Exposition of John 17, Exposition · Part 14
JOHN 17.3.
That they might know thee the only true God.
AND thus far of the twofold object, of the knowledge wherein Eternal life conſiſteth, as they are both of them united and conjoyned by the connective particle And. Thee the only true God, and Ieſus Chriſt whom thou haſt ſent.
Proceed we now to handle each of them apart and diſtinctly by it ſelf; beginning with the firſt. Thee the only true God: God, in oppoſition to the creature. True God, in oppoſition to the falſe. Only true God, in oppoſition to any other true God.
Others are creatures, he is God. Others are falſe Gods, he is true. And he is the only true; all the reſt, let them be what they will, are but pretenders: There is no other true God but he only.
What then? is Jeſus Chriſt excepted here from being God? Is this appropriated to the Father? So it ſeems this ſaith our Saviour, here is life Eternal, to know thee the only true God, and Jeſus Chriſt whom thou haſt ſent. This place was the great Fortreſs of the Arrians heretofore, it was ſedes dogmatis, from whence they peremptorily concluded, that the Father only is the true God, and ſo by conſequence that Jeſus Chriſt whom he hath ſent, is but a meer man, a meer creature. And becauſe this wicked Tenent which overthrows the Divinity of Chriſt, and with it the whole work of mans redemption, hath been revived and ſet afoot in theſe times, (which ſeem to be the common ſink, whereunto all the errours and hereſies of former ages empty out themſelves) there muſt the greater care and pains be taken in reſolution of this great ſcruple.
The Fathers of the Church who lived in or near the days of Arrius, perceiving how that errour ſpred it ſelf (for all the world became an Arrian, as one of their own expreſſions is) laboured exceedingly in this buſineſs. And truly, my Beloved, if ſome of them had not been ſo overbuſie, the truth had not been ſo exceedingly entangled as it is. But now it is become much like a piece of ſilk, that hath been in many hands to be unravelled, and every one almoſt hath left it in a worſe condition then he found it. I ſhall not trouble you with their perplexities, but come as briefly as I can to that which I conceive to be the intention of the words.
Some have eſſaied to clear the doubt in ſuch a way as this; ſay they, Theſe words are ſo to be applyed to God the Father, as to involve and comprehend the Son with him. Thee the only true God, and Jeſus Chriſt. So that the Son is not excluded here from being God, but included with the Father. And Chryſoſtom alledgeth ſuch another manner of expreſſion, 1 Cor. 9 only I, ſaith the Apoſtle there, and Barnabas; where Barnabas is not excluded, but comprehended in the word only; as if he ſhould have ſaid, I and Barnabas, and no other. So in this ſpeech of Chriſt to God the Father, thee the only true God, and Jeſus Chriſt: q.d. This is life Eternal to know the only true God, thee, and I, and no other. Or to make it yet more plain, as if the words had run thus, to know thee, and Jeſus Chriſt whom thou haſt ſent, to be the only true God.
This would do very well as to the God-head of the Son againſt the Arrians. But then the ſelf-ſame ſcruple will ariſe, as to the God-head of the Holy Ghoſt, which ſome others have denyed, for he is evidently left out. And there will be no help for that exception. For if it be admitted that Chriſt is comprehended with the Father in the word only, Thee and Chriſt the true God, yea the only true God, the Holy Ghoſt is plainly ſhut out. By this account he is not God at all, if this be the intention of the words, that God and Chriſt, the Father and the Son be the only true God. We have maintained the God-head of the Son indeed, but we have clearly yielded up the God-head of the Holy Ghoſt; And therefore we muſt needs ſhake hands with this, and look after ſome other Expoſition.
And that as ſome have apprehended, may be this: That God the Father is not ſaid to be the only true God, in oppoſition to the Son or Holy Ghoſt, but to the Idols of the heathen. They are all falſe gods, he only is the true God. So that the meaning of our Saviour is but this, as if he ſhould have ſaid, this is Eternal Life to know thee who art the only true God, and not the Idols of the heathen, who are falſe gods. To turn from all thoſe vanities, and to ſerve the living God.
