A Body of Divinity, Vol. 1 (of 4) Wherein the doctrines of the Christian religion are explained and defended, being the substance of several lectures on the Assembly's Larger Catechism (part 2 of 4)

Preface

The influence which the different sentiments of men, in matters of religion, have, for the most part, on their temper and behaviour towards one another, affords very little ground to expect that any attempt to explain or defend the most important doctrines of Christianity, should not be treated with dislike and opposition by some, how much soever it may afford matter of conviction to others. This consideration would have put a stop to my pen, and thereby saved me a great deal of fatigue, in preparing and publishing the following sheets, had it not been over-balanced by what I cannot, at present, think any other than a sense of duty, in compliance with the call of providence. I heartily wish there were no occasion to vindicate some of the great doctrines of the gospel, which were more generally received in the last age, than at present, from misrepresentation, as though the method in which they had been explained led to licentiousness, and the doctrines themselves, especially those of election, particular redemption, efficacious grace, and some others, that depend upon them, were inconsistent with the moral perfections of the divine nature: these are now traduced by many, as though they were new and strange doctrines, not founded on scripture, nor to be maintained by any just methods of reasoning deduced from it, or as if the duties of practical religion could not be inculcated consistently therewith. If this insinuation were true, our preaching would be vain, our hope also vain, and we should be found false witnesses for God, and have no solid ground whereon to set our feet, which would be a most tremendous thought. And, if this be not sufficient to justify my present undertaking, I have nothing to allege of equal weight.

I must confess, that when I took the first step, in order to the setting this design on foot, by consenting that proposals should be printed, about two years since, I reckoned it little other than an expedient to disengage myself from any farther thoughts, and my friends from any expectation of it, which I could not well do, but by having a proof of the backwardness of persons to encourage, by subscription, a work which would be so very expensive to the undertakers; but, the design being countenanced, beyond what I could have imagined, and numbers subscribed for, with more expedition than is usual, I was laid under an obligation immediately to prepare my notes for the press, and set forward the work, which, through the divine goodness, has been thus far carried on; and I cannot but take occasion to express my grateful acknowledgment of the respect that has been shewed me, by those who have encouraged this undertaking. If it may answer their expectation, and subserve their spiritual advantage, I shall count my labour well employed, and humbly offer the glory thereof, as a tribute due to God, whose interest is the only thing that demands all our time, strength, and utmost abilities. If I may but have a testimony from him that I have spoken nothing concerning him that is a dishonour to his name, unbecoming his perfections, or that has a tendency to lead his people out of the right way to the glorifying and enjoying of him, my end is fully answered. Whatever weakness I have discovered, arising from mine inequality to the greatness of the subjects insisted on, I hope to obtain forgiveness thereof from God, whose cause I have endeavoured to maintain; and, to be excused by men, as I may truly say, I have not offered, either to him or them, what cost me nothing. I have, as far as I am able, adapted my method of reasoning to the capacities of those who are unacquainted with several abstruse and uncommon words and phrases, which have been often used by some who have treated on these subjects, which have a tendency rather to perplex, than improve the minds of men: terms of art, as they are sometimes called, or hard words, used by metaphysicians and schoolmen, have done little service to the cause of Christ.

If I have explained any doctrine, or given the sense of any scripture in a way somewhat different from what is commonly received, I have never done it out of the least affectation of singularity, nor taken pleasure in going out of the beaten path, having as great a regard to the footsteps of the flock, as is consistent with that liberty of thinking and reasoning, which we are allowed to use, who conclude nothing to be an infallible rule of faith, but the inspired writings.

As to what I have advanced concerning the eternal generation of the Son, and the procession of the Holy Ghost, I have thought myself obliged to recede from some common modes of explication, which have been used, both by ancient and modern writers, in insisting on these mysterious doctrines, which, probably, will appear, if duly weighed, not to have done any great service to the cause, which, with convincing evidence, they have maintained; since it is obvious that this is the principal thing that has given occasion to some modern Arians to fill the margins of their books with quotations, taken out of the writings of others, whom they have either, without ground, pretended to have been on their side of the question, or charged with plucking down with one hand, what they have built up with the other.

Whether my method of explaining these doctrines be reckoned just, or no, I cannot but persuade myself, that if what I have said, concerning the subordination of these divine persons, be considered in any other view, than as an explication of the Sonship of Christ, and the procession of the Holy Ghost, it will not be reckoned a deviating from the common faith of those who have defended the doctrine of the ever-blessed Trinity; and, if it be an error to maintain that these divine persons, as well as the Father, are independent, as to their personality, as well as their essence, or to assert that the manner of their having the divine essence, as some express it, is independent, as well as the essence itself, then what I have delivered, on that subject, is to no purpose, which, when I am convinced of, I shall readily acknowledge my mistake, and count it an happiness to be undeceived.

As to what respects the decrees of God, and more particularly those that relate to angels and men, and his providence, as conversant about sinful actions, and the origin of moral evil, I have endeavoured to account for them in such a way, as, I trust, does not in the least, infer God to be the author of sin; nor have I, in any instance, represented God as punishing sin, or determining to do it, out of his mere sovereignty, as though he designed to render his creatures miserable, without considering them as contracting guilt, and thereby procuring this to themselves. And, when I have been led to insist on the freeness of divine grace, and the covenant of grace, as made with Christ, and, in him, with the elect, and maintained the absoluteness and independency hereof on the will of man to render it effectual to salvation, I have, notwithstanding, said as much as is necessary concerning the conditionality of our claim to the blessings thereof, and the inseparable connexion that there is between practical religion and salvation, which fences against the charge that is often brought against this doctrine, as though it led to licentiousness. This I could not omit to mention, that the reader might not entertain groundless prejudices against some of the doctrines insisted on, before he duly weighs the method in which they are handled, or considers whether my defence of them against the popular objections, of that or any other kind, be just or no. Some, it may be, will see reason to conclude that it is; and others, who think that there are many unsurmountable difficulties on our side of the question, may be convinced, that there are difficulties of another nature, as great, if not greater, attending the opposite scheme, which they themselves maintain. But this I rather chuse to submit to the impartial judgment of those who are not disposed to condemn a doctrine, without desiring to know what may be said in its defence.

As to what concerns the work in general, it may be observed, that when I have occasion to illustrate an argument, by making use of any criticism that may be of advantage to it, or to give the sense of ancient writers, either for or against what I have laid down, I have inserted it in Italics in the notes, that it might not appear to be a digression, or break the thread of the discourse.

Though the title of every page mentions only the general subject of the question, there is a table prefixed to each volume, that comprises the contents thereof, laid down in such a form, as that the reader may easily see the heads of argument, under every question, in their proper method and connexion.

And, at the end, there is an index of scriptures, in which only those are inserted that are either more largely or concisely explained. This, together with the table, was drawn up by a kind brother, which I thankfully acknowledge, as having afforded me more leisure to attend to the work itself.[1]

As to what concerns the second edition,[2] it was undertaken at the request of some who did not expect that the former would be so soon out of print. That which gives me great satisfaction is, the acceptance it has met with from many judicious divines and others, in North-Britain; and I cannot but reckon the honour that the learned professors in the university of Aberdeen did me, in signifying their approbation of it, much more to be desired, than the highest titles that could have been conferred upon me without it.

I have nothing farther to trouble the reader with in this preface; but would only request of him, that, what thoughts soever he may entertain concerning the way in which I have endeavoured to state and defend some great and important truths, he would search the scriptures, and explain them agreeably to the divine perfections, and not think the worse of the gospel, which stands upon a firmer basis, than the weak efforts of fallible men, who use their best endeavours to defend it. If we had not a surer rule of faith, than the methods of human reasoning, religion would be a matter of great uncertainty, and we should be in danger of being tossed to and fro, and carried about with every wind of doctrine. But our best security against this, will be our having hearts established with grace, and rightly disposed to make a practical improvement of what we learn; and, if we are enabled to follow on to know the Lord with minds free from prejudice, and, if under a due sense of our weakness, we humbly present our supplications to him, who is able to make us wise to salvation, we may then hope to attain to that knowledge of the truth, as it is in Jesus, which shall be attended with peace and comfort here, and crowned with blessedness and glory hereafter.

May the great God, in whose hand is the life and usefulness of all men, succeed, with his blessing, what is humbly offered to his service, so far as it is adapted thereunto, and approved of by him, that hereby it may be conducive to the spiritual advantage of professing families, and the rising generation.

Footnote 1:

And besides the above-mentioned Indexes there are now added to this edition an alphabetical index to the whole matters contained in the work.

Footnote 2:

And the same reason may be assigned why this third is now offered to the public.

THE CONTENTS OF THE FIRST VOLUME.

QUEST. I. Of glorifying God, and the enjoyment of him.

With what distinction the glorifying and enjoyment of God may both be said to be man’s chief and highest end, Page 13

What it is to glorify God ibid

How God glorifies himself ibid

How creatures glorify him 14

What it is to enjoy God 17

The connexion between glorifying God and the enjoyment of him 18

Contentedness to perish, that God may be glorified, unjustly made a mark of grace 19

To be quickened to duty by a respect to the heavenly glory, no sign of a mercenary spirit 20

QUEST. II. Of the Being of a God.

Reasons why we should be able to prove this by arguments 21

The Being of a God may be evinced, From the light of nature ibid

What meant thereby ibid

How it proves the Being of a God 22

From the works of creation 24

from creatures below man 32

from the structure of man’s body 33

from the nature of his soul 34

from the nature and office of conscience 35

from the boundless desires of the soul 37

From the consent of all nations ibid

Objection, That there have been some speculative Atheists, answered 38

The belief of a God took not its rise from human policy 40

It was not propagated merely by tradition ibid

From the works of providence 41

From the foretelling future events 42

From the provision made for all 43

Particularly for man’s safety 44

The objections taken from the prosperity of the wicked, answered 45

Nothing short of revelation sufficient to give a saving discovery of God 47

QUEST. III. Of the Holy Scripture.

The names given to it 48

Why called a Testament 50

How the want of a written word was supplied to the church before Moses 52

Whether the church, under the Old Testament, understood the spiritual meaning of the laws contained in it 53

Whether the prophets understood their own predictions 54

How far the Old Testament is still a rule 56

How the scriptures are a complete revelation of the will of God 58

The scripture a sufficient rule of faith and obedience 59

Its properties as a rule 61

It is the only rule ibid

Human traditions of no divine authority 62

The Popish doctrine of them confuted ibid

The Canon of scripture preserved entire 65

Is not perverted 66

QUEST. IV. Of the Divine Authority of the Scriptures.

In what respects called divine 69

A divine revelation necessary 71

Not contrary to God’s perfections ibid

Inspiration not impossible 72

The scripture proved to be the word of God ibid

From the majesty of its style 73

From the purity of its doctrines 74

Its holiness considered absolutely ibid

And as compared with other writings 76

From the harmony of all its parts 78

Dr. Paley on the genuineness of the scriptures, in a note 79

Its harmony shewn in the accomplishment of many predictions 86

It doth not contradict itself 87

Various objections answered 88

Rules for reconciling seeming contradictions in scripture 94

Grotius on their authority, in a note 97

From its scope and design 98

From the character of the penmen 102

These were faithful ibid

They were not imposed on 106

How they might know they were under inspiration 108

They mistook not the devil’s impressions for divine revelation 109

The words as well as matter of scripture were given by inspiration 110

From its antiquity and preservation 112

From the testimony of God by miracles ibid

Two objections answered 114, 115

By the conviction and conversion of sinners 116

How Christians come to a full persuasion of the divinity of scripture 118

The inward testimony of the Spirit explained ibid

QUEST. V, VI. The principal matters contained in scripture.

QUEST. VII. Of the nature and perfections of God.

How we may conceive aright of the divine perfections ibid

Of the communicable and incommunicable perfections of God 122

Nothing common between God and the creature ibid

God is a Spirit; what a Spirit is 123

Difference between other spiritual substances and God 124

Independent 124. Infinitely perfect 126

All-sufficient 127. When this perfection is in effect denied 127

Eternal 129. His eternal duration not successive 132. How the parts of time are attributed to God 133

Immutable. When immutability is a perfection. How peculiar to God 135. Arguments to prove him so 136

Incomprehensible 138

Omnipresent 139, and Almighty 140

Wherein his power appears 141

What things God cannot do 142

The improvement of this subject 143

Omniscient 145. He knows all future contingencies 147

Properties of God’s knowledge 149. Its improvement 150

When it is practically denied, ibid.

Wisdom of God infinite 152

Different from knowledge ibid

Wherein it appears ibid

In Creation 154. Providence 155. Redemption 156

In the constant government of the church ibid

Inferences from God’s wisdom 158

Holiness of God infinite 159

What it is, ibid. Instances of it 160

His suffering the entrance of sin, was no refection on it 161

’Tis the standard of doctrines 162

Instances of doctrines which lead to licentiousness 162, 163

When God’s holiness is contemned 163

Justice of God infinite 164

How distinguished from his holiness ibid

Glory, how called a reward 167

Afflictions of believers not properly a punishment ibid

Mercy and grace of God infinite 168

Difference between goodness, mercy, grace, and patience 169

Mercy is either common or special 171

Grace free and sovereign 172

Discriminating 173. Instances of it, ibid. Afflictions not inconsistent with it 174

Leads not to licentiousness ibid

Patience of God, what it is 176

Whether devils are objects of it ibid

Instances of God’s patience 178

Wherein manifested to the wicked 179

Not inconsistent with justice 181

How to be improved 183

By whom it is abused 184

Truth, God is abundant therein 186

How he is called a God of truth 187

Faithfulness of God, ibid. No impeachment hereof that some threatenings have not been executed 188. Nor that some promises have not presently been performed 190

How this perfection is to be improved 191

QUEST. VIII. Of the Unity of the Godhead.

How God is styled the living God 194

Unity of the Godhead proved ibid

Abernethy on that subject, in a note 197

Was not denied by the wiser Heathen 200

Inferences from it 202

How we should conceive of it 203

Different modes used in speaking of the perfections of God 204

QUEST. IX, X, XI. Of the Doctrine of the Trinity.

Calvin on the word Person, in a note 207

The doctrine of the highest importance 209

How to determine the importance of a doctrine 211

What knowledge of it necessary to salvation 213

It is a great mystery, 214. What a mystery is, ibid.

It is incomprehensible 216

Dr. Bates on mysteries, in a note 217

Objections on this account answered 220

Whether to receive it be to use words without ideas ibid

Whether the revelation of it be unintelligible 221

Whether that which is unintelligible be the object of faith 222

How this doctrine promotes religion 223

In what sense revelation is an improvement of the light of nature 224

Not contrary to reason, though above it 226

When a doctrine is contrary to reason ibid

It is not chargeable with Tritheism 227

The use of reason in proving doctrines of pure revelation 229

It cannot be known by the light of nature 230

How it was made known to Adam ibid

Whether the heathen knew it 231

Whitaker on the word Logos used by the Jews, in a note 233

Trinity, not to be illustrated by similitudes 235

Rules for interpreting scriptures relating to it 236

The word Trinity explained 239

Person, the word explained 239

The difference between divine and human persons 242

Sacred Three, in what respect One 243

Dr. Jamieson on the Trinity, in a note 243

How their glory equal, how the same ibid

Personality of the Son, 248. Of the Spirit 250

Not metaphorically ascribed to either 252

Eternal generation of the Son, how understood by many 259

Another method of accounting for it 261

This account thereof proved 264

Scriptures relating to Christ’s sonship explained 274

Christ’s sonship as Mediator, considered 276

Another view of the subject, in a note 279

Procession of the Spirit, how understood by many, 260. What it is 261

The scripture doctrine of it 280

Œconomy of the sacred Three explained 291

How distinct works are ascribed to them 292

The Deity of the Son proved ibid

From his divine names 295

Jehovah God’s incommunicable name 296

Never given to creatures 297

It is not applied to angels 301

Christ’s Deity proved from it 302

God and Lord, how applied in scripture 304

Christ’s Deity proved thereby 306

This argued from 1 Tim. iii. 16. 311

And from Acts xx. 28. 313. Rom. ix. 5. ibid.

From 1 John v. 20. 315. Isa. ix. 6. 317

From Titus ii. 13. ibid. John xx. 28. 319

When the word God is used absolutely 321

Its meaning when so used 321

In what sense Christ is styled God by the Socinians 322

From the ascription of the divine nature to him in Col. ii. 9. 325

In Philip, ii. 6. this explained and defended 326

Genuineness of 1 John v. 7. defended 329

From his conference with the Jews 335

From his Attributes 342

Eternity, 343. Immutability, ibid.

Omnipresence 345

This proved from John iii. 13. 347

Omniscience, 349. Objections answered 350

Omnipotency 352

From his glorious titles 353

From his work of creation 357

The Socinian account thereof 359

Christ no instrument in creation 361

How the Father made the world by him 362

Men only moral instruments in miracles 365

From his works of providence 366

Christ the Governor of all things 367

From his acting as Judge 368

Subserviency of his kingdom to the Father 371

Christ as Mediator below, yet equal with the Father 374

Inferiority of Christ, how to be understood in scripture 376

From the worship paid him 377

Christ the Object of religious worship 379

From Baptism 382

From the doxologies applied to him 386

Anti-Trinitarians differ about the worship due to Christ 388

Right to divine worship is incommunicable 389

Objections against the deity of Christ answered 391

Dr. Priestley’s disingenuity, in a note 397

Of the divinity of the Holy Ghost 398

His divinity proved ibid

From Acts v. 3, 4. 400

From his divine Attributes 404

From his divine works 405

Such works performed by him 407

From the worship given to him 408

Objections answered 410

Practical inferences from the doctrine of the Trinity 414

QUEST. XII, XIII. Of God’s Decrees.

Some things premised in general 417

Dissuasives from prejudices 419

The general method laid down 421

In what sense God fore-ordained all things 422

That he did so, proved 424

Dr. Smalley on the origin of sin 425

Purpose of God free, wise, holy 432

How it renders salvation necessary 484

It is unchangeable 481

Repentance, how ascribed to God 483

Predestination, the word explained 433

Consequences of denying it 499

Election, the word explained 434

How used in the Old Testament 438

How in the New 441

Fathers, their sense about this doctrine 507

Election to salvation asserted in scripture 442

Churches, how styled elect 443

Chosen, part of mankind were so 447

These styled a Remnant 449

A Remnant chosen out of the Jews 450

Men elected to sanctification as well as salvation 461

Acts xiii. 48. explained and defended 463

Men chosen in Christ 467

Supra-lapsarian and Sub-lapsarian schemes differ 446

Proofs of the doctrine of Election ibid.

from God’s fore-knowledge 452

from his giving the means of grace 454

Jacob loved, Esau hated, explained 456

Objections answered 458

The opposite doctrine, how defended 501

Properties of Election 469

Misrepresentations of it answered 465

Reprobation, how to be explained 486

Preterition a branch of it (vide the note, 529) 488

Predamnation considered from Jude, ver. 4. 491

Rom. ix. 22. and xi. 7-10. explained 492

2 Thes. ii. 11, 12. Psal. lxxxi. 12. John xii. 39, 40. explained 494

Wicked, how made for the day of evil 495

Will of God secret and revealed 471

Is free, sovereign, and unconditional 476

Its absoluteness 477

That it is conditional, cannot be proved from scripture 480

Conditional propositions, how understood there 479

How God will have all saved 501

Expectation of God not disappointed by the will of man 505

God not really disappointed, grieved, or resisted 506

Bounds of life fixed by him 508

Stoical fate, how it differs from God’s decrees 516

Objections against Election answered 507

Practical improvement of it 526

Dr. Williams on election, in a note 529

THE INTRODUCTION.

Before we enter on our present undertaking, we shall premise a few things leading to the subject matter thereof; and that we may begin with what is most obvious, let it be considered,

I. That it is a duty incumbent on all who profess the Christian name, to be well acquainted with those great doctrines on which our faith, hope, and worship are founded; for, without the knowledge hereof, we must necessarily be at a loss as to the way of salvation, which none has a right to prescribe, but he who is the author thereof.[3]

II. This knowledge of divine truth must be derived from the holy scriptures, which are the only fountain of spiritual wisdom, whereby we are instructed in those things that could have been known no other way, but by divine revelation.

III. It will be of singular use for us not only to know the doctrines that are contained in scripture; but to observe their connexion and dependence on one another, and to digest them into such a method, that subsequent truths may give light to them that went before; or to lay them down in such a way, that the whole scheme of religion may be comprised in a narrow compass, and, as it were, beheld with one view, which will be a very great help to memory: and this is what we call a system of divine truths, or a methodical collection of the chief articles of our religion, adapted to the capacity of those who need to be taught the first principles of the oracles of God: and if they are designed to give the world a specimen of that form of sound words, which the church thinks itself obliged to hold fast, and stedfastly to adhere to, then we call it a confession of faith; or, if digested into questions and answers, we call it a catechism. And though systems of divinity, confessions of faith, and catechisms, are treated with contempt, instead of better arguments, by many who are no friends to the doctrines which they contain, and who appear to be partial in their resentment, in as much as they do not dislike those treatises which are agreeable to their own sentiments, by whatever name they are called; yet we are bound to conclude that the labours of those who have been happy in the sense they have given of scripture, and the method in which they have explained the doctrines thereof, in what form soever they have been, are a great blessing to us; though we are far from concluding that they are of equal authority with scripture, or that every word which they use is infallible; nor do we regard them any farther than as they are agreeable to, or sufficiently proved from scripture.

IV. Confessions of faith and catechisms are not to be reckoned a novel invention, or not consonant to the scripture rule, since they are nothing else but a peculiar way of preaching or instructing us in divine truths. Therefore, since scripture lays down no certain invariable rule concerning this matter, the same command that warrants preaching the word in any method, includes the explaining of it, as occasion serves, in a catechetical one.

V. As there are many excellent bodies of divinity printed in our own and foreign languages, and collections of sermons on the principal heads thereof; so there are various catechisms, or methodical summaries of divine truths, which, when consonant to scripture, are of great advantage to all Christians, whether elder or younger.

VI. The catechisms composed by the Assembly of Divines at Westminster, are esteemed as not inferior to any that are extant, either in our own or foreign languages, the doctrines therein contained being of the highest importance, and consonant to scripture; and the method in which they are laid down is so agreeable, that it may serve as a directory for the ranging our ideas of the common heads of divinity in such an order, that what occurs under each of them may be reduced to its proper place. It is the larger of them that we have attempted to explain and regulate our method by; because it contains several heads of divinity not touched on in the shorter. And if, in any particular instance, we are obliged to recede from the common mode of speaking, (though it is to be hoped not from the common faith, once delivered to the saints) we submit our reasoning to the judgment of those who are disposed to pardon less mistakes, and improve what comes with sufficient evidence to the best purposes.

The work indeed is large, but the vast variety of subjects will render it more tolerable; the form in which it appears is somewhat differing from that in which it was first delivered, in a public audience, though that may probably be no disadvantage to it, especially since it is rather designed to be read in families than committed to memory, and repeated by different persons, as it has been. The plainness of the style may contribute to its usefulness; and its being less embarrassed with scholastic terms than some controversial writings are, may render it more intelligible to private Christians, whose instruction and advantage is designed thereby. It would be too great a vanity to expect that it should pass through the world without that censure which is common to all attempts of the like nature, since men’s sentiments in divinity differ as much as their faces; and some are not disposed to weigh those arguments that are brought to support any scheme of doctrine, which differs from what they have before received. However, the work comes forth with this advantage, that it has already conflicted with some of the difficulties it is like to meet with, as well as been favoured with some success, and therefore the event hereof is left in his hand whose cause and truth is endeavoured to be maintained.

Footnote 3:

“CHRISTIANITY,” it hath been said, “is not founded in argument.” If it were only meant by these words, that the religion of Jesus could not, by the single aid of reasoning, produce its full effect upon the heart; every true Christian would cheerfully subscribe to them. No arguments unaccompanied by the influences of the Holy Spirit, can convert the soul from sin to God; though even to such conversion, arguments are, by the agency of the Spirit, rendered subservient. Again, if we were to understand by this aphorism, that the principles of our religion could never have been discovered, by the natural and unassisted faculties of man; this position, I presume would be as little disputed as the former. But if, on the contrary, under the cover of an ambiguous expression, it is intended to insinuate, that those principles, from their very nature, can admit no rational evidence of their truth, (and this, by the way, is the only meaning which can avail our antagonists) the gospel, as well as common sense, loudly reclaims against it.

“The Lord JESUS CHRIST, the author of our religion, often argued, both with his disciples and with his adversaries, as with reasonable men, on the principles of reason, without this faculty, he well knew, they could not be susceptible either of religion or of law. He argued from prophecy, and the conformity of the event to the prediction. Luke xxiv. 25, &c. John v. 39, & 46. He argued from the testimony of John the Baptist, who was generally acknowledged to be a prophet. John v. 32, & 33. He argued from the miracles which he himself performed, John v. 36. x. 25, 37, 38. xiv. 10, 11. as uncontrovertible evidences, that GOD Almighty operated by him, and had sent him. He expostulates with his enemies, that they did not use their reason on this subject. Why, says he, even of yourselves judge ye not what is right? Luke xii. 57. In like manner we are called upon by the apostles of our Lord, to act the part of wise men and judge impartially of what they say. 1 Cor. x. 15. Those who do so, are highly commended, for the candour and prudence they discover, in an affair of so great consequence. Acts xvii. 11. We are even commanded, to be always ready to give an answer to every man that asketh us a reason of our hope; 1 Pet. iii. 15. in meekness to instruct them that oppose themselves; 2 Tim. ii. 25. and earnestly to contend for the faith which was once delivered to the saints. Jude 3. God has neither in natural nor revealed religion, left himself without a witness; but has in both given moral and external evidence, sufficient to convince the impartial, to silence the gainsayer, and to render inexcusable the atheist and the unbeliever. This evidence it is our duty to attend to, and candidly to examine. We must prove all things, as we are expressly enjoined in holy writ, if we would ever hope to hold fast that which is good. 1 Thess. v. 21.”

CAMPBELL.

Quest. I.

QUEST. I. What is the chief and highest end of man?

ANSW. Man’s chief and highest end is to glorify God, and fully to enjoy him for ever.

1. It is supposed, in this answer, that every intelligent creature, acting as such, designs some end, which excites endeavours to attain it.

2. The ends for which we act, if warrantable, may be considered as to their degree of excellency, and, in proportion to it, are to be pursued by proper means conducing thereto.

3. There is one that may be termed the chief and highest end, as having an excellency and tendency to make us blessed above all others: this consists, as it is observed in this answer, in the glorifying and eternal enjoyment of God, the fountain of blessedness.

If it be enquired with what propriety these may both be called chief and highest, the answer is obvious and easy, viz. That the former is absolutely so, beyond which nothing more excellent or desirable can be conceived; the latter is the highest or best in its kind, which, notwithstanding, is referred, as a means leading to the other; and both these ends, which, with this distinction, we call chief and highest, are to be particularly considered by us, together with the connexion that there is between them.[4]

I. We are to consider what it is to glorify God. In order to our understanding of this, let it be premised,

1. That there is a great difference between God’s glorifying himself and our glorifying him; he glorifies himself when he demonstrates or shews forth his glory; we glorify him by ascribing to him the glory that is his due: even as the sun discovers its brightness by its rays, and the eye beholds it. God glorifies himself, by furnishing us with matter for praise; we glorify him when we offer praise, or give unto him the glory due to his name.

2. Creatures are said to glorify God various ways: some things do it only objectively, as by them, angels and men are led to glorify him; thus the heavens declare his glory, Psal. xix. 1. The same might be said of all other inanimate creatures which glorify God, by answering the end of their creation, though they know it not: but intelligent creatures, and particularly men, are said to glorify God actively; and this they do by admiring and adoring his divine perfections: these, as incomprehensible, are the object of admiration; and accordingly the apostle admires the divine wisdom, Rom. xi. 33. O the depth of the riches, both of the wisdom and knowledge of God; how unsearchable are his judgments, and his ways past finding out! and as they are divine, so they are the object of adoration: God is to be admired in all the displays of his relative or manifestative glory; and his work which men behold, is to be magnified, Job xxxvi. 24. But he is to be adored more especially for his essential perfections.

We are to glorify God, by recommending, proclaiming, and setting forth his excellency to others. What we have the highest value for, we desire that others may have the same regard to it with ourselves: thus it is observed by the evangelist, that when the disciples received their first conviction that Jesus was the Messiah, they imparted this to others; as Andrew to Peter, and Philip to Nathanael, John i. 41, 45. so the woman of Samaria being convinced hereof, endeavoured to persuade all her neighbours to believe in him, as she did, John iv. 28, 29. Thus we glorify God by making mention of his name with reverence, proclaiming his goodness with thankfulness, and inviting others, as the Psalmist does, Psal. xxxiv. 8. to taste and see that he is good.

But since this is a very comprehensive duty including in it the whole of practical religion, it may be considered under the following particulars.

1. We glorify God by confessing and taking shame to ourselves for all the sins we have committed, which is interpretatively to acknowledge the holiness of his nature, and of his law, which the apostle asserts to be holy, just, and good, Rom. vii. 12. This Joshua advises Achan to do; to give glory to God, by making confession to him, Josh. vii. 19. And thus the penitent thief, who was crucified with our Saviour, glorified God, by confessing that he received the due reward of his deeds, Luke xxiii. 40, 41. So did the Levites, in their prayer recorded by Nehemiah, when they said to God, Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly, Neh. ix. 33.

2. By loving and delighting in him above all things, which is to act as those who own the transcendent amiableness of his perfections, as the object of their highest esteem. Thus the Psalmist says, Psal. lxxiii. 25. Whom have I in heaven but thee; and there is none, or nothing, upon earth, that I desire besides thee.

3. By believing and trusting in him, committing all our concerns, both in life and death, for time and eternity, into his hands: thus Abraham is said to be strong in faith, giving glory to God, Rom. iv. 20. And the apostle Paul, 2 Tim. i. 12. to have committed his all to him.

4. By a fervent zeal for his honour; and that either for the honour of his truth and gospel, when denied, disbelieved, or perverted; or for the honour of his holiness, or any of his other perfections, when they are reflected on, or reproached, either by the tongues or actions of those who set themselves against him.

5. By improving our talents, and bringing forth fruit in proportion to the means we enjoy; herein, says our Saviour, is my Father glorified, that ye bear much fruit, John xv. 8.

6. By walking humbly, thankfully, and chearfully before God. Humility acknowledges that infinite distance which is between him and us; retains a due sense of our own unworthiness of all we have or hope for; and owns every thing we receive to be the gift of grace; By the grace of God, says the apostle, I am what I am, 1 Cor. xv. 10. Thankfulness gives him the glory, as the author of every mercy; and accordingly sets a due value on it, in that respect. And to walk chearfully before him, is to recommend his service as most agreeable, whereby we discover that we do not repent that we were engaged therein; which is what the Psalmist intends, when he says, Psal. c. 2. Serve the Lord with gladness.

7. By heavenly-mindedness; when we desire to be with him to behold his glory. To which we must add, that all this is to be done in the name of Christ, our great Mediator, and by strength derived from him.

8. As we are to glorify God, by yielding obedience to his commanding will, as in the aforesaid instances, so we are to do it by an entire submission to his disposing will; particularly, when under afflictive dispensations of providence, we must own his sovereignty and right to do what he will with us as his own, Matth. xx. 15. and that these afflictions are infinitely less than our iniquities deserve, Ezra ix. 13. And we must adore his wisdom and goodness in trying our graces hereby, and dealing with us in such a way as is needful, and that only for a season, 1 Pet. i. 6. And we are to own his goodness in suiting our strength to our burdens, and over-ruling all this for our spiritual advantage. It also consists in an easy, patient, and contented frame of spirit, without the least murmuring or repining thought; concluding, that whatever he does is well done, Psal. cxix. 65. And, which is something more, in rejoicing that we are counted worthy to suffer the loss of all things, yea, even of life itself, if called to it, for his sake; of which we have various instances in scripture, Acts v. 41. Heb. x. 34. Acts xx. 24.

Moreover, we ought to glorify God in all the natural, civil, and religious actions of life, which are to be consecrated or devoted to him. We enjoy the blessings of life to no purpose if we do not live to the Lord, and thankfully acknowledge that we receive them all from his hand; and whatever the calling be, wherewith we are called, we must therein abide with him, and see that we have his warrant to engage in it, and expect success from his blessing attending it, or else it will be to no purpose. Thus says Moses, It is the Lord thy God that giveth thee power to get wealth, Deut. viii. 18. And, in all our dealings with men, we are to consider ourselves as under the inspection of the all-seeing eye of God, to whom we are accountable for all we do, and should be induced hereby, to exercise ourselves always to keep consciences void of offence towards God and man.

As for religious duties, wherein we have more immediately to do with God, we are to glorify him, by taking up a profession of religion in general, as being influenced by his authority, encouraged by his promised assistance, and approving ourselves to him, as the searcher of hearts: and we must take heed that we do not rest in an outward form or shew of godliness, without the power thereof; or in having a name to live without a principal of spiritual life, by which we may be enabled to put forth living and spiritual actions agreeable thereunto: and all these religious duties must be performed by faith, whereby we depend on Christ, our great Mediator, both for assistance and acceptance; by which means we glorify him, as the fountain of all grace, in whom alone both our persons and services are accepted in the sight of God, and redound to his glory. And this is to be done at all times; so that when our thoughts are not directly conversant about any of the divine perfections, as it often happens, when we are engaged in some of the more minute, or indifferent actions of life; yet we are to glorify him habitually, as having our hearts right with him; so that whatever we do may refer ultimately to his glory. As every step the traveller takes is toward his journey’s end, though it may not be every moment in his thoughts; so the less important actions of life should be subservient to those that are of greater consequence, in which the honour of God and religion is more immediately concerned; in which sense we maybe said to glorify him therein.

Thus having considered, that it is our indispensable duty to make the glory of God our highest end in all our actions, we might farther add, as a motive to enforce it, that God is the first cause of all things, and his own glory was the end he designed in all his works, whether of creation or providence: and it is certain, that this is the most excellent end we can propose to ourselves; therefore the most valuable actions of life ought to be referred to it, and our hearts most set upon it; otherwise we act below the dignity of our nature; and, while other creatures, designed only to glorify him objectively, answer the end for which they were made, we, by denying him that tribute of praise which is due from us, abuse our superior faculties, and live in vain.

II. The next thing to be considered is what it is to enjoy God.

1. This supposes a propriety in, or claim to him, as our God. We cannot be said to enjoy that which we have no right or claim to, as one man cannot be said to enjoy an estate which belongs to another; so God must be our God in covenant, or we cannot enjoy him; and that he is so, with respect to all that fear him, is evident, inasmuch as he gives them leave to say, Psal. xlviii. 14, This God is our God; and, Psal. lxvii, 6. God, even our God, shall bless us.

2. To enjoy God, is to have a special gracious communion with him, to converse or walk with him, and to delight in him; as when we can say, 1 John i. 3. Truly our fellowship is with the Father, and with his Son Jesus Christ. This enjoyment of God, or communion with him, is,

(1.) That which we are blessed with in this world, which is but imperfect, as we know and love him but in part, and our communion with him is often interrupted and weakened, through the prevalency of indwelling sin: and that joy and delight which arises from thence is often clouded and sullied; and, at best, we enjoy him here but in a mediate way, in and under his ordinances, as agreeable to this present state.

(2.) Believers shall enjoy him perfectly and immediately in heaven, without intermission or abatement, and that for ever; this is called, Seeing him as he is, 1 John iii. 2. and being with him where he is, to behold his glory, John xvii. 24. And in order hereto, their souls shall be made capable or receptive hereof, by the removal not only of all sinful but natural imperfections, and shall be more enlarged, as well as have brighter discoveries of the divine glory: and this shall be attended with a perfect freedom from all the consequences of sin; such as sorrow, divine desertion, and the many evils that attend us in this present life; as well as from all temptations to it. So that their happiness shall be confirmed and secured to them, and that with this advantage, that it shall be impossible for them to be dispossessed of it. This is certainly the most desirable end, next to the glory of God, that can be intended or pursued by us.[5]

III. This leads us to consider the connexion that there is between our glorifying God and enjoyment of him. God has joined these two together, so that one shall not be attained without the other. It is the highest presumption to expect to be made happy with him for ever, without living to his glory here. For in as much as heaven is a state of perfect blessedness, they, who shall hereafter be possessed of it, must be trained up, or made meet for it; which is the grand design of all the means of grace. How preposterous would it be to suppose, that they, who have no regard to the honour of God here, shall be crowned with glory, honour, immortality, and eternal life, in his presence hereafter! Therefore a life of holiness is absolutely necessary to the heavenly blessedness; and since these two are so connected together, they who experience the one, shall not fail of the other; for this is secured to them by the faithfulness of God, who has promised to give grace and glory, Psal. lxxxiv. 11. Therefore, he who begins a good work in them, will perform it, Phil. i. 6. and give them the end of their faith, even the salvation of their souls, 1 Pet. i. 8.

From the connexion that there is between our glorifying and enjoying God, we may infer,

1. That it is a very preposterous thing for any one to assign this as a mark of grace, that persons must be content to perish eternally, that God may be glorified. It is true, it is alleged in favour of this supposition, that Moses, and the apostle Paul, seem to give countenance to it; one by saying, Exod. xxxii. 32. If thou wilt forgive their sin; and, if not, blot me, I pray thee, out of the book which thou hast written; the other, Rom. ix. 3. I could wish that myself were accursed from Christ, for my brethren and kinsmen according to the flesh.

But to this it may be answered, that Moses, in desiring to be blotted out of the book which God had written, must not be supposed to be willing to perish eternally for Israel’s sake; but he is content to be blotted out of the book of the living, or to have his name no more remembered on earth; and seems to decline the honour which God had offered him, when he said, Exod. xxxii. 10. Let me alone, that I may consume them; and I will make of thee a great nation; he desires not the advancement of his own family, if Israel must cease to be a people, to whom God had promised to be a God.

As for the apostle Paul’s wish, it is either, as some suppose, a rash and inconsiderate flight of zeal for God, and so not warrantable, though in some respects proceeding from a good principle; or rather, as I humbly conceive the meaning is, he could wish himself accursed from Christ, so far as is consistent with his love; or he is content to be under the external marks of God’s displeasure; or deprived of the comfortable sensation of his love, or many of those fruits and effects thereof, which the believer enjoys in this life: for I cannot, in the least, think he desires to be deprived of a real interest in it, or to be eternally separated from Christ, on any condition whatsoever.[6]

2. Since the eternal enjoyment of God is one great end which we ought to have in view, it is no sign of a mercenary spirit to have an eye to the heavenly glory, to quicken us to duty; seeing this is promised by God to those who are faithful, thus, Psal. lxxxiii. 24. Thou shalt guide me with thy counsel, and afterward receive me to glory. The like promises we have in many other scriptures, which are designed to excite our desire and hope of this blessedness; therefore the exercise of these graces, from such motives, is far from being unlawful: yea, it is commended in the saints, who are said, Heb. xi. 16. to desire a better country, that is, an heavenly. And Moses is commended for having the recompence of reward in view, when he preferred the reproach of Christ before the treasures of Egypt, ver. 26.

Nevertheless, when this respect to future blessedness is warrantable, it must be considered as an expedient for our glorifying God, while we behold his glory; and when we consider it as a reward, we must not look upon it as what is merited by our service, or conferred in a way of debt, but as a reward of grace, given freely to us, though founded on the merits of Christ.

Footnote 4:

He who glorifies God intentionally, thereby promotes his own happiness. Our enjoying God is glorifying him. The two objects coalesce. Vide note on page 19.

Footnote 5:

The answer connected with this question makes the glorifying and enjoyment but one end; and thus the enjoyment is supposed to consist in the glorifying God.

Footnote 6:

It is not probable that the idea of a book of life, which is not to be understood literally, was at all in use in the days of Moses. The term ηυχομην used by Paul is not hypothetical, but affirmative, and in the past tense, I did wish, or rather I was wishing to be separated from Christ. The truth of this assertion no one, who is acquainted with his history, can doubt; for he had been a persecutor. Such a wish, made after he was a subject of saving grace, would have been unnatural, irrelevant, impious and impossible. It has been nevertheless, zealously contended by some learned and pious modern divines that, “the benevolent person is disposed, and willing to give up, and relinquish his own interest and happiness, when inconsistent with the public good, or the greatest good of the whole.”[7] By benevolence they mean love to being in general, without regard to any excellency in that being, “unless mere existence”[8] be such. In this they place all virtue, and all religion. And that they may the more clearly distinguish this species of love from that of complacency and gratitude, in which the party ever has his eye upon his own advantage, they usually adopt the phrase disinterested benevolence, yet not wholly discarding the idea of the party’s own interest, but viewing it only on the general scale with that of all other beings.

True holiness consists in a disposition, and suitable expressions of it, in conformity to the revealed will of God; so far as this accords with the good of the whole, such benevolence will run parallel with holiness; but every attempt to substitute any other rule of action or ground of obligation than the authoritatively expressed will of God, approaches the crime of idolatry. It is certainly a very high stand we assume, when we profess to pass by all the amiableness, and excellency of the divine character; and all his goodness, and mercy to us; and to love his being only together with created existences, with the same independent, and dignified love of benevolence, which he exercises towards his helpless creatures. All the displays of his perfections and compassions seem designed rather to elicit the affections of complacency and gratitude. That the advantages of religion in this world, and the next may be sought from selfish, and mercenary views is a lamentable truth; but because carnal minds may find their own destruction in aiming at the blessings which the spiritual only can enjoy, this is no reason wherefore the saints should not find their ultimate interest to accompany their duty in every instance. Accordingly, for their encouragement, the blessings of peace, and spiritual consolations here, and of eternal happiness, are exhibited to their view in glowing colours. But this would not have been done if it were essential to the character of their love, that they should be willing to be separated from Christ. That we have by nature a fearful propensity to earthly good, which is vain, illusory, disgusting and debasing, must be acknowledged; and that we are therefore required to deny our natural selves is known unto every Christian. But it by no means results, that because we must turn away from the temptations of temporal things, we may not aspire to those blessings which are spiritual and eternal. God himself is eternally happy in his own self complacency, and has encouraged us to expect everlasting happiness from the same source. Jesus Christ, whose benevolence towards us is an eternal appeal to our gratitude, which supposes a regard to our own interest; in suffering death had respect also to the joy which was set before him, and shall see of the travail of his soul and shall be satisfied. Love is essential to duty, without which it is forced, and cannot be deemed obedience in the view of him who searches the heart. This has been noticed by the Saviour, but he has omitted those distinctions, which are accounted so important in modern times; yet his doctrines are not less spiritual, than ours after we have sublimated the gospel to the highest pitch of refinement.

Footnote 7:

Dr. HOPKINS.

Footnote 8:

President EDWARDS.

Quest. II.

QUEST. II. How doth it appear that there is a God?

ANSW. The very light of nature in man, and the works of God, declare that there is a God; but his word and Spirit only, do sufficiently and effectually reveal him unto men for their salvation.

Before we enter on the proof of this important doctrine, let it be premised, that we ought to be able to prove by arguments, or give a reason of our belief that there is a God.

1. Because it is the foundation of all natural and revealed religion; and therefore it must not be received merely by tradition, as though there were no other reason why we believe it, but because others do so, or because we have been instructed herein from our childhood; for that is unbecoming the dignity and importance of the subject, and would be an instance of great stupidity, especially seeing we have so full and demonstrative an evidence thereof, taken from the whole frame of nature; in which there is nothing but what affords an argument to confirm our belief that there is a God.

2. There is a great deal of atheism in our hearts, by reason whereof we are prone sometimes to call in question the being, perfections, and providence of God. To which we may also add, that the Devil frequently injects atheistical thoughts into our minds; which is a great affliction to us, and renders it necessary that we should use all possible means for our establishment in this great truth.

3. The abounding of atheism in the world, and the boldness of many in arguing against this truth, renders it necessary that we should be able to defend it, that we may stop the mouths of blasphemers, and so plead the cause of God, and assert his being and perfections against those that deny them; as Psal. xiv. 1. The fool, who saith in his heart there is no God.

4. This will greatly tend to establish our faith in those comfortable truths that arise from our interest in him, and give us a more solid foundation for our hope, as excited by his promises, which receive all their force and virtue from those perfections which are implied in the idea of a God.

5. This will make us set a due value on his works, by which we are led to conclude his eternal power and Godhead, and so to admire him in them, Job xxxvi. 24. Remember that thou magnify his work, which men behold.

We shall now consider those arguments mentioned in this answer, by which the being of a God may be evinced; as,

I. From the light of nature in man, by which we understand that reason which he is endowed with, whereby he is distinguished from, and rendered superior to, all other creatures in this lower world, whereby he is able to observe the connexion of things, and their dependence on one another, and infer those consequences which may be deduced from thence. These reasoning powers, indeed, are very much sullied, depraved, and weakened, by our apostacy from God, but not wholly obliterated; so that there are some remains thereof, which are common to all nations, whereby, without the help of special revelation it may be known that there is a God.

But this either respects the principle of reasoning, which we were born with, upon the account whereof infants are called intelligent creatures; or the exercise thereof in a discursive way, in the adult, who only are capable to discern this truth, which they do more or less, in proportion to their natural capacity, as they make advances in the knowledge of other things. Now for the proof of the being of a God from the light of nature, let the following propositions be considered in their respective order.

1. There hath been, for many ages past, a succession of creatures in the world.[9]

2. These creatures could not make themselves, for that which is nothing cannot act; if it makes itself, it acts before it exists; it acts as a creator before it exists as a creature; and it must be, in the same respect, both a cause and an effect, or it must be, and not be, at the same time, than which nothing can be more absurd; therefore creatures were made by another, upon which account we call them creatures.

3. These creatures could not make one another; for to create something out of nothing, or out of matter altogether unfit to be made what is produced out of it, is to act above the natural powers of the creature, and contrary to the fixed laws of nature; and therefore is too great a work for a creature, who can do nothing but in a natural way, even as an artificer, though he can build an house with fit materials, yet he cannot produce the matter out of which he builds it; nor can he build it of matter unfit for his purpose, as water, fire, air, &c. All creatures act within their own sphere, that is, in a natural way: but creation is a supernatural work, and too great for a creature to perform; therefore creatures cannot be supposed to have made one another.

4. If it was supposed possible for one creature to make another, then superiors must have made inferiors; and so man, or some other intelligent creature, must have made the world: but where is the creature that ever pretended to this power or wisdom, so as to be called the Creator of the ends of the earth.

5. If any creature could make itself, or other creatures of the same species, why did he not preserve himself; for he that can give being to himself, can certainly continue himself in being? or why did he not make himself more perfect? Why did he make himself, and other creatures of the same species, in such a condition, that they are always indigent, or stand in need of support from other creatures.

Or farther, supposing the creature made himself, and all other things, how comes it to pass that no one knows much of himself comparatively, or other things? Does not he that makes things understand them? therefore man could not make himself, or other creatures.

6. It follows therefore from hence, that there must be a God, who is the first cause of all things, necessarily existing, and not depending on the will of another, and by whose power all things exist; Of him, and through him, and to him are all things, Rom. xi. 36. In him we live, and move, and have our being, Acts xvii. 28.

Thus much concerning the more general method of reasoning, whereby the light of nature evinces the being of a God; we proceed,

II. To consider more particularly how the being of God may be evinced from his works. The cause is known by its effects; since therefore, as was but now observed, creatures could not produce themselves, they must be created by one who is not a creature.

Now, if there be no medium between God and the creature, or between infinite and finite, between a self-existent or underived, and a derived being; and if all creatures exist, as has been shewn, by the will and power of their Creator, and so are finite and dependent; then it follows, that there is one from whom they derived their being, and on whom they depend for all things; that is, God. This is usually illustrated by this similitude. Suppose we were cast on an unknown island, and there saw houses built, but no men to inhabit them, should we not conclude there had been some there that built them? Could the stones and timber put themselves into that form in which they are? Or could the beasts of the field build them, that are without understanding? Or when we see a curious piece of workmanship, as a watch, or a clock, perform all its motions in a regular way, can we think the wheels came together by chance?[10] should we not conclude that it was made by one of sufficient skill to frame and put them together in that order, and give motion to them? Shall the clay say to him that fashioned it, What makest thou, or thy work, He hath no hands? Isa. xlv. 9.

This leads us to consider the wisdom of God in his works, which demonstrates his being. This the Psalmist mentions with admiration, Psal. civ. 24. O Lord, how manifold are thy works; in wisdom hast thou made them all! When we see letters put together, which make words or sentences, and these a book, containing the greatest sense, and the ideas joined together in the most beautiful order, should we not conclude that some man, equal to this work, had put them together? Even so the wisdom that shines forth in all the parts of the creation, proves that there is a God. This appears,

In the exact harmony and subserviency of one part of the creation to another, Hos. ii. 21, 22. I will hear, saith the Lord; I will hear the heavens, and they shall hear the earth. And the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel. One part of this frame of nature ministers to another. Thus the sun, and other heavenly bodies, give light to the world, which would be no better than a cave or dungeon without them; and afford life and influence to plants and trees; and maintain the life of all living creatures. The clouds send down rain that moistens the earth, and makes it fruitful; and this is not poured forth by whole oceans together, but by small drops, Job xxxvi. 27. He maketh small the drops of water; they pour down rain according to the vapour thereof; and these are not perpetual, for that would tend to its destruction. The moist places of the earth, and the sea supply the clouds with water, that they may have a sufficient store to return again to it. The air fans and refreshes the earth, and is necessary for the growth of all things, and the maintaining the life and health of those that dwell therein. This subserviency of one thing to another is without their own design or contrivance; for they are not endowed with understanding or will; neither doth this depend on the will of the creature. The sun doth not enlighten or give warmth to the world, or the clouds or air refresh the earth at our pleasure; and therefore all this is subject to the order and direction of one who is the God of nature, who commands the sun, and it shineth, and the clouds to give rain at his pleasure. It is he that gave the regular motion to the heavenly bodies, and, by his wisdom, fixed and continues the various seasons of the year, summer and winter, seed-time and harvest, day and night, and every thing that tends to the beauty and harmony of nature; therefore these curious, and never-enough to be admired, works, plainly declare that there is a God. This is described with unparalleled elegancy of style, Job xxxvii. 9, &c. Out of the south cometh the whirlwind; and cold out of the north. By the breath of God, frost is given; and the breadth of the waters is straitened. Also by watering he wearieth the thick cloud; he scattereth his bright cloud. Dost thou know the balancings of the clouds, the wondrous works of him which is perfect in knowledge? How thy garments are warm when he quieteth the earth by the south-wind?[11]

But that we may farther evince this truth, we shall lay down the following arguments to prove the being of a God, which appears,

I. From those creatures that are endowed with a lower kind of life than man.

1. No creature can produce a fly or the least insect, but according to the fixed laws of nature; and that which we call life, or the principle of their respective motion and actions, none but a God can give; so that his being is plainly proved, from all living creatures below man, which are subservient, many of them, to one another, and all to man, and that not by our ordering; therefore this is done by the hand of him who is the God of nature.

2. The natural instinct of living creatures, every one acting according to its kind; and some of the smallest creatures producing things that no human art can imitate, plainly proves a God. Thus the bird in building its nest; the spider in framing its web; the bee in providing store-houses for its honey; and the ant in those provisions which it lays up in summer against winter; the silk-worm in providing cloathing for man, and in being transformed into various shapes, and many others of smaller sort of creatures, that act in a wonderful way, without the exercise of reason or design, these all prove the being of God.

3. The greater, fiercer, or more formidable sort of living creatures, as the lion, tiger, and other beasts of prey, are so ordered, that they fly from man, whom they could easily devour, and avoid those cities and places where men inhabit, that so we may dwell safely. They are not chased into the woods by us; but these are allotted, as the places of their residence by the God of nature.

4. Those living creatures that are most useful to men, and so subject to them, viz. the horse, camel, and many others, these know not their own strength, or power, to resist or rebel against them; which is ordered by infinite wisdom: and there are many other instances of the like nature, all which are very strong arguments to prove that there is a God, whose glory shines forth in all his works.

II. From the structure of human bodies, in which respect we are said to be fearfully and wonderfully made; this, if it be abstractedly considered without regard to the fixed course and laws of nature, exceeds the power and skill of all creatures, and can be no other than the workmanship of a God, and therefore is a demonstration of his being and perfections. No man ever pretended to give a specimen of his skill therein. The finest statuaries or limners, who have imitated or given a picture, or representation of human bodies, have not pretended to give life or motion to them; herein their skill is baffled. The wisest men in the world have confessed their ignorance of the way and manner of the formation of human bodies; how they are framed in their first rudiments, preserved and grow to perfection in the womb, and how they are increased, nourished, and continued in their health, strength, and vigour for many years. This has made the inquiries of the most thoughtful men issue in admiration: herein we plainly see the power and wisdom of God, to which alone it is owing.

Here it may be observed, that there are several things very wonderful in the structure of human bodies, which farther evince this truth. As,

1. The organs of sense and speech.

2. The circulation of the blood, and the natural heat which is preserved for many years together, of which there is no instance but in living creatures. Even fire will consume and waste itself by degrees, and all things, which have only acquired heat, will soon grow cold; but the natural heat of the body of man is preserved in it as long as life is continued.

