv. 6. Kom. viii. 26. («; AAs 
 sxvii. 23. (0) 2 Cor. i. 3, 4. {/>) Heb. ii. 7. (<^) Htb. iv. 15. 
 (r) John xiv. 16. 
 
Comfort to BeHevers. 4 jt 
 
 tonftant interccflion : So you have another perfon to agent the 
 caufe of God on your heart, to overcome your obftinacy and 
 unbelief, to vanquifh temptations, doubts, and fears, and to fet- 
 tle you in hope and comfort. All the perfons join their hand 
 an.d counfel for your fafety. Hence it is that our Saviour fays. 
 Neither Jhall any mau pluck them (that is, my fheep) out of my 
 hand. — And none is able to plAck them out of my Father's, hand (s). 
 So, none can pluck them out of the Spirit's hand. And they 
 all concur in carrying pn a work of grace toward perfection. 
 To this purpofe is that expreillon, IVe will make thee borders of 
 goldf withjluds off her (t). It is a promife to increafe and per- 
 fc6l the believer's comeliness and beauty ; And it is in the plu- 
 ral number, ive. All the Perfon have a joint defign in pro- 
 moting the falvation of the ele£l. The perfci^ing a work of 
 grace is a great work, and above your power: Yet fear not; a 
 whole facred Trinity hath undertaken it, and (hall make it out 
 to you. So that your perfeverance, and the pcrfecfting a work 
 of grace in you, is infallibly fure and certain. When you con- 
 fider the diftindl offices and operation* of the divine perfons in 
 the bufinefs of your falvation; and withal con fider that each per- 
 fon is God : O, how comfortable is this ! Not only one infinite- 
 ly wife and powerful Perfon, but three, are employed in fecur- 
 ing your falvation and eternal happinefs. To this one G&d^ Fa- 
 tber, So/If and Holy Ghq/i^ be glory for i'ser. Amen, 
 
 {}) John X. 28, 29. {t) Cant. i. 11. 
 
 DISCOURSE XXL 
 
 Of beholding the Glory of Gpd in she Glafs of the 
 
 Gofpel. 
 
 SERMON CXVIII. 
 
 1 Cor. iii. 18. But ive ally -with open face ^ beholding^ as in a glafs ^ 
 the Glory of the Lord, ^c, 
 
 SERIOUS Chriftians, efpecially on fuch occafions as this, 
 long earneftly to fee the glory of God in the fandtuary (o). 
 And it is grea^ ground of encouragement, that we have to de 
 
 with 
 {a) Pfil. Ixlfi. *. 
 
432 Of beholding the Glory of Gad 
 
 with a God who delights in manifefting his glory to fuch a| 
 long for it f . If we could believe, nothing would be able to 
 obftru61: our enjoyment of io great a blefling. Hence our Lord 
 fays to Martha, Said I not unto theCy that if thou luouldefl believe^ 
 thou JJjouldefl fee the glory of God {b)F 
 
 In this and the preceding verfes, the apoftle is holding forth 
 the great clearnefs of the gofpel-difpenfation beyond that of 
 the law. There is a dark vail of ignorance on the hearts of 
 all men by nature. This is common to the Jews under the law, 
 with us under the gofpel. But the Jews under the law were 
 alfo under a vail of types and ceremonies, of prophecies and 
 promifes concerning Chrift, fo that they had but a dim fight of 
 the glory of God. But that vail is done away in Chrifl^ fo that 
 now believers behold the glory of God with open face. There is a 
 twofold fight of the divine glory: The fight of immediate vi- 
 Hon, proper to the faints in heaven ; and the fight of mediate 
 vifion, or of faith, proper to the faints on earth. Of this lall 
 the apoftie here fpeaketh. 
 
 What may be necefiary for further clearing and explaining 
 t«he words, will fall in while I open up the dodtrine, which is 
 this. 
 
 Obferv. // is the peculiar privilege of believers in Chrifi, 
 
 even m this life^ that they have a clear ^ though imperfeEl 
 
 ftght of the glory of God y in the glafs of gofpel -ordinances^ 
 
 In handling this doctrine, I (hall fpeak a Httle, 
 
 1. Of the objeB of this vifion, 
 
 2. Of the nature of it . 
 
 3 . Of the perfons privileged with it. And then^ 
 
 4. Ifiall apply the doElrine, 
 
 Firjlf The obje£l of this vifion is the glory of the Lord. But 
 what glory of the Lord is here to be underitood ? 
 
 Negatively, not his eflential glory: For that cannot bf feen, 
 even by the eyes of the mind, at leaft in this life. When Mofes 
 did plead with God, I befeech thee^Jfjew me thy glory; God an- 
 fwered, Thou canfi not fee my face : For there fhall ?io man fee ine^ 
 and live (c), Mofes faw only his back-parts, fome iropeffeA 
 image and reprefentation of his glory. God*s efl'ence cannot 
 be fcen : For no man hathfeen God at any time. He dwells in 
 
 the 
 {b) John xi. 40. {c) Exod. xxxfii. 20. 
 
 t This Sermon was preached immediately before the facramcnt, 
 being an aftion-ftrmon. 
 
in the Glafs of the Gofpek 433 
 
 the tight nvhtch no man can approach unto: No man hathfeen^ nor 
 can fee him {d). In this life, God hides his glory from us. 
 He holdeth hack the face of his throne {e): He will not fufFer the 
 bright luftre of his glory to appear, h\xx. fpreadeth a cloud upon it. 
 All that the beft fee here is but the backparts of his glory j fome 
 glimpfes of it. We fee but the fimiiitude of the Lord. 1 he moft 
 glorious manifeftations in this life, are but the appearance of the 
 likenefs of his glory (/). And it is the great mercy and good- 
 nefs of God to us that it is fo : For, fuch is our weakivefs, that 
 we are not able to bear the clear difcoveries and fuperexcellent 
 brightnefs of his glory. The very glimpfes of it altonifli, and 
 leave us for dead : As we fee in the apoftle John ; His counte- 
 nance J fays he, ivas as the fun flnneth in hisflrenglh. And when 
 Ifaw him, I fell at his feet as dead {g). The faints muft die, 
 before they can bear the weight ot that glory, which c^onfifts 
 in feeing God face to face. 
 
 Pofttively^ The glory of the Lord, which is the obje£l of that 
 vifion that the faints have in this life, is his declarative or 
 manifeftative glory, his glory in the manifeftations and dif- 
 coveries he is pleafed to give of it. Now, God hath manifefted 
 his glory even in the works of creation and providence. But the 
 cleareft manifeftation that ever he gave of his glory, is in the 
 Mediator Chrift ; and that is the oh]t(X of this vifion. So the 
 apoftle determines in the very next chapter after my text : 
 Godyivho commanded the light toflnne out of darknefSi hath fjtned in 
 6ur hearts^ to give the light of the knowledge of the glory of Gody in 
 the face of Jefus Chrift (/'). So that, it is the glory of God, as 
 difcovered in the face of Chrift, that is, in his perfon as God- 
 man, that is the object of this vifion. He is God manifejled in 
 the fief}} (i). Hence our Lord fays, He that hath feen me^ hath 
 feen the Father (k). He that fees Chrift fpiritually, by faith, fees 
 the Father-, becaufe the majefty and glory of God ftiine in 
 Chrift as an exaft image. The glory of God being infinite and 
 incomprehenfible, fuch is our weaknefs, that it would dazzle 
 andftupifyus. As we cannot with pur bodily eyes behold the 
 fun, without being opprefiTed by its luftre*. Far kfs can we with 
 the eyes of our mind, look on the glory of God, without being 
 overwhelmed by that dazzling light wherewith he clothes 
 himfelf as with a garment. Therefore, God hath, in Chrift as 
 incarnate, contemperated his glorious perfe^ions to our faith, 
 
 Voi,. IL N^ 9. I i i love, 
 
 {d) John I. 18. 1 John iv. 12. i Tim. vi. 16. (e) Jobxxvi. 9. 
 {/) Exod. xxxiii. 23. Numb. xii. 8. Exek. i. 28. (^) Rev. i. 
 J 6, 17- (^) 2 Cor. 17. 6. (1) I Tim. iii. 16. (i) John xi^ 9. 
 
434 ^f hehoU'ing the Glory of God 
 
 love, and contemplation ; for they all (hine forth in him. The 
 glory of God is, as it were, refraded by Chrift, and tempered 
 to our weaknefs i fo that inftead of being overwhelmed by the 
 glory, we may, by beholding it, be changedinto the fame image (l). 
 
 Particularly, in Chrift we have the fulleft, cleareft, and moft 
 delightful manifeftation of the glory of God, that ever was, or 
 ever (hall be, in this life. 
 
 I, In Chrift we have the fulleft manifeftation of the divine 
 glory. God hath manifcfted the glory of his infinite wifdom, 
 power, and goodnefs, in the works of creation and common 
 providence : But the glory of divine love, grace and mercy, had 
 lain under a thick vail undifcovered, without a Piedeemcr. A- 
 gain, in the creatures, the glory of divine wifdom is more il- 
 luftrious in one ; the glory of his power is more illuftrious in 
 another ; the glory of his goodnefs is more illuftrious in a third : 
 But the glory of all the divine attributes is feen in Chrift. They 
 all centre in him. He is a ftage on which they all a£l their 
 parts. In him fliines, the glory of divine wifdom, in contriv- 
 ing redemption. Here is manifold and hidden wifdom, even 
 the ivifdoni of. God in a tnyflery. The glory of his power, in 
 Chrift's incarnation, birth, miracles, fupport under his fuffer- 
 ings, and glorious refurre£lion. The glory of his love and 
 grace, in giving his only begotten Son to and for fuch vile 
 wretches as we are. The glory of his infinite juftice, holinefs 
 and hatred of fin, in puniftiing the fins of the ele£t in the per= 
 fon of his dear Son. The glory of his truth and faithfulnefs, 
 in accomplifhing all the Old-Teftament types, prophecies, and 
 promifes concerning Chrift. So that all the divine perfections 
 ihine in the face of Chrifl. If you would fee th© glory of «ill the 
 attributes of God, do but by the eye of faith look Chrift in the 
 face, and there you fliall find the exprefs characters of all that 
 glory. 
 
 Further, in Chrift we have a manifeftation, not only of the 
 glorious perfections of the divine nature, but alfo of a trinity 
 of peifons in the Godhead: For in him dwells thefulnefs of the 
 Godhead bodily; and he is the brightnefs of i\it Father's ^^ry, and 
 the exprefs image ofhisperfon [m). Therefore fome divines do 
 well obferve that God's end and defign in the work of redemp- 
 tion, was not only to glorify the infinite perfections of his na- 
 ture, but alfo to glorify the perfons diftinCtly, according to the 
 diftinCt aCts and operations afcribed to them in the bufinefs of 
 our (alvation. Here we have the Father contriving and order- 
 ing our redemption, the Son purchafing it, and the Holy Ghoft 
 
 applying 
 (/) 2 Cot. ill. i8. {m) Col. il 9. Heb. i. 3. 
 
in the Glafs of the GoJ^eL 435 
 
 applying it. The original is from God the Father, the dif- 
 penfation is through the Son, and the application is by the Ho- 
 ly Ghoft. Particularly, the myftery of the Trinity was mani- 
 fefted, I. In Chrift's miflion. The Father gave him his com- 
 miflion. He came notofhimitXiy but the Father/ent him. Hipi 
 hath God the Father fealed. The Holy Spirit fitted him for the 
 undertaking with neceflary gifts and graces. Hence Chrift is 
 brought in fpeaking, The Spirit of the Lord Gsdis upon me^ be- 
 caufe he hath anointed me (m), bfc. Where we have the Son 
 fent, and the LORD JEHOVAH and his Spirit anointing 
 and fending. And to the fame purpofe is that text. The Lord 
 God and his Spirit haih fent me («). 2. In his incarnation. 
 Herein all the Perfons did jointly concur, according to the 
 order of working proper tp each of them. The Father did 
 contrive and order it: Therefore Chrift afligns the preparation 
 of his body to him in a peculiar manner: A body hafi thou pre- 
 pared me (0) The Holy Spirit was the immediate agent in 
 framing his body, and in uniting the human nature to the di- 
 vine : Hence the angel fays to Mary, The Holy Ghofl JJjall come 
 upon thee^ and the Pouuer of the Highejl fhall overfJjadoiv thee [p). 
 And the Son was he that alTumed that human nature to be his 
 own. So that his body, or human nature, was prepared by the 
 Father, wrought by the Holy Ghoft, ajid aflumed by the Son. 
 3. In his baptifm. As the Son was manifefted in the human 
 nature, and afcended out of the waters of Jordan [q) : So the 
 Father manifefted himfelf by an immediate and audible voice 
 from heaven ; and the Holy Ghoft, by defcending on Chrift 
 in the fliape of a dove. 4. In his death and fufferings. So it 
 is faid, Chrijl through the eternal Spirit offered himfelf ivithotit 
 fpot to God (r). Where we have, (i ) Who offered himfelf I 
 Chrift, the Son of God. (2.) To whom offered he himfelf ? To 
 God. The divine nature is here to be confidered as peculiarly 
 fubfifting in the perfon of the Father. (3) By whom offer- 
 ed he himfelf I By the eternal Spirit^ not as an inferior inftru- 
 ment, but as the principal efficient caufe. It was the Spirit 
 that wrought in him that fervent zeal and love, that carried 
 him through his fufferings, and rendered his obedience there- 
 in acceptable to God. 
 
 2. In Chrift we have the cleareft manlfeftatlon of the glory 
 of God. That which we have in his works is but dim in com- 
 
 parifon. 
 
 {m) John vlii. 42. and vl. 27. Pfal. xlv. 6. John ill. 34.. Ifa. 
 IxJ. 2. («) Ifa. xlvlii. 16. {0) Heb. x. 5. (/^) Luke i. 35. 
 (q) Matth. iii. 16, 17. (r) Heb. ix. 14. 
 
43^ Of beholding the G lor ^ of God 
 
 parlfon. In the blefled Mediator we have the moft bright arj4 
 perfpicuous reprefentation of the glory of God that ever was 
 given. Hence, he is cdWed the bfightnefs of glory {s) ; or the 
 radiancy and fparkling of God's glory, the very fplendor and 
 refulgency of it. In Chrift his glory is to be feen in a moft il- 
 luftrious manner. Hence Chrift is called the image of God (/). 
 The attributes of God are fo illuftrious in Chrift, that we can- 
 not deliberately view and confider him, but we are prcfently 
 informed of the incomprehenfible glory of the Deity. 
 
 3. In Chrift we have the moft delightful manifeftation of 
 the glory of God O, it is a pleafant manifeftation that wc 
 ha«e in him ! Therefore it is called the beauty of the Lord («)► 
 Out of Chrift he is a confuming fire: But in Chrift, he is a 
 lovely object. In Chrift he is manifefted and feen in the glo- 
 ry of his grace, with bis arms open to embrace finners. And 
 thefe attributes that feemed to look with an ill afpedl on one, 
 another, are in Chrift mixed together with inexprefllble fweet- 
 nefs, and confpiring together for the welfare of believers ; Juf- 
 tice making our iniquities to meet on him, that; they might 
 not lie on us; and wrath pafling by us, and feizing on him. 
 In Chrift we fee wrath appeafed, and juftice fatisfied, and mer- 
 cy rejoicing, as it were, over judgment. So that the attributes 
 of God all meet in Chrift, in their glory and fweetnefs;^ 
 and combine together, in finging one and the fame note for 
 the happinefs of believers. And how delightful is the mani- 
 feftation we have of a facred Trinity in our Mediator! Here 
 it is that believers may fee the Father contriving ail fpiritual 
 bleffings for them, the Son purchafing them, and the holy 
 Ghoft applying or conferring them. Here they rnay with de- 
 light contemplate the love of the Father, in giving his dear 
 Son; the grace of the Son, in giving himfelf for them; and 
 the communion of the Holy Ghoft, in communicating to them 
 the blefled fruits of Chrift's purchaie (x). 
 
 From what is faid, it is plain and evident, that in Chrift we 
 have the mcft excellent manifeftation of the glory of God, that 
 ever was fmce the world began, or ever vill be while the world 
 ftands. And this is the objeci of that vifion which the faints 
 have in this life. And, O ! is it not a glorious object? What 
 a happinefs muft it be to have open eyes to behold this glory? 
 
 Secondy I proceed to fpeak of the nature of this vifion. Here 
 let us confider, i. The ad of vifion. 2. The manner of it. 
 
 I. The 
 
 {j) Heb. i. 5. (/) Col. 1. 15. 2 Cor. Iv. 4. (u) Pfal. Xivii. 4. 
 
 (xy 2 Cor. xiii. 14. 
 
in the Ghfs of the Gofpel. 437 
 
 I . The a<a of vifion—^Tf behold it, fays he. What kind of 
 fight is this ? 
 
 Negatively^ I. It is plain, that it is not a fight with the eyea 
 of the body. For Chrift, in whom the glory of God (hine^ 
 forth to us, is now removed out of our fight. And even when 
 he was on earth in the days of his flefh, the divine glory fliin- 
 ing forth in him, was not feen with the eyes of the body, but 
 by the eye of faith. 2. It is not a fight by common illumina- 
 tion: For, even natural men may fee much of the divine glory, 
 not only in the works of God, but in the glafs of the gofpel, 
 by the help of a common illumination. Hence we rea^ of 
 fome that are once enlightenedy but do afterward /at// totally an<J 
 finally away {a), 3. It is not a fight by prophetic manifefta- 
 tion. The prophets and ferva^ts of God of old had fometimes 
 a fpecial elevation of mind, whereby they had a glorious fight 
 of God; as Jacob, Mofes, Ifaiah. God did in fome refem- 
 blance fhew them his glory, fo far as they were capable of it, 
 which did wonderfully affect them. But this was extraordi- 
 nary ; fo that believers now are not warranted to feek or ex- 
 ped: it. 
 
 Pofitively, That fight which believers have of the glory of God 
 in the face of Chrift, is fpiritual and fupernatural. It is a fight 
 by a gracious illumination; a fight by faith So, it is faid of 
 Mofes, that he/aw him who is invifible [b). He faw him by the 
 eye of faith, who is invifible to the eyes of the body. Hence 
 it is that faith is often exprefl'ed in fcripture by feeing and 
 looking {c). The refemblance between it and bodily fight 
 ilands in thefe things, i . In bodily fight there is a feeing fa- 
 culty. A blind man cannot fee at noon-day. So, faith is the 
 eye of the foul. By the grace of convcrfion, the dark vail is 
 taken off the heart, and the eye of faith opened. This is cal- 
 led the enlightening the eyes of the under/landing ; and the opening 
 of the underjianditig (d). By faith we have as powerful appre- 
 henfions of the glory of God in the face of Chrift, as if w« 
 faw it with bodily eyes. 2. In bodily fight there is a medium or 
 midds to render the objeft confpicuous. The (harpeft fight 
 cannot fee in the dark. There muft be light to difcover ob- 
 jeds. So, the glory of God in the face of Chrift, is feen on- 
 ly by the light of his own Spirit. Inthy light, wejhallfee light {e), 
 fays the pfalmift. By the Spirit a divine light is fprung up in 
 the foul. This is called God's fhining into the heart (/). 3. In 
 
 bodily 
 
 {a) Heb. vi. {h) Heb. xi. 27. (t:) Zech. xii 10. Ifa. xlv. 22. 
 Johni. 14. {d) Eph. i. 18. Luke xxiv. 45. ie) Pfal. xxxvi. 9. 
 C/} 2 Cor. iv. 6. 
 
