The Morning Exercise Methodized, Sermon 2
God is.
HEB. 11.6.
But without Faith it is impoſſible to pleaſe God; for he that cometh to God, muſt believe that he is, and that he is a rewarder of them that diligently ſeek him.
IN this Chapter faith is repreſented as the principle of obedience, conveying vigour and ſtrength to other graces, whereby they become operative unto ſeveral ends and objects; hence thoſe acts which immediately ſpring from other graces as their proper ſtock, are attributed to faith, that being the principle of their heavenly, working; in this reſpect, as the ſucceſſe of an Army redounds to the Generals Honour, ſo the Victory which is effected by other Chriſtian qualities, is here aſcribed to faith, which animates them, and leads them forth as their chief Captain; this is intimated in the Text, in which we may obſerve,
1. A Propoſition, But without Faith it is impoſſible to pleaſe God; that grace being the medium of our communion with God, as it gives through Chriſt an admiſſion and approach to him; and in this reſpect is oppoſed to drawing back, Hebr. 10.38.
This is the Heathens Cred foreign. foreign. Epictetus.2. The Argument to confirme it, For he that comes to God must believe that he is, and that he is a rewarder of them that diligently ſeek him: that is, our Addreſſes to God, are grounded upon a firme aſſent to Gods being and bounty.
Firſt, An aſſent to his being is abſolutely neceſſary, otherwiſe acts of worſhip are as a Ball ſtruck into the open air, which returns not to us; without the entire aſſurance of a determinate object, Religion will fail and vaniſh, this belief is general and ſpeculative.
Secondly, An aſſent to his bounty, that he will bleſſe thoſe who diligently ſeek him; this is particular and applicative, and it follows from the other; for the notion of a Benefactour is included in that of a God; take away his rewards, you ungod him: Now the ſtedfaſt acknowledgement of this, can only draw the ſoul to perform ingenuous and acceptable ſervice; for the naked contemplation of thoſe amiable excellencies which are in the Deity, can never conquer our natural feare, nor quench our enmity againſt him; the reflection upon his righteouſneſſe and our guilt, fills us with terrour, and cauſes a dreadful flight from him; but the hope of his remunerating goodneſſe, is a motive agreeable, and congruous to the breſt of a man, and ſweetly leads him to God; Religion is the ſubmiſſion of our ſelves to God, with an expectation of reward.
I ſhall Treat of the firſt Branch of the argument; He that comes to God, muſt believe that he is. The firm belief of Gods being, is the foundation of all Religious worſhip; in the diſcuſſing of which, my deſign is to evince that Supreme Truth, that God is. The ev…dence of this will appear to the light of reaſon, and fai…h, by an appeal to nature, and Scriptures: I ſhall produce three Arguments from nature, which may convince an Infidel there is a God. The firſt is drawn from the viſible world. The ſecond from natural conſcience. The third from the conſent of Nations.
Firſt, in the Creation; his eſſence and Attributes are clearly revealed, his abſolute power, unerring wiſdome, and infinite goodneſſe, are diſcovered to every capacity; therefore the Apoſtle urges this as the moſt proper Argument to convince the Heathens, Acts 14.15. that they ſhould urn from their vanities, to the living God which made heaven and earth, and ſea, and all things that are therein; to this they muſt naturally aſſent; as ſhadows repreſent the figure of thoſe bodyes from whence they are derived; ſo in the world there are ſuch traces of the Divine perfections, that it is eaſie to inferre there is a Soveraign being which is the cauſe of it; all the creatures and their various excellencies, are as ſo many beams which reflect upon this Sun, or lines which direct to this Centre; nay, the meaneſt being carries ſome impreſſion of the firſt cauſe, as the image of a Prince is ſtampt upon a penny, as well as upon greater mony; the beaſts will inſtruct, and the mute fiſhes teach the Atheiſt there is a God; and though he is not diſcerned by the outward ſight, yet the underſtanding will as certainly diſcover him, as it doth an inviſible ſpirit in a living body; and that,
1. From the being of the world, and its parts; it is apparent to ſenſe, and acknowledged by all, that ſome things are of a late beginning, but thoſe things could not proceed from themſelves, for then they ſhould work before they were, and the ſame things ſhould exiſt, and not exiſt at the ſame inſtant, and in the ſame reſpect, but this implies a contradiction; it follows then they had their Original from without; we finde the experience of this in our ſelves; the number of our dayes declares there was a time in which we had no being, and therefore we could not produce our ſelves.
