Exposition on the Lords Prayer, Sermon (5 of 5)

Exposition on the Lords Prayer · Sermon (5 of 5)

p. 169Secondly, The Kingdom is God's, and therefore this Kingdom ſhall come, it ſhall be maintained, it ſhall be eſtabliſhed, it ſhall be enlarged and increaſed. Is it not the higheſt concern of a King to look that his Kingdom be not overthrown, and himſelf depoſed and outed of it? So is it God's intereſt and concernment to preſerve his Kingdom from the incurſion of Enemies, and the ſad conſequences of the Rents and Diviſions of his Subjects. He hath promiſed that the Gates of Hell ſhall never prevail againſt it, that he will enlarge the Borders of it, and give all Nations unto Jeſus Chriſt for his Inheritance and Poſſeſſion. And therefore when we pray, Thy Kingdom come, we may very well expect that our Requeſts ſhould be granted; for the Kingdom is God's, and we do but pray that he would regard his own Intereſt and Concerns, that he would look down from Heaven and viſit this Vine which his own Right Hand hath planted, that neither the Wild Boar out of the Foreſt may root it up, nor the cunning Foxes pluck off its tender Grapes.

p. 170Thirdly, The Kingdom is God's, and therefore we may well pray, That his Will may be done on Earth as it is in Heaven: For what is Sovereignty without Obedience to it but a mere Pageantry, a mock-ſhew of idle Royalty? It is but fit and rational to pray that his Will ſhould be done whoſe the Kingdom is. And whilſt we thus pray we may be confident of being heard and accepted, ſince the Reaſon we urge is ſo natural and preſſing.

Fourthly, The Kingdom is God's, and therefore we may with great encouragement to our Faith, pray for Our daily Bread, and all thoſe Temporal Accommodations that are needful and expedient for us: For it is a Kingly Office to provide things neceſſary for their Subjects; to protect and defend them, to ſupply and relieve them; and therefore, Pſal. 72. where we have a perfect Character of a good King, it is ſaid, verſe 6. He ſhall come down like rain upon the mown graſs, and as ſhowers that Water the Earth. That is, he ſhall be to his People as ſoft Showers to the ſprouting Graſs, kindly nouriſhing it, and making it grow and flouriſh. And certainly God who is the greateſt and beſt of Kings, will be ſo much more to his People and Subjects; and ſince he hath aſſumed to himſelf the Style and Name of King he will provide abundantly for their Peace and Proſperity.

Fifthly, The Kingdom is God's, and therefore we may well make our applications to him for Pardon, and beg of him the Forgiveneſs of our Offences, ſince it is the Prerogative Royal of Kings to forgive Offenders. Hence our Saviour deſcribing the Proceſs of the General Judgment, when he comes to ſpeak of pronouncing the Sentence of Abſolution upon Believers, ſtyles himſelf King, ſo we read Matth. 25.34. Then ſhall the King ſay to them on his Right Hand, Come ye Bleſſed of my Father inherit the Kingdom. So that here our Faith hath a very ſtrong Plea to urge with God for the Pardon of our Sins, Forgive us our Treſpaſſes: p. 171For thine is the Kingdom; and it belongs to the Royalty of thy Kingdom to forgive humble and penitent Suppliants.

Sixthly, The Kingdom is God's, therefore we may well pray in Faith, that he would Deliver us from Evil: For this is one great end of Government, to protect their Subjects from the Aſſaults of their Enemies. And God, who is our King, will not neglect this care, when we do with an humble Faith urge him to it, by repreſenting to him that the Kingdom is his; for his intereſt is involved in the ſafety and welfare of his People.

And thus I have briefly ſhown you in general, that all our Prayers ought to be enforced with ſtrong and cogent Reaſons, which although they are not properly motives unto God, yet are they good grounds for our Faith to build upon, and therefore a good Evidence when we uſe them, that our Petitions ſhall be heard and granted. And I have likewiſe particularly accommodated this firſt Motive and Argument, taught us by our Saviour, Thine is the Kingdom, to each of the Six Petitions, which he hath inſtructed us to preſent to God.

The Second Attribute that we are to conſider, as a Reaſon and Motive urged in this Prayer, is the Power of God: Thine is the Power.

Now Power, according to the uſual acceptation of the Word, is nothing elſe but an ability to work thoſe Changes and Mutations upon created Beings, which were not in them before; I ſpeak only of Active Power, and the Two Terms of it are, either the effecting of ſomewhat that was not, or the annulling and deſtroying of that which was: This is the Notion of Power, whether it be aſcribed to God or Man; and in both it is either Abſolute, or Ordinate. Abſolute Power reſpects the ſimple ability of acting; Ordinate Power reſpects alſo the will and determination to act. And therefore in God, whoſe Power we are now treating of, p. 172his Abſolute Power is of a much larger extent, than his Ordinate, for the one relates to all things poſſible, that is to all things whoſe exiſtence doth not imply a contradiction, the other relates only to things future, and this likewiſe ſuch as ſhall exiſt according to the common courſe and method of God's Ordinary Providence: for Miraculous effects although they are produced according to the Will and Ordination of God, yet they appertain not to his Ordinate, but to his Abſolute Power. So then the Objects of God's Abſolute Power are things merely poſſible, or things future; which are without the Compaſs and Sphere of ſecond cauſes to produce. But the Objects of God's Ordinate Power are things future, produced according to the Laws of Natural Agents, and the Virtue of ſecond Cauſes. Yet both theſe Powers in God are infinite, the one Objectively, the other Formally.

Firſt, God's Abſolute Power is Objectively infinite, that is, the Object of it is infinite; for all things poſſible are the Object of this Power, and all things are in themſelves poſſible, which do not imply a contradiction: And Oh how vaſt and incomprehenſible is the ſum of theſe! God might have Created more Worlds, more Angels, and Men than he hath done; more ſorts of Creatures, and more of every ſort, if he had ſo pleaſed. Yea, and he might have been Creating and Acting from all Eternity to all Eternity; and in his infinite duration be ſtill producing new, and therefore infinite effects; for with God nothing is impoſſible, Luke 1.37. And the only Reaſon why God hath produced ſuch effects and no other, ſo many and not more, is not from want of Power, but merely from the free determination of his own Will and Counſel. He might have hindred the Fall of Man, reſtored the fallen Angels, raiſed the Stones to be Children unto Abraham, brought more Deluges and general Plagues upon the World, if he had ſo pleaſed: Yea, and though our fancy and imagination hath a large Empire, and p. 173ſeems boundleſs in theſe Fictions and Pourtraictures of things which we Paint and Limn there: yet God can really Create more than we can only imaginarily Create, for we can only patch together thoſe things which we have ſeen, or have otherwiſe been the Objects of our Senſes, and by putting together ſeveral pieces of things really exiſting, make an Idea of that which never was. But God can actually cauſe thoſe Species and kinds of beings in the World which never were, nor ever was there a former reſemblance of them, and ſo can infinitely exceed the largeſt ſcope of what in us ſeems moſt unlimitted, even our Thoughts and Fancies, for he is able to do above what we are able to think.

Secondly, God's Ordinate Power is infinite formally, that is, thoſe things which he works according to the Counſel of his own Will they are all effected by infinite Power; for tho' the Objects themſelves are finite, both for nature and number, yet the Power that produceth them is infinite: for ſince the Eſſence of God is infinite, and each of his Attributes is his Eſſence, it follows likewiſe that his Power is infinite, even in the production of things that are finite. Now it appears that the Power of God is infinite,

Firſt, By the Works of Creation; for though the things that are Created are finite, and but a few in compariſon with thoſe that are poſſible, yet it is no leſs than the infinite Power of God that can impregnate the vaſt Womb of nothing, and make it bring forth a Being. It muſt needs be an Almighty Word that can call forth a Creature out of non-exiſtence, and make it ſtart up into the rank of things that are. And therefore we find God often aſcribing it to himſelf as a Glorious demonſtration of his Almighty Power, that he ſpreads forth the Curtains of the Heavens, that he laid the Beams of the Earth, that he hung out thoſe Glorious Lights of the Sun, Moon, and Stars, that he breathed forth all the various ſorts of the Creatures which People the Univerſe, and by the commanding Word of his Mouth p. 174they were made: His Power and his Hand formed all thoſe Beautiful Creatures we behold, out of a rude and confuſed Chaos, and that Chaos it ſelf out of the greater confuſion of Nothing: And although ſecond Cauſes by their Power and Natural Energy, introduce various forms into things, yet all the matter they have to work upon, was firſt God's Workmanſhip, and there is nothing made by Man but it is the Creature of God, at leaſt as to the matter and firſt principle of it. Now, it is only infinite Power that can bring ſomething out of nothing; yea, and it is infinite Creating Power that can form things out of matter utterly indiſpoſed to receive the ſtamps of ſuch Natures as God imprints upon them: For no Created Agent can work either where there is nothing to work upon, or where it is altogether unfit and uncapable naturally to be form'd into ſuch a Being as the Agent intends. And therefore the Apoſtle tells us, Rom. 1.20. That the inviſible things of God from the Creation of the World, are clearly ſeen, being underſtood by the things that are made, even his Eternal Power and God-head.