43 3 0/ heholditjg the Glory of God 
 
 Bodily iight there is an approximation or nearnefs, of the 6^ 
 ]e£l to the eye. We cannot fee things at too great a diftance. 
 Now, faith approximates the objc£\:, and brings it near band i 
 Therefore it is called ths evidence of things notfeen {g), Faitl> 
 brings Chrilt near to the foui ; fd that the glory of God {hining 
 in his blefied face, is prefent to the eye of faith. 
 
 2. We have the manner of this vifion. We behold it, fays 
 the apoftk, as in a glafs ; and yet we behold it, luith open face. 
 
 We behold it, as in a glafs. There are divers things which 
 are as glafles wherein we may fee the glory of the Lord ; the 
 ghfs ot the creatures, the glafs of providence, and the ^zh 
 of human learning: But the glory of God, as it (hines in the 
 face of Chrift, is to be feen, only in the glafs of the gofpel and 
 gofpel ordinances. It is true, believers have fometimes a de- 
 lightful view of the glory of God In the face of Chrift, even in 
 private duties ; fuch as meditation, reading the word, prayer, 
 &c. But the cleareft, fuHeft, and fweeteft views, are ordina- 
 rily in the glafs of public ordinances. It is in God s temple that 
 every one fpeaks of his glory. The faints long after the ordinance^ 
 for this end, that they may fee his poiver and glory {h). 
 Therefore gofpel ordinances are, according to fome f , repre- 
 ,fented by Tifea of glafs y in regard of the transparency thereof, fo 
 that the glory of the Lord is clearly feen. There is indeed a 
 fatisfying and delightful fight of his glory to be had in public 
 ordinances. Only they muft be pure ordinances. The more 
 pure and clear and fine the looking-glafs be, we fee the image 
 in it fo much the better : Thefe ordinances in which you would 
 {ee the glory of God in the face ofChHJl) had need be free from 
 the mixture of any human inventions. 
 
 Efpecially the factament of the Lord's fuppef is as a clear, 
 glafs whereni we may fee his glory. A crucified Chrift is 
 there reprefented as in a glafs (/). The facrament is an image of 
 Chrift crucified, the pidture that he hath left of himfelf. Look- 
 ing on him by faith in that ordinance, we may have a delight- 
 ful view of the glory of God in his blefifed face. 
 
 Mory particularly, that expreffion, that ive behold the glory 
 of the Lord AS IN A GLASS, imports, that it is but an imper- 
 ieOi fight that we have of his glory in this life; and that in 
 thefe three refpetls. i. Becaufe it is but mediate. When we 
 fee a thing in a glafs, the objedl is not immediately prefented 
 to our eye, but only by the conveyance of the looking-glafi^ 
 
 Such 
 f Charnock's Difc. of the Knowledge of God in Chrift. 
 {g) Keb. xi. 1. (A) Pfal. xxix. 9. and Ixiii. 1, 2. Rev. xv. 2> 
 (i) Gal. iii. 1. . 
 
iu the Ghfs of the Gofpd. 43^ 
 
 Such is our fight of the glory of God in this life : We fee only 
 fomc broken beams of his glory ; fpme glimpfes of it, fcatter- 
 ed hete and there, in this ordinance, and in that ordinances 
 2. Becaufe it is but weak. When we would view a thing in 
 a looking-glafs, we do not fee the thing itfelf, but only lomc 
 idea and reprefentation of it ; and that reprefentation is bwt 
 weak and languishing. So, our fight of the glory of God m 
 this life, is but weak, and dark, and cloudy. Hence we are 
 faid to fee but as through a glafsyiyAR KLY {k). O what poor mani- 
 feftations of the glory of God have the bell of the faints lu 
 this life, in comparifon of what they (hall have in the life to 
 come ? 3. Becaufe it is but tranfient. A fight of a thing in a 
 looking-glafs is but a tranfient and vanifhing thing (/): One direft 
 view of an objed is much more fatisfying than many views pf 
 it in a looking-glafs. So, any fight we have of the glory of 
 God in this life, is but tranfient and vanifiiing f . The believer 
 ftays not long in the mount. Thefe views believers have of the 
 divine glory quicken their appetite after more, but never givifi 
 full fatisfa£lion. 
 
 But though we behold the glory of the Lord as in a glafs^ 
 yet we behold it -with openfacey that is, clearly and diftin6lly- 
 That fight which we have of the glory of the Lord in the ghfs 
 of ordinances, though it be imperfect, yet it is clear and dif- 
 tin£l : And that, both Comparatively, and alfo fimply and in it- 
 felf confidered. J. Comparatively to what the Jews had under 
 the law. Under the Old Teftament the glory of Gpd was 
 wrapt up in a cloud of legal facrinces and dark prophecies; f© 
 that the Jews could difcern it but dimly. But under the New- 
 Teftament we have more clear difcoveries of the divine glory : 
 For, prophecies are now accompliilied, and the dim glafs of 
 legal ceremonies is broken. Chrifl the Body being now come, 
 thefe dark Ihadows are done away; So that now, we heboid 
 the glory of God ivith open face. With reference to the faints 
 in glory, we behold it but as in a glafs: But with refe- 
 rence to the Jews, we behold it ivith open face. 2. Simply, 
 and in itfelf confidered. We have diftind views of the perfec- 
 tions of God in their affecting glory, fhining into the heart. 
 So the apoftle tells us j God hath pined in our hearts^ i^ 
 give us the light of the knoiukdge of the glory of God in the face off * 
 Jefus Chriji (w). The divine light that breaks into the heart, 
 doth fo enlighten it, that there is a clear fpiritual fight of tb« 
 
 glory 
 
 . {k) X Cor.xiii. 12. (/) JaiTi^s i. 23. 24. {m) 2 Cor. iv. 6, 
 f Rara hara, brevij mora. 
 
^4<3 Of heholding the Glory of Gbd 
 
 glory of the Lord. The fight of faith is fo clear and diftin£l, that 
 Hiere can be nothing beyond it in this world. It can be fu- 
 pcrfeded only by the light of glory. And I add, that it is fo 
 clear that it is unutterable. The faints themfelves cannot 
 make language of it. It is better felt than exprefled. Who 
 can conceive what tranfport of fbiil the faints fometimes feel, 
 when they behold the glory of God in the face of Chrift? It 
 is as impoflible to make you who are ftrangers fully underftand 
 this, as it is to make a man underftand the heat of the fire 
 who never felt it. 
 
 Thirdf I goon to fpeak of the perfons privileged with this 
 vifion — ALL WE. We believers, whether minifters or private 
 Chriftians. So that this is the privilege of believers in Chrift, 
 ind of fuch only. 
 
 I. It is the privilege of believers in Chrift, that they have 
 a clear, though impcrfe£l: view of the glory of the Lord in the 
 giafs of gofpel ordinances. This is promifed to them : Thine 
 eyes Jhall fee the King in his beauty («). And it is for this end they 
 defire and long after the ordinances, that they may behold the 
 beauty of the Lord {o). And they are prompted to this by their 
 former experience : My foul thirfleth for theey fays the pfalmift, 
 myfiefh longeth for thee — To fee thy power and thy glory ^ fe as I 
 havefeen thee in the fanBuary (p). They have formerly feeri 
 his glory in the fanduary, and they would gladly fee it again. 
 
 But when is it that believers have faving difcoveries of the 
 glory of God in the face of Chrift? God hath not limited 
 himfelf to any particular time ; and it were high prefump- 
 tion for us to limit him. But there are fome fpecial times and 
 feafons, wherein moft ufually they have more clear difcoveries 
 and views of his glory, than at other times. As. i. At firft 
 converfion. Hence the Spoufe exhorts the daughters of Zion, Go 
 forth ^ O ye daughters of Zion, and behold King Solomon with the 
 crown wherewith his mother crowned him^ in the day of his efpouf 
 als, and in the day of the gladnefs of his heart [q). In the day of 
 efpoufals they get a glorious light of him. This is that which 
 engagcth their hearts to him. Theyy^^ the Son, and beiieve en 
 him {r). They ufually get more engaging and refrefliing views 
 of his glory then, than at other times*, becaufe then they arc 
 engaging with new difficulties, and new conflidts with the 
 powers of darknefs, which they were never acquainted with 
 before. 2. Before fome (harp trial. Hence the apoftle tells 
 
 the 
 
 («) Ifa. xxxlli. 17. («) Pfal. xxvii. 4. (/) Pfa). Ixlli. 1,2, 
 (7) Cant. iii. 11. (r) John vi. 40. 
 
in the Glafs of the Go/pel, 44! 
 
 tlie believing Hebrews, that after they -were illuminated^ they 
 endured a great fight of affliBons \s) Peter, James, and John, 
 were to be witneffeu to Chrift's agony, and to meet with other 
 fharp trials ; therefore, before that, they were taken up into 
 the Mount with Chnft, where they were witnefles to his 
 transfiguration, and faw his glory {f). The Lord dealeth thus 
 With his people, to prepare them for, and to fupport and 
 ftrengthen them under trials. 3. Under great trials and afflic- 
 tions, Stephen, the firft gofpel martyr, looking up^ faw the 
 glory of God (?/). Mount Calvary is often maue a mount Ta- 
 t)or to believers, where they fee the Lord in his glory. Thus, 
 God comforts and fupporis his people in their tribulations* 
 4. When God is calling them to difficult and dangerous fer- 
 yices. God called Mcfes to bring the children of Krael out of 
 Egypt, a work wherein he was to meet with great difficulties, 
 and a work of great danger, having to do with a powerful and 
 ;ingry king : Yet it is f^^id, \\t feared not the -wrath of the king; for 
 ''he endured as feeing him ivho is invifihle {x) This enabled him to 
 go on with an undaunted courage and fortitude. 5. At the 
 lacrament. The facrament of the fupper is a vifi^ble image of 
 a crucified Saviour; there believers look on him by faith, and 
 fee the glory of the Lord in his blelTed face, it is there they 
 have been fometimes carried up into the mount, and have had 
 fuch refrefhing views of the glory of God, that they have been 
 ready to cry out, O, // is good to he here. 
 
 But why doth the Lord grant unto his people fuch refrefii- 
 ing difcoveries and views of his glory in the glafs of gofpel or- 
 dinances? I. To wean their hearts from the world. 1 here is 
 fuch a bewitching beauty in worldly things, that they would 
 fteai away their hearts from God : But a fight of his glory dark- 
 ens all the glory of the world. This made the apoftle fay, Tea^ 
 doubtlefs^ I count all things but lofs^for the excellency of the knoiv ledge 
 of Chrifl Jefus my Lord for ivhom I have fuffered the Icfs of ell things ^ 
 and do count them but dung that 1 may win Chri/l ( y). 2. To engage 
 their hearts more to God through Chrift. Hereby he outbids 
 Satan and the world that rival with him for the hearts and af- 
 feftions of his people. A faving fight of his glory is a moft 
 engaging thing: It raifeth him high in their efteem. 3. To 
 advance and promote their conformity to him. As Tviofes's 
 face (hined, when he had been in the mount vi^-ith God ; fo a 
 fight of the divine glory hatha mod aiTimilating virtue; be- 
 
 VoL. IL N°. 9. K k k licvejs 
 
 (i)Hebx, 32. (OMatth.xvii. («) Ads vli. 55. (x) Heb, 
 xl. 27. (y) jehil. iii. 8. 
 
44 i Of beholding the Glory of God 
 
 ^ievers are thereby changed into the fame image (s). 4. To com- 
 mend the ordinances to them : To raife their efteem of them, 
 and to engage them to diligence in the ufe of them. It ren- 
 ders the ordinances beautiful and amiable. Hence the pfal- 
 mift: cries out» How amiable are thy tabernacles^ O Lord Cod rf 
 Hojis? For a day in thy courts is better than a ihoufand (a). 5. To 
 confirm and ftrengthen their faith and hope in the belief and 
 expedation of the glory to come. God hath promifed to his 
 people the happinefs of immediate vifion, that they fliall fee 
 him face to face^ and behold his glory [b) : And to keep up their 
 hopes, he gives fome views of his glory now, as a foretafte 
 and firfl-fruits, a pawn and pledge of the bleffednefs to come, 
 
 2 This is the privilege of believers only. Such of you as 
 are ftrangers to Chrift, and live and go on in fin, and are not 
 Fenewed by grace, cannot have any faving difcoveries of the 
 glory of God, while you fo remain, i. Becaufe you want a 
 fpiritual vifive faculty. Sin blinds your minds This is the 
 beam in your eye, and the dark vail on your heart. 2. Yoi^ 
 are under the power of Satan : And he blinds yoiir minds, le/i 
 the light of the glorious go/pel of Chrifi fhould flnne unto them {c), 
 3. God will not {hew his glory to fuch as you are. Saving dif- 
 coveries and manifeftations of God are a£i:s and effects of the 
 dcareftlove; 1 ivill love him . fays Chrift, and manifefl myfelf t9 
 him (d). And God can have no love to, or delight in you, 
 •while you live in fm -, nor can there be any friendly communi- 
 on between him. and you. 4. There is in you an utter averfe- 
 nefs to a fight of his glory. Men naturally iook on God under 
 fome dreadful notion, and therefore flee from his glory and 
 brightnefs. Doth not your countenance fall at any lively ap- 
 pearance of God .'' And can you think that God, will manifefc 
 his glory to fuch as are averfe to behold it ? 
 
 Fourth^ In the laft place, I proceed to the application of this 
 do£lrine. 
 
 Ufe I. Forinftru6tion, in feveral particulars, i. See here 
 the aftonifhlng grace and condefcenfion of the great God, that 
 he will {hew his glory to fuch as we are. O, who and what 
 are w, vile fmful duft, that God will fhew fo great favour 
 and klnrinefs to fuch wretches ! What can move God to this, 
 feeing he is infinitely glorious, fo that we cnn add nothing to 
 him ? Surely nothing could move him, but his own free grace. 
 He will manifeft his glory to fuch vile and unworthy creatures, 
 
 becaufe 
 
 {z) 1 Cor. ill. 18. {a) Pfal. Ixxxiv. I, lo. {h) Rev. xxil. 4. 
 John xvii. 24. (<:) A£ls xxvi' 18. 2 Cor, iv.4. (d) Johnxiv. 21. 
 
in the Glafs of the Go/pel, 4^^ 
 
 feecaufe it pleafeth him. Here is aftonifhing goodnefs, and 
 grace paft finding out. 2. See here, how much we are obliged 
 to the blefled Mediator. That the Son of God would become 
 man, and fufFer and die, that we might have a delightful view 
 of the glory of God in his bleffed face: O, blefled be he for 
 evermore. Had it not been for him, we had never been abk 
 to look on God without terror. 3. See here, what a blefling 
 it is to enjoy the ordinances, and pure ordinances. Thefe are 
 as pure glaflcs wherein the glory of God is to be feen. The 
 gofpel and ordinances thereof are the blefling and glory of Scot- 
 land : If thefe go, we may take up a lamentation, that the 
 glory is departed from our Ifrael \ and if our true glory go, it 
 matters not though wealth and outward glcry ftay behind. 4. 
 See here, why the faints prize the ordinances highly, long for 
 them earneftly, and attend them diligently; are at much coft 
 and pains about them, and loth to part with them. Carnal 
 men wonder what the faints mean, in making fo much ado a- 
 bout the ordinances, and in flocking to fermons and commu- 
 nions. But the true reafon is, becaufe they would behold the 
 glory of God in the face of Chrifl:, and the ordinances are as 
 glafles wherein his glory is to be feen. 
 
 life 2. For reproof, to them that flight and negled^ the pre- 
 cious ordinances. Alas, many in this generation are guilty 
 of a profane withdrawment from them. Others abfent them- 
 felves upon very trivial occaflons A fmall matter proves a 
 hindrance, where there is no love to God, nor defire after 
 him, and the faving difcoveries and manifeftations of his glo- 
 ry. The great evil of this appears from what hath been faid. 
 And, I. The finis great : For feeing God hath appointed or- 
 dinances for this end, that in them as glafles we may fee his 
 glory 5 therefore to negle£l them, is to put a flight on this pre- 
 cious privilege, and to pour contempt on God's gracious con - 
 defcenfion, as if a fight of his glory were not worth the having. 
 2. The lofs and mifery is great. For, feeing all the fight we 
 have of the divine glory in this life, is but mediate, in the glafs 
 of ordinances -, therefore fach as negle£l the ordinances^, can- 
 not expe6l any faving fight of the glory of God : And unlefs 
 you fee his glory here in the glafs of ordinances, you can ne- 
 ver fee hiin face to face. 
 
 Ufe 3. Is it fo, that the ordinances are the glafles v/hereln 
 the glory of God is to be ittri'i Then let me from this com- 
 mend gofpel ordinances to you. They are precious on this ve- 
 ry account. They are the means of the fulleft and clearefl: ma- 
 nifefl:ations of the divine glory on this fide of heaven. God 
 
 hath 
 
444 P/" heholding the Glory of God 
 
 hath appointed them for this end, that in them we may behold 
 his glory : And he hath not apointed them in vain. The ex- 
 perience of the faints can bear witnefs to the truth of this: 
 And I doubt not there are fome hearing me whofe experience 
 can feal the truth of it. You have fometimes been at the 
 Lord*s table, and have had fweet and refrefhing difcoveries of 
 the glory of God in the face of a crucified Chrift repref^-nted 
 to you in that great ordinance. Well then, let this commend the 
 ordinances to you. And, i. Eftsem them highly. O let them 
 be dear and precious to you above all earthly comforts. You 
 fhould be ready to cry out with the pfalmift, How mniable are 
 thy tabernacles : One day in thy courts is better thati a thoufand [c), 
 2. Lopg after them earneftly : as the pfalmift •, My foul long- 
 ethj yeay even faint eth fr the courts of the Lord {d). 3. Attend 
 them diligently. Blefled are thty that watch and wait at the 
 pofts of XVifdom's doors. It is in his temple that every onefpeaks 
 cfhis glory (e). You (hould be glad when an opportunity of 
 waiting on God in his ordinances cometh in your way. I was 
 glady fays the pfalmift, luhen they /aid unto me^ Let us go up untQ 
 the houfe of the Lord (/). 4. Improve them fruitfully. Pur- 
 sue the great end and defign of them, viz Saving manifefta- 
 tions of the glory of God in the face of Chrift. Profane men 
 care neither for ordinances, nor for God in ordinances : Hypo- 
 crites fatisfy themfelves with bare ordinances; But your end 
 ihould be to fee the glory and beauty of the Lord in thefeglaf- 
 fes j and you ftrould purfue this end with holy vigour and ear- 
 neftnefs. For this end, I recommend thefe two things to you. 
 (i.) Be diligent in fecret duties Ufually, they have the clear- 
 eft manifeftations, of the glory of God in the public ordinances, 
 who are moft diligent in private duties. The experience of fe- 
 rious Chriftians will confirm the truth of this. When you 
 have been moft diligent and fervent in wreftling with God in 
 fecret, you have had the fweeteft manifeOations in public. 
 ('2.) Cherifti the motions of the Spirit of God. Sometimes 
 there is a work on your affecSlions in the ufe of the ordinances ; 
 fome convi£Vions of fin, and fome motions to duty. In this 
 cafe, be careful to join iflue with the Spirit of God. O, take 
 heed of grieving, vexing, quenching, or refifting the Spirit ; 
 for this will coft you dear. Jefus Chrift, who is good at the 
 opening of hearts, is as good at the judicial fhutting of them: 
 And he that is neareft to be drawn to God, and yet is never drawn, 
 
 will 
 
 (r> Pfal Ixxxiv. I, 10 {d) Pfal. \%\^\\, 2. (^) Prov. viiiu 
 54-. rfal.xxix 5. (/) Pfal. cxxiio 1. 
 
in the Glafs of the G of pel. 44 5^' 
 
 Will fink deepeft in hell. O, do not quench the motions of the 
 Spirit, left God give you up to greater blindnefs and hardnefs. 
 