Now, if man which is the moſt perfect of viſible creatures, preſuppoſe a Maker, then may we ſufficiently inferre a Creation, where we finde far leſſe perfection; and this is true, not only of things which are viſible, but of all other beings; till at laſt we arrive at the Supreme cauſe, whoſe being is neceſſary and independent.
Beſides, if we conſider that from nothing he hath produced their beings, and ſo united thoſe two diſtant extreams of being, and not being, we may infer his power to be infinite; the greateſt difference imaginable between two finite beings, admits of ſome proportion, and meaſure; but between that which is, and that which is not, the diſtance exceeds all apprehenſion; ſo that from the meer exiſtence of things, it is evident that there is a firſt cauſe, which is independent and infinite, and this is God.
2. We may certainly argue the being of God from the conſent of parts in the world, and their perpetual confederations to ſupport the whole. Confuſion is the effect of chance, but order is the product of Art and induſtry; when we conſider in a Watch, how the different wheels by their unequal motions agree in diſtinguiſhing the houres, and with that exactneſſe, as if they were inſpired by the ſame intelligence, we preſently conclude it to be the work of an Artificer; for certainly pieces of Braſs could never have formed and united themſelves in that method; proportionably when we view the Harmony of all things in the world, and how diſagreeing natures conſpire together for the advantage of the whole, we may collect there is a Divine Spirit, which hath thus diſpoſed all things; we will not make a curious enquiry into this; an eminent decree of knowledge in ſeveral faculties, would but imperfectly diſcover the proportion and meaſures which the eternal minde hath obſerved in the frame of nature; it will ſuffice to glance at thoſe which are expoſed to the view of all.
The Sun which is the eye and ſoul of the world, in its ſituation and motion, is a ſign to us there is wiſdome and counſel in its Authour; it's fixt in the midſt of the Planets, that it may diſpenſe its light and heat for the advantage of the lower world;Quid poteſt eſſe tam apertum, tamque perspicuum, cum coelum ſuſpeximus, caeleſtiaque contemplati ſumus, quam aliquod eſſe numen praeſtantiſſimae mentis quo haec regantur. Tull. in ſecundo de natura deorum, &c. lib 2. de divinatione; eſſe praestantem aliquam, aeternamque naturam & eam ſuſpiciendam adorandam que hominum generi pulchritudo mundi o…doque rerum coelestium cogit confiteri. if it were plac't in a higher or lower Orb, the jarring Elements, (which by its influence, are kept in an equal poiſe and proportion) would break forth into diſorders; and thoſe inviſible chaines and connexions which faſten the parts of nature, would preſently be broken; the regularity and conſtancy of its motion diſcovers a Deity; by its courſe from Eaſt to Weſt, it cauſes the agreeable viciſſitude of day and night, and maintains the amiable war of light and darkneſs; this diſtinction of time is neceſſary for the pleaſure and profit of the world; the Sun by its riſing, chaſes away the ſhades of the night, to delight us with the beauties of the Creation; 'tis Gods Herald which calls us forth to the diſcharge of our work;Pſa. 104.22, 23. this governes our labours, and conducts our induſtry; this animates nature, and conveys a pleaſure even to theſe beings which are inſenſible; without the day, the world would be a fatal and diſconſolate grave to all creatures; a Chaos without order, action, or beauty; thus by the Sun-beams we may clearly ſee a Divine providence. Beſides, when it retires from us, and a Curtain of darkneſſe is drawn over the world, that proves the wiſdome and goodneſſe of God; the Pſalmiſt attributes the diſpoſition of day and night to God, the day is thine; Pſal. 64.16.and with an Emphaſis, the night alſo is thine; notwithſtanding its ſad appearance, yet it is very beneficial; its darkneſſe enlightens us, its obſcurity makes v ſible the Ornaments of heaven, the ſtars, their aſpects, their diſpoſitions, their motions which were hid in the day; it unbends the world, and gives a ſhort and neceſſary truce to its labours, it recreates the waſted ſpirits; 'tis the Nurſe of nature, which poures into its boſome thoſe ſweet and cooling dews which