3. The continual supply of animal spirits, and their subserviency to sense and motion.[13]

4. The nerves, which, though small as threads, remain unbroken, though every one of these small fibres performs its office, and tends to convey strength and motion to the body.

5. The situation of the parts in their most proper place: the internal parts, which would be ruined and destroyed if exposed to the injuries that the external ones are: these are secured in proper inclosures, and so preserved, Job x. 11. Thou hast cloathed me with skin and flesh, and hast fenced me with bones and sinews.

6. All the parts of the body are so disposed, that they are fitted for their respective uses, as being situate in those places which render them most fit to perform their proper actions.

7. The differing features of different bodies, so that we scarce see persons in all respects alike, is wonderful, and the result of divine wisdom: for even this is necessary for society, and our performing the duties we owe to one another.

8. The union of this body with the soul, which is a spirit of a very different nature, can never be sufficiently admired or accounted for; but gives us occasion herein to own a superior, infinitely wise being. Which leads us,

III. To consider how the being of God may be evinced from the nature of the soul of man. He is said, Zech. xii. 1. To have formed the spirit of man within him. And hereby his power and wisdom, and consequently his being, is declared. For,

1. The nature of a spiritual substance is much less known than that of bodies; and therefore that which we cannot fully understand, we must admire.

If the wisdom and power of God is visible in the structure of our bodies, it is much more so in the formation of our souls; and since we cannot fully describe what they are, and know little of them but by their effects, certainly we could not form them; and therefore there is a God, who is the Father of spirits.

2. The powers and capacities of the soul are various, and very extensive.

(1.) It can frame ideas of things superior to its own nature, and can employ itself in contemplating and beholding the order, beauty, and connexion of all those things in the world, which are, as it were, a book, in which we may read the divine perfections, and improve them to the best purposes.

(2.) It takes in the vast compass of things past, which it can reflect on and remember, with satisfaction, or regret: and it can look forward to things to come, which it can expect, and accordingly conceive pleasure or uneasiness in the forethoughts thereof.

(3.) It can chuse or embrace what is good, or fly from and reject what is evil and hurtful to it.

(4.) It is capable of moral government, of conducting itself according to the principles of reason, and certain rules enjoined it for the attaining the highest end.

(5.) It is capable of religion, and so can argue that there is a God, and give him the glory that is due to his name, and be happy in the enjoyment of him.

(6.) It is immortal, and therefore cannot be destroyed by any creature; for none but God has an absolute sovereignty over the spirits of men; No man hath power over the spirit to retain the spirit; neither hath he power in the day of death, Eccles. viii. 8.

IV. From the nature and office of conscience, which is that whereby the soul takes a view of itself, and its own actions, as good or evil; and considers itself as under a law to a superior being, from whom it expects rewards or punishments; and this evidently proves a God. For,

1. Conscience is oftentimes distressed or comforted by its reflection on those actions, which no man on earth can know: and therefore when it fears punishment for those crimes, which come not under the cognizance of human laws, the uneasiness that it finds in itself, and its dread of punishment, plainly discovers that it is apprehensive of a divine being, who has been offended, whose wrath and resentment it fears. All the endeavours that men can use to bribe, blind, or stupify their consciences, will not prevent these fears; but the sad apprehension of deserved punishment, from one whom they conceive to know all things, even the most secret crimes committed, this makes persons uneasy, whether they will or no. Whithersoever they fly, or what amusement soever they betake themselves to, conscience will still follow them with its accusations and dread of divine wrath: The wicked are like the troubled sea, when it cannot rest, Isa. lvii. 20. A dreadful sound is in his ears; in prosperity the destroyer shall come upon him, Job xv. 21. Terrors take hold of him as waters, a tempest stealeth him away in the night. The east-wind carrieth him away, and he departeth; and as a storm hurleth him out of his place. For God shall cast upon him, and not spare; he would fain flee out of his hand, Job xxvii. 20, 21, 22. The wicked flee when no man pursueth, Prov. xxviii. 1.

And this is universal, there are none but are, some time or other, liable to these fears, arising from self-reflection, and the dictates of conscience; the most advanced circumstances in the world will not fortify against, or deliver from them, Acts xxiv. 25. As Paul reasoned of righteousness, temperance, and judgment to come, Felix trembled. Even Pharaoh himself, the most hard-hearted sinner in the world, who would fain have forced a belief upon himself that there is no God, and boldly said, Who is the Lord, that I should obey him? yet he could not ward off the conviction that there is a God, which his own conscience suggested. Therefore he was forced to say, Exod. ix. 27. I have sinned this time; the Lord is righteous, and I and my people are wicked. And indeed all the pleasures that any can take in the world, who give themselves up to the most luxurious way of living, cannot prevent their trembling, when conscience suggests some things terrible to them for their sins. Thus Belshazzar, when in the midst of his jollity and drinking wine, having made a great feast to a thousand of his lords, when he saw the finger of a man’s hand upon the wall, it is said, Dan. v. 6. The king’s countenance was changed, and his thoughts troubled him; so that the joints of his loins were loosed, and his knees smote one against another.

Thus concerning those dictates of conscience, which make men very uneasy, whereby wicked men are forced to own that there is a God, whether they will or no; we now proceed to consider good men, as having frequently such serenity of mind and peace of conscience, as affords them farther matter of conviction concerning this truth. It is, indeed, a privilege that they enjoy, who have the light of scripture revelation, and so it might have been considered under a following head; but since it is opposed to what was but now brought, as a proof of the being of a God, we may here observe, that some have that composure of mind, in believing and walking closely with God, as tends to confirm them yet more in this truth. For,

(1.) This composure of mind abides under all the troubles and disappointments they meet with in the world: those things which tend to disturb the peace of other men, do not so much affect them; He shall not be afraid of evil tidings; his heart is fixed, trusting in the Lord, Psal. cxii. 7. And as this peace abides under all the troubles of life, so it does not leave them, but is sometimes more abundant, when they draw nigh to death.

(2.) It is a regular and orderly peace that they have, accompanied with grace, so that conscience is most quiet when the soul is most holy; which shews that there is a hand of God in working or speaking this peace, as designing thereby to encourage and own that grace which he has wrought in them: Rom. x. 13. thus the God of hope is said to fill us with all joy and peace in believing.

(3.) Let them labour never so much after it, they can never attain this peace, without a divine intimation, or God’s speaking peace to their souls; therefore when he is pleased, for wise ends, to withdraw from them, they are destitute of it; so that God is hereby known by his works, or by those influences of his grace, whereby he gives peace to conscience.

V. The being of a God appears from those vast and boundless desires, which are implanted in the soul; so that it can take up its rest, and meet with full satisfaction, in nothing short of a being of infinite perfection: therefore there is such an one, which is God. This will farther appear if we consider,

1. We find, by experience, that though the soul, at present, be entertained, and meets with some satisfaction in creature-enjoyments, yet it still craves and desires more, of what kind soever they be; and the reason is, because they are not commensurate to its desires; The eye is not satisfied with seeing, nor the ear with hearing, Eccles. i. 8. That which is wanting cannot be numbered, ver. 15.

2. We cannot rationally suppose that such boundless desires should be implanted in the soul, and yet that there should be nothing sufficient to satisfy them; for then the most excellent creature in this lower world would be, in some respects, more miserable than other creatures of a lower order, which obtain their ultimate desire. Thus the Psalmist, speaking of the brute creatures, says, Psal. civ. 28. They are filled with good; that is, they have all that they crave. Therefore,

3. There must be one that is infinitely good, who can satisfy these desires, considered in their utmost extent; and that is God, the fountain of all blessedness.

VI. The being of a God may be farther evinced, from the consent of all nations to this truth. Now that which all mankind agrees in, must be founded in the nature of man, and that which is so, is evident from the light of nature. It is true, there are many who have thus known God, who have not worshipped and glorified him as God; but have been vain in their imaginations, and have changed the truth of God into a lie, and worshipped and served the creature more than the Creator, as the apostle says, Rom. i. 21, 25. But it doth not follow from hence, that the heathen, who were guilty of idolatry, had no notion of a God in general, but rather the contrary; that there is something in the nature of man, which suggests, that they ought to worship some divine being, whom they could not, by the light of nature, sufficiently know, and therefore they did service to those who were by nature no gods; however, this proves that they were not wholly destitute of some ideas of a God, which therefore are common to all mankind. Now that all nations have had some discerning that there is a God, appears,

1. From the credit that is to be given to all ancient history; which sufficiently discovers that men, in all ages, have owned and worshipped something that they called a God, though they knew not the true God.

2. The heathen themselves, as may easily be understood from their own writings, reckoned atheism a detestable crime, for this reason, because contrary to the light of nature; and therefore some of them have asserted, that there is no nation in the world so barbarous, and void of reason, as to have no notion of a God.

3. We may consider also, that no changes in the world, or in the circumstances of men, have wholly erased this principle: whatever changes there have been in the external modes of worship, or in those things which have been received by tradition, still this principle has remained unalterable, that there is a God. Therefore the being of a God may be proved by the consent of all nations.

Object. 1. But it is objected to this, that there have been some speculative atheists in the world. History gives us an account of this; and we are informed, that there are some whole countries in Africa and America, where there is no worship, and, as to what appears to us, no notion of a God. Therefore the being of a God cannot be proved by the consent of all nations.

Answ. 1. As to the first branch of this objection, that there have been some speculative atheists in the world; it is true, history furnishes us with instances of persons who have been deemed so, yet their number has been very inconsiderable; so that it will not follow from hence, that the idea of a God is not some way or other, impressed upon the heart of man. Might it not as well be said, that, because some few are born idiots, therefore reason is not natural to man, or universal? And it may be farther observed, that they who are branded with the character of atheists in ancient history, or such as appear to be atheists in our day by their conversation, are rather practical atheists than speculative. We do not deny, that many in all ages have, and now do, assert, and pretend to prove, that there is no God; but it is plain that they discover, at some times, such fear and distress of conscience, as is sufficient to disprove what they pretend to defend by arguments.

2. As to the second branch of the objection, that there are some parts of the world, where the people seem to be so stupid, as not to own or worship a God; this is hard to be proved; neither have any, that have asserted it, had that familiarity with them, as to be able to determine what their sentiments are about this matter.

But suppose it were true in fact, that some nations have no notion of a God or religion, nothing could be argued from it, but that such nations are barbarous and brutish, and though they have the principle of reason, do not act like reasonable creatures; and it is sufficient to our purpose to assert, that all men, acting like reasonable creatures, or who argue from those principles of reason, that they are born with, may from thence conclude that there is a God.

Object. 2. It is farther objected by atheists against the being of God, and indeed against all religion, which is founded thereon, that both one and the other took its rise from human policy, that hereby the world, being amused with such-like speculations, might be restrained from those irregularities, which were inconsistent with the well-being of civil government; and that this was readily received, and propagated by tradition, and so by an implicit faith transmitted from one generation to another, among those who enquired not into the reason of what they believed; and that all this was supported by fear, which fixed their belief in this matter: so that human policy invented, tradition propagated, and fear rooted in the minds of men, what we call the natural ideas of God and religion.

Answ. This is a vile insinuation, but much in the mouths of atheists, without any shadow of reason, or attempt to prove it; and indeed it may be easily disproved. Therefore,

1. It appears that the notices we have of the being of a God, are not in the least founded in state policy, as a trick of men, to keep up some religion in the world, as necessary for the support of civil government. For,

If the notion of a God, and religion consequential hereon, were a contrivance of human policy, it would follow,

(1.) That it must be either the invention of one single man, or else it was the result of the contrivance of many convened together in a joint assembly of men, in confederacy, to impose on the world.

If it was the invention of one man, who was he? when and where did he live? What history gives the least account of him? or when was the world without all knowledge of a deity, and some religion, that we may know, at least, in what age this notion first sprang up, or was contrived? Or could the contrivance of one man be so universally complied with, and yet none pretend to know who he was, or when he lived? And if it was the contrivance of a number of men convened together, how was this possible, and yet the thing not be discovered? or how could the princes of the earth, who were at the head of this contrivance, have mutual intelligence, or be convened together? By whose authority did they meet? or what was the occasion thereof?

(2.) It is morally impossible, that such a piece of state policy should be made use of to deceive the world, and universally take place, and yet none in any age ever discover the imposture. The world could never be so imposed on, and yet not know by whom; the plot would certainly have been confessed by some who were in the secret.

(3.) If human policy had first invented this notion, certainly the princes and great men of the world, who had a hand in it, would have exempted themselves from any obligation to own a God, or any form of worship, whereby they acknowledge him their superior; for impostors generally design to beguile others, but to exempt themselves from what they bind them to. If any of the princes, or great men of the world, had invented this opinion, that there is a God, and that he is to be worshipped, their pride would have led them to persuade the world that they were gods themselves, and ought to be worshipped; they would never have included themselves in the obligation to own a subjection to God, if the notion of a God had, for political ends, been invented by them.

(4.) If the belief of a God was invented by human policy, how came it to be universally received by the world? It is certain, that it was not propagated by persecution; for though there has been persecution to inforce particular modes of worship, yet there never was any such method used to inforce the belief of a God, for that took place without any need thereof, it being instamped on the nature of man.

If therefore it was not propagated by force, neither was the belief of a God spread through the world by fraud, what are those arts which are pretended to have been used to propagate it? It took its rise, say they, from human policy; but the politicians not known, nor the arts they used to persuade the world that there is a God found out. How unreasonable therefore is this objection, or rather cavil, against a deity, when the atheists pretend that it was the result of human policy!

2. It appears that the belief of a God was not propagated in the world merely by tradition, and so received by implicit faith. For,

(1.) Those notions that have been received with implicit faith by tradition, from generation to generation, are not pretended to be proved by reason; but the belief of a God is founded on the highest reason; so that if no one in the world believed it besides myself, I am bound to believe it, or else must no longer lay claim to that reason which is natural to mankind, and should rather shew myself a brute than a man.

(2.) No schemes of religion, that were propagated merely by tradition, have been universally received; for tradition respects particular nations, or a particular set of men, who have propagated them. But as has been before considered the belief of a God has universally prevailed. Moreover, if the belief of a God was thus spread by tradition through the world, why was not the mode of worship settled, that so there might be but one religion in the world? The reason is, because their respective modes of worship were received, by the heathen, by tradition: whereas the belief of a God was not so, but is rooted in the nature of man.

(3.) Whatever has been received only by tradition, has not continued in the world in all the turns, changes, and overthrow of particular nations, that received it; but the belief of a God has continued in the world throughout all the ages and changes thereof: therefore it is not founded in tradition, but by the light of nature.

3. It appears, moreover, that the belief of a God could not take its first rise merely from fear of punishment, which men expected would be inflicted by him, though that be a strong argument to establish us in the belief thereof. For,

(1.) A liableness to punishment for crimes committed, supposes that there is a God, who is offended by sin, and from whom punishment is expected. Therefore as the effect cannot give being to the cause, so fear could not be the first ground and reason of the belief of a God. But,

(2.) The principal idea which mankind has of God, and that which is most natural to us, is, that of an infinitely amiable object, and so we conceive of him, as a being of infinite goodness, 1 John iv. 8. God is love. Thus we conceive of him, as the spring of all we enjoy and hope for; and as for fear, that is only what arises in the breasts of wicked men, and is founded in the secondary ideas we have of him; to wit, as taking vengeance, supposing he is offended. But they who do not offend him are not afraid of his vengeance; and the sentiments of the worst of men are not to be our rule in judging concerning the being of a God. If these believe that there is a God, only because they fear him, others believe him to be the fountain of all blessedness, and as such they love him: therefore the ideas that men have of the being of a God, did not arise from fear.

VII. The being of a God, may be proved from the works of providence, whereby the world is governed, as well as preserved from returning to its first nothing. It is that which supplies all creatures with those things that their respective natures or necessities require: creatures could no more provide for themselves than they could make themselves; therefore he that provides all things for them is God. All finite beings have their respective wants, whether they are sensible thereof or no; and he must be all-sufficient that can fill or supply the necessities of all things, and such an one is God.

Thus the Psalmist speaks of this God, as supplying the necessities of beasts and creeping things; who are said, to wait upon him, that he may give them their meat in due season, Psal. civ. 25, 27. Psal. cxlv. 15,16.

In considering the providence of God, whereby his being is evinced, we may observe,

1. The extraordinary dispensations thereof, when things happen contrary to the common course, and fixed laws of nature, as when miracles have been wrought. These are undeniable proofs of the being of a God; for herein a check or stop is put to the course of nature, the fixed order or laws thereof controuled or inverted; and this none can do but he who is the God and author thereof. To deny that miracles have been wrought, is little better than scepticism; since it hath been proved, by the most unquestionable testimony, contained not only in scripture, but in other writings, and is confessed, even by those who deny the principal things designed to be confirmed thereby. It is true, they were never wrought with an immediate design to prove that there is a God, since that is sufficiently demonstrated without them; but in as much as they have been wrought with other views, the being of a God, whose immediate power has been exerted therein, appears beyond all contradiction.

2. This may be proved from the common dispensations of providence, which we daily behold and experience in the world.

These we call common, because they contain nothing miraculous, or contrary to the laws of nature: they are indeed wonderful, and have in them the traces and footsteps of infinite wisdom and sovereignty, and therefore prove that there is a God. For,

(1.) It cannot otherwise be accounted for, that so many things should befal us, or others in the world, that are altogether unlooked for. Thus one is cast down, and a blast thrown on all his endeavours, and another raised beyond his expectation, Psal. lxxv. 6, 7. Promotion cometh neither from the east, nor from the west, nor from the south. But God is the judge; he putteth down one, and setteth up another.

(2.) The wisest and best concerted schemes of men are often baffled, and brought to nought, by some unexpected occurrence of providence, which argues a divine controul, as God says, 1 Cor. i. 19. I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. And who is it that can turn the counsels of men into foolishness; but an infinitely wise God?

VIII. The being of a God may be proved by the foretelling future events, which have come to pass accordingly. For,

1. No creature can, by his own wisdom or sagacity, foretel future contingent events with a certain peremptory and infallible knowledge, and not by mere conjecture, Isa. xli. 24. Shew the things that are to come hereafter, that we may know that ye are gods. And the reason is plain, because our knowledge reaches no farther than to see effects, and judge of them in and by their causes. Thus we may easily foretel that necessary causes will produce those effects that are agreeable to their nature: but when the effect is not necessary, but contingent, or purely arbitrary, then we have nothing to judge by, and therefore cannot come to the knowledge of things future, without an intimation given us thereof, by him who orders and disposes of all things, and that is God: and therefore to foretel things to come in this sense, is an evident proof of the being of God.

2. That there have been such predictions, and that the things foretold have come to pass accordingly, is very obvious from scripture: and if it be highly reasonable to believe that which is so well attested, as scripture is, we are bound from hence to conclude that there is a God.

But since we are arguing, at present, with those who deny a God, and consequently all scripture-revelation, we will only suppose that they whom we contend with will allow that some contingent events have been foretold; and then it will follow, that this could be done no other way, but by some intimation from one that is omniscient, and that is God.

IX. The being of a God appears from his providing for the necessities of all living. Here let us consider,

1. That there is a natural instinct in all creatures, to take care of and provide for their young, before they are capable of providing for themselves. This is not only observable in mankind, as the prophet says, Isa. xlix. 15. Can a woman forget her sucking child? but also in the lower sort of creatures; and among them in those who are naturally most fierce and savage, even they provide for their young with extraordinary diligence, and sometimes neglect, and almost starve, themselves to provide for them, and sometimes endanger their own lives to defend them.

2. They bring forth their young at the most convenient season of the year, when the grass begins to spring to supply them with food, and when the fowls of the air may get a livelihood by picking up the seed that is sown, and not covered by the earth, and when the trees begin to put forth their fruits to supply and feed them.

3. When they bring forth their young, there is a providence that provides the breast, the paps, the udder replenished with, milk to feed them; and there is a natural instinct in their young, without instruction, to desire to receive their nourishment that way.

4. Providence has furnished many of the beasts of the fields with weapons for their defence, and has given others a natural swiftness to fly from danger, and has provided holes and caverns in the earth to secure them from those that pursue them. And this cannot be the effect of mere chance, but it is an evident proof of the being of a God.

5. Providence is, in a peculiar manner, concerned for the supply of man, the noblest of all creatures in the world; He giveth food to all flesh, Psal. cxxxvi. 25. Thou preservest man and beast, Psal. xxxvi. 6. The earth is stored with variety of food; and whereas the poor, which is the greater part of mankind, cannot purchase those far-fetched, or costly dainties, which are the support of luxury, these may, by their industry, provide that food which is most common, and with which the earth is plentifully stored, whereby their lives and health are as well maintained, as the rich, who fare deliciously every day; and if their families increase, and a greater number is to be provided for, they generally have a supply in proportion to their increasing number.

6. Providence has stored the earth with various medicines, and given skill to men to use them as a relief against the many sicknesses that we are exposed to. All these things, and innumerable other instances that might be given, argue the care and bounty, and consequently prove the being of God, whose tender mercies are over all his works.

Here let us consider how the providence of God provides for the safety of man against those things that threaten his ruin.

The contrariety and opposition of things one to another would bring with them inevitable destruction, did not providence prevent it. As,

(1.) Those things, which are the greatest blessings of nature, would be destructive, were there not a providence: as the sun that enlightens and cherishes the world by its heat and influence, would be of no advantage, were it situate at too great a distance, and would burn it up if it were too near. So the sea would swallow up, and bring a deluge on the earth, if God had not, by his decree, fixed it within certain bounds, and made the shore an inclosure to it, and said hitherto shalt thou go and no farther.

(2.) The elements are advantageous to us, by their due temperature and mixture; but, were it otherwise, they would be destructive. So the various humours and jarring principles in our bodies would tend to destroy us, but that they are so mixed, as the God of nature, has tempered and disposed them, for the preservation of life and health.

(3.) The wild beasts would destroy us, had not God put the fear and dread of man into them, or, at least, caused them not to desire to be where men live; the forests and desert places, remote from cities, being allotted for them; and some creatures would be destructive to men, by the increase of their number, did they not devour one another. And insects would destroy the fruits of the earth, did not one season of the year help forward their destruction, as another tends to breed them.

(4.) Men by reason of their contrary tempers and interests, and that malice and envy, which is the consequence of our first apostacy, would destroy one another, if there were not a providence that restrains them, and gives a check to that wickedness that is natural to them, whereby the world is kept in a greater measure of peace than otherwise it would be; hence, the Psalmist says, Psal. lxxvi. 10. Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain.

Object. It is objected, by atheists, against the being of a God, that the wicked are observed to prosper, in the world, and the righteous are oppressed. This temptation the Psalmist was almost overcome by; as he says, my feet were almost gone; my steps had well nigh slipt. For I was envious at the foolish, when I saw the prosperity of the wicked, Psal. lxxiii. 2, 3.

Answ. To this it may be answered,

1. That the idea of infinite sovereignty is included in that of a God; and this distribution of good and evil, if made at any time, without regard to the deserts of men, argues the sovereignty of providence; and therefore proves that there is a God, who gives no account of his matters, but has an absolute right to do what he will with his own.

2. There is a display of infinite wisdom in these dispensations of providence, in that the good man is made better by affliction, as hereby the kindness and care of providence appears; and the wicked man is forced to own, by his daily experience, that all the outward blessings he enjoys in this world, cannot make him easy or happy, or be a sufficient portion for him.

3. Outward prosperity doth not prevent or remove inward remorse, or terror of conscience, which embitters the joys of the wicked; A dreadful sound is in his ears; in prosperity the destroyer shall come upon him, Job xv. 21. Even in laughter the heart is sorrowful; and the end of that mirth is heaviness, Prov. xiv. 13. And, on the other hand, outward trouble in the godly is not inconsistent with spiritual joy and inward peace, which is more than a balance for all the distresses they labour under; it is said, The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy, Prov. xiv. 10. He shall be satisfied from himself, ver. 14.

4. We are not to judge of things according to their present appearance, when we determine a person happy or miserable, but are to consider the end thereof, since every thing is well that ends well. Thus the Psalmist, who, as was before observed, was staggered at the prosperity of the wicked, had his faith established, by considering the different events of things. Concerning the wicked he says Psal. lxxiii. 18, 19, 20. Thou didst set them in slippery places; thou castedst them down to destruction. How are they brought into desolation, as in a moment! they are utterly consumed with terrors. As a dream when one awaketh: so, O Lord, when thou awakest, thou shalt despise their image; which is a very beautiful expression, representing all their happiness as imaginary, a vain dream, and such as is worthy to be contemned: but as for the righteous, he represents them as under the special protection and guidance of God here, and at last received to glory, and there enjoying him as their everlasting portion.

Having considered how the light of nature, and the works of God prove his being, we shall proceed to shew how this appears from scripture, as it is observed in this answer, that the word and Spirit only do sufficiently and effectually reveal him unto men for their salvation. The arguments hitherto laid down are directed more especially to those who are not convinced that there is a God, and consequently deny the divine original of scripture: but this argument supposes a conviction of both; but yet it must not be supposed unnecessary, in as much as we are oftentimes exposed to many temptations, which tend to stagger our faith; so that though we may not peremptorily deny that there is a God, yet we may desire some additional evidence of his being and perfections, beyond what the light of nature affords; and this we have in scripture. Herein the glory of God shines forth with the greatest lustre, and we have an account of works more glorious than those of nature, included in the way of salvation by a Mediator. The light of nature, indeed, proves that there is a God; but the word of God discovers him to us as a reconciled God and Father to all who believe, and is also attended with those internal convictions and evidences of this truth, which are the peculiar gifts and graces of the Holy Spirit; and therefore it is well observed, that this knowledge only is sufficient and effectual to salvation; which leads us to consider the insufficiency of the light of nature to answer this end. The knowledge of God, that may be attained thereby, is sufficient, indeed, in some measure, to restrain our corrupt passions, and it is conducive to the peace and welfare of civil societies: it affords some conviction of sin, and, in some respects, leaves men without excuse, and renders their condemnation less aggravated than that of those who sin against gospel light; but yet it is insufficient to salvation, since it is a truth of universal extent, that there is salvation in no other, but in Christ, Acts iv. 12. and that it is life eternal to know not only the true God, but Jesus Christ, whom he hath sent, John xvii. 3. and this cannot be known by the light of nature, but by divine revelation; which leads us to consider in what respect the knowledge of God, as it is contained in and derived from scripture, is sufficient to salvation.

Here we do not assert the sufficiency thereof, exclusive of the aids of divine grace, so as to oppose the word to the Spirit: therefore it is said, in this answer, that the word and Spirit of God alone can reveal him to men sufficiently to their salvation. The word is a sufficient rule, so that we need no other to be a standard of our faith, and to direct us in the way to eternal life; but it is the Spirit that enables us to regard, understand, and apply this rule, and to walk according to it: these two are not to be separated; the Spirit doth not save any without the word,[14] and the word is not effectual to salvation, unless made so by the Spirit.

That nothing short of scripture-revelation is sufficient to salvation, will appear, if we compare it with the natural knowledge we have of God. For,

1. Though the light of nature shews us that there is a God, it doth not fully display his perfections, so as they are manifested in scripture, wherein God is beheld in the face of Christ.

2. Neither doth it discover any thing of the doctrine of a Trinity of persons in the divine essence, who are equally the object of faith: nor doth it give us any intimation of Christ, as the Lord our righteousness, in whom we obtain forgiveness of sins: this is known only by scripture-revelation; therefore, since this is necessary to salvation, we are bound to conclude that the scripture alone is sufficient to lead to it.

3. The light of nature suggests, it is true, that God is to be worshipped; but there is an instituted way of worshipping him, which depends wholly on divine revelation; and since this is necessary, it proves the necessity of scripture.

4. There is no salvation without communion with God; or he that does not enjoy him here, shall not enjoy him for ever hereafter. Now the enjoyment of God is what we attain by faith, which is founded on scripture. Thus the apostle says, 1 John i. 3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his son Jesus Christ.

But since it is one thing to say, that the knowledge of God, which is derived from scripture, is sufficient to salvation in an objective way; that is, that it is a sufficient rule to lead us to salvation, and another thing to say, that it is made effectual thereunto: we are now to inquire when it is made so. In answer to which, let us consider, that the doctrines contained in scripture are made effectual to salvation; not by all the skill or wisdom of men representing them in their truest light, nor by all the power of reasoning, which we are capable of, without the aids of divine grace, but they are made effectual by the Spirit; and this he does,

(1.) By the internal illumination of the mind, giving a spiritual discerning of divine truth, which the natural man receiveth not, as the apostle says, 1 Cor. ii. 14. and it is called, 2 Cor. iv. 6. a shining into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.

(2.) By subduing the obstinate will of man, and so enabling it to yield to a ready, chearful, and universal obedience to the divine commands contained in scripture; and, in particular, inclining it to own Christ’s authority, as king of saints; and to say, as converted Paul did, Lord, what wilt thou have me to do? Acts ix. 6.

(3.) He works upon our affections, exciting in us holy desires after God and Christ, and a very high esteem and value for divine truth, and removes all those prejudices which are in our minds against it, opens and enlarges our hearts to receive the word, and comply with all the commands thereof, thus, Acts xvi. 14. The Lord opened the heart of Lydia, that she attended to the things that were spoken of Paul. So David prays, Psal. cxix. 18. compared with v. 5. Open thou mine eyes, that I may behold wondrous things out of thy law. O that my ways were directed to keep thy statutes!

Footnote 9:

“As for our own existence, we perceive it so plainly, and so certainly, that it neither needs, nor is capable of any proof. For nothing can be more evident to us than our own existence; I think, I reason, I feel pleasure and pain: can any of these be more evident to me, than my own existence? If I doubt of all other things, that very doubt makes me perceive my own existence, and will not suffer me to doubt of that. For if I know I feel pain, it is evident I have as certain perception of my own existence, as of the existence of the pain I feel: or, if I know I doubt, I have as certain perception of the existence of the thing doubting, as of that thought which I call doubt. Experience then convinces us, that we have an intuitive knowledge of our own existence, and an internal infallible perception that we are. In every act of sensation, reasoning or thinking, we are conscious to ourselves of our own being, and, in this matter, come not short of the highest degree of certainty.”——

“In the next place, man knows by an intuitive certainty, that bare nothing can no more produce any real being, than it can be equal to two right angles. If a man knows not that non-entity, or the absence of all being, cannot be equal to two right angles, it is impossible he should know any demonstration in Euclid. If, therefore, we know there is some real being, and that non-entity cannot produce any real being, it is an evident demonstration, that from eternity there has been something; since what was not from eternity, had a beginning, and what had a beginning, must be produced by something else.

“Next, it is evident, that what had its being and beginning from another, must also have all that which is in, and belongs to its being from another too. All the powers it has must be owing to, and received from the same source. This eternal source, then, of all being, must also be the source and original of all power; and so this eternal Being must be also the most powerful.

“Again, a man finds in himself perception and knowledge. We have then got one step farther; and we are certain now, that there is not only some being, but some knowing intelligent being in the world.

“There was a time, then, when there was no knowing being, and when knowledge began to be; or else there has been also a knowing being from eternity. If it be said, there was a time when no being had any knowledge, when that eternal Being was void of all understanding: I reply, that then it was impossible there should ever have been any knowledge; it being as impossible that things wholly void of knowledge, and operating blindly, and without any perception, should produce a knowing being, as it is impossible that a triangle should make itself three angles bigger than two right ones. For it is as repugnant to the idea of senseless matter, that it should put into itself sense, perception and knowledge, as it is repugnant to the idea of a triangle, that it should put into itself greater angles than two right ones.

“Thus, from the consideration of ourselves, and what we infallibly find in our own constitutions, our reason leads us to the knowledge of this certain and evident truth, that there is an eternal, most powerful, and most knowing being; which whether any one will please to call God, it matters not. The thing is evident, and from this idea duly considered, will easily be deduced all those other attributes, which we ought to ascribe to this eternal Being. If, nevertheless, any one should be found so senselessly arrogant, as to suppose man alone knowing and wise, but yet the product of mere ignorance and chance; and that all the rest of the universe acted only by that blind hap-hazard: I shall leave with him that very rational and emphatical rebuke of Tully, l. 2. de leg. to be considered at his leisure.

“What can be more sillily arrogant and misbecoming than for a man to think that he has a mind and understanding in him, but yet in all the universe beside there is no such thing? Or that those things, which with the utmost stretch of his reason he can scarce comprehend, should be moved and managed without any reason at all?” Quid est enim verius, quam neminem esse oportere tam stulte arrogantem, ut in se mentem et rationem putet inesse, in cœlo mundoque non putet? Aut ea quæ vix summa ingenii ratione comprehendat, nulla ratione moveri putet?

“From what has been said, it is plain to me, we have a more certain knowledge of the existence of a God, than of any thing our senses have not immediately discovered to us. Nay, I presume I may say, that we more certainly know that there is a God than that there is any thing else without us. When I say we know, I mean there is such a knowledge within our reach, which we cannot miss, if we will but apply our minds to that, as we do to several other inquiries.”

LOCKE.

Footnote 10:

“In crossing a heath, suppose I pitched my foot against a stone, and were asked how the stone came to be there, I might possibly answer, that, for any thing I knew to the contrary, it had lain there for ever; nor would it, perhaps, be very easy to shew the absurdity of this answer. But suppose I had found a watch upon the ground, and it should be enquired how the watch happened to be in that place, I should hardly think of the answer which I had before given, that, for any thing I knew, the watch might have always been there. Yet, why should not this answer serve for the watch, as well as for the stone? Why is it not as admissible in the second case, as in the first? For this reason, and for no other, viz. that, when we come to inspect the watch, we perceive (what we could not discover in the stone) that its several parts are framed, and put together for a purpose, e. g. that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that, if the several parts had been differently shaped from what they are, of a different size from what they are, or placed after any other manner, or in any other order, than that in which they are placed, either no motion at all would have been carried on in the machine, or none which would have answered the use, that is now served by it. To reckon up a few of the plainest of these parts, and of their offices, all tending to one result: We see a cylindrical box, containing a coiled elastic spring, which, by its endeavour to relax itself, turns round the box. We next observe a flexible chain (artificially wrought for the sake of flexure) communicating the action of the spring from the box to the fusee. We then find a series of wheels, the teeth of which catch in, and apply to, each other, conducting the motion from the fusee to the balance, and from the balance to the pointer; and at the same time, by the size and shape of those wheels, so regulating that motion, as to terminate in causing an index, by an equable and measured progression, to pass over a given space in a given time. We take notice that the wheels are made of brass, in order to keep them from rust; the springs of steel, no other metal being so elastic; that over the face of the watch there is placed a glass, a material employed in no other part of the work, but, in the room of which, if there had been any other than a transparent substance, the hour could not be seen without opening the case. This mechanism being observed (it requires indeed an examination of the instrument, and perhaps some previous knowledge of the subject, to perceive and understand it; but being once, as we have said, observed and understood,) the inference, we think, is inevitable; that the watch must have had a maker; that there must have existed, at some time, and at some place or other, an artificer, or artificers who formed it for the purpose which we find it actually to answer; who comprehended its construction, and designed its use.

“I. Nor would it, I apprehend, weaken the conclusion that we had never seen a watch made; that we had never known an artist capable of making one; that we were altogether incapable of executing such a piece of workmanship ourselves, or of understanding in what manner it was performed: all this being no more than what is true of some exquisite remains of some ancient art, of some lost arts, and, to the generality of mankind, of the more curious productions of modern manufacture. Does one man in a million know how oval frames are turned? Ignorance of this kind exalts our opinion of the unseen and unknown artist’s skill, if he be unseen and unknown, but raises no doubts in our minds of the existence and agency of such an artist, at some former time, and in some place or other. Nor can I perceive that it varies at all, the inference, whether the question arise concerning a human agent, or concerning an agent of a different species, or an agent possessing, in some respects, a different nature.

“II. Neither, secondly, would it invalidate our conclusion, that the watch sometimes went wrong, or that it seldom went exactly right. The purpose of the machinery, the design, and the designer, might be evident, and in the case supposed would be evident, in whatever way we accounted for the irregularity of the movement, or whether we could account for it or not. It is not necessary that a machine be perfect, in order to shew with what design it was made: still less necessary, where the only question is, whether it were made with any design at all.

“III. Nor, thirdly, would it bring any uncertainty into the argument, if there were a few parts of the watch, concerning which we could not discover, or had not yet discovered, in what manner they conduced to the general effect; or even some parts, concerning which we could not ascertain, whether they conduced to that effect in any manner whatever. For, as to the first branch of the case; if, by the loss, or disorder, or decay of the parts in question, the movement of the watch were found in fact to be stopped, or disturbed or retarded, no doubt would remain in our minds as to the utility or intention of these parts, although we should be unable to investigate the manner according to which, or the connection by which, the ultimate effect depended upon their action or assistance: and the more complex is the machine, the more likely is this obscurity to arise. Then, as to the second thing supposed, namely, that there were parts which might be spared without prejudice to the movement of the watch, and that we had proved this by experiment; these superfluous parts, even if we were completely assured that they were such, would not vacate the reasoning which we had instituted concerning other parts. The indication of contrivance remained, with respect to them, nearly as it was before.

“IV. Nor, fourthly, would any man in his senses think the existence of the watch, with its various machinery, accounted for, by being told that it was one out of possible combinations of material forms; that whatever he had found in the place where he found the watch, must have contained some internal configuration or other; and that this configuration might be the structure now exhibited, viz. of the works of a watch, as well as of a different structure.

“V. Nor, fifthly, would it yield his enquiry more satisfaction to be answered, that there existed in things a principle of order, which had disposed the parts of the watch into their present form and situation. He never knew a watch made by the principle of order; nor can he even form to himself an idea of what is meant by a principle of order, distinct from the intelligence of the watch-maker.

“VI. Sixthly, he would be surprised to hear, that the mechanism of the watch was no proof of contrivance, only a motive to induce the mind to think so.

“VII. And not less surprised to be informed, that the watch in his hand was nothing more than the result of the laws of metallic nature. It is a perversion of language to assign any law, as the efficient, operative, cause of any thing. A law presupposes an agent; for it is only the mode, according to which an agent proceeds: it implies a power; for it is the order, according to which that power acts. Without this agent, without this power, which are both distinct from itself, the law does nothing; is nothing. The expression, ‘the law of metallic nature,’ may sound strange and harsh to a philosophic ear; but it seems quite as justifiable as some others which are more familiar to him, such as ‘the law of vegetable nature,’ ‘the law of animal nature,’ or indeed as ‘the law of nature’, in general, when assigned as the cause of phænomena, in exclusion of agency and power; or when it is substituted into the place of these.

“VIII. Neither, lastly, would our observer be driven out of his conclusion, or from his confidence in its truth, by being told that he knew nothing at all about the matter. He knows enough for his argument. He knows the utility of the end: he knows the subserviency and adaptation of the means to the end. These points being known, his ignorance of other points, his doubts concerning other points, affect not the certainty of his reasoning. The consciousness of knowing little, need not beget a distrust of that which he does know.”——

“Suppose, in the next place, that the person who found the watch, should, after some time, discover, that, in addition to all the properties which he had hitherto observed in it, it possessed the unexpected property of producing, in the course of its movement, another watch like itself; (the thing is conceivable;) that it contained within it a mechanism, a system of parts, a mould for instance, or a complex adjustment of laths, files, and other tools, evidently and separately calculated for this purpose; let us enquire, what effect ought such a discovery to have upon his former conclusion!

“I. The first effect would be to increase his admiration of the contrivance, and his conviction of the consummate skill of the contriver. Whether he regarded the object of the contrivance, the distinct apparatus, the intricate, yet in many parts intelligible, mechanism by which it was carried on, he would perceive, in this new observation, nothing but an additional reason for doing what he had already done; for referring the construction of the watch to design, and to supreme art. If that construction without this property, or, which is the same thing, before this property had been noticed, proved intention and art to have been employed about it; still more strong would the proof appear, when he came to the knowledge of this further property, the crown and perfection of all the rest.

“II. He would reflect, that though the watch before him were, in some sense, the maker of the watch, which was fabricated in the course of its movements, yet it was in a very different sense from that, in which a carpenter, for instance, is the maker of a chair; the author of its contrivance, the cause of the relation of its parts to their use. With respect to these, the first watch was no cause at all to the second: in no such sense as this was it the author of the constitution and order, either of the parts which the new watch contained, or of the parts by the aid and instrumentality of which it was produced. We might possibly say, but with great latitude of expression, that a stream of water ground corn: but no latitude of expression would allow us to say, no stretch of conjecture could lead us to think, that the stream of water built the mill, though it were too ancient for us to know who the builder was. What the stream of water does in the affair, is neither more nor less than this: by the application of an unintelligent impulse to a mechanism previously arranged, arranged independently of it, and arranged by intelligence, an effect is produced, viz. the corn is ground. But the effect results from the arrangement. The force of the stream cannot be said to be the cause or author of the effect, still less of the arrangement. Understanding and plan in the formation of the mill were not the less necessary, for any share which the water has in grinding the corn: yet is this share the same, as that which the watch would have contributed to the production of the new watch, upon the supposition assumed in the last section. Therefore,

“III. Though it be now no longer probable, that the individual watch which our observer had found, was made immediately by the hand of an artificer, yet doth not this alteration in any wise affect the inference that an artificer had been originally employed and concerned in the production. The argument from design remains as it was. Marks of design and contrivance are no more accounted for now, than they were before. In the same thing, we may ask for the cause of different properties. We may ask for the cause of the colour of a body, of its hardness, of its heat; and these causes may be all different. We are now asking for the cause of that subserviency to an use, that relation to an end, which we have remarked in the watch before us. No answer is given to this question by telling us that a preceding watch produced it. There cannot be design without a designer; contrivance without a contriver; order without choice; arrangement, without any thing capable of arranging; subserviency and relation to a purpose, without that which could intend a purpose; means suitable to an end, and executing their office in accomplishing that end, without the end ever having been contemplated, or the means accommodated to it. Arrangement, disposition of parts, subserviency of means to an end, relation of instruments to an use, imply the presence of intelligence and mind. No one, therefore, can rationally believe, that the insensible, inanimate watch, from which the watch before us issued, was the proper cause of the mechanism we so much admire in it; could be truly said to have constructed the instrument, disposed its parts, assigned their office, determined their order, action, and mutual dependency, combined their several motions into one result, and that also a result connected with the utilities of other beings. All these properties therefore, are as much unaccounted for as they were before.

“IV. Nor is any thing gained by running the difficulty further back, i. e. by supposing the watch before us to have been produced by another watch, that from a former, and so on indefinitely. Our going back ever so far brings us no nearer to the least degree of satisfaction upon the subject. Contrivance is still unaccounted for. We still want a contriver. A designing mind is neither supplied by this supposition, nor dispensed with. If the difficulty were diminished the further we went back, by going back indefinitely we might exhaust it. And this is the only case to which this sort of reasoning applies. Where there is a tendency, or, as we increase the number of terms, a continual approach towards a limit, there, by supposing the number of terms to be what is called infinite, we may conceive the limit to be attained: but where there is no such tendency or approach, nothing is effected by lengthening the series. There is no difference as to the point in question, (whatever there may be as to many points) between one series and another; between a series which is finite, and a series which is infinite. A chain composed of an infinite number of links, can no more support itself, than a chain composed of a finite number of links. And of this we are assured, (though we never can have tried the experiment) because, by increasing the number of links, from ten for instance to a hundred, from a hundred to a thousand, &c. we make not the smallest approach, we observe not the smallest tendency, towards self-support. There is no difference in this respect (yet there may be a great difference in several respects) between a chain of a greater or less length, between one chain and another, between one that is finite and one that is indefinite. This very much resembles the case before us. The machine, which we are inspecting, demonstrates, by its construction, contrivance and design. Contrivance must have had a contriver; design, a designer; whether the machine immediately proceeded from another machine, or not. That circumstance alters not the case. That other machine may, in like manner, have proceeded from a former machine: nor does that alter the case: contrivance must have had a contriver. That former one from one preceding it: no alteration still: a contriver is still necessary. No tendency is perceived, no approach towards a diminution of this necessity. It is the same with any and every succession of these machines; a succession of ten, of a hundred, of a thousand; with one series as with another; a series which is finite, as with a series which is infinite. In whatever other respects they may differ, in this they do not. In all equally, contrivance and design are unaccounted for.

“The question is not simply, How came the first watch into existence? which question, it may be pretended, is done away by supposing the series of watches thus produced from one another to have been infinite, and consequently to have had no such first, for which it was necessary to provide a cause. This, perhaps, would have been nearly the state of the question, if nothing had been before us but an unorganized unmechanised substance, without mark or indication of contrivance. It might be difficult to shew that such substance could not have existed from eternity, either in succession (if it were possible, which I think it is not, for unorganized bodies to spring from one another,) or by individual perpetuity. But that is not the question now. To suppose it to be so, is to suppose that it made no difference whether we had found a watch or a stone. As it is, the metaphysics of that question have no place; for, in the watch which we are examining, are seen contrivance, design; an end, a purpose; means for the end, adaptation to the purpose. And the question, which irresistibly presses upon our thoughts, is, whence this contrivance and design? The thing required is the intending mind, the adapting hand, the intelligence by which that hand was directed. This question, this demand, is not shaken off, by increasing a number or succession of substances, destitute of these properties; nor the more, by increasing that number to infinity. If it be said, that, upon the supposition of one watch being produced from another in the course of that other’s movements, and by means of the mechanism within it, we have a cause for the watch in my hand, viz. the watch from which it proceeded, I deny, that for the design, the contrivance, the suitableness of means to an end, the adaptation of instruments to an use (all which we discover in the watch,) we have any cause whatever. It is in vain, therefore to assign a series of such causes, or to allege that a series may be carried back to infinity; for I do not admit that we have yet any cause at all of the phænomena, still less any series of causes either finite or infinite. Here is contrivance, but no contriver; proofs of design, but no designer.

“V. Our observer would further also reflect, that the maker of the watch before him, was, in truth and reality, the maker of every watch produced from it; there being no difference (except that the latter manifests a more exquisite skill) between the making of another watch with his own hands by the mediation of files, laths, chisels, &c. and the disposing, fixing, and inserting, of these instruments, or of others equivalent to them, in the body of the watch already made, in such a manner, as to form a new watch in the course of the movements which he had given to the old one. It is only working by one set of tools, instead of another.

“The conclusion which the first examination of the watch, of its works, construction, and movement suggested, was, that it must have had, for the cause and author of that construction, an artificer, who understood its mechanism, and designed its use. This conclusion is invincible. A second examination presents us with a new discovery. The watch is found in the course of its movement to produce another watch similar to itself: and not only so, but we perceive in it a system of organization, separately calculated for that purpose. What effect would this discovery have, or ought it to have, upon our former inference? What, as hath already been said, but to increase, beyond measure, our admiration of the skill, which had been employed in the formation of such a machine? Or shall it, instead of this, all at once turn us round to an opposite conclusion, viz. that no art or skill whatever has been concerned in the business, although all other evidences of art and skill remain as they were, and this last and supreme piece of art be now added to the rest? Can this be maintained without absurdity? Yet this is atheism.”

PALEY.

Footnote 11:

“The works of nature want only to be contemplated. When contemplated, they have every thing in them which can astonish by their greatness; for, of the vast scale of operation, through which our discoveries carry us, at one end we see an intelligent Power arranging planetary systems, fixing, for instance, the trajectory of Saturn, or constructing a ring of a hundred thousand miles diameter, to surround his body, and be suspended like a magnificent arch over the heads of his inhabitants; and, at the other, bending a hooked tooth, concerting and providing an appropriate mechanism, for the clasping and reclasping of the filaments of the feather of a humming-bird. We have proof, not only of both these works proceeding from an intelligent agent, but of their proceeding from the same agent: for, in the first place, we can trace an identity of plan, a connexion of system, from Saturn to our own globe; and when arrived upon our own globe, we can, in the second place, pursue the connexion through all the organized, especially the animated, bodies, which it supports. We can observe marks of a common relation, as well to one another, as to the elements of which their habitation is composed. Therefore one mind hath planned, or at least hath prescribed a general plan for, all these productions. One being has been concerned in all.

“Under this stupendous Being we live. Our happiness, our existence, is in his hands. All we expect must come from him. Nor ought we to feel our situation insecure. In every nature, and in every portion of nature, which we can descry, we find attention bestowed upon even the minutest parts. The hinges in the wings of an earwig, and the joints of its antennæ, are as highly wrought, as if the Creator had had nothing else to finish. We see no signs of diminution of care by multiplicity of objects, or of distraction of thought by variety. We have no reason to fear therefore, our being forgotten, or overlooked, or neglected.

“The existence and character of the Deity, is, in every view, the most interesting of all human speculations. In none, however, is it more so, than as it facilitates the belief of the fundamental articles of Revelation. It is a step to have it proved, that there must be something in the world more than what we see. It is a further step to know, that, amongst the invisible things of nature, there must be an intelligent mind, concerned in its production, order, and support. These points being assured to us by Natural Theology, we may well leave to Revelation the disclosure of many particulars, which our researches cannot reach, respecting either the nature of this Being as the original cause of all things, or his character and designs as a moral governor; and not only so, but the more full confirmation of other particulars, of which, though they do not lie altogether beyond our reasonings and our probabilities, the certainty is by no means equal to the importance. The true Theist will be the first to listen to any credible communication of divine knowledge. Nothing which he has learnt from Natural Theology, will diminish his desire of further instruction, or his disposition to receive it with humility and thankfulness. He wishes for light: he rejoices in light. His inward veneration of this great Being, will incline him to attend with the utmost seriousness, not only to all that can be discovered concerning him by researches into nature, but to all that is taught by a revelation, which gives reasonable proof of having proceeded from him.

“But, above every other article of revealed religion, does the anterior belief of a Deity, bear with the strongest force, upon that grand point, which gives indeed interest and importance to all the rest—the resurrection of the human dead. The thing might appear hopeless, did we not see a power under the guidance of an intelligent will, and a power penetrating the inmost recesses of all substance. I am far from justifying the opinion of those, who ‘thought it a thing incredible that God should raise the dead;’ but I admit that it is first necessary to be persuaded, that there is a God to do so. This being thoroughly settled in our minds, there seems to be nothing in this process (concealed and mysterious as we confess it to be,) which need to shock our belief. They who have taken up the opinion, that the acts of the human mind depend upon organization, that the mind itself indeed consists in organization, are supposed to find a greater difficulty than others do, in admitting a transition by death to a new state of sentient existence, because the old organization is apparently dissolved. But I do not see that any impracticability need be apprehended even by these; or that the change, even upon their hypothesis, is far removed from the analogy of some other operations, which we know with certainty that the deity is carrying on. In the ordinary derivation of plants and animals from one another, a particle, in many cases, minuter than all assignable, all conceivable dimension; an aura, an effluvium, an infinitesimal; determines the organization of a future body: does no less than fix, whether that which is about to be produced, shall be a vegetable, a merely sentient, or a rational being; an oak, a frog, or a philosopher; makes all these differences; gives to the future body its qualities, and nature, and species. And this particle, from which springs, and by which is determined a whole future nature, itself proceeds from, and owes its constitution to, a prior body: nevertheless, which is seen in plants most decisively, the incepted organization, though formed within, and through, and by a preceding organization, is not corrupted by its corruption, or destroyed by its dissolution; but, on the contrary, is sometimes extricated and developed by those very causes; survives and comes into action, when the purpose, for which it was prepared, requires its use.—Now an œconomy which nature has adopted, when the purpose was to transfer an organization from one individual to another, may have something analogous to it, when the purpose is to transmit an organization from one state of being to another state: and they who found thought in organization, may see something in this analogy applicable to their difficulties; for, whatever can transmit a similarity of organization will answer their purpose, because, according even to their own theory, it may be the vehicle of consciousness, and because consciousness, without doubt, carries identity and individuality along with it through all changes of form or of visible qualities. In the most general case, that, as we have said, of the derivation of plants and animals from one another, the latent organization is either itself similar to the old organization, or has the power of communicating to new matter the old organic form. But it is not restricted to this rule. There are other cases, especially in the progress of insect life, in which the dormant organization does not much resemble that which incloses it, and still less suits with the situation in which the inclosing body is placed, but suits with a different situation to which it is destined. In the larva of the libellula, which lives constantly, and has still long to live, under water, are descried the wings of a fly, which two years afterwards is to mount into the air. Is there nothing in this analogy? It serves at least to shew, that, even in the observable course of nature, organizations are formed one beneath another; and, amongst a thousand other instances, it shews completely, that the Deity can mould and fashion the parts of material nature, so as to fulfil any purpose whatever which he is pleased to appoint.

“They who refer the operations of mind to a substance totally and essentially different from matter, as, most certainly, these operations, though affected by material causes, hold very little affinity to any properties of matter with which we are acquainted, adopt, perhaps, a juster reasoning and a better philosophy; and by these the considerations above suggested are not wanted, at least in the same degree. But to such as find, which some persons do find, an insuperable difficulty in shaking off an adherence to those analogies, which the corporeal world is continually suggesting to their thoughts; to such, I say, every consideration will be a relief, which manifests the extent of that intelligent power which is acting in nature, the fruitfulness of its resources, the variety, and aptness, and success of its means; most especially every consideration, which tends to shew, that, in the translation of a conscious existence, there is not, even in their own way of regarding it, any thing greatly beyond, or totally unlike, what takes place in such parts (probably small parts) of the order of nature, as are accessible to our observation.