Secondly, The infinite Power of God is demonſtrated in thoſe Miraculous effects which have been extraordinarily produced in the World. It muſt needs be an Almighty Arm that can Arreſt the courſe and impetus of Nature, and turn it quite contrary to its own Byaſs: For no Created Power either in Heaven or Earth can by their own efficacy work a Miracle; nay they cannot be ſo much as Natural Inſtruments, but only Moral in the production of what is Miraculous. Indeed Angels both good and bad may produce very ſtrange and marvellous things by their ſuddain, inviſible, and effectual applying of proper Actives to Paſſives. And by ſuiting the ſecret and unknown Virtues of Cauſes to fit and diſpoſed Patients. But they cannot produce any thing that is Miraculous, and wholly either above or contrary to the Courſe and Sphere of Nature. And thoſe Men who have been ſo highly dignified as to be the Moral Inſtruments p. 175of Miracles, (as we ſay that Moſes and Elijah and the Apoſtles of Chriſt wrought many Miracles) yet they did not perform thoſe Works by any Natural or proper Phyſical influence; but only by their Prayers and commanding Faith: It is God alone that is the immediate efficient cauſe of whatſoever events have been Miraculous in the World. And therefore when ſome raiſed the Dead, and others cured the Blind and Lame, when Moſes firſt cleft the Sea and afterwards the Rock with his wondrous Rod, when Joſhua ſtopt the Sun in its courſe, and Iſaiah turn'd it ten degrees backward: all theſe extraordinary and ſupernatural effects, are no otherwiſe to be aſcribed unto them, than as to remote inſtruments, who by their Prayers and Interceſſions prevailed with God to manifeſt his Power, as an atteſtation of that Commiſſion they had received from him. His Infinite Power is the ſole Author of them, and to this end hath he wrought them, that thoſe who take little notice of his Power, in the common and ordinary products of it, may be ſeized with admiration and aſtoniſhment, when they hear of ſuch events, as neither Reaſon nor Nature can give any account of, and may be forced to acknowledge with the Magicians of Aegypt, that it is the Finger of God. Or more Religiouſly with the Pſalmiſt, Pſal. 89.13. Thou haſt a mighty Arm, ſtrong is thy hand, and high is thy right hand.

Thirdly, The Power of God is infinite even in the common courſe and effects of his Providence. Whatſoever comes to paſs is through the infinite Power of God. There is not the leaſt ſpire of graſs that ſprouts out of the Earth, not the leaſt Atom that plays and wanders to and fro in the Air, not any motion of any Creature how inconſiderable ſoever it be, but the Almighty Power of God is to be ſeen in it. For although one ſecond Cauſe may depend upon another in a long Series, yet are they all ultimately reſolved into the firſt Cauſe of all, and invigorated by his influence. See for this, Hoſea 2.21. I will hear the Heavens, p. 176ſaith the Lord, and they ſhall hear the Earth, and the Earth ſhall hear the Corn and the Wine and the Oyl, and they ſhall hear Jezreel. Be the Chain of ſecond Cauſes never ſo long, yet God holds the firſt link in his own hands, and conveys his Power through them all to their laſt effects. So that if we duly ponder the Myſteries and Wonders of Nature, it will appear that it is as much Infinite Power to make a poor Worm to crawl, or a Sparrow to fly or to fall to the Earth, as it was at firſt to Create the World. It requires no more Power in God to work Miracles, than the moſt ordinary and common events that happen; only thoſe are ſaid to be Miracles which are againſt or above the courſe of Nature, and thoſe to be Natural Events which are according to it; but to a conſidering Mind, both the one and the other do equally declare the Almighty and Infinite Power of God.

Now this Power is in the Text aſcribed to God by way of Emphaſis and Eminency: Thine is the Power, which notes unto us ſome peculiarity in the Power of God, which diſtinguiſheth it from ail Created Powers whatſoever, and it conſiſts in theſe following things.

Firſt, In that the Power of God is infinite, (as hath been demonſtrated already) but the Power of all Creatures is only finite and limitted. God's Abſolute Power hath no bounds; but whatſoever is poſſible to be, he is able to produce. His Ordinate and Actual Power is indeed limitted, but only by his own Will. Pſal. 115.3. He hath done whatſoever he pleaſed. But our wills are often limitted by our Power, and thoſe things which we wiſh the accompliſhment of, yet many times fail in taking effect, only becauſe we want Might and Power to bring them to paſs. And therefore when we aſcribe Power unto God, Thine is the Power, we Attribute unto him a Power that is infinite, a Power which can effect whatſoever his Will hath fore-determined, above, yea and contrary to all the Power of all the Creatures both in Heaven and Earth. Hence it is called, The exceeding greatneſs of his Power, Epheſ. 1.19.

p. 177Secondly, The Power of God is Originally in himſelf: But all Created Powers are only derived from him. Whatſoever is in God is, (according to the known Rules of the Schools) God himſelf. And therefore as God hath not his being from any other, ſo neither hath he his Power from any other. But whatſoever ability is found in any of the Creatures is from God, whether it be Natural or Moral Power, Strength or Authority.

Firſt, All derive their Natural Power from God. It is he that endues them with ſtrength, and with all that force and might which they enjoy. 1 Chron. 29.12. In thy hand is power and might, in thy hand it is to make great and to give ſtrength unto all.

Secondly, All derive their Moral Power and Authority from God. Prov. 8.15, 16. By me Kings Reign and Princes decree Juſtice, by me Princes Rule and Nobles, even all the Judges of the Earth: ſays the Eſſential Wiſdom of the Father.

Thirdly, The Power of God is Supreme, all other Power is but ſubordinate unto him: And therefore he can weaken the ſtrength and fruſtrate the attempts of all that ſhall combine themſelves together againſt him; for his Power is ſuch as no Creature can reſiſt. And as Billows do but daſh themſelves in pieces, by daſhing againſt the Rock: So all the united force of Nature, ſhould they make head againſt God, would but daſh themſelves in pieces, by daſhing againſt the Rock of ages, whoſe Counſels and Purpoſes ſhall ſtand firm, though all the World diſſent from them, and endeavour to oppoſe them; yea, the Power of God is ſo abſolute and ſovereign, that the greateſt Created Powers are but Inſtruments for God to make uſe of to bring about his own deſigns; and therefore they are compared to Axes, and Saws, and Staves, Eſai. 10.15. Shall the Ax boaſt it ſelf againſt him that heweth therewith? or ſhall the Saw magnifie it ſelf againſt him that ſhaketh it? Yea, in verſe 5. God is ſaid to take up a great King p. 178and a great Nation, only as a Rod to Chaſtiſe his People with, O Aſſyrian, the Rod of mine anger, and the Staff in their hand is mine indignation. And as a Staff, a Rod, or an Ax, cannot move themſelves without the hand and guidance of him that makes uſe of them: So neither can the Mightieſt Princes, nor the moſt Powerful People move themſelves but by the Power and Direction of God, who applies them as ſo many Tools or Inſtruments to whatſoever work he pleaſeth.

Now upon all theſe Accounts Power may be thus eminently aſcribed unto God. Thine is the Power.

Yet when we affirm God's Power to be thus Sovereign and Infinite, it doth not therefore follow, that it muſt take all things whatſoever within its reach and extent; for there are ſeveral things, which as St. Austin ſpeaks, lib. 5. de Civitate Dei, cap. 10. God cannot do becauſe he is Omnipotent. Quaedam Deus non poteſt, quia eſt Omnipotens.

Firſt, God cannot do the things that are contradictory. He cannot Will the ſame thing to be and not be at the ſame time. That there ſhould be a Body without quantity, or any other Corporeal property belonging to it, as the Papists abſurdly dream in their Monſtrous Doctrine of Tranſubſtantiation; for when they have recourſe to the Almighty Power of God, by which they ſay, That thoſe things which are naturally impoſſible, may be effected: As for the ſame Body to be in ten thouſand places at once: For the ſame Body to have quantity (as it hath in Heaven) and no quantity as in the Sacrament. We truly Anſwer, that the Power of God never reacheth to verifie contradictions; and that it is as great a contradiction to affirm a Body to be in more places than one at once, or to be and not to have quantity, eſpecially to have it, and not to have it; as it is to affirm that it is a Body and no Body.

p. 179Secondly, God cannot do any thing which may juſtly bring upon him the imputation of ſin; for ſin is not from Power, but from Weakneſs: ſince all Impiety conſiſts of defect, and all defect is from impotence. And therefore the Apoſtle tells us, James 1.13. God cannot be tempted with evil. Holineſs and Purity is an eſſential Attribute of the Divine Eſſence; and therefore God can as ſoon not be, as be the Author of ſin, for all ſin muſt ariſe, either from weakneſs in the underſtanding, or perverſeneſs in the Will: but the Divine Ʋnderstanding is infinitely clear, and therefore cannot be dazled with the falſe ſhews and appearances of evil; and the Divine Will is infinitely Holy, and conformed to the Sovereign Rule of his Sapience and Wiſdom. And therefore where there is no poſſibility of ignorance in the one, nor of irregularity in the other, there can be no obliquity in thoſe Actions which proceed from both, but they muſt all needs be moſt Holy, Juſt, and Righteous.