beget new life, and vigour: the divine providence is alſo eminent in the manner of this diſpenſation; for the Sun finiſhing its courſe about the world in the ſpace of twenty four houres,I ſpeak of that part of the world which is inhabited. cauſes that ſucceſſion of day and night, which doth moſt f…tly temper our labour and repoſe; whereas if the day and night ſhould each of them continue ſix entire months, this diviſion would be very inconvenient for us: We may farther obſerve a wiſe providence in the diverſity it hath uſed to lengthen and ſhorten the dayes and nights for the advantages of ſeveral Countryes; for that part of the earth which is under the line, being ſcorcht with immoderate heat, wants a continual ſupply of moyſture; therefore the longeſt and cooleſt nights are there; but it is otherwiſe in the Northern parts, for the beams of the Sun being very feeble there; providence hath ſo diſpoſed, that the dayes are extream long, that ſo by the continuance of the heat, the fruits may come to maturity and perfection. And as the difference of day and night, ſo the diverſity of ſeaſons proceeds from the motion of the Sun, which is a work of providence, no leſſe admirable than the former; as the motion of the Sun from Eaſt to Weſt,Pſal. 74.17. Thou haſt made the Summer and Winter. makes the day and night, ſo from North to South, cauſes Summer and Winter; by theſe the world is preſerved; Summer crownes the earth with flowers and fruits, and produces an abundant variety for the ſupport of living creatures; the Winter which ſeems to be the death of nature, robbing the earth of its heat and life, contributes alſo to the Univerſal good; it prepares the earth by its cold and moyſture for the returning Sun; in the ſucceſſion of theſe ſeaſons, the Divine Providence is very conſpicuous; for ſince the world cannot paſſe from one extream to another, without a dangerous alteration; to prevent this inconvenience, the Sun makes its approaches gradually to us, the Spring is interpoſed between the Winter and Summer, that by its gentle and temperate heat, it may diſpoſe our bodyes for the exceſſe of Summer, and in the ſame manner the Sun retires by degrees from us, that ſo in the Autumne we may be prepared for the aſperities of the Winter: And to cloſe this part of the Argument, the invariable ſucceſſion of times and ſeaſons is a token of the ſame providence; the Sun which runs ten or twelve millions of Leagues every day, never failes one minute of its appointed time, nor turns an inch out of its conſtant courſe, but inviolably obſerves the ſame order; ſo that there is nothing more regular, equal, and conſtant, than the ſucceſſion of day and night; to aſcribe this to hazzard, is the moſt abſurd extravagance; for in the effects of chance there is neither order nor conſtancy; as we may ſee in the caſting of a Dy, which hardly falls twice together upon the ſame ſquare; it is neceſſary therefore to conclude that an intelligent principle, guides the revolutions of the Sun, thus uniformly for the advantage of the world. Pſalme 19.1, 2, 3. The heavens declare the glory of God, the firmament ſhews his handy work. Day unto day utters ſpeech, and night unto night addes knowledge; There is no speech nor language where their voice is not heard; what is that language and voice, but a Univerſal Sermon to the world of Gods being and excellency?
Let us now conſider that vaſt extent of aire, which fills the ſpace between heaven and earth; this is of ſo pure a nature, that in a moment it tranſmits the influences of heaven to the lower world, this ſerves as an arſenal for thunders and lightenings, whereby God ſummons the world to dread and reverence; this is a treaſury for the clouds, which diſſolving in gentle ſhowers, refreſh the earth, and call forth its ſeeds into flouriſhing and fruitfulneſſe; this fannes the earth with the wings of the winde, allaying thoſe intemperate heats which would be injurious to its inhabitants; this is the Region for the Birds, wherein they paſſe as ſo many ſelf-moving Engines praiſing the Creatour, this ſerves for the breath and life of man; from hence we may conclude the wiſdome of a God, who ſo governes the ſeveral Regions of the aire, as by them to convey bleſſings for the neceſſities of man, and to ſend judgements for the awakening the ſecure to ſeek after God.