“Again; if there be those who think, that the contractedness and debility of the human faculties in our present state, seem ill to accord with the high destinies which the expectations of religion point out to us, I would only ask them, whether any one, who saw a child two hours after its birth, could suppose that it would ever come to understand fluxions;[12] or who then shall say, what further amplification of intellectual powers, what accession of knowledge, what advance and improvement, the rational faculty, be its constitution what it will, may not admit of, when placed amidst new objects, and endowed with a sensorium, adapted, as it undoubtedly will be, and as our present senses are, to the perception of those substances, and of those properties of things, with which our concern may lie.

“Upon the whole; in every thing which respects this awful, but, as we trust, glorious change, we have a wise and powerful Being, (the author, in nature, of infinitely various expedients for infinitely various ends,) upon whom to rely for the choice and appointment of means, adequate to the execution of any plan which his goodness or his justice may have formed, for the moral and accountable part of his terrestrial creation. That great office rests with him: be it ours to hope and prepare; under a firm and settled persuasion, that, living and dying, we are his; that life is passed in his constant presence, that death resigns us to his merciful disposal.”

PALEY.

Footnote 12:

See Search’s Light of Nature, passim.

Footnote 13:

The theory of a nervous fluid, or animal spirits, is generally abandoned.

Footnote 14:

See this doubtful doctrine discussed post Quest. 60.

Quest. III.

QUEST. III. What is the Word of God?

ANSW. The holy scriptures of the Old and New Testament are the word of God, the only rule of faith and obedience.

In speaking to this answer, we shall consider the several names by which the scripture is set forth with the import thereof, and more particularly that by which it is most known; to wit, the Old and New Testament, and then speak of it as a rule of faith and obedience.

I. There are several names given to the word of God, in Psalm cxix. one of which is found in almost every verse thereof.

It is sometimes called his law, statutes, precepts, commandments, or ordinances,[15] to signify his authority and power to demand obedience of his creatures which he does therein, and shews us in what particular instances, and how we are to yield obedience to it.

It is also called his judgments, implying that he is the great Judge of the world, and that he will deal with men in a judicial way, according to their works, as agreeable or disagreeable to this law of his, contained in his word; and, for this reason, it is also called his righteousness, because all that he commands in his word is holy and just, and his service highly reasonable.

It is also called God’s testimonies, as containing the witness, evidence, or record, that he has given to his own perfections, whereby he has demonstrated them to the world. Thus we are said, 2 Cor. iii. 18. To behold, as in a glass, the glory of the Lord.

It is also called his way, as containing a declaration of the glorious works that he has done, both of nature and grace; the various methods of his dealing with men, or the way that they should walk in, which leads to eternal life.

Moreover, it is called, Rom. iii. 2. The oracles of God, to denote that many things contained in it could not have been known by us till he was pleased to reveal them therein. Agreeably hereto, the apostle speaks of the great things contained in the gospel, as being hid in God; hid from ages and generations past, but now made manifest to the saints, Eph. iii. 9, Col. i. 26.

Again it is sometimes called the gospel, especially those parts of scripture which contain the glad tidings of salvation by Christ, or the method which God ordained for the taking away the guilt, and subduing the power of sin; and particularly the apostle calls it, The glorious gospel of the blessed God; 1 Tim. i. 11. and the gospel of our salvation. Eph. i. 13.

And, in this answer, it is called the Old and New Testament; that part of it which was written before our Saviour’s incarnation, which contains a relation of God’s dealings with his church, from the beginning of the world to that time, or a prediction of what should be fulfilled in following ages, is called the Old Testament. The other which contains an account of God’s dispensation of grace, from Christ’s first to his second coming is called the New.

A testament is the declared or written will of a person, in which some things are given to those who are concerned or described therein. Thus the scripture is God’s written will or testament, containing an account of what he has freely given in his covenant of grace to fallen man; and this is the principal subject matter of scripture, as a testament; therefore it contains an account,

1. Of many valuable legacies given to the heirs of salvation; the blessings of both worlds, all the privileges contained in those great and precious promises, with which the scripture so abounds. Thus it is said, Thou shalt guide me with thy counsel, and afterward receive me to glory; Psal. lxiii. 24. and the Lord will give grace and glory, Psal. lxxxiv. 11.

2. It describes the testator Christ, who gives eternal life to his people, and confirms all the promises which are made in him; as they are said, 2 Cor. i. 20. To be in him yea and amen, to the glory of God; and more especially he ratified this testament by his death as the same apostle observes, which is a known maxim of the civil law, that where a testament is, there must of necessity be the death of the testator,[16] Heb. ix. 16, 17. upon which the force or validity thereof depends. And the word of God gives us a large account how all the blessings, which God bestowed upon his people, receive their validity from the death of Christ.

3. It also discovers to us who are the heirs, or legatees, to whom these blessings are given, who are described therein, as repenting, believing, returning sinners, who may lay claim to the blessings of the covenant of grace.

4. It has several seals annexed to it, viz. the sacraments under the Old and New Testament, of which we have a particular account in scripture.

This leads us to consider how the scripture is otherwise divided or distinguished.

(1.) As to the Old Testament, it is sometimes distinguished or divided into Moses and the prophets, Luke xvi. 29. or Moses, the prophets, and the psalms, Luke xxiv. 44. And it may be considered also as containing historical and prophetic writings, and others that are more especially doctrinal or poetical; and the prophets may be considered as to the time when they wrote, some before and others after the captivity. They may also be distinguished as to the subject matter of them: some contain a very clear and particular account of the person and kingdom of Christ, e. g. Isaiah who is, for this reason, by some, called the evangelical prophet. Others contain reproofs, and denounce and lament approaching judgments, as the prophet Jeremiah. Others encourage the building of the temple, the setting up the worship of God, and the reformation of the people upon their return from captivity: thus Zechariah and Haggai. As for the historical parts of scripture, these either contain an account of God’s dealings with his people before the captivity; as Joshua, Judges, Samuel, Kings, &c. or after it, as Ezra and Nehemiah.

(2.) The books of the New Testament maybe thus divided. Some of them are historical, viz. such as contain the life and death of our Saviour, as the four gospels, or the ministry of the apostles, and the first planting and spreading of the gospel, as the Acts of the Apostles. Others are more especially doctrinal, and are wrote in the form of an epistle by the apostle Paul, and some other of the apostles.

One book is prophetical, as the Revelations, wherein is foretold the different state and condition of the church, the persecutions it should meet with from its Anti-christian enemies, its final victory over them, and its triumphs, as reigning with Christ in his kingdom.

This leads us to consider, when God first revealed his will to man in scripture, and how this revelation was gradually enlarged, and transmitted down to the church in succeeding ages. There was no written word, from the beginning of the world, till Moses’s time, which was between two and three thousand years; and it was almost a thousand years longer before the canon of the Old Testament was completed by Malachi the last prophet, and some hundred years after that before the canon of the New Testament was given; so that God revealed his will, as the apostle says, in the beginning of the epistle to the Hebrews, at sundry times, as well as in divers manners, and by divers inspired writers.

Notwithstanding the church, before it had a written word, was not destitute of a rule of faith and obedience, neither were they unacquainted with the way of salvation; for to suppose this, would be greatly to detract from the glory of the divine government, and reflect on God’s goodness; therefore he took other ways to supply the want of a written word, and hereby shewed his sovereignty, in that he can make known his will what way he pleases, and his wisdom and goodness, in giving his written word at such a time when the necessities of men most required it. This will appear, if we consider,

1. That when there was no written word, the Son of God frequently condescended to appear himself, and converse with man, and so revealed his mind and will to him.

2. There was the ministry of angels subservient to this end, in which respect the word was often spoken by angels, sent to instruct men in the mind and will of God.

3. The church had among them all this while, more or less, the spirit of prophecy, whereby many were instructed in the mind of God; and though they were not commanded to commit what they received by inspiration to writing, yet they were hereby furnished to instruct others in the way of salvation. Thus Enoch is said to have prophesied in his day; Jude ver. 14, 15. and Noah is called, a preacher of righteousness, 2 Pet. ii. 5. Heb. xi. 7.

4. Great part of this time the lives of men were very long, (viz.) eight or nine hundred years, and so the same persons might transmit the word of God by their own living testimony.

5. Afterwards in the latter part of this interval of time, when there was no written word, the world apostatised from God, and almost all flesh corrupted their way; not for want of a sufficient rule of obedience, but through the perverseness and depravity of their nature; and afterwards the world was almost wholly sunk into idolatry, and so were judicially excluded from God’s special care; and since Abraham’s family was the only church that remained in the world, God continued to communicate to them the knowledge of his will in those extraordinary ways, as he had done to the faithful in former ages.

6. When man’s life was shortened, and reduced to the same standard, as now it is, of threescore and ten years, and the church was very numerous, increased to a great nation, and God had promised that he would increase them yet more, then they stood in greater need of a written word to prevent the inconveniences that might have arisen from their continuing any longer without one, and God thought fit, as a great instance of favour to man, to command Moses to write his law, as a standing rule of faith and obedience to his church.

This leads us to consider a very important question, viz. whether the church, under the Old Testament dispensation, understood this written word, or the spiritual meaning of those laws that are contained therein? Some, indeed, have thought that the state of the church, before Christ came in the flesh, was attended with so much darkness, that they did not know the way of salvation, though they had, in whole or in part, the scriptures of the Old Testament. The Papists generally assert, that they did not; and therefore they fancy, that all who lived before Christ’s time, were shut up in a prison, where they remained till he went from the cross to reveal himself to them, and so, as their leader, to conduct them in triumph to heaven. And some Protestants think the state of all who lived in those times, to have been attended with so much darkness, that they knew but little of Christ and his gospel, though shadowed forth, or typified by the ceremonial law; which they found on suchlike places of scripture as that, where Moses is said to have put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished; and that this vail is done away in Christ, 2 Cor. iii. 13, 14. and those scriptures that speak of the Jewish dispensation, as a night of darkness, compared with that of the gospel, which is represented as a perfect day, or the rising of the sun, Isa. xxi. 11. Cant. ii. 17. Malachi iv. 2. And as these extend the darkness of that dispensation farther than, as I humbly conceive, they ought to do, so they speak more of the wrath, bondage, and terror that attend it, than they have ground to do, especially when they make it universal; since there are several reasons, which may induce us to believe that the church, at that time, understood a great deal more of the gospel, shadowed forth in the ceremonial law, and had more communion with God, and less wrath, terror, or bondage, than these suppose they had; for which I would offer the following reasons,

1. Some of the Old Testament saints have expressed a great degree of faith in Christ, and love to him, whom they expected to come in our nature; and many of the prophets, in their inspired writings, have discovered that they were not strangers to the way of redemption and reconciliation to God by him, as the Lord our righteousness. A multitude of scriptures might be cited, that speak of Christ, and salvation by him in the Old Testament, Jer. xxiii. 5, 6. Zech. xiii. 7. Psal. xxxiii. 1, 2. compared with Rom. iv. 6. Thus Abraham is described, as rejoicing to see his day, John viii. 56. and the prophet Isaiah is so very particular and express in the account he gives of his person and offices, that I cannot see how any one can reasonably conclude him to have been wholly a stranger to the gospel himself, Isa. xxii. 25. ch. lii. 13, 14, 15. Can any one think this, who reads his 53d chapter, where he treats of his life, death, sufferings, and offices, and of the way of salvation by him?

Object. It is objected hereunto that the prophets who delivered these evangelical truths, understood but little of them themselves, because of the darkness of the dispensation they were under. Thus it is said, 1 Pet. i. 10, 11, 12. that the prophets, indeed, searched into the meaning of their own predictions, but to no purpose; for it was revealed to them, that not unto themselves, but unto us, they ministered; that is, the account they gave of our Saviour was not designed to be understood by them, but us in this present gospel-dispensation.

Answ. The answer that may be given to this objection is, that though the prophets are represented as enquiring into the meaning of their own prophecies, yet it doth not follow from thence that they had but little or no understanding of them: all that can be gathered from it is, that they studied them, as their own salvation was concerned therein; but we must not suppose that they did this to no purpose, as what they were not able to understand; and when it is farther said in this scripture, that not unto themselves, but unto us, they did minister the things that are now reported; the meaning is, not that they did not understand those things, or had not much concern in them, but that the glory of the gospel state, that was foretold in their prophecies, was what we should behold with our eyes, and not they themselves, in which sense they are said not to minister to themselves, but to us; so that this objection hath no force in it to overthrow the argument we are maintaining; we therefore proceed to consider,

2. That it is certain, that the whole ceremonial law had a spiritual meaning annexed to it; for it is said, That the law was a shadow of good things to come, Heb. x. 1. and that all those things happened to them for ensamples, [or types] and they are written for our admonition, 1 Cor. x. 11.

3. It is unreasonable to suppose that the spiritual meaning of the ceremonial law should not be known by those to whom it was principally given; or that the gospel, wrapt up therein, should not be seen through this shadow till the dispensation was abolished, the ceremonial law abrogated, and the nation cast off to whom it was given.

4. If the knowledge of the gospel, or faith in Christ, which is founded upon it, be necessary for our salvation, it was necessary for the salvation of those who lived in former ages; for it was as much a truth then as it is now, that there is salvation in no other; therefore the church of old were obliged to believe in him to come, as much as we are to believe in him as already come; but it is inconsistent with the divine goodness to require this knowledge, and not to give them any expedient to attain it; therefore we must either suppose this knowledge attainable by them, and consequently that he was revealed to them, or else they must be excluded from a possibility of salvation, when, at the same time, they were obliged to believe in Christ, which they could not do, because they did not understand the meaning of that law, which was the only means of revealing him to them; or if Christ was revealed in the ceremonial law, and they had no way to understand it, it is all one as though he had not been revealed therein.

5. They had sufficient helps for the understanding the spiritual meaning thereof, viz. not only some hints of explication, given in the Old Testament, but, besides these, there was,

(1.) Extraordinary revelation and inspiration, with which the Jewish church more or less, was favoured, almost throughout all the ages thereof; and hereby it is more than probable that, together with the canon of the Old Testament, they received the spiritual sense and meaning of those things which were contained therein.

(2.) There was one whole tribe, viz. that of Levi, that was almost wholly employed in studying and explaining the law of God; therefore it is said, They shall teach Jacob thy judgments, and Israel thy law, Deut. xxxiii. 10. and that the priest’s lips should keep knowledge, and they should seek the law at his mouth; Mal. ii. 7. that is, the priests should, by all proper methods, understand the meaning of the law, that they might be able to teach the people, when coming to be instructed by them.

(3.) There were among them several schools of the prophets (in some ages at least of the Jewish church) in which some had extraordinary revelations; and they that had them not, made the scriptures their study, that they might be able to instruct others; so that, from all this, it appears that they had a great deal of knowledge of divine truths, and the spiritual meaning of the Old Testament; though yet we will not deny that the gospel dispensation hath a clearer light, and excels in glory.[17]

We shall now proceed to consider, how far the Old Testament is a rule of faith and obedience to us, though that dispensation be abolished; for we are not to reckon it an useless part of scripture, or that it does not at all concern us. Since,

(1.) The greatest part of the doctrines contained therein are of perpetual obligation to the church, in all the dispensations or changes thereof.

(2.) As for the ceremonial law, which is abolished, with some other forensick, or political laws, by which the Jews, in particular, were governed, these, indeed, are not so far a rule of obedience to us, as that we should think ourselves obliged to observe them, as the Jews were of old: notwithstanding,

(3.) Even these are of use to us, as herein we see what was then the rule of faith and obedience to the church, and how far it agrees as to the substance thereof, or things signified thereby, with the present dispensation; so that it is of use to us, as herein we see the wisdom, sovereignty, and grace of God to his church in former ages, and how what was then typified or prophesied, is fulfilled to us. Thus it is said, that whatsoever things were written afore-time, were written for our learning, that we, through patience and comfort of the scriptures might have hope, Rom. xv. 4.

The scriptures of the Old and New Testament contain a revelation of the whole mind and will of God, and therefore are very justly styled a perfect rule of faith and obedience. Nevertheless,

We do not hereby intend that they contain an account of every thing that God hath done, or will do, in his works of providence and grace, from the beginning to the end of time; for such a large knowledge of things is not necessary for us to attain. Thus it is said, John xx. 30. that Christ did many other signs, that are not written in the gospel; but those things that are contained therein, are written that we might believe; therefore we have a sufficient account thereof to support our faith; and that there were many other things which Jesus did, which, if they should be written every one, the world would not contain the books that should be written, John xxi. 25.[18]

Nor do we understand hereby, that God has given us an account of all his secret counsels and purposes relating to the event of things, or the final estate of particular persons, abstracted from those marks on which our hope of salvation is founded, or their outward condition, or the good or bad success that shall attend their undertakings in the world, or the time of their living therein: these, and many more events of the like nature, are secrets which we are not to enquire into, God having not thought fit to reveal them in his word, for wise ends best known to himself, which shews his sovereignty, with respect to the matter of revelation; Secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children, Deut. xxix. 29. When Peter was over-curious in enquiring concerning the future estate or condition of John, our Saviour gives him this tacit reproof, What is that to thee? John xxi. 21, 22.

Nor are we to suppose that the divine perfections, which are infinite, are fully and adequately revealed to man, since it is impossible that they should, from the nature of the thing; for that which is in itself incomprehensible, cannot be so revealed that we should be able fully to comprehend it, though that which is possible, or at least necessary, to be known of God, is clearly revealed to us.

Again, we do not suppose that every doctrine, that is to be assented to as an article of faith, is revealed in express words in scripture, since many truths are to be deduced from it by just and necessary consequences, which thereby become a rule of faith.

Nor are we to suppose that every part of scripture fully and clearly discovers all those things which are contained in the whole of it, since there was farther light given to the church, by degrees, in succeeding ages, as it grew up, from its infant-state, to a state of perfect manhood; therefore there is a clearer and fuller revelation of the glorious mysteries of the gospel, under the New Testament-dispensation, than there was before it. The apostle uses the same metaphorical way of speaking, when he compares the state of the church, under the ceremonial law, to that of an heir under age, or of children under the direction of tutors and governors, whose instruction and advances in knowledge are proportioned to their age; so God revealed his word at sundry times, as well as in divers manners, Gal. iv. 1, 3. Heb. i. 1.

The word of God, accompanied with those additional helps before mentioned, for the churches understanding the sense thereof, was always, indeed, sufficient to lead men into the knowledge of divine truth; but the canon being compleated, it is so now in an eminent degree; and it is agreeable to the divine perfections that such a rule should be given; for since salvation could not be attained, nor God glorified, without a discovery of those means, which are conducive thereto, it is not consistent with his wisdom and goodness that we should be left at the utmost uncertainty as to this matter, and, at the same time, rendered incapable of the highest privileges which attend instituted worship. Can we suppose that, when all other things necessary to salvation are adjusted, and many insuperable difficulties surmounted, and an invitation given to come and partake of it, that God should lay such a bar in our way, that it should be impossible for us to attain it, as being without a sufficient rule?

And since none but God can give us such an one, it is inconsistent with his sovereignty to leave it to men, to prescribe what is acceptable in his sight. They may, indeed, give laws, and thereby oblige their subjects to obedience; but these must be such as are within their own sphere; their power does not extend itself to religious matters, so that our faith and duty to God should depend upon their will; for this would be a bold presumption, and extending their authority and influence beyond due bounds; therefore since a rule of faith is necessary, we must conclude that God has given us such an one; and it must certainly be worthy of himself, and therefore perfect, and every way sufficient to answer the end thereof.

That it is so, farther appears from the event, or from the happy consequences of our obedience to it; from that peace, joy, and holiness, which believers are made partakers of, while steadfastly adhering to this rule: thus it is said, that through comfort of the scriptures they have hope, Rom. xv. 4. and that hereby the man of God is made wise to salvation, and perfect, thoroughly furnished unto all good works, 2 Tim. iii. 15, 17. The perfection of the law is demonstrated, by the Psalmist, by its effects, in that it converts the soul, makes wise the simple, rejoices the heart, enlightens the eyes, Psal. xix. 7, 8.

We might farther argue, that the scripture is a perfect rule of faith, from those threatnings which are denounced against them, who pretend to add to, or take from it; this was strictly forbidden, even when there was but a part of scripture committed to writing. Thus says God; Ye shall not add to the word which I command you; neither shall ye diminish ought from it, Deut. iv. 2. And the apostle denounces an anathema against any one who should pretend to preach any other gospel, than that which he had received from God, Gal. i. 8, 9. And, in the close of the scripture, our Saviour testifies, to every man, that if any should add to these things, God would add to him the plagues written in this book. And if any should take away from this book, God would take away his part out of the book of life, Rev. xxii. 18, 19.

Thus having considered the scripture as a rule of faith, we proceed to shew what are the properties which belong to it as such.

1. A rule, when it is designed for general use, must have the sanction of public authority: thus human laws, by which a nation is to be governed, which are a rule to determine the goodness or badness of men’s actions, and their desert of rewards or punishments accordingly, must be established by public authority. Even so the scripture is a rule of faith, as it contains the divine laws, by which the actions of men are to be tried, together with the ground which some have to expect future blessedness, and others to fear punishments threatened to those who walk not according to this rule.

2. A rule by which we are to judge of the nature, truth, excellency, perfection, or imperfection of any thing, must be infallible, or else it is of no use; and, as such, nothing must be added to, or taken from it, for then it would cease to be a perfect rule: thus it must be a certain and impartial standard, by which things are to be tried: Such a rule as this is scripture, as was but now observed. And it is an impartial rule, to which, as a standard, all truth and goodness is to be reduced and measured by it; To the law, and to the testimony; if they speak not according to this word, it is because there is no light in them, Isa. viii. 20.

3. All appeals are to be made to a rule, and controversies to be tried and determined by it. Thus the scripture, as it is a rule of faith, is a judge of controversies; so that whatever different sentiments men have about religion, all must be reduced to, and the warrantableness thereof tried hereby, and a stop put to growing errors by an appeal to this rule, rather than to coercive power, or the carnal weapons of violence and persecution.

Moreover, the judgment we pass on ourselves, as being sincere or hypocrites, accepted or rejected of God, is to be formed by comparing our conduct with scripture, as the rule by which we are to try the goodness or badness of our state, and of our actions.

4. A rule must have nothing of a different nature set up in competition with, or opposition to it; for that would be to render it useless, and unfit to be the standard of truth: thus scripture is the only rule of faith, and therefore no human traditions are to be set up as standards of faith in competition with it, for that would be to suppose it not to be a perfect rule. This the Papists do, and therefore may be charged, as the Pharisees were of old by our Saviour, with transgressing and making the commandment of none effect by their tradition, Mat. xv. 3, 6. concerning whom he also says, that in vain they worship him, teaching for doctrines the commandments of men, ver. 9. What is this but to reflect on the wisdom, and affront the authority and sovereignty of God, by casting this contempt on that rule of faith which he hath given?

Having considered scripture as a rule of faith and obedience, it is farther observed, that it is the only rule thereof, in opposition to the Popish doctrine of human traditions, as pretended to be of equal authority with it; by which means the law of God is made void at this day, as it was by the Jews in our Saviour’s time, and the scripture supposed to be an imperfect rule; the defect whereof they take this method to supply; and to give countenance thereto,

1. They refer to those Scriptures, in which, it is said, our Saviour did many other signs in the presence of his disciples, which are not written, John xx. 30. and his own words, wherein he tells them, that he had many things to say unto them, which they could not then bear, John xvi. 12. as also to the words of the apostle Paul, Acts xx. 35. in which he puts the church in mind of a saying of our Saviour, received by tradition, because not contained in any of the evangels, viz. it is more blessed to give than to receive.

To which it may be replied,

Answ. (1.) That though it is true there were many things done, and words spoken by our Saviour, which are not recorded in Scripture, and therefore we must be content not to know them, being satisfied with this, that nothing is omitted therein which is necessary to salvation, yet to pretend to recover, or transmit them to us by tradition, is to assert and not to prove, what they impose on us as matters of faith.

(2.) Those things which our Saviour had to say, which he did not then impart to his disciples, because they were not able to bear them, respected, as is more than probable, what he designed to discover to them after his resurrection, during his forty days abode here on earth, or by his Spirit, after his ascension into heaven, concerning the change of the Sabbath, from the seventh, to the first day of the week, the abolition of the ceremonial law, the Spirituality of his kingdom, which they were at that time less able to bear than they were afterwards, and other things relating to the success of their ministry, the gathering and governing of those churches, which should be planted by them; these seem to be intended by that expression, and not those doctrines which the Papists transmit by oral traditions; such as the use of oil and spittle, together with water in baptism, and the sign of the cross therein; the baptism of bells, the lighting up of candles in churches at noon-day: nor that of purgatory, or praying for the dead, or giving divine adoration to images or relics, which are altogether unscriptural, and such as he would not have, at any time, communicated unto them.

(3.) Those words of our Saviour, It is more blessed to give than to receive, though they are not contained in one distinct proposition, or in express words in the gospels, yet he therein exhorts his people to give to him that asketh; and speaks of the blessing that attends this duty, that they might be, that is, approve themselves to be the children of their Father, Mat. v. 42. compared with 45. and exhorts them to hospitality to the poor, and adds a blessing to it, Luke xiv. 12, 13, 14. Or, suppose the apostle refers to a saying frequently used by our Saviour, which might then be remembered by some who had conversed with him; this is no sufficient warrant for any one to advance doctrines contrary to those our Saviour delivered, under a pretence of having received them by unwritten tradition.

2. This doctrine is farther defended from the words of the apostle, in 1 Tim. vi. 20. where he advises Timothy to keep that which was committed to his trust, viz. those traditions which he was to remember and communicate to others: and also the advice which he gives to the church, To hold the traditions which they had been taught, either by word or by his epistle, 2 Thess. ii. 15. the former respects, say they, unwritten traditions, the latter is inspired writings.

Answ. That which was committed to Timothy to keep, was either the form of sound words, or the gospel, which he was to hold fast, 2 Tim. i. 13. or the ministry which he had received of the Lord, or those gifts and graces which were communicated to him, to fit him for public service. And as for those traditions which he speaks of in the other scripture, the meaning is only this: that they should remember not only the doctrines they had received from him, which were contained in his inspired epistles, but those which were agreeable to scripture, that he had imparted in the exercise of his public ministry; the former were to be depended upon as an infallible rule of faith, the latter to be retained and improved as agreeable thereunto, and

3. They farther add, that it was by this means that God instructed his church for above two thousand years before the scripture was committed to writing.

Answ. To this it may be replied, that God communicated his mind and will to them, during that interval, in an extraordinary manner, as has been before observed, page 52, 53, which cannot be said of any of those traditions which are pleaded for by them.

4. It is farther argued, that the book of the law was formerly lost in Josiah’s time; for it is said, that when it was found, and a part of it read to him, he rent his clothes, and was astonished, as though he had never read it before, 2 Kings xxii. 8. to 11, yet he being a good man, was well instructed in the doctrines of religion; therefore this must have been by tradition.

Answ. To this it may be answered, that the book, which was then found, was doubtless, an original manuscript of Scripture, either of all the books of Moses or Deuteronomy in particular, but it is not to be supposed that he had never read it before; for a person may be affected at one time in reading that portion of scripture, which he has often read without its having the like effect upon him; and doubtless, there were many copies of scripture transcribed, by which he was made acquainted with the doctrines of religion, without learning them from uncertain traditions.

5. They farther allege, that some books of scripture are lost, and therefore it is necessary that they should be supplied this way; the instances they give of this are some books referred to in scripture, viz. the book of the wars of the Lord, Numb. xxi. 14. and another going under the name of Jasher, 2 Sam. i. 18. compared with Josh. x. 13. and another called the book of the acts of Solomon, 1 Kings xi. 41. and also his Songs and Proverbs, and the account he gives of trees, plants, beasts, fowls, creeping things, and fishes, 1 Kings, iv. 32, 33. There are also other books said to be written by Samuel, Nathan, and Gad, 1 Chron. xxix. 29. the prophecy of Ahijah the Shilonite, and the visions of Iddo the seer, 2 Chron. ix. 29. and Jeremiah’s lamentation for Josiah, is said to be written in the books of the Lamentations, 2 Chron. xxxv. 25. whereas there is no mention of Josiah in the book of scripture, which goes under that name; therefore they suppose that there was some other book so called which was written by that prophet, but is now lost.

Answ. 1. As to the argument in general, that some books of scripture are lost, suppose we should take it for granted that they are so, must this loss be supplied by traditions, pretended to be divine, though without sufficient proof: however, I am not willing to make this concession, though, indeed, some Protestant divines have done it, as thinking it equally supposable, that some books, written by divine inspiration, might be lost, as well as many words spoke by the same inspiration: but even these constantly maintain that whatever inspired writings may have been lost, yet there is no doctrine necessary to the edification of the church, in what immediately relates to salvation, but what is contained in those writings, which are preserved, by the care and goodness of providence, to this day; but, without giving into this concession, I would rather adhere to the more commonly received opinion, that no book designed to be a part of the canon of scripture is lost, though many uninspired writings have perished; and therefore as to those books but now mentioned, they refer to some books of scripture, in which we have no mention of the inspired writers thereof, which, as is more than probable, were wrote by some noted prophet that flourished in the church at that time, which their respective histories refer to; therefore some suppose that the books of Nathan and Gad, or Iddo, refer to those of Kings or Chronicles, which are not lost. But since this is only a probable conjecture, we pass it over, and add, that it is not unreasonable to suppose that the books said to be written by them, as also those of Solomon, that are not contained in scripture, were not written by divine inspiration, which is not only a safe but sufficient answer to the objection. As for Jeremiah’s lamentation for Josiah, it is probable that the book of scripture, which goes under that name, was written on the occasion of Josiah’s death, in which, though he doth not mention the name of that good king, yet he laments the desolating judgments which were to follow soon after it.

Moreover, the Papists pretend, that some part of the New Testament is lost; particularly the epistle from Laodicea, mentioned in Col. iv. 16. and one written to the Corinthians, not to company with fornicators, 1 Cor. v. 9. and another mentioned, 2 Cor. vii. 8. by which he made them sorry.

Answ. 1. As to the epistle from Laodicea that was probably one of his inspired epistles, written by him when at Laodicea, and not directed, as is pretended, to the Laodiceans.

2. As to that epistle, which he is supposed to have written to the Corinthians, it is not expressly said that it was another epistle he had wrote to them; but it is plainly intimated, ver. 12. that he refers to the epistle, which he was then writing to them; a part of which related to that subject, as this chapter, in particular does,

3. As to the letter, which he wrote to them, which made them sorry, it is not necessary to suppose that it was written by divine inspiration; for as every thing he delivered by word of mouth, was not by the extraordinary afflatus of the Holy Ghost, why may we not suppose that there were several epistles written by him to the churches, some to comfort, others to admonish, reprove, or make them sorry, besides those that he was inspired to write?

Having considered the arguments brought to prove that some books of scripture are lost, we shall now prove, on the other hand, that we have the canon thereof compleat and entire. Some think this is sufficiently evident from what our Saviour says, Till heaven and earth pass away, one jot, or tittle shall not pass from the law, Mat. v. 18. and it is easier for heaven and earth to pass, than for one tittle of the law to fail, Luke xvi. 17. If God will take care of every jot and tittle of scripture, will he not take care that no whole book, designed to be a part of the rule of faith, should be entirely lost? It is objected, indeed, to this, that our Saviour hereby intends principally the doctrines or precepts contained in the law; but if the subject matter thereof shall not be lost, surely the scripture that contains it shall be preserved entire.

But this will more evidently appear, if we consider that the books of the Old Testament were compleat in our Saviour’s time; for it is said, That beginning at Moses, and all the prophets, he expounded to them in all the scriptures, the things concerning himself, Luke xxiv. 27. and this may also be proved from what the apostle says, Whatsoever things were written aforetime, were written for our learning, Rom. xv. 4. now it is impossible that they should be written for our learning if they are lost.

To this it may be added, that the goodness of God, and the care of his providence, with respect to this church, farther evinces this truth; for if he gave them ground to conclude that he would be with them always, even to the end of the world, Matth. xxviii. 20. surely this argues, that he would preserve the rule he had given them to walk by, from all the injuries of time, so that it should not be lost to the end of the world.

Again, the Jews were the keepers of the oracles of God, Rom. iii. 2. now they are not reproved by our Saviour, or the apostle Paul, for any unfaithfulness in not preserving them entire; and certainly our Saviour, when he reproves them for making void the law by their traditions, and threatens those that should add to or take from it, if he had found them faulty, in not having faithfully preserved all the scriptures committed to them, he would have severely reproved them for this great breach of trust.

Object. It is objected against the scriptures being a perfect rule of faith, that they are in several places corrupted, viz. that the Old Testament was so by the Jews, out of malice against our Saviour, and the Christian religion, that they might conceal, or pervert to another sense, some prophecies relating to the Messiah, and the gospel-state. And as for the New Testament, they pretend that it was corrupted by some heretics, in defence of their perverse doctrines.

Answ. 1. As to the Old Testament, it is very improbable and unreasonable to suppose that it was corrupted by the Jews. For,

(1.) Before our Saviour’s time, no valuable end could be answered thereby; for then they expected the Messiah to come, according to what was foretold by the prophets, and understood their predictions in a true sense.

(2.) After he was come, and Christianity took place in the world, though malice might have prompted them to it, yet they would not do it, because they had always been trained up in this notion, that it was the vilest crime to add to, take from, or alter it: so that one of their own writers[19] says concerning them, that they would rather die an hundred deaths, than suffer the law to be changed in any instance; yea, they have such a veneration for the law, that if, by any accident, part of it should fall to the ground, they would proclaim a fast as fearing lest, for this, God would destroy the whole world, and reduce it to its first chaos: and can any one think, that, under any pretence whatever, they would designedly corrupt the Old Testament? Yea, they were so far from doing it, that they took the greatest care, even to superstition, to prevent its being corrupted, through inadvertency, and accordingly numbered not only the books and sections, but even the words and letters, that not a single letter might be added to, or taken from it.

(3.) If they had any inclination to do this, out of malice against Christianity, it would have been to no purpose, after our Saviour’s time; for it was then translated into Greek, and this translation was in the hands of almost all Christians; so that the fallacy would soon have been detected. And if they had corrupted some copies of the Hebrew Bible, they could not have corrupted or altered them all; therefore to attempt any thing of this kind, would have been to expose themselves to no purpose.

(4.) It would not have been for their own advantage to pervert it; for, in altering the texts that make for Christianity, they would (especially if the fraud should have been detected) have weakened their own cause so far, that the reputation of scripture being hereby lost, they could not have made use of it to that advantage, to prove their own religion from it.

But, notwithstanding all this out-cry of the scriptures being perverted, they pretend to give no proof hereof, except in two or three words, which do not much affect the cause of Christianity; whereas, if the Jews had designed to pervert it, why did they not alter the fifty-third of Isaiah, and many other scriptures, which so plainly speak of the person and offices of the Messiah?

2. As to the other part of the objection, that the New Testament hath been corrupted by heretics since our Saviour’s time, whatever charge hath been brought against the Arians, and some others, of having out some words, or verses, which tend to overthrow their scheme, they have not been able, even when the empire was most favourable to their cause, to alter all the copies; so that their fallacy has been detected, and the corruption amended.

As for those various readings that there are of the same text, these consist principally in literal alterations, which do not much tend to pervert the sense thereof. It was next to impossible for so many copies of scripture to be transcribed without some mistakes, since they who were employed in this work were not under the infallible direction of the Spirit of God, as the first penmen were; yet the providence of God hath not suffered them to make notorious mistakes; and whatever mistakes there may be in one copy, they may be corrected by another; so that the scripture is not, for this reason, chargeable with the reproach cast upon it, as though it were not a perfect rule of faith.

Footnote 15:

He who has created all things, with all their relations, and who is the universal Sovereign, has a right to the allegiance of his rational creatures, and they are under obligation to obey his laws, because it is his will that they should do so. He has connected our interest with our duty, as a motive to obedience, and because he is good; but if we should substitute utility for his authority, and conform to his laws, merely because they are advantageous, we rebel against our Sovereign, and renounce his authority, that we may pursue our own advantage. Virtue is amiable for its intrinsic rectitude. If we choose to practice it merely because beautiful, we please ourselves; and though the excellency of virtue is intended as a motive, and it is well for the man who is charmed by it, yet, if this be the only inducement, he has lost sight of the Divine authority, and his virtue is no obedience to the laws of God. If the obligation of virtue be founded solely on its utility, or beauty, we are at liberty to forego our advantage, or pleasure without guilt, and remorse of conscience will be unaccountable. It is also fit and proper, that we should practice virtue, but this is no more to be substituted for the Divine authority, than the other motives of advantage or pleasure. If it be objected, that the fitness of moral good is eternal, and a rule even to Deity, and so may be deemed a foundation of the obligation of human virtue. It is conceded that the fitness of virtue is eternal, for God is eternal, and has been always holy, and just; in the same manner also the beauty of virtue is eternal; but to suppose these to have existed anterior to thought and action, and to be independent of an eternally and immutably holy God is to indulge the mind in speculations, which, to say the least of them, are groundless. We may as well assign a cause to eternal existence, as to eternal holiness. When the Creator formed the Universe of intelligent creatures, he gave them, with their existence, the various relations and circumstances which sprang up with them: and their obligations with respect to him and his works originated at the same time, and from the same source; which could be no other than the Divine pleasure; and the positive express appointments, which have been since super-added, rest upon the same basis, the will of God.

That we might discern his will and conform to it, he has set before us his own character, which in all things is good. He has given us reason, or active intellectual powers capable of pursuing the truth, and discovering his character, as a rule of our conduct. And because reason is matured by slow degrees, and the advantages for its improvement are unequal, he has given us a sense susceptible of the impressions of good and evil, by which we can distinguish between moral good and evil almost as easily, as by our natural senses we discern the differences between light and darkness, sweetness and bitterness; and thus has he rendered the judgment upon our own actions almost always unavoidable. The light of nature has been confirmed by express revelation; and because the law of nature identifies itself with the written law of God, the obligation of both rests upon the same foundation, the Sovereign will.

Footnote 16:

Where a covenant is, there should be the death of the devoted victim.

Footnote 17:

PROPHETS BEFORE THE CAPTIVITY.

With the order and times of their Prophecies.

Years before Christ.

812 Amaziah king of Judah, Jonah sent with a message. 2 Jeroboam II. king of Israel Kings xiii. 20. xiv. 25.

800 Uzziah king of Judah. Jeroboam Joel i. ii. iii. II.

800 Jeroboam II. king of Israel. Amos i.——ix. Uzziah king of Judah

800 Jeroboam II. Uzziah Hosea i. ii. iii.

772 Menahem I. Hosea iv.

770 Menahem II. Jonah i. ii. iii. iv.

759 Uzziah 52. Pekah 1. Isaiah vi. ii. iii. iv. v.

753 Jotham 5. Pekah 7. Micah i. ii.

742 Ahaz 1. Pekah 18. Isaiah vii.

In the same year Isaiah viii. ix. x.

In the same year Isaiah xvii.

740 Ahaz 3. Pekah 20. Isaiah i.

In the same year Isaiah xxviii.

739 Aphaz 4. Hosea v. vi.

726 Hezekiah 2. Isaiah xiv. ver. 28, &c.

In the same year Isaiah xv. xvi.

725 Hezekiah 3. Hoshea 6. Hosea vii.-xiv. Micah iii. iv. v. vi. vii.

720 Hezekiah 7. Nahum i. ii. iii.

715 Hezekiah 13. Isaiah xxiii.-xxvii.

714 Hezekiah 14. Isaiah xxxviii. xxxix.

714 Hezekiah 14. Isaiah xxix. xxx.-xxxv.

In the same year Isaiah xxii. ver. 1-15.

In the same year Isaiah xxi.

713 Hezekiah 15. Isaiah xx.

In the same year Isaiah xviii. xix.

710 Hezekiah 18. Isaiah x. ver. 5, &c. xi. xii. xiii. xiv. ver. 28, &c.

In the same year Isaiah xxxvi. xxxvii.

In the same year Isaiah xl.-xliii. &c.

698 Manasseh 1. Isaiah xxii. ver. 15.

628 Josiah 13. Jeremiah i. ii.

623 Josiah 18. Jeremiah xi. ver. 1-18. Jeremiah iii.-x. xii.-xxi. Jeremiah xi. ver. 18, &c.

611 Josiah 31. Habbakkuk i. ii. iii. Zephaniah i. ii. iii.

610 Jehoiakim 1. Jeremiah xii. ver. 1-24.

In the same year Jeremiah xxvi.

606 Jehoiakim 4. Jeremiah xxv.

In the same year Jeremiah xxxv.

In the same year Jeremiah xlvi.

In the same year Jeremiah xxxvi. ver. 1-9.

In the same year Jeremiah xlv.

In the same year Daniel i.

605 Jehoiakim 5. Jeremiah xxxvi. ver. 9, &c.

603 Jehoiakim 7. Daniel ii.

599 Zedekiah 1. Jeremiah xxii. ver. 24, &c.

In the same year Jeremiah xxiii

In the same year Jeremiah xiii. ver. 13, &c.

In the same year Jeremiah xxiv.

In the same year Jeremiah xlix. ver. 34, &c.

598 Zedekiah 2. Jeremiah xxix.

In the same year Jeremiah xxx. xxxi.

In the same year Jeremiah xxvii.

596 Zedekiah 4. Jeremiah xxviii.

In the same year Jeremiah l. li.

595 Zedekiah 5. Jehoiachin’s capt. Ezekiel i.-vii. 5

594 Zedekiah 6. Jehoiachin’s capt. Ezekiel viii.-xi. 6

593 Zedekiah 7. Jehoiachin’s capt. Ezekiel xii.-xix. 7

In the same year, fifth month Ezekiel xx.-xxiii.

591 Zedekiah 9. Jehoiachin’s capt. Jeremiah xxi. xxxiv ver. 1-8. 9

In the same year Jeremiah xlvii.

In the same year Jeremiah xlviii. xlix. ver. 1-34.

In the same year Ezekiel xxiv. xxv.

590 Zedekiah 10. Jehoiachin’s Jeremiah xxxvii. ver. 1-11. capt. 10

In the same year Jeremiah xxxiv. ver. 8, &c.

In the same year Jeremiah xxxvii. ver. 11-16

In the same year Jeremiah xxxii. xxiii.

In the same year Ezekiel xxix. ver. 1-17. xxx.

In the same year Jeremiah xxxvii. ver. 17, &c.

In the same year Jeremiah xxxviii. ver. 1-14.

In the same year Jeremiah xxxix. ver. 15, &c.

In the same year Jeremiah xxxviii. ver. 14, &c.

589 Zedekiah 11. Jehoiachin’s capt Ezekiel xxxvi. xxxvii. 11. first month xxxviii.

In the same year, third month Ezekiel xxxi.

In the same year, fourth month Jeremiah xxxix. ver. 1-11. lii. ver. 1-30.

In the same year, fifth or Jeremiah xxxix. ver. 11-15. sixth month xl. ver. 1-7.

In the same year Jeremiah xl. ver. 7. xli. xlii. xliii. xliv. ver. 1-8.

PROPHETS AFTER THE DESTRUCTION OF THE TEMPLE, DURING THE CAPTIVITY.

588 Jehoiachin’s captivity 12. Ezekiel xxxiii. tenth month

In the same year, twelfth Ezekiel xxxii. month

Between the 12 and 25 Ezekiel xxxiv. xxxvi. xxxvii. captivity xxxviii. xxxix.

In the same year Obadiah

In the same year Ezekiel xxxv.

In this year Nebuchadnezzar Daniel iii. set up his golden image

574 Jehoiachin’s captivity 25. Ezekiel xl. xli. &c.

569 Jehoiachin’s captivity 30. Ezekiel xxxi. ver. 17, &c.

In the same year Daniel iv.

562 Jehoiachin’s captivity 37. Jeremiah lii. ver. 31, &c.

555 Belshazzar 1. Daniel vii.

553 Belshazzar 3. Daniel viii.

539 Belshazzar 17. Daniel v.

538 Darius the Mede 1. Daniel vi.

In the same year Daniel ix.

536 Cyrus 1. Ezra i. ii.

535 Cyrus 2. Ezra iii.

PROPHETS AFTER THE CAPTIVITY UNDER THE SECOND TEMPLE.

535 Cyrus 2. Ezra iv.

In the third year of Cyrus, Daniel x. xi. xii and third after the captivity

520 Darius Hystaspis 2. sixth Haggai i. ver. 1-12. month

In the same year and month Haggai i. ver. 12, &c. Ezra v.

In the same year, seventh Haggai ii. ver. 1-10. month

In the same year, eighth month Zechariah i. ver. 1-7.

In the same year, ninth month Haggai ii. ver. 10, &c.

In the same year, eleventh Zechariah i. ver. 7, &c. month ii.-vi.

516 Darius 3. Ezra v. ver. 3, &c.

518 Darius 4. Ezra vi. ver. 1-15.

In the same year, ninth month Zech. vii. viii.

Subsequent to the fourth year Zechariah ix.-xiv. of Darius Hystaspes

515 Darius 6. Ezra vi. ver. 15, &c.

462 Ahasuerus 3. Esther i.

461 Ahasuerus 4. Esther ii. ver. 1-16.

458 Ahasuerus 7. Ezra vii.-x.

In the same year Esther ii. ver. 16-21.

457 Ahasuerus 8. Esther ii. ver. 21, &c.

453 Ahasuerus 12. Esther iii. iv. v. &c.

445 Ahasuerus 20. Nehemiah i.-iii. &c.

433 Ahasuerus 32. Nehemiah xiii. ver. 6.

429 Ahasuerus 36. Malachi i.-iv.

428 Ahasuerus 37. Nehemiah xiii. ver. 6, &c.

296 Ptolemy Soter 9. The Canon of the Old Testament completed, by adding two books of Chronicles, Ezra, Nehemiah, Esther, and Malachi; by Simon the Just.

DR. TAYLOR.

Footnote 18:

κοσμος is the unregenerate world, John vii. 7. and χωρησαι, is to receive kindly, 2 Cor. vii. 2.

Footnote 19:

Vid. Philo. Jud. de Vit. Mosis; & eund. citat. ab Euseb. in Præp. Evang. l. viii. c. 6. & Joseph, contr. App. l. ii.

Quest. IV.

QUEST. IV. How doth it appear that the scriptures are the word of God?

Answ. The scriptures manifest themselves to be the word of God by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers to salvation: but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it, that they are the word of God.

Before we proceed to consider the arguments here brought to prove the scriptures to be the word of God, some things may be premised.[20]

1. When we speak of the scriptures as divine, we do not only mean that they treat of God and divine things; to wit, his nature and works, as referring principally to the subject matter thereof; for this may be said of many human uninspired writings, which, in proportion to the wisdom of their authors, tend to set forth the divine perfections. And when, as the consequence hereof, we assert that every thing contained therein is infallibly true, we do not deny but that there are many things, which we receive from human testimony, of which it would be scepticism to entertain the least doubt of the truth; notwithstanding, when we receive a truth from human testimony, we judge of the certainty thereof, by the credibility of the evidence, and, in proportion thereunto, there is a degree of certainty arising from it: but when we suppose a truth to be divine, we have the highest degree of certainty equally applicable to every thing that is so, and that for this reason, because it is the word of him that cannot lie. Thus we consider the holy scriptures, as being of a divine original, or given by the inspiration of God, or as his revealed will, designed to bind the consciences of men; and that the penmen were not the inventers of them, but only the instruments made use of to convey these divine oracles to us, as the apostle says, 2 Pet. i. 21. Prophecy came not in old time by the will of man; but holy men of God spake, as they were moved by the Holy Ghost: and the apostle Paul says, Gal. i. 11, 12. I certify unto you, that the gospel, which was preached of me, is not after man; neither received I it of man; neither was I taught it, but by the revelation of Jesus Christ: the former asserts this concerning scripture in general, and the latter concerning that part thereof which was transmitted to us by him: this is what we mean when we say the scripture is the word of God.

2. It is necessary for us to know and believe the scriptures to be the word of God, because they are to be received by us as a rule of faith and obedience, in whatever respects divine things, otherwise we are destitute of a rule, and consequently our religion would be a matter of the greatest uncertainty; and as this faith and obedience is divine, it is a branch of religious worship, and as such, contains an entire subjection to God, a firm and unshaken assent to whatever he reveals as true, and a readiness to obey whatever he commands, as being influenced by his authority; which is inconsistent with any hesitation or doubt concerning this matter. Moreover, it is only therein that we have an account of the way in which sinners may have access to God; the terms of their finding acceptance in his sight, and all the promises of eternal blessedness, on which their hope is founded, are contained therein; if therefore we are not certain that the scriptures are the word of God, our faith and hope are vain; it is herein that life and immortality is brought to light, and, by searching them, we think that we have eternal life.

3. As divine revelation is necessary, so it is not impossible, contrary to reason or the divine perfections, for God to impart his mind and will to men in such a way as we call inspiration: these things must be made appear, otherwise it is a vain thing to attempt to give arguments to prove the scriptures to be the word of God; and, in order hereto, let it be considered,

(1.) That divine revelation is necessary; this appears because as religion is necessary, so there are some things contained in it which cannot be known by the light of nature, to wit, all those divine laws and institutions, which are the result of God’s expressed will; and these could not be known by the light of nature, or in a way of reasoning derived from it, therefore they must be known by special revelation. Positive laws, as opposed to those that are moral, depend upon a different foundation; the glory of God’s sovereignty eminently appears in the one, as that of his holiness doth in the other: now his sovereign pleasure relating thereto could never have been known without divine revelation, and then all that revenue of glory, which is brought to him thereby, would have been entirely lost, and there would have been no instituted worship in the world; and the gospel, which is called the unsearchable riches of Christ, Eph. iii. 8. must have been for ever a hidden thing, and the condition of those who bear the Christian name would have been no better than that of the heathen, concerning whose devotion, the apostle Paul, though speaking of the wisest and best of them says, Acts xvii. 23. that they ignorantly worshipped an unknown God: and elsewhere, 1 Cor. i. 24. that the world by wisdom knew not God; and the reason is, because they were destitute of divine revelation.

(2.) It is not impossible, contrary to reason or the divine perfections, that God should reveal his mind and will to man, which may be argued from hence; it contains no impossibility, for if it be possible for one creature to impart his mind and will to another, then certainly God can do this, for there is no excellency or perfection in the creature but what is eminently in him; and if it be not unworthy of the divine majesty to be omnipresent, and uphold all things by the word of his power, it is not unbecoming his perfections to manifest himself to intelligent creatures, who, as such, are fit to receive the discoveries of his mind and will; and his endowing them with faculties capable of receiving these manifestations, argues, that he designed that they should be favoured with them; and therefore whatever displays there may be of infinite condescension therein, yet it is not unbecoming his perfections so to do.

(3.) As God cannot be at a loss for an expedient how to discover his mind and will to man, and is not confined to one certain way, so he may, if he pleases, make it known by inspiration; it is not impossible, neither is there any thing in the subjects that should hinder him from impressing whatever ideas he designs to impart, on the minds of men. This a finite spirit may do; and that there is such a thing as this, will hardly be denied by any, but those who, with the Sadducees, deny the nature and power of spirits: it hence follows, that God can much more impress the souls of men, or immediately communicate his mind to them in such a way, as we call inspiration; and to deny that there is such a thing as inspiration, is not only to deny the credibility of scripture history, as well as its divine authority, but it is to deny that which the heathen, by the light of nature, have universally believed to be consonant to reason, and therefore they often represent their gods as conversing with men; and they appear, in many of their writings, not to have the least doubt whether there has been such a thing as inspiration in the world.

These things being premised, we are now more particularly to consider those arguments which are brought to prove the scriptures to be the word of God, or that they were given by divine inspiration: these are taken either from the internal evidence we have hereof, viz. the subject matter of scripture, from the majesty of the style, the purity of the doctrines, the harmony or consent of all its parts, and the scope or tendency of the whole to give all glory to God; or else external, taken from the testimony which God himself gave to it, at first by miracles, whereby the mission of the prophets, and consequently what they were sent to deliver, was confirmed, and afterwards, in succeeding ages, by the use which he hath made of it in convincing and converting sinners, and building up believers to salvation. These are the arguments mentioned in this answer, which will be distinctly considered, and some others added, as a farther proof of this matter, to wit, those taken from the character of the inspired writers, particularly as they were holy men, and so they would not impose on the world, or pretend themselves to have been inspired, if they were not; and also, as they were plain and honest men, void of all craft and subtilty, and so could not impose on the world; and, had they attempted to do so, they had a great many subtle and malicious enemies, who would soon have detected the fallacy. To this we shall also add an argument taken from the sublimity of the doctrine, in which respect it is too great, and has too much wisdom in it for men to have invented; and others taken from the antiquity thereof, together with its wonderful preservation, notwithstanding all the endeavours of its enemies to root it out of the world; and then we shall consider how far the testimony of the church is to be regarded, not as though it contained the principal foundation of our faith, as the Papists suppose; but yet this may be, if duly considered, an additional evidence to those that have been before given; and then we shall speak something concerning the witness of the Spirit with the scripture in the heart of man, which inclines him to be persuaded by, and rest in the other arguments brought to support this truth: and if all these be taken together, they will, we hope, beget a full conviction in the minds of men, that the scriptures are the word of God; which leads us to consider the arguments in particular.