Thirdly, God cannot do any thing that argues him mutable and unconſtant. He cannot change his purpoſes, nor break his Promiſes, nor alter the thing that is gone out of his Lips. And tho' the Scripture makes frequent mention of God's Repenting himſelf of what he hath done: So we read Gen. 6.6. It repented the Lord that he made Man. Exod. 32.19. The Lord repented of the Evil that he thought to do unto his People. 2 Sam. 24.16. And the Lord repented him of the evil. Yet theſe and ſuch like expreſſions are ſpoken only by way of Accommodation to our Capacities, and ſpoken foreign, compaſſionately and after the manner of Men, but muſt be underſtood, foreign after ſuch a manner as is befitting God. For as Men when they repent of what they have made, do again deſtroy it, and act contrary to their former actings: So becauſe God doth ſometimes act contrary to his former actings, he is ſaid to Repent of what he had done; although in ſtrict propriety of Speech, the immutability p. 180of his Eſſence is ſuch that all his purpoſes and Counſels ſtand firm and fixed for ever, Mal. 3.6. I am the Lord, I change not. James 1.17. With him is no variableneſs nor ſhadow of turning. And therefore becauſe of this Eternal fixedneſs of God's purpoſe, it is ſaid, That he cannot deny himſelf, 2 Tim. 2.13. That he cannot lye, Tit. 1.2. and that it is impoſſible that God ſhould lye, Heb. 6.18. becauſe theſe things imply inconſtancy and fickleneſs, which is always an effect of weakneſs; for whenſoever we alter our Counſels and Reſolutions, it is becauſe we ſee ſome inconvenience would follow upon them, which we did not before conſider, which to impute to God were the higheſt Blaſphemy.

Now theſe three things only excepted, all other things in the World fall within the compaſs of God's Power. He is able to do all things (as Origen ſpeaks excellently) the doing whereof would not deny him to be God, or to be Holy, or to be Wiſe.

And therefore he cannot bring to paſs contradictions, nor can he alter his Eternal Purpoſes, for this would derogate from his infinite Wiſdom. He cannot be the Author of ſin, for this would be a ſtain and blot upon his infinite Purity and Holineſs, and both would be impotency rather than Power: and were he weak enough to do thoſe things, he would not be God, for it is Eſſential to God, to be infinitely Wiſe, and infinitely Holy.

Let us now briefly ſhew how this conſideration of the Power, of God, may be made uſe of as a prevalent Argument for the ſtrengthening of our Faith in Prayer, and the aſſuring of us that we ſhall obtain what we ask, for our Saviour hath taught us to ſubjoyn it to all our Petitions as a Reaſon why we ſhould ask, and as a motive why we ſhould ſpeed, For thine is the Power.

Now the great ſtrength of this lies here, in that it muſt needs be a mighty encouragement to our Faith, to reflect p. 181and conſider that whatſoever we ask, we ask it of a God that is able to give it us; he is not a weak impotent Deity, but a God who hath all Power in his hands, and therefore can effect whatſoever we deſire of him.

Behold what care God hath taken to ſtrengthen our Faith when we pray unto him. There are but two things that can make us doubt of ſpeeding in our Requeſts, the one is whether God will, the other is whether he can grant us what we ask: And that our Faith might not boggle at either of theſe, our Saviour hath as it were hedged in and incloſed all our Prayers with theſe two great fences for our Faith, God's willingneſs, and his Power to help: the Preface to this excellent Prayer, contains the one, and the Concluſion of this Prayer the other. He is our Father, and therefore if Earthly Parents whoſe Bowels of Mercy are but finite, are yet ſo tender over their Children, and ready to do their utmoſt to contribute what aſſiſtance they can towards them; much more will our Heavenly Father, whoſe Mercies and Compaſſions are infinite and boundleſs. But leſt our Faith ſhould yet ſtagger and ſuſpect the Power and Ability of God to relieve and help us, the Concluſion of this Prayer puts in a caution againſt all unbelieving ſcruples in this caſe; Thine is the Power. So that we have abundant ſecurity for our Faith in whatſoever we deſire of God, becauſe he hath declared himſelf both willing and able to ſupply our wants, and ſatisfie our deſires. Indeed the Power of God alone is not a ſufficient plea, for we have before ſeen, that God is able to effect infinitely more than he will, but then the Power of God is a ſtrong and forcible plea, when it is joyn'd with his Will: And when we are once aſſured by the Promiſes of his Word, that God is willing to beſtow upon us the Bleſſings that we ask; then to bend the force of this plea towards him, that he is likewiſe able, will moſt certainly prevail. And that Prayer that is directed in Faith, and winged with both theſe motives, ſhall never return into our Boſoms in vain and ineffectual.

p. 182Thus have I finiſhed the two firſt Attributes of God made uſe of by our Saviour in this Prayer, his Sovereignty, and his Omnipotency. It remains now that we ſpeak ſomething to the third Attribute of God, which our Lord here teacheth us to make uſe of in praying to him, and that is the Glory of God. For thine is the Glory.

But this is an Attribute ſo bright and dazling, ſo ſurrounded and fring'd about with Rays of inacceſſible light, that the Holy Angels themſelves cannot ſtedfaſtly behold it, but twinkle and glimmer; yea, vail their Faces at the full Beams of that Object, the Viſion of which is yet their Eternal Joy and Happineſs. And therefore whenſoever weak or vile Man can either ſpeak or conceive of the infinite Glory of the great God, will inſtead of exalting, debaſe it; and we ſhall but defame while we attempt to celebrate it; ſo infinitely do the Perfections of the Deity ſurmount our moſt raiſed Affections, that our very Praiſes thereof, are but leſſening of it: And whatſoever we aſcribe unto God, is but detracting from him. Think with your ſelves a little, if two blind Men that never ſaw the Sun, were diſcourſing together about it, what ſtrange, uncouth and improper fancies would they form of its Light and Splendour? Surely ſuch, yea vaſtly more confuſed and diſproportion'd, are all our notions and conceptions of the Glory of God, which is a Light that is inviſible, obſcurity that is dazling, and whatſoever elſe is moſt inconceivable to humane capacities. For the Scripture ſometimes deſcribes God's dwelling-place to be in that Light unto which no Mortal Eye can approach. And ſometimes that his Pavillion is dark Clouds which no Eye can penetrate: And both to ſignifie how impoſſible a thing it is to ſearch out God, and to find out the Almighty to perfection.

Yet ſince he hath been graciouſly pleaſed to give us ſome refracted and allay'd Rays of himſelf, ſuch as we are able to bear, both in the Works of Creation and Providence, and p. 183likewiſe in his Holy Word; let us with all humble modeſty take notice of thoſe diſcoveries which he hath made of his Glory, wherein we ſhall find enough, if not to ſatisfie our curioſity, yet to excite our veneration, and by ſeeing ſome glimpſes of his back-parts which he cauſes to paſs before us, our deſires will be made more earneſt after that Eſtate of conſummate Happineſs, where we ſhall for ever behold his Face, where we ſhall no longer ſee him darkly through a glaſs, but ſhall ſee him as he is, and know him as we are known by him.

Glory therefore according to the true and genuine import of the Word, ſignifies any Excellency or Perfection in a Subject that either is or deſerves to be accompanied with Fame and Renown. And hence we may well diſtingiuſh a Two-fold Glory in God, the one Eſſential, the other Declarative.

The Eſſential Glory of God is the Collection and Syſtem of thoſe Attributes which Eternally and immutably belong unto the Divine Nature.

The Declarative Glory of God is the manifeſtation of thoſe his Attributes; ſo that his Creatures may take notice of them with Praiſe and Veneration. Both are here intended by our Saviour when he teacheth us to aſcribe the Glory unto God.

God is Eſſentially Glorious in all thoſe Attributes which appertain unto his infinite Being, for each of them is infinitely perfect in its ſelf, and the complexion and concentring of them altogether; make up a Glory infinitely great and incomprehenſible. Thus his Holineſs is Glorious, Exod. 15.11. Glorious in Holineſs. His Power is Glorious 2 Theſſ. 1.9. They ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the Glory of his Power, Col. 1.11. Strengthened with all Might according to his Glorious Power. His Majeſty is Glorious, Pſal. 145.5. I will ſpeak of the Glorious Honour of his Majeſty. His Kingdom p. 184is Glorious, Pſal. 45.11. They ſhall ſpeak of the Glory of thy Kingdom. His Grace and Mercy is Glorious, Epheſ. 1.6. To the Praiſe of the Glory of his Grace wherein he hath made us accepted in the Beloved. And from all theſe reſult the Glory of his great and terrible Name, which hath in it an exceſſive brightneſs and luſtre from the Conſtellation of ſo many Glories united in it. Deut. 28.58. That thou mayeſt fear this glorious and fearful Name, the Lord thy God. Yea, ſo infinite is this Eſſential Glory of God, that it diffuſeth and ſheddeth abroad its Light and Glory upon thoſe things which have but Relation to him, therefore the Church is ſaid to be Glorious, becauſe made in ſome faint reſemblance like unto God, Pſal. 45.13. The King's Daughter is all Glorious within. Epheſ. 5.27. That he might preſent it to himſelf a Glorious Church, not having ſpot or wrinkle. The Goſpel is therefore Glorious, becauſe it is that Glaſs wherein we ſee the Glory of God by a reflected Light. And as the Beams of the Sun falling upon a Glaſs, make it ſhine with an exceeding brightneſs: So the Glory of God ſtriking upon the Goſpel, and from thence re-bounding off to us, hath ſtampt it with an excellent Glory and Luſtre. 1 Tim. 1.11. According to the Glorious Goſpel of the Bleſſed God. His Throne is Glorious. Jerem. 17.12. A Glorious high Throne from the beginning is the place of our Sanctuary. Yea, not only his Throne, but that which might ſeem more deſpicable, his very Foot-ſtool is Glorious. Eſa. 6.13. I will make the place of my Feet Glorious. Now this Eſſential Glory of God is both immutable and incomprehenſible.