Let us now deſcend to the Sea, and ſee how that informes us there is a God; 'tis a Truth evident to reaſon, that the proper place of the waters is next to the aire above the earth; for as it is of a middle nature between theſe two Elements, being purer and lighter than the earth, but more groſſe and heavy than the aire, ſo it challenges a ſituation between them; that as the aire on all parts encompaſſes the Sea, in like manner the Sea ſhould overſpread the earth, and cover the whole ſurface of it; that its natural inclination is ſuch, appears by its continual flowings; who then hath arreſted its courſe, and ſtopt its violence? who hath confined it to ſuch a place and compaſs, that it may not be deſtructive to the world? certainly no other, but the great God who firſt gave it being and motion; beſides, that which renders the power of God more conſpicuous, is that by ſo weak a bridle as the ſand, its rage is bounded; when it threatens the ſhore with its inſulting waves, you would fear leſt it ſhould ſwallow up all, but it no ſooner touches the ſand, but its fury is turned into froth; it retires, and by a kind of ſubmiſſion, reſpects thoſe bounds which are fixt by the Creatour. Now, that the fierceſt Element ſhould be repreſt by the feebleſt thing in the world, and that which breaks the Rocks, be limited by the ſand, is a wonder of providence; therefore the Lord alledges this as an effect only proceeding from his power, and challenges an incommunicable glory upon this account. Job 38.8, 9, 10, 11, verſes, Who ſhut up the Sea with doores, when it brake forth as if it had iſſued out of the womb? when I made the cloud the garment thereof, and thick darkneſſe a ſwadling band for it; and brake up for it my decreed place, and ſet barres and doores; and ſaid, Hitherto ſhalt thou come, and no farther, and here ſhall thy proud waves be ſtayed.
Beſides, its extent is no leſſe worthy of admiration, it waſhes the four parts of the world, and ſo it is the bond of the Univerſe, by which the moſt diſtant Nations are united, the medium of commerce and Trade, which brings great delight and advantage to men, by it the commodities which are peculiar to ſeveral Countryes are made common to all; thus may we trace the evident prints of a Deity in the very waters; if we change the ſcene, and view the earth, we may perceive clear ſignes of a Divine providence: If we conſider its poſition, it hangs in the midſt of the ayre, that it may be a convenient habitation for us; or its ſtability, the ayre its ſelf is not able to beare up a feather, yet the earth remains in it fixt and unſhaken, notwithſtanding the ſtormes and tempeſts which continually beat upon it; from hence we muſt conclude an inviſible, but powerful hand ſupports it; 'tis reckoned amongſt the Magnalia Dei, Job 38.4, 6. Where wast thou when I laid the foundations of the earth? whereupon a e the foundations thereof faſtened? or who hath laid the Corner-ſtone thereof? Moreover the various diſpoſition of its parts, the Mountaines, the Valleys,I might inſtance in its productions; in plants, their roots whereby they draw their nouriſhment, the firmneſs of their ſtalk by which they are defended againſt the violence of winds, the expanſion of their leaves by which they receive the dew of heaven; or in fruits, which are produc'd anſwerable to the difference of ſeaſons, thoſe which are cold and moyſt to allay our heat in ſummer, and thoſe which are of a firmer conſiſtency in Autumn, that they may ſerve the delight and uſe of man in winter, from whence the notice of a Deity is afforded to us. the Rivers which are as the veins which convey nouriſhment to this great body, all intimate there is a God.
Thus if we behold the excellent order of the parts of the World, their mutual correſpondence for their ſeveral ends, the heavens give light, the aire breath, the earth habitation, the ſea commerce;The World is ſtiled by Sa in Baſil, foreign; the School of rational ſpirits, wherein they are inſtructed in the knowledge of God. we muſt break forth There is a God, and this is his work; but how few are there who read the Name of God which is indelibly printed on the frame of nature? who ſee the excellency of the cauſe in the effect? who contemplate all things in God, and God in all things? from our firſt infancy we are accuſtomed to theſe objects, and the edge of our apprehenſions is rebated; the commonneſſe of things takes away our eſteem; we rather admire things new than great; the effects of Art, than the marvails of nature; as the continual view of a glittering object dazles the eye, that it cannot ſee; ſo by the daily preſence of theſe wonders, our minds are blunted, we loſe the quickneſſe and freſhneſſe of our ſpirits.