I. From the majesty of the style in which it is written. This argument does not equally hold good with respect to all the parts of scripture; for there is, in many places thereof, a great plainness of speech and familiarity of expression adapted to the meanest capacity, and sometimes a bare relation of things, without that majesty of expression, which we find in other places: thus in the historical books we do not observe such a loftiness of style, as there is in Job, Psalms, Isaiah, and some other of the prophets; so that there are arguments of another nature to prove them to be of divine authority. However, we may observe such expressions interspersed throughout almost the whole scripture, which set forth the sovereignty and greatness of God; as when he is represented speaking immediately himself in a majestic way, tending not only to bespeak attention, but to strike those that hear or read with a reverential fear of his divine perfections; thus, when he gives a summons to the whole creation to give ear to his words, Hear, O heavens; and give ear, O earth, for the Lord hath spoken, Isa. i. 2. or, swears by himself, that unto him every knee shall bow, and every tongue shall swear, chap. xlv. 23. or when it is said, Thus saith the Lord, the heaven is my throne, and the earth is my footstool, chap. lxvi. 1. and elsewhere, The Lord reigneth, let the earth rejoice; let the multitude of the isles be glad thereof. Clouds and darkness are round about him; righteousness and judgment are the habitation of his throne. A fire goeth before him; his lightnings enlightened the world. The hills melted like wax at the presence of the Lord; at the presence of the Lord of the whole earth, Psal. xcvii. 1-5. And when he is represented as casting contempt on all the great men of this world, thus he is said to cut off the spirit of princes, and to be terrible to the kings of the earth, Psal. lxxvi. 12. and to charge even his angels with folly, Job iv. 18. or when the prophet speaks of him, as one who had measured the waters in the hollow of his hand, and meted the heavens with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance; and that the nations of the earth are as a drop of the bucket, and are counted as the small dust of the balance; yea, as nothing, less than nothing and vanity, when compared with him, Isa. xl. 12, 15, 17. It would be almost endless to refer to the many places of scripture, in which God speaks in such a style, as is inimitable by any creature; of this we have several instances in the book of Job, especially in those chapters where he is represented as answering Job out of the whirlwind, and speaking with such a loftiness of style, as, it may be, the like cannot be found in any human composure, Job, chap. xxxviii. to xli. where such expressions are used, which argue the style to be divine, great and magnificent; so that if it was not immediately from God, it would be the most bold presumption for any creature to speak in such a way: therefore this argument, taken from the majestic style of scripture, is not without its proper weight; however, it may serve to prepare us to receive those other arguments, which, together with this, evince its divine original.

II. From the purity and holiness of its doctrines, and that either, if we consider it absolutely, or compare it with all other writings, whereby it will appear not only to have the preference to them, but to be truly divine, and so is deservedly styled the holy scripture, Rom. i. 2. and the words thereof pure as silver tried in a furnace, purified seven times, Psal. xii. 6. and to speak of right things, in which there is nothing froward or perverse, Prov. viii. 6, 7, 8. Thus every one that duly weighs the subject matter thereof, may behold therein the displays of the glory of the holiness of God: here let us consider, that the word of God appears to be divine from its purity and holiness,

1. As considered absolutely, or in itself. For,

(1.) It lays open the vile and detestable nature of sin, to render it abhorred by us. Thus the apostle says, Rom. vii. 7. I had not known sin; that is, I had not so fully understood the abominable nature thereof as I do, but by the law: for I had not known lust, except the law had said, thou shalt not covet; and hereupon he concludes, that the law is holy, and the commandment holy, and just, and good.

(2.) It presents to our view the various instances of the divine vengeance, and shews us how the wrath of God is revealed against the unrighteousness of sinners to make them afraid of rebelling against him. Thus it gives us an account how the angels hereby fell from and lost their first habitation, and are thrust down to hell, being reserved in chains under darkness, unto the judgment of the great day, Jude 6. And also how man hereby lost his primitive integrity and glory, and exposed himself to the wrath and curse of God due to sin, and all the miseries of this life consequent thereon; and how it has destroyed flourishing nations, and rendered them desolate. Thus it gives us an account how the Jews were first carried into Babylon for their idolatry, and other abominations, and afterwards cast off and made the sad monument of the divine wrath, as at this day, for crucifying Christ, persecuting his followers, and opposing the Gospel. It also gives an account of the distress and terror of conscience, which wilful and presumptuous sins have exposed particular persons to; such as Cain, Judas and others; this is described in a very pathetic manner, when it is said of the wicked man, who has his portion of the good things of this life, that when he comes to die, Terrors take hold of him as waters, a tempest stealeth him away in the night. The east wind carrieth him away, and he departeth, and as a storm hurleth him out of his place. For God shall cast upon him, and not spare; he would fain flee out of his hand, Job xxvii. 20, 21, 22.

Moreover, the purity of the Scripture farther appears, in that it warns sinners of that eternal ruin, which they expose themselves to in the other world; Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thess. i. 9. All these things discover the purity and holiness of the word of God.

(3.) It never gives the least indulgence or dispensation to sin, nor in any of its doctrines, which are pure and holy, doth it lead to licentiousness; it not only reproves sin in the lives and outward conversations of men, but also discovers its secret recesses in the heart, where its chief seat is; obviates and guards against its first motions, tending thereby to regulate the secret thoughts of men, and the principle of all their actions, which it requires to be pure and holy. In this the Scripture excels all other writings with respect to its holiness.

(4.) All the blessings and benefits which it holds forth, or puts us in mind of, as the peculiar instances of divine favour and love to man, are urged and insisted on as motives to holiness; thus it is said, The goodness of God leadeth thee to repentance, Rom. ii. 4. and when Moses had been putting the Israelites in mind of God’s increasing them, as the stars of heaven for multitude, Deut. x. 22. compared with chap. xi. 1. he adds, therefore thou shalt love the Lord thy God, and keep his charge and statutes, his judgments and commandments alway. And when the loving kindness of God has been abused by men, it severely reproves them for their vile ingratitude; as when it is said, Deut. xxxii. 6. Do ye thus requite the Lord, oh foolish people and unwise? Is not he thy Father that bought thee? Hath not he made thee, and established thee?

(5.) All the examples proposed to our imitation therein, are such as savour of, and lead to, holiness; and when it recommends the actions or conversation of men, it is more especially for that holiness which is discovered therein: and, on the other hand, when it gives us the character of wicked men, together with the dreadful consequences thereof, it is that we may avoid and be deterred from committing the same sins that will be their ruin in the end.

(6.) The rules laid down relating to civil affairs in the Old Testament dispensation, and the behaviour of one man towards another, have a vein of holiness running through them all. Thus the government of the Jewish state, as described in the books of Moses, and elsewhere, discovers it to be an holy commonwealth; and they are often called an holy nation, as governed by those laws which God gave them; so the government of the church in the Gospel-dispensation, is a holy government: visible holiness is a term of church-communion, and apostacy and revolt from God excludes from it.

(7.) All the promises contained in Scripture, are, or will be certainly fulfilled, and the blessings it gives us ground to expect, conferred; and therefore it is a faithful word, and consequently pure and holy.

2. If we compare the Scripture with other writings, which are of a human composure, it plainly excels in holiness. For,

(1.) If we compare it with the writings of heathen moralists, such as Plato, Seneca, and others, though they contain a great many good directions for the ordering the conversations of men agreeably to the dictates of nature and right reason, yet most of them allow of, or plead for some sins, which the Scripture mentions with abhorrence, such as revenging injuries, and self-murder; several other instances of moral impurity, were not only practised by those who laid down the best rules to inforce moral virtue, but either countenanced, or, at least, not sufficiently fenced against, by what is contained in their writings; and even their strongest motives to virtue or the government of the passions, or a generous contempt of the world, are taken principally from the tendency which such a course of life will have to free us from those things that tend to debase and afflict the mind, and fill it with uneasiness, when we consider ourselves as acting contrary to the dictates of nature, which we have as intelligent creatures; whereas, on the other hand, the Scripture leads us to the practice of Christian virtues from better motives, and considers us not barely as men, but Christians, under the highest obligations to the blessed Jesus, and constrained hereunto by his condescending love expressed in all that he has done and suffered for our redemption and salvation; and it puts us upon desiring and hoping for communion with God, through him, in the performance of those evangelical duties, which the light of nature knows nothing of, and so discovers a solid foundation for our hope of forgiveness of sin, through his blood, together with peace of conscience and joy resulting from it; it also directs us to look for that life and immortality, which is brought to light through the Gospel; in which respects, it far exceeds the writing of the best heathen moralists, and so contains in it the visible marks and characters of its divine original.

(2.) If we compare the scriptures with other writings among Christians, which pretend not to inspiration, we shall find in these writings a great number of impure and false doctrines, derogatory to the glory of God, in many of the pretended expositions of Scripture. If therefore men, who have the Scripture in their hands, propagate unholy doctrines, they would do so much more were there no Scripture to guide them: thus the doctrine that grace is not necessary to what is spiritually good: the merit of good works, human satisfactions, penances, indulgences, and dispensations for sin, are all impure doctrines, which are directly contrary to Scripture; and, as contraries illustrate each other, so hereby the holiness and purity of Scripture, which maintains the contrary doctrines, will appear to those who impartially study it and understand the sense thereof.

(3.) If we compare the Scriptures with the imposture of Mahomet, in the book called the Alcoran, which the Turks make use of as a rule of faith, and prefer it to Scripture, and reckon it truly divine, that contains a system not only of fabulous, but corrupt and impure notions, accommodated to men’s sensual inclinations. Thus it allows of polygamy, and many impurities in this world, and promises to its votaries a sensual paradise in the next, all which is contrary to Scripture; so that composures merely human, whether they pretend to divine inspiration or not, discover themselves not to be the word of God, by their unholiness; as the Scripture manifests itself to be divine, by the purity of its doctrine; and indeed, it cannot be otherwise, considering the corruption of man’s nature, as well as the darkness and blindness of his mind, which, if it pretends to frame a rule of faith, it will be like himself, impure and unholy; but that which has such marks of holiness, as the Scripture has, appears to be inspired by a holy God.

Having considered the holiness of Scripture doctrines, we proceed to shew the weight of this argument, or how far it may be insisted on to prove its divine authority. It is to be confessed, that a book’s containing holy things or rules for a holy life, doth not of itself prove its divine original; for then other books might be called the word of God besides the Scripture, which is so called, not only as containing some rules that promote holiness, but as being the fountain of all true religion; and its being adapted above any book of human composure, to answer this end, affords an argument of some weight to prove it to be of God. For,

1. Man, who is prone to sin, naturally blinded and prejudiced against divine truth and holiness, could never compose a book that is so consonant to the divine perfections, and contains such a display of God’s glory, and is so adapted to make us holy.

2. If we suppose that man could invent a collection of doctrines, that tended to promote holiness, could he invent doctrines so glorious, and so much adapted to this end, as these are? If he could, he that does this must either be a good or a bad man: if we suppose the former, he would never pretend the Scripture to be of divine authority, when it was his own composure; and if the latter, it is contrary to his character, as such, to endeavour to promote holiness; for then Satan’s kingdom must be divided against itself: but of this, more in its proper place, when we come to consider the character of the penmen of Scripture, to give a further proof of its divine authority.

3. It is plain, that the world without Scripture could not arrive to holiness; for the apostle says, 1 Cor. i. 21. That the world by wisdom knew not God; and certainly where there is no saving knowledge of God, there is no holiness; and the same apostle, Rom. i. 29, 30, 31. gives an account of the great abominations that were committed by the heathen; being destitute of Scripture light, they were filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, &c.

If therefore the doctrines contained in Scriptures are not only pure and holy themselves, but tend to promote holiness in us, this is not without its proper weight to prove their divine original.

III. The scriptures farther manifest themselves to be the word of God from the consent or harmony of all the parts thereof.[22] This argument will appear more strong and conclusive, if we compare them with other writings, in which there is but little harmony. Thus, if we consult the writings of most men uninspired, we shall find that their sentiments contained therein often times very widely differ; and if, as historians, they pretend to report matters of fact, their evidence, or report, does not, in all respects, agree together, which shews that they are fallible; but the exact and harmonious agreement of scripture proves it divine. That other writings of human composure agree not among themselves, is very evident; and it is less to be wondered at if we consider,

(1.) That men are naturally blind and unacquainted with the things of God; and therefore their writings will hardly be consistent with themselves, much less with one another, as they are oftentimes inconsistent with the standard of truth, by which they are to be tried; nothing is more common than for men to betray their weakness, and cast a blemish on their composures, by contradicting themselves, especially if they are long, and consist of various subjects.

(2.) Men are much more liable to contradict one another when any scheme of doctrine is pretended to be laid down by different persons; for when they attempt to represent matters of fact, they often do it in a very different light: this may be more especially observed in those accounts that are given of doctrines that are new, or not well known by the world, or in historical accounts, not only of general occurrences, but of particular circumstances attending them, where trusting to their memory and judgment, they often impose on themselves and others.

(3.) This disagreement of human writings will more evidently appear, when their authors were men of no great natural wisdom, especially if they lived in different ages, or places remote from one another, and so could have no opportunity to consult one another, or compare their writings together; we shall scarce ever find a perfect harmony or agreement in such writings; neither should we in scripture, were it not written by divine inspiration.

This will appear, if we consider that the penmen thereof were in themselves as liable to mistake as other men; and had they been left to themselves herein, they would have betrayed as much weakness, confusion, and self-contradiction, as any other writers have done; and it may be more, inasmuch as many of them had not the advantage of a liberal education, nor were conversant in human learning, but were taken from mean employments, and made use of by God in this work, that so we may herein see more of the divinity of the writings they were employed to transmit to us: besides, they lived in different ages and places, and so could not consult together what to impart, and yet we find, as we shall endeavour to prove, that they all agree together: therefore the harmony of their writings is an evident proof that they were inspired by the same spirit, and consequently that they are the word of God.

We might here consider the historical parts of scripture, and the account which one inspired writer gives of matters of facts as agreeing with what is related by another; and also the harmony of all the doctrines contained therein, as not only agreeing in the general scope and design thereof, but in the way and manner in which they are laid down or explained: but we shall more particularly consider the harmony of scripture, as what is foretold in one part thereof, is related as accomplished in another. And,

1. There are various predictions relating to the providential dealings of God with his people, which had their accomplishment in an age or two after. Thus the prophets Isaiah, Jeremiah, and others, foretold the captivity and the number of years they should be detained in Babylon, and their deliverance by Cyrus, who is expressly mentioned by name. These prophecies, and the accomplishment thereof are so obvious, that there is no one who reads the Old Testament but will see an harmony between them; so that what in one place is represented as foretold, in another place, is spoken of as accomplished in its proper time, Isa. xliv. 28. and Chap. xlv. 1, 4. compared with Ezra i. 2, 3.

And the revolt and apostacy of Israel, their turning aside from God, to idolatry, which was the occasion of their desolation, was foretold by Moses, Deut. xxxi. 29. and by Joshua, Chap. xxiii. 15, 16. and Chap. xxiv. 19. And every one that reads the book of Judges, will see that this was accomplished; for when Moses and Joshua were dead, and that generation who lived with them, they revolted to idolatry and were punished for the same in various instances, Judg. ii. 8, 10, 11, 14.

And the prophecy of the great reformation which Josiah should make, and in particular, that he should burn the bones of the idolatrous priests on the altar at Bethel, 1 Kings xiii. 2. was exactly accomplished above three hundred years after, 2 Kings xxii. 15, 16.

2. There are various predictions under the Old Testament relating to our Saviour, and the New Testament church, many of which have had their accomplishment, and others are daily accomplishing. It is said, Acts x. 43. To him gave all the prophets witness, that through his name whosoever believeth in him, shall receive remission of sins; and we shall find, that what is foretold concerning him in the Old Testament, is related as accomplished in the New; particularly,

(1.) That he should come in the flesh, was foretold in the Old Testament, Hag. ii. 7. Mal. iii. 1. Isa. ix. 6. and is mentioned as accomplished in the New, John i. 14. Gal. iv. 4.

(2.) That he should work miracles for the good of mankind, and to confirm his mission, was foretold, Isa. xxxv. 5, 6. and accomplished, Matth. xi. 4, 5.

(3.) That he should live in this world in a low and humbled state, was foretold, Isa. lii. 14. and chap. liii. 3. and the whole account of his life in the gospels bears witness that those predictions were fully accomplished.

(4.) That he should be cut off, and die a violent death, was typified by the brazen serpent in the wilderness, viz. that he should be lifted up upon the cross, Numb. xxi. 9. compared with John iii. 14. and foretold in several other scriptures, Isa. liii. 7. and Dan. ix. 26. and this is largely insisted on, as fulfilled in the New Testament.

(5.) That after he had continued some time in a state of humiliation, he should be exalted, was foretold, Isa. lii. 13. chap. liii. 11, 12. Psal. lxviii. 18. and fulfilled, Acts i. 9. Phil. ii. 9.

(6.) That his glory should be proclaimed and published in the preaching of the gospel, was foretold, Isa. xi. 10. Psal. cx. 2. Isa. lx. 1, 2, 3. and fulfilled, 1 Tim. iii. 16. Mark xvi. 15. as appears from many scriptures.

(7.) That he should be the spring and fountain of all blessedness to his people, was foretold, Gen. xxii. 18. Psal. lxxii. 17. Isa. xlix. 8, 9. and fulfilled, 2 Cor. vi. 2. Acts iii. 26. In these, and many other instances, we may observe such a beautiful consent of all the parts of scripture, as proves it to be the very word of God.

But since it will not be sufficient, to support the divine authority of scripture, to assert that there is such a harmony, as we have observed, unless we can prove that it doth not contradict itself in any instances; therefore the next thing we are to consider, is the reproach cast upon it by those who would bring all divine revelation into contempt, as though it contradicted itself in several instances, and contained various absurdities; which, were they able to make appear, would enervate the force of the argument we are maintaining, to prove the scripture to be the word of God from the consent of the parts thereof: therefore we shall consider some of those contradictions, which many, who pretend to criticise on the words of scripture, charge it with, as so many objections against the harmonious consent, and consequently the divine authority thereof, together with the answers, which may be given to each of them.

Object. 1. If we compare our Saviour’s genealogy, as related in the first of Matthew and the third of Luke, they allege that there is a very great inconsistency between them, for one mentions different persons, as his progenitors, from what the other does; as, for instance, in Matth. i. he is said to be the son of Joseph, and Joseph the son of Jacob, and he the son of Matthan; but the other evangelist, viz. Luke, says that he was the son of Joseph, which was the son of Heli, which was the son of Matthat: and so we find the names of each genealogy very differing, till we come to David; therefore they suppose both those genealogies cannot be true, inasmuch as the one contradicts the other.

Answ. It evidently appears, that there is no contradiction between these two genealogies, since Matthew gives an account of Joseph’s ancestors, and Luke of Mary’s, and so, both together, prove that he was the son of David, by his reputed father’s, as well as his mother’s side.

And if it be replied, that Luke, as well as Matthew, gives an account of Joseph’s genealogy, and therefore this answer is not sufficient: we may observe, that it is said, Luke iii, 23, 24. that Jesus was, as it is supposed, the son of Joseph, which was the son of Heli, &c. the meaning is, he was, indeed, the supposed son of Joseph, but he really descended from Heli, the father of the virgin Mary; and nothing is more common in scripture than for grandsons to be called sons; and if we observe the meaning of the Greek words, which we render, which was the son, &c. it may better be rendered, who descended from Heli, and then there is not the least absurdity in it, supposing Heli to be his grandfather; and therefore there is no appearance of contradiction between these two scriptures.

Object. 2. It is pretended, that there is a plain contradiction between these two places, 2 Sam. xxiv. 24. and 1 Chron. xxi. 25. in the former whereof it is said, that David bought the threshing-floor of Araunah the Jebusite, to build an altar on, and the oxen for burnt-offerings, that the plague might be stayed, for fifty shekels of silver; but in the other, viz. in Chronicles, it is said, that he gave him for the place six hundred shekels of gold; therefore they pretend that one of these places must be wrong, inasmuch as they plainly contradict one another.

Answ. The answer that may be given to this objection, is, that David paid Araunah (who is otherwise called Ornan) for his threshing-floor, where he built an altar, and for the oxen, which he bought for sacrifice, fifty shekels of silver, as it is expressed in Samuel. But, beside this threshing-floor, he bought the whole place, as it is said in Chronicles, i. e. the whole tract of ground, or mountain, on which it stood, whereon he designed that the temple should be built; and therefore he saith concerning it, 1 Chron. xxii. 1. This is the house of the Lord God, i. e. this place, or tract of land, which I have bought round about the threshing-floor, is the place where the house of God shall stand; and this is the altar of burnt-offering for Israel, which was to be built in that particular place, where the threshing-floor was: now, though he gave for the threshing-floor but fifty shekels of silver, (which probably was as much as it was worth) yet the whole place, containing ground enough for the temple, with all its courts, and the places leading to it, was worth a great deal more; or, if there were any houses in the place, these were also purchased to be pulled down, to make room for the building of the temple; and, for all this, he gave six hundred shekels of gold, and we can hardly suppose it to be worth less; so that there is no real contradiction between these two places,

Object. 3. It is pretended, that there is a contradiction between 2 Sam. xxiv. 13. and 1 Chron. xxi. 12. in the former of which Gad came to David, being sent to reprove him for his numbering the people, and said, Shall seven years of famine come unto thee in thy land? But, in Chronicles, he speaks of but three years of famine.

Answ. To reconcile this seeming contradiction,

1. Some think, that in some ancient copies, it is not seven, but three,[37] years of famine, in Samuel, as it is in Chronicles; the reason of this conjecture is, because the LXX, or Greek translation, have it so; and they think that these translators would hardly have made so bold with scripture, as to put three for seven, if they had not found it so in the copies that they made use of, when they compiled this translation: but probably this answer will not give satisfaction to the objectors; therefore,

2. The best way to account for this seeming contradiction, is this: in Chronicles, Gad bids him chuse if he would have three years of famine, viz. from that time; but in Samuel he saith, shall seven years of famine come unto thee, that is, as though he should say there hath been three years of famine already, for Saul and his bloody house, because he slew the Gibeonites, 2 Sam. xxi. 1. Now, that famine ceased but the year before, and the ground being so chaped and hard for want of rain this year, which was the fourth, it was little better than a year of famine. Now, said Gad, wilt thou have this famine continued three years more (which, in all, makes up seven years) unto thee in the land? And, if we take it in this sense, there is no contradiction between these two scriptures, though one speaks of three years, and the other of seven.

Object. 4. They pretend to find an inconsistency, or absurdity, little better than a contradiction, by comparing 1 Sam. xvi. 21, 22. and chap. xvii. 55. In the former it is said, David came to Saul, and stood before him, and he loved him greatly; and he sent to Jesse, with the intent that he might give him leave to stand before him, inasmuch as he had found favour in his sight. Now, say they, how can this be consistent with the other scripture; where Saul seeing David going forth against Goliath the Philistine, asked Abner, Whose son is this youth? And Abner replied, He could not tell; and, in the next verse, he is ordered to enquire who he was. Now how could this be, when he had been his armour-bearer, stood before him, and found favour in his sight; and he had sent to Jesse, to desire that he might live with him?

Answ. I can see no appearance of absurdity, or defect of harmony, between these two scriptures; for supposing Saul’s memory had failed him, and he had forgot that David had stood before him as a servant, shall the scripture, that gives an account of this, be reflected on, as containing an inconsistency? It is true, David had stood before Saul, as his armour-bearer; yet he had, for some time, been sent home and dismissed from his service, during which time he kept his father’s sheep; and probably he lived not long in Saul’s family; therefore it is no wonder if Saul had now forgot him. There is no master of a family but may forget what servants have formerly lived with him, and much more a king, who hardly knows the names of the greatest part of the servants that are about him: besides, at this time, David appeared in the habit of a shepherd, and therefore Saul might well say, whose son is this youth? This sufficiently accounts for the difficulty, and vindicates this scripture from the charge of inconsistency; though some account for it thus, by supposing that Saul knew David, (as having been his armour-bearer) but did not know his father, and therefore asks, whose son is this? or who is he that hath so bold and daring a son, as this youth appears to be? If these things be considered, there appears not the least absurdity in this scripture.

Object. 5. Another contradiction, which some charge the scripture with, is, that when Israel, pursuant to the advice of Balaam, committed idolatry, and went a-whoring after the daughters of Moab, and God consumed them for it by the plague, it is said, Numb. xxv. 9. Those that died in the plague were twenty-four thousand; but the apostle Paul, referring to the same thing, says, 1 Cor. x. 8. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

Answ. 1. The answer that may be given to this objection, that the apostle Paul, when he says, three and twenty thousand died, or fell, in one day, speaks of those who died by the immediate hand of God, by the pestilential distemper that was sent among them; but, besides these, there were many more that died by the hand of public justice for this sin; for in that chapter in Numbers, verse 4 and 5. we read of the heads of the people being hanged up before the Lord, and the judges being ordered to slay every man his men that were joined unto Baal-peor. These died by the sword of justice, and it is no great impropriety to say, that such died in a mediate way, by the plague, or sword of God; the sword is one of his plagues, as well as pestilential diseases, and is frequently so styled in scripture: now we cannot suppose that fewer died of this latter plague, if that be the import of the word, than a thousand; so that Moses gives the number of all that died, whether by God’s immediate hand, or by the sword of the magistrate, pursuant to his command: but if it be reckoned too great a strain upon the sense of the word plague, to admit of this solution, let it be farther observed, that, in the 9th verse, where Moses gives the sum total of those that died, it is not said that they were such who died of the plague, but in the plague; that is, those that died in or soon after the time that the plague raged among them, whose death was occasioned by this sin, were four and twenty thousand; so that these two places of scripture are so far from contradicting, that they rather illustrate one another.

Object. 6. Another contradiction is pretended to be between Gal. i. 8. where the apostle says, Though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed; 2 Cor. xi. 4. If he that cometh, preacheth another Jesus whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. In one place he speaks against those who preach another gospel; in the other he says, they may be borne with; which seems to be a contradiction.

Answ. For the reconciling and accounting for the sense of these two scriptures, let us consider, that in the former of them the apostle pronounces them that preached another gospel accursed, and therefore, doubtless, they were not to be borne with, or allowed of; therefore it must be enquired what he means when he says, in the other scripture, that such may be well borne with; now this scripture will, without the least strain or force upon the words, admit of one of these two senses.

1. It may be considered as containing a sarcasm, by which the apostle reproves their being too much inclined to adhere to false teachers: if, says he, these bring you tidings of a better Spirit, a better gospel, then bear with them; but this they cannot do, therefore reject them; or,

2. The words may be rendered, instead of ye might well bear with him, ye might well bear with me, as is observed in the marginal reference; the word him being in an Italic character, as will be elsewhere observed,[38] is not in the original, and therefore me may as well be supplied as him, and so the meaning is this; ye bear with false preachers, are very favourable to them, and seem a little cold to us the apostles; so that I am afraid, as is observed in the foregoing verse, lest your minds should be corrupted from the simplicity that is in Christ; you can bear with these false teachers, and will you not bear with me? as he says, ver. 1. Would to God you could bear with me a little in my folly, and indeed bear with me. It is a sign religion is at a low ebb, when it is with some difficulty that professors are persuaded to bear with those that preach the pure gospel of Christ, who are too prone to turn aside to another gospel. Take the words in either of these senses, and they exactly harmonize with that text in Galatians, and not, as the objectors pretend, contradict it.

Object. 7. Another charge of contradiction, which is brought against scripture, is, that our Saviour saith, Matth, x. 34. Think not that I am come to send peace on the earth; I came not to send peace, but a sword: this is contrary to Christ’s general character, as a prince of peace, Isa. ix. 6. and to the advice he gives his disciples, not to use the sword, because such shall perish by it, Mat. xxvi. 52. and what be saith else, My kingdom is not of this world, John xviii. 36. and therefore not to be propagated by might or power, by force or civil policy, or those other carnal methods, by which the kingdoms of this world are advanced and promoted.

Answ. For the reconciling this seeming contradiction, let it be considered, that Christ did not come to put a sword into his followers hands, or to put them upon making war with the powers among whom they dwell, for the propagating the Christian religion; his gospel was to be advanced by spiritual methods: in this sense, the design of his coming was not to send a sword, but to bring spiritual peace to his people; but when he saith, I came to send a sword, it implies that his coming, his kingdom and gospel, should occasion persecution and war, by reason of the corruption of men; this the gospel may do, and yet not put men upon disturbing their neighbours, or making war with them; and this is not contrary to Christ’s general character of coming to be the author of spiritual peace to his people.

Object. 8. Another contradiction is pretended to be between 1 Kings viii. 9. and Heb. ix. 4. in the former it is said, There was nothing in the ark but the two tables, which Moses put there; in the latter, that there was the golden pot, that had manna, Aaron’s rod that budded, and the tables of the covenant.

Answ. This seeming contradiction may easily be reconciled: for we suppose it true that there was nothing in the ark but the two tables, as it is said in the former of these scriptures; therefore to explain the latter agreeably to it, two senses may be given of it.

1. It is not necessary to suppose, that the apostle means, in the ark was the golden pot, &c. but in the holiest of all, which he mentions in the foregoing verse; therefore the meaning is, as in the holiest of all, there was the golden censer, and the ark of the covenant, so in it was the golden pot and Aaron’s rod: but because there may be an objection against this sense, from its being said in the words immediately following, that over it were the cherubims of glory shadowing the mercy-seat, where it refers to the ark, and not to the tabernacle, or holiest of all; if therefore the cherubims were over the ark, then the other things must be supposed to be in it, which objection, indeed, is not without its force, unless we suppose that the words[39] may be rendered in the higher parts of it, to wit, of the holiest of all, were the cherubims of glory above the mercy seat, and accordingly the meaning is this; that within this second vail was not only the ark, the golden pot of manna, Aaron’s rod, &c. but also the cherubims of glory, which were above them all: but since the grammatical construction, seems rather to favour the objection, there is another sense given of the words, which sufficiently reconciles the seeming contradiction, viz.

2. When it is said,[40] that therein, or in it, to wit, the ark, was the golden pot that had manna, and Aaron’s rod that budded, the meaning is, they were near it, or beside it, or some way or other fastened, or adjoining to it, in some inclosure, in the outside of the ark, whereas nothing was in it but the two tables; so that there is no real contradiction between these two scriptures.

Many more instances of the like nature might have been given, but, instead thereof, we shall rather chuse to lay down some general rules for the reconciling seeming contradictions in scripture, which may be applied by us in other cases, where we meet with the like difficulties. As,

1. When two scriptures seem to contradict each other, we sometimes find that this arises from the inadvertency of some who have transcribed the copies of scripture, putting one word for another; though it may be observed,

(1.) That this is not often found; for as great care has been taken in transcribing the manuscripts of scripture, as in any manuscripts whatever, if not greater.

(2.) If there have been mistakes in transcribing, it is only in a few instances, where there is a likeness between two words, so that one might easily be mistaken for the other; and this ought not to prejudice any against the scripture, for it only argues, that though the inspired penmen were infallible, the scribes that took copies of scripture for common use were not so.

(3.) When there is any such mistake, it may generally be rectified by some other copy, that has the word as it really should be: it is so in our printed Bibles, in some editions of them we find mistakes, as to some words, that may be rectified by others, which are more correct; and if so, why may not this be supposed to be in some written copies thereof, that were used before printing, which is but a late invention, was known in the world, from which all our printed copies are taken?

2. When the same action in scripture seems to be ascribed to different persons, or the same thing said to be done in different places, there is no contradiction, for the same person, or place, is sometimes called by various names: thus Moses’s father-in-law, who met him in the wilderness, and advised him in the settling the government of the people, is called, in one place, Jethro, Exod. xviii. 1. and in another Hobab, Numb. x. 29. So the mountain, from which God gave the law to Israel, is sometimes called mount Sinai, Exod. xix. 20. and at other times Horeb, Deut. i. 6.

3. Chronological difficulties, or seeming contradictions, arising from a differing number of years, in which the same thing is said to be done, may be reconciled, by computing them from the different epocha’s, or beginnings of computation: as it is said, Exod. xii. 40. The sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years; but, when God foretels this sojourning, it is said, Gen. xv. 13. Thy seed shall be strangers in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years: now the four hundred and thirty years takes its beginning of computation from Abraham’s being called to leave his country, and sojourn in the land of promise, as in a strange land; this was four hundred and thirty years before Israel went out of Egypt; but the four hundred years mentioned in Genesis, during which time his seed should sojourn, takes its beginning of computation from his having the promised seed, or from the birth of Isaac, which was twenty-five years after his leaving his country; from that time to the children of Israel’s going out of Egypt was four hundred and five years; and the five years above four hundred are left out, as being an inconsiderable number, which is very agreeable to our common way of computing time, when a large even number is mentioned, to leave out a small one of four or five years, more or less, as in the instance here mentioned, especially when time is expressed by centuries, as it is here; for it is said, in ver. 16. in the fourth generation, that is, after the fourth century of years, they shall come hither again.

4. When, by comparing the years of the reign of several of the kings of Judah and Israel, mentioned in the books of Kings and Chronicles, we find that some are said, in one of them, to have reigned three or four years longer than the account of the years of their reign, mentioned by the other, the seeming contradiction may be reconciled, by considering him as beginning to reign before his father’s death, as Solomon did before David died; or from his being nominated as his father’s successor, and owned as such by the people, which was sometimes done to prevent disputes that might arise about the matter afterwards; and sometimes, when a king was engaged in foreign wars, in which he was obliged to be absent from his people, and the event hereof was uncertain, he appointed his son to reign in his absence, from which time he had the title of a king, though his father was living: or when a king was superannuated, or unfit to reign, as Uzziah was when smote with leprosy; or when he was weary of the fatigue and burden of government, he would settle his son, as his viceroy, in his life-time, on which account the son is sometimes said to reign with his father: thus many account for that difficulty, in 2 Chron. xxxvi. 9. where it is said, Jehoiachin was eight years old when he began to reign; but in 2 Kings xxiv. 8. he is said to have been eighteen years old when he began to reign: the meaning is, that when he was eight years old, he was nominated as his father’s successor; but when he was eighteen years old, he began to reign alone, his father being then dead.

5. Scriptures that seem to contradict one another may not treat of the same, but different subjects, as to the general design thereof: thus, that seeming contradiction between the apostles Paul and James is to be accounted for; the former says, Gal. ii. 16. Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ; but the other says, Jam. ii. 24. That by works a man is justified, and not by faith only. The apostle Paul speaks of a sinner’s justification, or freedom from the condemning sentence of the law in the sight of God, which gives him a right to eternal life, in which respect he looks for it out of himself, and, by faith, depends alone on Christ’s righteousness; in this sense, works do not justify: whereas the apostle James, when he asserts, that a man is justified by works, and not by faith only, intends that our profession and sincerity therein is justified; that is evidenced, not by our having just notions of things, or an historical faith, such as the devils themselves have, but by those works of holiness, which are the fruits of it; this is the only justification he treats of, and therefore doth not in the least contradict the apostle Paul, who treats of another kind of justification, in which works are excluded.

6. When two scriptures seem to contradict one another, they may sometimes be reconciled, by considering the same thing absolutely in one place, and comparatively in the other: thus, in many scriptures, we are commanded to extend that love to every one in their several relations, which is due; and yet our Saviour says, Luke xiv. 26. If any man come to me, and hate not his father and mother, and wife, and children, and brethren and sisters, he cannot be my disciple: this is to be understood comparatively, that is, our love to the creature ought to bear no proportion to that which is due to God.

7. Scriptures that seem to contradict one another, often speak of different persons, or persons of different characters: thus it is said, Luke vi. 36. Be ye merciful, as your Father also is merciful; or, Judge not, that ye be not judged, Matt. vii. 2. This respects persons in a private capacity, and therefore doth not contradict those other scriptures that are applied to magistrates in the execution of public justice; to such it is said, Deut. xix. 21. Thine eye shall not pity, but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

8. Two contrary assertions may be both true in differing respects; thus our Saviour says in one place, The poor ye have always with you, but me ye have not always, Matt. xxvi. 11. and in another, Lo, I am with you always, even to the end of the world, chap. xxviii. 20. these are both true, one respecting Christ’s bodily presence, as man, in which respect he is not now with us; the other his spiritual and powerful influences, whereby he is always present with his people as God.

9. We must take notice of different times or dispensations, in which respect those laws or ordinances, which were to be received and observed as a rule of faith and duty at one time, may not be so at another; thus circumcision is recommended as a duty, and a privilege to the Jews before Christ’s time, in which respect the apostle reckons it among the advantages which they formerly had above all other nations, Rom. iii. 1, 2. but when the gospel dispensation was erected, and the Jewish œconomy abolished, it was so far from being an advantage, that the observance of it was deemed no less than a subversion of the gospel, as the apostle says, Gal. v. 2. If ye be circumcised, Christ shall profit you nothing; and the same apostle gives a very diminutive character of those institutes of the ceremonial law, which he calls, in his time, weak and beggarly elements, such as had a tendency to bring them again into bondage, and blames them for observing the Jewish festivals, such as days, months, times, and years; to wit, the new moons, feasts of weeks, or of years, such as the seventh year, or the jubilees, and tells them, on this occasion, I am afraid of you, lest I have bestowed on you labour in vain, chap. iv. 9, 10, 11. so that what was a duty and a privilege in one age of the church, and enjoined with the greatest strictness, and severest punishments on those that neglected it, is forbid, as a sin in another age thereof, without the least shadow of contradiction between those scriptures, which either enjoin or forbid it: thus, when our Saviour first sent his twelve disciples to preach the gospel, he commanded them, Not to go in the way of the Gentiles, Matt. x. 5. to wit, so long as he was here upon earth, or till they had finished their ministry among the Jews, to whom the word was first to be preached; but afterwards, when the gospel was to be spread throughout the world, he gave them a commission to preach the gospel to all nations, chap. xxviii. 19. which accordingly they did, as apprehending there was no contradiction between the former prohibition and the present command.[41]

IV. The divine authority of scripture may be further proved from the scope and design of the whole, which is to give all glory to God.

It may be observed, concerning the scripture, that the advancing the divine perfections, and debasing the creature, is the great end designed by God in giving it; and we find that whatever doctrine is laid down therein, this end is still pursued. Now scripture-doctrines are designed to advance the glory of God, either directly or by consequence.

1. As to the former of these, the scripture abounds with instances, in which God is adored or set forth, as the object of adoration, that is, as having all divine perfections, and as doing every thing becoming himself as a God of glory: thus he is described herein, as the Lord most high and terrible, a great King over all the earth, Psal. xlvii. 2. and glorious in holiness, fearful in praises, doing wonders, Exod. xv. 11. and as the true God, the living God, and an everlasting King, Jer. x. 10. and as the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments, Dan. ix. 4. and it is also said, Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven, and in the earth is thine: thine is the kingdom, O Lord, and thou art exalted as Head over all, 1 Chron. xxix. 11. These, and such-like adorable perfections, are not only occasionally ascribed to God in scripture, but every part thereof displays his glory in a manner so illustrious, as gives ground to conclude, that the great design of it is to raise in us becoming apprehensions of him, and to put us upon adoring and worshipping him as God.

2. It may, by a just consequence, be said to give all the glory to him, as it represents the emptiness, and even nothingness of all creatures, when compared with him, and hereby recommends him, as all in all: when it speaks of the best of creatures, as veiling their faces before him, as acknowledging themselves unworthy to behold his glory, and as deriving all their happiness from him; and when it speaks of man as a sinful guilty creature, expecting all from him, and depending upon him for grace sufficient for him; and when it speaks of God, as the author and finisher of faith, in whom alone there is hope of obtaining mercy and forgiveness, grace here, and glory hereafter, and lays down this as the sum of all religion; we must certainly conclude that its design is to give all glory to God.

Now let us consider the force of this argument, or how the general scope and design of scripture, to give all glory to God, proves its divine authority. Had it been the invention and contrivance of men, or if the writers thereof had pretended they had received it by inspiration from God, and it had not been so, then the great design thereof would have been to advance themselves; and they would certainly have laid down such a scheme of religion therein, as is agreeable to the corrupt appetites and inclinations of men, or would tend to indulge and dispense with sin, and not such an one as sets forth the holiness of God, and his infinite displeasure against it.

And as for salvation, the penmen of scripture, had they not been inspired, would certainly have represented it as very easy to be attained, and not as a work of such difficulty as it really is; and they would also have propagated such a religion, as supposes the creature not dependent on, or beholden to God for this salvation, and then the scripture would have detracted from his glory; but since, on the other hand, its general design is to give him the glory due to his name, this is a convincing evidence of its divine original.

From the general design of scripture, as being to give all glory to God, we may infer,

(1.) That whenever we read the word of God, we ought to have this great design in view, and so not consider it barely as an historical narrative of things done, but should observe how the glory of the divine perfections is set forth, that hereby we may be induced to ascribe greatness to God, and admire him for all the discoveries which he makes of himself therein.

(2.) The scriptures’ general design should be a rule to us in the whole of our conversation, wherein we ought to give all glory to God: whatever we receive or expect from him, or whatever duty we engage in, let us act as those, that not only take the scripture for our rule, but its general scope and design for our example.

(3.) Whatsoever doctrines are pretended to be deduced from, or to contain the sense of scripture, which, notwithstanding, tend to depreciate the divine perfections, these are to be rejected, as contrary to its general scope and design.

V. Another argument may be taken from the character of the penmen of scripture; and here let them be supposed to be either good men, or bad: if good men, then they could not give themselves such a liberty to impose upon the world, and pretend that they received that from God, which they did not; and if they were bad men, they neither could nor would have laid down such doctrines, as centre in, lead the soul to God, and tend to promote self-denial, and advance his glory in all things; since this is to suppose the worst of men to have the best ends, which we can never do; for, as our Saviour says, Matt. vii. 16. Do men gather grapes of thorns, or figs of thistles? He is speaking of false prophets, who were to be known by their fruits; wicked men will have bad designs, or are like the corrupt tree, which bringeth forth evil fruit. But, on the other hand, if persons deliver that which carries in it such internal evidence of divine truth, and have such a noble design in view, as the securing the honour of God, and promoting his interest in the world, these must certainly be approved of by him, and concluded to be good men; and if so, then they would not impose a fallacy on the world, or say that the scripture was given by divine inspiration, when they knew it to be otherwise.

If the scriptures are not the word of God, then the penmen thereof have miserably deceived, not a small number of credulous people, but the whole Christian world, among whom we must allow that many were judicious, and such as would not easily suffer themselves to be imposed on; to which we may add, that others to whom the gospel was preached, were exasperated enemies to those that preached it, and particularly to these inspired penmen of scripture, and greatly prejudiced against their doctrine, and therefore would use all possible endeavours to detect the fallacy, if there had been any; so that it was morally impossible for them to deceive the world in this instance, or make them believe that the scriptures were the word of God, if there had not been the strongest evidence to convince them of it, which they could not withstand or gainsay.

But, that we may enter a little further into the character of the penmen of scripture, let it be observed,

1. That they could not be charged by their enemies with immoral practices, or notorious crimes, which might weaken the credit of the truths they delivered: they were, indeed, compassed about with like infirmities with other men; for it is not to be supposed, that, because they were inspired, therefore they were perfectly free from sin; since that does not necessarily follow from their having this privilege conferred upon them; yet their enemies themselves could find no great blemishes in their character, which might justly prejudice them against their writings, or that might render them unfit to be employed in this great work of transmitting the mind of God to the world.

2. They appear to be men of great integrity, not declining to discover and aggravate their own faults, as well as the sins of others. Thus Moses, though a man of great meekness, as to his general character, discovers his own failing, in repining, and being uneasy, because of the untoward and turbulent spirit of the people, over whom he was appointed a governor, when he represents himself as complaining to God; Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy bosom? Whence should I have flesh to give unto all this people? I am not able to bear this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see mine own wretchedness, Numb. xi. 11-15. This was certainly a very great blemish in the character of this excellent man; but he does not attempt to conceal it; nor does he omit to mention his backwardness to comply with the call of God, to deliver his brethren out of their bondage in Egypt, but tells us what poor trifling excuses he made; as when he says, Exod. iv. 10, 13, 19. O Lord, I am not eloquent; and when God answers him, by promising to supply this defect, he obstinately persists in declining this service, and says, O my Lord, send, I pray thee, by the hand of him whom thou wilt send; that is, by any one but myself; so that he who expressed such courage and resolution forty years before in defending the oppressed Israelites, and supposed that his brethren would have understood that God, by his hand, would deliver them, but they understood it not, Acts vii. 24, 25. when God really called him to deliver them, he obstinately refused to obey; and, indeed, whatever excuses he might make, the main thing that lay at the bottom was fear, and therefore, as a further inducement to it, God tells him, The men were dead that sought his life. All this he says concerning himself; and elsewhere he tells us, Deut. xxxii. 51, 52. compared with Numb. xx. 10, 11, 12. and Deut. iii. 25-27. that he did not sanctify the name of God in the eyes of the people, but spake unadvisedly with his lips; and that, for this, God would not let him go into the land of Canaan, though he earnestly desired it.

And the prophet Jeremiah tells us, how he was ready to faint, and, in a murmuring way, curses the day of his birth, Jer. xx. 7, 8, 14, 15, 16. and seems almost determined not to make mention of God, nor speak any more in his name, because he had been put in the stocks by Pashur, and was derided and mocked by others, who were, indeed, below his notice.

And David discovered his own sin, though it was a very scandalous one, in the matter of Uriah, Psal. li. the title, compared with ver. 14. and prays, Deliver me from blood guiltiness; which is a confession of his being guilty of murder.

The apostles also discover their infirmities. Thus Paul discovers his furious temper, in persecuting the church, before his conversion, and ranks himself amongst the chief of sinners, 1 Tim. i. 13, 15. And how willing is Matthew to let the world know, that, before his conversion, he was a publican: thus he characterises himself, Matt. x. 3. and says, chap. ix. 9. that when Christ called him, he sat at the receipt of custom, though the publicans were reckoned among the vilest of men for extortion, and other crimes, and were universally hated by the Jews.

Moreover as the penmen of scripture expose their own crimes, so they do those of their nearest and dearest friends and relatives, which carnal policy would have inclined them to conceal. Thus Moses tells us how Aaron his brother made the golden calf, and so was the encourager and promoter of the people’s idolatry; that it was he that bid them break off the golden ear-rings, which he received at their hand, whereof he made a molten calf, and then built an altar before it, Exod. xxxii. 2-5. Though the Jewish historian[42] was so politic, as to conceal this thing, for the honour of his own nation; and therefore when he tells us, that Moses went up into the mount to receive the law, he says nothing of the scandalous crime, which the people were guilty of at the foot of the mountain at the same time.

Moreover, as they do not conceal their sins, so they sometimes declare the meanness of their extraction, which shewed that they did not design to have honour from men. Thus Amos tells us, Amos i. 1. He was among the herdmen of Tekoa: and that he was not bred up in the schools of the prophets, which he intends, when he styles himself, no prophet, neither a prophet’s son, chap. vii. 14.

And the evangelists occasionally tell the world how they were fisher-men, when called to be Christ’s disciples, and so not bred up in the schools of learning among the Jews.[43]

3. They were very far from being crafty or designing men; neither did they appear to be men that were able to manage an imposture of this nature, or frame a new scheme of religion, and, at the same time, make the world believe that it was from God. For,

(1.) None that read the scriptures can find any appearance of design in the penmen thereof, to advance themselves or families. Moses, indeed, had the burden of government, but he did not affect the pomp and splendor of a king; neither did he make any provision for his family, so as to advance them to great honours in the world, which it was in his power to have done: the laws he gave, rendered those of his own tribe, to wit, that of Levi, incapable of, and not designed for kingly government; and the highest honour of the priesthood, which was fixed in that tribe, was conferred on his brother’s children, not his own.

(2.) The prophets were very few of them great men in the world, not advanced to great places in the government; the esteem and reputation they had among the people at any time, was only for their integrity, and the honour conferred on them by God; and the apostles were plain men, who drove on no design to gain riches and honours from those to whom they preached the gospel; but, on the other hand, they expected nothing but poverty, reproach, imprisonment, and, at last, to die a violent death: therefore, how can it be supposed that they were subtle designing men, who had some worldly advantage in view? It is plain that they had no design but to do what God commanded, and to communicate what they had received from him, and shunned not to declare the whole counsel of God, whatever it cost them. The apostle Paul was so far from endeavouring to enrich himself by preaching the gospel, that he tells the church, I seek not your’s, but you, 2 Cor. xii. 14. and how he was fortified against the afflictions, which he foresaw would attend his ministry, when he says, Philip, iv. 11, 12. I have learned in whatsoever state I am, therewith to be content. I know how to be abased, and I know how to abound, to be full, and to be hungry, to abound and to suffer want: and he was not only content to bear afflictions, but, when called to it, he professes himself to take pleasure in reproach, in necessities, in persecutions, in distresses, for Christ’s sake, 2 Cor. xii. 10.

Hitherto we have proved, that the penmen of scripture were men of such a character, that they would not designedly impose on mankind. But some will say, might they not be imposed on themselves, and think they were divinely inspired, when they were not?

To this it may be answered, that if they were deceived or imposed on themselves, when they thought they received the scripture by divine inspiration, this must proceed from one of these two causes: either,

1. They took what was the result of a heated fancy, a strong imagination, or raised affections for inspiration, as some of our modern enthusiasts have done, who have prefaced their warnings, as they call them, with, Thus saith the Lord, &c. when the Lord did not speak by them. And the deists have the same notion of the prophets and inspired penmen of scripture, and esteem their writings no farther than as they contain the law of nature, or those doctrines that are self-evident, or might have been invented by the reason of man; and as such they receive them, without any regard to divine inspiration. Or,

2. If the inspired penmen of scripture were otherwise imposed on, it must be by a diabolic inspiration, of which, in other cases, the world has had various instances, when Satan is said (to use the apostle’s words) to transform himself into an angel of light, 2 Cor. xi. 14. or has been suffered to deceive his followers, not only by putting forth signs and lying wonders, but impressing their minds with strong delusions, whereby they have believed a lie, 2 Thess. ii. 9, 11. as supposing it to proceed from divine inspiration; and, to give countenance thereto, has produced such violent agitations, tremblings, or distortions in their bodies, as have seemed preternatural, not much unlike those with which the heathen oracles were delivered of old, which were called by some, a divine fury; but this cannot, with any shadow of reason, be applied to the inspired writers, therefore they were not imposed on.

1. They did not mistake their own fancies for divine revelation.

To suppose that they did so, is not only to conclude that all revealed religion is a delusion; but that the church in all ages, and amongst them the wisest and best of men, have been enthusiasts, and all their hope, founded on this revelation, has been no better than a vain dream. But it is one thing to assert, and another thing to prove; and because they who take this liberty to reproach the scriptures, pretend not to support their charge by argument, it might seem less necessary to make a reply: however, that our faith may be established, we shall briefly consider this objection. Therefore,

(1.) This charge is either brought against all that ever spake or wrote by divine inspiration, or only against some of them; if only some of them have been thus deluded, we might demand particular instances of any of the inspired writers, who are liable to this charge, together with the reasons thereof. If it be said that some of them were men of less wisdom, or had not those advantages to improve their natural abilities, as others have had; this will not be sufficient to support their cause, since God can make use of what instruments he pleases, and endow them with wisdom in an extraordinary way, to qualify them for the service he calls them to, whereby the glory of his sovereignty more appears. If he pleases to chuse the foolish things of the world, to confound the wise, that no flesh shall glory in his presence, 1 Cor. i. 27, 29. shall he for this be called to an account by vain man? And it is certain, that some who have had this gift, have, as the consequence thereof, been endowed with such wisdom, as has tended to confound their most malicious enemies. But we will suppose that they, who bring this charge against the inspired writers, will not pretend to single out any among them, but accuse them all in general of enthusiasm; and if this charge be grounded on the vain pretensions of some to inspiration in this age, in which we have no ground to expect this divine gift, will it follow, that, because some are deluded, therefore divine revelation, supported by incontestable evidence, was a delusion? Or if it be said, that some of old, whom we conclude to have been inspired, were called enthusiasts, as Jehu, and his fellow-soldiers concluded the prophet to be, who was sent to anoint him king, 2 Kings ix. 11. nothing can be inferred from thence, but that there were, in all ages, some Deists, who have treated things sacred with reproach and ridicule.

(2.) But if this charge be pretended to be supported by any thing that has the least appearance of an argument, it will be alleged, in defence thereof, that it is impossible for a person certainly to know himself to be inspired at any time; if that could be proved indeed, it would be something to the purpose: and inasmuch as we are obliged to assert the contrary, it will be demanded, how it might be known that a person was under inspiration, or what are the certain marks by which we may conclude that the inspired writers were not mistaken in this matter? I confess, it is somewhat difficult to determine this question, especially since inspiration has so long ceased in the world; but we shall endeavour to answer it, by laying down the following propositions.