Firſt, The Eſſential Glory of God is immutable, the ſame for ever, no addition can be made unto it, nor no diminution from it; for before there were ever any Creatures extant, God was the ſame Glorious Being that now he is. Our Praiſes and Acknowledgements can no more contribute to this Glory, than the Eye that ſees the Sun can increaſe the Light of it: for God's Attributes that are his Glory are p. 185no adventitious accidental things, that may be aſſumed or laid aſide at pleaſure, but they are all as neceſſary as his Nature is: And therefore though he be ſaid to cloath himſelf with Light and Glory as with a Garment, yet is it a Garment that cannot be put on or off: But whatſoever God is in any one moment of Eternity, the ſame he is from all Eternity unto all Eternity. He is the Lord who changeth not, and with whom there is no variableneſs nor ſhadow of turning.

Indeed there are ſome Titles in God's Style, which ſeem not to have been always appertaining to him, and in reſpect of his Eternal Being, may appear as new Stars in the Heavens; and argue ſome alteration and change in his Glory, as to be Creator the Lord and Governor of this World, which he was not from all Eternity, nor could be till the Creatures were formed.

But here we muſt carefully diſtinguiſh between the Abſolute and Relative Attributes of God. His Abſolute Titles and Attributes, are ſuch as belong unto him ſimply, without depending upon any reſpect or reference to any thing without and beſides himſelf, and ſo he is Infinite, Eternal, Wiſe, Holy and Merciful in himſelf, and was ſo for ever before there were any Created Objects unto which, or upon which he might manifeſt theſe his Attributes. But now the Relative Titles of God have a time wherein they began, and wherein they ſhall likewiſe ceaſe; as to be a Creator and Preſerver of the World as it now ſtands; wherein though there may be daily mutations, yet God is the ſame, immutable, becauſe theſe are only extrinſecal denominations, and ariſe merely from that change that is made upon the Creature, not from any change that is made in God: for ſtill his Power is the ſame, whether he exert it in Creating or no: His Wiſdom is invariably the ſame before he manifeſted it in the Government of the World as ſince, and in all the mutations that he brings upon the World, he is ſtill the ſame immutable and unchangeable God. Only as thoſe who Sail, think the p. 186Shore removes, when it is but the Ship: So are we ſubject to the ſame miſtakes, and are apt to think God is changed, when only our ſelves are changed; that he moves from not being a Creator to be a Creator, when in Truth we only move from not being Creatures to be Creatures. And therefore when we ſay God is now a Creator which once he was not, it implieth no more change in God, than it would in any Object which now is ſeen, which before was not ſeen: and this is only a different external denomination, that makes no real change in the thing. But it may be theſe Speculations are too abſtruſe, and therefore I ſhall not detain you longer in them.

Secondly, As the Eſſential Glory of God is immutable, ſo is it alſo incomprehenſible, for it is infinite and the entire perfection of the Deity. It is the very Face of God, and therefore, Exod. 33.15. When Moſes deſired God to ſhew him his Glory, God Anſwers him in the 20 verſe, Thou canſt not ſee my Face, for there can no Man ſee my Face and live. And although the Angels in Heaven and the Spirits of Juſt Men made perfect, have brighter and more radient diſcoveries made unto them of the Glory of God, than any that we can bear, yet neither they nor any other Creature can poſſibly comprehend the full Latitude and utmoſt extent of that Glory, any more than it is poſſible for a finite thing to contain what is infinite. And hence it follows, that when the Scripture promiſeth us as one great part of our Reward, that we ſhall ſee God as he is, 1 John 3.7. We muſt not underſtand it as if ever we could arrive to ſuch a capacity as to ſee and know God as he is in his infinite Eſſence, for God's Eſſence being altogether indiviſible, to know God eſſentially, were to know him comprehenſively; to know him as much as he is to be known in himſelf, that is to know him as much as he knows himſelf, which is impoſſible, for no finite Underſtanding can comprehend an infinite Object. And yet our ſight and knowledge of God ſhall ſo far ſurmount p. 187thoſe dim and glimmering diſcoveries which here he makes of himſelf to us, that comparatively the Apoſtle might well call it, a ſeeing him as he is, and a knowing him as we are known by him.

And thus much for the Eſſential Glory of God, which is himſelf and his own Infinite and Eternal Excellencies and Perfections. But beſides this,

Secondly, There is another Glory of God, and that is his Declarative Glory, which is nothing elſe but that viſible Splendor and Luſtre that reflects from his Eſſential Glory, upon the notice and admiration of his Creatures. So that there is a very great difference between God's being Glorious and being Glorified. God is always equally Glorious in himſelf, ſo he was before the Foundations of the World were laid. Before ever there were any Creatures to Celebrate his Praiſe. But he is Glorified by his Creatures, declaring and ſetting forth the infinite Excellencies that are in his Eſſence. We cannot ſet any new Gems in his Diadem which did not ſhine there before; but when we obſerve and admire thoſe ſeveral coruſcations of his Attributes which appear in thoſe various methods that God takes to manifeſt them; then are we ſaid to give Glory unto God. His Holineſs is always the ſame, but when we endeavour to imitate it, then we Glorifie it. His Power is always the ſame, but we Glorifie it when we depend upon it. His Mercy and Goodneſs is always the ſame, but we are ſaid to Glorifie it, when we praiſe and extol it. And therefore God tells us, Pſal 50.23. Whoſo offereth Praiſe, Glorifieth me. We can add nothing to God by all the Glory that we aſcribe unto him, but then we are ſaid to give him Glory when we admire and adore, and celebrate thoſe Glories that are in him. And ſo St. John 12.28. Chriſt prays, Father Glorifie thy Name, that is, make thine Eſſential Glory, the Glory and Brightneſs of thine Attributes conſpicuous to the World; to which Requeſt there was an Anſwer returned p. 188from Heaven, I have both Glorified it, and will Glorifie it again, that is (as I ſuppoſe the words may well be interpreted) I have already Glorified my Mercy, which is my Name, in thy Incarnation and Miſſion, and I will alſo Glorifie my Juſtice in thy Paſſion and Crucifixion: by the one declaring how Gracious I am in providing a Saviour for the ruin'd World; by the other how Juſt and Holy I am in exacting a full and compleat ſatisfaction for the Sins and Tranſgreſſions of the World.

Now we may both add unto and diminiſh from this Declarative Glory of God. We rob God of his Glory when we interpoſe between his Attributes and the Manifeſtation of them unto others. We hereby wrong and injure his Repute and Eſteem in the World, and although we cannot pluck off any of his Attributes from him, (For if thou ſinneſt, what dost thou againſt God? Job 35.6.) yet we obſtruct the ſhining of them upon others. As in an Eclipſe of the Sun, the Moon doth not darken the Sun, but only darkens us, and hinders the Light which ſtill is the ſame in it ſelf from breaking out upon the lower World. So wicked Men by their ſins, though they cannot deprive God of the Brightneſs of his Glory, yet they impede the Emanations and out-flowings of his Glory, and hinder others from admiring and adoring of it as they ought.

Now the ways whereby God uſeth to expreſs and declare his Glory, are various.

Firſt, He doth it by his works, Pſal. 19.1. The Heavens declare the Glory of God and the Firmament ſheweth his handy-work. For they manifeſt to the World, the Attributes and Perfections of their great Creator, even his Wiſdom, Power and Goodneſs. Some of God's Works are his Footſteps, and ſome are his Images. The Image of God is ſeen in rational and intellectual Creatures, and by conſidering the Wiſdom, Ʋnderſtanding, and mental Faculties that God hath endowed them with, we may come to apprehend p. 189ſome faint ſhadows and reſemblances of the infinite Wiſdom and Knowledge of the Original Cauſe of them; ſince whatſoever is in them muſt needs be in a far more Eminent degree in the Author and Maker of them. But all God's Works carry, quaedam viſtigia Dei, ſome Prints and Footſteps of God ſtampt upon them, whereby although they do not all ſhew his likeneſs, yet they ſhew his Power and Wiſdom in framing them. Rom. 1.20. The inviſible things of God, from the Creation of the World are clearly ſeen, being underſtood by the things that are made, even his Eternal Power and God-head. But he eſpecially Glorifies himſelf in the Extraordinary Miraculous Works of his hands, whether in a way of Mercy, or in a way of Judgment. Exod. 15.11. Who is like unto thee, O Lord, Glorious in Holineſs, fearful in Praiſes, doing Wonders? Pſal. 85.9. Surely his Salvation is nigh them that fear him, that Glory may dwell in our Land. That is, God by his wonderful deliverances of his Church and People, eſtabliſheth his Glory to dwell among them.