I ſhall finiſh this Argument by reflecting upon man, who is a ſhort abridgement of the world; the compoſure of his body, the powers of his ſoul, convince us of a wiſe Providence; who but a God could unite ſuch different ſubſtances, an immaterial ſpirit with an earthly body? who could diſtinguiſh ſo many parts, aſſigne to them their forme, ſcituation, temperature, with an abſolute fitneſſe for thoſe uſes to which they ſerve? we muſt joyne with the Apoſtle, Acts 17.27, 28.The meer conſideration of the leaſt part of mans body, opened the eyes of one of the moſt learned Atheiſts in the World. Galen. l. 3. de uſu partium, deſcribing the uſe of our parts, ſaith, foreign. He is not farre from every one of us; we may finde him in the activity of our hands, in the beauty of our eyes, in the vivacity of all our ſenſes; in him we live, move, and have our being. And to look inward, who hath endued the ſoul with ſuch diſtinct and admirable faculties? The underſtanding which exerciſes an Empire on all things, which compounds the moſt diſagreeing, and divides the moſt intimate, which by the loweſt effects aſcends to the higheſt cauſe; the Will which with ſuch vigor purſues that which we eſteem amiable and good, and recoiles with averſation from that we judge pernicious and evil; the Memory which preſerves freſh and lively the pictures of thoſe things which are committed to its charge. Certainly after this conſideration, we muſt naturally aſſent there is a God who made us, and not we our ſelves.
3. We may argue there is a God from the operations of natural Agents for thoſe ends which are not perceived by them. Although in men there is a rational principle which diſcovers the goodneſſe of the end, and ſelects ſuch means as are proper for the accompliſhing of it, and ſo their actions are the product of their judgement; yet 'tis impoſſible to conceive that the inferiour rank of creatures, whoſe motions flow from meer inſtinct, can guide themſelves by any Counſel of their own: Now all their operations are directed to their proper ends without any variation,Si quid est quod efficiat ea quae homo licet ratione ſit praeditus, facere non poſſet, id profecto est majus, & ſortius, & ſapientus homine. Chryſippus. & in that order as exceeds the invention of man. It is admirable to conſider how brute creatures act for their preſervation; they are no ſooner in the world, but they preſently flie from their enemies, and make uſe either of that force or craft which they have to defend themſelves; they know that nouriſhment which is convenient to preſerve them, and thoſe remedies which may reſtore them. By what Counſel doth the Swallow obſerve the ſeaſon of its paſſage? in the beginning of Autumn it takes its flight to a warmer Climate, and returns with the Sun again in the Spring. By what fore-ſight doth the Ant prepare its ſtore in Summer to prevent that enſuing want which otherwiſe it would ſuffer in Winter? Doth the Sun deliberate whether it ſhall riſe, and by diffuſing its beams, become the publick light of the World? or doth a Fountain adviſe whether it ſhall ſtream forth in a fluent and liberal manner? even the actions of men which are purely natural, are done without their direction: Nay, natural bodies will part with their own property, and croſſe their own inclination for an univerſal good; the aire, a light and nimble body that does naturally aſcend, yet for a general good, to prevent a breach in nature, it will deſcend: And thoſe things which have a natural oppoſition,foreign. Ariſtotel. l. de mundo. yet conſtantly accord and joyne together to preſerve the whole; certainly then a Divine Spirit guides and directs them. If we ſee an Army compoſed of ſeveral Nations, (between whom there are great antipathies) yet march in rank and order, and with equal courage fight for the ſafety of a Kingdom, we preſently conclude there is a wiſe General who thus united them: And is there not greater reaſon to believe that a Soveraign Spirit governs the Hoſt of heaven and earth, and unites them to maintain the peace of the World? To aſſert that irrational creatures act for a general and unknown good, without the motion of a higher cauſe, is equally unreaſonable, as to ſay a curious Picture is drawn by a Penſil without the hand of the Painter which guided it in every line according to the Idea of his minde. We muſt then of neceſſity infer that thoſe particular cauſes which cannot conduct themſelves, are directed by an univerſal cauſe which cannot erre; and thus we ſee the whole World is an entire and continual Argument of Gods Being and Attributes.
Secondly, The ſecond Argument is drawn from natural conſcience, which is a ſubordinate God, and acts all things with reſpect to a higher Tribunal; as Saint Paul ſpeaking of thoſe viſible Teſtimonies which God hath expreſt to men in the Creation, ſaith, Acts 14.17. that he left not himſelf without a witneſſe, giving them rain, and fruitful ſeaſons; by the ſame proportion we may ſay God hath not left himſelf without an internal witneſſe, having planted in every man a conſcience whereby he is dignified above the lower order of beings, and made ſenſible of the ſupreme Judge, to whoſe Tribunal he is ſubject; now conſcience in its double work, as it accuſes or excuſes by turns upon good or bad Actions, proves there is a God.