And I confeſs, if God eſſentially taken for the whole God-head, as comprehending all the perſons, were ſaid to be the only true God in oppoſition to the heathen Idols, it would bear a clear conſtruction. Or if God perſonally taken for the Father only, were ſaid to be the true God, in oppoſition to thoſe heathen gods, that would hold extreamly well, and there would be no cauſe of ſcruple. But how ſhall God the Father as diſtinct from the Son and Holy Ghoſt, be the only true God? If he be the true God, this hinders not but that the Son may be the true God, the Holy Ghoſt may be the true God: Becauſe though they be divers perſons, yet they are but one Eſſence. But if the Father be the only true God, how can the Son, how can the Holy Ghoſt be true God? If either of them be the true God, then he which is another from them as he is another perſon, though he be not another ſubſtance, is not the only true God. For that which is affirmed of him only, cannot be ſaid of any other.
And therefore that of Calvin, as it ſeems to me, gives the cleareſt ſatiſfaction. Saith he, Our Saviour in the Goſpel, eſpecially in this of John, ſpeaking as man, and not as God, under the name of Father, intimates and comprehends the whole God-head, and ſo he doth in this place. So then his Father here is not God perſonally taken for the firſt perſon of the God-head only, but God Eſſentially taken for the whole Eſſence of the God-head, as involving all the perſons, and ſo he is apparently the only true God.
To make this Expoſition evident, I ſhall clear theſe two things, and it will be worth our labour, becauſe it opens many other places of the Goſpel.
Firſt that our Saviour in my text, as well as many other places, ſpeaks as man and not as God. And then that by the name of Father, he intends the whole God-head, of which himſelf as God is one perſon.
As for the firſt of theſe, that our Saviour in my Text, as well as many other places, ſpeaks as man, and not as God, is very plain. For he ſpeaks as ſent of God, thee the only true God, and Ieſus Chriſt whom thou haſt ſent. Now though Chriſt, who is God as well as man, be ſent, yet he is ſent moſt properly as man; for ſo, and only ſo he is inferiour, he is the Servant and the Meſſenger of God. Beſides he ſpeaks in prayer in my Text, and prayer is a part of worſhip. And God doth not worſhip God: So that he ſpeaks as man and not as God.
Now ſpeaking ſo, my Brethren, by the name of Father, he means not the firſt perſon only, but the whole God-head, Father glorifie thy Son, as thou haſt given him power over all fleſh, &c. And this is Life Eternal to know thee (him whom he calls Father) to be the only true God. Nor let this ſeem ſtrange to you; for Chriſt as man is Gods Son. Not God the Fathers Son alone, but the Son of the whole God-head. Indeed as God, he is the Son of the firſt perſon only: but as man he is the Son of all the perſons. As man he is a creature, and he is not God the Fathers creature only, for the works of the Trinity without are undivided. And therefore Chriſt is made the Son of God in the ſame way that Adam is, Luke 3.33. He was the Son of Joſeph, who was the Son of Eli, and ſo on, who was the Son of Adam, who was the Son of God. Now Adam you will grant, was not the ſon of God the Father only, but he was the ſon of God eſſentially taken, the ſon of the whole God-head; and conſequently ſo was Seth, and ſo was Enoch, and ſo along, and ſo was Ioſeph, and ſo was Chriſt. And if Chriſt were the Son of God in that ſenſe, I mean of all the three perſons, then he might fittly call him Father in that ſame Notion.
Why you will ſay then upon this account, Jeſus Chriſt as he is God, is his own Father, as he is man. No, my Beloved, this is not that which I affirm; I do not ſay that Jeſus Chriſt the ſecond perſon in the God-head, is the Father of his man-hood. But the God-head, whereof Jeſus Chriſt himſelf makes one perſon, is really the Father of the ſame Chriſt, as he is man. And ſo he calls him in the firſt verſe of this Chapter; and him he means in the words that I am handling, thee the only true God.
And ſo there is no difficulty in the ſenſe, q. d.
Thou God who art my Father as I am man (meaning thereby the whole God-head ſubſiſting in the three perſons) art the only true God. And thus I have explained and cleared the words, as well as I am able. The obſervation lies before you.
DOCTRINE. That God the Father, Son, and Holy Ghoſt is true God, and the only true God; there is no other true God, but he only.