Secondly, God declares his exceeding and infinite Glory by his Word; For therein he hath given us the moſt clear and lively repreſentations of himſelf. And thoſe Attributes which his Works could never have diſcovered to us, he hath manifeſted by his revealed Will. This is that Table on which he hath drawn his moſt reſembling Image, this is that Glaſs wherein, We beholding the Glory of the Lord, are changed into the ſame Image from Glory to Glory, 2 Cor. 3.18. and it conſiſts of two parts, the Law and the Goſpel, the one diſcovers to us the Glory of God's Juſtice, the other the Glory of his Mercy; and both of them are Glories. 2 Cor. 3.9. For if the Miniſtration of Condemnation, which is the Law, be Glory; much more doth the Miniſtration of Righteouſneſs, which is the Goſpel, exceed in Glory.

Thirdly, The moſt clear manifeſtation of the Glory of God was made in Chriſt, who was the brightneſs of his Glory, and p. 190the expreſs Image of his Perſon, Heb. 1.3. in him Heaven was brought down to Earth, the infinite comprehended the inviſible made conſpicuous: And all the Miracle both of Grace and Glory reconciled to our very Senſes. In him all the Attributes of the Divine Nature are ſo interwoven with the infirmities of the Humane, that (if I may ſo ſpeak) God in him ſtudied to exhibit to us a perſon like our ſelves, to give us ſome advantage for our apprehenſions to conceive of his infinite Perfections. In him Omnipotence became weak, Eternity Mortal; Innocence it ſelf guilty, God, Man; the Creator, a Creature; the Maker of all, its own Workmanſhip; Life it ſelf in him underwent the ſentence of Death: And all theſe ſtrange and impoſſible Truths, as for other ends, ſo for this that we might have ſome clearer hints and diſcoveries of the infinite Glories of God, which in their full brightneſs would only dazle and confound us; and were diſcernable by us only thus tempered and obſcured. And therefore the Apoſtle calls him, God manifeſted in the Fleſh, 1 Tim. 3.16. Certainly God in Fleſh muſt needs be rather veiled and hidden than manifeſted. But although to himſelf he was obſcured, yet to us he was manifeſted, becauſe if the Glory of the Deity had not been thus clouded and allayed, it had not been manifeſted. For that Light which when tempered makes us ſee, will ſtrike us blind when too Glorious. As we may ſafer direct our Eyes towards the Sun when it is under an Eclipſe, than when it ſhines with uncheck'd Rays. Hence St. John ſpeaking of Chriſt in the mean Eſtate of his Humiliation, ſaith of him, St. John 1.9. We beheld his Glory, the Glory as of the only begotten of the Father, full of Grace and Truth.

Thus now you have ſeen what the Eſſential and Declarative Glories of God are; let us now conſider why this Attribute ſhould ſo eminently be aſcribed unto God: Thine is the Glory. Now there may be three Reaſons given of it.

p. 191Firſt, Becauſe all that is Excellent and Glorious in the Creatures, is to be found in God; and that either formally or eminently. Is Grace or Holineſs, Wiſdom or Strength, Duration, Juſtice or Mercy, any Excellency in thoſe Creatures to which they are Attributed? they are all in God Formally, and infinitely more Glorious, and with infinite more Perfections, than they are in the Creatures: For Created Beings have but their limitted and ſtinted proportions of theſe Qualifications, but God is infinitely Holy, infinitely Wiſe, infinitely Juſt, and infinitely Merciful: theſe things are in him without allays or mixtures from their contraries. He is Holy without any mixture of Sin. Wiſe without any mixture of Folly. Juſt without any mixture of Iniquity. Merciful without mixture of Cruelty. Yea, theſe are all in him without any bounds ſet them by his Nature and Capacity; for they are his Nature, and therefore as infinite and as unbounded as it.

Again, Thoſe Excellencies that are in the Creatures and cannot formally agree with the Divine Eſſence, yet they are all in him Eminently. Are any Creatures Excellent for the Beauty and Symmetry of their parts, for Light, for Motion, or ſuch like Qualities, that do not belong unto the Divine Nature? Yet all theſe are Eminently in God, for he is the Prime and Original Cauſe from whom they derive their Being and Perfection; ſo that all Glory is his, his incommunicatively from any other, communicatively from him.

Secondly, All Glory in reſpect of God is but darkneſs and obſcurity. And ſo it was both a True and Divine Conception of Plato, when he ſaid, That Light was but a ſhadow of God: for as Shadows are vaſtly dark when the Light that ſurrounds them appears. So God is infinitely brighter than Light it ſelf. Yea, the Sun that Created Fountain of Light is but a black coal compared with this Eternal Father of Lights. This is well expreſſed by Job, 25.5. Behold even p. 192to the Moon and it ſhineth not, and the Stars are not pure in his ſight. As the Light of the Sun when it ariſeth, drowns and extinguiſheth all other Lights (for its brightneſs as it brings a Day to all the reſt of the World, ſo it brings a a Night to the Stars) So the infinite brightneſs of the Glory of God, over-caſts all other Glory whatſoever with Night and Obſcurity. Hence it is ſaid, That God chargeth his Angels with Folly, Job 4.8. So that if thoſe Wife and Intellectual Creatures be compared with God, they are but fooliſh and ignorant; for the Glory of his infinite and unſearchable Underſtanding ſo far tranſcends their reach that they know nothing, in compariſon with him who knoweth all things. The two chiefeſt Glories of Men, are Wiſdom and Strength; Wiſdom to contrive, and Power to execute; theſe perfect him as he is a Man: But yet ſee how the Apoſtle undervalues both theſe, when compared with God. 1 Cor. 1.25. The fooliſhneſs of God is wiſer than Men, and the weakneſs of God is ſtronger than Men. And therefore becauſe God's Glory is infinitely ſurpaſſing all others, our Saviour aſcribes it to him peculiarly: Thine is the Glory.

Thirdly, Becauſe all other Glories in the Creatures ſerve only to illuſtrate the Glory of the Great God. Seeſt thou any Excellency and Perfection in any of the Creatures? God hath ſo endowed them with it, not that thou ſhouldeſt fix there, and make that thy Idol; but that thou mighteſt have a hint from thence how much more perfect he himſelf is; and take thy riſe from viſible Excellencies, to admire thoſe that are inviſible. Is there ſo much Beauty and Harmony in the Frame of Nature? Think then how much more Harmonious and Orderly are the Counſels and Deſigns of the Great God, who hath contrived and diſpoſed the whole courſe and circuit of ſecond Cauſes. Is there ſo much awe and dread in the preſence of an Earthly Majesty, to daunt all that are not impudent and profligate Offenders? Think then how infinitely venerable is the Face of the Great p. 193God, ſince it is only ſome Ray of his Authority and Majeſty ſhining in them, that makes them ſo dreadful. Is it ſuch a pleaſant thing to the Eye to behold the Light? raiſe then not thine Eye of Senſe, but thine Eye of Faith to conſider how infinitely Bright and Glorious that Light is, that is never Clouded; that Light which though it infinitely diffuſe it ſelf, yet reſides always in its Center: For God is Light, and in him there is no darkneſs at all, 1 John 1.5.

Thus you ſee that God hath therefore made any Created Being Glorious and Excellent, that it might ſerve as a Monitor to put us in mind of his greater Glory; and the more Excellent any Perfections are in the Creature, the greater advantage have we from them to raiſe our Meditations unto God.

And having thus ſhewn you why Glory is in ſuch an eſpecial manner attributed unto God, Thine is the Glory, it reremains now to conſider what force this Plea hath to confirm our Faith, that we ſhall obtain from God thoſe things which we pray for; and here let us ſee its influence upon every Petition.

Firſt, The Glory is God's, therefore his Name ſhall be Hallowed. For his Declarative Power conſiſts in the Hallowing of his Name, ſince to Hallow, is nothing elſe (as I ſhewed you in the Explication of that Petition) but to declare God to be Holy, and this is to give Glory unto God. Hence we have them both joyned together, Levit. 10.3. I will be Sanctified by them that come nigh unto me, and before all the People I will be Glorfied. To Sanctifie, is to Glorifie God. And therefore what better Argument can we urge that God would provide for the Sanctifying of his Name, than this, that the Glory is his, and if his Name be prophaned in the World, his Glory needs muſt ſuffer. How can the World know that God is infinitely Glorious in all his Perfections and Attributes, unleſs he take care by his own p. 194methods to have his Name Sanctified among his People in their Expreſſions and Actions, and to have it Sanctified upon the Wicked in their Plagues and Puniſhments? Therefore we may well pray in Faith, Hallowed be thy Name, for thine is the Glory.

Secondly, The Glory is God's; Therefore His Kingdom ſhall come. For where ſhould he be Honoured but in his own Kingdom? God is greatly diſhonoured and his Glory traduced in the reſt of the World: And therefore if he will have any Glory ſecured and maintained, he muſt take care of his Church to maintain and propagate it. Pſal. 76.1. In Judah is God known, his Name is great in Iſrael. The Glory of a King falls together with his Kingdom, and it lays a blot upon his Honour if he ſhould ſuffer his Enemies to overthrow it, while he hath Power to defeat their Enterpriſes; ſince therefore the Glory is God's, we may be confident that he will provide for the ſecurity and wellfare of his own Kingdom, and will for his Honours fake eſtabliſh it ſo ſure, that the Gates of Hell, all the Power and Policy of Men and Devils ſhall never be able to prevail upon it, to its extirpation.