1. If some powerful and impressive influences of the Spirit of God on the souls of men, in the more common and ordinary methods of divine providence and grace, have been not only experienced, but their truth and reality discerned by them, who have been favoured therewith, so that without pretending to inspiration, they had sufficient reason to conclude that they were divine; certainly when God was pleased to converse with men in such a way, as that which we call inspiration, it was not impossible for them to conclude that they were inspired; which is an argument taken from the less to the greater.

2. There were some particular instances, in which it seemed absolutely necessary, that they who received intimations from God in such a way, should have infallible evidence that they were not mistaken, especially when some great duty was to be performed by them, pursuant to a divine command, in which it would be a dangerous thing for them to be deceived; as in the case of Abraham’s offering up his son; and Jacob’s going with his family into Egypt, which was a forsaking the promised land, an exposing them to the loss of their religion, through the influence or example of those with whom they went to sojourn; and it might be uncertain whether they should ever return or no; therefore he needed a divine warrant, enquired of God with respect to this matter, and doubtless had some way to be infallibly assured concerning the divine will relating hereunto, Gen. xlvi. 2, 3, 4. Moreover, our Saviour’s disciples, leaving their families, going into the most remote parts of the world to propagate the gospel, which they had received in this way, evinces the necessity of their knowing themselves to be under a divine inspiration: and if they had been deceived in this matter, would they not have been reproved for it by him, whose intimations they are supposed to have followed in the simplicity of their hearts?

3. As to the way by which God might convince them, beyond all manner of doubt, that he spake to them who were under divine inspiration, there are various ways, that might have been taken, and probably were. As,

(1.) Sometimes extraordinary impressions were made on the soul of the prophet, arising from the immediate access of God to it: of this we have frequent instances in scripture; as in that particular vision which Daniel saw, which occasioned his comeliness to be turned into corruption, and his having no strength, Dan. x. 8. and the vision of our Saviour, which John saw, the effect whereof was his falling at his feet as dead, Rev. i. 17. and many other instances of the like nature might be referred to, which were, at least, antecedent to inspiration, and the result of the access of God to the soul, which occasioned such a change in nature, as could not but be discerned after the person had a little recovered himself. But if it be said, that such an effect as this might be produced by an infernal spirit, the answer I would give to that is, that supposing this possible, yet it must be proved that God would suffer it, especially in such an instance, in which his own cause was so much concerned; and besides, it is not improbable that the soul of the prophet was sometimes brought into such a frame of spirit, as resembled the heavenly state, as much as it is possible for any one to attain to in this world; such an intercourse as this made Jacob say, This is no other but the house of God, and this the gate of heaven. Gen. xxviii. 17.

(2.) As this converse with God contained in it something supernatural and very extraordinary in the effects thereof, so it is not improbable that God might work miracles, of various kinds, to confirm the prophet’s belief as to this matter, though they are not particularly recorded in all the instances in which we read of inspiration; and this would be as full an evidence as could be desired.

If it be objected, that it is not probable that miracles were always wrought to give this conviction: I would not be too peremptory in pretending to determine this matter, it is sufficient to say they were sometimes wrought; but, however, there were, doubtless, some other concurring circumstances, which put the thing out of all dispute; for not to suppose this, is to reflect on the wisdom and goodness of God, as well as to depreciate one of the greatest honours which he has been pleased to confer upon men. Thus we have considered the unreasonableness of the charge brought against the inspired penmen of scripture, as though they were imposed on, by mistaking their enthusiastic fancies for divine revelation. We proceed to consider,

2. That they were not imposed upon by the devil, as mistaking some impressions made by him on their minds, for divine revelation: this is evident; for

1. Divine inspiration was not only occasional, or conferred in some particular instances, with a design to amuse the world, or confirm some doctrines which were altogether new, impure, and subversive of the divine glory in some ages thereof, when men were universally degenerate, and had cast off God and religion; but it was continued in the church for many ages, when they evidently appeared to be the peculiar objects of the divine regard; and therefore,

2. God would never have suffered the devil, in such circumstances of time and things, to have deluded the world, and that in such a degree, as that he should be the author of that rule of faith, which he designed to make use of to propagate his interest therein; so that his people should be beholden to their grand enemy for those doctrines which were transmitted by inspiration.

3. Satan would have acted against his own interest, should he have inspired men to propagate a religion, which has a direct tendency to overthrow his own kingdom; in which instance, as our Saviour observes, His kingdom would be divided against itself, Matth. xii. 25, 26. As it is contrary to the wisdom and holiness of God to suffer it, so Satan could never have done it out of choice, and he has too much subtilty to do it through mistake; therefore the inspired writers could not be imposed on by any infernal spirit.

And to this we may add, that this could not be done by a good angel; for if such a one had pretended herein to have imitated, or as it were, usurped the throne of God, he would not have deserved the character of a good angel; therefore it follows, that they could not have been inspired by any but God himself.

Having considered that the penmen of scripture have faithfully transmitted to us what they received by divine inspiration, we must now take notice of some things which are alleged by those who endeavour not only to depreciate, but overthrow the divine authority of the sacred writings, when they allege that they were only inspired, as to the substance or general idea of what they committed to writing, and were left to express the things contained therein in their own words, which, as they suppose, hath occasioned some contradictions, which they pretend to be found therein, arising from the treachery of their memories, or the unfitness of their style, to express what had been communicated to them. This they found on the difference of style observed in the various books thereof; as some are written in an elegant and lofty style, others clouded with mystical and dark expressions; some are more plain, others are laid down in an argumentative way; all which differing ways of speaking they suppose agreeable to the character of the inspired writers thereof: so that, though the matter contains in it something divine, the words and phrases, in which it is delivered can hardly be reckoned so.

And as for some books of scripture, especially those that are historical, they suppose that these might be written without inspiration, and that some of them were taken from the histories which were then in being, or some occurrences which were observed in the days in which the writers lived, and were generally known and believed in those times, to which they more immediately relate.

And as for those books of scripture, which are more especially doctrinal, they suppose that there are many mistakes in them, but that these respect only doctrines of less importance; whereas the providence of God has prevented them from making any gross or notorious blunders, subversive of natural religion; so that the scripture may be deemed sufficient to answer the general design thereof, in propagating religion in the world, though we are not obliged to conclude that it is altogether free from those imperfections that will necessarily attend such a kind of inspiration.

Answ. If this account of scripture be true, it would hardly deserve to be called the word of God; therefore, that we may vindicate it from this aspersion, let it be considered,

1. As to the different styles observed in the various books thereof, it does not follow from hence, that the penmen were left to deliver what they received, in their own words; for certainly it was no difficult matter for the Spirit of God to furnish the writers thereof with words, as well as matter, and to inspire them to write in a style agreeable to what they used in other cases, whereby they might better understand and communicate the sense thereof to those to whom it was first given; as if a person should send a message by a child, it is an easy matter to put such words into his mouth as are agreeable to his common way of speaking, without leaving the matter to him to express it in his own words: thus the inspired writers might be furnished with words by the Holy Ghost, adapted to that style which they commonly used, without supposing they were left to themselves to clothe the general ideas with their own words.[44]

2. As to what is said concerning the historical parts of scripture, that it is not necessary for them to have been transmitted to us by divine inspiration, it may be replied, that these, as well as other parts thereof, were written for our learning, Rom. xv. 4. so that what is excellent in the character of persons, is designed for our imitation; their blemishes and defects, to humble us under a sense of the universal corruption of human nature; and the evil consequences thereof, to awaken our fears, and dehort us from exposing ourselves to the same judgments which were inflicted as the punishment of sin: and the account we have of the providential dealing of God with his church, in the various ages thereof, is of use to put us upon admiring and adoring the divine perfections, as much as the doctrinal parts of scripture; and therefore it is necessary that we have the greatest certainty that the inspired writers have given us a true narration of things, and consequently that the words, as well as the matter, are truly divine.

3. When, that they may a little palliate the matter, they allow that the inspired writers, though left to the weakness of their memory, and the impropriety of their style, were, notwithstanding, preserved, by the interposure of divine providence, from committing mistakes in matters of the highest importance; it may be replied, That it will be very difficult for them to assign what doctrines are of greater, and what of less importance, in all the instances thereof, or wherein providence has interposed, to prevent their running into mistakes, and when it has not; so that we are still in an uncertainty what doctrines are delivered to us, as they were received by inspiration, and what are misrepresented by the penmen of scripture; and we shall be ready to conclude, that in every section or paragraph thereof, some things may be true, and others false; some doctrines divine and others human, while we are left without any certain rule to distinguish one from the other, and accordingly we cannot be sure that any part of it is the word of God; so that such a revelation as this would be of no real service to the church, and our faith would be founded in the wisdom, or rather weakness of men, and our religion, depending on it, could not be truly divine; so that this method of reasoning is, to use the word inspiration, but to destroy all the valuable ends thereof.

VI. Another argument, to prove the scriptures to be the word of God, may be taken from their antiquity and wonderful preservation for so many ages; this appears more remarkable, if we consider,

1. That many other writings, of much later date, have been lost, and nothing more is known of them, but that there were once such books in the world; and books might more easily be lost, when there were no other but written copies of them, and these procured with much expense and difficulty, and consequently their number proportionably small.

2. That the scripture should be preserved, notwithstanding all the malice of its avowed enemies, as prompted hereunto by Satan, whose kingdom is overthrown by it. Had it been in his power, he would certainly have utterly abolished and destroyed it; but yet it has been preserved unto this day, which discovers a wonderful hand of providence; and would God so remarkably have taken care of a book, that pretends to advance itself by bearing the character of a divinely inspired writing, if it had not been really so? Which leads us to the next argument, containing an advice, which is more convincing than any other; or, at least, if this be added to those arguments which have been already given, I hope it will more abundantly appear that the scriptures are the word of God; since,

VII. The divine authority thereof is attested by God himself; and if, in other cases, we receive the witness of men, surely, as the apostle observes, the witness of God is greater, 1 John v. 9.

Now the testimony of God to the authority of scripture is twofold; First, Extraordinary; Secondly, Ordinary; the extraordinary testimony of God is that of miracles; the ordinary is taken from the use which he makes of it, in convincing and converting sinners, and building up in holiness and comfort, through faith, unto salvation.

1. As to the former of these, God has attested the truth hereof by miracles. A miracle is an extraordinary divine work, whereby something is produced, contrary to the common course and laws of nature: thus the magicians confessed, that one of the miracles which Moses wrought was the finger of God, Exod. viii. 19. Of these there are many undeniable instances recorded in scripture, both in the Old and New Testament; and these being above the power of a creature, and works peculiar to God, they contain a divine testimony to the truth that is confirmed thereby, for the confirmation whereof an appeal was made to them. Now when we say that the divine authority of scripture was confirmed by miracles, we mean,

(1.) That God has wrought miracles to testify his approbation of most of the prophets and apostles, who were the inspired writers thereof, whereby their mission was declared to be divine; and we cannot think that God, who knows the hearts and secret designs of men, would employ or send any to perform so great and important a work, if he knew them to be disposed to deceive and impose on the world; or that they would in any instance, call that his word which they did not receive from him. The reason why men sometimes employ unfaithful servants about their work is, because they do not know them; they never do it out of choice; and therefore we cannot suppose that God, who perfectly knows the hearts of men, would do so; therefore, having not only employed the penmen of scripture as his servants, but confirmed their mission, and testified his approbation of them, by miracles, this is a ground of conviction to us that they would not have pretended the scriptures to be the word of God, if they were not so.

Now that miracles have been wrought for this end, I think, needs no proof; for we are assured hereof, not barely by the report of those prophets, whose mission is supposed to have been confirmed thereby, but it was universally known and received in the church, in those times, in which they were wrought, and it is not pretended to be denied, by its most inveterate enemies; the truth hereof, viz. that Moses, and several other of the prophets, and our Saviour, and his apostles, wrought miracles, can hardly be reckoned a matter in controversy; for it is a kind of scepticism to deny it: and it is certain, that herein they appealed to God for the confirmation of their mission; as Elijah is said explicitly to have done, when he prays to this effect; Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant; and that I have done all these things at thy word, 1 Kings xviii. 36. and we read, that God answered him accordingly, By the fire from heaven consuming the burnt-sacrifice, &c. ver. 38.

(2.) Such appeals to God, and answers from him, have attained their end, by giving conviction to those who were more immediately concerned; this is evident from what is said; in that the same prophet, having had his request granted him, when God wrought a miracle, in raising the dead child to life, the woman of Zarephath confessed, that by this she knew that he was a man of God, and that the word of the Lord, in his mouth, was truth, 1 Kings xvii. 21-24. And it is not denied by the Jews, the most irreconcileable enemies to Christianity, that what is related in the New Testament, concerning our Saviour’s, and his apostles, working miracles, was true in fact; but the only thing denied by them is, that this was a divine testimony, or that they were wrought by the hand of God; and therefore the common reproach which is cast on them is, that they were wrought by magic art, as the Jews of old objected to our Saviour, that he cast out devils by Beelzebub, the prince of the devils, Matth. xii. 24. and his reply to them was unanswerable, when he said, that this objection would argue Satan divided against himself; intimating, that he would never take such a method as this to overthrow the Christian religion, which he could not but know was more conducive to the establishment of it, than any other that could be used.

Object. 1. But if it be objected, that though miracles were wrought to confirm the mission of several of the prophets, yet none were wrought to confirm the divine authority of the subject matter of the scriptures:

Answ. To this it may be easily answered; that it is sufficient, if we can prove that God has given his testimony, that he made choice of those prophets to declare his mind and will to the world; and that he has accordingly deemed them fit to be credited, and that they were not men liable to any suspicion of carrying on a design to deceive the world; so that if God himself not only styles them holy men, as he does all the inspired writers in general, when he says, 2 Pet. i. 21. Holy men of God spake as they were moved by the Holy Ghost, but also wrought miracles to prove that they were his servants and messengers, employed in this work; this is as convincing a testimony, as though every part of scripture wrote by them had been confirmed by a miracle. Besides, it is not unreasonable to suppose, that the church lived in those ages, in which the various parts of scripture were written, had some extraordinary proofs of their divine authority; since, in many of them, miracles were very common, and, at the same time that the penmen of scripture had the gift of inspiration, others had, what the apostle calls, a discerning of spirits, 1 Cor. xii. 10. so that they were enabled, by this means, to know whether the prophet, that pretended to inspiration, was really inspired: this, to me seems very probably, the sense of the apostle, when he says, 1 Cor. xiv. 32. The spirits of the prophets are subject to the prophets, for he is discoursing before of prophets speaking by divine revelation, and others judging thereof: now if there was this extraordinary gift of discerning of spirits in the ages, in which particular books of scripture were written, they who were favoured herewith, had a convincing testimony of the inspiration of the prophets and apostles, from the same Spirit by whom they were inspired, by which means the divine authority of scripture was infallibly known to them, and so imparted to others for their farther confirmation as to this matter.

Object. 2. We are not now to expect miracles to confirm our faith, as to the divine original of scripture; therefore how can we be said to have a divine testimony.

Answ. As miracles are now ceased, so such a method of confirming divine revelation is not necessary in all succeeding ages: God did not design to make that dispensation too common, nor to continue the evidence it affords, when there was no necessity thereof. Thus when the scribes and Pharisees came to our Saviour, desiring to see a sign from him, Matt, xii. 38. he would not comply with their unreasonable demand; and the apostle Paul takes notice of humour prevailing among the Jews in his time, who then required a sign, 1 Cor, i, 22. but, instead of complying with them herein, he refers them to the success of the gospel, which is the power of God to salvation, as the only testimony to the truth thereof that was then needful; and our Saviour, in the parable, intimates, that the truth of divine revelation has been so well attested, that they who believe not Moses and the prophets, would not be persuaded, though one rose from the dead, Luke xvi, 31. Therefore, since we have such a convincing evidence hereof, it is an unreasonable degree of obstinacy to refuse to believe the divine authority of scripture, merely because miracles are not now wrought; since, to demand a farther proof of it, is no other than a tempting God, or disowning that what he has done is sufficient for our conviction; and to say, that for want of this evidence, our faith is not founded on a divine testimony, is nothing to the purpose, unless it could be proved that it is not founded on such a testimony formerly given, the contrary to which is undeniably evident, since we have this truth confirmed by the confession of the church in all the ages thereof, and therefore we have as much ground to believe this matter, as though miracles were wrought every day for its confirmation. This will farther appear, if we consider the abundant ground we have to conclude that God has formerly given such a testimony to his word; which leads us to enquire how far the testimony of the church, in all the ages thereof, is to be regarded.

The church has given its suffrage, throughout all the ages thereof, to the divine original of scripture, how much soever it has perverted the sense of it. That this argument may be set in a true light, let us consider what the Papists say to this matter, when they appeal to the church, to establish the divine authority of scripture; and wherein we differ from them; and how far its testimony is to be regarded, as a means for our farther conviction. We are far from asserting, with them, that the church’s testimony alone is to be regarded, without the internal evidence of the divine authority of scripture, as though that were the principal, if not the only foundation on which our faith is built. If, indeed, they could prove the infallibility of the church, we should more readily conclude the infallibility of its testimony; but all their attempts of this nature are vain and trifling.

Moreover, we do not mean altogether the same thing by the church as they do, when they intend by it a council convened together, to decree and establish matters of faith, by him whom they pretend to be the visible head thereof; and so a majority of votes of a body of men, every one of whom are liable to error, must determine, and, according to them, give a divine sanction to our faith. Nor do we think that those, whom they call the fathers of the church, are to be any farther regarded, than as they prove what they assert, since there is scarce any error or absurdity, but what some or other of them have given into. We also distinguish between the churches testimony, that the scripture was given by divine inspiration, and the sense they give of many of its doctrines; as to the latter of these, it has given us ground enough to conclude, that its judgment is not much to be depended upon; however, we find that, in all ages, it has given sufficient testimony to this truth, that the scriptures are the word of God, and that they have been proved to be so, by the seal which God has set thereunto, to wit, by the miracles that have been wrought to confirm it. If therefore God has had a church in the world, or a remnant whom he has preserved faithful; and if their faith, and all their religion, and hope of salvation, has been founded, without the least exception, on this truth, that the scriptures are the word of God, we cannot altogether set aside this argument. But there is yet another, which we lay more stress on, namely, the use which God has made of it, which is the second thing to be considered, viz.

2. His ordinary method of attesting this truth; it appears therefore, as is farther observed in this answer, that the scriptures are the word of God, from their light and power to convince and convert sinners, and to comfort and build up believers to salvation. Here let us consider,

1. That the work of conviction and conversion is, and has been at all times, experienced by those who have had any right or claim to salvation; of which there have not only been various instances, in all ages, but the very being of the church, which supposes and depends thereon, is an undeniable proof of it.

2. As this work is truly divine, so the scriptures have been the principal, if not the only direct means, by which it has been brought about; so that we have never had any other rule, or standard of faith, or revealed religion; nor has the work of grace been ever begun, or carried on, in the souls of any, without it; from whence it evidently appears, that God makes use of it to propagate and advance his interest in the world, and has given his church ground to expect his presence with it, in all his ordinances, in which they are obliged to pay a due regard to scripture; and, in so doing, they have found that their expectation has not been in vain, since God has, by this means, manifested himself to them, and made them partakers of spiritual privileges, which have been the beginning of their salvation.

3. It cannot be supposed that God would make this use of his word, and thereby put such an honour upon it, had it been an imposture, or borne the specious pretence of being instamped with his authority, if it had not been so; for that would be to give countenance to a lie, which is contrary to the holiness of his nature.

Thus we have considered the several arguments, whereby the scripture appears to be the word of God; but since multitudes are not convinced hereby, we have, in the close of this answer, an account of the means whereby Christians come to a full persuasion as to this matter, and that is the testimony of the Spirit in the heart of man, which is the next thing to be considered. By this we do not understand that extraordinary impression which some of old have been favoured with, who are said to have been moved by the Holy Ghost, or to have had an extraordinary unction from the Holy One, whereby they were led into the knowledge of divine truths, in a way of supernatural illumination. This we pretend not to, since extraordinary gifts are ceased; yet it does not follow from hence, that the Spirit does not now influence the minds of believers in an ordinary way, whereby they are led into, and their faith confirmed in all necessary truths, and this in particular, that the scriptures are the word of God; for we may observe, that no privilege referring to salvation, was ever taken away, but some other, subservient to the same end, has been substituted in the room thereof; especially, unless a notorious forfeiture has been made of it, and the church, by apostacy, has excluded itself from an interest in the divine regard; but this cannot be said of the gospel-church in all the ages thereof, since extraordinary gifts have ceased; therefore we must conclude, that being destitute of that way, by which this truth was once confirmed, believers have, instead of it, an inward conviction wrought by the Spirit of God, agreeable to his present method of acting; otherwise this present gospel-dispensation is, in a very material circumstance, much inferior to that in which God discovered his mind and will to man in an extraordinary way.

But that we may explain what we mean by this inward testimony of the Spirit in the hearts of men, whereby they are fully persuaded that the scriptures are the word of God, let it be considered,

(1.) That it is something more than barely a power, or faculty of reasoning, to prove the scriptures to be divine, since that is common to all; but this is a special privilege, given to those who are hereby fully persuaded of this truth. Moreover, there may be a power of reasoning, and yet we may be mistaken in the exercise thereof; and therefore this is not sufficient, fully to persuade us that they are the word of God, and consequently something more than this is intended in this answer.

(2.) It is something short of inspiration; therefore, though the scripture was known to be the word of God, by the Spirit of inspiration, so long as that dispensation continued in the church, yet that privilege being now ceased, the internal testimony of the Spirit contains a lower degree of illumination, which has nothing miraculous attending it, and therefore falls short of inspiration.

(3.) It is not an enthusiastic impulse, or strong impression upon our minds, whereby we conclude a thing to be true, because we think it is so; this we by no means allow of, since our own fancies are not the standard of truth, how strong soever our ideas of things may be; therefore,

(4.) This inward testimony of the Spirit contains in it a satisfying and establishing persuasion, that the scriptures are the word of God, not altogether destitute of other evidences, or convincing arguments: and that which is more especially convincing to weak Christians, is taken from the use which God makes of the scripture, in beginning and carrying on the work of grace in their souls, who are thus convinced; and this firm persuasion we find sometimes so deeply rooted in their hearts, that they would sooner die ten thousand deaths than part with scripture, or entertain the least slight thought of it, as though it were not divine; and certainly there is a special hand of God in this persuasion, which we can call no other than the inward testimony of the Spirit, whereby they are established in this important truth.[45]

Footnote 20:

“Since God has been pleased to leave us the Records of the Jewish Religion, which was of old the true religion, and affords no small testimony to the Christian religion, it is not foreign to our purpose, to see upon what foundation the credibility of these is built. That these books are theirs, to whom they are ascribed, appears in the same manner as we have proved of our books. And they, whose names they bear, were either Prophets, or men worthy to be credited; such as Esdras, who is supposed to have collected them into one volume, at that time, when the Prophets Haggai, Malachi, and Zacharias, were yet alive. I will not here repeat what was said before, in commendation of Moses. And not only that first part, delivered by Moses, as we have shewn in the first book, but the latter history is confirmed by many Pagans. [21]Thus the Phœnician annals mention the names of David and Solomon, and the league they made with the Tyrians. And Berosus, as well as the Hebrew books, mention Nabuchadonosor, and other Chaldæans. Vaphres, the king of Egypt in Jeremiah is the same with Apries in Herodotus. And the Greek books are filled with Cyrus and his successors down to Darius; and Josephus in his book against Appion, quotes many other things relating to the Jewish nation: To which may be added, that we above took out of Strabo and Trogus. But there is no reason for us Christians to doubt of the credibility of these books, because there are testimonies in our books, out of almost every one of them, the same as they are found in the Hebrew. Nor did Christ when he blamed many things in the teachers of the law, and in the Pharisees of his time, ever accuse them of falsifying the books of Moses and the Prophets, or of using supposititious or altered books. And it can never be proved or made credible, that after Christ’s time, the scripture should be corrupted in any thing of moment; if we do but consider how far and wide the Jewish nation, who every where kept those books, was dispersed over the whole world. For first, the ten tribes were carried into Media by the Assyrians, and afterwards the other two. And many of these fixed themselves in foreign countries, after they had a permission from Cyrus to return: the Macedonians invited them into Alexandria with great advantages; the cruelty of Antiochus, the civil war of the Asmonæi, and the foreign wars of Pompey and Sossius, scattered a great many; the country of Cyrene was filled with Jews; the cities of Asia, Macedonia, Lycaonia, and the Isles of Cyprus, and Crete, and others, were full of them; and that there was a vast number of them in Rome, we learn from Horace, Juvenal, and Martial. It is impossible that such distant bodies of men should be imposed upon by any art whatsoever, or that they should agree in a falsity. We may add further that almost three hundred years before Christ, by the care of the Egyptian kings, the Hebrew books were translated into Greek by those who are called the Seventy; that the Greeks might have them in another language, but the sense the same in the main; upon which account they were the less liable to be altered: And the same books were translated into Chaldee, and into the Jerusalem language; that is, half Syriac; partly a little before, and partly a little after Christ’s time. After which followed other Greek versions, that of Aquila, Symmachus, and Theodotion; which Origen, and others after him, compared with the seventy Interpreters, and found no difference in the history; or in any weighty matters. Philo flourished in Caligula’s time, and Josephus lived till Vespasian’s. Each of them quote out of the Hebrew books the same things that we find at this day. By this time the Christian religion began to be more and more spread, and many of its professors were Hebrews: Many had studied the Hebrew learning, who could very easily have perceived and discovered it, if the Jews had received any thing that was false, in any remarkable subject, I mean, by comparing it with more ancient books. But they not only do this, but they bring very many testimonies out of the Old Testament, plainly in that sense in which they are received amongst the Hebrews, which Hebrews may be convicted of any crime, sooner than (I will not say of falsity, but) of negligence, in relation to these books; because they used to transcribe and compare them so very scrupulously, that they could tell how often every letter came over. We may add, in the first place, an argument, and that no mean one, why the Jews did not alter the scripture designedly; because the Christians prove, and as they think very strongly, that their Master Jesus was that very Messiah who was of old promised to the forefathers of the Jews; and this from those very books, which were read by the Jews. Which the Jews would have taken the greatest care should never have been, after there arose a controversy between them and the Christians; if it had ever been in their power to have altered what they would.”

GROTIUS.

Footnote 21:

(Thus the Phoenician Annals, &c.) See what Josephus cites out of them, Book VIII. Chap. 2. of his Ancient History; where he adds, “that if any one would see the Copies of those Epistles which Solomon and Hirom wrote to each other, they may be procured of the public Keepers of the Records at Tyrus.” (We must be cautions how we believe this; however, see what I have said upon 1 Kings v. 3.) There is a remarkable place concerning David, quoted by Josephus, Book VII. Ch. 6. of his Ancient History, out of the IVth of Damascenus’s History.

Footnote 22:

“The enquiries of learned men, and, above all of the excellent Lardner, who never overstates a point of evidence, and whose fidelity in citing his authorities has in no one instance been impeached, have established, concerning these writings, the following propositions:

“I. That in the age immediately posterior to that in which St. Paul lived, his letters were publicly read and acknowledged.

“Some of them are quoted or alluded to by almost every Christian writer that followed, by Clement of Rome, by Hermas, by Ignatius, by Polycarp, disciples or cotemporaries of the apostles; by Justin Martyr, by the churches of Gaul, by Irenæus, by Athenagoras, by Theophilus, by Clement of Alexandria, by Hermias, by Tertullian, who occupied the succeeding age. Now when we find a book quoted or referred to by an ancient author, we are entitled to conclude, that it was read and received in the age and country in which that author lived. And this conclusion does not, in any degree, rest upon the judgment or character of the author making such reference. Proceeding by this rule, we have, concerning the First Epistle to the Corinthians in particular, within forty years after the epistle was written, evidence, not only of its being extant at Corinth, but of its being known and read at Rome. Clement, bishop of that city, writing to the church of Corinth, uses these words: ‘Take into your hands the Epistle of the blessed Paul the apostle. What did he at first write unto you in the beginning of the gospel? Verily he did by the Spirit admonish you concerning himself and Cephas, and Apollos, because that even then you did form parties[23].’ This was written at a time when probably some must have been living at Corinth, who remembered St. Paul’s ministry there and the receipt of the epistle. The testimony is still more valuable, as it shows that the epistles were preserved in the churches to which they were sent, and that they were spread and propagated from them to the rest of the Christian community. Agreeably to which natural mode and order of their publication, Tertullian, a century afterwards, for proof of the integrity and genuineness of the apostolic writings, bids ‘any one, who is willing to exercise his curiosity profitably in the business of their salvation, to visit the apostolical churches, in which their very authentic letters are recited, ipsæ authenticæ literæ eorum recitantur.’ Then he goes on: ‘Is Achaia near you? You have Corinth. If you are not far from Macedonia, you have Philippi, you have Thessalonica. If you can go to Asia, you have Ephesus; but if you are near to Italy, you have Rome[24].’ I adduce this passage to show, that the distinct churches or Christian societies, to which St. Paul’s Epistles were sent, subsisted for some ages afterwards; that his several epistles were all along respectively read in those churches; that Christians at large received them from those churches, and appealed to those churches for their originality and authenticity.

“Arguing in like manner from citations and allusions, we have, within the space of a hundred and fifty years from the time that the first of St. Paul’s Epistles was written, proofs of almost all of them being read, in Palestine, Syria, the countries of Asia Minor, in Egypt, in that part of Africa which used the Latin tongue, in Greece, Italy, and Gaul[25]. I do not mean simply to assert, that, within the space of a hundred and fifty years, St. Paul’s Epistles were read in those countries, for I believe that they were read and circulated from the beginning; but that proofs of their being so read occur within that period. And when it is considered how few of the primitive Christians wrote, and of what was written how much is lost, we are to account it extraordinary, or rather as a sure proof of the extensiveness of the reputation of these writings, and of the general respect in which they were held, that so many testimonies, and of such antiquity, are still extant. ‘In the remaining works of Irenæus, Clement of Alexandria, and Tertullian, there are perhaps more and larger quotations of the small volume of the New Testament, than of all the works of Cicero, in the writings of all characters for several ages[26].’ We must add, that the Epistles of Paul come in for their full share of this observation; and that all the thirteen epistles, except that to Philemon, which is not quoted by Irenæus or Clement, and which probably escaped notice merely by its brevity, are severally cited, and expressly recognized as St. Paul’s by each of these Christian writers. The Ebionites, an early, though inconsiderable Christian sect, rejected St. Paul and his epistles[27]; that is, they rejected these epistles, not because they were not, but because they were St. Paul’s; and because, adhering to the obligation of the Jewish law, they chose to dispute his doctrine and authority. Their suffrage as to the genuineness of the epistles does not contradict that of other Christians. Marcion, an heretical writer in the former part of the second century, is said by Tertullian to have rejected three of the epistles which we now receive, viz. the two Epistles to Timothy and the Epistle to Titus. It appears to me not improbable, that Marcion might make some such distinction as this, that no apostolic epistle was to be admitted which was not read or attested by the church to which it was sent; for it is remarkable that, together with these epistles to private persons, he rejected also the catholic epistles. Now the catholic epistles and the epistles to private persons agree in the circumstance of wanting this particular species of attestation. Marcion, it seems, acknowledged the Epistle to Philemon, and is upbraided for his inconsistency in doing so by Tertullian[28], who asks ‘why, when he received a letter written to a single person, he should refuse two to Timothy and one to Titus composed upon the affairs of the church?’ This passage so far favours our account of Marcion’s objection, as it shows that the objection was supposed by Tertullian to have been founded in something, which belonged to the nature of a private letter.

“Nothing of the works of Marcion remains. Probably he was, after all, a rash, arbitrary, licentious critic (if he deserved indeed the name of critic,) and who offered no reason for his determination. What St. Jerome says of him intimates this, and is beside founded in good sense: speaking of him and Basilides, ‘If they had assigned any reasons,’ says he, ‘why they did not reckon these epistles,’ viz. the first and second to Timothy and the Epistle to Titus, ‘to be the apostle’s, we would have endeavoured to have answered them, and perhaps might have satisfied the reader: but when they take upon them, by their own authority, to pronounce one epistle to be Paul’s, and another not, they can only be replied to in the same manner[29].’ Let it be remembered, however, that Marcion received ten of these epistles. His authority therefore, even if his credit had been better than it is, forms a very small exception to the uniformity of the evidence. Of Basilides we know still less than we do of Marcion. The same observation however belongs to him, viz. that his objection, as far as appears from this passage of St. Jerome, was confined to the three private epistles. Yet is this the only opinion which can be said to disturb the consent of the two first centuries of the Christian æra; for as to Tatian, who is reported by Jerome alone to have rejected some of St. Paul’s Epistles, the extravagant or rather delirious notions into which he fell, take away all weight and credit from his judgment. If, indeed, Jerome’s account of this circumstance be correct; for it appears from much older writers than Jerome, that Tatian owned and used many of these epistles[30].

“II. They, who in those ages disputed about so many other points, agreed in acknowledging the Scriptures now before us. Contending sects appealed to them in their controversies with equal and unreserved submission. When they were urged by one side, however they might be interpreted or misinterpreted by the other, their authority was not questioned. ‘Reliqui omnes,’ says Irenæus, speaking of Marcion, ‘falso scientiæ nomine inflati, scripturas quidem confitentur, interpretationes vero convertunt[31].’

“III. When the genuineness of some other writings which were in circulation, and even of a few which are now received into the canon, was contested, these were never called into dispute. Whatever was the objection, or whether, in truth, there ever was any real objection to the authenticity of the Second Epistle of Peter, the Second and Third of John, the Epistle of James, or that of Jude, or to the book of the Revelations of St. John, the doubts that appear to have been entertained concerning them, exceedingly strengthen the force of the testimony as to those writings, about which there was no doubt; because it shows, that the matter was a subject, amongst the early Christians, of examination and discussion; and that, where there was any room to doubt, they did doubt.

“What Eusebius hath left upon the subject is directly to the purpose of this observation. Eusebius, it is well known, divided the ecclesiastical writings which were extant in his time into three classes; the ‘αγαγτιρῥητα, uncontradicted,’ as he calls them in one chapter; or ‘scriptures universally acknowledged,’ as he calls them in another; the ‘controverted, yet well known and approved by many;’ and ‘the spurious.’ What were the shades of difference in the books of the second, or in those of the third class; or what it was precisely that he meant by the term spurious, it is not necessary in this place to enquire. It is sufficient for us to find, that the thirteen epistles of St. Paul are placed by him in the first class without any sort of hesitation or doubt.

“It is further also to be collected from the chapter in which this distinction is laid down, that the method made use of by Eusebius, and by the Christians of his time, viz. the close of the third century, in judging concerning the sacred authority of any books, was to enquire after and consider the testimony of those who lived near the age of the apostles[32].

“IV. That no ancient writing, which is attested as these epistles are, hath had its authenticity disproved, or is in fact questioned. The controversies which have been moved concerning suspected writings, as the epistles, for instance, of Phalaris, or the eighteen epistles of Cicero, begin by showing that this attestation is wanting. That being proved, the question is thrown back upon internal marks of spuriousness or authenticity; and in these the dispute is occupied. In which disputes it is to be observed, that the contested writings are commonly attacked by arguments drawn from some opposition which they betray to ‘authentic history,’ to ‘true epistles,’ to ‘the real sentiments or circumstances of the author whom they personate[33];’ which authentic history, which true epistles, which real sentiments themselves, are no other than ancient documents, whose early existence and reception can be proved, in the manner in which the writings before us are traced up to the age of their reputed author, or to ages near to his. A modern who sits down to compose the history of some ancient period, has no stronger evidence to appeal to for the most confident assertion, or the most undisputed fact, that he delivers, than writings, whose genuineness is proved by the same medium through which we evince the authenticity of ours. Nor, whilst he can have recourse to such authorities as these, does he apprehend any uncertainty in his accounts, from the suspicion of spuriousness or imposture in his materials.

“V. It cannot be shown that any forgeries, properly so called[34], that is, writings published under the name of the person who did not compose them, made their appearance in the first century of the Christian æra, in which century these epistles undoubtedly existed. I shall set down under this proposition the guarded words of Lardner himself: ‘There are no quotations of any books of them (spurious and apocryphal books) in the apostolical fathers, by whom I mean Barnabas, Clement of Rome, Hermas, Ignatius, and Polycarp, whose writings reach from the year of our Lord 70 to the year 108. I say this confidently, because I think it has been proved.’ Lardner, vol. xii. p. 158.

“Nor when they did appear were they much used by the primitive Christians. ‘Irenæus quotes not any of these books. He mentions some of them, but he never quotes them. The same may be said of Tertullian: he has mentioned a book called “Acts of Paul and Thecla:” but it is only to condemn it. Clement of Alexandria and Origen have mentioned and quoted several such books, but never as authority, and sometimes with express marks of dislike. Eusebius quotes no such books in any of his works. He has mentioned them indeed, but how? Not by way of approbation, but to show that they were of little or no value; and that they never were received by the sounder part of Christians.’ Now, if with this, which is advanced after the most minute and diligent examination, we compare what the same cautious writer had before said of our received scriptures, ‘that in the works of three only of the above-mentioned fathers, there are more and larger quotations of the small volume of the New Testament, than of all the works of Cicero in the writers of all characters for several ages;’ and if, with the marks of obscurity or condemnation, which accompanied the mention of the several apocryphal Christian writings, when they happened to be mentioned at all, we contrast what Dr. Lardner’s work completely and in detail makes out concerning the writings which we defend, and what, having so made out, he thought himself authorized in his conclusion to assert, that these books were not only received from the beginning, but received with the greatest respect; have been publicly and solemnly read in the assemblies of Christians throughout the world, in every age from that time to this; early translated into the languages of divers countries and people; commentaries writ to explain and illustrate them; quoted by way of proof in all arguments of a religious nature; recommended to the perusal of unbelievers, as containing the authentic account of the Christian doctrine; when we attend, I say, to this representation, we perceive in it, not only full proof of the early notoriety of these books, but a clear and sensible line of discrimination, which separates these from the pretensions of any others.

“The Epistles of St. Paul stand particularly free of any doubt or confusion that might arise from this source. Until the conclusion of the fourth century, no intimation appears of any attempt whatever being made to counterfeit these writings; and then it appears only of a single and obscure instance. Jerome, who flourished in the year 392, has this expression: ‘Legunt quidam et ad Laodicenses; sed ab omnibus exploditur;’ there is also an Epistle to the Laodiceans, but it is rejected by every body[35]. Theodoret, who wrote in the year 423, speaks of this epistle in the same terms[36]. Beside these, I know not whether any ancient writer mentions it. It was certainly unnoticed during the three first centuries of the Church; and when it came afterwards to be mentioned, it was mentioned only to show, that, though such a writing did exist, it obtained no credit. It is probable that the forgery to which Jerome alludes, is the epistle which we now have under that title. If so, as hath been already observed, it is nothing more than a collection of sentences from the genuine Epistles; and was perhaps, at first, rather the exercise of some idle pen, than any serious attempt to impose a forgery upon the public. Of an Epistle to the Corinthians under St. Paul’s name, which was brought into Europe in the present century, antiquity is entirely silent. It was unheard of for sixteen centuries; and at this day, though it be extant, and was first found in the Armenian language, it is not, by the Christians of that country, received into their scriptures. I hope, after this, that there is no reader who will think there is any competition of credit, or of external proof, between these and the received Epistles: or rather, who will not acknowledge the evidence of authenticity to be confirmed by the want of success which attended imposture.

“When we take into our hands the letters which the suffrage and consent of antiquity hath thus transmitted to us, the first thing that strikes our attention is the air of reality and business, as well as of seriousness and conviction, which pervades the whole. Let the sceptic read them. If he be not sensible of these qualities in them, the argument can have no weight with him. If he be; if he perceive in almost every page the language of a mind actuated by real occasions, and operating upon real circumstances, I would wish it to be observed, that the proof which arises from this perception is not to be deemed occult or imaginary, because it is incapable of being drawn out in words, or of being conveyed to the apprehension of the reader in any other way, than by sending him to the books themselves.”——

“If it be true that we are in possession of the very letters which St. Paul wrote, let us consider what confirmation they afford to the Christian history. In my opinion they substantiate the whole transaction. The great object of modern research is to come at the epistolary correspondence of the times. Amidst the obscurities, the silence, or the contradictions of history, if a letter can be found, we regard it as the discovery of a land mark; as that by which we can correct, adjust, or supply the imperfections and uncertainties of other accounts. One cause of the superior credit which is attributed to letters is this, that the facts which they disclose generally come out incidentally, and therefore without design to mislead the public by false or exaggerated accounts. This reason may be applied to St. Paul’s Epistles with as much justice as to any letters whatever. Nothing could be further from the intention of the writer than to record any part of his history. That his history was in fact made public by these letters, and has by the same means been transmitted to future ages, is a secondary and unthought-of effect. The sincerity therefore of the apostle’s declarations cannot reasonably be disputed; at least we are sure that it was not vitiated by any desire of setting himself off to the public at large. But these letters form a part of the muniments of Christianity, as much to be valued for their contents, as for their originality. A more inestimable treasure the care of antiquity could not have sent down to us. Beside the proof they afford of the general reality of St. Paul’s history, of the knowledge which the author of the Acts of the Apostles had obtained of that history, and the consequent probability that he was, what he professes himself to have been, a companion of the apostle’s; beside the support they lend to these important inferences, they meet specifically some of the principal objections upon which the adversaries of Christianity have thought proper to rely. In particular they show,

“I. That Christianity was not a story set on foot amidst the confusions which attended and immediately preceded the destruction of Jerusalem; when many extravagant reports were circulated, when men’s minds were broken by terror and distress, when amidst the tumults that surrounded them enquiry was impracticable. These letters show incontestably that the religion had fixed and established itself before this state of things took place.

“II. Whereas it hath been insinuated, that our gospels may have been made up of reports and stories, which were current at the time, we may observe that, with respect to the Epistles, this is impossible. A man cannot write the history of his own life from reports; nor, what is the same thing, be led by reports to refer to passages and transactions in which he states himself to have been immediately present and active. I do not allow that this insinuation is applied to the historical part of the New Testament with any colour of justice or probability; but I say, that to the Epistles it is not applicable at all.

“III. These letters prove that the converts to Christianity were not drawn from the barbarous, the mean, or the ignorant set of men, which the representations of infidelity would sometimes make them. We learn from letters the character not only of the writer, but, in some measure, of the persons to whom they are written. To suppose that these letters were addressed to a rude tribe, incapable of thought or reflection, is just as reasonable as to suppose Locke’s Essay on the Human Understanding to have been written for the instruction of savages. Whatever may be thought of these letters in other respects, either of diction or argument, they are certainly removed as far as possible from the habits and comprehension of a barbarous people.

“IV. St. Paul’s history, I mean so much of it as may be collected from his letters, is so implicated with that of the other apostles, and with the substance indeed of the Christian history itself, that I apprehend it will be found impossible to admit St. Paul’s story (I do not speak of the miraculous part of it) to be true, and yet to reject the rest as fabulous. For instance, can any one believe that there was such a man as Paul, a preacher of Christianity in the age which we assign to him, and not believe that there were also at the same time, such men as Peter and James, and other apostles, who had been companions of Christ during his life, and who after his death published and avowed the same things concerning him which Paul taught? Judea, and especially Jerusalem, was the scene of Christ’s ministry. The witnesses of his miracles lived there. St. Paul, by his own account, as well as that of his historian, appears to have frequently visited that city; to have carried on a communication with the church there; to have associated with the rulers and elders of that church, who were some of them apostles; to have acted, as occasions offered, in correspondence, and sometimes in conjunction with them. Can it, after this, be doubted, but that the religion and the general facts relating to it, which St. Paul appears by his letters to have delivered to the several churches which he established at a distance, were at the same time taught and published at Jerusalem itself, the place where the business was transacted; and taught and published by those who had attended the founder of the institution in his miraculous, or pretendedly miraculous, ministry?

“It is observable, for so it appears both in the Epistles and from the Acts of the Apostles, that Jerusalem, and the society of believers in that city, long continued the centre from which the missionaries of the religion issued with which all other churches maintained a correspondence and connexion, to which they referred their doubts, and to whose relief, in times of public distress, they remitted their charitable assistance. This observation I think material, because it proves that this was not the case of giving our accounts in one country of what is transacted in another, without affording the hearers an opportunity of knowing whether the things related were credited by any, or even published, in the place where they are reported to have passed.

“V. St. Paul’s letters furnish evidence (and what better evidence than a man’s own letters can be desired?) of the soundness and sobriety of his judgment. His caution in distinguishing between the occasional suggestions of inspiration, and the ordinary exercise of his natural understanding, is without example in the history of enthusiasm. His morality is every where calm, pure, and rational: adapted to the condition, the activity, and the business of social life, and of its various relations; free from the over-scrupulousness and austerities of superstition, and from, what was more perhaps to be apprehended, the abstractions of quietism, and the soarings and extravagancies of fanaticism. His judgment concerning a hesitating conscience; his opinion of the moral indifferency of many actions, yet of the prudence and even the duty of compliance, where non-compliance would produce evil effects upon the minds of the persons who observed it, is as correct and just as the most liberal and enlightened moralist could form at this day. The accuracy of modern ethics has found nothing to amend in these determinations.”

* * * * *

“Broad, obvious, and explicit agreements prove little; because it may be suggested, that the insertion of such is the ordinary expedient of every forgery; and though they may occur, and probably will occur, in genuine writings, yet it cannot be proved that they are peculiar to these. Thus what St. Paul declares in chap. xi. of 1 Cor. concerning the institution of the eucharist, ‘For I have received of the Lord that which I also delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you; this do in remembrance of me,’ though it be in close and verbal conformity with the account of the same transaction preserved by St. Luke, is yet a conformity of which no use can be made in our argument; for if it should be objected that this was a mere recital from the Gospel, borrowed by the author of the epistle, for the purpose of setting off his composition by an appearance of agreement with the received account of the Lord’s supper, I should not know how to repel the insinuation. In like manner, the description which St. Paul gives of himself in his epistle to the Philippians (iii. 5.)—‘Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless’—is made up of particulars so plainly delivered concerning him, in the Acts of the Apostles, the Epistle to the Romans, and the Epistle to the Galatians, that I cannot deny but that it would be easy for an impostor, who was fabricating a letter in the name of St. Paul, to collect these articles into one view. This, therefore, is a conformity which we do not adduce. But when I read, in the Acts of the Apostles, that ‘when Paul came to Derbe and Lystra, behold a certain disciple was there, named Timotheus, the son of a certain woman which was a Jewess;’ and when, in an epistle addressed to Timothy, I find him reminded of his ‘having known the Holy Scriptures from a child,’ which implies that he must, on one side or both, have been brought up by Jewish parents: I conceive that I remark a coincidence which shews, by its very obliquity, that scheme was not employed in its formation.”

* * * * *

“An assertion in the Epistle to the Colossians, viz. that ‘Onesimus was one of them,’ is verified by the Epistle to Philemon; and is verified, not by any mention of Colosse, any the most distant intimation concerning the place of Philemon’s abode, but singly by stating Onesimus to be Philemon’s servant, and by joining in the salutation Philemon with Archippus, for this Archippus, when we go back to the Epistle to the Colossians, appears to have been an inhabitant of that city, and, as it should seem, to have held an office of authority in that church. The case stands thus. Take the Epistle to the Colossians alone, and no circumstance is discoverable which makes out the assertion, that Onesimus was ‘one of them.’ Take the Epistle to Philemon alone, and nothing at all appears concerning the place to which Philemon or his servant Onesimus belonged. For any thing that is said in the epistle, Philemon might have been a Thessalonian, a Philippian, or an Ephesian, as well as a Colossian. Put the two epistles together and the matter is clear. The reader perceives a junction of circumstances, which ascertains the conclusion at once. Now, all that is necessary to be added in this place is, that this correspondency evinces the genuineness of one epistle, as well as of the other. It is like comparing the two parts of a cloven tally. Coincidence proves the authenticity of both.”

PALEY.

Footnote 23:

See Lardner, vol. xii. p. 22.

Footnote 24:

Lardner, vol. ii. p. 598.

Footnote 25:

See Lardner’s Recapitulation, vol. xii, p. 53.

Footnote 26:

See Lardner’s Recapitulation, vol. xii. p. 53.

Footnote 27:

Lardner, vol. ii. p. 808.

Footnote 28:

Lardner, vol. xiv. p. 455.

Footnote 29:

Lardner, vol. xiv. p. 458.

Footnote 30:

Lardner, vol. i. p. 313.

Footnote 31:

Iren. advers. Haer. quoted by Lardner, vol. xv. p. 425.

Footnote 32:

Lardner, vol. viii. p. 106.

Footnote 33:

See the tracts written in the controversy between Tunstal and Middleton upon certain suspected epistles ascribed to Cicero.

Footnote 34:

I believe that there is a great deal of truth in Dr. Lardner’s observations, that comparatively few of those books, which we call apocryphal, were strictly and originally forgeries. See Lardner, vol. xii. p. 167.

Footnote 35:

Lardner, vol. x. p. 103.

Footnote 36:

Lardner, vol. xi. p. 88.

Footnote 37:

לך שבע שנים are wanting only in 85 and 112 of Kennicott.

Footnote 38:

See Ques. 154.

Footnote 39:

῾Υπερανω αὐτῆς.

Footnote 40:

[ἐν ἡ] εν oftentimes signifies, Cum, ad, prope, juxta, as well as in.