That our God is the true God, is plentifully taught in Scripture. Reaſon will carry us to a God, but ſuch an one as is unknown, who he is we cannot tell. And ſo it did the great Philoſophers at Athens, which was an Univerſitie, who therefore had an Altar with this Inſcription, To the unknown God; as you may ſee Acts 17.23. But Scripture carries us to this God, who is indeed the true God; he is not ſo in ſhew and in pretence alone, but he is ſo in deed and truth. And this is that which he affirmeth of himſelf, and confirmeth many waies; in that memorable place, Iſa. 45.20, &c. And therefore the Evangeliſt doth ſet the finger of an hand againſt him as it were to point him out, in this reſpect, 1 John 5.20. We know, ſaith he, that the Son of God is come, and he hath given us underſtanding that we may know him that is true, (true in himſelf and in his nature, and true in his diſcovery and revelation of himſelf) and we are in him that is true, this is the true God. q.d. Take notice of him, and obſerve him well, this is the true God.
And as he is the true God, ſo in the ſecond place he is the only true God. There are other falſe gods, there is no other true God, but him only. I am God, ſaith the Lord, Iſa. 45.22. and there is no God elſe beſides me, a juſt God and a Saviour, there is none beſide me. It is repeated twice for the better confirmation: And therefore Jeremy in this reſpect ſets him in oppoſition to all other gods; Ier. 10.8, 9. They are altogether brutiſh, ſaith the Prophet, the ſtock is a vain doctrine. Silver ſpread into plates, and Gold from Ophir, blew and purple is their cloathing, they are the work of cunning men, but the Lord is the true God. The Prophet ſpeaks it there excluſively, he is, and none but he; they are not, he is. The Holy Ghoſt affirms of Idols univerſally, without exception, that they are nothing in the world, 1 Cor. 8.4. nothing of that Idolaters conceit; they are not Numina indeed. And therefore it is added in that place, there is no other God but one. And howſoever they are often called Gods in Scripture, yet this is ſpoken according to the apprehenſions and conceits of ſottiſh men, becauſe they think them to be ſo; and therefore this their God-head is recalled again in other places, and they are ſtiled falſe gods; and as a falſe man is no man, ſo a falſe god is no god. I ſpeak not of a falſe man in his words and in his actions, (for ſuch an one may be a man) but of a falſe man in his nature. Even as a painted man hath not the nature of a man, and ſo by conſequence is no man. So Idols painted, or engraven gods, have nothing of the true and living God in them, and ſo by conſequence are no gods as the Apoſtle ſhews, Gal. 4 8. Howbeit when ye knew not God, ye did ſervice unto them who by nature are no gods. And hence an Idol is ſometimes called a lye in Scripture, as Ier. 10.11. his molten image is falſhood or a lye, becauſe it hath not that divinity which it pretendeth to, & which it is ſuppoſed to have by thoſe that worſhip and adore it. And becauſe it doth not yield that ſuccour which it ſeems to promiſe. You know what God affirmeth of the Idols of the Jews, that they are no gods, Ier. 5.7. My people have forſaken me, and ſworn by them that are no gods. An oath is taken there by a Synecdoche for all the parts of holy worſhip, as it is often in the holy Scripture, ſo that the ſenſe and meaning is, q. d. My people have forſaken me the true God, and worſhipped them that are no gods.
So that the point is plain you ſee, our God is the true God, and the only true God. Now the Scripture proves it further yet, by Reaſon, and Uſes, and Arguments in this preſent caſe; it will not be unprofitable if I hint them briefly to you.
It appears that our God is the only true God, becauſe he, and he only Reaſon 1 hath his being of himſelf: He was before all things, when there was nothing in the world beſides him, and conſequently could not have his being of another. Before the mountains were brought forth, before the earth or world was made, from everlaſting to everlaſting, he is God, Pſal. 90.2. he is the Lord, the firſt and the laſt, Iſa. 41.1. whereas the heathen gods are new, and have their being of another, and ſo indeed are no gods. You know how David reaſons, They are not gods, ſaith he, and why ſo? they are the works of mens hands, Pſalm 115.4. And Hoſea to the ſame purpoſe, Hoſ. 8.6. The workman made it, therefore it is not God. Indeed it is ſo far from being God, that it is ſcarce a creature, it is nothing in the world. Or if it be a creature, it is of their own making. The workman made it, therefore it is not God.