Hence then whenſover we ſee the rage of the profeſſed Enemies of the Name of Chriſt, incroaching upon the Borders of his Dominions, when the State of the Church Militant ſeems viſibly to impair, or when the Hypocriſie and Wickedneſs of thoſe who are the profeſſed Enemies of Chriſt ſeems to eat out the very Heart and Power of true Godlineſs, we may well pray in Faith, Thy Kingdom come; Lord raiſe, Lord enlarge, Lord eſtabliſh it, For thine is the Glory, and unleſs thou wilt confine thy Glory only to Heaven, and account the Praiſes and Eternal Hallelujahs of Saints and Angels a ſufficient adoration for thy Great Name; Lord, have regard to this thy poor decaying Kingdom, for only in it, and in Heaven is thy Glory Celebrated. And p. 195if thou leaveſt this thy Kingdom to be over-run by the Agents and Miniſters of the Devil, if Prophaneneſs and Idolatry gain ground in it, ſo as to thruſt thee out of the Throne, What were this but to give thy Glory to another, which thou haſt promiſed not to do?

Thirdly, The Glory is God's, therefore his Will ſhall be done in Earth as it is in Heaven. The greateſt Glory that God can receive from us is by our Obedience, John 15.8. Herein (ſaith our Saviour) is my Father Glorified, that ye bear much Fruit, God's chiefeſt Glory is his Holineſs, and therefore he is Styled Glorious in Holineſs. And we have no better way to Glorifie the Holineſs of God, than by endeavouring to be Holy as he is Holy. For then do we declare it to be a thing which we value as moſt Excellent and Glorious when we ſtrive to imitate it, and would fain get as much of it as our frail Natures can receive. And therefore we may well pray in Faith, Thy Will be done, for thine is the Glory, becauſe the greateſt Glory we can give to God, is by doing his Will.

Fourthly, The Glory is God's, and therefore will he provide for us our daily Bread, and all things that are neceſſary for our good. And therefore when God was Miraculouſly to provide Bread for his People in the Wilderneſs, he tells them, Exod. 16.7. In the morning then ſhall ye ſee the Glory of the Lord. And certainly it is not for the Glory of God that any of his ſhould want things fitting and neceſſary for them. Only let us leave it to him to Judge what is ſo. For although he ſhould reduce thee to a morſel of Bread, and a cup of cold Water, yet he gives thee all that is fit for thee, and ſhould he give thee more, it would not be a boon but a curſe.

p. 196Fifthly, The Glory is God's. Therefore he will forgive thy Debts and Treſpaſſes. The Wiſe Man hath told us, Prov. 19.11. That it is the Glory of a Man to paſs over a Tranſgreſſion, and ſhall it not much more be the Glory of God, whoſe Mercies are infinitely more Glorious than our Charity can be? Yea, he tells us, Prov. 25.2. That it is the Glory of God to conceal a thing, that is to hide and cover our ſins, ſo that they ſhall not be found againſt us. And expreſly, Epheſ. 1.6, 7. That we have redemption, even the forgiveneſs of ſins to the praiſe and glory of his Grace. And I have ſhewed you in opening of the Petition, that it is a very high Honour and Superiority to forgive, it is the Prerogative-Royal of a King, and therefore we may well pray with Faith. Forgive us our Treſpaſſes, for thine is the Glory.

Sixthly, The Glory is God's, Therefore he will deliver us from the Aſſaults and Incurſions of our Enemies, he will deliver us from Temptations, or from the evil of Temptation. He will not ſuffer us to be tempted above what we are able to bear, but will with every Temptation make a way for us to eſcape, hereby to demonſtrate the Glory of his Wiſdom and Power, that it is above all the wiles and power of the Devil and our Spiritual Enemies. And therefore we may well pray, Lead us not into Temptation, but deliver us from Evil, for thine is the Glory; becauſe it is the Honour of God to defend his Servants from the incurſions of his and their Enemies.

Thus we have treated on three of God's Attributes aſcribed to him in this Doxology: His Dominion, his Power, and his Glory. It remains now to conſider the Amplification of all theſe by that expreſſion, For ever, which is to be referred and accommodated to the foregoing Titles, The Kingdom is thine for ever, The Power is thine for ever, and the Glory thine for ever. Now this application of it denotes to us p. 197the Eternity of God's Attributes, and conſequently his Nature.

Indeed this Particle For ever, doth not always in Scripture ſignifie a ſtrict and proper Eternity, for it is often applied to things of various durations.

Firſt, Sometimes (moſt improperly) thoſe things which have both beginning and end, are ſaid to be for ever. So the Moſaical Paedagogy, and thoſe rites and obſervancies which were impoſed upon the Jews by the Levitical Law, are ſaid to be everlaſting, although they were not to continue any longer than between Moſes and Chriſt, which ſpace was not compleatly Fifteen Hundred Years. Thus the Prieſthood is ſaid to be eternal, Numb. 25.13. where it is called, The Covenant of an everlaſting Prieſthood. So the ſprinkling of the Blood of the Paſſover is to be commanded to be obſerved for ever, Exod. 12.24. So Circumciſion is called, an everlaſting Covenant, Gen. 17 13. And many more ſuch inſtances might be given.

Yea, things of a far ſhorter duration than theſe, ſuch as are only to continue during life, are yet ſaid to be Eternal. The ſervitude of him that refuſed freedom, was to be for ever, Exod. 21.6. that is during his natural life. And ſo the Pſalmist often reſolves himſelf and exhorts others to Praiſe and Magnifie God for ever. And indeed it is very ordinary in Scripture that thoſe things are ſaid to be for ever, which were not to alter their State for ſome continuance of time, nor to be difuſed till the date prefixed to them were expired.

Secondly, Some things which had no beginning but ſhall have an end, are yet ſaid to be for ever. And ſuch (as they reſpect their Objects) are the Decrees or Foreknowledge of God, which ſhall in their due time be fullfilled. Thus Epheſ. 3.11. they are called, The Eternal purpoſe of God, p. 198and yet they ceaſe under the notions of Decrees and Preſcience, when that which was from all Eternity Decreed and Foreknown takes its accompliſhment.

Thirdly, Thoſe things which had a beginning, but never ſhall have an end, are ſaid to be for ever. And ſuch are the Angels, all of them Created in the beginning of time, but their future continuance is without bound or period. And the Saints after the Reſurrection are ſaid to be made equal to the Angels, becauſe they ſhall not die, Luke 20.36. And Chriſt is ſaid to be made a little lower than the Angels, in that he taſted of Death, Heb. 2.9. The good Angels live in Eternal Beatitude, they always behold the Face of God, Matth. 18.10. And the evil Angels live in Eternal torments and a never dying Death, They are reſerved in everlaſting Chains, under darkneſs, Jude verſe 6. And thus the Souls of Men are everlaſting. For being Spiritual ſubſtances, and free from all principles of decay and corruption, they ſhall for ever continue in that Eſtate and Condition for which their Actions in this life have prepared them. And not the Soul alone, but the Body alſo ſhall be eternally preſerved in its being; This mortal muſt put on immortality, 1 Cor. 15.53. And then ſhall we for ever be with the Lord, 1 Theſſ. 4.17. And yet all theſe had once their beginning by the Creating Word of God, but are Eternal, à parte poſt and ſhall always retain thoſe natures and beings.

Fourthly, That is moſt ſtrictly and properly ſaid be Eternal and for ever, which neither hath beginning nor end, whoſe proſpect both ways is infinite and boundleſs. And thus God only is for ever, and it is an incommunicable Attribute of his Divine Eſſence to be ſo. But becauſe all the perfections and properties of God are God himſelf, therefore this everlaſtingneſs here in the Doxology aſcribed to his Kingdom, his Power, and his Glory, are ſaid to p. 199be for ever. Yet not only theſe, but whatſoever is in God is abſolutely Eternal. His Righteouſneſs is an everlaſting Righteouſneſs, Pſal. 119.142. His Truth endureth for ever, Pſal. 117.2. His Mercy is for ever, Pſal. 136.1. His Mercy endureth for ever, which is there made the burden of that moſt excellent Song and the ſweet cloſe of every verſe in it, His Love is for ever. Jer. 31.3. I have loved thee with an everlaſting love.

Now in treating of the Attributes of God, I ſhall endeavour to ſhew theſe three things.

Firſt, What the true and proper notion of Eternity is.

Secondly, That God is Eternal.

Thirdly, What encouragement our Faith may have from this Attribute of God's Eternity, that thoſe things which we pray unto him for, ſhall be granted unto us.

Firſt, Let us ſee what Eternity is. And here though it be altogether impoſſible, exactly to deſcribe what is boundleſs and infinite, yet to help our weak and ſhallow conceptions, we may take this notion of it. Eternity is a duration which hath neither beginning nor end, nor ſucceſſion of parts. Or according to the common deſcription of Boethius, Eſt interminabilis vitae tota ſimul & perfecta poſſeſſio. It is the compleat poſſeſſion of an endleſs life all at once. So that it is diſtinguiſhed from all other durations whatſoever.

Firſt, In that other durations have had their beginnings; for all things were Created either in time, or with time, but Eternity was before all time, and ſhall be after it.