Footnote 41:

“The most ancient tradition among all nations, is exactly agreeable to the relation of Moses. For his description of the original of the world is almost the very same as in the ancient Phœnician histories, which are translated by Philo Biblius from Sanchoniathon’s Collection; and a good part of it is to be found among the Indians and Egyptians; whence it is that in Linus, Hesiod, and many other Greek writers, mention is made of a Chaos, (signified by some under the name of an Egg) and of the framing of animals, and also of man’s formation after the divine image, and the dominion given him over all living creatures; which are to be seen in many writers, particularly in Ovid, who transcribed them from the Greek. That all things were made by the Word of God, is asserted by Epicharmus, and the Platonists; and before them, by the most ancient writer (I do not mean of those Hymns which go under his name, but) of those Verses which were of old called Orpheus’s; not because Orpheus composed them, but because they contained his doctrines. And Empedocles acknowledged, that the sun was not the original light, but the receptacle of light, (the storehouse and vehicle of fire, as the ancient Christians express it.) Aratus, and Catullus, thought the divine residence was above the starry orb; in which Homer says, there is a continual light. Thales taught from the ancient schools, that God was the oldest of beings, because not begotten; that the world was most beautiful, because the workmanship of God; that darkness was before light, which latter we find in Orpheus’s Verses, and Hesiod, whence it was, that the nations, who were most tenacious of ancient customs, reckoned the time by nights. Anaxagoras affirmed, that all things were regulated by the supreme mind: Aratus, that the stars were made by God; Virgil, from the Greeks, that Life was infused into things by the Spirit of God; Hesiod, Homer, and Callimachus, that man was formed of clay; lastly, Maximus Tyrius asserts, that it was a constant tradition received by all nations, that there was one supreme God, the cause of all things. And we learn from Josephus, Philo, Tibullus, Clemens Alexandrinus, and Lucian, (for I need not mention the Hebrews) that the memory of the seven days’ work was preserved, not only among the Greeks and Italians, by honouring the seventh day; but also amongst the Celtæ and Indians, who all measured the time by weeks; as we learn from Philostratus, Dion Cassius, and Justin Martyr, and also the most ancient names of the day. The Egyptians tell us, that at first men led their lives in great simplicity, their bodies being naked, whence arose the poet’s fiction of the Golden Age, famous among the Indians, as Strabo remarks, Maimonides takes notice, that the history of Adam, of Eve, of the tree, and of the serpent, was extant among the idolatrous Indians in his time: and there are many witnesses in our age, who testify that the same is still to be found amongst the heathen dwelling in Peru, and the Philippine islands, people belonging to the same India; the name of Adam amongst the Brachmans; and that it was reckoned six thousand years since the creation of the world, by those of Siam. Berosus in his history of Chaldea, Manethos in his of Egypt, Hierom in his of Phœnicia, Histæus, Hecatæus, Hillanicus in theirs of Greece, and Hesiod among the Poets; all assert that the lives of those who descended from the first men, were almost a thousand years in length; which is the less incredible, because the historians of many nations (particularly Pausanias and Philostratus amongst the Greeks, and Pliny amongst the Romans) relate, that men’s bodies, upon opening their sepulchres, were found to be much larger in old time. And Catullus, after many of the Greeks, relates, that divine visions were made to men before their great and manifold crimes did, as it were, hinder God, and those Spirits that attend him, from holding any correspondence with men. We almost every where, in the Greek and Latin historians, meet with the savage life of the Giants, mentioned by Moses. And it is very remarkable concerning the deluge, that the memory of almost all nations ends in the history of it, even those nations which were unknown till our forefathers discovered them: so that Varro calls all that the unknown time. And all those things which we read in the poets, wrapped up in fables (a Liberty they allow themselves) are delivered by the ancient writers according to truth and reality; that is, agreeable to Moses; as you may see in Berosus’s History of Chaldea, Abydenus’s of Assyria, who mentions the dove that was sent out of the ark; and in Plutarch from the Greeks; and in Lucian, who says, that in Hierapolis of Syria, there was remaining a most ancient history of the ark, and of the preserving a few not only of mankind, but also of other living creatures. The same history was extant also in Molo and in Nicolaus Damascenus; which latter names the ark, which we also find in the history of Deucalion in Apollodorus; and many Spaniards affirm, that in several parts of America, as Cuba, Mechoacana, Nicaraga, is preserved the memory of the deluge, the saving alive of animals, especially the raven and dove; and the deluge itself in that part called Golden Castile. That remark of Pliny’s, that Joppa was built before the Flood, discovers what part of the earth men inhabited before the Flood. The place where the ark rested after the deluge on the Gordyæan mountains, is evident from the constant tradition of the Armenians from all past ages, down to this very day. Japhet, the father of the Europeans, and from him Jon, or, as they formerly pronounced it, Javon of the Greeks, and Hammon of the Africans, are names to be seen in Moses, and Josephus and others observe the like footsteps in the names of other places and nations. And which of the poets is it, in which we do not find mention made of the attempt to climb the heavens? Diodoris Siculus, Strabo, Tacitus, Pliny, Solinus, speak of the burning of Sodom. Herodotus, Diodorus, Strabo, Philo Biblius, testify the ancient custom of Circumcision, which is confirmed by those nations descended from Abraham, not only Hebrews, but also Idumæans, Ismaelites, and others. The history of Abraham, Isaac, Jacob, and Joseph, agreeable with Moses, was extant of old in Philo Biblius out of Sanchoniathon, in Berosus, Hecatæus, Damascenus, Artapanus, Eupolemus, Demetrius, and partly in the ancient writers of the Orphic Verses; and something of it is still extant in Justin, out of Trogus Pompeius. By almost all which, is related also the history of Moses, and his principal acts. The Orphic Verses expressly mention his being taken out of the water, and the two tables that were given him by God. To these we may add Polemon; and several things about his coming out of Egypt, from the Egyptian writers, Menetho, Lysimachus, Chæremon. Neither can any prudent man think it at all credible, that Moses, who had so many enemies, not only of the Egyptians, but also of many other nations, as the Idumæans, Arabians, and Phœnicians, would venture to relate any thing concerning the creation of the world, or the original of things, which could be confuted by more ancient writings, or was contradictory to the ancient and received opinions: or that he would relate any thing of matters in his own time, that could be confuted by the testimony of many persons then alive, Diodorus Siculus, Strabo, and Pliny, Tacitus, and after them Dionysius Longinus (concerning loftiness of Speech) make mention of Moses. Besides the Talmudists, Pliny and Apuleius, speak of Jamnes and Mambres, who resisted Moses in Egypt. Some things there are in other writings, and many things amongst the Pythagoreans, about the Law and Rites given by Moses, Strabo and Justin, out of Trogus, remarkably testify concerning the religion and righteousness of the ancient Jews; so that there seems to be no need of mentioning what is found, or has formerly been found of Joshua and others, agreeable to the Hebrew books; seeing, that whoever gives credit to Moses (which it is a shame for any one to refuse) cannot but believe those famous miracles done by the hand of God; which is the principal thing here aimed at. Now that the miracles of late date, such as those of Elija, Elisha, and others, should not be counterfeit, there is this further argument; that in those times Judæa was become more known, and because of the difference of religion was hated by the neighbours, who could very easily confute the first rise of a lie. The history of Jonah’s being three days in the whale’s belly is in Lycophron and Æneus Gazeus, only under the name of Herculus; to advance whose fame, every thing that was great and noble used to be related of him, as Tacitus observes. Certainly nothing but the manifest evidence of the history could compel Julian (who was as great an enemy to the Jews as to the Christians) to confess that there were some men inspired by the divine Spirit amongst the Jews, and that fire descended from heaven, and consumed the sacrifices of Moses and Elias. And here it is worthy of observation, that there was not only very severe punishments threatened amongst the Hebrews, to any who should falsely assume the gift of prophecy, but very many kings, who by that means might have procured great authority to themselves, and many learned men, such as Esdras and others, dared not to assume this honour to themselves; nay, some ages before Christ’s time, nobody dared to do it. Much less could so many thousand people be imposed upon, in avouching a constant and public miracle, I mean that of the oracle, which shined on the High Priest’s breast, which is so firmly believed by all the Jews, to have remained till the destruction of the first temple, that their ancestors must of necessity be well assured of the truth of it.”

GROTIUS.

Footnote 42:

Vid. Joseph Antiq.

Footnote 43:

Reason will affirm that every effect speaks a cause; then we ask how it should happen that a dozen illiterate fishermen and mechanicks of Galilee, after the wisdom of the philosophers had left the world in darkness, should have introduced so much light of knowledge, that our children and servants are wiser than the ancient philosophers? Let no one say, that they only began, what the wisdom of after ages have carried on towards perfection. The writings of the apostles are the same to this day; as is proved by the earliest versions, quotations, and manuscripts. So perfect was the system of morals they left, that no error has been detected in it, and all attempts to build upon or add to it, have only exposed the ignorance of the individuals who have essayed to do so.

How has it happened that whilst learned men have ever been at discord about the nature, and true foundation of the obligation of virtue, these despised fishermen, have shown the true foundation and nature of duty, and have erred in no particular? Is it not strange that whilst the wisdom of the philosophers made their purest virtue but a more refined pride, these poor men laid the ax to the root of that pride, and taught the world that even their virtues brought them under additional obligations to Divine grace? Is it not remarkable that the system taught by these unlearned men should so perfectly coincide with what is discovered in the works of God, that whilst it aims to eradicate sin, it represents it as in every instance eventually productive of the glory of that God, who brings good out of the evil, and light out of the darkness?

How is it to be accounted for, that when the most learned rabbies perverted the law, and knew not its meaning, that a few crude and uninstructed fishermen should remove their false constructions of that law, explain the types, shadows, promises and prophecies, show how the truth and justice of God might be clear in the pardon of sin, and set the labouring conscience at rest? How came the fishermen of Galilee to discover to the wise and learned what they had never conjectured, and truths, which only attentive minds at the present time can acquiesce in, that all things are certain, because foreknown, and foreknown because Divine knowledge must be infinite and eternal, and yet that rational creatures may be capable of choosing and refusing, though they must be wholly dependent? Is it not passing strange that the wisdom of Philosophers, the learning of Rabbies, the power of Kings and Emperors, the influence of thousands of priests, the prejudices of the world, and the malice of the wicked should be overcome by twelve poor fishermen? How is it to be accounted for that these twelve poor illiterate men should have effected such surprising changes, that modern infidels are ashamed of the evidence of their ancient predecessors, and are obliged to borrow from the fishermen of Galilee a portion of the knowledge they have introduced, without which the opposers of the Gospel must fall into contempt? Is any man so credulous as to imagine men of no better education and opportunities, possessed of themselves all this knowledge? when or where has the natural world produced such a phænomenon? they declared that it was not of themselves, but, that such feeble instruments were chosen, that the power might appear to be what it really was, from God. This testimony they confirmed by miracles, and sealed with their blood.

Footnote 44:

Vide Dodd. Expos. 3 vol. app.—Dick on Insp.—Parry’s Enq.—Hawker, &c.

Footnote 45:

This description of the Spirit’s witness resembles sensible assurance; that there may be such an immediate suggestion, or impression is possible; but the Spirit’s witness is the image of God, and is of adoption.—Vide Edwards’s works, vol. 4. p. 161.

Quest. V.

QUEST. V. What do the scriptures principally teach?

ANSW. The scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.[46]

Having, in the foregoing answer, proved the scriptures to be the word of God, there is in this a general account of the contents thereof; there are many great doctrines contained therein, all which may be reduced to two heads, to wit, what we are to believe, and what we are to do. All religion is contained in these two things, and so we may apply the words of the apostle to this case, Now of the things which we have spoken this is the sum, Heb. viii. 1. and accordingly, as this Catechism is deduced from scripture, it contains two parts, viz. what we are to believe, and in what instances we are to yield obedience to the law of God. And that the scriptures principally teach these two things, appears from the apostle’s advice to Timothy, Hold fast the form of sound words, which thou hast heard of me in faith and love, 2 Tim. i. 13.

From the scriptures’ principally teaching us matters of faith and practice, we infer, that faith without works is dead; or that he is not a true Christian who yields an assent to divine revelation, without a practical subjection to God, in all ways of holy obedience, as the apostle observes, and gives a challenge, to this effect, to those who separate faith from works; Shew me thy faith without thy works, and I will shew thee my faith by my works, James ii. 17, 18. and, on the other hand, works without faith are unacceptable. A blind obedience, or ignorant performance of some of the external parts of religion, without the knowledge of divine truth, is no better than what the apostle calls bodily exercise which profiteth little, 1 Tim. iv. 18. therefore we ought to examine ourselves, whether our faith be founded on, or truly deduced from scripture? and whether it be a practical faith, or, as the apostle says, such as worketh by love? Gal. v. 6. whether we grow in knowledge, as well as in zeal and diligence, in performing many duties of religion, if we would approve ourselves sincere Christians?

Footnote 46:

What we are to believe reaches to Qu. 91. the rest is of practice.

Quest. VI.

QUEST. VI. What do the scriptures make known of God?

ANSW. The scriptures make known what God is, the persons in the Godhead, the decrees, and the execution of his decrees.

It is an amazing instance of condescension, and an inexpressible favour which God bestows on man, that he should manifest himself to him, and that not only in such a way as he does to all mankind, by the light of nature, which discovers that he is; but that he should, in so glorious a way, declare what he is, as he does in his word: this is a distinguishing privilege, as the Psalmist observes, when speaking of God’s shewing his word unto Jacob, his statutes and his judgments unto Israel, Psal. cxlvii. he mentions it, as an instance of discriminating grace, in that he has not dealt so with any other nation. This raised the admiration of one of Christ’s disciples, when he said, Lord how is it that thou wilt manifest thyself to us, and not unto the world! John xiv. 22. And it is still more wonderful, that he should discover to man what he does, or rather what he has decreed or purposed to do, and so should impart his secrets to him; how familiarly does God herein deal with man! Thus he says concerning the holy patriarch of old, Shall I hide from Abraham the thing which I do? Gen. xvi. 17. However, it is one thing to know the secret purposes of God, and another thing to know the various properties thereof; the former of these, however known of old, by extraordinary intimation, are now known to us only by the execution of them; the latter is what we may attain to the knowledge of, by studying the scriptures.

Now as the scriptures make known, First, What God is; Secondly, The persons in the Godhead; Thirdly, His decrees; And Fourthly, The execution thereof; so we are directed hereby in the method to be observed in treating of the great doctrines of our religion; and accordingly the first part of this Catechism,[47] which treats of doctrinal subjects, contains an enlargement on these four general heads; the first whereof we proceed to consider.

Footnote 47:

That is unto the 91st Quest.

Quest. VII.

QUEST. VII. What is God?

ANSW. God is a Spirit, in and of himself, infinite in being, glory, blessedness, and perfection, all-sufficient, eternal, unchangeable, incomprehensible, every where present, almighty, knowing all things, most wise, most holy, most just, most merciful, and gracious, long-suffering, and abundant in goodness and truth.

Before we proceed to consider the divine perfections, as contained in this answer, let it be premised,

1. That it is impossible for any one to give a perfect description of God, since he is incomprehensible, therefore no words can fully express, or set forth, his perfections; when the wisest men on earth speak of him, they soon betray their own weakness, or discover, as Elihu says, that they cannot order their speech by reason of darkness, Job xxxviii. 19. or, that they are but of yesterday, and know, comparatively, nothing, chap. viii. 9. We are but like children, talking of matters above them, which their tender age can take in but little of, when we speak of the infinite perfections of the divine nature; This knowledge is too wonderful for us; it is high, we cannot attain to it, Psal. cxxxix. 6. How little a portion is heard of him? Job. xxvi. 14.

2. Though God cannot be perfectly described; yet there is something of him that we may know, and ought to make the matter of our study and diligent enquiries. When his glory is set forth in scripture, we are not to look upon the expressions there made use of, as words without any manner of ideas affixed to them; for it is one thing to have adequate ideas of an infinitely perfect being, and another thing to have no ideas at all of him; neither are our ideas of God to be reckoned, for this reason, altogether false, though they are imperfect; for it is one thing to think of him in an unbecoming way, not agreeable to his perfections, or to attribute the weakness and imperfection to him which do not belong to his nature, and another thing to think of him, with the highest and best conceptions we are able to entertain of his infinite perfections, while, at the same time, we have a due sense of our own weakness, and the shallowness of our capacities. When we thus order our thoughts concerning the great God, though we are far from comprehending his infinite perfections, yet our conceptions are not to be concluded erroneous, when directed by his word; which leads us to consider how we may conceive aright of the divine perfections, that we may not think or speak of God, that which is not right, though at best we know but little of his glory; and in order thereunto,

(1.) We must first take an estimate of finite perfections, which we have some ideas of, though not perfect ones in all respects; such as power, wisdom, goodness, faithfulness, &c.

(2.) Then we must conceive that these are eminently, though not formally in God; that is, there is no perfection in the creature, but we must ascribe the same to God, though not in the same way; or thus, whatever perfection is in the creature, the same is in God, and infinitely more; or it is in God, but not in such a finite, limited, or imperfect way, as it is in the creature; He that planted the ear, shall he not hear? He that formed the eye, shall not he see? He that teacheth man knowledge, shall he not know? Psal. xciv. 9, 10. Therefore,

(3.) When the same words are used that import a perfection in God, and in the creature, viz. wisdom, power, &c. we must not suppose that these words import the same thing in their different application; for when they are applied to the creature, though we call them perfections, yet they are, at best, but finite, and have many imperfections attending them, all which we must separate or abstract in our thoughts, when the same words are used to set forth any divine perfection: thus knowledge is a perfection of the human nature, and the same word is used to denote a divine perfection; yet we must consider, at the same time, that the Lord seeth not as man seeth, 1 Sam. xvi. 7. The same may be said of all his other perfections; he worketh not as man worketh; whatever perfections are ascribed to the creature, they are to be considered as agreeable to the subject in which they are; so when the same words are used to set forth any of the divine perfections, they are to be understood in a way becoming a God of infinite perfection.

This has given occasion to divines to distinguish the perfections of God, into those that are communicable, and incommunicable.

1. The communicable perfections of God are such, whereof we find some faint resemblance in intelligent creatures, though, at the same time, there is an infinite disproportion; as when we speak of God as holy, wise, just, powerful, or faithful, we find something like these perfections in the creature, though we are not to suppose them, in all respects, the same as they are in God; they are in him, in his own, that is, an infinite way; they are in us, in our own, that is, a finite and limited way.

2. The incommunicable perfections of God are such, of which there is not the least shadow, or similitude in creatures, but they rather represent him as opposed to them. Thus when we speak of him as infinite, incomprehensible, unchangeable, without beginning, independent, &c. these perfections contain in them an account of the vast distance that there is between God and the creature, or how infinitely he exceeds all other beings, and is opposed to every thing that argues imperfection in them.

From this general account we have given of the divine perfections, we may infer,

1. That there is nothing common between God and the creature; that is, there is nothing which belongs to the divine nature that can be attributed to the creature; and nothing proper to the creature is to be applied to God: yet there are some rays of the divine glory, which may be beheld as shining forth, or displayed in the creature, especially in the intelligent part of the creation, angels and men, who are, for that reason, represented as made after the divine image.

2. Let us never think or speak of the divine perfections but with the highest reverence, lest we take his name in vain, or debase him in our thoughts; Shall not his excellency make you afraid, and his dread fall upon you? Job xiii. 11. And whenever we compare God with the creatures, viz. angels and men, that bear somewhat of his image, let us, at the same time, abstract in our thoughts, all their imperfections, whether natural or moral, from him, and consider the infinite disproportion that there is between him and them. We now come to consider the perfections of the divine nature, in the order in which they are laid down in this answer.

I. God is a Spirit; that is, an immaterial substance, without body or bodily parts; this he is said to be in John iv. 24. But if it be enquired what we mean by a Spirit, let it be premised, that we cannot fully understand what our own spirits, or souls are; we know less of the nature of angels, a higher kind of spirits, and least of all of the spirituality of the divine nature; however, our ideas first begin at what is finite, in considering the nature and properties of spirits; and from thence we are led to conceive of God as infinitely more perfect than any finite spirit. Here we shall consider the word spirit, as applied more especially to angels, and the souls of men; and let it be observed,

1. That a spirit is the most perfect and excellent being; the soul is more excellent than the body, or indeed than any thing that is purely material; so angels are the most perfect and glorious part of the creation, as they are spiritual beings, in some things excelling the souls of men.

2. A spirit is, in its own nature, immortal; it has nothing in its frame and constitution that tends to corruption, as there is in material things, which consist of various parts, that may be dissolved or separated, and their form altered, which is what we call corruption; but this belongs not to spirits, which are liable to no change in their nature, but by the immediate hand of God, who can, if he pleases, reduce them again to their first nothing.

3. A spirit is capable of understanding, and willing, and putting forth actions agreeable thereunto, which no other being can do: thus, though the sun is a glorious and useful being; yet, because it is material, it is not capable of thought, or any moral action, such as angels, and the souls of men, can put forth.

Now these conceptions of the nature and properties of finite spirits, lead us to conceive of God as a spirit. And,

(1.) As spirits excel all other creatures, we must conclude God to be the most excellent and perfect of all beings, and also that he is incorruptible, immortal, and invisible, as he is said to be in scripture, Rom. i. 23. and 1 Tim. i. 17.

Moreover, it follows from hence, that he has an understanding and will, and so we may conceive of him as the Creator and governor of all things; this he could not be, if he were not an intelligent and sovereign being, and particularly a spirit.[48]

(2.) The difference between other spiritual substances and God, is, that all their excellency is only comparative, viz. as they excel the best of all material beings in their nature and properties; but God, as a spirit, is infinitely more excellent, not only than all material beings, but than all created spirits. Their perfections are derived from him, and therefore he is called, The Father of spirits, Heb. xii. 9. and the God of the spirits of all flesh, Numb. xvi. 22. and his perfections are underived: other spirits are, as we have observed, in their own nature, immortal, yet God can reduce them to nothing; but God is independently immortal, and therefore it is said of him, that he only hath immortality, 1 Tim. vi. 16.

Finite spirits, indeed, have understanding and will, but these powers are contained within certain limits whereas God is an infinite spirit, and therefore it can be said of none but him, that his understanding is infinite, Psal. cxlvii. 5.

From God’s being a spirit, we may infer,

1. That he is the most suitable good to the nature of our souls, which are spirits; he can communicate himself, and apply those things to them, which tend to make them happy, as the God and Father of spirits.

2. He is to be worshipped in a spiritual manner, John iv. 24. that is, with our whole souls, and in a way becoming his spiritual nature; therefore,

3. We are to frame no similitude or resemblance of him in our thoughts, as though he were a corporeal or material being; neither are we to make any pictures of him. This God forbids Israel to do, Deut. iv. 12, 15, 16. and tells them, that they had not the least pretence for so doing, inasmuch as they saw no similitude of him, when he spake to them in Horeb; and to make an image of him would be to corrupt themselves.

II. God is said to be in, and of, himself, not as though he gave being to, or was the cause of himself, for that implies a contradiction; therefore divines generally say, that God is in, and of himself, not positively, but negatively, that is, his being and perfections are underived, and not communicated to him, as all finite perfections are, by him, to the creature; therefore he is self-existent, or independent, which is one of the highest glories of the divine nature, by which he is distinguished from all creatures, who live, move, and have their being in and from him.

This attribute of independency belongs to all his perfections; thus his wisdom, power, goodness, holiness, &c. are all independent. And,

1. With respect to his knowledge or wisdom, he doth not receive ideas from any object out of himself, as all intelligent creatures do, and, in that respect, are said to depend on the object; so that if there were not such objects, they could not have the knowledge or idea of them in their minds; therefore the object known must first exist, before we can apprehend what it is. But this must not be said of God’s knowledge, for that would be to suppose the things that he knows antecedent to his knowing them. The independency of his knowledge is elegantly described in scripture; Who hath directed the Spirit of the Lord, or, being his counsellor, has taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? Isa. xl. 13, 14.

2. He is independent in power, therefore as he receives strength from no one, so he doth not act dependently on the will of the creature; Who hath enjoined him his way; Job xxxvi. 23. and accordingly, as he received the power of acting from no one, so none can hinder, turn aside, or controul his power, or put a stop to his methods of acting.

3. He is independent as to his holiness, hating sin necessarily, and not barely depending on some reasons out of himself, which induce him thereunto; for it is essential to the divine nature to be infinitely opposite to all sin, and therefore to be independently holy.

4. He is independent as to his bounty and goodness, and so he communicates blessings not by constraint, but according to his sovereign will. Thus he gave being to the world, and all things therein, which was the first instance of bounty and goodness, and a very great one it was, not by constraint, but by his free will, for his pleasure they are and were created. In like manner, whatever instances of mercy he extends to miserable creatures, he still acts independently, in the display thereof; nothing out of himself moves or lays a constraint upon him, but he shews mercy because it is his pleasure so to do.

But, to evince the truth of this doctrine, that God is independent as to his being, and all his perfections, let it be farther considered,

(1.) That all things depend on his power, which brought them into, and preserves them in being; therefore they exist by his will, as their creator and preserver, and consequently are not necessary, but dependent beings. If therefore all things depend on God, it is the greatest absurdity to say that God depends on any thing, for this would be to suppose the cause and the effect to be mutually dependent on, and derived from each other, which infers a contradiction.

(2.) If God be infinitely above the highest creatures, he cannot depend on any of them; for dependence argues inferiority. Now that God is above all things is certain: this is represented in a very beautiful manner by the prophet, when he says, Isa. xl. 15, 17. Behold the nations are as the drop of the bucket, and are counted as the small dust of the balance; all nations before him are as nothing, and they are counted to him less than nothing and vanity; therefore he cannot be said to be inferior to them, and, by consequence, to depend on them.

(3.) If God depends on any creature, he does not exist necessarily: and if so, then he might not have been; for the same will, by which he is supposed to exist, might have determined that he should not have existed. If therefore God be not independent, he might not have been, and, according to the same method of reasoning, he might cease to be; for the same will, that gave being to him, might take it away at pleasure, which is altogether inconsistent with the idea of a God.

From God’s being independent, or in and of himself, we infer,

1. That we ought to conclude that the creature cannot lay any obligation on him, or do any thing that may tend to make him more happy than he is in himself; the apostle gives a challenge to this effect, Who hath first given to him, and it shall be recompensed unto him again, Rom. xi. 35. and Eliphaz says to Job, Job xxii. 2, 3. Can a man be profitable to God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?

2. If independency be a divine perfection, then let it not, in any instance, or by any consequence, be attributed to the creature; let us conclude, that all our springs are in him, and that all we enjoy and hope for is from him, who is the author and finisher of our faith, and the fountain of all our blessedness.

III. God is infinite in being, glory, blessedness, and perfection. To be infinite, is to be without all bounds or limits, either actual or possible: now that God is so, is evident, from his being independent and uncreated; and because his will fixes the bounds of all the excellencies, perfections, and powers of the creature. If therefore he doth not exist by the will of another, he is infinite in being, and consequently in all perfection: thus it is said, Psal. cxlvii. 5. his understanding is infinite, which will farther appear, when we consider him as omniscient; his will determines what shall come to pass, with an infinite sovereignty, that cannot be controuled, or rendered ineffectual; his power is infinite, and therefore all things are equally possible, and easy to it, nor can it be resisted by any contrary force or power; and he is infinite in blessedness, as being self-sufficient, or not standing in need of any thing to make him more happy than he was in himself, from all eternity. The Psalmist is supposed by many, to speak in the person of Christ, when he says, Psal. xvi. 2. My goodness extendeth not to thee, q. d. “How much soever thy relative glory may be illustrated, by what I have engaged to perform in the covenant of redemption, yet this can make no addition to thine essential glory.” And if so, then certainly nothing can be done by us which may in the least contribute thereunto.

IV. God is all-sufficient, by which we understand that he hath enough in himself to satisfy the most enlarged desires of his creatures, and to make them completely blessed. As his self-sufficiency is that whereby he has enough in himself to denominate him completely blessed, as a God of infinite perfection; so his all-sufficiency is that, whereby he is able to communicate as much blessedness to his creatures, as he is pleased to make them capable of receiving; and therefore he is able not only to supply all their wants, but to do exceedingly above all that they ask or think, Phil. iv. 19. and Eph. iii. 20. This he can do, either in an immediate way; or, if he thinks fit to make use of creatures as instruments, to fulfil his pleasure, and communicate what he designs to impart to us, he is never at a loss; for as they are the work of his hands, so he has a right to use them at his will; upon which account, they are said, all of them to be his servants, Psal. cxix. 91.

This doctrine of God’s all-sufficiency should be improved by us,

1. To induce us to seek happiness in him alone: creatures are no more than the stream, but he is the fountain; we may, in a mediate way, receive some small drops from them, but he is the ocean of all blessedness.

2. Let us take heed that we do not reflect on, or in effect, deny this perfection; which we may be said to do in various instances. As,

(1.) When we are discontented with our present condition, and desire more than God has allotted for us. This seems to have been the sin of the angels, who left their first habitation through pride, seeking more than God designed they should have; and this was the sin by which our first parents fell, desiring a greater degree of knowledge than what they thought themselves possessed of: thus they fancied, that by eating the forbidden fruit, they should be as gods, knowing good and evil, Gen. iii. 5.

(2.) We practically deny the all-sufficiency of God, when we seek blessings of what kind soever they are, in an indirect way, as though God were not able to bestow them upon us in his own way, or in the use of lawful means: thus Rebecca and Jacob did, when they contrived a lie to obtain the blessing, chap. xxvii. as though there had not been an all-sufficiency in providence to bring it about, without their having recourse to those methods that were in themselves sinful.

(3.) When we use unlawful means to escape imminent dangers. Thus David did when he feigned himself mad, supposing, without ground, that he should have been slain by Achish, king of Gath; and that there was no other way to escape but this, 1 Sam. xxi. 13. and Abraham and Isaac, Gen. chapters xx. and xxvi. when they denied their wives, concluding this to have been an expedient to save their lives, as though God were not able to save them in a better and more honourable way.

(4.) When we distrust his providence, though we have had large experience of its appearing for us in various instances: thus David did, when he said, in his heart, I shall one day perish by the hand of Saul, 1 Sam. xxvii. 1. and the Israelites, when they said, Can God furnish a table in the wilderness? Psal. lxxviii. 19. though he had provided for them in an extraordinary way ever since they had been there: yea, Moses himself was faulty in this matter, when he said, Whence should I have flesh to give unto all this people? I am not able to bear all this people alone, because it is too heavy for me, Numb. xi. 13, 14. and Asa, when he tempted Benhadad to break his league with Baasha, who made war against him; as though God were not able to deliver him without this indirect practice, though he had in an eminent manner, appeared for him, in giving him a signal victory over Zerah the Ethiopian, when he came against him with an army of a million of men, 2 Chron. xvi. 3. compared with chap. xiv. 9, 13. and likewise Joshua, when Israel had suffered a small defeat, occasioned by Achan’s sin, when they fled before the men of Ai, though there were but thirty-six of them slain; yet, on that occasion, he is ready to wish that God had not brought them over Jordan, and meditates nothing but ruin and destruction from the Amorites, forgetting God’s former deliverances, and distrusting his faithfulness, and care of his people, and, as it were, calling in question his all-sufficiency, as though he were not able to accomplish the promises he had made to them, Josh. vii. 7, 8, 9.

(5.) When we doubt of the truth, or certain accomplishment of his promises, and so are ready to say, Hath God forgotten to be gracious? Doth his truth fail for ever? This we are apt to do, when there are great difficulties in the way of the accomplishment thereof: thus Sarah, when it was told her that she should have a child, in her old age, laughed, through unbelief, Gen. xviii. 12. and God intimates, that this was an affront to his all-sufficiency, when he says, Is any thing too hard for the Lord? ver. 14. and Gideon, though he was told that God was with him, and had an express command to go in his might, with a promise that he should deliver Israel from the Midianites, yet he says, O Lord wherewith shall I save them? for my family is poor in Manasseh, and I am the least in my father’s house, Judg. vi. 15. God tells him again, I will be with thee, and smite the Midianites, ver. 16. yet, afterwards, he desires that he would give him a sign in the wet and dry fleece. What is this but questioning his all-sufficiency?

(6.) When we decline great services, though called to them by God, under pretence of our unfitness for them: thus when the prophet Jeremiah was called to deliver the Lord’s message to the rebellious house of Israel, he desires to be excused, and says, Behold I cannot speak, for I am a child; whereas the main discouragement was the difficulty of the work, and the hazards he was like to run; but God encourages him to it, by putting him in mind of his all-sufficiency, when he tells him, that he would be with him, and deliver him, Jer. i. 6. compared with ver. 8.

This divine perfection affords matter of support and encouragement to believers, under the greatest straits and difficulties they are exposed to in this world; and we have many instances in scripture of those who have had recourse to it in the like cases. Thus, when David was in the greatest straits that ever he met with, upon the Amalekites’ spoiling of Ziklag, and carrying away the women captives, the people talked of stoning him, and all things seemed to make against him; yet it is said, that he encouraged himself in the Lord his God, 1 Sam. xxx. 6. so Mordecai was confident that the enlargement and deliverance of the Jews should come some other way, if not by Esther’s intercession for them, when she was afraid to go in to the king, Esth. iv. 14. and this confidence he could never have obtained, considering the present posture of their affairs, without a due regard to God’s all-sufficiency. Moreover, it was this divine perfection that encouraged Abraham to obey the difficult command of offering his son: as the apostle observes, he did this as knowing that God was able to raise him from the dead, Heb. xi. 19. and when believers are under the greatest distress, from the assaults of their spiritual enemies, they have a warrant from God, as the apostle had, to encourage themselves, that they shall come off victorious, because his grace is sufficient for them, 2 Cor. xii. 8, 9.

V. God is eternal: this respects his duration, to wit, as he was without beginning, as well as shall be without end; or as his duration is unchangeable, or without succession, the same from everlasting to everlasting: thus the Psalmist says, Before the mountains were brought forth, or ever thou hadst formed the earth and the world; even from everlasting to everlasting thou art God, Psal. xc. 2.

1. That God is from everlasting, appears,

(1.) From his being a necessary, self-existent being, or, as was before observed, in and of himself, therefore he must be from everlasting; for whatever is not produced is from eternity. Now that God did not derive his being from any one, is evident, because he gave being to all things, which is implied in their being creatures; therefore nothing gave being to him, and consequently he was from eternity.

(2.) If he is an infinitely perfect being, as has been observed before, then his duration is infinitely perfect, and consequently it is boundless, that is to say, eternal: it is an imperfection, in all created beings, that they began to exist, and therefore they are said, in a comparative sense, to be but of yesterday; we must therefore, when we conceive of God, separate this imperfection from him, and so conclude that he was from all eternity.

(3.) If he created all things in the beginning, then he was before the beginning of time, that is, from eternity: thus it is said, In the beginning God created the heaven and the earth, Gen. i. 1. this is very evident, for time is a successive duration, taking its rise from a certain point, or moment, which we call the beginning: now that duration, which was before this, must be from eternity, unless we suppose time before time began, or, which is all one, that there was a successive duration before successive duration began, which is a contradiction. Therefore, if God fixed that beginning to all things, as their Creator, and particularly to time, which is the measure of the duration of all created beings, then it is evident that he was before time, and consequently from eternity.

(4.) This also appears from scripture; as when it is said, The eternal God is thy refuge, and underneath are the everlasting arms, Deut. xxxiii. 27. and when we read of his eternal power and Godhead, Rom. i. 20. and elsewhere, Art not thou from everlasting O Lord, my God? Hab. i. 12. Thy throne is established of old; thou art from everlasting, Psal. xciii. 2. so his attributes and perfections are said to have been from everlasting, The mercy of the Lord is from everlasting to everlasting, Psal. ciii. 17.

And this may be argued from many scripture-consequences: thus, there was an election of persons to holiness and happiness, before the foundation of the world, Eph. i. 4. and Christ, in particular, was fore-ordained to be our Mediator, before the foundation of the world, 1 Pet. i. 20. and set up from everlasting, from the beginning, or ever the earth was, Prov. viii. 23. From hence it follows, that there was a sovereign will that fore-ordained it, and therefore God, whose decree or purpose it was, existed before the foundation of the world, that is, from everlasting.

Moreover, there were grants of grace given in Christ, or put into his hand, from all eternity: thus we read of eternal life, which God promised before the world began, Tit. i. 2. and of our being saved, according to his purpose and grace, given us in Christ Jesus, before the world began, 2 Tim. i. 9. It hence follows, that there was an eternal giver, and consequently that God was from everlasting.

2. God shall be to everlasting; thus it is said, The Lord shall endure forever, Psal. ix. 7. and that he liveth for ever and ever, Rev. iv. 9, 10. and that his years shall have no end, Psal. cii. 27. and the Lord shall reign for ever, Psal. cxlvi. 10. therefore he must endure for ever. Again, it is said, that the Lord keepeth covenant and mercy with them that love him, to a thousand generations, Deut. vii. 9. and he will ever be mindful of his covenant, Psal. cxi. 5. that is, will fulfil what he has promised therein: if his truth shall not fail for ever, then he, who will accomplish what he has spoken, must endure to everlasting.

But this may be farther evinced from the perfections of his nature.

(1.) From his necessary existence, which not only argues, as has been before observed, that he could not begin to be, but equally proves, that he cannot cease to be, or that he shall be to everlasting.

(2.) He is void of all composition, and therefore must be to everlasting; none but compounded beings, viz. such as have parts, are subject to dissolution, which arises from, the contrariety of these parts, and their tendency to destroy one another, which occasions the dissolution of the whole; but God having no parts, as he is the most simple uncompounded being, there can be nothing in him that tends to dissolution, therefore he can never have an end from any necessity of nature. And,

(3.) He must be to eternity, because there is no one superior to him, at whose will he exists, that can deprive him of his being and glory.

(4.) He cannot will his own destruction, or non-existence, for that is contrary to the universal nature of things; since no being can desire to be less perfect than it is, much less can any one will or desire his own annihilation; especially no one, who is possessed of blessedness, can will the loss thereof, for that is incongruous with the nature of it, as being a desirable good, therefore God cannot will the loss of his own blessedness; and since his blessedness is inseparably connected with his being, he cannot cease to be, from an act of his own will: if therefore he cannot cease to be, from any necessity of nature, or from the will of another, or from an act of his own will, he must be to eternity.

Moreover, the eternity of God may be proved from his other perfections, since one of the divine perfections infers the other. As,

1. From his immutability; he is unchangeable in his being, therefore he is so in all his perfections, and consequently must be always the same, from everlasting to everlasting, and not proceed from a state of non-existence to that of being, which he would have done, had he not been from everlasting, nor decline from a state of being to that of non-existence, which he would be supposed to do, were he not to everlasting: either of these is the greatest change that can be supposed, and therefore inconsistent with the divine immutability.

2. He is the first cause, and the ultimate end of all things, therefore he must be from eternity, and remain the fountain of all blessedness to eternity.

3. He could not be almighty, or infinite in power, if he were not eternal; for that being, which did not always exist, once could not act, to wit, when it did not exist; or he that may cease to be, may, for the same reason, be disabled from acting; both which are inconsistent with Almighty power.

4. If he were not eternal, he could not, by way of eminency be called the living God, as he is, Jer. x. 10. or said to have life in himself, John v. 26. for both these expressions imply his necessary existence, and that argues his eternity.

3. God’s eternal duration is without succession, as well as without beginning and end, that it is so, appears,

(1.) Because, as was hinted but now, it is unchangeable, since all successive duration infers a change. Thus the duration of creatures, which is successive, is not the same one moment as it will be the next; every moment adds something to it; now this cannot be said of God’s duration. Besides, successive duration implies a being, what we were not, in all respects before, and a ceasing to be what we were, and so it is a kind of continual passing from not being to being, which is inconsistent with the divine perfections, and, in particular, with his unchangeable duration. The Psalmist, speaking of God’s eternal duration, expresses it by the immutability thereof, Thou art the same, and thy years shall have no end, Psal. cii. 27.; and the apostle, speaking concerning this matter, says, He is the same yesterday, to day, and forever, Heb. xiii. 8.

(2.) Successive duration is applicable to time; and the duration of all creatures is measured, and therefore cannot be termed infinite; it is measured by its successive parts: thus a day, a year, an age, a million of ages, are measured by the number of moments, of which they consist; but God’s duration is unmeasured, that is, infinite, therefore it is without succession, or without those parts of which time consists.[49]

4. Eternity is an attribute peculiar to God, and therefore we call it an incommunicable perfection. There are, indeed, other things that shall endure to everlasting, as angels, and the souls of men; as also those heavenly bodies that shall remain after the creature is delivered from the bondage of corruption, to which it is now subject: the heavenly places, designed for the seat of the blessed, as well as their happy inhabitants, shall be everlasting; but yet the everlasting duration of these things infinitely differs from the eternity of God; for as all finite things began to be, and their duration is successive, so their everlasting existence depends entirely on the power and will of God, and therefore cannot be called necessary, or independent, as his eternal existence is.

Object. Since the various parts of time, as days, years, &c. and the various changes, or flux of time; such as past, present, and to come, are sometimes attributed to God; this seems inconsistent with the account that has been given of his eternity.

Answ. It is true, we often find such expressions used in scripture: thus he is called, the ancient of days, Dan. vii. 9. and his eternity is expressed, by his years having no end, Psal. cii. 27. and it is said, He was, is, and is to come, Rev. i. 4. and chap. iv. 8. But, for the understanding of such-like expressions, we must consider, that herein God is pleased to speak according to our weak capacity, who cannot comprehend the manner of his infinite duration; we cannot conceive of any duration but that which is successive; therefore God speaks to us, as he does in many other instances, in condescension to our capacities; but yet we may observe, that though he thus condescends to speak concerning himself, yet there is oftentimes something added, which distinguishes his duration from that of creatures; as when it is said, Behold God is great, and we know him not; neither can the number of his years be searched out, Job xxxvi. 26. so that though we read of the years of his duration, yet they are such as are unsearchable, or incomprehensible years, infinitely different from years, as applied to created beings; and it is said, A thousand years in thy sight, are but as yesterday, when it is past, Psal. xc. 4. One day is with the Lord as a thousand years, and a thousand years as one day, 2 Pet. iii. 8. and, by the same method of reasoning, it may be said, one moment is with the Lord as a thousand millions of ages, or a thousand millions of ages as one moment; such is his duration, and therefore not properly successive, like that of creatures.

2. When any thing past, present, or to come, is attributed to God, it either signifies that he is so, as to his works, which are finite, and measured by successive duration; or else it signifies, that he, whose duration is not measured by succession, notwithstanding, exists unchangeably, through all the various ages of time. As he is omnipresent with all the parts of matter, yet has no parts himself, so he exists in all the successive ages of time, but without that succession, which is peculiar to time and creatures.

Several things may be inferred, of a practical nature, from the eternity of God. As,

1. Since God’s duration is eternal, that is, without succession, so that there is no such thing as past, or to come, with him; or if ten thousand millions of ages are but like a moment to him; then it follows, that those sins which we have committed long ago, and perhaps are forgotten by us, are present to his view; he knows what we have done against him ever since we had a being in this world, as much as though we were at present committing them.

2. If God was from eternity, then how contemptible is all created glory, when compared with his; look but a few ages backward, and it was nothing: this should humble the pride of the creature, who is but of yesterday, and whose duration is nothing, and less than nothing, if compared with God’s.

3. The eternity of God, as being to everlasting, affords matter of terror to his enemies, and comfort to his people, and, as such, should be improved for the preventing of sin.

(1.) It affords matter of terror to his enemies. For,

1st. He ever lives to see his threatenings executed, and to pour forth the vials of his fury on them: thus the prophet speaking of God, as the everlasting King, adds, that at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation, Jer. x. 10. Therefore the eternity of God argues the eternity of the punishment of sin, since this great Judge, who is a consuming fire to impenitent sinners, will live for ever to see his threatenings executed upon them. This appears, if we consider,

2dly, That since he is eternal in his being, he must be so in his power, holiness, justice, and all his other perfections, which are terrible to his enemies: thus the Psalmist says, Who knoweth the power of thine anger? even according to thy fear, so is thy wrath, Psal. xc. 11. and the apostle says, It is a fearful thing to fall into the hands of the living God, Heb. x. 31.

(2.) It affords matter of comfort to believers, as opposed to the fluctuating and uncertain state of all creature-enjoyments; it is an encouragement to them in the loss of friends and relations, or under all the other losses or disappointments they meet with as to their outward estate in this world. These are, at best, but short-lived comforts, but God is the eternal portion and happiness of his people, Psal. lxxiii. 26. and, from his eternity, they may certainly conclude, that the happiness of the heavenly state will be eternal, for it consists in the enjoyment of him, who is so; which is a very delightful thought to all who are enabled by faith to lay claim to it.

VI. God is immutable: thus it is said, that with him is no variableness, neither shadow of turning, James i. 17. This is sometimes set forth in a metaphorical way, in which respect he is compared to a rock, Deut. xxxii. 4. which remains immoveable, when the whole ocean, that surrounds it, is continually in a fluctuating state; even so, though all creatures are subject to change, God alone is unchangeable in his being, and all his perfections.

Here we shall consider,

1. How immutability is a perfection; and how it is a divine perfection peculiar to God.

(1.) It must be allowed that immutability cannot be said to be an excellency or perfection, unless it be applied to, or spoken of what is good; an immutable state of sin, or misery, is far from being an excellency, when it is applied to fallen angels, or wicked men: but unchangeable holiness and happiness, as applied to holy angels, or saints in heaven, is a perfection conferred upon them; and when we speak of God’s immutability, we suppose him infinitely blessed, which is included in the notion of a God; and so we farther say, that he is unchangeable in all those perfections in which it consists.

(2.) Immutability belongs, in the most proper sense, to God alone; so that as he only is said to have immortality, 1 Tim. vi. 16. that is, such as is underived and independent, he alone is unchangeable; other things are rendered immutable by an act of his will and power, but immutability is an essential perfection of the divine nature; creatures are dependently immutable, God is independently so.

(3.) The most perfect creatures, such as angels and glorified saints, are capable of new additions to their blessedness; new objects may be presented as occasions of praise, which tend perpetually to increase their happiness: the angels know more than they did before Christ’s incarnation; for they are said to know by the church, that is, by the dealings of God with his church, the manifold wisdom of God, Eph. iii. 10. and to desire to look into the account the gospel gives of the sufferings of Christ, and the glory that should follow, 1 Pet. i. 11, 12. and they shall have farther additions to their blessedness, when all the elect are joined to their assembly in the great day; so that the happiness of the best creatures is communicated in various degrees; but God’s perfections and blessedness can have no additions made to them, therefore he is immutable in a sense as no creature is.

2. We shall now prove that God is immutable in his being and all his perfections.

(1.) That he is immutable in his being; this belongs to him as God, and, consequently to him alone. All other beings once were not; there has been, if I may so express it, a change from a state of non-existence, to that of being; and the same power that brought them into being, could reduce them again to their first nothing. To be dependent, is to be subject to change at the will of another; this is applicable to all finite things; for it is said, As a vesture thou shalt change them, and they shall be changed: but God being opposed to them as independent, is said to be the same, Psal. cii. 26, 27.

1st, He did not change from a state of non-existence to being, inasmuch as he was from everlasting, and therefore necessarily existent; and consequently he cannot change from a state of being to that of non-existence, or cease to be; and because his perfections are essential to him, and underived, in the same sense as his being is, therefore there can be no change therein.

2dly. He cannot change from a state of greater to a state of less perfection, or be subject to the least diminution of his divine perfections. To suppose this possible, is to suppose he may cease to be infinitely perfect; that is, to be God: nor can he change from a state of less perfection to a state of greater; for that is to suppose him not to be infinitely perfect before this change, or that there are degrees of infinite perfection. Nor,

3dly, Can he pass from that state, in which he is, to another of equal perfection; for, as such a change implies an equal proportion of loss and gain, so it would argue a plurality of infinite beings; or since he, who was God before this change, was distinct from what he arrives to after it, this would be contrary to the unity of the divine essence.

Moreover, this may be farther proved from hence, that if there be any change in God, this must arise either from himself, or some other: it cannot be from himself, inasmuch as he exists necessarily, and not as the result of his own will: therefore he cannot will any alteration, or change in himself; this is also contrary to the nature of infinite blessedness, which cannot desire the least diminution, as it cannot apprehend any necessity thereof: and then he cannot be changed by any other: for he that changes any other, must be greater than him whom he changes; nor can he be subject to the will of another, who is superior to him; since there is none equal, much less superior, to God: therefore there is no being that can add to, or take from, his perfections; which leads us,

(2.) To consider the immutability of God’s perfections. And,

First, Of his knowledge; he seeth not as man seeth; this is obvious. For,

1st, His knowledge is independent upon the objects known; therefore whatever changes there are in them, there is none in him. Things known, are considered either as past, present, or to come; and these are not known by us in the same way; for concerning things past, it must be said, that we shall know them hereafter; whereas God, with one view, comprehends all things, past and future, as though they were present.

2dly, If God’s knowledge were not unchangeable, he might be said to have different thoughts, or apprehensions of things at one time, from what he has at another, which would argue a defect of wisdom. And indeed a change of sentiments implies ignorance, or weakness of understanding; for to make advances in knowledge, supposes a degree of ignorance; and to decline therein, is to be reduced to a state of ignorance: now it is certain, that both these are inconsistent with the infinite perfection of the divine mind; nor can any such defect be applied to him, who is called, The only wise God, 1 Tim. i. 17.

3dly, If it were possible for God’s knowledge to be changed, this would infer a change of his will, since having changed his sentiments, he must be supposed to alter his resolutions and purposes; but his will is unchangeable, therefore his understanding or knowledge is so; which leads us to prove,

Secondly, That God is unchangeable in his will: thus it is said of him, He is of one mind, and who can turn him? Job xxiii. 13. This is agreeable to his infinite perfection, and therefore he does not purpose to do a thing at one time, and determine not to do it at another; though it is true, the revelation of his will may be changed, whereby that may be rendered a duty at one time, which was not at another: thus the ordinances of the ceremonial law were prescribed, from Moses’s time to Christ; but after that were abolished, and ceased to be ordinances; so that there may be a change in the things willed, or in external revelation of God’s will, and in our duty founded thereon, when there is, at the same time, no change in his purpose; for he determines all changes in the external dispensation of his providence and grace, without the least shadow of change in his own will: this may farther appear, if we consider,

1st, That if the will of God were not unchangeable, he could not be the object of trust; for how could we depend on his promises, were it possible for him to change his purpose? Neither would his threatenings be so much regarded, if there were any ground to expect, from the mutability of his nature, that he would not execute them; and by this means, all religion would be banished out of the world.

2dly, This would render the condition of the best men, in some respects, very uncomfortable; for they might be one day the object of his love, and the next, of his hatred, and those blessings which accompany salvation might be bestowed at one time, and taken away at another, which is directly contrary to scripture, which asserts, that the gifts and calling of God are without repentance, Rom. xi. 29.

3dly, None of those things that occasion a change in the purposes of men, can be applied to God; and therefore there is nothing in him, that in the least degree can lead him to change his will, or determination, with respect to the event of things. For,

1st, Men change their purpose, from a natural fickleness and inconstancy, as there is mutability in their very nature; but God being unchangeable in his nature, he must be so in his purpose or will.

2dly, Men change their purposes in promising, and not fulfilling their promise, or, as we say, in being worse than their word, oftentimes from the viciousness and depravity of their nature; but God is infinitely holy, and therefore, in this respect, cannot change.

3dly, Men change their mind or purposes, for want of power, to bring about what they designed; this has hindered many well concerted projects from taking effect in some, and many threatenings from being executed in others; but God’s will cannot be frustrated for want of power, to do what he designed, inasmuch as he is Almighty.

4thly, Men change their minds many times, for want of foresight; something unexpected occurs that renders it expedient for them to alter their purpose, which argues a defect of wisdom: but God is infinitely wise; therefore nothing unforeseen can intervene to induce him to change his purpose.

5thly, Men are sometimes obliged to change their purpose by the influence, threatenings, or other methods, used by some superior; but there is none equal, much less superior, to God; and consequently none can lay any obligation on him to change his purpose.

VII. God is incomprehensible: this implies that his perfections cannot be fully known by any creature; thus it is said, Canst thou by searching, find out God? Canst thou find out the Almighty unto perfection? Job xi. 7.

When we consider God as incomprehensible, we do not only mean that man in this imperfect state, cannot fully comprehend his glory; for it is but very little, comparatively, that we can comprehend of finite things, and we know much less of that which is infinite; but when we say that God is incomprehensible, we mean that the best of creatures, in the most perfect state, cannot fully conceive of, or describe his glory; and the reason is, because they are finite, and his perfections are infinite; and there is no proportion between an infinite God, and a finite mind: the water of the ocean might as well be contained in the hollow of the hand, or the dust of the earth weighed in a balance, as that the best of creatures should have a perfect and adequate idea of the divine perfections. In this case, we generally distinguish between apprehending, and comprehending; the former denotes our having some imperfect, or inadequate ideas of what surpasses our understanding; the latter, our knowing every thing that is contained in it, which is called our having an adequate idea thereof: now we apprehend something of the divine perfections, in proportion to the limits of our capacities, and our present state; but we cannot, nor ever shall, be able to comprehend the divine glory, since God is incomprehensible to every one but himself. Again, we farther distinguish between our having a full conviction that God hath those infinite perfections, which no creature can comprehend, and our being able fully to describe them: thus we firmly believe that God exists throughout all the changes of time, and yet that his duration is not measured thereby, or that he fills all places without being co-extended with matter; we apprehend, as having an undeniable demonstration thereof, that he does so, though we cannot comprehend how he does it.

VIII. God is omnipresent: this is elegantly set forth by the Psalmist, Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? If I ascend into heaven, thou art there; if I make my bed in hell, behold, thou art there; if I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right-hand shall hold me, Psal. cxxxix. 7-10. This perfection of the Godhead doth not consist merely, as some suppose, in his knowing what is done in heaven and earth, which is only a metaphorical sense of omnipresence; as when Elisha tells Gehazi, Went not my heart with thee, when the man turned again from his chariot to meet thee? 2 Kings v. 6. Or, as the apostle says to the church at Corinth, that though he was absent in body, yet he was present with them in spirit, 1 Cor. v. 3. or, as we say, that our souls are with our friends in distant places, as often as we think of them: nor doth it consist in God’s being omnipresent by his authority, as a king is said, by a figurative way of speaking, to be present in all parts of his dominions, where persons are deputed to act under him, or by his authority: but we must take it in a proper sense, as he fills all places with his presence, Jer. xxiii. 24. so that he is not confined to, or excluded from any place; and this he does, not by parts, as the world or the universe is said to be omnipresent, for that is only agreeable to things corporeal, and compounded of parts, and therefore by no means applicable to the divine omnipresence. This is a doctrine which it is impossible for us to comprehend, yet we are bound to believe it, because the contrary hereunto is inconsistent with infinite perfection; and it is sometimes called his essential presence,[50] to distinguish it from his influential presence, whereby he is said to be where he acts in the method of his providence, which is either common or special; by the former of these he upholds and governs all things; by the latter he exerts his power in a way of grace, which is called his special presence with his people: and as his omnipresence, or immensity, is necessary, and not the result of his will, so his influential presence is arbitrary, and an instance of infinite condescension, in which respect he is said to be, or not to be, in particular places; to come to, or depart from his people; sometimes to dwell in heaven, as he displays his glory there agreeably to the heavenly state; at other times to dwell with his church on earth, when he communicates to them those blessings which they stand in need of; which leads us to consider the next divine perfection mentioned in this answer.

IX. God is almighty, Rev. i. 18. ch. iv. 8. this will evidently appear, in that if he be infinite in all his other perfections, he must be so in power: thus if he be omniscient, he knows what is possible or expedient to be done; and, if he be an infinite sovereign, he wills whatever shall come to pass: now this knowledge would be insignificant, and his will inefficacious, were he not infinite in power, or almighty. Again, this might be argued from his justice, either in rewarding or punishing; for if he were not infinite in power, he could do neither of these, at least so far as to render him the object of that desire, or fear, which is agreeable to the nature of these perfections; neither could infinite faithfulness accomplish all the promises which he hath made, so as to excite that trust and dependence, which is a part of religious worship; nor could he say, without limitation, as he does, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it, Isa. xlvi. 11.