It appears that our God is the only true God, becauſe he only is the Reaſon 2 living God: It is the Prophets argument, Ier. 10.10. The Lord is the true God. But how doth this appear? Why he is the living God, as it is added in the next words. Other gods are dead gods, they have tongues and cannot ſpeak, they have feet but cannot walk: And hence is the Apoſtles Exhortation, to turn from ſuch dead vanities as theſe unto the living God.
Reaſon 3 It appears, that our God is the only true God, as by his being and his life, ſo by his operations and effects. As it appears by what he is, ſo it appears by what he doth. Among the gods there is none like thee, ſaith David, Pſalm 86.8. how doth he prove this? neither are there any works like thy works. And therefore the true God upbraids the heathen gods in this reſpect, Iſa. 41.24. Behold you are of nothing, and your work of nothing; that is, you are not able to do any thing, you can do neither good nor evil, as it is ſaid in that place. Not to ſpeak of the creation of the heaven and the earth, which is attributed to God in oppoſition to all other gods. What can the gods of heathen or of profeſſed Chriſtians, who make their honour or their wealth their gods, what can they do to ſave a man in the time of his diſtreſs? Riches deliver not in the day of death. So that as the Prophet ſaith to the Idolaters of his time, Iſa. 45.20. Ye pray unto a God that cannot ſave. So we may ſay to theſe Idolaters of our times, ye truſt in gods that cannot ſave: no, this is proper to the true God. There is no God beſides me, ſaith the Lord, a juſt God and a Saviour; and therefore addeth preſently, Look unto me and be you ſaved, for I am God, and there is none elſe.
Reaſon 4 It appears, that our God is the only true God, by the duration of his being; as he is the firſt, ſo he is the laſt, Iſa. 41.4. he holds out when all fail. For other gods they periſh, Ier. 10.11. Idols periſh, riches periſh; honours, friends, all periſh; but God endures to all eternity. As he is from everlaſting, ſo he is to everlaſting, Pſal. 90.2. All other things are ſubject to decay and diſſolution, but he abides for evermore. They do all periſh, ſaith the Pſalmiſt, Pſalm 102.26. but thou ſhalt endure for ever. They all wax old, &c. but thou art the ſame, &c.
Uſe 1 Now is it ſo, that our God is the true God? Then let this ſerve in the firſt place to quicken us, and ſtir us up to ſtrengthen and confirm our faith in this particular, and to endeavour to believe more fully and diſtinctly that our God is God indeed; and verily the beſt among us have need of confirmation here, for we are very apt to waver, and to have doubtful thoughts about it. And they that are moſt free from theſe, have yet defects and imperfections in their faith, of this as well as other parts of truth. They have not yet attained to ſuch a pitch, but they muſt be adding to it, and endeavour to get on to further meaſures and degrees. And therefore let it be our labour and endeavour to encreaſe our faith in this particular, and to grow up by full aſſurance of this fundamental truth, that our God is the true God.
And to this I ſhall perſwade and ſtir you up with ſome motives.
The more undoubtedly and firmly we believe that our God is the true God, the more we will look to him, the more we will walk with him, and conſequently we will converſe the leſs among the creatures. For hence it is becauſe we have ſome doubts and haeſitations in our faith, of this particular, that we have ſo great an eye upon the creature in our wayes: that we approve our ſelves to men, and ſeek the approbation and applauſe of men, that we are afraid of men, afraid of Creatures, but are not afraid of God. Whence is it my beloved, but becauſe we are not abſolutely ſatisfied at all times, that our God is indeed the true God, but have thoughts ariſing in us, or caſt into us, tending at leaſt towards ſome ſcruple in this buſineſs: and have not alwayes arguments at hand to put the matter out of all queſtion, and to ſuppreſs ſuch thoughts as theſe as ſoon as they begin to ſtir in us? Who art thou, that thou ſhouldſt be afraid of a man that ſhall dye, and of the ſon of man that ſhall be made as graſs: And forgetteſt the Lord thy maker, that hath ſtretched out the Heavens, and laid the foundations of the earth? Eſa. 51.12, 13. By which the Prophet intimates that we ſhould never be tranſported ſo with ſinful fears of men and creatures as we are, but that the great Creator is ſet by; either he is not in our thoughts, or which is worſe, he is not in our faith. And when we come to this my Brethren, to have ſome ſcruples in our ſelves, whether there be a God at all, or if there be, whether ours which we have choſen, be the right and true God, it is impoſſible but we ſhould (ſo far as thoſe doubts prevail upon us) go out from him, and apply our ſelves to thoſe things which are obvious to the ſence, which we ſee and know to be.