Secondly, In that all Temporal durations are ſucceſſive, meaſured by the motions of Heavenly Bodies, by years, days and hours; but Eternity is permanent, it is but one abiding inſtant, and hath no parts following one after another, p. 200and though it comprehends all time within its infinite Circle, yet it doth not move along with time. For as Rivers are contained within their banks, and flow along by them part after part, without any motion of the banks themſelves, ſo Time is contained within Eternity, and flows along in it without any motion or ſucceſſion of Eternity it ſelf.

This I confeſs is hard, if not altogether impoſſible to be formed into an Idea; yet conceiving Reaſon will infallibly demonſtrate that Being which neither hath beginning nor end, can have no ſucceſſion in its duration; for where-ever there is Succeſſion, there muſt needs be a Priority, and where-ever there is a Priority, there muſt needs be a beginning. And if Eternity did conſiſt and were made up of ſuch parts as are equal and commenſurate to our years and days, it muſt needs follow, that theſe parts themſelves muſt be infinite; for if they be but finite, we ſhall come to a beginning, which is not to be granted in Eternity. And if they be infinite, then in Eternity there muſt be as many Millions of Years as of Minutes, and conſequently a Minute would be equal to a Million of Years; yea, the leaſt part of a Minute would be equal to it, which is groſly abſurd.

But I ſhall not detain you with theſe Philoſophical Speculations. Only when we ſay that God is from everlaſting to everlaſting, we ought not to conceive that there is any Succeſſion in his duration; that he grows older, or that he hath continued longer this day than he was yeſterday. For though when we ſpeak of God, we are forced to uſe ſuch expreſſions, and denote Succeſſion in his Being, as that he was from everlaſting, and that he ſhall be to everlaſting, yet to ſay that God was, or that he ſhall be, is only allowable by reaſon of the penury of our conceptions: But in ſtrict propriety theſe are derogatory to him; for God neither was nor ſhall be, but only is and enjoys his Eternal Eſſence immutably and unſucceſſively. And therefore when p. 201Moſes demanded his Name that he might inform the Iſraelites who that God was that would take pity of their Sufferings, he tells him, thou ſhalt ſay unto them, I AM hath ſent me to you, Exod. 3.14. And this indeed is the beſt and fitteſt expreſſion of his Eternity and unchangableneſs.

Yea, and the Scripture hath given us one more high and lofty expreſſion of it, Pſal. 90.4. A thouſand years in thy ſight are but as yesterday when it is paſt, what is yeſterday to this day? but a mere nothing. So a thouſand years, yea all the thouſand years, and all the time that ever the Orbs of Heaven ſhall ſpin out to the World, is all to God but as yeſterday when it is paſt; he lives not by it, nor is his Being meaſured out by days or years, but it is a perpetual Now, a ſtanding Moment, an indiviſible and permanent inſtant without flux or viciſſitude. Indeed it is wholly inconſiſtent with Eternity and an infinite duration, that there ſhould be any thing paſt, or any thing to come in it. For what is already paſt, cannot be infinite, becauſe it is already ended. And what is to come cannot be Eternal, becauſe there was ſomething going before it. And from hence it appears, that a duration which is Eternal, muſt be without beginning, without end, and without any Succeſſion of parts.

Now Secondly, That God is thus Eternal, appears both from clear Evidence of Scripture, and invincible demonſtrations of Reaſon it ſelf.

Firſt, The Scripture bears abundant witneſs to the Truth of this Attribute, Pſal. 102.25, 26, 27. The Heavens are the Works of thy hands, they ſhall periſh, but thou ſhalt endure; yea, all of them ſhall wax old as a Garment, but thou art the ſame, and thy years ſhall have no end. Pſal. 90.2. Before the Mountains were brought forth, or ever thou hadſt formed the Earth and the World, even from everlaſting to everlaſting thou art God. Iſa. 43.10. Before me was there no God formed, neither ſhall there be after me. 1. p. 202Tim. 1.17. Now to the King Eternal and Immortal the only Wiſe God be Honour and Glory. But I cannot ſtand to cite all the Teſtimonies that might be alleadged.

Secondly, The Eternity of God may be demonſtrated by clear and irrefragable reaſon. And that I ſhall give you in theſe ſeveral gradations.

Firſt, It is abſolutely neceſſary that there be ſome firſt cauſe of all things that are made, which is not it ſelf made or produced by any. For the ſeries of Cauſes is not infinite, otherwiſe no effect could be produced, ſince what is infinite cannot be paſs'd through. And if all Beings that are, are cauſed by ſome pre-exiſtent Being, then there is not, nor ever was a Being, before which there was not another, and ſo this groſs abſurdity will follow, That before there was a Being, there was a Being, which is a contradiction. Therefore we muſt neceſſarily reſt in ſome firſt Cauſe, from which all things have their Origin, and is it ſelf cauſed by no other.

Secondly, This firſt Cauſe of all is God. For whatſoever is the firſt Cauſe of all things, muſt needs be Almighty in that it produceth them, and All-wiſe in that it Governs and Maintains them; and incomprehenſible; for that Being which hath no Cauſe, cannot be perfectly known, ſince a perfect and comprehenſive knowledge of things is derived only from the knowledge of the Cauſes of them. Now whatſoever is Almighty, All-wiſe, and Incomprehenſible, is that God whom we adore.

Thirdly, God being the firſt Cauſe of all things, and not produced himſelf by any other pre-exiſtent Being, it is impoſſible that there ſhould be any time wherein he was not. For that which once was not, either ſhall never be, or muſt be made. And therefore it being wholly inconſiſtent with p. 203the notion of a firſt Cauſe to be made or produced; it clearly follows, that we can never conceive a time wherein God was not.

Hence it appears that God is Eternal, à parte ante, or from everlaſting: And that he is alſo Eternal à parte poſt, or to everlaſting, appears,

Fourthly, Becauſe that which hath no beginning of its duration, can have no end of it. For the firſt Cauſe of all not depending upon any for the production of its Being, can depend upon none for the continuation of it, and therefore of neceſſity muſt exiſt to all Eternity.

And thus you ſee how much Reaſon alone can ſpeak for the Eternity of God. The demonſtrations which I have now given you are ſo clear and perſpicuous, that would thoſe Atheiſtical Spirits, who acknowledge no God but their Reaſon, duly ponder the force of them, they would even by their Deified Reaſon be inforced to acknowledge the Living and Eternal God, whom we adore. Poſſibly to ſome theſe things may ſeem difficult, to others they may ſeem needleſs, becauſe we all readily acknowledge the Eternity of God. But certainly if ever there were need to confirm the Doctrines and Articles of Faith by arguments drawn from the principles of Reaſon, it is now in theſe days of ours, wherein Atheiſm hath gotten ground and credit, and it is look'd upon as a ſign of a pregnant wit and mature and deep judgment daringly to diſpute againſt the Being and Attributes of God, and whatſoever is moſt Sacred and Venerable in Religion.

But certainly if there be Reaſon in any thing, there is Reaſon to believe the exiſtence of perfection of the Deity, not only from the Oracles of the Scripture, which are enough to ſatisfie a Chriſtian; but from the dictates alſo of natural Light, and the evidence that Reaſon brings in: which are ſo cogent and demonſtrative, that he that will notwithſtanding p. 204be an Atheiſt, muſt alſo be irrational; and whoſoever will ſay in his heart, there is no God, or that God is not Eternal, or that God is not infinitely perfect, we may well ſay of him as the Pſalmiſt doth, that he is a fool, The fool hath ſaid in his heart, there is no God, Pſal. 14.1.

And thus I have ſhewed unto you what Eternity is in its proper notion, and have evinced likewiſe that God is in the ſtricteſt ſence, Eternal.

And now before I come to the third thing propounded, let us here make ſome few practical Reflections upon this Eternity of God.

Firſt, Glorifie this inconceivable and Glorious Attribute, extol and venerate it with your higheſt thoughts and loweſt proſtrations, ſending your adoring thoughts as far into the Eternity of God as poſſible a humane and finite underſtanding can dart them. For though Eternity be ſuch a deep as can never be fathomed, ſince it hath no bottom, yet it is ſweet and delightful to loſe our ſelves and be ſwallowed up in this Abyſs of Being. Thoſe proſpects are moſt pleaſant to the eye, that have nothing to bound them, no limits to reſtrain the ſight in its free range, ſo it is the moſt pleaſant proſpect to the mind, to contemplate ſuch an Object where there can be no boundaries ſet to our apprehenſions, and where we can ſee no farther, not for want of Object, but for want of Sight.

Secondly, Is God Eternal from everlaſting to everlaſting? let us leave then the care of all future events unto him, for he is the ſame unchangable God, and although we be but of yeſterday, and may not be to morrow, and when we die, then all our thoughts periſh with us, yet the everlaſting God can and will order all affairs for his Glory, and carry on our purpoſes if they be conformable unto his. We often-times are anxious and ſollicitous about what may happen after our deceaſe p. 205either to the World, or to thoſe we love beſt in it; but let us commit this care to God; he ever lives, and hath the ſame ever infinite Power and infinite Wiſdom to diſpoſe of all events as it ſhall pleaſe him. Let us therefore caſt theſe burdens upon him who ſhall ſtill ſurvive, as a Father for our Children, as an Husband to provide for our Widows, as a King and Governour to provide for our Countrey, as the Univerſal Lord and Monarch to provide for the affairs of the whole World according to the All-wiſe Maxims of his Eternal Counſels.