But since power is visible in, and demonstrated by its effects, and infinite power, by those effects which cannot be produced by a creature, we may observe the almighty power of God in all his works, both of nature and grace: thus his eternal power is understood, as the apostle says, By the things that are made, Rom. i. 20. not that there was an eternal production of things, but the exerting this power in time proves it to be infinite and truly divine; for no creature can produce the smallest particle of matter out of nothing, much less furnish the various species of creatures with those endowments, in which they excel one another, and set forth their Creator’s glory. And the glory of his power is no less visible in the works of providence, whereby he upholds all things, disposes of them according to his pleasure, and brings about events, which only he who has an almighty arm can effect. These things might have been enlarged on, as evident proofs of this divine perfection; but since the works of creation and providence will be particularly considered in their proper place,[51] we shall proceed to consider the power of God, as appearing in his works of grace; particularly,

1. In some things subservient to our redemption, as in the formation of the human nature of Christ, which is ascribed to the power of the Highest, Luke i. 35. and in preserving it from being crushed, overcome, and trampled on, by all the united powers of hell, and earth: it is said, the arm of God strengthened him, so that the enemy should not exact upon him, nor the son of wickedness afflict him, Psal. lxxxix, 21, 22. It was the power of God that bore him up under all the terrible views he had of sufferings and death, which had many ingredients in it, that rendered it, beyond expression, formidable, and would have sunk a mere creature, unassisted thereby, into destruction. It was by the divine power, which he calls the finger of God, Luke ix. 20. that he cast out devils, and wrought many other miracles, to confirm his mission: so, when he rebuked the unclean spirit, and healed the child, it is said, they were all amazed at the mighty power of God, chap. ix. 42, 43. and it was hereby that he was raised from the dead, which the apostle calls the exceeding greatness of the power of God, Eph. i. 19. and accordingly he was declared to be the Son of God, with power, by this extraordinary event, Rom. i. 4. Moreover, the power of God will be glorified, in the highest degree, in his second coming, when, as he says, he will appear in the clouds of heaven, with power and great glory. Matt. xxiv. 30.

2. The power of God eminently appears in the propagation and success of the gospel.

(1.) In the propagation thereof; that a doctrine, so contrary to the corrupt inclinations of mankind, which had so little to recommend it, but what was divine, should be spread throughout the greatest part of the known world, by a small number of men, raised up and spirited to that end; and, in order thereunto, acted above themselves, and furnished with extraordinary qualifications, such as the gift of tongues, and a power to work miracles, is a convincing proof, that the power by which all this was done, is infinite. It was hereby that they were not only inspired with wisdom, by which they silenced and confounded their malicious enemies, but persuaded others to believe what they were sent to impart to them. It was hereby that they were inflamed with zeal, in proportion to the greatness of the occasion, fortified with courage to despise the threats, and patiently to bear the persecuting rage of those who pursued them unto bonds and death. It was hereby that they were enabled to finish their course with joy, and seal the doctrines they delivered with their blood. And the power of God was herein the more remarkable, inasmuch as they were not men of the greatest natural sagacity, or resolution; and they always confessed whatever there was extraordinary in the course of their ministry, was from the hand of God.

(2.) The power of God appears in the success of the gospel, the report whereof would never have been believed, had not the arm of the Lord been revealed, Isa. liii. 1. The great multitude that was converted to Christianity in one age, is an eminent instance hereof: and the rather, because the profession they made was contrary to their secular interests, and exposed them to the same persecution, though in a less degree, which the apostles themselves met with; notwithstanding which, they willingly parted with their worldly substance, when the necessity of affairs required it, and were content to have all things common, that so the work might proceed with more success.

It was the power of God that touched their hearts; so that this internal influence contributed more to the work of grace, than all the rhetorick of man could have done. It was this that carried them through all the opposition of cruel mocking, bonds, and imprisonment, and at the same time compensated all their losses and sufferings, by those extraordinary joys and supports which they had, both in life and death.

And to this we may add, that the daily success of the gospel, in all the instances of converting grace, is an evident effect and proof of the divine power, as will farther appear, when, under a following head, we consider effectual calling, as being the work of God’s almighty power and grace.[52]

Object. It will be objected, that there are some things which God cannot do, and therefore he is not almighty.

Answ. It is true, there are some things that God cannot do; but the reason is, either because it would be contrary to his divine perfections to do them, or they are not the objects of power; therefore it is not an imperfection in him that he cannot do them, but rather a branch of his glory. As,

1. There are some things which he cannot do, not because he has not power to do them, had he pleased; but the only reason is, because he has willed or determined not to do them. Thus if we should say, that he cannot make more worlds, it is not for want of infinite power, but because we suppose he has determined not to make them; he cannot save the reprobate, or fallen angels, not through a defect of power, but because he has willed not to do it. In this the power of God is distinguished from that of the creature; for we never say that a person cannot do a thing, merely because he will not, but because he wants power, if he would:[53] but this is by no means to be said of God in any instance. Therefore we must distinguish between his absolute and ordinate power; by the former he could do many things, which by the latter he will not; and consequently, to say he cannot do those things, which he has determined not to do, does not in the least overthrow this attribute of almighty power.

2. He cannot do that which is contrary to the nature of things, where there is an impossibility in the things themselves to be done: thus he cannot make a creature to be independent, for that is contrary to the idea of a creature; nor can he make a creature equal to himself, for then it would not be a creature; it is also impossible that he should make a creature to be, and not to be, at the same time; or render that not done, which is done, since that is contrary to the nature and truth of things; to which we may add, that he cannot make a creature the object of religious worship; or, by his power, advance him to such a dignity, as shall warrant any one’s ascribing divine perfections to him.

3. He cannot deny himself, It is impossible for God to lie, Heb. vi. 18. and it is equally impossible for him to act contrary to any of his perfections; for which reason he cannot do anything that argues weakness: as, for instance, he cannot repent, or change his mind, or eternal purpose; nor can he do any thing that would argue him, not to be a holy God: now, though it may be truly said that God can do none of these things, this is no defect in him, but rather a glory, since they are not the objects of power, but would argue weakness and imperfection in him, should he do them.

We shall now consider, what practical improvement we ought to make of this divine attribute.

(1.) The almighty power of God affords great support and relief to believers, when they are assaulted, and afraid of being overcome, by their spiritual enemies: thus when they wrestle, as the apostle says, not only against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, and against spiritual wickedness in high places, Eph. vi. 12. and when they consider what numbers have been overcome and ruined by them, and are discouraged very much, under a sense of their own weakness or inability to maintain their ground against them; let them consider that God is able to bruise Satan under their feet, and to make them more than conquerors, and to cause all grace to abound in them, and to work in them that which is pleasing in his sight.

(2.) The consideration of God’s almighty power gives us the greatest ground to conclude, that whatever difficulties seem to lie in the way of the accomplishment of his promises, relating to our future blessedness, shall be removed or surmounted; so that those things which seem impossible, if we look no farther than second causes, or the little appearance there is, at present, of their being brought about, are not only possible, but very easy for the power of God to effect.

Thus, with respect to what concerns the case of those who are sinking into despair, under a sense of the guilt or power of sin, by reason whereof they are ready to conclude that this burden is so great, that no finite power can remove it; let such consider, that to God all things are possible; he can, by his powerful word, raise the most dejected spirits, and turn the shadow of death into a bright morning of peace and joy.

Moreover, if we consider the declining state of religion in the world, the apostacy of some professors, the degeneracy of others, and what reason the best of them have to say, that it is not with them as in times past; or when we consider what little hope there is, from the present view we have of things, that the work of God will be revived in his church; yea, if the state thereof were, in all appearance, as hopeless as it was when God, in a vision, represented it to the prophet Ezekiel, when he shewed him the valley full of dry bones, and asked him, Can these bones live? Ezek. xxxvii. 3. or if the question be put, can the despised, declining, sinking, and dying interest of Christ be revived? or how can those prophecies, that relate to the church’s future happiness and glory, ever have their accomplishment in this world, when all things seem to make against it? this difficulty will be removed, and our hope encouraged, when we consider the power of God, to which nothing is difficult, much less insuperable.

And to this we may add, that the power of God will remove all the difficulties that lie in our way, with respect to the resurrection of the dead: this is a doctrine which seems contrary to the course of nature; and, if we look no farther than the power of the creature, we should be inclined to say, How can this be? But when we consider the almighty power of God, that will sufficiently remove all objections that can be brought against it: thus, when our Saviour proves this doctrine, he opposes the absurd notions which some had relating thereunto, by saying, Ye do err, not knowing the scriptures, nor the power of God, Matth. xxii. 19.

(3.) Let us have a due regard to this attribute, and take encouragement from it, when we are engaging in holy duties, and are sensible of our inability to perform them in a right manner, and have too much reason to complain of an unbecoming frame of spirit therein, of the hardness and impenitency of our hearts, the obstinacy and perverseness of our wills, the earthliness and carnality of our affections, and that all the endeavours we can use to bring ourselves into a better frame, have not their desired success; let us encourage ourselves with this consideration, that God can make us willing in the day of his power, Psal. cx. 3. and do exceeding abundantly above all that we can ask or think, Eph. iii. 20.

(4.) Let us take heed that we do not abuse, or practically deny, or cast contempt on this divine perfection, by presuming that we may obtain spiritual blessings, without dependence on him for them, or expecting divine influences, while we continue in the neglect of his instituted means of grace: it is true, God can work without means, but he has not given us ground to expect that he will do so; therefore when we seek help from him, it must be in his own way.

Again, let us take heed that we do not abuse this divine perfection, by a distrust of God, or by dependence on an arm of flesh; let us not, on the one hand, limit the Holy One of Israel, by saying, Can God do this or that for me, either with respect to spiritual or temporal concerns? nor, on the other hand, rest in any thing short of him, as though omnipotency were not an attribute peculiar to himself. As he is able to do great things for us that we looked not for; so he is much displeased when we expect these blessings from any one short of himself; Who art thou, that thou shouldst be afraid of a man, that shall die, and forgettest the Lord thy Maker, that hath stretched forth the heavens, and laid the foundation of the earth? Isa. li. 12.

X. God knows all things: it has been before considered, that his being a Spirit, implies his having an understanding, as a spirit is an intelligent being; therefore his being an infinite Spirit, must argue that his understanding is infinite, Psal. cxlvii. 5.

This may be farther proved,

1. From his having given being to all things at first, and continually upholding them; he must necessarily know his own workmanship, the effects of his power; and this is yet more evident, if we consider the creation of all things, as a work of infinite wisdom, which is plainly discernible therein, as well as almighty power; therefore he must know all things, for wisdom supposes knowledge. Moreover, his being the proprietor of all things, results from his having created them, and certainly he must know his own.

2. This farther appears, from his governing all things, or his ordering the subserviency thereof, to answer some valuable ends, and that all should redound to his glory; therefore both the ends and means must be known by him. And as for the governing of intelligent creatures, this supposes knowledge: as the Judge of all, he must be able to discern the cause, or else he cannot determine it, and perfectly to know the rules of justice, or else he cannot exercise it in the government of the world.

3. If God knows himself, he must know all other things, for he that knows the greatest object, must know things of a lesser nature; besides, if he knows himself, he knows what he can do, will do, or has done, which is as much as to say that he knows all things. And that God knows himself, must be granted for if it be the privilege of an intelligent creature to know himself, though this knowledge in him be but imperfect, surely God must know himself; and because his knowledge cannot have any defect, which would be inconsistent with infinite perfection, therefore he must have a perfect, that is to say, an infinite knowledge of himself, and consequently of all other things.

This knowledge of God, which has the creature for its object, is distinguished, in scripture, into his comprehending, seeing, or having a perfect intuition of all things, and his approving of things, or it is either intuitive or approbative; the former of these is what we principally understand by this attribute; as when it is said, Known unto God are all his works, from the beginning of the world, Acts xv. 18. and, thou knowest my down-sitting and up-rising, and art acquainted with all my ways; for there is not a word in my tongue, but lo, O Lord, thou knowest it altogether, Psal. cxxxix. 2, 3, 4. and, the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts, 1 Chron. xxviii. 9. And as for the other sense of God’s knowledge, to wit, of approbation, which is less properly called knowledge, because it is rather seated in the will than in the understanding; of this we read in several scriptures; as when God tells Moses, I know thee by name, Exod. xxxiii. 12. which is explained by the following words, And thou hast found grace in my sight; so when our Saviour says, concerning his enemies, I will profess unto you I never knew you, Matth. vii. 23. it is not meant of a knowledge of intuition, but approbation. In the former sense, he knows all things, bad as well as good, that which he hates and will punish, as well as what he delights in; in the latter, he only knows that which is good, or agreeable to his will.

Moreover, God is said to know what he can do, and what he has done, or will do.

(1.) God knows what he can do, even many things that he will not do; for as his power is unlimited, so that he can do infinitely more than he will, so he knows more than he will do. This is very obvious; for we ourselves, as free agents, can do more than we will, and, as intelligent, we know in many instances, what we can do, though we will never do them: much more must this be said of the great God, who calleth things that be not as though they were, Rom. iv. 17. so David enquires of God, Will Saul come down? and will the men of Keilah deliver me up into has hand? And God answers him, He will come down, and the men of Keilah will deliver thee up, 1 Sam. xxiii. 12. which implies, that God knew what they would have done, had not his providence prevented it. In this respect, things known by him are said to be possible, by reason of his power, whereas the future existence thereof depends on his will.

(2.) God knows whatever he has done, does, or will do, viz. things past, present, or to come. That he knows all things present, has been proved, from the dependence of things on his providence; and his knowledge being inseparably connected with his power: and that he knows all things that are past, is no less evident, for they were once present, and consequently known by him; and to suppose that he does not know them, is to charge him with forgetfulness, or to suppose that his knowledge at present is less perfect than it was, which is inconsistent with infinite perfection. Moreover, if God did not know all things past, he could not be the Judge of the world; and particularly, he could neither reward nor punish; both which acts respect only things that are past; therefore such things are perfectly known by him. Thus, when Job considered his present afflictions, as the punishment of past sins, he says, Job xiv. 17. My transgression is sealed up in a bag; thou sewest up mine iniquity; which metaphorical way of speaking, implies his remembering it: so when God threatens to punish his adversaries for their iniquity, he speaks of it, as remembered by him, laid up in store with him, and sealed up among his treasures, Deut. xxxii. 34, 35. So, on the other hand, when he designed to reward, or encourage, the religious duties, performed by his people, who feared his name, it is said, a book of remembrance was written before him, for them, Mal. iii. 16.

But that which we shall principally consider, is, God’s knowing all things future, viz. not only such as are the effects of necessary causes, where the effect is known in or by the cause, but such as are contingent, with respect to us; which is the most difficult of all knowledge whatsoever, and argues it to be truly divine.

By future contingences, we understand things that are accidental, or, as we commonly say, happen by chance, without any fore-thought, or design of men. Now that many things happen so, with respect to us, and therefore we cannot certainly foreknow them, is very obvious; but even these are foreknown by God[54] For,

1. Things that happen without our design, or fore-thought, and therefore are not certainly foreknown by us, are the objects of his providence, and therefore known unto him from the beginning: thus the fall of a sparrow to the ground is a casual thing, yet our Saviour says, that this is not without his providence, Matth. x. 29. Therefore,

2. That which is casual, or accidental to us, is not so to him; so that though we cannot have a certain or determinate foreknowledge thereof, it does not follow that he has not; since,

3. He has foretold many such future events, as appears by the following instances.

(1.) Ahab’s death by an arrow, shot at random, may be reckoned a contingent event; yet this was foretold before he went into the battle, 1 Kings xxii. 17, 18, 34. and accomplished accordingly.

(2.) That Israel should be afflicted and oppressed in Egypt, and afterwards should be delivered, was foretold four hundred years before it came to pass, Gen. xv. 13, 14. And when Moses was sent to deliver them out of the Egyptian bondage, God tells him, before-hand, how obstinate Pharaoh would be, and with how much difficulty he would be brought to let them go, Exod. iii. 19, 20.

(3.) Joseph’s advancement in Egypt was a contingent and very unlikely event, yet it was made known several years before, by his prophetic dream, Gen. xxxvii. 5, &c. and afterwards, that which tended more immediately to it, was his foretelling what happened to the chief butler and baker, and the seven years of plenty and famine in Egypt, signified by Pharaoh’s dream; all which were contingent events, and were foretold by divine inspiration, and therefore foreknown by God.

(4.) Hazael’s coming to the crown of Syria, and the cruelty that he would exercise, was foretold to him, when he thought he could never be such a monster of a man, as he afterwards appeared to be, 2 Kings viii. 12, 13.

(5.) Judas’s betraying our Lord was foretold by him, John vi. 70, 71. though, at that time, he seemed as little disposed to commit so vile a crime as any of his disciples.

Thus having considered God’s knowledge, with respect to the object, either as past, or future, we shall conclude this head, by observing some properties, whereby it appears to be superior to all finite knowledge, and truly divine, viz.

1. It is perfect, intimate, and distinct, and not superficial, or confused, or only respecting things in general, as ours often is: thus it is said concerning him, that he bringeth out his host by number, and calleth them all by names, Isa. xl. 26. which denotes his exquisite knowledge of all things, as well as propriety in, and using them at his pleasure. And since all creatures live and move, or act, in him, Acts xvii. 28. or by his powerful influence, it follows from hence, that his knowledge is as distinct and particular, as the actions themselves, yea, the most indifferent actions, that are hardly taken notice of by ourselves, such as our down-sitting and up-rising, Psal. cxxxix. 2. and every transient thought that is no sooner formed in our minds, but forgotten by us, is known by him afar off, at the greatest distance of time, when it is irrecoverably lost with respect to us. That God knows all things thus distinctly, is evident not only from their dependence upon him; but it is said, that when he had brought his whole work of creation to perfection, He saw every thing that he had made, and behold it was very good, that is, agreeable to his eternal design, or, if we may so express it, to the idea, or plat-form, laid in his own mind; and this he pronounced concerning every individual thing, which is as much the object of his omniscience, as the effect of his power: what can be more expressive of the perfection and distinctness of his knowledge than this? Therefore the apostle might well say, that there is not any creature that is not manifest in his sight; but all things are naked, and opened unto the eyes of him with whom we have to do, Heb. iv. 13.

2. He knows every thing, even future contingencies, with a certain and infallible knowledge, without the least hesitation, or possibility of mistake; and therefore, as opinion, or conjecture, is opposed to certainty, it is not in the least applicable to him. In this his knowledge differs from that of the best of creatures, who can only guess at some things that may happen, according to the probable fore-views they have thereof.

3. As to the manner of his knowing all things, it is not in a discursive way, agreeable to our common method of reasoning, by inferring one thing from another, or by comparing things together, and observing their connexion, dependence, and various powers and manner of acting, and thereby discerning what will follow; for such a knowledge as this is acquired, and presupposes a degree of ignorance: conclusions can hardly be said to be known, till the premises, from whence they are deduced, be duly weighed; but this is inconsistent with the knowledge of God, who sees all things in himself; things possible in his own power, and things future in his will, without inferring, abstracting, or deducing conclusions from premises, which to do is unbecoming him, who is perfect in knowledge.

4. He knows all things at once, not successively, as we do; for if successive duration be an imperfection, (as was before observed, when we considered the eternity of God) his knowing all things after this manner, is equally so; and, indeed, this would argue an increase of the divine knowledge, or a making advances in wisdom, by experience, and daily observation of things, which, though applicable to all intelligent creatures, can, by no means, be said of him, whose understanding is infinite, Psal. cxlvii. 5.

We shall now consider what improvement we ought to make of God’s omniscience, as to what respects our conduct in this world.

First, Let us take heed that we do not practically deny this attribute.

1. By acting as though we thought that we could hide ourselves from the all-seeing eye of God; let us not say, to use the words of Eliphaz, How doth God know? Can he judge through the dark cloud? Thick clouds are a covering to him, that he seeth not, and he walketh in the circuit of heaven, Job xxii. 13, 14. How vain a supposition is this! since there is no darkness, or shadow of death, where the workers of iniquity may hide themselves, chap. xxxiv. 22. Hypocrisy is, as it were, an attempt to hide ourselves from God, an acting as though we thought that we could deceive or impose on him, which is called, in scripture, a lying to him, Psal. lxxviii. 36. or, a compassing him about with lies and deceit, Hos. xi. 12. This all are chargeable with, who rest in a form of godliness, as though God saw only the outward actions, but not the heart.

2. By being more afraid of man than God, and venturing to commit the vilest abominations, without considering his all-seeing eye, which we would be afraid and ashamed to do, were we under the eye of man, as the apostle saith, It is a shame even to speak of those things which are done of them in secret, Eph. v. 12. Thus God says, concerning an apostatizing people of old, speaking to the prophet Ezekiel, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not, the Lord hath forsaken the earth, Ezek. viii. 12.

Secondly, The consideration of God’s omniscience should be improved, to humble us under a sense of sin, but especially of secret sins, which are all known to him: thus it is said, Thou hast set our iniquities before thee; our secret sins in the light of thy countenance, Psal. xc. 8. and his eyes are upon the ways of man, and he seeth all his goings, Job xxxiv. 21. There are many things which we know concerning ourselves, that no creature is privy to, which occasions self-conviction, and might fill us with shame and confusion of face. But this falls infinitely short of God’s omniscience; for if our heart condemn us, God is greater than our heart, and knoweth all things, 1 John iii. 20. And this should make sinners tremble at the thoughts of a future judgment; for if sins be not pardoned, he is able to bring them to remembrance, and, as he threatens he will do, set them in order before their eyes, Psal. l. 21.

Thirdly, The due consideration of this divine perfection, will, on the other hand, tend very much to the comfort of believers: he seeth their secret wants, the breathings of their souls after him, and as our Saviour saith, Their Father, which seeth in secret, shall reward them openly, Matt. vi. 4. With what pleasure may they appeal to God, as the searcher of hearts, concerning their sincerity, when it is called in question by men. And when they are afraid of contracting guilt and defilement, by secret faults, which they earnestly desire, with the Psalmist, to be cleansed from, Psal. xix. 12. it is some relief to them to consider that God knows them, and therefore is able to give them repentance for them; so that they may pray with David; Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting, Psal. cxxxix. 23, 24. Moreover, it is a quieting thought, to all who are affected with the church’s troubles, and the deep laid designs of its enemies against it, to consider that God knows them, and therefore can easily defeat, and turn them into foolishness.

Fourthly, The due consideration of God’s omniscience will be of great use to all Christians, to promote a right frame of spirit in holy duties; it will make them careful how they behave themselves as being in his sight; and tend to fill them with a holy reverence, as those that are under his immediate inspection, that they may approve themselves to him.

XI. God is most wise, or infinite in wisdom; or, as the apostle expresses it, he is the only wise God, Rom. xvi. 27. This perfection considered as absolute, underived, and truly divine, belongs only to him; so that the angels themselves, the most excellent order of created beings, are said to be destitute of it, or charged with folly, Job iv. 18. For our understanding what this divine perfection is, let us consider; that wisdom contains in it more than knowledge, for there may be a great degree of knowledge, where there is but little wisdom, though there can be no wisdom without knowledge: knowledge is, as it were, the eye of the soul, whereby it apprehends, or sees, things in a true light, and so it is opposed to ignorance, or not knowing things; but wisdom is that whereby the soul is directed in the skilful management of things, or in ordering them for the best; and this is opposed, not so much to ignorance, or error of judgment, as to folly, or error in conduct, which is a defect of wisdom; and it consists more especially in designing the best and most valuable end in what we are about to do, in using the most proper means to effect it, and in observing the fittest season to act, and every circumstance attending it, that is most expedient and conducive thereunto; also in foreseeing and guarding against every occurrence that may frustrate our design, or give us an occasion to blame ourselves for doing what we have done, or repent of it, or to wish we had taken other measures. Now, that we may from hence take an estimate of the wisdom of God, it appears,

1. In the reference, or tendency of all things to his own glory, which is the highest and most excellent end that can be proposed; as he is the highest and best of beings, and his glory, to which all things are referred, is infinitely excellent.

Here let us consider,

(1.) That God is, by reason of his infinite perfection, naturally and necessarily the object of adoration.

(2.) He cannot be adored, unless his glory be set forth and demonstrated, or made visible.

(3.) There must be an intelligent creature to behold his glory, and adore his perfections, that are thus demonstrated and displayed.

(4.) Every thing that he does is fit and designed to lead this creature into the knowledge of his glory; and that it is so ordered, is an eminent instance of divine wisdom. We need not travel far to know this, for wherever we look, we may behold how excellent his name is in all the earth: and because some are so stupid, that they cannot, or will not, in a way of reasoning, infer his divine perfections from things that are without us, therefore he has instamped the knowledge thereof on the souls and consciences of men; so that, at sometimes, they are obliged, whether they will or no, to acknowledge them. There is something which may be known of God, that is said to be manifest in, and shewn to all; so that the Gentiles who have not the law, that is, the written word of God, do, by nature the things, that is, some things, contained therein, and so are a law unto themselves, and shew the work of the law written in their hearts, Rom. i. 19. chap. ii. 14, 15. And, besides this, he has led us farther into the knowledge of his divine perfections by his word, which he is said to have magnified above all his name, Psal. cxxxvii. 2. therefore having thus adapted his works and word, to set forth his glory, he discovers himself to be infinite in wisdom.[55]

2. The wisdom of God appears, in that whatever he does, is in the fittest season, and all the circumstances thereof tend to set forth his own honour, and argue his foresight to be infinitely perfect; so that he can see no reason to wish it had been otherwise ordered, or to repent thereof. For all his ways are judgment, Deut. xxxii. 4. to every thing there is a season and a time, to every purpose under the heaven; and he hath made every thing beautiful in his time, Eccl. iii. 1, 11.

For the farther illustrating of this, since wisdom is known by its effects, we shall observe some of the traces, or footsteps thereof in his works. And,

(1.) In the work of creation. As it requires infinite power to produce something out of nothing; so the wisdom of God appears in that excellent order, beauty, and harmony, that we observe in all the parts of the creation; and in the subserviency of one thing to another, and the tendency thereof to promote the moral government of God in the world, and the good of man, for whose sake this lower world was formed, that so it might be a convenient habitation for him, and a glorious object, in which he might contemplate, and thereby be led to advance the divine perfections, which shine forth therein, as in a glass; so that we have the highest reason to say, Lord, how manifold are thy works; in wisdom hast thou made them all, Psal. civ. 24. He hath made the earth by his power; he hath established the world by his wisdom, and hath stretched out the heavens by his discretion, Jer. x. 12. But since this argument hath been insisted on, with great ingenuity, and strength of reason by others,[56] we shall add no more on that subject, but proceed to consider,

(2.) The wisdom of God, as appearing in the works of providence, in bringing about unexpected events for the good of mankind, and that, by means that seem to have no tendency thereto, but rather the contrary; this will appear in the following instances. As,

1st, Jacob’s flying from his father’s house, was wisely ordered, as a means not only for his escaping the fury of his brother, and the trial of his faith, and to humble him for the sinful method he took to obtain the blessing; but also for the building up his family, and encreasing his substance in the world, under a very unjust father-in-law and master, such as Laban was.

2dly, Joseph’s being sold into Egypt, was ordered, as a means of his preserving not only that land, but his father’s house, from perishing by famine; his imprisonment was the occasion of his advancement. And all this led the way to the accomplishment of what God had foretold relating to his people’s dwelling in Egypt, and their wonderful deliverance from the bondage they were to endure therein.

3dly, The wisdom of God was seen in the manner of Israel’s deliverance out of Egypt, in that he first laid them under the greatest discouragements, by suffering the Egyptians to increase their tasks and burdens; hardening Pharaoh’s heart, that he might try his people’s faith, and make their deliverance appear more remarkable; and then plaguing the Egyptians, that he might punish their pride, injustice, and cruelty; and, at last, giving them up to such an infatuation, as effectually procured their final overthrow, and his people’s safety.

4thly, In leading Israel forty years in the wilderness, before he brought them into the promised land, that he might give them statutes and ordinances, and that they might experience various instances of his presence among them, by judgments and mercies, and so be prepared for all the privileges he designed for them, as his peculiar people, in the land of Canaan.

5thly, We have a very wonderful instance of the wisdom of providence in the book of Esther; when Haman, the enemy of the Jews, had obtained a decree for their destruction, and Mordecai was first to be sacrificed to his pride and revenge, providence turned whatever he intended against him, upon himself. There was something very remarkable in all the circumstances that led to it, by which the church’s deliverance and advancement was brought about; when, to an eye of reason, it seemed almost impossible,

(3.) The wisdom of God appears yet more eminently, in the work of our redemption; this is that which the angels desire to look into, and cannot behold without the greatest admiration; for herein God’s manifold wisdom is displayed, 1 Pet. i. 12. Eph. iii. 10. This solves the difficulty, contained in a former dispensation of providence, respecting God’s suffering sin to enter into the world, which he could have prevented, and probably would have done, had he not designed to over-rule it, for the bringing about the work of our redemption by Christ; so that what we lost in our first head, should be recovered with great advantage in our second, the Lord from heaven.

But though this matter was determined in the eternal covenant, between the Father and the Son, and the necessity of man seemed to require that Christ should be immediately incarnate, as soon as man fell, yet it was deferred till many ages after; and herein the wisdom of God eminently appeared. For,

1st, God hereby tried the faith and patience of his church, and put them upon waiting for, and depending on him, who was to come; so that though they had not received this promised blessing, yet they saw it afar off; were persuaded of, and embraced it, and, with Abraham, rejoiced to see his day, though at a great distance, Heb. xi. 13. John viii. 56. and hereby they glorified the faithfulness of God, and depended on his word, that the work of redemption should be brought about, as certainly, as though it had been actually accomplished.

2dly, Our Saviour, in the mean time took occasion to display his own glory, as the Lord, and Governor of his church, even before his incarnation, to whom he often appeared in a human form, assumed for that purpose, as a prelibation thereof; so that they had the greatest reason, from hence, to expect his coming in our nature.

3rdly, The time of Christ’s coming in the flesh, was such as appeared most seasonable; when the state of the church was very low, religion almost lost among them, and the darkness they were under, exceeding great; which made it very necessary that the Messiah should come: when iniquity almost universally prevailed among them, then the deliverer must come out of Sion, and turn away ungodliness from Jacob, Rom. xi. 26. and when the darkness of the night was greatest, it was the most proper time for the Sun of Righteousness to arise with healing in his wings, Mal. iv. 2. compared with Matt. iv. 16.

(4.) The wisdom of God farther appears in the various methods he has taken in the government of his church, before and since the coming of Christ. For,

1st, God at first, as has been before observed,[57] left his church without a written word, till Moses’s time, that he might take occasion to converse with them more immediately, as an instance of infinite condescension; and to shew them, that though they had no such method of knowing his revealed will as we have, yet that he could communicate his mind to them another way; and, when the necessity of affairs required it, then his wisdom was seen in taking this method to propagate religion in the world.

2dly, When God designed to govern his church by those rules, which he hath laid down in scripture, he revealed the great doctrines contained therein, in a gradual way; so that the dispensation of his providence towards them, was like the light of the morning, increasing to a perfect day: he first instructed them by various types and shadows, leading them into the knowledge of the gospel, which was afterwards to be more clearly revealed: he taught them, as they were able to bear it, like children growing in knowledge, till they arrive to a perfect manhood: he first gave them grounds to expect the blessings which he would bestow in after-ages, by the manifold predictions thereof; and afterwards glorified his faithfulness in their accomplishment.

3dly, He sometimes governed them in a more immediate way, and confirmed their faith, as was then necessary, by miracles; and also raised up prophets, as occasion served, whom he furnished, in an extraordinary way, for the service to which he called them, to lead his church into the knowledge of those truths, on which their faith was built.

And, to this we may add, that he gave them various other helps for their faith, by those common and ordinary means of grace, which they were favoured with, and which the gospel church now enjoys, and has ground to conclude that they will be continued until Christ’s second coming. Here we might take occasion to consider how the wisdom of God appears in furnishing his church with a gospel-ministry, and how the management thereof is adapted to the necessities of his people; in employing such about this work, who are duly qualified for it, assisting them in the discharge thereof, and succeeding their humble endeavours; and all this in such a way, as that the praise shall redound to himself, who builds his house, and bears the glory; but this we may have occasion to insist on in a following part of this work.[58]

(5.) The wisdom of God appears in the method he takes to preserve, propagate, and build up his church in the world. Therefore,

1st, As his kingdom is not of this world, but of a spiritual, nature, so he hath ordered that it shall not be promoted by those methods of violence, or carnal policy, by which the secular interests of men are oft-times advanced. He has no where appointed that wars should be proclaimed to propagate the faith, or that persons should be forced to embrace it against their wills, or be listed under Christ’s banner, by bribery, or a prospect of worldly advantage; therefore all the success the gospel has had, which is worthy to be called success, has been such as is agreeable to the spirituality of Christ’s kingdom; thus his house is to be built, not by might, nor by power, but by his Spirit, Zech. iv. 6.

2dly, That the church should flourish under persecution, and those methods which its enemies take to ruin it, should be over-ruled, to its greater advantage; and that hereby shame and disappointment should attend every weapon that is formed against Sion, as being without success; and that the church should appear more eminently to be the care of God, when it meets with the most injurious treatment from men, is a plain proof of the glory of this attribute: and, on the other hand, that its flourishing state, as to outward, things, should not be always attended with the like marks or evidences of the divine favour, in what more immediately respects salvation, is an instance of the divine wisdom, as God hereby puts his people on setting the highest value on those things that are most excellent; and not to reckon themselves most happy in the enjoyment of the good things of this life, when they are destitute of his special presence with them.

3dly, The preserving the rising generation from the vile abominations that there are in the world, especially the seed of believers, and calling many of them by his grace, that so there may be a constant reserve of those, who may be added to his church, as others, who have served their generation, are called out of it, which is a necessary expedient for the preserving his interest in the world: in this the wisdom of God is eminently glorified, as well as his other perfections.

From what has been said concerning the wisdom of God, we may infer,

1. That none can be said to meditate aright on the works of God, such as creation, providence, or redemption, who do not behold and admire his manifold wisdom displayed therein, as well as his other perfections. As we conclude him a very unskilful observer of a curious picture or statue, who only takes notice of its dimensions in general, or the matter of which it is composed, without considering the symmetry and proportion of all the parts thereof, and those other excellencies, by which the artist has signalized his skill; so it is below a Christian to be able only to say, that there are such works done in the world, or to have a general idea of its being governed by providence, without having his thoughts suitably affected with the harmonious subserviency of things, and the design of all to set forth the glory of him, who is a God of infinite wisdom.

2. If we cannot understand the meaning of some particular dispensations of providence, so as to admire the wisdom of God therein, let us compare all the parts of providence together, and one will illustrate and add a beauty to another, as our Saviour says to Peter, What I do thou knowest not now, but thou shalt know hereafter, John xiii. 7. therefore let us compare the various dark dispensations, which the church of God is under at one time, with the glory that shall be put upon it at another.

3. From the displays of the wisdom of God in all his works, let us learn humility, under a sense of our own folly: thus the Psalmist takes occasion to express his low thoughts of mankind in general, and says, What is man, that thou art mindful of him? when he had been meditating on the glory of some other parts of his creation, which he calls, The work of his fingers, Psal. viii. 3, 4. that is, creatures, in which his wisdom is displayed in a very eminent degree. But, besides this, we may take occasion to have a humble sense of our own folly; that is, our defect of wisdom; since it is but a little of God that is known by us, and the wonderful effects of divine wisdom are known but in part by us, who dwell in houses of clay.

4. Let us subject our understandings to God, and have a high veneration for his word, in which his wisdom is displayed, which he has ordained, as the means whereby we may be made wise unto salvation; and whatever incomprehensible mysteries we find contained therein, let us not reject or despise them because we cannot comprehend them.

5. Since God is infinite in wisdom, let us seek wisdom of him, according to the apostle’s advice, If any of you lack wisdom, let him ask it of God, that giveth to all men liberally, and upbraideth not; and it shall be given him, James i. 5.

XII. God is most holy, or infinite in holiness, which is essential to him: thus he is often styled, The Holy One of Israel, Isa. i. 4. and this attribute is thrice repeated by the seraphim, who, with the utmost reverence and adoration, cried, one unto another, Holy, holy, holy, is the Lord of hosts, chap. vi. 3. And he is said to be holy, exclusively of all others, as this is a divine perfection, and as he is infinitely and independently so, O Lord, thou only art holy, Rev. xv. 4. and the reason of this is assigned, to wit, because he is the only God; holiness is his very nature and essence; There is none holy as the Lord, for there is none besides him, 1 Sam. ii. 2. In considering this divine perfection, we shall enquire,

1. What we are to understand by it. Holiness is that whereby he is infinitely opposite to every thing that tends to reflect dishonour, or reproach, on his divine perfections; and especially as he is infinitely opposite in his nature, will, and works, to all moral impurity; as his power is opposed to all natural weakness, his wisdom to the least defect of understanding or folly, so his holiness is opposed to all moral blemishes, or imperfections, which we call sin; so that it is not so much one single perfection, as the harmony of all his perfections, as they are opposed to sin; and therefore it is called, The beauty of the Lord, Psal. xxvii. 4. and when the Psalmist prays that the church may be made and dealt with as an holy people, he says, Let the beauty of the Lord our God be upon us, Psal. xc. 17. It is that which, if we may so express it, adds a lustre to all his other perfections; so that if he were not glorious in holiness, whatever else might be said of him, would tend rather to his dishonour than his glory, and the beauty of his perfections would be so sullied that they could not be called divine: as holiness is the brightest part of the image of God in man, without which nothing could be mentioned concerning him, but what turns to his reproach, his wisdom would deserve no better a name than that of subtilty, his power destructive and injurious, his zeal furious madness; so if we separate holiness from the divine nature, all other excellencies would be inglorious, because impure.

2. We proceed to consider the holiness of God, as glorified or demonstrated in various instances.

(1.) In his works. This perfection was as eminently displayed in the work of creation, especially that of angels and men, as his power, wisdom, and goodness; for he made them with a perfect rectitude of nature, without the least spot or propensity to sin, and with a power to retain it; so that there was no natural necessity laid on them to sin, which might infer God to be the author of it: and furthermore, as a moral expedient to prevent it, as well as to assert his own sovereignty, he gave them a law, which was holy, as well as just and good, and warned them of those dreadful consequences that would ensue on the violation thereof; as it would render them unholy, deprive them of his image, and consequently separate them from him, and render them the objects of his abhorrence; and, to this we may add, that his end in making all other things was, that his intelligent creatures might actively glorify him, and be induced to holiness.

(2.) This divine perfection appears likewise in the government of the world, and of the church, in all the dispensations of his providence, either in a way of judgment, or of mercy; therefore he shews his displeasure against nothing but sin, which is the only thing that renders creatures the objects of punishment, and all the blessings he bestows are a motive to holiness. As for his people, whom he hath the greatest regard to, they are described, as called to be saints, 1 Cor. i. 2. and it is said of the church of Israel, that it was holiness unto the Lord, Jer. ii. 3. and all his ordinances are holy, and to be engaged in with such a frame of spirit, as is agreeable thereunto: thus he says, I will be sanctified in them that come nigh me, Lev. x. 3. and holiness becometh his house for ever, Psal. xciii. 5. In like manner, we are to take an estimate of the success thereof, when, through the divine blessing accompanying them, they tend to promote internal holiness in those who are engaged therein, whereby they are distinguished from the rest of the world, and sanctified by his truth, John xvii. 17.

Object. It may be objected by some, that God’s suffering sin to enter into the world, which he might have prevented, was a reflection cast on his holiness.

Answ. It must be allowed, that God might have prevented the first entrance of sin into the world, by his immediate interposure, and so have kept man upright, as well as made him so; yet let it be considered, that he was not obliged to do this; and therefore might, without any reflection on his holiness, leave an innocent creature to the conduct of his own free-will, which might be tempted, but not forced, to sin, especially since he designed to over-rule the event hereof, for the setting forth the glory of all his perfections, and, in an eminent degree, that of his holiness; but this will more particularly be considered under some following answers.[59]

From what has been said concerning the holiness of God, let us take occasion to behold and admire the beauty and glory thereof, in all the divine dispensations, as he can neither do, nor enjoin any thing but what sets forth his infinite purity; therefore,

1. As he cannot be the author of sin, so we must take heed that we do not advance any doctrines from whence this consequence may be inferred; this ought to be the standard by which they are to be tried, as we shall take occasion to observe in several instances, and think ourselves as much concerned to advance the glory of this perfection, as of any other: notwithstanding it is one thing for persons to militate against what appears to be a truth, by alleging this popular objection, that it is contrary to the holiness of God, and another thing to support the charge; this will be particularly considered, when such-like objections, brought against the doctrine of predestination, and several other doctrines, are answered in their proper place.

2. It is an excellency, beauty, and glory, in the Christian religion, which should make us more in love with it, that it leads to holiness, which was the image of God in man. All other religions have indulged, led to, or dispensed with many impurities, as may be observed in those of the Mahometans and Pagans; and the different religions, professed by them who are called Christians, are to be judged more or less valuable, and accordingly to be embraced or rejected, as they tend more or less to promote holiness. And here I cannot but observe, that it is a singular excellency of the Protestant religion above the Popish, that all its doctrines and precepts have a tendency thereunto; whereas the other admits of, dispenses with, and gives countenance to manifold impurities; as will appear, if we consider some of the doctrines held by them, which lead to licentiousness. As,

(1.) That some sins are, in their own nature, so small, that they do not deserve eternal punishment, and therefore that satisfaction is to be made for them, by undergoing some penances enjoined them by the priest; upon which condition, he gives them absolution, and so discharges them from any farther concern about them; which is certainly subversive of holiness, as well as contrary to scripture, which says, The wages of sin is death, Rom. vi. 23. the word of God knows no distinction between mortal and venial sins, especially in the sense which they give thereof.

(2.) The doctrine of indulgences and dispensations to sin, given forth at a certain rate. This was a great matter of offence to those who took occasion, for it, among other reasons, to separate from them in the beginning of the reformation, whereby they gave glory to the holiness of God, in expressing a just indignation against such vile practices. It is true the Papists allege, in defence thereof, that it is done in compassion to those, whose natural temper leads them, with impetuous violence, to those sins, which they dispense with; and that this is, in some respects, necessary, in as much as the temptations of some, arising from their condition in the world, are greater than what others are liable to. But none of these things will exempt a person from the guilt of sin, much less warrant the practice of those, who hereby encourage them to commit it.

(3.) Another doctrine maintained by them is, that the law of God, as conformed to human laws, respects only outward, or overt-acts, as they are generally called, and not the heart, or principle, from whence they proceed; and therefore that concupiscence, or the corruption of nature, which is the impure fountain, from whence all sins proceed, comes not under the cognisance of the divine law, nor exposes us to any degree of punishment; and that either because they suppose it unavoidable, or else because every sin is an act, and not a habit, the off-spring, or effect of lust, which, when (as they pervert the words of the apostle) it has conceived, brings forth sin; and sin, when it is finished, bringeth forth death, James i. 15. whereas the spring of defiled actions is, in reality, more corrupt and abominable than the actions themselves, how much soever actual sins may be supposed to be more scandalous and pernicious to the world, as they are more visible; if the fruit be corrupt, the tree that brings forth must be much more so; and though this is not so discernible by others, yet it is abhorred and punished by a jealous God, who searches the heart and the reins; therefore this doctrine is contrary to his holiness.

(4.) The merit of good works, and our justification thereby, is a reflection on this divine perfection; as it makes way for boasting, and is inconsistent with that humility, which is the main ingredient in holiness; and casts the highest reflection on Christ’s satisfaction, which is the greatest expedient for the setting forth the holiness of God, as it argues it not to have been absolutely necessary, and substitutes our imperfect works in the room thereof.

(5.) Another doctrine, which is contrary to the holiness of God, is that of purgatory, and prayers for the dead, which they are as tenacious of, as Demetrius, and his fellow-craftsmen, were of the image of Diana, at Ephesus, the destruction whereof would endanger their craft, Acts xix. 25, 27. so, if this doctrine should be disregarded, it would bring no small detriment to them. But that which renders it most abominable, is, that it extenuates the demerit of sin, and supposes it possible for others to do that for them by their prayers, which they neglected to do whilst they were alive, who, from this presumptuous supposition, did not see an absolute necessity of holiness to salvation. These, and many other doctrines, which might have been mentioned, cast the highest reflection on the holiness of God, and not only evince the justice and necessity of the reformation, but oblige, us to maintain the contrary doctrines.

If it be objected, by way of reprisal, that there are many doctrines, which we maintain, that lead to licentiousness, I hope we shall be able to exculpate ourselves; but this we reserve for its proper place, that we may avoid the repetition of things, which we shall be obliged to insist on elsewhere.

3. Let us not practically deny, or cast contempt on this divine perfection; which we may be said to do.

(1.) When we live without God in the world, as though we were under no obligation to holiness. The purity of the divine nature is proposed in scripture, not only as a motive, but, so far as conformity to it is possible, as an exemplar of holiness: and therefore we are exhorted to be holy, not only because he is holy, but as he is holy, 1 Pet. i. 15, 16. or so far as the image of God in man consists therein; therefore they who live without God in the world, being alienated from his life, viz. his holiness, and giving themselves over unto lasciviousness, to work all uncleanness with greediness, regard not the holiness of his nature or law. These sin presumptuously, and accordingly, are said to reproach the Lord, Numb. xv. 30. as though he was a God that had pleasure in wickedness; or if they conclude him to be infinitely offended with it, they regard not the consequence of being the objects of his displeasure, and fiery indignation.

(2.) Men reflect on the holiness of God when they complain of religion, as though it were too strict and severe a thing; a yoke that sits very uneasy upon them, which they resolve to keep at the greatest distance from, especially unless they may have some abatements made, or indulgence given, to live in the commission of some beloved lusts. These cannot bear a faithful reprover: thus Ahab hated Micaiah, because he did not prophesy good concerning him, but evil; and the people did not like to hear of the holiness of God; therefore they desire that the prophets would cause the Holy One of Israel to cease before them, Isa. xxx. 11. and to this we may add,

(3.) They do, in effect, deny or despise this attribute, who entertain an enmity or prejudice against holiness in others, whose conversation is not only blameless, but exemplary; such make use of the word saint, as a term of reproach, as though holiness were not only a worthless thing, but a blemish or disparagement to the nature of man, a stain on his character, and to be avoided by all who have any regard to their reputation, or, at least as though religion were no other than hypocrisy, and much more so, when it shines brightest in the conversation of those who esteem it their greatest ornament. What is this, but to spurn at the holiness of God, by endeavouring to bring that into contempt, which is his image and delight?

XIII. God is most just. This attribute differs but little from that of holiness, though sometimes they are thus distinguished; as holiness is the contrariety, or opposition of his nature to sin, justice is an eternal and visible display thereof; and, in particular, when God is said to be just, he is considered as the governor of the world; and therefore when he appears in the glory of his justice, he bears the character of a judge; accordingly it is said concerning him, Shall not the Judge of all the earth do right? Gen. xviii. 25. and he is said, without respect of persons, to judge according to every man’s work, 1 Pet. i. 17. Now the justice of God is sometimes taken for his faithfulness, which is a doing justice to his word; but this will be more particularly considered, when we speak of him as abundant in truth. But, according to the most common and known sense of the word, it is taken either for his disposing, or his distributive justice; the former is that whereby his holiness shines forth in all the dispensations of his providence, as all his ways are equal, of what kind soever they be; the latter, to wit, his distributive justice, consists either in rewarding or punishing, and so is styled either remunerative or vindictive; in these two respects, we shall more particularly consider this attribute.

1. The justice of God, as giving rewards to his creatures; this he may be said to do, without supposing the persons, who are the subjects thereof, to have done any thing by which they have merited them: we often find, in scripture, that the heavenly glory is set forth as a reward, Mat. x. 41, 42. and 1 Cor. iii. 14. and it is called, a crown of righteousness, which the Lord, the righteous judge, shall give at that day, 2 Tim. iv. 8. to wit, when he appears, in the glory of his justice, to judge the world in righteousness; and it is also said, that it is a righteous thing with God to recompense to his people who are troubled, rest, when the Lord shall be revealed from heaven, 2 Thess. i. 6. 7. But, for the understanding such like expressions, I humbly conceive, that they import the necessary and inseparable connexion that there is between grace wrought in us, and glory conferred upon us: it is called, indeed, a reward, or a crown of righteousness, to encourage us to duty; but, without supposing that, what we do has any thing meritorious in it. If we ourselves are less than the least of all God’s mercies, then the best actions put forth by us must be so, for the action cannot have more honour ascribed to it than the agent; or if, as our Saviour says, when we have done all, we must say, we are unprofitable servants, Luke xvii. 10. and that sincerely, and not in a way of compliment, as some Popish writers understand it, consistently with their doctrine of the merit of good works, we must conclude that it is a reward not of debt, but of grace; and therefore the word is taken in a less proper sense. It is not a bestowing a blessing purchased by us, but for us; Christ is the purchaser, we are the receivers; it is strictly and properly the reward of his merit, but, in its application, the gift of his grace.

2. There is his vindictive justice, whereby he punishes sin, as an injury offered to his divine perfections, an affront to his sovereignty, a reflection on his holiness, and a violation of his law, for which he demands satisfaction, and inflicts punishment, proportioned to the nature of the crime, which he continues to do, till satisfaction be given: this is called, his visiting iniquity, Deut. v. 9. or visiting for it, Jer. v. 9. and it is also called, his setting his face against a person, and cutting him off from amongst his people, Lev. xvii. 10. and when he does this, his wrath is compared to flames of fire; it is called, The fire of his jealousy, Zeph. i. 18. and they, who are the objects hereof, are said to fall into the hands of the living God, who is a consuming fire, Heb. x. 31. compared with chap. xii. 29.

But that we may farther consider how God glorifies this perfection, and thereby shews his infinite hatred of sin, we may observe,

(1.) An eminent instance thereof in his inflicting that punishment that was due to our sins, on the person of Christ our Surety. It was, indeed, the highest act of condescending grace that he was willing to be charged with, or to have the iniquity of his people laid upon him; but it was the greatest display of vindictive justice, that he was accordingly punished for it, as he is said to be made sin for us, who knew no sin, 2 Cor. v. 21. and accordingly God gives a commission to the sword of his justice, to awake and exert itself, in an uncommon manner, against him, the man his fellow, Zech. xiii. 7. In this instance, satisfaction is not only demanded, but fully given, in which it differs from all the other displays of vindictive justice; but of this, more will be considered under some following answers.[60]

(2.) The vindictive justice of God punishes sin in the persons of finally impenitent sinners in hell, where a demand of satisfaction is perpetually made, but can never be given, which is the reason of the eternity of the punishment inflicted, which is called, everlasting destruction, from the presence of the Lord, and from the glory of his power, 2 Thes. i. 9. this we shall also have occasion to insist on more largely, under a following an answer.[61]

In these two instances, punishment is taken in a strict and proper sense: but there is, indeed, another sense, in which many evils are inflicted for sins committed, which, though frequently called punishments, yet the word is taken in a less proper sense, to wit, when believers, who are justified upon the account of the satisfaction which Christ has given for their sins, are said to be punished for them; as when it is said, Thou, our God, hast punished us less than our iniquities deserve, Ezra ix. 13. and if his children forsake my law, and keep not my commandments, then will I visit their transgression with the rod, and their iniquity with stripes; nevertheless, my loving kindness will I not utterly take from him, Psal. lxxxix. 30-31. and the prophet, speaking of some, for whom God would execute judgment, and be favourable to them in the end, so that they should behold his righteousness; yet he represents them, as bearing the indignation of the Lord, because they had sinned against him, Micah vii. 9. And, as these evils are exceedingly afflictive, being oftentimes attended with a sad apprehension and fear of the wrath of God; so they are called punishments, because sin is the cause of them: yet they differ from punishment in its most proper sense, as but now mentioned, in that, though justice inflicts evils on them for sin, yet it doth not herein demand satisfaction, for that is supposed to have been given, inasmuch as they are considered as justified; and, to speak with reverence, it is not agreeable to the nature of justice to demand satisfaction twice. Nevertheless, it is one thing for God really to demand it, and another thing for believers to apprehend or conclude that such a demand is made; this they may often do, as questioning whether they are believers, or in a justified state: however, God’s design, in these afflictive dispensations, is to humble them greatly, and shew them the demerit of sin, whatever he determines shall be the consequence thereof.

Moreover, the persons, who are the subjects of this punishment, are considered not as enemies, but as children, and therefore the objects of his love, at the same time that his hand is heavy upon them; for which reason some have called them castigatory punishments, agreeably to what the apostle saith, Whom the Lord loveth he chasteneth; and that herein he dealeth with them as with sons, Heb. xii. 6, 7.

From what has been said, concerning the justice of God in rewarding or punishing, we may infer,

1. Since the heavenly blessedness is called a reward, to denote its connexion with grace and duty, let no one presumptuously expect one without the other: the crown is not to be put upon the head of any one, but him that runs the Christian race; and it is a certain truth, that without holiness no man shall see the Lord, chap. xii. 14.