1. Natural conſcience being clear and innocent, is the lifeguard which ſecures from fears: vertuous perſons who have not offered violence to the light of conſcience, in times of danger, as in a fierce ſtorme at Sea, or fearful Thunder at Land, when guilty ſpirits are ſurprized with horrour, they are not liable to thoſe fears, being wrapt up in their own innocency;Parcus Deorum cultor & infrequens, inſanientis dum ſapientiae conſultus erro nunc retrorſum vela dare at que iterare curſus cogor relictos: Nam que Dieſpiter igni coruſco nubila dividens, f…etum que per purum tonanteis egit equos volucrem que currum. Horat. ad 34. l. 31. the reaſon of their ſecurity proceeds from a belief that thoſe terrible works of nature are ordered by an intelligent and righteous providence which is God.
2. It gives courage and ſupport to an innocent perſon, when oppreſt and injured by the unrighteous; the natural conſcience ſo long as it is true to its ſelf by adhering to honeſt principles, it is victorious againſt all attempts whatſoever; ſi fractus illabatur orbis; if the weight of all the miſeries in the world ſhould come ruſhing upon him at once, it would bear up under them all, and ſtand unbroken in the midſt of thoſe ruines; the ſpirit of a man is of ſtrength enough to ſuſtain all his infirmities; as a Ship lives in the rough Seas, and floats above them, the waters being without it; ſo a vertuous perſon rides out all ſtorms, and is preſerved from ſinking, becauſe the fury of worldly troubles cannot reach beyond his outward man; the conſcience which is the mans ſtrength remains firme and unſhaken; yea, as thoſe Roſes are uſually ſweeteſt which grow near ſtinking weeds; ſo the peace, joy, and glory of a good conſcience is then moſt ſenſible, when a man is otherwiſe in the moſt afflicted and oppreſſed ſtate; now from whence proceeds this calmneſſe and ſerenity, this vigor and conſtancy of ſpirit, but from the apprehenſion of a ſupreme Judge, who at the laſt will vindicate their cauſe?
2. We may clearly evidence there is a God, from the accuſations of a guilty conſcience; this is that never dying worme which if a ſinner treads on, it will turn again; this is a temporal hell, a ſpiritual Tophet; what torments are there in the Regions of darkneſſe, which an accuſing conſcience doth not inflict on a ſinner in this life! ſo intolerable are the ſtings of it, that many have took Sanctuary in a Grave, and run upon the firſt death to prevent the miſeries of the ſecond. Now the ſhame, horror, deſpair, and that black train of affections which laſh an offender for his vicious acts, diſcovers there is a principle within which threatens vengeance from a righteous and angry God: This Argument will be more preſſing, if we conſider that conſcience attaches a ſinner
Firſt, for ſecret crimes, which are above the cognizance of men; conſcience is Gods ſpy in our boſomes, which mixes it ſelf with all our thoughts and actions; let a man therefore take what courſe he will to hide his offence, let him ſin in the cloſeſt retirement that humane policy can contrive, where there is no poſſibility of legal conviction, yet his Accuſer, his Judge, his Hel is in his own boſome; when the ſin is moſt ſecret, conſcience brings in the evidence, produces the Law, urges the penalty, paſſes the ſentence, begins the puniſhment; ſo that the ſinner is foreign, ſelf-condemned for thoſe ſins which are not puniſhable by man; yea, ſometimes a diſcovery of concealed ſins (though certainly bringing temporal death) hath been extorted by the horror and anguiſh of an accuſing conſcience; the reaſon of all is becauſe in ſecret ſins, conſcience appeals to Gods Omniſciency, who is greater than our conſciences, and knows all things, 1 John 3.20. And upon this account it is praejudicium judicii, a kinde of antedated day of judgement, a domeſtical doomſ-day, and brings upon a ſinner the beginning of his ſorrows.