The more undoubtedly and firmly we believe that our God is the true God, the more perfectly and fully we ſhall ſerve him and obey him; the more we ſhall truſt in him, the more we ſhall ſeek to him, the more we ſhall ſtrive to pleaſe him; according to the ſtrengthening or weakening of our faith in this particular, will be the meaſure of our ſervice and obedience to him, of our reliance and dependence on him. For even as if a man believe there is no God at all, he will not ſerve him, he will not roll himſelf upon him whom he thinketh not to be. So if he believe it weakly, and with many haeſitations that there is a God, or that the God which he hath choſen is the true God, he will fear him, and he will truſt him very weakly and remiſly. He will be on and off, and up and down, according to the ebbings and the flowings of his faith. But if we have a ſtrong and an unſhaken confidence that our God is God indeed, then we will ſet our ſelves to ſerve him fully and without halting. Then we will truſt him perfectly, we will apply our ſelves to pleaſe him, in all our ways and all our actions.
But you will ask me then, how ſhall we do to put this matter out of all queſtion, that our God is the true God, and what means ſhall we uſe to ſatisfie our ſelves, and to confirm our faith in this particular, becauſe it is a Point of ſuch concernment, and hath ſuch influence in our lives? I ſhall give you ſome Directions.
Firſt, Endeavour to the utmoſt of your power, to give compleat and full aſſent and credit to the Scripture, admit not any doubt in that particular. One main thing that the Scripture doth, is to give teſtimony to the God whom we worſhip; and if we can but ſay that this witneſs is true, there is an end of this buſineſs. So far as we believe the Scripture, we cannot but believe (without any haeſitation) that our God is the true God. If we be ſatisfied of the one, we cannot poſſibly have any ſcruple of the other. And therefore we ſhould ſpend our thoughts upon ſuch meditations as will ſettle us in this. We ſhould conſider with our ſelves the ſtrange Conſent of Scripture-writers living in ſo many Ages; the ſtrange accompliſhment of Scripture-Propheſies, the ſtrange effect of Scripture-admonitions, exhortations, threatnings. Though it be carried in a low and eaſie ſtile, how it commands us, and prevaileth more upon us then all the Eloquence of men and Angels could ever do, were it united altogether. Eſpecially we ſhould obſerve (we that are God's I mean, (for to ſuch I now ſpeak) what admirable operation it hath had upon our own hearts; how it hath pierced in, and made a ſeparation between our very joynts and marrow. how it hath even told us all that ever we have done; how it hath caſt us down with ſorrow unconceivable, and then raiſed us up again with joy unſpeakable and glorious; how it hath altered and changed us, and turned us clear about, and made us to renounce our profits, pleaſures and delights, our wills, our reaſons and deſires, yea to deny our ſelves, that we might walk by this Rule. Such things as theſe methinks, ſhould mightily confirm us in the truth of this, that the Scripture is the very Word of God. And then this cannot chuſe but follow out of all diſpute, that our God is the true God.