Thirdly, Is God Eternal? Why then ſhould we not give unto him the ſame Honour, Reſpect, and Service that his Saints have done in former Ages and Generations? He is ſtill the ſame God, his Holineſs and his Juſtice, and his Sovereignty ſtill the ſame. And if the conſideration of theſe his Attributes had ſuch a mighty influence upon the Saints of former times, to engage them to a ſtrict and holy life, why ſhould they not now have the like influence upon us? He is the Lord, he changeth not, and therefore as abſolutely as he required Obedience from them, ſo abſolutely now doth he require it from us. But the truth is, we live as if God were grown old, as if his Juſtice were now out of date, or his Power decrepit: We live as if there were decays in the Deity; yea, indeed as if there were no God in the World to take notice of, and puniſh our ſins. Certainly that God who once lived to denounce threatnings, ſtill lives to execute them: He is the ſame Holy, the ſame Powerful, the ſame Juſt God that ever he was: Why then ſhould not we give him the ſame Honour, and Reſpect, and Service? Why ſhould we not love and fear him as the Saints of old have done, ſince we have the ſame God whom they Worſhipped, and a God who requires from us the ſame Duties and Obſervances?

p. 206Let us now proceed to the third and laſt thing propounded, which was to ſhew you what incouragement our Faith may have from this Attribute of God, Eternity, to expect the grant of thoſe good things, which we pray for. For our Saviour hath taught us to uſe this as a plea with God in our Prayers. For thine is the Kingdom, &c. for ever.

And indeed this Incouragement is great and manifold. For hence we may with confidence rely upon God for merciful ſupplies in all our wants, for deliverance in all our dangers, for ſupports under all our troubles, and for comfort under all our ſorrows, becauſe he is Eternal, and therefore the ſame God, who hath heretofore in all Ages of the World done great things for all thoſe who truſt in him. And therefore the Kingdom, and the Power, and the Glory, which were a forcible plea with God in former times, a plea to which he could deny nothing when urged in Faith, have ſtill the ſame efficacy and validity now: For theſe and all other of God's Attributes are his for ever. Therefore, O Chriſtian, now lay hold on God's ſtrength, and plead with him what he hath done for his Children in former Ages: How he hath forgiven the Penitent, revived the Contrite, reſtored Joy and Salvation to dejected and deſpondent Spirits; how he hath wrought for the Sanctification of his great Name; by what wonderful providences, and wiſe methods he hath eſtabliſhed and inlarged his Kingdom; how he hath ſtrengthened the weak hands and feeble knees, and made thoſe who were without Might, able by his Grace, to perform the hardeſt Duties in fullfilling his Will and Commandments; how he hath provided for all their neceſſities, rebuked the temptations of the wicked one, and kept them in the World from the evil of the World. And then urge: Lord, thou art ſtill the ſame God, Eternal in thy Eſſence, Immutable in thy Attributes; p. 207thy Power, thy Wiſdom and thy Mercy are the ſame that ever they were, and therefore vouchſafe unto us the ſame Favour. This plea offers an holy violence to Heaven, a violence that is pleaſing and acceptable unto God, which he will not, he cannot reſiſt. If we endeavour to be of the ſame diſpoſitions and affections with the Saints of old, we may be ſure to obtain of God's hands the ſame Mercy and Salvation. See how Aſaph inſtructs the Church to make uſe of the Memorials of God's former loving kindneſſes, and the great and wonderful works that he had wrought for their Fathers, Pſal. 78.4, 6, 7. We will ſhew to the Generations to come, the Praiſes of the Lord and his ſtrength, and the wonderful works that he hath done, that one Generation may declare them to another, that they may ſet their hope in God. And therefore the conſideration of the Eternity and unchangableneſs of God, is of vaſt and infinite comfort, and a mighty advantage for the ſtrengthening our Faith, in pleading with God for the ſame Mercies which he hath formerly beſtowed upon others, becauſe he is the ſame yeſterday, to day, and for ever.

And thus I have finiſhed the Doxology, and therein conſidered the four Glorious Attributes aſcribed unto God in it; his Sovereignty, his Omnipotence, his Excellency, and his Eternity.

There remains but one thing more to be ſpoken of in this Prayer, and that is the Concluſion, and Ratification of all in that ſhort Particle, Amen.

Of this I ſhall ſpeak but very briefly, and ſo ſhut up this whole Subject.

This word Amen, is ſometimes prefixed before a Speech, and ſometimes affixed after it. When it is prefixed before, p. 208it is aſſertory, and ſo we find it very often in the Evangelists; for whereſoever our Saviour uſeth the word verily, it is no other but Amen. Verily, verily Iſay unto thee; i. e. Amen Amen, I ſay unto thee; which is a vehement aſſertion of the Truth and neceſſity of what he ſpeaks. And our Saviour uſeth it to gain the more attention and belief to what he deſires. Thus John 3.5. Amen, Amen, I ſay unto thee, except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of Heaven. So John 16.23. Amen, Amen, I ſay unto you, whatſoever ye ſhall ask of the Father, in my Name he will give it you. And ſo in many other places in the Evangeliſts. How backward are we to believe, ſince our infidelity is ſuch that it conſtraineth the Son of God, who is Truth it ſelf, to uſe aſſeverations and proteſtations to win our aſſent unto him?

Secondly, As this Particle Amen uſed in the beginning of a Speech, is Aſſertory of the undoubted Truth of it, ſo when it is ſubjoined and uſed at the end of it, is Precatory, and ſignifies our earneſt deſire to have our Prayers heard, and our Petitions granted. Pſal. 41.13. Bleſſed be the Lord God of Iſrael from everlaſting to everlaſting, Amen, and Amen. Pſal 72.19. Let the whole Earth be filled with his Glory, Amen, and Amen. Pſal. 106.48. Bleſſed be the Lord God of Iſrael, from everlaſting to everlaſting, and let all the People ſay Amen. In the former ſence of the words as it is prefixed to a Speech, it ſignifies ſo it is. In this Latter, as it is added to a Petition or Requeſt, it ſignifies ſo be it.

Now this teacheth us to put up all our Petitions, Firſt, with underſtanding, duly weighing and conſidering what it is we ask of God. For when we uſe vain and inſignificant babling, how can we ſeal and cloſe them up with an hearty p. 209Amen? And this condemns the mockery of the Papiſts, who becauſe God underſtands what is uttered in a language to them unknown, think that they may lawfully pray to him in a Tongue which they themſelves underſtand not. But with what Zeal, with what affection can they cloſe up ſuch Prayers with an Amen? This is like ſetting a Seal to an Inſtrument which they know not what it contains: and is expreſly condemned by the Apoſtle, 1 Cor. 14.16. How ſhall he that occupieth the room of the unlearned, ſay Amen, at thy giving of Thanks, ſeeing he underſtands not what thou ſayeſt?

Secondly, It teacheth us to preſent all our requeſts to the Throne of Grace, with fervent Zeal and Affection: Amen is a wing to our Prayers; it is the Bow that ſhoots them up to Heaven. And although every Petition as we utter them before God, ſhould be accompanied with an earneſt and hearty deſire to have them heard and granted; yet at the cloſe of them all, we are to redouble and repeat this our deſire in the word Amen. Wherein we do as it were briefly and ſuccinctly Pray over again all that we had prayed before; and in one word, beg of God, That he would give us all that we had before asked of him.

And therefore whether we Pray our ſelves, or joyn in Prayers with others, and make their Petitions ours, we ought to atteſt our underſtanding of, our aſſent unto, and our earneſt deſires after the Mercies that are begged by Sealing up the Prayers with an Amen. And certainly, it would be a very beſeeming thing if Amens were audible and ſounding, unleſs we are aſhamed to be thought to Pray when others Pray, and to make uſe of others expreſſions to preſent our Petitions. When we come to the publick Worſhip, we are not to look upon the Miniſter only as Praying for the People, but he is the Peoples Mouth unto God, and it p. 210is or ought to be the Prayer of the whole Congregation which he preſents. They Pray with him, and by him, and every Petition that he makes to God, ought to be ratified with an Amen ſent from our very hearts: which if we ſincerely and affectionately perform, we have abundant aſſurance, that what is confirmed by ſo many ſuffrages on Earth, ſhall likewiſe be confirmed by our Father which is in Heaven. And how beautiful, how becoming, would this be when the whole Church ſhall thus conſpire together in their Requeſts? St. Jerome tells us, It was the cuſtom in his days, to cloſe up every Prayer with ſuch an unanimous conſent, that their Amens rung and echoed in the Church, and ſounded like the fall of Waters, or the noiſe of Thunder. This would be a Teſtimony of our hearty conſent to the things we Pray for. And if any two that ſhall agree upon Earth, touching any thing that they ſhall ask, they ſhall have it granted them, as our Saviour hath promiſed, Matth. 18.19. then certainly, the joynt Prayers of a whole multitude of Chriſtians, muſt needs have a kind of Omnipotency in them, and be able to do any thing with God.

And thus I have with God's Aſſiſtance, given you a brief Expoſition of this moſt excellent Prayer of our Saviour. The Lord Sanctifie it unto you, and make it a means to help you to Pray with more underſtanding, with ſtronger Faith, and with greater Fervency.

The End of the Larger Expoſition.