 Ufe 4. For exhortation. • Make it your great bufinefs to get 
 a fight of the glory ot God in the face of Chrift, in the glafb 
 of ordinances j efpecially in the clear glafs of the facrament of 
 the Lord's fupper. The facrament is a glafs that Chrift left 
 with his fpoufe, when he went to heaven, wherein (he may fee 
 his face. Do this in remembrance of me. So alfo, Do this to put 
 me in remembrance of you. So may the words alfo be under- 
 flood. In the facrament there are fweet interviews and reci- 
 procal glances between Chrift and his fpoufe. He looks on her 
 with a gracious eye, and (he looks on him by the eye of faith. 
 Now, as in the glafs of the facrament, we may fee the face of 
 Chrift ; fo in they^*:^ of Chrift we may fee the glory of God {g). 
 Here a crucified Chrift is reprcfented; and your bufioefs is to 
 look upon him by faith, that in his face you may f^c the glory 
 of God. 
 
 But it may be objected, Did you not fay juft now, that this 
 is the privilege of believers only, that they have faving difcove- 
 ries of the glory of God ? I anfwer, Indeed believers only have 
 a right to fuch difcoveries; they alone can lay claim to them 
 and plead for them, on the account of their nigh relation to 
 God, and their intereft in the promifes. Yet God is fometimes 
 freely gracious unto finners, and grants to them a faving mani- 
 feftation of his glory, though as yet they have no right to it. 
 Yea, it is amongft the firft gracious works of the Spirit, u^^^on 
 the heart of a finner, to difcover to the foul the glory and beau- 
 ty of God, as it iliines in the face of Chrift. It is thib that drav/s 
 in the finners heart unto God. Again, when I exhort you to 
 make it your bufinefs to fee the glory of God in the face of 
 Chrift, lexhoit you to believe ihat you may fee his glory- As 
 the firft fight of his glory engageth the heart to believe in him j 
 fo the renewed a6ts and exercife of faith and believing, ufher 
 in further difcoveries and manifeftations of his glory. 
 
 Therefore I invite you all to feek after a fight of the glory of 
 God in this great ordinance of the fupper- We are to hold 
 up this glafs to you to-day j and 1 invite you to come and look 
 upon a crucified Chrift therein reprefented, that you may fee 
 the glory of God radiantly fliining forth in him. And, \. Be- 
 hold the glory of divine wifdcm, in contriving redemption for 
 a company of loft finners, through a crucified Chrift: So that 
 death is made the way to life, and fhame the way to glory, and 
 the crofs the way to the crown. 2. Behold the glory of infi- 
 ' nite 
 
 (^) 2 Cor. iv. 6. 
 
44^ Of beholding the Glory of God 
 
 nice love and grace, in giving his only begotten Son to and for 
 rebels and enemies. God fo loved the ivorldy that he gave his only 
 begotten Son (^), ^c. O, what aftonifhing love is here ! Even 
 love and grace paft finding out. 3. Behold the glory of divine 
 power, (i.) In Chrift's incarnation. That is an admirable ex- 
 preflion, The Word ivas madefejhy and dwelt among us (i). Two 
 natures, the divine and human, in themfelves infinitely diftant, 
 met together in a perfonal conjunction : This was a greater 
 manifeftation of the glory of God's power than the creation of 
 the world. (2 ) In fupporting the human nature of Chrift un- 
 der the great weight of divine wrath, even all that wrath that 
 was due to all the fins of all the ele£b ; fuch a load ot wrath as 
 would have funk ten thoufand worlds of angels and men. 4. 
 Behold the glory of divine juftice. Chrift having fubftituted 
 himfelf in our room and place, juftice could not and would not 
 (pare him- He /pared not his own Son, but delivered him up for us 
 all [k). God would not abate him one farthmg of the cie£l's 
 debt, though he was infinitely dear to him, and his delight from 
 everlafting. 5. Behold the glory of God's unfpotted purity and 
 holinefs. Never was there fuch a demonftration of God's in- 
 finite holinefs and hatred of fin, as in the death and fufferings 
 of his own Son. Behold the glory of God's holinefs, vindicat-. 
 ing the honour of his jaw, byilieathing his fword in the bowels 
 of his dear Son. 
 
 I fay then, come and behold the glory of the Lord in this 
 bright glafs. To excite and quicken you to this, I propofe a 
 few confiderations. 
 
 Confid, I. This is a moft neceffary blefllng. Without this 
 your hearts can never be engaged unto God. Till you fee the 
 glory of God, your hearts will never come ofFfrom otherthings 
 befideshim; nor will you ever be perfuaded to feek yourhappi- 
 nefs in him, and to puifue after the enjoyment of him. And 
 unlefs you fee his glory here in the glafs of ordinances, you 
 ihail never fee his glory in heaven: For, in heaven the fight of 
 faith will be heightened to that of immediate vifion. Your 
 acquaintance with God muft begin here in this life. We have 
 the firft glimpfes of heaven here on earth. Again, a fight of 
 his glory it necefiary as the end of all the ordinances, and par- 
 ticularly of the Lord's fupper. If you are come here on a right 
 defign, this is your errand, to fee the glory of God in the face 
 of a crucified Chrift. 
 
 ConfuL 2. A faving fight of the glory of God is a very great 
 
 and 
 
 (/;} John ill. 16. (;} John i. 14. (i) Rom, vlii. 32, 
 
in the Glafs of the Gofpel ij4^^ 
 
 and ineftimable blefling. For, i. This is the great requeft o£ 
 the faints. How much was Mofes's heart fet on this? / befeech 
 thee, fays ht, fjew me thy glory (/). And though he obtained 
 no more but a fight of his back-parts, yet he was highly ho- 
 noured by it. 2. It is for this end that the faints have fuch an 
 earneft defire after the ordinances, that they may behold the beau-^ 
 ty cfthe Lord, and fee his ponuer and his glory [m). It is this that 
 renders the ordinances fo dear and precious t*o them. :;. A 
 fight of God's glory here is heaven anticipated. It will be the 
 happinefs of the glorified faints to behold his glory immediate- 
 ly, and not by reflc£tion as from a looking-glafs: Therefore, a 
 fight of his glory now, though in the glafs of ordinances, is 
 heaven begun. This blefling would fet you in the very fub- 
 urbs of glory. 4. Confider the excellent efFe£ls of this fight- 
 (i.) It is a heart-weaning fight. A fight of his glory would 
 wean your heart and afFe(Si:ions from the world, and all earth- 
 ly delights and contentments. His glory being manifefted 
 darkens all other glory, and makes the fame difappear (2.) 
 It is a heart-engaging fight. It will fo engage your heart to 
 God, that you will count all things but lofs and dung for him; 
 and if you had ten thoufand hearts, you would count them all 
 too little for God. (3.) It is a transforming fight. A fight 
 of his glory will transform your foul into a likenefs to him, 
 and ftamp a divine beauty upon it. It will change yo\x into the 
 fame image [n). (4.) It is an humbling fight. It will humble 
 3rou, and lay you low in the duft at the feet of God. How did 
 Ifaiah fink into nothing in his own thoughts, when he fawthe 
 glory of the Lord {0) ? (5.) It is an heart-affeaing fight. It 
 will warm your heart and afi^edions toward God and Chrift. 
 When you fee his glory, you cannot chufe but love him, and 
 have ardent defires after the enjoyment of him, and near com- 
 munion with him. (6.) It is a pleafant and ceiightfome fi^ht. 
 Glorious objedls are very pleafant to the eye that is able to^be- 
 hold them : But what is all created glory but as a dark fhadow 
 to the glory of God ? Therefore the beholding it cannot but 
 yield an inexpreffible pleafure to the foul. (7.) It is a Satisfy- 
 ing fight. O, what contentment and fatisfa£l:ion of foul is 
 there, in beholding the glory and beauty of the Lord. In o- 
 ther things, the eye is never fatisfied with feeing; but there is 
 an infinitenefs in the majefty of God, to fatisfy the panting 
 foul, and to give a full reply to all its cravings. 
 
 To conclude this, A fight of the glory of God ia the face of 
 
 ChriO: 
 
 (/) Exod. xxxiii. iS. ' {vi) Pral. xxvi'i. 4. an(|Ixiii. 2. 
 
 {n) 2 Cor, lii. iS. \o) Ifa. vi. 5. 
 
4 4 8 W ^(^f molding the Glory of God 
 
 Chrlft, would make this a bleffecl communion -day. It would 
 excite and quicken your facramcntal graces to a lively exercife. 
 When you fee the glory of God in the face of Chrift, how will 
 this draw out your faith, and enflame your love, and quicken 
 your defires, and enliven your holy joy? When you fee his 
 glory, O what humility will there be under the fenfe of your 
 own vilenefs? What holy admiration of his tranfcendent glo- 
 ry and condefcending grace? And what deep reverence of his 
 glorious majefly ? And all thefe are mod proper for the facra- 
 ment. The lively exercife of thefe graces will make it a hap- 
 py communion-day. Indeed a faving fight of his glory would 
 make it one of the beft days that ever you had all your lives ; 
 fo that you would be ready to cry out, This is the day the Lord 
 hath made; ive vjill rejoice and be glad in it (p). 
 
 Conftd. 3. A fieht of the glory of God in the face of Chrift is 
 an attainable blelling. BleiTed be God, it is that which may 
 be win at by fuch vile finners as we are. It was the very end 
 of Chrift's incarnation, death, and fufFeringSv that poor finners 
 might have delightful views of the glory of God in his blefled. 
 face. And al' the ordinances are appointed for this end : And 
 furel^s he hath not appointed them in vain. God hath pror 
 mifed this blefTmg : Thine eyes Jh all fee the King in his beauty {q)o 
 And fome have attained it. Some have had fuch refrelhing 
 and fatisfying dilcoveries of the glory of God in the glafs of 
 gofpel-ordinances, as have made them cry outv BleJJed are they 
 that dwell in thy houfe : One day tn thy courts is better than a thou-' 
 /and. 
 
 But now, it may be enquired. What fhall we do, that we 
 may get a fight of the glory of God in the face of a crucified 
 Chrift, in the ghfs of ordinances, and particularly in the fa- 
 crament ? Take thefe direQions. i. Labour to get the vail 
 taken off your heart : The vail of darknefs and ignorance. 
 This vail is on the hearts of all men by nature, and muft be re- 
 moved by the Spirit of God, elfe we cannot with open face be- 
 hold the glory of the Lord. Lament and mourn over the dark- 
 nefs of your mind, and be earneft for the lively light of the 
 Spirit. 2. Get your hearts purged from filthinefs. It is the 
 pure in heart that fljall fee God (r). He muft have a clear eye 
 who would behold a bright ob}e£l. Particularly, get your 
 hearts purged from corrupt affedlions, fenfuality, earthlinefs, 
 pride, hypocrify, and unbelief: For thefe exceedingly mar 
 and obftrucSl a fight of the glory of God in the glafs of ordi- 
 nances. 
 
 (/) Flai. xvlii. 24. [q) Ifa. xxxlli. 17. (r) Matth. v. 5« 
 
in the Glafs of the GofpeL 449 
 
 mantes. Therefore luajh your hearts from nvkkednefs (s). Be 
 earneft for the cleanfing virtue of Chrift's blood, and the fane- 
 tifying power of his Spirit. 3. Stir up yourfelves. Every 
 lazy looking on a crucified Chrift in the facrament will not 
 ferve the turn. There needs the greateit intenfencfsof hefift, 
 and confideration of mind. Therefore roufe up yourfelves^ 
 and fet ferioufly and earneftly to work. 4. Labour to have 
 faith in exercife. Faith is the eye of the fcuh And as it is 
 not enough to have eyes, but they muft be opened, elfc we can- 
 not fee objecStsthat are prefented to us ; fo, it is not the having, 
 but the ufing of faith, that will give you a faring fight of the 
 glory of God. Therefore fet faith a-work: Open the eye of 
 faith 5. I recommend deep meditation. By it we enter within 
 the vail to fee the glory of the Lord : Meditate on the death 
 and fufFerings of Chrift reprefented to you in the facrament: 
 And meditate on the infinite wifdom, love, and grace of God, 
 that fparkle in the face of a crucified Chrift: And let your me- 
 ditations be deep and ponderous : Think till your hearts be af- 
 fe<fi:ed. 6. Study much humility. God delights to manifeft 
 his glory to humble foiils. Though the Lord be high^ yet hath 
 he rejpeci unto the lowly (^). Be low in your own eyes> and caft: 
 yourfelves down at God's feet. He doth oft-times hide hisglo- 
 ry from his people, to humble them, and to prepare them for 
 glorious manifeftations. 7. Come to the table in much love 
 to God and Chrift. The more you love him, you may expert 
 the fweeter manifeftations. He thai loveth rne^ fays Chrift, / 
 nu'ill love hiniy and luill manifejl my/elf to him (u). O, there is no 
 love loft that is laid out upon him : But how often do you lofe 
 your love, in laying it out elfewhere? 8. Stir up ardent and 
 longing defires alter a fight of his glory : As the pfalmift ; Aly 
 
 foul thirjleth for thee^ myfejjj longeth for thee To fee thy poivef 
 
 and thy glory [x). God hath promifed to fatlsfy longing fouls. 
 Such ardent defifes and longings are the birth of his own Spi- 
 rit ; therefore he will have a fpecial regard unto them. 9. I 
 recommend ejaculatory prayers. Even when at the table, dar.t 
 up holy defires to God in the name of Chrift. " O that God 
 •' would ftiine into my heart ! Lord, open my blind eyes: O^ 
 «* fliew me thy gloiy: Draw by the vail: O, for one glimpfe 
 ** of his beauty: Lord, increafe my faith." io» See that you 
 employ Chrift much. You cannot have a faving fight of the 
 ^lory of God but by and through Chrift : For no man hathfeen 
 VOL.IL N°.9o L 1 \ God 
 
 (j) Jer. iv. 14. (/) Pfal. cxxxvlii, 6. («) J^n xiv. 21, 
 |;^) Pfal. Ixiii. J; 2. 
 
450 Of propagating the Kn(nvIeiJge of God. 
 
 Godot any time : ^he only begotten Soti^ ivho Is in the bofom cf the 
 Father y he hath declared him {y). Mofes himfelf did not fee the 
 glory of God but by Chrift. We read, that while the glory oi 
 God paffed by, God put him in the cleft of a reck [z) ; which 
 feme think was a figure of Chrift. Would you fee the glory 
 of God? Get into the cleft of the Rock Jefus Ghrift. ^ Go to 
 him for eye-falve to ailoint your eyes that you may fee (^r) : And 
 employ him to difcover the glory of God to you. 1 1. When 
 you have done all, yet do not limit the Lord, neither as to the 
 manner or degree of manifeftation, nor as to the time thereof* 
 If God will give you but one glimpfe of his glory, it will be 
 admirable coadefcenlion. And if you get fuch a fight of his 
 glory as melts your heart with forrow for fin, and enflames your 
 heart with love to God j be content, and be thankful, though 
 you get not fuch a difcoveryas ravifties your heart with joy. 
 And then, do not limit him as to the time. The times and 
 feafons of manifeftation are in his own hand. He may chufe 
 to manifeft his glory at what times he plesfeth. Therefore 
 wait On in the way of your duty. Bleff^d are all they that 
 ivaitfor him [b). 
 
 (y) John i. i8. {z) Exod Xxxlii. 2 2v {a) Rev. ili. iS, 
 (h) Ifa. XXX. 1 8. 
 
 DISCOURSE XXIL 
 
 Of Propagating the Knowledge of God f . 
 
 S E R IvI O N CXIX. 
 
 Ifa. X\. 9. — For the earth pall be full cf the Knowledge of- 
 
 the Lordy as the waters cover thefea. 
 
 ALL the deliverances that God wrought for his church 
 and people of old, wer-e types and pledges of their fpi- 
 ritual deliverance by Chrift. Therefore it is cuftomary with 
 the prophets, to take occafion from temporal deliverances, to 
 difcourle of that great and fpiritual deliverance of the church 
 by thepromifed Mefliah. Accordingly, our prophet having, 
 in the preceding chapter, foretold and promifcd deliverance to 
 
 the 
 
 f This Sermon and the following were preached on occsfion of 
 the public intimation of a conlribiuion for propagating Chriftian 
 knowledge. 
 
Of propagating the Knowledge of God. 451 
 
 the Jews from the AfTyrians their enemies ; he doth, in this 
 chapter, take occafion from this, for the further comfort of the 
 people of God, to fpeak unto them of their fpiritual deliverance 
 by the Mefliah. And having difcourfed af his pedigree and 
 outward condition, of his tranfcendent excellencies and endow- 
 ments, and of his faithful employment and exercife of them in 
 the righteous adminiftration of his governm-nt, in the firft five 
 yerfest He doth, in the next place, fhew what would be the 
 blefTed efFe£t of Chriil*s gracious government upon the fouls of 
 his fubje£ls; and that» i. Pofitively^ viz. That by the grace of 
 Chrift accompanying the gofpel, fuch a blefTed change fhould 
 be wrought upon the hearts of people, as if they were tranf- 
 formed from beafts into men. This is fet down in divers meta- 
 phorical expreflions, vcrfss 6, 7, 8. The meaning whereof is, 
 that men of fierce and ungovernable difpofitions, fliould be fo 
 changed by the grace of Chrift, that they (hould become hum- 
 ble, gentle, and traceable. 2. This is exprefied, negatively^ in 
 the firft clauie of the 9th verfe, Theyjhall not hurt nor dejiroy in 
 ull my holy mountain: That is, in my church. Wherever the 
 gofpel comes and prevails, men fball be innocent andharmlefs, 
 comparatively to v^^hat hath been formerly. Then the ground 
 and reafon of all this is fubjoined, in my text; whence fhali 
 fuch a blefTed change arlfe and proceed ? For the earth fiall be 
 fully l^c. As if he lliould fay, Aii that barbarity and inhuma- 
 nity, andfiercenefs and luggednefs of temper, that is through 
 the nations, is a fruit of their woful ignorance of God : But 
 the time comes, in the days of the Meffiah, when he ihall fet 
 up his kingdom, that the knowledge of my name ihall be fpread 
 far and near ; and this Hiall have blefTed effe£ls upon the hearts 
 and lives of people. 
 
 So that my text is a promife of the fpreading of the know- 
 ledge of God through the earth. And in it we may notice thefe 
 two things. 
 
 1. The thing fpoken of — l^he knowledge of the Lord: The 
 right knowledgs of God, as he hath revealed himfelf in his 
 word and gofpel. It is the faving and pra61:ical knowledge of 
 God that is chiefly here intended; and the fpccuiative know- 
 ledge of him, as iutro'duftive thereunto. 
 