2. It ſtings with remorſe for thoſe ſins which are above the power of man to revenge; thoſe who command Armies, and by their greatneſſe are ſecured from the penalties of the Law, yet conſcience ſets their ſins in order before their eyes; and theſe as ſo many armed men charge them thorow, and overwhelme them; many inſtances there are; Belſhazzar in the midſt of his cups and bravery, how was he invaded by fear and horrour, when he ſaw the hand-writing on the Wall! the whole Army of the Perſians could not diſcourage his ſpirit; but when conſcience revived his guilt, and the apprehenſions of Gods juſtice, he ſunk under the burden; the hand-writing from without was terrible, becauſe conſcience opened a hand-writing within. Tiberius the Emperour who was doubly dy'd in unnatural luſts and cruelties, could neither evade nor diſſemble the horrors of his mind; Nero after the barbarous murdering of his mother, was always purſued by imaginary Divels, his diſtracted fancy repreſenting to him furies and flames ready to torment him. How many Tyrants have trembled on the Throne, when the condemned innocents have rejoyced in their ſufferings! from hence we may infallibly conclude the conſcience of the moſt powerful ſinner is under the feeling of a Deity; for if there were no puniſhments to be feared but thoſe the Magiſtrate inflicts in his own Dominions, why are Soveraign Magiſtrates themſelves under terrors for their vitious actions! and thoſe who are not ſubject to any humane Tribunal, why do they with ſuch fury reflect upon themſelves for their crimes? certainly it proceeds from hence, that natural conſcience dreads the ſupreme Judge, ſeeing nothing is able to ſhelter them from his Tribunal, nor reſtrain his power when he will take vengeance on them.
In vain doth the Atheiſt reply that theſe fears are the product of a common falſe opinion, which is conveyed by education, to wit that there is a God who is provoked by ſin; and that ignorance increaſes theſe terrors, as little children fear bug-bears in the dark; for 'tis certain,
Firſt, That no Art or endeavour can totally free a ſinner from theſe terrors, whereas groundleſſe fears are preſently ſcattered by reaſon; and this argues there is an inviolable principle in nature which reſpects a God. We know there is nothing more diſturbs the ſpirit than fear, and every perſon is an enemy to what torments him; hence the ſinner labours to conquer conſcience, that he may freely indulge himſelf in ſin; but this is impoſſible; for conſcience is ſo eſſential, that a ſoul cannot be a ſoul without it, and ſo inſeparable, that death it ſelf cannot divorce a man from it; perire nec ſine te nec tecum poteſt; it can neither dye with the ſinner, nor without him; 'tis true the workings of it are unequal; as the pulſe doth not always beat alike, but ſometimes more violent, and ſometimes more remiſſe; ſo this ſpiritual pulſe is not always in equal motion; ſometimes it beats, ſometimes it intermits, but returns again; thoſe ſcorners who run a courſe of ſin without controule, and ſeem to deſpiſe hell, as a meer notion, yet they are not free from inward gripes; conſcience arreſts them in the Name of that God whom they deny; although they are without faith, they are not without fear; deſperate ſinners ruffle it for a time, and drench themſelves in ſenſual pleaſures, to quench that ſcintilla animae, that vital ſpark which ſhines and ſcorches at once; but all in vain; for it happens to them as to Malefactors, who for a time drown the apprehenſion of their danger in a Sea of drink; but when the fumes are evaporated, and they ſeriouſly ponder their offences, they tremble in the fearful expectation of the Axe or Gallows. A ſinner may conceal his fears from others, and appear jolly and brave, when conſcience ſtings him with ſecret remorſe; as a Clock ſeems to be calme and ſtill to the eye; but 'tis full of ſecret motions within; under a merry countenance there may be a bleeding heart: To conclude, ſo far is a ſinner from being able to quench theſe terrors, that many times the more they are oppoſed, the more powerful they grow; thus many who for a time breathed nothing but defiances to conſcience, and committed ſin with greedineſſe, yet conſcience hath with ſuch fury returned upon them, that they have run from profaneſſe to ſuperſtition, as fugitive ſlaves are forc't back to their Maſters, and ſerve in the vileſt Drudgery, fearing ſevere puniſhments.
2. The beſt men who enjoy a ſweet calmneſs, and are not diſquieted with the terrors of conſcience, they abhor that Doctrine which diſcards the fear of a Deity; ſo that thoſe who are moſt freed from theſe terrors, believe them to be radicated in nature, and grounded upon truth; and thoſe who eſteem them vain, are moſt furiouſly tormented with them; in which reſpect the Divine goodneſſe ſhines forth in the greateſt luſtre towards thoſe who love and fear him, and his juſtice againſt thoſe who contemn it; thus Caligula who was the boldeſt Atheiſt in the world, yet when it thundred, ran with trembling under his bed, as if God from heaven had ſummoned him to judgement; whereas Socrates, who was the Heathens Martyr, died with the ſame tranquility of ſpirit wherein he lived.