And, on the other hand, as this is a reward of grace, founded on Christ’s purchase, let us take heed that we do not ascribe that to our performances, which is wholly founded on Christ’s merit. Let every thing that may be reckoned a spur to diligence, in the idea of a reward, be apprehended and improved by us, to quicken and excite us to duty; but whatever there is of praise and glory therein, let that be ascribed to Christ; so that when we consider the heavenly blessedness in this view, let us say, as the angels, together with that blessed company who are joined with them, are represented, speaking, Worthy is the Lamb that was slain, to receive power, riches, wisdom, and strength, and honour, and glory, and blessing, Rev. v. 12. It is the price that he paid which gives it the character of a reward and therefore the glory of it is to be ascribed to him.

2. From what has been said concerning the vindictive justice of God inflicting punishments on his enemies, let us learn the evil and heinous nature of sin, and so take warning thereby, that we may not expose ourselves to the same or like judgments. How deplorable is the condition of those, who have contracted a debt for which they can never satisfy! who are said, to drink of the wrath of the Almighty, which is poured out, without mixture, into the cup of his indignation, Job xxi. 20. compared with Rev. xiv. 10. This should induce us to fly from the wrath to come, and to make a right improvement of the price of redemption which was given by Christ, to deliver his people from it.

3. Believers, who are delivered from the vindictive justice of God, have the highest reason for thankfulness; and it is a very great encouragement to them, under all the afflictive evils, which they endure, that the most bitter ingredients are taken out of them. It is true, they are not in themselves joyous, but grievous; nevertheless, afterwards they yield the peaceable fruit of righteousness to them, who are exercised thereby, Heb. xii. 11. and let us not presume without ground, but give diligence, that we may conclude that these are the dispensations of a reconciled Father, who corrects with judgment not in anger, lest he should bring us to nothing, Jer. x. 24. It will afford great matter of comfort, if we can say, that he is, at the same time, a just God, and a Saviour, Isa. xlv. 21. and, as one observes, though he punishes for sin, yet it is not with the punishment of sin.

XIV. God is most merciful and gracious, long-suffering, and abundant in goodness, all which perfections are mentioned together in Exod. xxxiv. 7. and we shall first consider his goodness, which, in some respects, includes the other, though in others it is distinguished from them, as will be more particularly observed. This being one of his communicable perfections, we may conceive of it, by comparing it with that goodness which is in the creature, while we separate from it all the imperfections thereof, by which means we may arrive to some idea of it.

Therefore persons are denominated good, as having all those perfections that belong to their nature, which is the most large and extensive sense of goodness; or else it is taken in a moral sense, and so it consists in the rectitude of their nature, as we call a holy man a good man; or lastly, it is taken for one who is beneficent, or communicatively good, and so it is the same with benignity. Now to apply this to the goodness of God, it either includes in it all his perfections, or his holiness in particular, or else his being disposed to impart or communicate those blessings to his creatures, that they stand in need of, in which sense we are here to understand it as distinguished from his other perfections.

This goodness of God supposes that he has, in himself, an infinite and inexhaustible treasure of all blessedness, enough to fill all things, and to make his creatures completely happy. This he had from all eternity, before there was any object in which it might be displayed, or any act of power put forth to produce one. It is this the Psalmist intends, when he says, Psal. cxix. 68. Thou art good, and when he adds, thou doest good; as the former implies his being good in himself, the latter denotes his being so to his creatures.

Before we treat of this perfection in particular, we shall observe the difference that there is between goodness, mercy, grace, and patience, which, though they all are included in the divine benignity, and imply in them the communication of some favours that tend to the creatures advantage, as well as the glory of God, yet they may be distinguished with respect to the objects thereof: thus goodness considers its object, as indigent and destitute of all things, and so it communicates those blessings that it stands in need of. Mercy considers its object as miserable, therefore, though an innocent creature be the object of the divine bounty and goodness, it is only a fallen, miserable, and undone creature, that is an object of compassion. And grace is mercy displayed freely, therefore its object is considered not only as miserable, but unworthy; however, though the sinner’s misery, and worthiness of pity, may be distinguished, these two ideas cannot be separated, inasmuch as that which renders him miserable, denominates him at the same time guilty, since misery is inseparably connected with guilt, and no one is miserable as a creature, but as a sinner; therefore we are considered as unworthy of mercy, and so the objects of divine grace, which is mercy extended freely, to those who have rendered themselves unworthy of it. And patience, or long-suffering, is the suspending deserved fury, or the continuing to bestow undeserved favours, a lengthening out of our tranquillity; these attributes are to be considered in particular. And,

1. Of the goodness of God. As God was infinite in power from all eternity, before there was any display thereof, or act of omnipotency put forth; he was eternally good, before there was any communication of his bounty, or any creature, to which it might be imparted; so that the first display of this perfection was in giving being to all things, which were the objects of his bounty and goodness, as well as the effects of his power; and all the excellencies, or advantages, which one creature hath above another, are as so many streams flowing from this fountain, He giveth to all, life and breath, and all things, Acts xvii. 25.[62]

2. The mercy of God, which considers its object as miserable, is illustrated by all those distressing circumstances, that render sinners the objects of compassion. Are all, by nature, bond-slaves to sin and Satan? It is mercy that sets them free, delivers them, who, through fear of death, were all their life-time subject to bondage, Heb. ii. 15. Are we all, by nature, dead in sin, unable to do what is spiritually good, alienated from the life of God? Was our condition miserable, as being without God in the world, and without hope: like the poor infant, mentioned by the prophet, cast out in the open field, to the loathing of our persons, whom no eye pitied? it was mercy that said to us, live, Ezek. xvi. 4, 5, 6. accordingly God is said to have remembered us in our low estate, for his mercy endureth for ever, Psal. cxxxvi. 23.

The mercy of God is either common or special; common mercy gives all the outward conveniencies of this life, which are bestowed without distinction; as he causes his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust, Matth. v. 45. so it is said, his tender mercies are over all his works, Psal. cxlv. 9. but his special mercy is that which he bestows on, or has reserved for the heirs of salvation, which he communicates to them in a covenant way, in and through a Mediator; so the apostle speaks of God, as the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, 2 Cor. i. 3.

3. As God is said to be merciful, or to extend compassion to the miserable, so he doth this freely, and accordingly is said to be gracious; and as grace is free, so it is sovereign, and bestowed in a discriminating way; that is given to one which he denies to another, and only because it is his pleasure: thus says one of Christ’s disciples, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? John xiv. 22. And our Saviour himself glorifies God for the display of his grace, in such a way, when he says, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; and considers this as the result of his sovereign will, when he adds, even so Father, for so it seemed good in thy sight, Matth. xi. 25, 26. Now the discriminating grace of God appears in several instances; as,

(1.) In that he should extend salvation to men, rather than to fallen angels; so our Saviour took not on him the nature of angels, but the seed of Abraham, because he designed to save the one, and to reserve the other, in chains, under darkness, unto the judgment of the great day, Heb. ii. 16. compared with Jude ver. 6. And among men, only some are made partakers of this invaluable blessing, which all were equally unworthy of; and their number is comparatively very small, therefore they are called a little flock, and the gate, through which they enter, is strait, and the way narrow that leads to life, and few there be that find it, Luke xii. 32. compared with Matth. vii. 13, 14. And there are many who make a considerable figure in the world, for riches, honours, great natural abilities, bestowed by common providence, that are destitute of special grace, while others, who are poor, and despised in the world, are called, and saved; the apostle observed it to be so in his day, when he says, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, and base things of the world, and things which are despised hath God chosen, yea, things that are not, to bring to nought things that are, 1 Cor. i. 26, 27, 28.

(2.) In several things relating to the internal means, whereby he fits and disposes men for salvation: thus the work of conversion is an eminent instance of discriminating grace, for herein he breaks through, and overcomes, that reluctancy and opposition, which corrupt nature makes against it; subdues the enmity and rebellion that was in the heart of man, works a powerful change in the will, whereby he subjects it to himself, which work is contrary to the natural biass and inclination thereof; and that which renders this grace more illustrious, is, that many of those who are thus converted, were, before this, notorious sinners; some have been blasphemers, persecutors, and injurious, as the apostle says concerning himself before his conversion, and concludes himself to have been the chief of sinners; and tells us, how he shut up many of the saints in prison, and, when they were put to death, he gave his voice against them; punished them often in every synagogue, and compelled them to blaspheme, and, being exceedingly against them, persecuted them unto strange cities, 1 Tim. i. 13, 15. compared with Acts xxvi. 10, 11. But you will say, he was, in other respects, a moral man; therefore he gives an instance elsewhere of some who were far otherwise, whom he puts in mind of their having been fornicators, idolaters, adulterers, effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners; such, says he, were some of you; but ye are washed, but ye are sanctified, but ye are justified. Moreover, the change wrought in the soul is unasked for, and so it may truly be said, God is found of them that sought him not; and undesired; for though unregenerate sinners desire to be delivered from misery, they are far from desiring to be delivered from sin, or to have repentance, faith, and holiness: if they pray for these blessings, it is in such a manner, that the Spirit of God hardly calls it prayer; for the Spirit of grace, and of supplications, by which alone we are enabled to pray in a right manner, is what accompanies or flows from conversion; if therefore God bestows this privilege on persons so unworthy of it, and so averse to it, it must certainly be an instance of sovereign and discriminating grace.

(3.) This will farther appear, if we consider how much they, who are the objects thereof, differ from what they were; or if we compare their present, with their former state. Once they were blind and ignorant of the ways of God, and going astray in crooked paths; the apostle speaks of this in the abstract, Ye were sometimes darkness, Eph. v. 8. and that the god of this world, had blinded the minds of some, lest the light of the glorious gospel of Christ should shine unto them, 2 Cor. iv. 4. but now they are made light in the Lord, and brought into the way of truth and peace. Their hearts were once impenitent, unrelenting, and inclined to sin, without remorse, or self-reflection; nothing could make an impression on them, as being past feeling, and giving themselves over to lasciviousness, to work all uncleanness with greediness, Eph. iv. 19. but now they are penitent, humble, relenting, and broken under a sense of sin, afraid of every thing that may be an occasion thereof, willing to be reproved for it, and desirous to be set at a greater distance from it. Once they were destitute of hope, or solid peace of conscience; but now they have hope and joy in believing, and are delivered from that bondage, which they were, before this, exposed to; such a happy turn is given to the frame of their spirits: and as to the external and relative change which is made in their state, there is no condemnation to them, as justified persons; and therefore they who, before this, were in the utmost distress, expecting nothing but hell and destruction, are enabled to lift up their heads with joy, experiencing the blessed fruits and effects of this grace in their own souls.

(4.) The discriminating grace of God farther appears, in that he bestows these saving blessings on his people, at such seasons, when they appear most suitable, and adapted to their condition; as he is a very present help in a time of trouble, when their straits and difficulties are greatest, then is his time to send relief; when sinners sometimes have wearied themselves in the greatness of their way, while seeking rest and happiness in other things below himself, and have met with nothing but disappointment therein; when they are brought to the utmost extremity, then he appears in their behalf. And so with respect to believers, when their comforts are at the lowest ebb, their hope almost degenerated into despair, their temptations most prevalent and afflicting, and they ready to sink under the weight that lies on their spirits, when, as the Psalmist says, their hearts are overwhelmed within them; then he leads them to the rock that is higher than they, Psal. lxi. 2. when they are even desolate and afflicted, and the troubles of their hearts are enlarged, then he brings them out of their distresses, Psal. xxv. 16, 17.

Thus the grace of God eminently appears, in what he bestows on his people; but if we look forward, and consider what he has prepared for them, or the hope that is laid up in heaven, then we may behold the most amazing displays of grace, in which they who shall be the happy objects thereof, will be a wonder to themselves, and will see more of the glory of it than can be now expressed in words; as the Psalmist says, in a way of admiration, Oh, how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men! Psal. xxx. 19.

Object. 1. If it be objected, that the afflictions, which God’s people are exposed to in this life, are inconsistent with the glory of his grace and mercy.

Answ. To this it may be replied, that afflictive providences are so far from being inconsistent with the glory of these perfections, that they tend to illustrate them the more. For since sin has rendered afflictions needful, as an expedient, to humble us for it, and also to prevent it for the future, so God designs our advantage thereby; and however grievous they are, yet since they are so over-ruled by him, as the apostle says, that they yield the peaceable fruit of righteousness unto them, who are exercised thereby, Heb. xii. 11. they are far from being inconsistent with the mercy and grace of God.

And this will farther appear, if we consider that these outward afflictions are often attended with inward supports, and spiritual comforts; so that, as the apostle says concerning himself, as the sufferings of Christ abound in them, their consolations abound by him, 2 Cor. i. 5. or as the outward man perishes, the inward man is renewed day by day, chap. iv. 16. it was nothing but this could make him say, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake, for when I am weak, then am I strong, chap. xii. 10.

Object. 2. It is farther objected, that the doctrine of free grace leads men to licentiousness; and therefore that what we have said concerning it, is either not true and warrantable, or, at least, should not be much insisted on, for fear this consequence should ensue.

Answ. The grace of God doth not lead to licentiousness, though it be often abused, and presumptuous sinners take occasion from thence to go on, as they apprehend, securely therein, because God is merciful and gracious, and ready to forgive, which vile and disingenuous temper the apostle observed in some that lived in his days, and expresses himself with the greatest abhorrence thereof, Shall we continue in sin, that grace may abound? God forbid, Rom. vi. 1, 2. But does it follow, that because it is abused by some, as an occasion of licentiousness, through the corruption of their natures, that therefore it leads to it? The greatest blessings may be the occasion of the greatest evils; but yet they do not lead to them. That which leads to licentiousness, must have some motive or inducement in it, which will warrant an ingenuous mind, acting according to the rules of equity and justice, to take those liberties; but this nothing can do, much less the grace of God. His great clemency, indeed, may sometimes give occasion to those who hate him, and have ingratitude and rebellion rooted in their nature, to take up arms against him; and an act of grace may be abused, so as to make the worst of criminals more bold in their wickedness, who presume that they may commit it with impunity: but this is not the natural tendency, or genuine effect thereof; nor will it be thus abused by any, but those who are abandoned to every thing that is vile and ungrateful. As the law of God prohibits all sin, and his holiness is opposite to it, so his grace affords the strongest motive to holiness; it is therefore the neglect or contempt of this grace, and a corrupt disposition to act contrary to the design thereof, that leads to licentiousness. Grace and duty are inseparably connected, so that where God bestows the one, he expects the other; yea, duty, which is our act, is God’s gift, as the power to perform it is from him: thus when he promises to give his people a new heart, and put his Spirit within them, and cause them to walk in his statutes, he tells them, that they should remember their evil ways and doings, and loathe themselves in their own sight for their iniquities; which is not only a prediction, respecting the event, but a promise of what he would incline them to do; and when he adds, that for this he would be enquired of by them, Ezek. xxxvi. 26, 27, 31, 37. or that they should seek them by fervent prayer, he secures to them, by promise, a disposition and grace to perform this great duty, which is inseparably connected with expected blessings. God himself therefore will take care that, however others abuse his grace, it shall not lead those who are in a distinguishing way, the objects thereof, to licentiousness.

And to this we may add, that it is a disparagement to this divine perfection to say, that, because some take occasion from it to continue in sin, therefore its glory is to be, as it were, concealed, and not published to the world. As some of old did not care to hear of the holiness of God, and therefore, if the prophets would render their doctrine acceptable to them, they must not insist on that perfection, but cause the Holy One of Israel to cease from before them, Isa. xxx. 11. so there are many who are as little desirous to hear of the free and discriminating grace of God, which contains the very sum and substance of the gospel, lest it should be abused, whereas the glory thereof cannot be enough admired; and therefore it ought often to be recommended, as what leads to holiness, and lies at the very root of all religion.

And that it may be so improved, let it be farther considered, that it is the greatest inducement to humility, as well as one of the greatest ornaments and evidences of a true Christian. This appears from the nature of the thing, for grace supposes its object unworthy, as has been but now observed; and it argues him a debtor to God for all that he enjoys or expects, which, if it be duly considered, will make him appear vile and worthless in his own eyes, and excite in him a degree of thankfulness in proportion to the ground he has to claim an interest therein, and the extensiveness of the blessed fruits and effects thereof.

4. We proceed to speak of God as long-suffering, or as he is styled by the apostle, The God of patience, Rom. xv. 5. sometimes this attribute is set forth in a metaphorical way, and called a restraining his wrath, Psal. lxxvi. 10. and a refraining himself, and holding his peace, or keeping silence, Isa. xlii. 14. and Psal. l. 21. and, while he does this, he is represented, speaking after the manner of men, as one that is weary with forbearing, Isa. i. 13. chap. vii. 13. Mal. ii. 17. and he is said to be pressed, under a provoking people, as a cart is pressed that is full of sheaves, Amos ii. 13. By all which expressions, this perfection is set forth in a familiar style, according to our common way of speaking: but that we may briefly explain the nature thereof, let us consider, in general; that it is a branch of his goodness and mercy, manifested in suspending the exercise of his vindictive justice, and in his not punishing in such a degree as sin deserves. But that we may consider this more particularly, we shall observe something concerning the objects thereof, and the various instances in which it is displayed; how it is glorified; and how the glory thereof is consistent with that of vindictive justice; and lastly, how it is to be improved by us.

(1.) Concerning the objects of God’s patience. Since it is the deferring of deserved wrath, it follows from hence, that an innocent creature cannot be the object of it, inasmuch as vindictive justice makes no demand upon him; nor has it any reserves of punishment laid up in store for him; such an one is, indeed the object of goodness, but not of forbearance; for punishment cannot be said to be deferred where it is not due: and, on the other hand, they cannot be said to be the objects thereof, in whom the vindictive justice of God is displayed to the utmost, when all the vials of his wrath are poured forth. Whether the devils are, in some sense, the objects of God’s forbearance, as having ground to expect a greater degree of punishment after the final judgment, is disputed by some, who contend about the sense of the word forbearance; they are said, indeed, to be reserved in chains, under darkness, unto the judgment of the great day, Jude, ver. 6. that is, though their state be hopeless, and their misery great, beyond expression, yet there is a greater degree of punishment, which they bring upon themselves, by all the hostilities they commit against God in this world: this farther appears, from what they are represented, as saying to our Saviour, Art thou come to torment us before the time? Matth. viii. 29.[63] By which it is sufficiently evident that their misery shall be greater than now it is. However, this less degree of punishment, inflicted on them, is never called in scripture, an instance of God’s patience, or long-suffering, towards them; therefore we must conclude that they are not, properly speaking, the objects of the glory of this attribute. Patience then is only extended to sinful men, while in this world: for it is called, in scripture, The riches of his goodness, and forbearance, and long-suffering, Rom. ii. 4. and it is said to lead those, who are the objects of it, to repentance; therefore there must be, together with the exercise of this perfection, a day or season of grace granted, which is called, in scripture, with a peculiar emphasis, the sinner’s day, or the time of his visitation, in which it ought to be his highest concern to know the things of his peace, Luke xix. 42, 44. and the gospel that is preached, in this season of God’s forbearance, is called, The word of his patience, Rev. iii. 10. so that there is something more in this attribute than barely a deferring of punishment. Accordingly God is said, to wait that he may be gracious, Isa. xxx. 18. and the effects and consequences thereof are various, (as may be said of all the other means of grace) so that sinners, who neglect to improve it, have not only thereby a reprieve from deserved punishment, but all those advantages of common grace, which attend it: but, with respect to believers, it may be said, as the apostle expresses it, The long-suffering of our Lord is salvation, 2 Pet. iii. 15. It is evidently so to them, and therefore God doth not spare them, that he may take a more fit opportunity to punish them; but he waits till the set time to favour them is come, that he may extend salvation to them; and, in this respect more especially, the exercise of this perfection is founded in the death of Christ. And inasmuch as the elect, who are purchased thereby, were, by the divine appointment, to live throughout all the ages of time, and to have the saving effects of his redemption applied to them, one after another, it was necessary that the patience of God should be so long continued, which is therefore glorified more immediately with respect to them, as the result thereof; and, in subserviency thereunto, it is extended to all the world.

(2.) The patience of God has been displayed in various instances.

1st, It was owing hereto that God did not immediately destroy our first parents as soon as they fell; he might then, without the least impeachment of his justice, have banished them for ever from his presence, and left their whole posterity destitute of the means of grace, and have punished them all in proportion to the guilt contracted; therefore that the world is continued to this day, is a very great instance of God’s long-suffering.

2dly, When mankind was universally degenerate, and all flesh had corrupted their way, before the flood, and God determined to destroy them, yet he would not do this, till his patience had spared them, after he had given an intimation of this desolating judgment, an hundred and twenty years before it came, Gen. vi. 2, 3. and Noah was, during this time, a preacher of righteousness, while the long-suffering of God is said to have waited on them, 2 Pet. ii. 5. compared with 1 Pet. iii. 20.

3dly, The Gentiles, who not only worshipped and served the creature more than the Creator, but committed other vile abominations, contrary to the dictates of nature, and thereby filled up the measure of their iniquity, are, notwithstanding, said to be the objects of God’s patience, though in a lower sense, than that in which believers are said to be so; accordingly the apostle observes, that in times past, God suffered all nations to walk in their own ways, that is, God did not draw forth his sword out of its sheath, by which metaphor the prophet sets forth the patience of God; he did not stir up all his wrath, but gave them rain from heaven and fruitful seasons, filling their hearts with food and gladness, Acts xiv. 16, 17. Ezek. xxi. 3.

4thly, The church of the Jews, before the coming of Christ, had long experience of the forbearance of God. It is said, that he suffered their manners forty years in the wilderness, Acts xiii. 18. and afterwards, when they often revolted to idolatry, following the customs of the nations round about them, yet he did not utterly destroy them, but, in their distress, raised them up deliverers; and when their iniquity was grown to such a height that none but a God of infinite patience, could have borne with them, he, notwithstanding, spared them many years before he suffered them to be carried away captive into Babylon; and afterwards, when their rebellion against him was arrived to the highest pitch, when they had crucified the Lord of glory, yet he spared them some time, till the gospel was first preached to them, and they had rejected it, and thereby judged themselves unworthy of eternal life, Acts xiii. 46.

5thly, After this, the patience of God was extended to those who endeavoured to pervert the gospel of Christ, namely, to false teachers and backsliding churches, to whom he gave space to repent, but repented not, Rev. ii. 21. And to this we may add, that he has not yet poured forth the vials of his wrath on the Antichristian powers, though he has threatened, that their plagues shall come in one day, chap. xviii. 1.

(3.) We are next to consider the method which God takes in glorifying this attribute. We have already observed that, with respect to believers, the patience of God is glorified in subserviency to their salvation; but, with respect to others, by whom it is abused, the patience of God discovers itself,

1st, In giving them warning of his judgments before he sends them. He speaketh once, yea twice, but man perceiveth it not, that he may withdraw man from his purpose, and hide pride from man, Job xxxiii. 14, 17. and, indeed, all the prophets were sent to the church of the Jews, not only to instruct them, but to warn them of approaching judgments, and they were faithful in the delivery of their message. In what moving terms doth the prophet Jeremiah lament the miseries, which were ready to befal them! And with what zeal doth he endeavour, in the whole course of his ministry, to bring them to repentance, that so the storm might blow over, or, if not, that their ruin might not come upon them altogether unexpected!

2dly, When the divine warnings are not regarded, but wrath must be poured forth on an obstinate and impenitent people, this is done by degrees. God first sends lesser judgments before greater, or inflicts his plagues, as he did upon Egypt, one after another, not all at once; and so he did upon Israel of old, as the prophet Joel observes, first the palmer-worm, then the locust; after that, the canker-worm, and then the caterpillar, devoured the fruits of the earth, one after another, Joel i. 4. So the prophet Amos observes, that God first sent a famine among them, which he calls cleanness of teeth in all their cities, and afterwards some of them were overthrown, as God overthrew Sodom and Gomorrah, Amos iv. 8, 18. Some think, that the gradual approach of divine judgments is intended by what the prophet Hosea says, when the judgments of God are compared to the light that goeth forth, Hos. vi. 5. which implies more than is generally understood by it, as though the judgments of God should be rendered visible, as the light of the sun is; whereas the prophet seems hereby to intimate, that the judgments of God should proceed, like the light of the morning, that still increases unto a perfect day. And it is more than probable that this is intended by the same prophet, when he represents God as speaking concerning Ephraim, that he would be to them as a moth, which doth not consume the garment all at once, as when it is cast into the fire, but frets it by degrees, or like rottenness, which is of a spreading nature, chap. v. 12. Thus the judgments of God are poured forth by degrees, that, at the same time, there may be comparatively, at least, a display of divine patience.

3dly, When God sends his judgments abroad in the world, he often moderates them; none are proportionate to the demerit of sin; as it is said of him, that being full of compassion, he forgave the iniquity of a very rebellious people, that is, he did not punish them as their iniquity deserved, and therefore he destroyed them not, and did not stir up all his wrath, Psal. lxxviii. 38. so the prophet Isaiah says concerning Israel, that God hath not smitten him, as he had smote those that smote him; nor is he slain according to the slaughter of them that are slain by him; but that he would debate with them in measure, who stayeth his rough wind in the day of his east wind, Isa. xxvii. 7, 8.

4thly, When God cannot, in honour, defer his judgments any longer, he pours them forth, as it were, with reluctancy; as a judge, when he passeth sentence on a criminal, doth it with a kind of regret, not insulting, but rather pitying his misery, which is unavoidable, because the course of justice must not be stopped. Thus the prophet says, that God doth not afflict willingly, that is, with delight or pleasure, nor grieve the children of men, Lam. iii. 35. that is, he doth not punish them, because he delights to see them miserable; but to secure the rights of his own justice in the government of the world: so when Israel had been guilty of vile ingratitude and rebellion against him, and he threatens to turn his hand upon them, and destroy them, he expresseth himself in such terms, speaking after the manner of men, as imply a kind of uneasiness, when he says, Ah! I will ease me of mine adversaries, and avenge me of mine enemies, Isa. i. 24. and before God gave up Israel into the hands of the Assyrians, he seems, again speaking after the manner of men, to have an hesitation or debate in his own mind, whether he should do this or no, when he says, How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together, Hos. xi. 8. and when our Saviour could not prevail upon Jerusalem to repent of their sins, and embrace his doctrine, when he was obliged to pass a sentence upon them, and to tell them, that the things of their peace were hid from their eyes, and that their enemies should cast a trench about the city, and should lay it even with the ground, he could not speak of it without tears; when he beheld the city, he wept over it, Luke xix. 41, &c.

(4.) The next thing to be considered, concerning the patience of God, is, that the glory of it is consistent with that of his vindictive justice; or how he may be said to defer the punishment of sin, and yet appear to be a sin-hating God.

It is certain that the glory of one divine perfection cannot interfere with that of another; as justice and mercy meet together in the work of redemption, so justice and patience do not oppose each other, in any of the divine dispensations. It is true, their demands seem to be various; justice requires that the stroke should be immediately given; but patience insists on a delay hereof, inasmuch as without this it does not appear to be a divine perfection; if therefore patience be a divine attribute, and its glory as necessary to be displayed, as that of any of his other perfections, it must be glorified in this world, and that by delaying the present exercise of vindictive justice in the highest degree, or it cannot be glorified at all: justice will be glorified, throughout all the ages of eternity, in those who are the objects thereof; but patience can then have no glory, since (as has been observed) the greatest degree, either of happiness or misery, is inconsistent with the exercise thereof; therefore this being a perfection, which redounds so much to the divine honour, we must not suppose that there is no expedient for its being glorified, or that the glory of vindictive justice is inconsistent with it.

Now this harmony of these two perfections must be a little considered. Justice, it is true, obliges God to punish sin, yet it does not oblige him to do it immediately; but the time, as well as the way, is to be resolved into his sovereign will. In order to make this appear, let us consider, that the design of vindictive justice, in all the punishment it inflicts, is either to secure the glory of the holiness of God; or to assert his rights, as the governor of the world; now if the deferring of punishment doth not interfere with either of these, then the glory of God’s patience is not inconsistent with that of his vindictive justice. But more particularly,

First, The glory of his holiness is, notwithstanding this, sufficiently secured; for though he delays to punish sin, in the highest degree, yet, at the same time, he appears to hate it, by the threatenings which he hath denounced against sinners, which shall certainly have their accomplishment, if he says, that he is angry with the wicked every day, and that his soul hateth them, is there any reason to suppose the contrary? or if he has threatened that he will rain upon them snares, fire and brimstone, and an horrible tempest, which shall be the portion of their cup, and that because, as the righteous Lord, he loveth righteousness, Psal. vii. 11. and xi. 6, 7. is not this a sufficient security, for the glory of his holiness, to fence against any thing that might be alleged to detract from it? If threatened judgments be not sufficient, for the present, to evince the glory of this divine perfection; then it will follow, on the other hand, that the promises he has made of blessings not yet bestowed, are to be as little regarded for the encouraging our hope, and securing the glory of his other perfections; and then his holiness would be as much blemished in delaying to reward, as it can be supposed to be in delaying to punish.

If therefore the truth of God, which will certainly accomplish his threatenings, be a present security for the glory of his holiness, it is not absolutely necessary that vindictive justice should be immediately exercised in the destruction of sinners, and so exclude the exercise of God’s forbearance and long-suffering.

And to this it may be added, that there are many terrible displays of God’s vindictive justice in his present dealing with sinners; as it is said, The Lord is known by the judgments which he executes, as well as by those he designs to pour forth on his enemies; the wicked are now snared in the work of their own hands, but in the end they shall be turned into hell, and all the nations that forget God, Psal. ix. 16, 17. If vindictive justice takes occasion to inflict many temporal and spiritual judgments upon sinners in this world, then the glory of God’s holiness is illustrated at the same time that his patience is prolonged. This may be observed in God’s dealing with his murmuring and rebellious people in the wilderness which gave him occasion to take notice of the abuse of his patience, and to say, Numb. xiv. 11, 18-21. How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? Upon this, justice is ready to strike the fatal blow; I will, says God, smite them with the pestilence, and disinherit them; which gives Moses occasion to intercede for them, and plead the glory of God’s patience, The Lord is long-suffering, and of great mercy; Pardon, says he, I beseech thee, the iniquity of this people, as thou hast forgiven them from Egypt, even until now; by which he means, as I humbly conceive, spare thy people, as thou hast often done, when, by reason of their provocations, thou mightest justly have destroyed them; and God answers him in the following words, I have pardoned, according to thy word; but he adds, As truly as I live, all the earth shall be filled with the glory of the Lord, that is, with the report of the glory of his vindictive justice, which should be spread far and near; and then he threatens them that they should not see the land of Canaan, viz. those who murmured against him; so that vindictive justice had its demands fulfilled in one respect, while patience was glorified in the other; on which occasion the Psalmist says, Psal. xcix. 8. Thou answeredst them, O Lord, namely, Moses’s prayer for them, but now mentioned, Thou wast a God that forgavest them, though thou tookest vengeance of their inventions.

Secondly, Consider the vindictive justice of God, as tending to secure his rights, as the governor of the world, and being ready to take vengeance for sin, which attempts to control his sovereign authority, and disturb the order of his government: now the stroke of justice may be suspended for a time, that it may make way for the exercise of patience, provided there be no just occasion given hereby for men to trample on the sovereignty of God, despise his authority, or rebel against him, without fear: but these consequences will not necessarily result from his extending forbearance to sinners; for we do not find that the delaying to inflict punishment among men is any prejudice to their government, therefore why should we suppose that the divine government should suffer any injury thereby; when a prince, for some reasons of state, puts off the trial of a malefactor for a time, to the end that the indictment may be more fully proved, and the equity of his proceedings more evidently appear, this is always reckoned a greater excellency in his administration, than if he should proceed too hastily therein; and we never find that it tends to embolden the criminal to that degree as impunity would do; for he is punished, in part, by the loss of his liberty, and if he be convicted, then he loses the privilege of an innocent subject; his life is forfeited, and he is in daily expectation of having it taken away. If such a method as this tends to secure the rights of a government, when a prince thinks fit to allow a reprieve to some for a time; may not God stop the immediate proceedings of vindictive justice for a time, without the least infringement made, either on his holiness, or his rectoral justice? Which leads us to consider,

(5.) How the patience of God is to be improved by us; and,

1st, Since it is a divine perfection, and there is a revenue of glory due to God for the display thereof, this should put us upon the exercise of those graces, which it engages us to. Some of the divine attributes tend to excite our fear, but this should draw forth our admiration and praise: and we have more reason to adore and admire the divine forbearance, when we consider,

First, How justly he might destroy us. The best man on earth may say, with the Psalmist, If thou, Lord, shouldst mark iniquities, O lord, who shall stand? Psal. cxxx. 3. He need not watch for occasions, or diligently search out some of the inadvertencies of life, to find matter for our conviction and condemnation, since the multitude and heinous aggravation of our sins, proclaim our desert of punishment, which might provoke, and immediately draw down, his vengeance upon us; and that which farther enhances our guilt is, that we provoke him, though laid under the highest obligations to the contrary.

Secondly, How easily might he bring ruin and destruction upon us? He does not forbear to punish us for want of power, as earthly kings often do; or because the exercise of justice may be apprehended, as a means to weaken their government, or occasion some rebellions, which they could not easily put a stop to. Thus David says concerning himself, that he was weak, though anointed king, and that the sons of Zeruiah were too hard for him, on the occasion of Joab’s having forfeited his life, when the necessity of affairs required the suspending his punishment, 2 Sam. iii. 39. but this cannot be said of God, who is represented as slow to anger, and great in power, Nah. i. 3. that is, he does not punish, though he easily could: it would be no difficulty for him immediately to destroy an ungodly world, any more than it is for us to crush a moth or a worm, or break a leaf: finite power can make no resistance against that which is infinite: what are briars and thorns before the consuming fire?

2dly, Let us take heed that we do not abuse this divine perfection; it is a crime to abuse the mercy of God in the smallest instances thereof, but much more to slight and contemn the riches of his forbearance, or mercy, extended to so great a length, as it has been to most of us; and this is done,

1. By those who infer, from his forbearing to pour forth his fury on sinners, that he neglects the government of the world; or take occasion from thence to deny a providence, and because his threatenings are not executed at present, therefore they do, as it were, defy him to do his worst against them; this some are represented as doing, with an uncommon degree of presumption, and that with a scoff; for they are termed scoffers, walking after their own lusts; saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation, 2 Pet. iii. 3, 4.

2. By those who take occasion from hence to sin presumptuously; and because he not only delays to punish, but, at the same time, expresses his willingness to receive returning sinners, at what time soever they truly repent, take occasion to persist in their rebellion, concluding that it is time enough to submit to him; which is not only to abuse, but, as it were, to wear out his patience, and provoke his indignation, like them, of whom it is said, that because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccl. viii. 11. But you will say, these are uncommon degrees of wickedness, which only the vilest part of mankind are chargeable with; therefore let us add,

3. That a bare neglect to improve our present season, and day of grace, or to embrace the great salvation offered in the gospel, is an abuse of God’s patience; and this will certainly affect the greatest number of those who are favoured with the gospel dispensation; and, indeed, who are there that improve it as they ought? and therefore all are said more or less, to abuse the patience of God, which affords matter of great humiliation in his sight.

Now that we may be duly sensible of this sin, together with the consequences thereof, let us consider; that this argues the highest ingratitude, and that more especially, in a professing people; therefore the apostle, reproving the Jews for this sin, puts a very great emphasis on every word, when he says, Or despisest thou the riches of his goodness, and forbearance, and long-suffering? Rom. ii. 4. Let us also consider, that the consequence thereof is very destructive, inasmuch as this is the only opportunity that will be afforded to seek after those things that relate to our eternal welfare. What stress does the apostle lay on the word now, which is twice repeated, as well as the word behold, which is a note of attention, implying, that he had something remarkable to communicate, when he says, Behold, now is the accepted time; behold, now is the day of salvation, 2 Cor. vi. 2. And to this we may add, which is a very awakening consideration, that the abuse of God’s patience will expose finally impenitent sinners to a greater degree of his vengeance. Thus when the forbearance of God had been extended to Israel for many years, from his bringing them up out of the land of Egypt; and this had been attended all that time with the means of grace, and many warnings of approaching judgments, he tells them; You only have I known, of all the families of the earth, therefore will I punish you, that is, my wrath shall fall more heavily upon you, for all your iniquities, Amos iii. 2. and when God is represented, as coming to reckon with Babylon, the cup of his wrath must be filled double; how much she hath glorified herself, saith God, and lived deliciously, so much sorrow and torment give her; for she saith in her heart, I sit as a queen, and am no widow, and shall see no sorrow, Rev. xviii. 6, 7.

3dly, Let us, on the other hand, improve God’s patience, by duly considering the great end and design thereof, and what encouragement it affords to universal holiness: it is a great relief to those who are at the very brink of despair; for if they cannot say that it has hitherto led them to repentance, as apprehending themselves to be yet in a state of unregeneracy, let us consider, that, notwithstanding this, a door of hope is still opened, the golden sceptre held forth, and the invitation given to come to Christ; therefore let this excite us to a diligent attendance on the means of grace, for though forbearance is not to be mistaken, as it is by many, for forgiveness, yet we are encouraged to wait and hope for it, in all God’s holy institutions, according to the tenor of the gospel.

And they who are not only spared, but pardoned, to whom grace has not only been offered, but savingly applied, may be encouraged to hope for farther displays thereof, as well as to improve what they have received, with the greatest diligence and thankfulness.

4thly, Let us consider the great obligation we are laid under, by the patience of God, to a constant exercise of the grace of patience, in our behaviour towards God and man.

1. In our behaviour towards God; we are hereby laid under the highest engagements to submit to his disposing will, and, in whatever state we are, therewith to be content, without murmuring, or repining, when under afflictive providences, Shall we receive good at his hand, and shall we not receive evil? Job ii. 10. Has he exercised so long forbearance towards us, not only before we were converted, when our life was a constant course of rebellion, against him; but he has since, not only passed by, but forgiven innumerable offences? And shall we think it strange when he testifies his displeasure against us in any instances? Shall we be froward and uneasy, because he does not immediately give us what we desire, or deliver us from those evils we groan under?

2. Let us exercise patience, in our behaviour towards men. Shall we give way to, or express, unbecoming resentment against those whom we converse with, for injuries done us, which are often rather imaginary than real? Or if they are very great, as well as undeserved, let not our passions exceed their due bounds; especially let us not meditate revenge, but consider how many injuries the great God has passed over in us, and how long his patience has been extended towards us.

XV. God is abundant in truth. That we may understand what is meant by this perfection, we may observe the difference between his being called a true God, and a God of truth; though they seem to import the same thing, and are not always distinguished in scripture: thus he that receiveth Christ’s testimony, is said to set to his seal that God is true, that is, in accomplishing what he has promised, respecting the salvation of his people, or that he is a God of truth; and elsewhere it is said, Let God be true, but every man a liar, that is, a God of truth: yet they are, for the most part, distinguished; so that when he is called the true God, or the only true God, it does not denote one distinct perfection of the divine nature, but the Godhead, in which respect it includes all his divine perfections, and is opposed to all others, who are called gods, but are not so by nature: but this will be more particularly considered in the next answer.

But when, on the other hand, we speak of him, as the God of truth, we intend hereby that he is true to his word, or a God that cannot lie, whose faithfulness is unblemished, because he is a God of infinite holiness; and therefore whatever he has spoken, he will certainly bring it to pass. This respects either his threatenings, or his promises: as, to the former of these, it is said, that the judgments of God, that is, the sentence he has passed against sinners, is according to truth, Rom. ii. 2. and the display of his vindictive justice is called, his accomplishing his fury, Ezek. vi. 12. This renders him the object of fear, and it is, as it were, a wall of fire round about his law, to secure the glory thereof from the insults of his enemies.

There is also his faithfulness to his promises, in which respect he is said to be the faithful God, who keepeth covenant and mercy with them that love him, and keep his commandments, unto a thousand generations, Deut. vii. 9. This is that which encourages his people to hope and trust in him, and to expect that blessedness, which none of his perfections would give them a sufficient ground to lay claim to, were it not promised, and this promise secured by his infinite faithfulness. Almighty power is able to make us, happy, and mercy and goodness can communicate every thing that may contribute thereunto; but it does not from hence follow that they will, since God is under no natural obligation to glorify these perfections: but when he is pleased to give forth a promise relating hereunto, and the accomplishment thereof ascertained to us by his infinite faithfulness; this renders these blessings not only possible, but certain, and so affords, to the heirs of salvation, strong consolation. It is this that renders things future as certain as though they were present, and so lays a foundation for our rejoicing in hope of eternal life, whatever difficulties may seem to lie in the way of it.

Here we may take occasion to consider the blessings which are secured by the faithfulness of God, of which some respect mankind in general, and the blessings of common providence, viz. that the world should be preserved, and all flesh not perish out of it, from the deluge to Christ’s second coming; and that, during this time, the regular course of nature should not be altered, but that seed-time and harvest, cold and heat, summer and winter, day and night, should not cease, Gen. ix. 11. compared with chap. viii. 22.

There are also promises made to the church in general, that it should have a being in the world, notwithstanding all the shocks of persecution, which it is exposed to; and, together with these, God has given the greatest security, that the ordinances of divine worship should be continued, and that, in all places where he records his name, he will come to his people and bless them, Exod. xx. 24. And to this we may add, that he has promised to increase and build up his church; and that to Shiloh, the great Redeemer, should the gathering of the people be, and that he would multiply them, that they should not be few, and also, glorify them, that they should not be small, Gen. xlix. 10. compared with Jer. xxx. 19. and that the glory should be of an increasing nature, especially that which it should arrive to in the latter ages of time, immediately before its exchanging this militant for a triumphant state in heaven.

Moreover, there are many great and precious promises made to particular believers, which every one of them have a right to lay claim to, and are oftentimes enabled so to do, by faith, which depends entirely on this perfection: and these promises are such as respect the increase of grace; that they shall go from strength to strength, or that they who wait on the Lord shall renew their strength, Psal. lxxxiv. 7. and Isa. xl. 31. and that they shall be recovered, after great backslidings, Psal. xxxvii. 14. Psal. lxxxix. 30-33. and be enabled to persevere in that grace, which is begun in them, till it is crowned with compleat victory, 2 Cor. xii. 9. Rom. xvi. 20. Job xvii. 9. 1 Cor. xv. 57. and also that they shall be made partakers of that inward peace and joy, which accompanies or flows from the truth of grace, Isa. xi. 1. chap. lvii. 19. chap. xxxii. 17. and that all this shall be attended with perfect blessedness in heaven at last, Psal. lxxiii. 24. 2 Tim. iv. 8. The scripture abounds with promises of the like nature, which are suited to every condition, and afford relief to God’s people, under all the difficulties they meet with in the world; the accomplishment whereof is made sure to them by this divine perfection.

Object. 1. It is objected against this divine attribute; that God has not, in some instances, fulfilled his threatenings, which has tended to embolden some in a course of obstinacy and rebellion against him; particularly that the first threatening was not executed as soon as man fell; for though God told our first parents, that in the very day they should eat of the forbidden fruit, they should surely die: yet Adam lived after this, nine hundred and thirty years, Gen. ii. 17. compared with chap. v. 5.

It is also objected, that God threatened to destroy Nineveh, within forty days after Jonah was sent to publish this message to them, Jonah iii. 4. nevertheless they continued in a flourishing state many years after.

Answ. 1. As to what respects the first threatening, that death should immediately ensue upon sin’s being committed, we shall have occasion to speak to this in its proper place,[64] and therefore all that need be replied to it at present is, that the threatening was in some respect, executed the day, yea, the moment in which our first parents sinned: If we take it in a legal sense, they were immediately brought into a state of condemnation, which, in a forensic sense, is often called death; they were immediately separated from God, the fountain of blessedness, and plunged into all those depths of misery, which were the consequence of their fall; or if we take death, the punishment threatened, for that which is, indeed, one ingredient in it, to wit, the separation of soul and body; or for the greatest degree of punishment, consisting in everlasting destruction, from the presence of the Lord, and the glory of his power; then it is sufficient to say, that man’s being liable hereunto was the principal thing intended in the threatening. Certainly God did not hereby design to tie up his own hands, so as to render it impossible for him to remit the offence, or to recover the fallen creature out of this deplorable state; and therefore if you take death for that which is natural, which was not inflicted till nine hundred and thirty years after, then we may say, that his being exposed to, or brought under an unavoidable necessity of dying the very day that he sinned, might be called his dying from that time; and the scripture will warrant our using the word in that sense, since the apostle, speaking to those who were, by sin, liable to death, says, The body is dead, because of sin, Rom. viii. 10. that is, it is exposed to death, as the consequence thereof, though it was not actually dead; and if we take death for a liability to eternal death, then the threatening must be supposed to contain a tacit condition, which implies, that man was to expect nothing but eternal death, unless some expedient were found out, which the miserable creature then knew nothing of, to recover him out of that state into which he was fallen.

2. As to what concerns the sparing of Nineveh; we have sufficient ground to conclude that there was a condition annexed to this threatening, and so the meaning is; that they should be destroyed in forty days, if they did not repent: this condition was designed to be made known to them, otherwise Jonah’s preaching would have been to no purpose, and the warning given would have answered no valuable end; and it is plain, that the Ninevites understood it in this sense, otherwise there would have been no room for repentance; so that God connected the condition with the threatening: and as, on the one hand, he designed to give them repentance, so that the event was not dubious and undetermined by him, as depending on their conduct, abstracted from his providence; so, on the other hand, there was no reflection cast on his truth, because this provisionary expedient, for their deliverance, was as much known by them as the threatening itself.

Object. 2. It is objected that several promises have not had their accomplishment. Thus there are several promises of spiritual blessings, which many believers do not experience the accomplishment of in this life; which has given occasion to some to say, with the Psalmist, Doth his promise fail for evermore? Psal. lxxvii. 8.

Answ. It is true, that all the promises of God are not literally fulfilled in this world to every particular believer; the promise of increase of grace is not actually fulfilled, while God suffers his people to backslide from him, and the work of grace is rather declining than sensibly advancing; neither are the promises, respecting the assurance and joy of faith, fulfilled unto one that is sinking into the depths of despair; nor those that respect the presence of God in ordinances, to such as are destitute of the influences of his grace therein; nor are the promises of victory over temptation fulfilled, to those who are not only assaulted, but frequently overcome by Satan, when it is as much as they can do to stand their ground against him; and there are many other instances of the like nature: notwithstanding, the truth of God may be vindicated, if we consider,

1. That there is no promise made, whereof there are not some instances of their accomplishment in kind; this therefore is a sufficient conviction to the world, that there are such blessings bestowed as God has promised.

2. Those who are denied these blessings, may possibly be mistaken when they conclude themselves to be believers; and then it is no wonder that they are destitute of them, for God has promised to give joy and peace only in a way of believing; or first to give the truth of grace, and then the comfortable fruits and effects thereof. But we will suppose that they are not mistaken, but have experienced the grace of God in truth; yet their graces are so defective, that they know but little of their own imperfections, if they do not take occasion from thence, to justify God, who with-holdeth those blessings from them, and to adore, rather than call in question, the equity of his proceeding therein. And if remunerative justice be not laid under obligations to bestow these blessings by any thing performed by us, then certainly the faithfulness of God is not to be impeached, because he is pleased to deny them.

3. In denying these blessings, he oftentimes takes occasion to advance his own glory some other way, by trying the faith and patience of his people, correcting them for their miscarriages, humbling them by his dealings with them, and over-ruling all for their good in the end; which is an equivalent for those joys and comforts which they are deprived of. And, indeed, God has never promised these blessings to any, but with this reserve, that if he thinks it necessary, for his own glory, and their good, to bring about their salvation some other way, he will do it, without the least occasion given hereby to detract from the glory of his faithfulness.

4. All these promises, which have not had their accomplishment in kind, in this world, shall be accomplished in the next, with the greatest advantage; so that then they will have no reason to complain of the least unfaithfulness in the divine administration. If rivers of pleasures at God’s right hand for ever, will not compensate for the want of some comforts, while we are in this world, or silence all objections against his present dealings with men, nothing can do it; or if the full accomplishment of all the promises hereafter, will not secure the glory of this perfection, it is a sign that men are disposed to contend with the Almighty, who deny it; therefore to such we may justly apply God’s own words to Job, He that reproveth God, let him answer it; or, as he farther says, Wilt thou disannul my judgment? Wilt thou condemn me, that thou mayest be righteous? Job xl. 2. compared with ver. 8.

We shall now consider how the faithfulness of God ought to be improved by us. And,

(1.) The consideration thereof may be a preservative against presumption on the one hand, or despair on the other. Let no one harden himself in his iniquity; or think that because the threatnings are not yet fully accomplished, therefore they never shall; it is one thing for God to delay to execute them, and another thing to resolve not to do it. We may vainly conclude, that the bitterness of death is past, because our houses are safe from fear, neither is the rod of God upon them; but let it be considered, that the wicked are reserved for the day of destruction; they shall be brought forth to the day of wrath, Job xxi. 9. compared with ver. 30. the zeal of the Lord of hosts will do this. His threatenings lay him under an obligation to punish finally impenitent sinners, because he is a God of truth; therefore let none harden themselves against him, or expect impunity in a course of open rebellion against him. And, on the other hand, let not believers give way to despair of obtaining mercy, or conclude, that, because God is withdrawn, and hides his face from them, therefore he will never return; or, because his promises are not immediately fulfilled, therefore they never shall, since his faithfulness is their great security; he will ever be mindful of his covenant, Psal. cxi. 5.

(2.) Let us compare the providences of God with his word, and see how every thing tends to set forth his faithfulness. We are very stupid, if we take notice of the great things that are doing in the world; and we behold them to little purpose, if we do not observe how this divine perfection is glorified therein. The world continues to this day, because God has several things yet to do in it, in pursuance of his promises; the whole number of the elect are to be gathered, and brought in to Christ; their graces must be tried, and their faith built up in the same way, as it has been in former ages; therefore the church is preserved, and the gates of hell have not prevailed against it, according to his word, Matth. xvi. 18. and as it was of old, so we now observe that the various changes which are made in civil affairs, are all rendered subservient to its welfare; the earth helps the woman, Rev. xii. 16. not so much from its own design, as by the appointment of providence; and why does God order it so, but that his promises might be fulfilled? And that the same ordinances should be continued, and that believers should have the same experience of the efficacy and success thereof, as the consequence of his presence with them, which he has given them ground to expect unto the end of the world, Matth. xxviii. 20. are blessings in which his faithfulness is eminently glorified.

(3.) This divine perfection is a sure foundation for our faith. As his truth, with respect to what he has revealed, is an infallible ground for our faith of assent, so his faithfulness, in fulfilling his promises, affords the highest encouragement for our trust and dependence on him: thus we are said to commit the keeping of our souls to him in well-doing, as unto a faithful Creator, 1 Pet. iv. 19. and, when we lay the whole stress of our salvation upon him, we have no reason to entertain any doubt about the issue thereof. Moreover, are we exposed to evils in this world? we may conclude, that as he has delivered, and does deliver, so we have reason to trust in him, that he will deliver us, 2 Cor. i. 10. and is there much to be done for us, to make us meet for heaven? we may be confident of this very thing, that he that has begun a good work in us, will perform it until the day of Jesus Christ, Phil. i. 6.

(4.) The faithfulness of God should be improved by us, as a remedy against that uneasiness and anxiety of mind, which we often have about the event of things, especially when they seem to run counter to our expectation. Thus when there is but a very melancholy prospect before us, as to what concerns the glory of God in the world, and the flourishing state of his church in it, upon which we are ready to say with Joshua, Lord, what wilt thou do unto thy great name? Josh. vii. 9. or when we have many sad thoughts of heart about the rising generation, and are in doubt whether they will adhere to, or abandon, the interest of Christ; when we are ready to fear whether there will be a reserve of faithful men, who will stand up for his gospel, and fill the places of those who are called off the stage, after having served their generation by the will of God; or when we are too much oppressed with carking cares about our outward condition in the world, when, like Christ’s disciples, we are immoderately thoughtful what we shall eat, what we shall drink, or wherewithal we shall be clothed, Matth. vi. 31. or how we shall be able to conflict with the difficulties that lie before us: our great relief against all this solicitude is to be derived from the faithfulness of God; for since godliness has the promise annexed to it, of the life that now is, as well as of that which is to come, 1 Tim. iv. 18. this promise shall have its accomplishment, so far as shall most redound to God’s glory, and our real advantage.

(5.) The consideration of the faithfulness of God should be improved, to humble, and fill us with shame and confusion of face, when we consider how treacherously we have dealt with him, how unsteadfast we have been in his covenant, how often we have broke our own promises and resolutions that we would walk more closely with him, how frequently we have backslidden from him, contrary to all the engagements which we have been laid under. Have we found any unfaithfulness in him? Has he, in the least instance, been worse than his word? as God says, when he reproves his people, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? Jer. ii. 5.

Footnote 48:

His ideas are not the effects, but causes of things. Vide post p. 124, 125.

Footnote 49:

There is not succession in His ideas, but he exists in every point of time.

Footnote 50:

Effects spring from power, not laws, and prove a virtual, or influential, revelation, an essential ubiquity.

Footnote 51:

Quest. xv. and xviii.

Footnote 52:

Quest. lxvii.

Footnote 53:

Vide Edwards on Free-will, part I. sect. IV.

Footnote 54:

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