 2. What is promifcd with reference to this, viz. That the 
 earth (l) all hs full of W. Vi-^ the earthy we are, by a metonymy, 
 to underftand the inhabitants of the earth. 1 \i^y fall be full 
 cf the kno-wledge of the Lord. i. In regard of the meafure and 
 degree of this knowledge. Under the gofpel, men fhall be full 
 of the knowledge of God, comparatively to what the faints 
 
 v/er£ 
 
4 5^ 2 Of propagating the Knowledge of God. 
 
 were under the Old Teftament. 2. In regard of extent ! Th^ 
 knowledge of God (hall be propagated through the nations ; fo 
 that men of all nations, and of all ranks and qualities, and not 
 a few fuch, fhall partake of it. And this is amplified by a com- 
 parifon, As the waters cover thefea : That is, the channel of the 
 fea, by a metonymy. The meaning is, the earth fliali be filled 
 with the k^iowledj(e of God, as the channel of the fea is filled 
 with water: The knowledge of God fhall be fpread over the 
 earth, as the water is fpread over the channel. 
 
 The do£lrine that arifeth from thefe words, is this : 
 
 The propagating and fpreading of the knowledge of God through 
 the earthy is a great hlejfwg^ reft rved for ^ and belonging tmto^ 
 the times of the go/pel. 
 
 For, it is promifed here as a great blefTmg, and the fpring 
 and fountain of other bleflings under the government of the 
 Mefliah : And it is promifed as a New-Teftament blefling. 
 We have a text parallel to this in Habakkuk ii. 14. For th 
 
 earth fhall be filled with the knowledge of the glory of the Lord ^ as 
 the waters cover thefea. 
 
 In handling this doClrine, I fhall fhew, 
 
 I . What knoiuledge of God is here to he imderflood* 
 1 . That the filUng of the earth with the knowledge of Gody is 
 a very great and defirahle blefftng 
 
 3 . That this is a blefftng referved for^ and belonging unto the 
 
 times of the gofpel. And then^ 
 
 4. 1 fhall apply the doclrine^ 
 
 Firfly What knowledge of God is here to beunderftood ? For 
 clearing this, let us confider, i. The objtdlof this knowledge. 
 %. The knowledge itfelf. 
 
 I ., Confider the object of this knowledge ; and that is, God. 
 Now, God is not to be confidered here abfolutely, but in re- 
 lation to fome fpecial manifeftation of himfelf. There is a 
 knowledge of God as God, by the light of nature : But this is 
 not here intended ; nor can it be the fubje^Sl of any gracious 
 promife, feeing it is common to all men. But God is to be 
 here confidered as revealed in Chrift: So that the knowledge 
 here intended is a knowledge of God in Chrift; of God, as he 
 hath revealed himfelf and his mind and will in the holy fcrip- 
 tures: A knowledge of him who is one God in three perfons ; 
 (or he is the only true God? Excellent to this purpofe is th^t 
 
 textj 
 
Of Propagating the Knowledge of God, 453 
 
 text, This is life eternal, that they might know thee the only true 
 God, and Jefus Chrijl -whom thou hajifent {a). If we imagine a 
 God out of a Trinity, we fancy an idol to ourfelves. 
 
 2. Confider the knowledge itfelf, of what nature and kind 
 it is. It is not a knowledge merely fpeculative or notional that 
 is here intended ; for fuch a knowledge is infufficient to tranf- 
 form the hearts of men, and to produce fuch a blefled change 
 as is here fpoken of in the context. But the knowledge of God 
 here intended, is a faving and pradical knowledge of him; 
 fuch a knowledge as is a fruit of divine teaching, and the ef- 
 fect of an internal gracious illumination, when QoAfhinesinto 
 the heart {h). When not only there are fome notions of God 
 pidured in the brain, but the image of God is formed in the 
 heart : Such a knowledge whereby the mind is renewed, being 
 accompanied with faith and love in the heart. Such a know- 
 ledge of God as affeds the heart, and influenceth the life an-d 
 practice : Such a knowledge as changeth and reformeth the 
 heart and life. This is that knowledge of God that is princi- 
 pally and ultimately here intended. Yet a fpeculative know- 
 ledge of God is not excluded, but included as introdudive to 
 the former: For, without the fpeculative knowledge of God, a 
 man cannot have the faving knowledge of him. A fpeculative 
 knowledge there may be, without a faving knowledge; but a 
 faving there cannot be, without a fpeculative : As a founda- 
 tion may be without a fuperftru6lure, but a fuperftrudure 
 there cannot be without a foundation. Well then, the know- 
 ledge of God here fpoken of, is a fpeculative knowledge, as 
 the foundation; and a practical and faving knowledge, as the 
 fuperftrudlure. 
 
 Secondy I am in the next place to (hew, that the filling of the 
 earth with the knowledge of God is a very great and defirable 
 blefling. When knowledge increafeth, and fpreadeth far and 
 near through the world, O what a defirable blefling is this? 
 This will plainly appear from thefe two things. 
 
 I . The filling of the earth Ivith the knowledge of God is a pro- 
 per remedy of the fad and lamentable effects of that ivofid 
 ignorance of God that at this day overfpreads the earth. 
 
 2 ■ It is a fpecial mean for advancing and enlarging the 
 kingdom of Chrifl through the nations » 
 
 I. The filling of the earth with the knowledge of God is a 
 proper remedy of the fad and lasnentable effects of that woful 
 
 ignorance 
 {a) John xvli, 2. \h) 2 Cor. Iv. 6. 
 
^^4 Of Propagating the Knowledge oj God. 
 
 ignorance of God that at this day oyerfpreads the earth. For 
 clearing this, confider thefe three things. 
 
 (r.) The far greater part of the earth is at this day under 
 woful ignorance of God. The far greater part is without the 
 church, and confequently under the darknefs of ignorance.. 
 It was man's glory in his primitive ftate that he was endowed 
 with the faving knowledge of God. But the firft blot that fm 
 madewas upon Adam's underftanding; and from him there is a 
 darknefs tranfmitted to the underftandings of all men by nature : 
 So that there is not a man that by nature underftands God. 
 Every man is born with a vail upon his heart, with darknefs, 
 and blindnefs in his underilanding [c). And this continues to 
 be the condition of all thofe that are without the churchy and 
 deftitutc of ihe blefTing of divine revelation. Hence the times 
 of Gentilifm, ^re called tht times of ignorance : And the Gen- 
 tiles are faid not to knoiu God; and to be without God; and to Jit 
 in darknefs : And the Pagan nations are called the dark places of 
 the earth [d). 
 
 (2.) This woful ignorance of God that the far greater part 
 of the nations is under, is the fource and fountain of many fad 
 and lamentable evils, both of fin and mifery. i. Kence fpring 
 many evils of fin. The apoflle fliews that the idolatry of the 
 Gentiles did ■M\{t{tovi\\.\it\ivainimaginatio?is of God, and the 
 darknefs cf their foolifi hearts (e). All the idolatry that hatl^ 
 been, and is this day in the world, fprings from ignorance and 
 mifapprehenfions of God. Again, this woful ignorance is the 
 caufc of all the other wickednefs that abounds through the na- 
 tions. It is ignorance that falhions men to luft. Men give 
 themfelves over to lafdvioufnefs , to ivorh all uncleannefs ivith gree- 
 dinefs^ becaufe of the blindnefs of their hearts [/). Where igno- 
 rance of God is, it opens the very flood-gates of fin, fo that wick- 
 ednefs breaks out like a torrent. The prophet fays, There is 
 no hnoivledge of God in the land : And then it follow^s, By fwear^ 
 ingy and lyings and killingy andflealing^ and. committing adultery ^ 
 they break cut^ and blood tjucheth blood {g). Thus it is at this day 
 in thefe nations that are deftiiute of the knowledge of God; 
 O, what grofs idolatry, inhum3nity, barbarity, and other wick- 
 ednei^, is fo be found among them ! 2. Ignorance of God is 
 attended with many evils of mifery. Such as are under the 
 darknefs of ignorance, are in the region andJJjadoiu of d^ath (h)» 
 
 They 
 
 f^:) Eph. iv. i8. {d) Ad* xvli. 30. Gal. iv, 8. Ilph. ii. 12. 
 Matth. iv. 16. Pfal Ikxiv. 21. {e\ Rom. i. 21, 22, 23. (/) l Pet, 
 i. 14. Eph. iv. 18, ij. ig) Hof. iv. 1, 2. [h) Mauh.iv. 16. 
 
Of Propagating the Knoijkdge of God 455' 
 
 They hnow not whither they are going {i). Satan makes a prey 
 of them; they are under his power ; for he is the ruler cf the 
 darknefs of this ivorld (k) The darkn<2f8 of the mind, and the 
 power of. Satan, are much the fame thing. To turn themfrcvt 
 darknefs to fight, fays the Lord, and from the power of Satan un^ 
 to God (/). He can lead any v/here thofe that want eyes to fee 
 their way. Oh, how miferable is the (late and condition oF 
 thefe nations that know not God ! The only way of falvation 
 is hid from them ; fo that they are in the path way to hell: 
 For, Chriji ivillbe revealed from heaven^ in faming fire, to take 
 vengeance on them that know not God [m). 
 
 (3 ) The fpreading and propagating the knowledge of God 
 through the earth, is a proper remedy of all thefe evils. When 
 the earth f Jail be filed with the knowledge of the Lord :■ this will 
 produce a blefled change in the hearts and lives of men : Then 
 the ivclffiall dwell with the lamb, (^c. Men of fierce, rugged, 
 and cruel difpofitions, fhall be fubdued and meekened by 
 grace, and reclaimed from their inhumanity and barbarity $■ 
 as we fee in the context. Satan's kingdom is a kingdom of dark-' 
 nefs : The light of knowledge is an utter enemy to it. The 
 knowledge of God opens the fecrets of Satan's kingdom, and 
 reveals the myftery of his goverement. It is the breaking out of 
 the light of the glory of God in the gofpel, that makes Satan 
 fall from heaven lihc lightening («). In the primitive times of 
 Chrilli'anity, when the knowledge of God in Chrift was fprecid 
 abroad by the gofpel in the Gentile world : then Da^on gave way 
 to the ark •, dovi^n came all the altars, ima^^es, and fuperftitions 
 t)f the Gentiles, and the whole frame of idolatry ere£led by 
 Satan was demoli iked : So that fcarce any part of the world doth 
 now acknowledge a multiplicity of gods; and the names o'f 
 Jupiter, Apollo, &c. are wholly buried ?.mong thefe nations 
 that formerly adored them. And the fpreading of the knowledge 
 of God through the earth this day, would be a bleffed means 
 of reforming the grofs idolatry that yet remains, and of re- 
 claiming people from their other wickednefs. When the light 
 of the knowledge of God breaks in upon the heart, it is not 
 only informing, but reforming; it reforms the heart and life. 
 Such as learn Chrifl aright, and are taught of God, put off the 
 old man with his lufts (0). They do not know God aright, 
 who live and go on in fm Yea, even the fpeculative know- 
 ledge of God in Chrift, is oft-times effc£lual in reforming and 
 
 cleanfing 
 (<) John xii. 35. [k) Eph. il. 12. (/) A<El3 xxvl. 18; 
 
 {;//) 2 Their, i. 7, 8. («} J^uke x. 1 8. (c) Eph. iv. 20, 21, 23* 
 t John iif. 6^ 
 
4^6 Of Propagating the Knoidedge ofGdd, 
 
 cleanfing mens external converfation, and reclaiming them 
 from grofs fins. Some carnal men, though they are void of 
 grace, do yet efcape the pollutions of the ivorldy through the knoiv^ 
 ledge cf the Lord and Saviour Jefus Chrijl (p). 
 
 2. rhe filling the earth with the knowledge of God is a fpe- 
 cial means of advancing and enlarging the kingdom of Chrift. 
 through the nations. For clearing thisj confider thefe three 
 things. 
 
 (f .) It is God's great aim and purpofe, after the afcenfion 
 of Chrift, to advance the kingdom of the Lord Jefus. This is 
 clear from that text, The Lord/aid unto my Lord^ Sit thou at my right 
 'hand^ until 1 make thine enemies thy footjiool (^). Chrift being 
 fet down at the right hand of God, it is the dtfign and purpofe 
 of God to promote the intereft of his kingdom, over the bellies 
 of all his enemies, and to make them a footftooi, whereby he 
 may ftep up into his triumphant and glorious throne. This 
 is emblematically fet forth by the apoitie John : And behold^ 
 fays he, a ivhite horje^ and he that fat on him had a bo'Wy and a 
 crown was given unto him, and he went forth conquering and to 
 conquer [r), A white horfe^ a how, and a crown ; altcgether, 
 emblems of vidlory and triumph and growing fuccefs. Hereby 
 is reprefented the great fuccefs of the gofpel, foon after Chrifi's 
 afcenfion. And the rider on this horfe, though he then be- 
 gan to conquer, hath not yet altogether given over, though 
 for a time he leem to make a ftop ; For when the world fhall 
 be recovered from Antichriftian darknefs, we (hall again find 
 him mounted on the white horfe of the gofpel, and on his head 
 many crowns (j), in token of manifold vidlofies and triumphs 
 over his enemies. So that, Chrift having the grant of a king- 
 dom over the nations, his defign is to conquer, and carry all 
 fair before him. 
 
 (2.) Chrift's kingdom cannot be advanced and enlarged 
 through the nations, unlefs there be a fpreading of the know- 
 ledge of his name. This is necefTary in order to it People 
 muft hear of Chrift, and know him, ere they can believe on 
 his name, and fubje^ themfelves to his gracious government. 
 Such as do not know him fee no beauty in hijn, and therefore 
 cannot defirehim if). Without the knowledge of God in Chrift: 
 there can be no true religion. There is no right worftiip with- 
 out it. Worfhip is the fruit of knowledge. Hence it is faid, 
 The Egyptians jhall knoiu the Lord in that day, and fhall do facri- 
 fee and oblation [11). Without the knowledge of God in Chrift, 
 
 we 
 
 (/») 2 Pet. ii. 20. {q) Pfal. ex. i. (r) Rev. vi. 2. (/) Rsv 
 xix. II, 12. it) Ifa. liii. 2. [u) Ifa. xix. 3i> 
 
Of Propagating the Knowledge of God, 4j;^ 
 
 ^s!'e cannot ferve him. Hence David exhorts Solomon, knouJ 
 thou the God of thy f other Sy and ferve him (a?). We muft firft 
 know him and then ferve him. Without the knowledge of God 
 in Chrift, we cannot love, or dcfire, or delight in him: For, 
 love prefuppofeth fomc knowledge of the objedl loved. With- 
 out the knowledge of him, the heart can never be gained to 
 him. W^e read of the key ofknoivledge (^). Where this key is, 
 the heart is faft locked' upon Chrift. And it cannot o- 
 therwife be: For the underftanding is the leadingfaculty of the 
 foul ; therefore it muft firft be enlightened. The illumination 
 of the mind is firft, and then the inclinations of the will fol- 
 low : For, God in his gracious operations, though he crofs 
 corrupt nature, yet never crofleth the natural order of the fa- 
 tuities of the foul, but draivs luith the cords of a man; that isj 
 by means proportioned and fuited to the principles of his na- 
 ture. Now, it is as proper for a man to be drawn by the light 
 of knowledgCj as for fparks of fire to flee upward. 
 
 (3.) The filling of the earth with the knowledge of God, is 
 a fpecial means for advancing and enlarging the kingdom of 
 Chrift. As Satan's kingdom is a kingdom of darknefs, io 
 Chrlft's kingdom is a kingdom of light : it is exceedingly pro- 
 moted by the light of knowledge. When the knowledge of 
 Chrift's name is fpread abroad, his name is as ointment poured 
 forth: O how fragrant is it ! It allures fouls to love and prize 
 him, and to count ali things but lofs and dung for him. The 
 right knowledge of Chrift engageth the heart to clofe with him : 
 "For they that know his name, luill put their trujlin him (z). When 
 the knowledge of God in Chrift was fpread abroad by the gof- 
 pel in the primitive times, it had, in a fhort time, wonderful 
 fuccefs, in all parts of the known world, in conquering and 
 fubduing the nations to Chrift. Though the inftruments em- 
 ployed thcrein.were outwardly mean and contemptible, though 
 the do£lrine itfelf was againft corrupt nature, and the powers 
 of the world againft it, though the world was leavened with 
 prejudices, and prepoflefled with many falfe religions ; yet ths 
 knowledge of Chrift being propagated, did prevail for bring- 
 ing in the nations to him 5 fo that even this remote nation, 
 which was inacceflible to the Roman armies, was yet m.ade 
 fubjecl to Chrift ; and, as Tcrtullian fpeaks, Chrijiians were to be 
 found in all places ^ — every where ^ but where their religion forbad^ 
 them to be, in the idols temples. If the knowledge of Chrift were 
 this day propagated through the earth, O what a mighty en- 
 
 VoL. II. N°. 9. M 111 m largemenc: 
 
 (x) I Chroa, xxviii. 9. (^).Lukexi. 52. {z) Pfal. ix. i©. 
 
45^8 Of Propagating the Knovjtedgi of God. 
 
 largement of his kingdom wouM there be ? The pfalmift 
 fpeaks as a type of" Chrift, A people ivhom I have not known Jhall 
 
 ferve me : ds fdon as they hear ofme, they Jl^all obey me (a). 
 
 Thirds Let me (hew you, in tht third place, that the filling 
 of the earth with the knowledge of God, is a blefling refcrved 
 
 Wor, and belonging unto the times of the gofpel. And, 
 
 1. A fulnefs of this knowledge, in comparifon of what the 
 Jews had under the law, a larger meafure and degree of it, is 
 a New Teftament blefling. This was promifed : Behold the days 
 comey faith the Lordy that I 'will make a new covenant (wj^,ereby 
 I underftand, the covenant of grace under the new difi^enfa- 
 tion thereof) luith the houfe cf Ifraely and -with the hoiife of Judah 
 
 And they /Jjall teach no more every man his neighbour y and e- 
 
 very man his brother y fayingy Know the Lord; for they pall all 
 Know mey from the leafi of them^ unto the greateji of them (b). 
 And it was foretold, that in the times of the gofpel, know- 
 ledge fiiould beincreafed [c). Hence New Teftament faints are 
 faid to hQ filled with all knowledge; and enriched in all know^ 
 ledge: And the apoftle prays for the Coloflians, that they might 
 he filled with knowledge in all wi/dom and Jpiritual under Band- 
 ing (d). Under the New Teftament the Spirit is more abun*- 
 dantly poured out. This is that which Ghrift promifed as a 
 fruit of his afcenfion, lind which foon after his afcenfion began 
 to be accomplifhed (f). There was a knowledge of God un- 
 der the Old Teftament ; but it was hid under types, and wrapt 
 up in vails, till Chrift, who zvas in the bofom of the Fathery came 
 to reveal his name, and to bring life and immortality to light by 
 ihe gofpel. It was but little that the faints then could attain to 
 in rhe knowledge of God, God having provided fome b^etter things 
 for usy that they without its fimildriot be made per feci ( /). They 
 
 law but very dimly : But now the glafs of legal ceremonies 
 being broken, ive do with open face behold as in a glafs the glory 
 of the Lord (g). In comparifon of the faints in heaven, we be- 
 hold hut as in a glafs; but in comparifon of the Jews of old, 
 we behold with open face. 
 