Secondly, Examine all pretenders to the Godhead, and ſee if any of them have ſo good a Plea, ſo good a Title to the Deity as the God whom we worſhip. This I ſuppoſe is out of queſtion with you, that there is a God; this is apparent by the current and the joynt-conſent of men in all times and in all places. For this is not a thing that hath been taught by this or that ſect, or held by this or that people. But all ſects, how much ſoever they have differed in all other things, have held this; and all Nations, how wide ſoever each from other in place or manners, have taught this. But now the thing we are upon; is, who this God is; whether ours or any other? And truly my Beloved, if this be once admitted, that there is a God, our God will carry it from any other that hath laid any claim to it. As for the Idols of the Heathen, ſtocks and ſtones, I know you will not think it worthy your conſideration, whether any of them were the true God. And for the gods which the Barbarians worſhipped, the Sun, the Moon, the very beaſts themſelves of every ſort, they are no great pretenders neither; we need no more then ordinary reaſon to convince us that theſe can be no Gods. For to ſay truth, they are below men. The Romane gods are more conſiderable then the other, and yet they were but men, as Jupiter, and Saturn, and the like: Yea, to ſay truth, they were vile and wicked men, addicted to the groſſeſt vices, and ſuch as led moſt prophane and lewd lives: Yea, they were mortal men, and therefore certainly they were not Gods. And hence their very Worſhippers would ſhew you in one place a Temple, and in another place a Sepulchre erected to the ſame God, which is a moſt apparent Contradiction. And truly if a man conſider, who have pretended to the Godhead beſides our God, and what poor things they were, it will exceedingly eſtabliſh and confirm him in this buſineſs.
You cannot think that if there be a God, as that is granted of all hands, he is concealed from the world till this time. And truly for the other gods that have been worſhipped, if you will but examine them, you will apparently diſcover them to have deluded and deceived the world: ſo that you may exceedingly confirm your faith in this reſpect by an induction of particulars. This god and that god cannot be the true God, and ſo along in all the reſt: And therefore our God is undoubtedly the true God. And you ſhall find the Lord to have ſuch poor Competitors, that you will certainly cry out at laſt, as being fully ſatisfied, The Lord is God, the Lord is God.
Be ſure to ſift this buſineſs to the full, when you ſet your ſelves about it, and not to leave it undetermined in your own thoughts. Never give over till you be reſolved, and till you be eſtabliſhed in the preſent truth. It is the fault of many men (yea I believe of many good men) that when ſome thoughts of Atheiſm are caſt in, and when they have ſome doubts ariſing in their hearts, whether the Lord be God or no, (as this the very beſt may have) they do not altogether ſcatter them before they leave them, but leave the buſineſs as it were in medio, in ſuſpence; they paſs to other thoughts, and do not fully ſatisfie themſelves in this particular, whereas a man ſhould never reſt while there is any cloud upon his faith, any ſcruple in his conſcience.
Ah, my Beloved, will you be ſlight in ſuch a matter as this is, of ſuch infinite concernment? whether the God which you have choſen be the right or no? How can you but be ſlight accordingly in all the duties of his ſervice? And therefore do not give it over till you be reſolved. Think with your ſelves, I muſt determine either on or off, either one way or the other. And if you be neceſſitated to reſolve, our God will carry it from all the reſt. They that have taken other gods, have taken them upon truſt, they have received them from the cuſtom of the places in which they have been born and bred. And moſt that worſhip our God, take him but in ſuch a way as this is. But if you ſift the buſineſs well, you will find cauſe to ſtick to him whom you have choſen. The more you prove him and examine him, the better you will like him. And therefore I beſeech you, do not halt in this buſineſs, but come to ſome determination and deciſion: Do as Elijah counſels Iſrael; Be no longer unreſolved: If Baal be God, then follow him; but if the Lord be God, then follow him. Reſt not in opinion here, but ſift it to the full. Bring your ſelves to this disjunction: If any other god be true, why then there is no other way, but I muſt worſhip him, and ſerve him. But if our God be the right, then I muſt ſtick cloſe to him. If you be at this hand, that you will abſolutely ſatisfie your ſelves before you leave, before you give the buſineſs over, (as this you are bound to do) you will not leave it any longer in ſuſpence, nor ſuffer any doubtfull thoughts within you unexamined (for then they will return again on all occaſions) you will find that this will ſtrengthen faith exceedingly in this particular. Our God will certainly be gainer, and have very great advantage by coming on the teſt with any other.