 2. The fpreading of the knowledge of God through the 
 earth, the extent of it generally through the nations, is a 
 New Teftament blefling. This appears from the prophecies 
 and promifes linder the Old Teftament. There arc many 
 promifes of the enlargement of Chrift's kingdom; parti- 
 cularly 
 
 (a) Pfal. xviii. 43, 44. {b) Jer. xxxi. 31, 34. {c) Dan xii, 
 4. {(i) P..om. XV. 14.. I Cor. i. 5. Col. i. 9. {e) Luke xxiv. 49. 
 A5l8 ii. 33. (/) Heb. xi. 40. (^) 3 Cor. iii. iS. 
 
Of Propagating the Knowledge of Godn. 459 
 
 CuUrly In the xi. xlix. liv. Ix. Ixv. and Ixvi. chapters of Ifaiah. 
 Efpecially, fee Ifaiah xi. 10, 11, 12. xliii. 5, 6. xlix. 6, 12. 
 liv. 3. Iv. 5. and Ix. 2, 3, 9. From which texts, it is plain 
 and evident, that in the times of the New Teftament, the 
 knov^ledge of God in Chrift (hould be fpread abroad, and fill 
 the earth ; fo that the nations (hould join themfelves to the|| 
 church, and vifibly own Chrift, and fubje6t themfelves to 
 him. Particularly, the knowledge of God is promifed to thp 
 Gentiles, as the foundation of all true religion: And the Egyp^ 
 tintiF^ fays the prophet, /hall know the Lord in that dayy andjhall 
 dofacrifice and oblation [h). And Chrift is promifed as a light 
 to the Gentiles (i). And our bleifed Lord foretold, that the gof- 
 pel fiiould be preached in all the world for a ivitnefs unto all na- 
 tions {k). True it is, thcfe promifes and prophecies were in 
 part accompliftied in the firft times of the New Teftament: 
 Yet we have ground to expecCk a more full accompiifhment of 
 them, when the Jews (hall be converted and brought in ; as is 
 evident from that excellent and clear prophecy ia the xith 
 .>-^ chapter of the epiftle to the Romans. And after the fall of 
 Romifti Babylon, the kingdoms of the njuortd JJjall become the king- 
 doms of the Lord and of his Chriji (/). 
 
 Thus I have ftiewed you, that the filling the earth with the 
 knowledge of God, is a blefling referved for the times of the 
 New Teftament. Audit was neceiTary that it l]iou!dbefo,forthe 
 honour of Chrift, who being afcended and fet down on the 
 right hand of the Majefty on high, poureth out the Spirit a- 
 bundantly, as an undoubted evidence and token of the reality 
 and fulnefs of his fatisfa£lion, and of his glorious exaltation 
 thereupon. Hence it is faid, The Holy Ghojl was not yet given ^ 
 becaufe that Jefus was not yet glorified [m]. As the pre-eminence, 
 fu'ly and ultimately to reveal God, was referved for Chrift, 
 who came out of the bofom of the Father : So, the fpreading of 
 the knowledge of his name through the earth, was referved 
 for his peculiar glory. Hence is that promife made to Chrift, 
 Behold, thouffjdt call a nation thou knowejt not^ and nations that knew 
 not thccy fhall run nnto thee, becaufe of the Lord thy God ; for he 
 hath glorified thee («). Where, the reafon rendered for the na- 
 tions running to Chrift, is God's glorifying him. The com- 
 ing in of the nations to Chrift redounds to his honour, and is 
 part of that glory which the Father promifed to him in the 
 covenant of redemption. 
 
 S E R. 
 
 (/;) Ifa. xIk. 21. (/) Ifa. xlli. 5, 6. Ifa. :^lix. 6. (-f) Mattli. 
 tniv. 14, (/) Rev. xi. 15. {ni) John vii. 3^. {n) Ifa. Iv. 5, 
 
460 Of Propagating the Knowledge of God,. 
 
 SERMON eXX. 
 
 Fourth ^ T PROCEED to the application of this do£krinc. 
 
 1 Ufe I. For inftru<Aion. Is it fo that the filling 
 ^ the earth with the knowledge of God is a great blefling refery- 
 ed for and belonging unto the times of the gofpel? Then w€ 
 may be hence inftrudled in thefe two things. 
 
 InJIr, I It hence follows, that ignorance of God and Chrift, 
 efpecially in gofpel times, is a fad and woful evil. Moft cer- 
 tain it is, that mens ignorance of God and of Jefus Chrift, un- 
 der fuch plmty of the means of knowledge, is not invincible, 
 but wilful and afFe£ted. Every man, now under the gofpel, may 
 be greater in point of knowledge than John the baptift {a) : 
 Becaufe now we have many means, helps, advantages and op- 
 portunities, for attaining the knowledge of God, above and 
 beyond others. The poor Pagans have no other teacher, but 
 the dim book of nature. And although the Jews under the 
 Old Teftament bad far better and more clear jnllru£ticn, yet 
 God was more obfcurely revealed to them than he is to us. 
 The glory of God was then wrapt up in clouds of facrifices, 
 ceremonies, and other Ihadows; but it fhines to usi« the face 
 of Jefus Chrifi. Gofpel-light now is like the light of /even days, 
 in comparifon of what it was under the Old Teftament. 
 Therefore it is matter of great fliame to be ignorant of God 
 now under fuch fpecial means and opportunities of knowledge: 
 For fuch ignorance is an argument, either of great negligence 
 and flothfulnefs in the ufe of means, or of great dulnefs and 
 incapacity. People's ignorance now is more inexcufable, and 
 will render their judgment the more intolerable. Though the 
 heathens had no more but the dim light of nature, yet be- 
 caufe they liked not to retain God in their knoiuledge, therefore 
 God gave them over to a reprobate mind [b) What rhen do they 
 deferve who will net embrace or retain the knowledge of God 
 by a clear gofpel light 
 
 Injlr. 2. It follows from this do£trinc, that it is matter of 
 fad regret and lamentation, that in thefe gofpel times, the far 
 greater part of the world is under woful ignorance of God. 
 Oh, how many natio;;.^ at this ddy. Jit in darknefs^ and in the 
 region and Jhudow of death ? 
 
 But iceing the filling of the earth with the knowledge of God 
 is a bit fling belonging to the times of the New Teftament* 
 whence is it that fo many nations now are deftitute of the 
 
 knowledge 
 (a) Malth. xl. n. {h) Rom. i. 28. 
 
Of Propagating the Knowledge ofGed. 461 
 
 knowledge of God ? I (hall aflign fomc caufts of this. As, i. 
 Such as have the knowledge of God, have not been duly con- 
 cerned to propagate it. Oh, what a woful indifferency is there 
 among profeflbrs of the true religion in the generation wherein 
 we live ? What unconccrnednefs about the intercfts of the king- 
 dom of Chrift, and the faivation of the innmortal fouls of men ? 
 Many profeflbrs, if they can carry on and advance their trade 
 with poor Pagans and infidels, are carekfs what become of their 
 precious fouls. If we can enrich curfelves with their carnal 
 things, we are carelefs of making them partakers of ourfpiritu- 
 al things. There have been defigns and projedls fet a-foot for 
 advancing trade with the Indians; but we have not been (in- 
 gle and fincere in our defigns to propagate the knowledge of 
 God among them, therefore our other defigns have not prof- 
 pered. 2. Many profeflbrs of religion obftru61: the entertain- 
 ment of the gofpel and of gofpel-light, in infidel and popifti 
 countries, by their fcandalous and vicious lives. Too many 
 profeflbrs of Chrifliianity, who have occafion to travel to fuch 
 places of the world as are overfpread with Pagan or Romifli 
 darknefs, walk quite contrary to the principles of their holy re- 
 ligion, and thereby are a great reproach to it. To this pur- 
 pofe Nehemiah fays to that people, Ought ye not to walk in the 
 fear of our Gody hecaufe of the reproach of the heathen {c)P Alas, 
 many, inftead of adorning, difgrace the gofpel, and bring a 
 foul ftain and blot upon it, and create ftrong prejudices in the 
 minds of poor Pagans againft the true religion. It is very evi- 
 dent, that the prejudices that are this day through the world 
 againft the true religion, are moftly occafioned by the fcanda- 
 lous lives of profeflbrs. 3 There is a fad negleiS: of the duty 
 of prayer. Though it be the purpofe and promife of God, to 
 fill the earth with the knowledge of his name; yet prayer is a 
 neceflfary mean on our part, for bringing forth the gracious 
 purpofes and promifes of God to a performance. 1 herefore 
 after the making of divers promifes, the Lord adds, I ivill yet 
 for this be enquired of by the houfe of Ifrael, to do it for them [d). 
 But, alas, is not the duty of prayer fadly neglcctedt and efpe- 
 cialiy prayer, for the coming of the kingdom of Chriftj and the 
 propagating the knowledge of his name ? 4. Undue methods 
 have been taken by fuch as profefled to propagate the know- 
 ledge of God, and to travel for the converfion of poor infidels. 
 I Ihall not fpeak of the undue methods that have been taken by 
 fome profefled Proteftants: But as to the Papifts, it is notour, 
 that the hateful covetoufnefs, and the barbarous and monftrous 
 
 cruelties 
 {c) Neh. v. 9. (i) Ezek» xxxvl. 37. 
 
4^2 Of Propagating the Knowledge of God. 
 
 cruelties of the Spaniards in the Weft»Indies, did beget ftrong 
 and rooted prejudices in that poor people, againftthe God and 
 religion of the Chriftians. 5. It feems that God's time for 
 filling the earth, with the "knowledge of his name was not yet 
 come. Thevifion is for an appointed time ; but in the end it ivill 
 /peak and not lie ; though it tarry ^ ivaitforit [e)> Every divine 
 ciifpenfation hath its prefixed period. Not only the bleffing, 
 but the timing of the bleffing is in God's hand. Therefore^ all 
 fuch as would faithfully promote the intereft of the kingdom 
 of Chrift, muft wait his tirrie, and tarry his leifure. Becaufe 
 we know not the particular time, we muft wait for it in the 
 way of our duty, and in the due ufe of all proper means. And 
 to this we have a twofold encouragement, i . Though we can- 
 not abfolutely determine about times and feafons, yet it is pro- 
 bable from the boiy fcriptures, that the time is at hand, when 
 the earth fiall be filled with the knowledge of the Lord; and the 
 kingdoms of the world fij all becor/ie the kingdoms of our Lord and of 
 Ms Chrift, 2. When God's time is come, he will m after all 
 difficulties, and make all oppofition to give way. 
 
 Ufe 2. For reproof. To them that oppofe the propagating 
 of the knowledge of God. It cannot be denied that the Papifts 
 are very diligent in propagating their religion : Like the Jt'ha- 
 rifees, they compafs fea and land to make profelytes. But how 
 do they this ? Do they it by inftruciing the poor Pagans in the 
 knowledge of God, and of the principles ot the Chriftian re- 
 ligion, from the holy fcriptures? And were they ever at any: 
 pains to have the holy fcriptures tranflated into their vulgar 
 tongues, that the poor people, by reading them, might learn 
 the knowledge of God? No, no: I'his.was never their way.: 
 Such methods would mar all their defignsj the poor Indians 
 would then become Proteftants, and not Papifts. Therefore 
 they ftill keep them in ignorance, by denying the holy fcrip- 
 tures to them, and withnolding from them the knowledge of 
 moft neceffiiry points in religion; and poifon them with grofs 
 and damnable errors and herefies inftead of feeding them with 
 the truths of God ; and will not have their eyes open, i<\v^ on- 
 ly to what they arepleafed to teach them for promoting their 
 own ends and defigns. And in thefe countries where popcr;' 
 bath reigned for many ages, they do what in them lies to take 
 away the key of knowledge, by reftraining people from read- 
 ing the holy fcriptures in their own vulgar tongue, and crying 
 up ignorance as the mother of devotion*, and will have people 
 to believe whatever is impofed upon them by the bare autho- 
 rity 
 {e) Hab. 11. 5. 
 
Of Propagating the Knowledge of God. 46^ 
 
 f ity of their priefts, and nothing elfe : Whereby they are liable 
 to that dreadful wo and curfe, which our Lord denounced a- 
 gainft the Lawyers, amongft the Jews •, Wo unto you Lmwyers! 
 for ye have taken away the key of knowledge : Ye entered not in 
 yourfelves^ and them that were entering in ye hindered [J ). 
 
 But I heartily wifh that too many profefled Proteftants did 
 not fet themfelves to difcourage laudable endeavours for pro- 
 pagating the knowledge of God through the earth. I confefs 
 we (hould look carefully to the propagating thereof at home, 
 in the firft place ; feeing this is that which we are obliged un-* 
 to by bonds of nature, and which divine Providence doth more 
 immediately invite us unto. But why fhould our endeavours 
 this way be confined to our own nation ? Certainly our Zeal 
 for God Ihould be more large and extenfive. I cannot now 
 fpeak of the various means, by which fome men oppofe thf;m- 
 feives to the prefent glorious defign of propagating Chriftiaa 
 knowledge ; only 1 heartily wi(h that fuch as fet themfelves to 
 difcourage fuch pious endeavours, would examine from what 
 principle they a<Sl;; if it be not from a principle of hateful co^ 
 -vetoufnefs and love of the world ; and if they be not fadly de- 
 fective in zeal for, love to, and deHre after, the enlargement of 
 the kingdom of Chrift, and the falvationof the immortal fouls 
 of men. 
 
 Vfe 3. For exhortation. Is it fo, that the filling the earth 
 with the knowledge of God, is one of the great blcfiings of 
 New-Teftament times? Then, let me from this exhort you to 
 thefe duties. 
 
 Fir/ly Such of you aa are ignorant, would make it your bufi- 
 nefs to attain to the knowledge of God in Chrift. You live in 
 gofpel-times, and under plenty of the means of knowledge, 
 and in a land where gofpel-light is as the light of feven days ; 
 So that your ignorance is both ftiamefui and inexcufable. 
 Therefore, ftudy the knowledge of God, as he hath revealed 
 liimfelf in Chrift. Be diligent in the ufe of the means of 
 knowledge, particularly in reading and hearing the word, ia 
 learning your Catechifm, and in attending diets for cate- 
 chifing, when you have opportunity. And do not pleafe your- 
 felves with a fpeculative or notional knowledge of God, but 
 feek after practical and faving knowledge. Be earneft with 
 God in prayer, that he vfoxAAjInne in your hearty to give you the 
 light ofthekno-w ledge of the glory of God into the face ofjefus Chrijt{g). 
 
 Secondy Blefs God and be thankful ; and that, for thefe blef- 
 fmgs. I . Blefs him for propagating the knowledge of himfelf 
 
 in 
 (/) Luke xi, 52. (g) 2 Ccr. iv, 6. 
 
464 Of Prcpagaimg the Knowledge of Qoi, 
 
 in gofpel times, and that the knowledge of bis name is not iin^ 
 der fuch a confinement as under the Old i ctament, when th^ 
 means of knowledge were confined to one nation, 2. Blefs 
 him that he hath fpread the knowledge of h'S name fo far as to 
 this remote corner of the earth. Hiltorians teflify what wofui 
 barbarity, inhumanity^ andmonftrous idolatry, prevailed in this 
 nation, before God fent the light of the glorious gofpel Into it. 
 3. Blefs him that it hath been your lot to be born and brought 
 up in gofpel times; and in fuch a nation, "where the light of 
 the glorious gofpel (bines fo clearly; and in fuch a part of the 
 nation as this, rather than in fome other part, where people 
 Jive in barbarity and ignorance. 4. Blefs him that he hath 
 filled you with the knowledge of his name. 1 hope, there are 
 fome of you of whom it may be faid, as the apoftle fays of the 
 believing Romans, you t^tz filled nvith all knowledge i^h) : O blefs 
 God for this. The name of Chrilt (hould be to you like oinU 
 ment poured forth (i). You (hould rejoice in its fragrancy, and 
 blefs God for the fweet favour of it. I may fay to you, as 
 our blelfed Lord faid to his difciples, Blejfed are your eyeSy for 
 they fee ; and your ears^ for they hear. For verily y I fay unto you, 
 that many prophets and righteous men (Luke adds, many kings) 
 have dejtred to fee thefe things which ye fee y and have not feen them; 
 and to hear thefe things which ye heary and have not heard them if). 
 5. Blefs God that he hath given fuch ground of hope, that 
 the knowledge of his name fhali be yet further fpread abroad 
 through the earth ; fo that we look for blelTed days of the Sort 
 of Alan. All thefe are great bledings, for v/hich we cannoE 
 be fufhciently thankful. 
 
 Third y Study to grow in the knowledge of God, that you 
 may be filled with the knowledge of his name. Be always mak- 
 ing progrefs, that you may ^i? on unto perfection (/); and that 
 your knowledge may be as thefhining lighty that flnneth more and 
 more unto the perfeB day {m). The glorious angels, though 
 they know much of God, yet they (till defiie to know more : 
 Which thingSy fays the apoftle, the angels deftre to look into («). O, 
 let us ftudy to imitate them, in our f^-arch and enquiry into 
 gofpel truths and myfteries. 
 
 Fourth t Make it your bufinefs to propagate the knowledge 
 of God in Chrift through the earth: To have the light of 
 knowledge fpread abroad. 
 
 All 
 
 [h) Rom. XV. 14. (/) Cant. i. 3. (k) Matth* xiii. 16, 17. 
 Lukcx. 24. (/j Hcb. vi. I. (;/;) Prov. iv. 18. 
 
 {n) I Pet. i. 12» 
 
Of Propagating the Knowledge of God. 465 
 
 All are bound to this We ought to be agents and fac- 
 tors for the kingdom of Chrift. In and by baptifm you were 
 enlifted as foldiers under Chrift's banner: and therefore ought 
 to be valiant for hib kingdom and interefts Where rrue grace 
 is, it will incline the heart to this : For, as fire turns all that is 
 near it into fire, fo grace is very communicative of itlelf. If 
 your knowledge of God be faving and practical, you will be 
 zealoufly concerned to propagate it. 
 
 To excite and quicken us to this, let us take a ferious view 
 of the fad and lamentable cafe that the f^)r greater part of the 
 world is in at this day. The moft of the nations are deflitute 
 of the knowledge of God. A difmal night of ignorance and 
 barbarifm is ftretched over them j-fo that Satan doth eafiiy 
 make a prey of them. And in divers parts of the Chriltian 
 world, where popery reigns and prevails, people are kept in 
 ignorance, and perifh in ignorance, having both their eyes put 
 out. The poor people are miferably deluded by many churcb- 
 men, who themfelves know better things. And how fad is the 
 ftat''; of divers parts of this land, efpecially in the Highlands 
 and Iflands. In fome places there hath been thefe years pad a 
 great growth of popery : In other places the reformation from 
 popery never yet took place, or but of later years. And in di- 
 vers places, parifhes are of fuch a vaft extent, that the legal 
 provifion of one fchool in a parifh, can fuffice for the education 
 of very few of the children. And even here among ourfelves, 
 though divers hofpitals are eretted for the inllruQion and edu- 
 cation of children, to the lading glory and honour ot the foun- 
 ders; yet many poor children that want means are fadly ne- 
 gle£bed ; fo that, being bred up in i/jnorance, they become o- 
 penly vicious, and run into many diforders, fuch as ftealing 
 and robbing, fo that they are not only unprofitable, but the ve- 
 ry pefts of the commonwealth. And, feeing thefe things arc 
 fo, zeal for God and Chrift, and pity and compaflion toward 
 fo many thoufands, abroad and at home, as are this day perifti- 
 ing in ignorance, Ihould prompt every one of us to the ufe of 
 all due means, for propagating the knowledge of God, that 
 the kingdom of Chrift may be advanced, and the eternal falva- 
 tion of immortal fouls promoted. 
 
 And here is a great encouragement to this, that we live in 
 gofpel times; and the filling of the earth with the knowledge 
 of God, is a blefling referved for the times of the gofpel: bo 
 that there is great ground of hope, that your honeft and earneft 
 endeavours this way ftiall not want blefTed fuccefa. There are 
 mighty props to fupport and bear up our faith and hope in this 
 
 Vol. II. N". 9. N n n matter. 
 
4^6 Of Propagating the Knoivkdge of God. 
 
 matter. As, i. God's decree and purpofe to propagate tliC 
 knowledge of bis name, and to enlarge the kingdom of Chrift 
 through the nations. This is evident from the prophecies and 
 promifes under the Old Teftament, which I already quoted. 
 In endeavouring to propagate the knowledge of God, we join 
 iiTae with him, and are workers together with him, by feeking 
 to advance that which his decree hath eftabliihed, and his heart 
 is fet upon. The decree and purpofe of God engageth his 
 power*. And when he ihall take to himfelf his great power, 
 be will eafily break through all impediments, and mafter all op- 
 poHtion. 2. Chrift's interceflion. AJkofme, fays the Father 
 to Chrift, and I vAll give thee the Heathen for thine inheritance^, 
 and the uttemiofT parts of the earth for thy pcjefjicn {o), Chrift is 
 this day interceding at the right hand of God for the fpreading 
 of the knowledge of his name, that the nations may be fubdu- 
 eJ, and brought under fubje£lion to him. And his intercef- 
 fion is powerful and prevalent. This is a mighty encourage- 
 ment to all that are agents and fa£lors for the kingdom of 
 Chrift: He pleads for them : He is their Advocate andlnter- 
 ceffor at the Father's right hand, to dire£l: their motions, to 
 pardon their failings, to accept of their fervices» to profper 
 their endeavours, and to remove all impediments out of the 
 way. ^. Chrift bath all power put in his hand for advancing 
 his kingdom and interefts: All poiver^ fays he, is given untome 
 tTi heaven and in earth. Go ye therefore^ and teach all nations (/>). 
 It is nor the devil, that governs the vx^orld, but Chrifl^. This 
 is a crreat encouragement to them that are confederate with 
 Chrift for promoting his interefts. He hath the government 
 of angels, devils and men ; and all events are in his hand. So 
 that we have great encouragement, to ufe all proper means, 
 for propagating the knowledge of God through the earth . 
 
 But w!?at means are proper to private Chrlftians for this end.'' 
 You {hoiild propagate the knowledge of God, 
 
 I. By prayer. Hence the pfalmift f.iys, Prayer alfo /Jjall be 
 Tiiade for him contimially [q] : That is, Chrift's fubjecls fhall pray 
 for the enlargem.ent and profperity of his kingdom. Great is 
 the power of fervent prayer When the difciples had joined 
 together in prayer for the kingdom of Chrift, it is faid. The 
 place luas fiahen nvhere they ivere ajjembled together, and they were 
 all filed ivith tie Holy Ghofi (r). Chrift's kingdom is not ad- 
 vanced by external force, but by inward power and virtue. Not 
 ly mighty nor by power , but by my Spirit ^ faith the Lord cf Hofts [s). 
 
 {p) Pfal. ii. 8. (/) Matth, xxviii. i8, 19. 
 (.7) Pfal. Ixxii. 15. (r) A^s xiv. 31. (/) Zech. iv. 6. 
 
Of Propagating the Knowledge ofGod» 467 
 
 Therefore, he hath taught us to pray, Thy kingdom come. Some 
 obferve, that it is one of the Jewilh maxims, that the prayer in 
 nvhich no mention is made of the kingdom of God, is no prayer. Mod 
 certain it is, that if we are unconcerned for the kingdom of 
 Chrift, our prayers are as good as none, not acceptable to God. 
 
 2. By an exemplary holy converfation. This is necelFary to 
 promote the entertainment of the gofpel among poor infidels, 
 to remove prejudices, and to commend religion to their con- 
 fciences {t). Let me recommend this efpecially to you >yho 
 may have occafion in divine Providence, to travel to infidel or 
 popifh countries. Make it your bufinefs to live and v.'alk like 
 the gofpel, and be exemplary in holinefs and righteoulnefs. 
 This will put a majefty and fplendor upon the true religion, 
 and draw the hearts of men to a love and liking of it, and pre- 
 pare them for further difcoveries and manifeftations of God 
 and Chrift. 
 
 3. By all other fuitablc endeavours: And particularly, by 
 contributing liberally and chearfully fome proportionable part 
 of your earthly fubftance for promoting {o good a work. The 
 laudable examples of others fhould provoke us to an imitation 
 of them. I cannot but take notice, that about the time of our 
 late happy revolution, fome worthy perfons in England f did, 
 upon their own proper charges, caufe print the Bible in the 
 Irifh language, and fent a great quantity of them to be diltri- 
 buted among the people in the Highlands of Scotland, which 
 was faithfully done under the dire&ion of the General Allem- 
 biics of this church ; and of later years, other worthy perfons 
 in England did contribute liberally for buying a great many lib- 
 raries, which were fent to this land, and fet up in divers placeSj 
 efpecially in the North, Highlands, and lilands: All on thib 
 defign, to propagate the knowledge of God : And it is notour, 
 that there are famous focieties for propagating Chriftian know- 
 ledge, both in England and Holland. And now alfo, through 
 the good providence of God, there is a fociety eredled in this 
 land, by her Majefty*s letters patent, for propagating Chrifti- 
 an knowledge; and by authority and commiffion from her, 
 there is a nornination made of the members of that fociety : 
 And fome are appointed to receive colie<Stions, and take fub- 
 fcriptions, from fuch whom the Lord Inall be pleafed to move. 
 to make a free-Vvill-oiTering, for promoting and carrying on this 
 pious defign. The defign, in general, is, to propagate the 
 knowledge of God in Chrift in this land, and in popifh and in- 
 iidel parts of the world. As for particular methods and means, 
 
 the 
 (t) I Pet, ii. 12. t The Hon. Robert Boyle, Efq; and others. 
 
4^8 Of Propagating the Knowledge of God, 
 
 the fociety is to have thefe under their ferious and deliberate 
 confideration. Only, I prefume fo far as to acquaint you, that 
 the inftru£tion and education of poor children in this part of 
 Britain, and efpecially in the Highlands and Iflands, where 
 there is mod need; and the inftru£ling of people that live in 
 ignorance, both at home, and abroad in infidel and popifti 
 countries, if the fund amount to a fufficient provifion j this is 
 what is defigned by the faid fociety. 
 
 To quicken you to a chearful liberality upon this occafion> 
 confider, i. The work is very great, as is obvious to any con- 
 fidering perfon; and therefore will require a very great flock, 
 that the yearly intereft thereof may be able to anfwer the exi- 
 gencies of fo great a work. So that the nature of the work re- 
 quires a bountiful uonation from fuch of you to whom God 
 hath given the good things of this life. 2. The defign is truly 
 picus and glorious. It is for the giory of God, the honour of 
 the Mediator, the advancement of his kingdom, and promot- 
 ing the eternal falvation of the immortal fouls of men. And 
 can you employ your charity on a more noble and worthy de- 
 lign ? I add, that this defign hath a manifcft tendency to the 
 good of the commonwealth : For, hereby a proper remedy is 
 to be applie.d, for curing and preventing manifold diforders and 
 vices de/lru6live of human fociety, which at this day, abound 
 among them that are bred up in barbarity and ignorance^ and 
 hereby many, whofe ignorance renders them very unprofitable^ 
 may be rendered ufeful and ferviceable for the public good. 
 -3. There is great ground of hope that this glorious defign (hall 
 profper, through the blefTing of God. As others have had 
 great fuccefs in fuch a defign elfe where, particularly in Eng- 
 land and Holland, which is a great encouragement to us: So, 
 blefl'ed be God, the management of this work, is put in fuch 
 hands, concerning whom there is great ground of hope and 
 confidence, that through the divine condu6t and alTiftance, 
 they will manage it with diligence and faithfulnefs. And ma- 
 ny have already contributed largely toward this defign ; and it 
 38 hoped that God will incline others to follow their good ex= 
 ample. 4 The fuccefs of this defign will come to a blefled 
 and happy account. It will be matter of praife to the blelTed 
 name of God, and matter of joy to all that love him, both in 
 this and in future generations. The fuccefs of it will redound 
 to the lafting honour of the liberal contributors, whofe memo- 
 ry will, by a public record, be preferved precious to the gene- 
 rations to come. And the fuccefs of it will be the glory of 
 Scotland. We know not how far God may honour this land, 
 to propagate the knowledge of his name through the earth, 
 though our firfl work is to begin at home. 
 
Of Propagating the Knowledge of God. 469 
 
 Well then, let me intreat you to contribute liberally for fo 
 good a work. This is the way to honour God with your fub- 
 Itance, and to bring a blefling on what you have. So doth So- 
 lon tell us, Honour the Lord with thy fubjiancey and with thefirft- 
 fruits of all thine increafe : Sofhall thy barns be filed with plenty^ 
 and thy prejjes fhall burjl out with new wine (j). What you give 
 for piomoting fo good a work, with an eye to the glory of 
 God, is lent to the Lordy and his truth and faithfulnefs is laid 
 in pa\yn, that he will repay it (t) ; And he hath many ways to 
 4o it. But if you draw in your hand, when Providence gives 
 fuch a fair invitation to lay out for him, t^is rnay bring a curfe 
 upon yourfelves, and upon all that you have : For he that giv- 
 eth unto the poor y fhall fjot lack: But he that hideth his eyes, fjall 
 have many a curfe {u). Many a curfe from the poor, and many 
 a curfe, faith a learned interpreter, from God himfelf. Nig- 
 gard fparing is like to bring a moth upon your eftate. There 
 isthatfcatterethyandyetincreafethy fays Solomon ; andthere is that 
 withholdeth more than is tneet^ but it tendeth to poverty {x). Such 
 of you to whom God hath given riches and wealth, or a com- 
 petent portion of the good things of this life, are not abfoiutft 
 owners, but ftewards of what you have, and muft one day 
 give an account of your fewardptp\y). You are truftees for 
 God. That portion you have of worldly things is a talent en- 
 trufted to you, to be employed, not only for your own and your 
 families maintenance, but alfo for the glory of God and the 
 good of others, efpecial their fpiritual and eternal good. Now, 
 the glory of God, and the eternal falvation of the precious 
 fouls of men, are deeply interefted in this glorious defign. 
 And on this account, I may confidently fay, you never had, 
 and I think, never can have, a more glorious opportunity of 
 honouring the Lord with yourfubJlancCy and of making to yourfelves 
 friends of the Mammon of unrighteoufnefs ; never a more glorious 
 opportunity of making your wealth and means forthcoming 
 for the glory of God, and the good of immortal fouls. There- 
 fore, blefs God who puts fuch an opportunity in your hand, 
 and lay hold upon and improve it. And fuch of you as have 
 riches and wealth, ihould reckon it youi great honour, that 
 God in his good providence hath fo ordered your lot, that 
 you can be ufeful for promoting fuch a pious and glori- 
 ous defign, by fuch means as the poor are not capable to 
 ufe f. There have been defigns and proje£ls fet a-foot for 
 
 advancing 
 
 f/) Prov. III. 9, 10. (/) Prov. xix. 17. {u) Prov. xxviii. 27. 
 
 (x) Prov. xl. 24. (^') Luke xvi. 2. f Nihil hahet fortuna 
 
 magna majus quam ut pofity 6" natura bona vielius quam ut veiit be* 
 
 Ticfaare quam plurimus, Cic, Orat. pro Rege. Dciotaro, 
 
41^ Of Propagating the Knonvhdge of God, 
 
 advancing trade, and there may be more : But I am perfuaded 
 that fuch defigns will fucced the better, when in conjundion 
 with them, we fincerely (ludy to promote this defign of pro- 
 pagating our holy religion. 
 
 1 have infilled the more on this fubje£l, becaufe of that a- 
 verf-incfb 1 perceived in fome to contribute any thing for fuch 
 a pioub and charitable ufe. O take heed of making a (hi ft to 
 <iuiet your confcience in the (hameful negledl: of this duty. 
 Take heed of a narrow felfilli fpirit. And beware of vain rea- 
 foningagainftthis work and dcfign, or your own contributing to 
 it. Give accordirig to your ability : And ftudy, as much 
 as you can, to proportion what you give to the great 
 weight and importance of what you are called to promote. I 
 befecch you do not fpare, when divine Providence calls you to 
 ipend. You that are rich ought to be very bouiitiful and hbe«. 
 lai. God in his good providence offers you this occafion and 
 opportunity as a feed-time ; and an harveft will come in his 
 own time : And he that fo%ueth fparingly^ Jljall reap fparitigly ; 
 and hethatfoiueth bountifully ^Jljall reap bountijiilly{z). Pray much 
 for a free and liberal heart ; that God would make you as wil- 
 ling as he hath made you able. The Macedonians were wi/- 
 ilng io iheir power ^ yea^ and beyond their poller (a). And what 
 you give» give chearfuily, and with good willj freely and not 
 grudgingly i for GoA loveth a chearful giver {b). And give with 
 a right aim at the glory of God, and the good of ibuls {c). 
 And follow what you give with your prayers. Pray that it 
 may be afacrifice acceptable and ivell pleafing to God {d). Pray 
 ior the fuccefs of this defign : That God would incline the 
 hearts of many to a chearful liberality for promoting fo good 
 a work: And that he would favour the Society to which 
 the management of this great truil is committed, with his 
 gracious conduft and alTiftance 5 that it may be brought to 
 iuch a happy account, as may be matter of praife to his glori- 
 ous name, in this and fucceeding generations. And fo I con- 
 clude with that hearty thankfgiving and prayer, wherewith 
 Davj i feems to have fliut up his life : Blejed be the Lord God, 
 the God of Ijraely -who only duth wondrous things. And blejfed be 
 his glorious name fir e-jer^ and let the whole earth be filed with his 
 glory. Amen and amen [c). 
 
 {z) 1 Cor. ix 6. {a) 2 Cor. vlii. 3. {h) 2 Cor. Ix 7. 
 
 {c) 1 Cor X. 31. {d) Phil.iv.i8. \^e) Pfal. ixxii. 18, 19. 
 
 FINIS. 
 
CONTENT S. 
 
 DISCOURSE XV. Of Making the Giory of God our 
 Chief End. lirom i Cor. x> 3^. 
 
 MAKING the glory of God our chief end, what it is, and implies, 5. !t ov.^h': 
 to be our chief end, i. In all our adions. a. In all conditions of life, j. Why 
 it (hould be fo, lo. Such as have other ends they chiefiy aim at, reproved, it. 
 Mens aiming at themfelves, wherein difcovered, ibid. Evidences of it, ii. The 
 great evil thereof, 15. Making the glory ol" God our chief and ultimaie cnd» 
 prefled, 16. Direftions given, 17. 
 
 DISCO U R S E XVI. Of Making it our great Employ- 
 ment and Bufinefs to Glorify God. 
 
 From I Cor. vi. 19, 20. 
 
 "What it is to glorify God, explained negatively and pofitivtly, 20. It is done 
 inwardly and outwardly, ibid. That we are his, and not our own, a ftrort^ ar- 
 gument to engage us to it, aj. We are God's by a manifold right, x 6. That God 
 is fo little glorified, lamented, a8. Whence it comes to pals, 29. Making itowr 
 great bofiners to glorify God, prefled, 3a, The employing all onr talents and ad- 
 vantages this way, urged, ibid, tiow magillrates are to glorifyGod, 33, And 
 private Chriftians, 37. The duty prcfTcd, 38. Diredtions given, 41. 
 
 DISCOURSE XVII. Of God's BlefTednefs. 
 
 From Pfal. cxix. 12. 
 
 God isb!efled43. Bleflednefs in general, what it is, 45. God*s blefiedneft 
 in himfelf, what it is and implies, 46. He is incomparable in it, 49- He is 
 the fountain of all blelfednefs in his creatures, 50. How he communi<ate« him- 
 felf as an infinitely blefLid Being, both mediately in this life, and immedinteiy ir» 
 the life to come, ibid. He is the obj ct of our bleflednefs, 51. Divers truths 
 hence inferred, ibid To enjoy God, what it implies, 54. Seeking to difturb 
 his infinite bleflednefs, is madnefs, 55 Seeking bleflednefs and happinefs in fin- 
 ful pleafures or in earthly comforts, the evil of it, 56. Seeking to he bit fled in 
 the enjoyment of God, urged, ibid. Directions given, 58 God to be gone to 
 for all needful bleflings, <5o. What bleffings we are to feek from him, efpecially 
 in preparing for the facrament, 61. Earneflnefs for fuch blelTings, nr-ed, 6}, 
 Directions given, 64 Believers in Chrifl urged to fcveral duties from this doc- 
 trine, 65. They fhonld <"cck to be more blefled in a more full enjoyment of God, 
 €7. Direftions for this end, €S An Increafe of fpiritual bleflings to be foughi 
 from God, 69 How to improve gofpel ordinances, and particularly the facra- 
 ment ot the Supper for this en.d, 70. 
 
 DISCOURSE XVIII. Of the Decrees of God. 
 
 From Eph. i. 1 1 . 
 
 God hath decreed all things that come to pafs, 73. The general nature of the 
 divine decrees, and in what fenfe they arc attributed to God, 75. The extent 
 
 of 
 
4/2 CONTENTS. 
 
 of his decree, 70. The decree about the futurition of fin, confidered, and clear* 
 edoffeveral difficulties, with practical ufes, 84. His decree about the fixed and 
 immoveable term of the lives of men, cleared and confirmed, with practical ufes, 
 91. His decree is etcl-hal, mod wiie, rholl free, unchangeable, abfolute and in- 
 dependent, effeftual, one and fimnle: Each of thefe clcaied and proved, with 
 practical ufes, Id The er^d of his decree, his own glory, lii. God's fore- 
 knowledge of all things to come, hence interred, 1^3 How the divine decrees 
 are abufed, Conterrtned, reproached and affronted, 125. The knowledge of God's 
 decree and connfel to be ftudied, and how far, 13 a. His counfel to be owned 
 and clofed with, 134. His will and pleafure to be reverenced in all eventb, 135. 
 And in all duties, 146. God to be gone unto for counfel in all our ways, 141, 
 Rcfignatibn to his will and pleafure, patience and fubmiffion undtr affliftion, 
 and other duties, prcfTed, 14a. Comfort to the children of God, 147. 
 
 DISCOURSE XIX. Of the Unity of the Divine Effence. 
 
 From Deut- vi. 4. 
 
 In what fenfe God is faid to be one, i s ?• That God is one only, proved from 
 fcripture, the cement of nations, and reaf<)n, ibid. Of the rnultiplicity of the 
 Pagan gods, 163. Divers ancient herefics confuted, 166. The Popilh idolatry 
 againfl the firft commandment, 167. The Socinians, and divers others, confut- 
 ed, 17a. Divers inferences from this do£lrine, 174. Many do praftically fet 
 up other things to thcmfelves in the room and place of God, iy6. The great idol- 
 god is felf, ibid. How we may know what it is we fct up as a god unto ourftlves, 
 befides the true God, 179. The evil th«reofdifcovered, I8r. Outward grofs 
 idolatry, and inward heart-idolatry to be avoided, 186. Putiingaway all (Irange 
 gods, the idols of the heart, prcfTed, 191. Direftions given, 194. We (hould 
 behave ourfelves worthily and as it becomes, toward this one only God, and how, 
 195. To get him for our God, urged, Ip7 Directions given, 199 He ought 
 to be the only obje£t of our religious worlhip and fervice, 203. Inflance hereof 
 given in feveral a£ls of worfhip, »04. The foul and confcience to be fubjecfted to 
 him alone, particularly in the matters of his worfhip, 207. A threefold unity 
 among Chriflians prefled, that we may be one as God is one, aio. Comfort to 
 them whofc God he is, 213. 
 