Fourthly and laſtly, ſet all the Grace, and all the ſtrength you have on work in prayer, that God himſelf would ſatisfie you fully, and confirm your faith in this particular, That he would leave no doubt within you concerning ſuch a principle as this is; which is the very Baſis of Religion, the foundation that ſupports the Fabrick of it, and beareth up the weight of all the building. A man will never come to God by faith, or by repentance, or obedience, unleſs he firſt believe that God is, Heb. 11.6. And therefore ſtruggle with the Lord about it; if faith begin to waver, or to fail in any meaſure, ſay, as the Diſciples did, O Lord, encreaſe our faith, Lord ſtrengthen us, Lord do not ſuffer us to ſhake in this fundamental truth; for this doth ſhake all with it. A man may get a common, an acquired faith, by arguments, and reaſons, and the like; it may be brought into a man by cuſtom; but that will never ſatisfie a man compleatly, conſtantly, unleſs he have infuſed faith, and that is the immediate gift of God himſelf. If he will ſhew himſelf to any man, then he ſhall ſee, and know, and be aſſured, that he is the true God. But if he will hide himſelf, he can but only grope after him.
Uſe 2 Is it ſo, that our God is the true God? and are you ſatisfied of this? do you know him to be ſo? then ſerve and glorifie him as the true God. Let him have that worſhip, and that honour, and obedience which the ſoveraignty of a God calls for. If he be not the true God, then take your liberty, and walk according to your own luſts, and according to your own pleaſures; abridge your ſelves of nothing to which the byaſs of your nature carries you, take no pains in holy duties, hear no more, pray no more. But if he be indeed the true God, and you dare not to deny it, then live and walk as if you did believe him to be ſo. Stifle not theſe principles which you cannot contradict nor lay aſide. Take heed of doing as the Gentiles did, Rom. 1.19, &c. they liked not to retain God in their knowledge; they had him there, but they liked not to retain him, becauſe he was a trouble to them; fain they would put him out again: The apprehenſion of a God called upon them for ſome duty, and was a curb and a reſtraint from ſome evils. And therefore they were weary of ſuch thoughts as theſe, and ſought to chaſe them from their meditations: To ſay truth, they did not like them, and therefore would be rid of them: They knew God, (that they were not able to avoid) but yet they glorified him not as God. And truly this is juſt the caſe of many Chriſtians: They do not ſerve, they do not glorifie and worſhip God according to their knowledge of him. They walk not anſwerably to their principles, and to their light in this particular. They yield him to be God, and yet they do not truſt in him, they do not live to him, they do not love, they do not fear him, and the like. They live without God in the world, and they do juſt as they would do, if there were no God at all.
Now I beſeech you, my Beloved, do but conſider the extream danger of ſuch a courſe as this is. It is the ready way to be delivered up to ſtrong deluſions, and to vile affections, as you may ſee thoſe Gentiles were in the very ſame caſe. Becauſe when they knew God, they glorified him not as God, therefore God gave them up to ſtrong deluſions in their intellectuall parts, that they were vain in their imaginations, and their fooliſh hearts were darkened; to vile affections in their ſenſual part, that they committed all uncleanneſs, and burned in their filthy luſts; their hearts were like an Oven heated by the Baker, they were ſet on fire of hell.
And hath it not been thus with many men in our daies? they know God in a ſpeculative and diſcourſive way at leaſt; they were convinced that he was the true God, but they lived not according to their principles in this reſpect, they abated of their ſtrictneſs and devotion, neglected duties which they had been wont exactly to perform, forſook the Ordinances and the Worſhip of the Lord, deſpiſed the Word of God, glorified him not as God, took carnal liberty againſt their knowledge, and againſt their conſcience. And now how vain are they become in their imaginations? how fooliſh in their fancies, and opinions, and conceits? How hath God ſent on many of them ſtrong deluſions to believe lyes, that they might all be damned that believe not the truth, but had pleaſure in unrighteouſneſs! They knew the truth, but they had pleaſure in unrighteouſneſs. They took delight in ſome unrighteous way or other, ſome ſecret way of wickedneſs or other, and now they are delivered and believe lyes. It is a lie and a deluſion, but it is a ſtrong deluſion, ſo that you cannot ſtir them from it. Do what you can, and bring what arguments you will, it is in vain, the deceit is ſtrong upon them.
And ſome are alſo given up to vile affections, and to thoſe burning luſts, which the Apoſtle ſpeaks of in the cited places. This is the formidable judgement of the Lord on thoſe who know God, and do not walk according to their knowledge. And therefore as we own the true God, let us ſerve, and let us worſhip him as ſuch a one, let us live and act for him, let us be taken up with him, let us make this our work to pleaſe him, let us in every thing ſo carry and demean our ſelves, as they ſhould do who have the Lord for their God.