 DISCOURSE XX. Of the Trinity of Pcrfons in the 
 Godhead. From i John v. 7. 
 
 Divers things premifed, 119. Theudeoffbme words and terms not fcriptural, 
 vindicated, xa6. What is meant by Godfiead, Perfon, and Trinity, txy. A 
 plurality, yea, a Trinity of divine perfons, proved from the Icriptures both of the 
 Old and New Teftament, 131. The di(\inftion of the perfons from tlie divine 
 EfTence, confidered, 249. The diftindtion of the perlbns among themfclves, 451, 
 The nature of this diftin£lion incomprehenfible, 15 a. Wherein it is difcovercd, 
 »53. The perfonal and incommunicable properties of the three perfons, what 
 they are, and how called by divines, ibid. The eternal generation of the Son, 
 proved, 45 5. The nature of it, 159. It is myfteiious and incomprehenfible, 
 i5o. The fcripture fimilitiides whereby it is (hadowed forth, confidered, afii. 
 The vaft difTerence and difproportion between it and human generation, 26^, 
 God's admirable love in fending his Son, and Chrifl's admirable condefcenfion iii 
 coming for our redemption, 267. In what fenfe the term proceflion is applied 
 to the Holy Ghoft, X73. He proceeds eternally from the Father and Son, 274. 
 The nature of his proceflion, 278. Of the difference between it and the genera- 
 tion vt the Son, 279. Wcftould labour to get and Keep the Spirit, 28*. 
 
 The 
 
CONTENTS. 
 
 473 
 
 The different order of fubfiftence among the divine perfons, 484. Their order 
 and manner of working, 5,86. All external works common to them, ibid. 
 The order of working proper to each of them, confidered and explained, »S8. 
 Obfervations tliereupon, 3.92, The different order of workii)g difcovered, in the 
 fame works, and in different worksj both of nature and grace, 2^54 The ofTices 
 and operations afcribed to the Father, to the Son, and to the Holy Ghoft, in the 
 bufinefs of our lalvation, diflinftly confidered, xpp. We fhould be ferioufly con- 
 cerned about our own falvation, 313. Thagloryof it to be given to all the di- 
 vine perfons, 315. That they are one in eflcnce, proved, 317. This is an in- 
 comprehcnfible myflery, 321. Properties of their union, ^22. This myfiery 
 to be meditated on, and contemplated with humble adoration and admiration., 
 329. The holy Trinity to be imitated in their unity according to our capacity, 331. 
 In the general application, an hiftorical account of tiie oppofition made to this 
 doftrine in all ages, with obfervations thereupon, 333, Some things premifcd 
 to the anfwers to particular objections, 341 The ohjtaion taken from its alledged 
 contrariety to reafon, anfwered, 343. The objection, that wc cannot be obliged in 
 reafon to believe what is above reafon, anfwered, 348. Several inferences by 
 way of inftru£tion, 351. Unbelief ftrikes againft all the divine perfons, 357. 
 Grofs ignorance of this myflery, a fad evil, 360. Divers forts of perfons re- 
 proved, 361. Sins againft the Father, agdinft theSon, and againfl the Spirit, 
 363. The unpardonable fin againft the Holy Ghoft, inquired into, 375. Tiie 
 ftudy of the knowledge of this doftrine, predid, 379. The firm belief of it 
 urged, and directions given, 381. Believeing in the holy Trinity, what it im- 
 plies, 388. Motives to prefs it, and direftions with reference to it, 389. We 
 Ihould wordiip a Trinty in unity, 396. Several pofitions for our in(}ruftion and 
 direction in this matter, ibid. How to conceive of this myfiery in our worfhip, 
 40a. Communion with the holy Trinity, what it is, 404. To fcek it, urged 
 by motives, and diriCtions given, 408. This myfiery to be ftudied, and how, 
 4I2. Directions given, 414. Equal glory and honour to he given to all the di- 
 vine perfons, 4T5, Doxologies cufiomary in the ancient church, 416. About 
 finging the doxology, 417- That tiiere are three perfons in the Godhead, a 
 ftrong argument to difiuade from fin, 420. This great truth to be improved for 
 confirming our faith in the belief of other gofpel truths, ibid. Duties of believers 
 from this doCtrine, 4x1. Living by faith in the holy Trinity, urged with refe- 
 rence to our own and the church's cafe, 424 Comfort to believers in Chrif^, 430 
 
 DISCOURSE XXI. Of Beholding the Glory of God 
 in the Glafs of the Gofpel. From 2 Cor. iii. 18. 
 
 TheobjeCtof this vifion, God's declarative glory, 43a. The fulleft, clearcn, 
 and moft delightful manifefiation thereof is in Chrifl, 434. The nature and 
 manner of this vifion, 436. It is the privilege of believers only, 440. Inferen- 
 ces from this for our inftruCtion, 44a. It fnould commend gofpel ordinances to us. 
 443. A fight of the divine glory, in the face of Chrift, to be fought after in the 
 glafs of gofpel ordinances, efpecially that of the Lord's Supper, 445. Confide- 
 rations to prefs this, 44<5. Directions given, 448. 
 
 DISCOURSE XXII. Of Propagating the Knowledge 
 of God. From Ifa. xi. 9. 
 
 The faving and practical knowledge of God in Chrift is here intended, 43%. 
 The filling of the earth with this knowledge, a great bkfllng, 453. It is a blcf- 
 fing referved for, and belonging unto the times of tlic gofpel, 458. The great ig- 
 norance of God that is now in the far greater part of the world, a fad evil, 460. 
 Caufes thereof, 461 Such as oppofe the propagating the knowledge of God, re- 
 proved, 462 Several duties prelfcd, 463 The propagating the knowledge of 
 God in Chrifl through the earth, 464 PrcfTcd by motives, 465. By what means 
 it is to be done, 465. The contributing a propcrticnable part of our earthly 
 fubfiancs for this end, ferioufly prcflud, 4^7. 
 
 Vol. II. N\ 9. O o INDEX. 
 
INDEX. 
 
 APPLICATION of redemption 
 afcrlbed to the Spirit, 297 
 
 Apprebenfions, wrong of God, 
 the evil of them, 362 
 
 Atheifts the greatell enemies to 
 mankind, 53 
 B 
 
 Believing, in the holy Trinity, 
 our duty, 387. What is im- 
 plied in it, 388. Motives to 
 prefa it, 389. Dircftions with 
 refpedt to the exercife of faith 
 in the fcvcral divine Perfons, 
 392. In the Father what it 
 implies, 393 In the Son what 
 it implies, 394 In the Holy 
 Ghoit what it implies, 395 
 
 Blafpheming the Spirit It is 
 
 done feveral ways, 57^ 
 
 Bleflednefe— ^That it is one of the 
 divine excellencies, 43. In ge- 
 neral what it includes, 45 In 
 what fenfe it is attributed to 
 God, 44. Of God in himfelf, 
 what it implies, 46- Proper- 
 ties of it, 49 God is the foun- 
 tain of bleffednefs to his crca- 
 tures, ^o He communicates 
 his blcritidnefs, mediately in this 
 life, immediately in that which 
 is to come, ibid. He is the 
 objeft of our bleffednefs^ 31. 
 True bleffednefs and happincfs, 
 wherein it confifte, 54 It is 
 attainable by us, 53. Seeking 
 to difturb God's infinite blef- 
 fednefs is madnefs, 55. The 
 evil of feeking bleffednefs in o- 
 ther things befides God, ^6. 
 To feek to be bleffed in the 
 enjoyment of God, prtffcd, ib. 
 Dircdions for this, 58. Be- 
 lievers (hould feck to be more 
 bltffcdin a more full enjoyment 
 of God, 67 
 
 Bleffing God, what it implies, 66 
 
 Bleflings, temporal, may be 
 fought from God, 60. Spiri- 
 tual mofl excellent, 63. To be 
 chiefly fought, 6 1 . What thefe 
 bleflings are, ibid Motivei to 
 feek thcmj 63. Direftionshow 
 to obtain tliem, 64. An in- 
 creafeoffpirituulbleffingatobe 
 fought after, 69. 
 
 Brethren — ^Chrift's great conde- 
 fcenfion in owning believers as 
 fuch, 271 
 
 C 
 
 Cenfuring God's decrees or ad- 
 miniftrations, the evil of it, 
 102, 129 
 
 Chance — nothing to be aferibcd 
 to mere chance, 75 
 
 Charity, for pious ufes preffed, 
 468 
 
 Chrifl- — the dignity and excellen- 
 cy of his perfon, 266. His 
 great condefcenfion in coming 
 into the world, 270. Motives 
 to get Chrift, 27 i 
 
 Church her diftreffes fhould 
 
 deeply affeft our hearts, 137. 
 How to judge aright of fad e- 
 vents of Providence that befal 
 her, 1 38. A whole facred Tri- 
 nity engaged in delivering and 
 preferving her, 425 
 
 Cleaving to God urged, 210. 
 
 Comfort doth the Spirit, and 
 howr, 310 
 
 Communion with God in ordi- 
 nances, motives to feek it, 68 
 Diredions, ibid With the 
 holy Trinity, ihat there is fuch 
 a thing, 404. Wherein it con- 
 fids, 405. Habitual and ac- 
 tual, ibid. Motives to feek af- 
 ter it, 408. DircAions for at- 
 taining to it, 410 
 
 Condefcenllon of God to be ad- 
 mired, 3 1 1 
 
 Confciencc 
 
INDEX. 
 
 475 
 
 Confciencc tobe fubje£ledto God 
 alone, 207 
 
 Counfel— oppoiing and rcfifting 
 God'scounfel, condemned, 1 19, 
 127. God's counfel to be own- 
 ed and clofed with, 1 34 
 
 Creation — -how the three divine 
 perfons concur init, 295. How 
 afcribed to the Father, ibid. 
 Our creation an argument to 
 engage us to glorify God, 26 
 
 Crofs — Roraifh idolatry in wor- 
 fhipping it, 170 
 
 Decree — That God hath decreed 
 whatfoevercomes to pafs;, prov- 
 ed, 73, In whatfenfe decree 
 is attributed to God, 75. Va- 
 rioufly exprcffed in fcripture, 
 76. Two things ufually dif- 
 tinguifhed in it, ibid. What 
 is implied in it, ibid. It is the 
 original fpn'ng and pattern of 
 all things that come to pafs, 77 
 The extent of it, 79. It ex- 
 tends toallpoffibleconneftions 
 between poffible things, 80. 
 The decrees of creation and 
 providence confidered, 81. 
 God's degree, effedliveandper- 
 iriflive, what they are, 86. 
 His decree is eternal, moft v.rife, 
 moft free, abfolute and inde- 
 pendent, immutable, effe(f^ual, 
 one and fimple. Ea^hofthefe 
 cleared and confirmed, with 
 pradical u^es, loi. The fu- 
 preme and ultimate end of it 
 his own g'ory, 124. How it 
 18 abufed, contemned, re- 
 proached and affronted, 125. 
 We {hou'.d ftudy to know it, 
 and how far, 132. Diredtions 
 ia order to this, 133. A 
 ground of comfort to believers 
 in Chrlft, 147. 
 
 Decree about the permlflion of 
 iin. Ses PsnrJtfin, 
 
 Denying Chrlft, the evil of it, 
 
 Dcfpair of falvation condemned, 
 
 .364- 
 Difcontent, a great evil, 131 
 Dishonouring God by fin lament- 
 ed, 28 
 Dominion of God is univerfal, 
 
 Doxologies cuftomary in the an- 
 cient church, 416. About 
 finging the doxology, 417 
 E 
 Eledlion peculiarly afcribed to 
 
 the Father, 297, 300. 
 Enjoyment of God fufGcient to 
 ourhappinefs, 57. God's en- 
 joyment of himfelf, what it im- 
 plies, 48 
 
 Elteem, high of God, preffed, 
 196 
 
 F 
 
 Faith — Chrift is the immediate 
 objeA, God the ultimate ob- 
 jeA thereof, 392. Living by 
 faith in the holy Trinity pref- 
 fed with reference to our own 
 and thechurch'3 cafe, 424 
 
 Father God — Sini againft him, 
 363. Hifi perfonal property, 
 254. The order and manner 
 of working proper to him, 288 
 Sinners apt to entertain wrong 
 apprehenfions of him, 362 
 
 Fear due to God alone, 205 
 
 Foreknowledge God hath of all 
 things that come to pafs, 123. 
 How far the people of God 
 may in an ordinary way fort- 
 know future event?, 132 
 
 Forfaking Chrill a great evil, 3 66 
 
 Free agent God is, 106 
 G 
 
 G'.^neration eternal of the Son 
 
 proved, 255. The nature of 
 
 it, 259. The manner cf it in- 
 
 comprehenfible, 269. i^crip- 
 
 ture 
 
476 
 
 1 N D E X, 
 
 ture fimilitudcfi, whereby it is 
 fhadowed forth, confidered, 
 262. A vaft difference be- 
 tween it and human genera- 
 tion, 263. 
 
 Glaffes in which we fee God io 
 this life, 437 
 
 Glory — what it is to make God's 
 glory onr chief end, 6. Why 
 wc fhould do it, 10. Where- 
 in, or in what things, ibid. 
 Motives to it, 16. Direftions, 
 17. How far we are to in- 
 tend the glory of God in every 
 a£lion, 9. It is the end of all 
 his works, ii. The end of 
 his decrees, 121. Sin not to 
 be committed that God may 
 have glory by it, 89. 
 
 Glorify — what it is to glorify 
 God, explained negatively and 
 pofitivcly, 20. That we are 
 rot our own but his, a ftrong 
 argument to engage us to it, 
 25 That God is fo little glo 
 rified, lamented, 28. Motives 
 tp improve all our talents this 
 way, 32. Whence it is that 
 men arc not mor? aftive here- 
 in, 29. We ought to glorify 
 God both in our public, and 
 in our private ftations, 33. 
 Motives to prefs this, 38. Di- 
 rections for this end, 41 
 
 God — his enjoyment of himfelf, 
 what it is and implies, 48. To 
 get an intcreft in him as our 
 God, urged, 131, 197. Di- 
 rei^ions in order to it, 199. 
 Why called the true and Hying 
 God, 15a. In what fenfe he 
 is faid to be one, 153 That 
 God is one only, proved from 
 fcripture, the confcnt of na- 
 tions, and reafon, 154, Why 
 this is fo much infilted on in 
 fcripture,! 56 GodaBeingab- 
 folutelyneceflary, 159. Ther^ 
 
 are many gods, iq what fenfe, 
 152. The multiplicity of the 
 Pagan gods, 163. Whence it 
 arofe, ibid. Theherefy of the 
 Manichees, in afferting two 
 Gods, confuted, 166. Many 
 within the church praftically 
 fet up other gods to themfelves, 
 176. How we may know 
 what we fet up as gods unto 
 ourfelves befides the true God, 
 179. The fin and mifery of 
 fo doing, 182. Thehappinefa 
 of fuch as have God for their 
 God, 175. Unity of the God- 
 head comfortable to them that 
 have an Intereft in God, 213, 
 God to be owned as God alone, 
 andhow, 195. Putting away 
 all ftrange gods, heart idols, 
 prefTed from divers confidera- 
 tions, 191. Diretlions for 
 this, 194 
 
 Godhead what 18 meant by 
 
 it, 227. 
 
 Gofpel—God*8 great goodnefs in 
 fending it to this nation, 165 
 
 Government of the world, the 
 wifdom of God manifeft in it, 
 
 Grace divine grace to be ad- 
 mired, 109 
 
 Guide — how the Spirit doth be- 
 lievers, 309 
 
 H 
 
 Heart to be wholly given to God, 
 202 
 
 Holinefs glorifies God, 23 
 
 I AM — the import of thia name, 
 
 120 
 Ideas divine, the nature of them, 
 
 78 
 Idolatry of the paplfts againft: 
 
 the firft command manifold, 
 1 68. Outward grofa idolatry, 
 and particularly Romifh ido- 
 latry, 
 
INDEX. 
 
 477 
 
 latry, to be avoided, 186. A 
 fpreading evil, ibid. How to 
 keep ourfelvea from it, 1 88. 
 Heart-idolatry, argumenta to 
 difTuade from it, 190 
 Idols — what things men are apt 
 to fet up as idols in their heart, 
 
 I77» 191 
 Jealoufy of God, what it implies, 
 
 185 
 
 Jealoufies of God, the evil of 
 them, 131 
 
 Ignorance of God the fountain 
 and fpring of many evils of fin 
 and mifery, 454 
 
 Image-worfhip of papifts, 170 
 
 Independent God is in being and 
 working, 1 60. In his decrees 
 and purpofes, 1 1 3 
 
 Interefts of Chrift, oppofition tq 
 them a great evil, 365 
 K 
 
 Kingdom of Chrift, oppofition to 
 it a great evil, 365. A whole 
 facred Trinity engaged in 
 maintaining and fupporting 
 the interefts thereof, 425. The 
 knowledge of God a fpecial 
 mean for advancing and en- 
 larging it, 456. The advanc- 
 ing it is God's great aim and 
 purpofe, ibid 
 
 lyings, fuch as afcribe to them 
 an abfolute commanding pow- 
 er, to which obedience is due 
 without referve, condemned, 
 
 JCnowledge of God, as a cove- 
 nant-blefiing, what it is, 452, 
 Grofs ignorance of God, a wo- 
 ful evil, 460 The filling the 
 earth with the knowledge of 
 God, a great and defirable 
 blefling, 453. This is a bief- 
 iing relerved for, and belong- 
 ing to the times of the gofpel, 
 458. Whence it is that fo 
 many nations are now de-iitate 
 
 of it, 460 The propagating 
 of it oppofed by many, clpeci' 
 ally the Papifts, 462. To 
 make it our bufinefs to propa- 
 gate it through the earth, urg- 
 ed by mohves, 465. By what 
 means this is to be done, 466. 
 Contributing a proportionable 
 part of our worldly fubftance 
 for this end, preflid, 467 
 
 X. 
 
 Life — the fixed and unmoveable 
 term of our life decreed by God 
 — the truth cleared and con* 
 firmed with pra£lical ufes, 91 
 
 Living God — why fo called, 152 
 
 Longing for the happinefs above, 
 urged, 428 
 
 Love to God, with all the heart, 
 preftedi 205. Properties of it, 
 ibid. 
 
 Love of God, to be admired and 
 praifed, 109. His love in fend- 
 ing Chrift, howadmirable, 267 
 
 Lying to the Spirit, what it is, 
 
 "' M. 
 
 Magiftratcs, their duty in fup- 
 prcfling atheifm and profane- 
 nefs, 35. What they ought to 
 do for promoting the glory of 
 God, 34. EleAion of fit per- 
 fona for the magiftracy, urg- 
 ed, ibid 
 
 Mary, virgin, — the popifh idola- 
 try in worftiipping her, i63 
 
 Means — feparating the end from 
 them, condemned, 125 
 
 Mediator — if Chrift is to be wor- 
 ftiipped as Mediator, 398 
 
 Mind of God to be ftndied by 
 us, 132 
 
 Murmuring under afflidion, the 
 evil of it, 131 
 
 O 
 
 Ordinances — the evil of defpiilng 
 
 them, 365, 443. A great 
 
 blcifing 
 
478 
 
 INDEX. 
 
 blefiing to enjoy them> 44.2. 
 Prizing and attending them, 
 urged, 444 
 
 P 
 Patience toward God under af- 
 
 fliftion, urged, 1 45 
 Perfed, God is abfolutely, 46 
 Permit — God decreed to permit 
 fiQ, 84. Why he did fo, 8 J. 
 Our doftrine doth not make 
 God the autlior of fin, 88. 
 Obj. This dodrine lays us un- 
 der a necefiity of finning, Anf, 
 87. Caution againft the abufe 
 of thid dcftrine, 88 
 Perfeverance of faints, how it is 
 
 fecured, 430 
 Perfon, what we arc to under- 
 hand by it in the myftery of 
 the holy Trinity, and the ufe 
 of that word vindicated, 227. 
 What a perfon is in general, 
 ibid 
 Perfons in the Godhead arc dif- 
 tinguiPned from the divine ef- 
 fencc, 249. The nature of the 
 diftinftion incomprehenfible, 
 290 Diftlngui(hed among 
 ihemfelves, 25 [. The nature 
 of this alfo incomprehenfible, 
 252. Wherein this doftrine is 
 difcovered, 253. Of their or- 
 der of fubfirtence, 284. All 
 external works common to 
 them, 2S6. Their different or- 
 der and manner of working, 
 ibid. Obfervations upon it, 
 292. Their different order of 
 working difcovtred, 1. In the 
 lame works. 2. In different 
 works, both of nature and 
 grace, 294. The offices and 
 operations afcribed to each of 
 them in the bufinefa of our 
 falvation, diftindlly confidcred, 
 297, 3 CO The wifdom and 
 condclcenfion of God to bead- 
 mired iherein, 311. That they 
 
 are one in eflence, proved, 317. 
 Not one fpecifically, 318. 
 Their equality in all effential 
 attributes, 323. Their effential 
 in-being in each other, 326. 
 One in love, will, and opera- 
 tion, 327. Equal glory and 
 honour to be given to them, 
 
 324. 4^5-. 
 
 Pope papifts make a god of 
 
 him, 169 
 
 Proceffion — in what fenfe this 
 term is applied to the Holy 
 Ghoft, 273. He proceeds from 
 the Father and the Son, prov- 
 ed, 274. The nature of thift 
 proceflion, 278. Of the differ- 
 ence between it and the gene- 
 ration of the Son, 279 
 
 Profeffing Chrifk for by-ends, a 
 great evil, 364. Relinquifhiijg 
 our profeffion in times of dan. 
 gtr, a great evil, 366 
 
 Piopertica perfonal of the Divine 
 Perfons, what they are, and 
 how called by divines, 254 
 
 Providence — -God to be reveren- 
 ced in all his ways of provi- 
 dence, 122, 135. Rules for 
 right j'idging of crofs provi- 
 dcnces that bcfal us or the 
 church, 138 
 
 Purpofes of God, matter of com- 
 fort to believers, 147 
 
 Quenching the Spirit, how. it 15 
 done, 36.7 
 
 R. 
 
 Reafon to be led captive to the, 
 obedience of faith, 390, 385, 
 383. To be fubmitted to di- 
 vine revelation, 35 i No com- 
 petent judge of revealed iruthfi, 
 345. Greatly corrupted fince 
 the fall, ibid. Pride of it to be 
 laid afide in reading the holy 
 fcriptures, 383. Nothing con- 
 tradidory 
 
INDEX. 
 
 -479 
 
 tradiflory to the principles of 
 it, ought to be admitted as a 
 principle of faith, 343. Some 
 of the fundamental principles 
 of it overturned by adverfaries 
 to divine myfteries, 344 That 
 a dcftrine is above it, is nofuf- 
 ficient ground to rejeft it, 348 
 
 Redemption by Chrifl, originally 
 from the Father, 279, 299. 
 Lays a great obligation on us 
 to ferve and glorify God and 
 Chrift, 27 
 
 Refignation to God's difpofal of 
 our lot and condition, urged, 
 
 Refitting ihe Spirit, in what fenfe 
 to be underftood, 369. How 
 he is refilled, ibid 
 
 Revelation of God to us, a great 
 blcffing, 175 
 
 Reverence of God, urged, 105. 
 God to be reverenced in all his 
 difpenfations, 122, 135 
 
 Riches, men apt to idolize them, 
 178, 191 
 
 Right God hath to us manifold, 25 
 S. 
 
 Saints departed, the Romifh ido- 
 latry in worfhipping them, 1 69 
 
 Salvation, our own, a fei ions con- 
 cern about it, prefTed, 313. 
 Equal glory of it to be given 
 to all the divine Perfons, 315 
 
 Sandlificacion — the worker of it 
 the Spirit, 308 
 
 Satisfied we fiiould be with God 
 alone, 209 
 
 Seeing God in this life, 432. The 
 objt<Sl of this vifion, not his 
 eflential but declarative glo- 
 ry, ibid. It is his glory as dif- 
 covered to us in the face of 
 Chrirt, 433. In Chrift we have 
 the fulleit, cleareft, and moft 
 delightful manlfcftation of di- 
 vine glory, 434. The nature 
 cf this vifion, 436. It is by 
 
 faith, 437. The rcfemblancc 
 between it and bodily fight, ib. 
 Beholding God's glory, as ia 
 a glafs, what it irrplles, 438. 
 How we behold it with opea 
 face, 439. This vifion the pri- 
 vilege of believers in Chrift, 
 440 Special times and feafons 
 when God grants it, ibid. Why 
 he grants it, 441. The privi- 
 lege of believers onlyj 442. 
 A fight of God's glory in the 
 glafa of ordinances, a neceflary, 
 excellent and attainable blef- 
 fing, 446. Directions in order 
 to it, 445, 448 
 
 Seeing God in glory will far ex- 
 ceed what we have on carth,428 
 
 Self the great idol of moft pirt 
 of profefiedChriftians, 12,176- 
 Mens aiming at it, wherein it 
 is difcovered, 12. The evil of 
 it, 15 
 
 Silence finful condemned, 367 
 
 Sin, the great evil of it, 355. 
 Arguments to difiuadefrom iu 
 420. It ftrikes againft all the 
 divine perfons, 355. Sins a- 
 gainft the Father, 363. Siria 
 againft the Son, 364 Sins a- 
 gainft the Holy Ghoft, 367 
 
 Sin unpardonable againft the 
 Holy Ghoft, what it is, 37c* 
 Whence it is unpardonable, 
 377, Sins that tend to it, 378 
 
 Son of God, fins againft him, 364. 
 His J erfonal property, 255, 
 In what fenfc Chrift is called 
 the Son of God, 259. The or- 
 der of working proper to him, 
 291 
 
 Spirit of God — God's love in giv- 
 ing him admirable, 281. The 
 order of v/orking proper to 
 him, 291. He is the Treacher, 
 Sanftifier, Guide and Comfort- 
 er of his people, 308. Sins a- 
 gainft 
 
480 
 
 f N D E X. 
 
 galnft him, 367. Motives to 
 get the Spirit, 282. Direc- 
 tions how to get him, ibid. 
 We fhould be careful to retain 
 and keep him, 2 83 . DireAiona 
 for this end, ibid. 
 
 Submifiioii to God in affliding 
 providences, 144. 
 
 Succefs — boafting of it without a 
 regard to the will and pleafure 
 of God, condemi.edj 128. 
 
 Suffering for God glorifies him. 
 
 Supper of the Lord, — a glafs 
 wherein the glory of God is to 
 be feen, 438, 445. To feek 
 after a fight of God's glory- 
 there, motives, 446. Direc- 
 tions in order to this, 448. 
 What bleflings we are to feek 
 after, by way of preparation, 
 61. Direftions how to improve 
 that ordinance for inciTeafe in 
 grace, 70 
 
 Teacher the Spirit of God is, 308 
 
 Terms, in handling divine truths, 
 the ufc of fome, not fcriptural, 
 vindicated, 226 
 
 Time — fuch as live as if they 
 were abfolute mailers of their 
 own time, reproved, 96. Mo- 
 tives to improve time, 98. Di- 
 regions foi* this end, 99 
 
 Trinity Holy the dodrine 
 
 thereof fundamental, 219. A 
 glorious and incomprchenfible 
 inyttery, 221. Is not demon- 
 ftrable by reafon, nor evident 
 by nature's light, 222. Plain- 
 ly revealed, 223. The proof 
 thereof to be taken from fcrip- 
 ture only, ibid. To be ftudied 
 with humble fobriety, 224. 
 The doArine of great pradical 
 ufe in religion, 225. The ufe 
 of fome words and terms there- 
 in, not fcriptural, vindicated^ 
 
 226. The import of the word 
 Trinity, 230. The myftery 
 revealed under the Old Tefta- 
 mcnt, 231- The objeftion. 
 That God fpeaks of himfelf in 
 the plural number after the 
 manner of kings and princes, 
 anfwered, 236. Proof of a 
 holy Trinity from divers texts 
 intheOld andNewTeftament, 
 231. An argument from our 
 redemption and the way of fal- 
 vation God hath revealed, 248. 
 An hiftorical account of the 
 oppofition made to this doc- 
 trine in all ages, 333. Whence 
 it is that fuch oppofition hath 
 been made to it, 338. Some 
 obfervations againft adverfariea 
 aiid their heretical doftrine, 
 339. Some things premifed to 
 the confideration of objeftors 
 againft it, 341. Some objec- 
 tions anfwered, 343. It is a 
 myftery above reafon, 347. 
 The truth of the Chriftian re- 
 ligion, and the candour and 
 fincerity of primitive Chriftiaiis 
 inferred from this doftrine, 352 
 353. Grofs ignorance of it, a 
 fad evil, 360. Grofs mifap- 
 prehenfions of it a great evil, 
 362. Motives to ftudy the 
 knowledge of it, 379. Mo- 
 tives to get a firm belief of it» 
 381. Diroiftions how to at- 
 tain this, 383. Believers have 
 experiences of a holy Trinity, 
 387. The ferious ftudy of 
 this myftery urged from feve- 
 ralconfiderations, 412. How 
 to be ftudied, 413. Dirediona 
 what to do that we may grow 
 in the right knowledge of it, 
 4 1 4. This dodrine improved 
 to diffuade from fin, 420. To 
 be improved for confirming 
 our 
 
INDEX. 
 
 481 
 
 our faith in the belief of other 
 revealed truths, ibid. Believers 
 urged to feveral duties from 
 this dodlrine, 421. The know- 
 ledge of it matter of thankful- 
 nefs to God, ibid. Our igno- 
 rance of it to be lamented, 422, 
 To be ferioufly contemplated, 
 ibid. To be admired and a- 
 dored, 423. It will be con- 
 templated in heaven in a far 
 more excellent manner than 
 now, 428. Grounds of com- 
 fort to believers from this doc- 
 trine, 429. The holy Trini- 
 ty manifcfted to ua in Chrift, 
 
 434: 
 Tritheifls, their herefy confuted, 
 
 167 
 
 True God, why he is fo called, 
 
 152 . 
 
 Truiling in God, grounds of it, 
 143. God alone to be trulted 
 in, 206 
 
 U, V 
 
 Vexed, how the Spirit can be, 
 372. By what means he is 
 vexed, ibid 
 
 Unbelief, its oppolitlon and con- 
 tradidion to the holy Trinity, 
 356. It ftrlkes againft all the 
 divine Perfons, 357. Unbe- 
 llt'ving jealoufies of God the e- 
 vil of them, 131 
 
 Unity of the divine Perfons an 
 incomprehenfiblemyllery, 321 
 I'ropertiea of their union, 322. 
 To be meditated upoo, 329. 
 To be adored and admired, 330 
 An idea or exemplar of belie- 
 ver* union with Chnft and with 
 one another, 329 
 
 Unions admirable there arc three, 
 
 33^ 
 
 United believera are to the whole 
 Trinity, 390 
 
 Unity amongChriftlans in judge* 
 ment, afftdlion and pra6lice, 
 prefTtd, 211. Believers Ihould 
 imitate the facred Trinity in 
 their unity, 331 
 W. 
 
 Will of God — his will and plea- 
 fare the fupreme caufe of aH 
 things, (07. To be reverenced 
 in all events, 135. i\nd in all 
 duties, 140 
 
 Wifdom of God manifell in crea- 
 tion, government and redemp- 
 tion, 104. To be ferioufly con- 
 templated in the difcoverrea 
 made of it, urged by motives, 
 105. His wildom in his de- 
 crees and purpofe8,confidered, 
 103 
 
 Word, whyChrlft i3focalled,2i6 
 
 Worldly things cannot make us 
 happy, 19^7 
 
 Worfhip of God — therein lit are 
 to take laws from God alone, 
 208. 'Religious worfhip due to 
 God alone, 203. All the di~ 
 viae perfons are the objedt of 
 it, 396. The diftindion otLa- 
 tria and Dulia^ confuted, 171. 
 Diredlions with reference to 
 the obje<^ of our worfhip, 396. 
 Our worfhip may be dircCtcii 
 to any of the divine perfons^ 
 397. All three are but one ob- 
 jed; of worfhip, 399. la wor- 
 shipping the Holy Trinity, a 
 due regard to.be had to their 
 order of woi king, and the oeco- 
 nomy of falvaiion, 312, 40Q. 
 How to conceive of the myile- 
 ry of the Trinity iii our wor- 
 fhip, 402 
 
 Vol. II. N°. 9. 
 
 Ppp 
 
 PLACES 
 
PLACES OF SCRIPTURE 
 
 EXPLAINED IN VOLUME SECOND. 
 Thefc marked f- are the texts of the feveral Difcourfes. 
 
 Book Chap. Verfe. Page. 
 
 Gen. I. 1,2,3- 23P 
 
 — a. 240, 2p< 
 
 3. 22. n:,) 
 ». 6, 7. 236 
 
 sp. 14. 232 
 
 29. 3,4. 61 
 
 48. 15, i5. 238 
 Exod. 3, 2, 7, 8, 241 
 
 — 14 JJC 
 11. at. 117 
 18. 21. 34 
 83. 13' >b9 
 
 — 2o,zl. ^41 
 ^2. 10, II. 14 
 
 — 22. 450 
 
 Lrv. 10. 3. 146 
 Nnmb. 6. 14,25,26. 23!* 
 
 Deut. 6. 4. t I49 
 
 29. 29. aaj 
 
 » Sam. 3. 14. 36 
 
 23. IX. 80 
 
 a Kings 1 3. J 9. ibid I 
 
 1 Chron 4. lo. 60 j 
 
 Job 7. I. 91 
 23.13,14. 113,119 
 
 Pfalm a. 7. 255 
 
 J(J. 4. 5i 
 
 »5- 5- i«9 
 
 — II. 48 
 at. 3. 8 
 27. 4. 43<S 
 .33- <S- 240 
 45- <5, 7- 252,301 
 
 Jio. I. a?2 
 
 119. 12, •}• 42 
 
 PlOV. 3. 3a, ,33 
 
 8. 22 — 50.257 
 
 19. 21. I48 
 
 2'^- 4- 233 
 
 Keel. 9. II. 75 
 
 Cant. I. 11.416,431 
 
 4. 8. 192 
 Ifa. 5. 19. 117 
 
 <5- 5. 238 
 
 — 8. 236 
 II. 9. t45c 
 
 49. Iff. 242 
 .^5- 5- 45P 
 «I« 1,2. 242 
 ^i' 7,9, lO. 241 
 
 ~ 10. 37i 
 
 Book 
 Jer. 
 Ezck. 
 Dan. 
 
 Hof. 
 
 Mlcah 
 Zeph. 
 
 Hng. 
 Zcch 
 Matth 
 
 Luke 
 John 
 
 . Chap Verfe page 
 
 10. II. 155 
 
 36. 20. 375 
 
 9- 17. 233 
 
 I. «, 7. ibid 
 
 a. 16,17. 187 
 
 — 21,22. 51 
 
 5. 2. 258, 261 
 2. 2. 78 
 
 — II. i;»o 
 
 3- 0. 212 
 2- 4,5. 142 
 
 14. 9. 213 
 
 3- i<5. 17. 243 
 
 4- <5- I2S 
 
 6. 24. 162 
 16. 16, j8. 338 
 28. 19. 220, 243 
 
 318 
 
 1 3S' 290 
 
 7- 30. »27 
 
 I. I. 316 
 
 — 14 155,279 
 5. 17. 286 
 
 — 17,18. 259 
 
 321 
 
 ~ ip. 286,288 
 
 291,293 
 
 — 2»- ^93 
 
 22. 289 
 
 — 26.259,278, 
 
 285, 3^4 
 
 — 30. " 291 
 7- 29. 273 
 
 — 39. 459 
 »o. 30. 3r7 
 »4 ». 387424 
 
 — 7,9, 3*7 
 
 — lo, II. 316 
 
 — 16. 308 
 
 — T6, 17. 245 
 
 — 20.225,330 
 
 — 28. 3^4 
 J5- 16.245,272 
 
 16. 13,14 2,76, 
 
 291 
 
 17. 11. 318 
 
 '— -'• 331 
 
 11,22, 329 
 
 22. 318,332 
 
 18. 19. 36(5 
 2^0. 22. S78l 
 
 Book Chap Vefe. Page 
 
 Afts 4. 31. an* 
 
 7- 51. 369 
 
 '3- 3», 33- 256 
 
 27. 31. j>5 
 
 Rom. 4. 19, 351 
 
 8. 13. 114, 12 f 
 
 1 Cor. a. 10. 48 
 
 — II. 345 
 
 6. 19,20. f 19 
 
 8. 6. 288, 30t 
 
 »o- 31 ■ 5. 
 
 12. 4. 5,<S. a4<S' 
 15. i8. 5. 
 
 * Cor, 3. 18. 43.t 
 
 5. 18,19. 303 
 
 1®. 4, 5 345,35« 
 
 13. 14. 61, 144, 
 
 ^ 1 *^7 
 
 Gal. 4. 4^ 5^ 6. 246 
 
 — 8. 171 
 Eph. I, 4 300 
 
 — 11. t7i 
 *. 12. I4S> 
 
 — 18 247,31* 
 3' M--I7 *47 
 4. 30. 370 
 
 Phihp. 2. 6. 32J 
 
 Col. i; 17. 2S9 
 
 I ThefT. 3. 3. J4S 
 
 5. 19. 367 
 
 I Tim. I. n. 43,57 
 
 Titus 3. 4,5,6 297 
 
 Heb. I. 3. aa8, 261 
 
 ■— 4,5. 256 
 
 a. II. 271 
 
 9. 14. 435 
 
 lo. 26. 378 
 
 — 29.358,374 
 Pet. I. 2, »p7 
 
 I John 1. 3. 386, 404 
 
 5. 7- t2i5 
 Rev. I. 4,5,6. 247 
 
 4- 16, H. 2^^ 
 
 6. 2. 456 
 
 7. 3- 366 
 15. 2. 438 
 I7. 4,5- 186 
 Ip. 12 456 
 ^'- 3,4 iSp 
 
 — 6. 45