3. 'Tis worthy of our ſerious thoughts that theſe terrors of conſcience are moſt dreadful when the ſinner approaches death; the ſenſe of guilt which before was ſmothered, is then revived; conſcience like a ſleeping Lyon awakes and deſtroys at once; experience t…lls us many ſinners who have lived in a ſenceleſſe, dye in a deſperate manner; and from whence doth this proceed but from the preſages of a future judgement! conſcience anticipates the vengeance of God; then the Alarums are encreaſt, and the ſtorme is more violent; for the ſoul being ſenſible of its immortal nature, extends its fears to Eternity, and trembles at him who lives for ever, and can puniſh for ever.
Argument 3. The conſent of Nations agrees in the belief of a God; although the Gentiles did groſſely miſtake the life and eſſence of the infinite Deity, imagining him to be of ſome humane forme and weakneſſe, and in this reſpect were without God in the world; yet they conſpired in the acknowledgement of a Divinity; the multiplicity of their falſe gods ſtrengthens the Argument; it being clear they would rather have any God then none; and this belief cannot be an impoſture, becauſe 'tis
Firſt, Univerſal; What Nation ſo barbarous as not to worſhip a God? certainly that which is common to all men, hath a foundation in nature.
Secondly, 'tis perpetual; falſhoods are not long lived; but the Character and Impreſſion of God is indelibly ſealed upon the ſpirits of men. Thus we ſee the Univerſal Reaſon of the World to Determine there is a God.
2. The Scripture proves there is a God to faith; Pſal. 19. David ſpeaking of the double manifeſtation of God by his Works and his Word, appropriates a converting power to the Word; this exceeds the diſcovery of God in the Creation, in reſpect of its clearneſſe and efficacy: Pſalme 138.2. Thou hast magnified thy Word above all thy Name. There are more apparent Characters of Gods Attributes and Perfections in the Scripture, than in the Book of Nature; in the Creation there is Ʋeſtigium, the foot-print of God; but in the Word there is Imago, his Image and lively Repreſentation: As the Angels when they aſſumed viſible bodies, and appeared unto men; yet by the brightneſſe and Majeſty of their appearance, diſcovered themſelves to be above an humane Original; ſo the Scriptures although conveyed to us in ordinary language and words, yet by their authority and ſanctity evidence their Divine deſcent; and that there is a holy and righteous God from whom they proceed.
There is a vehement Objection urged by Atheiſts in all Ages againſt a Divine Providence, and conſequently againſt Gods Being:We may hear the Tragedian thus reſenting it: Sed cur idem, Qui tanta regis ſub quo vaſti Pondera mundi librata ſuos Ducunt orbes, hominum nimium Securus ades? non ſollicitus Prodeſſe bonis, nocuiſſe malis. Senec. Hippol. The afflicted ſtate of innocency and goodneſſe, and the proſperous ſtate of oppreſſion and wickedneſſe. Honeſt men ſuffer, whileſt the unrighteous and profane ſwim in the Streames of Proſperity; hence they concluded fortuna certa, aut incerta natura, had the charge of theſe ſublunary things; even the holy Prophet himſelf was liable to this temptation, Pſal. 73.9, 10, 11, 12, 13, 14. he ſaw that as the clean Creatures were ſacrificed every day, the Turtle and the Lamb, the Emblems of innocency and charity, whileſt the Swine, and other unclean Creatures were ſpared;Plutarch and Seneca, and Cicero, have rendred ſatiſfaction concerning this method of the Divine Providence. So good men were harraſt with troubles, when the wicked were exempted, and this ſhook his faith; but by entring into the Sanctuary of God, where he underſtood their end, he comes off with victory; now for the removing this Objection, Conſider
Firſt, we are not competent Judges of Gods actions; we ſee but one half of Ezekiels Viſion; the Wheels, but not the eye in the Wheels; nothing but the Wheels on which the world ſeems diſorderly to run, not the eye of Providence which governs them in their moſt vertiginous changes: The actions of God do not want clearneſſe, but clearing: What we cannot acquit, is not to be charged on God as unjuſt; the ſtick which is ſtreight, being in the water ſeems crooked, by the refraction of the beams through a double medium; we ſee through fleſh and ſpirit, and cannot diſtinctly judge the ways of God; but when we are not able to comprehend the particular reaſons of his diſpenſations, yet we muſt conclude his judgements to be right, as will appear by obſerving
Secondly, The ſufferings of the righteous do not blemiſh Gods juſtice.
1. God always ſtrikes an offender, every man being guilty in reſpect of his Law. Now though love cannot hate, yet it may be angry; and upon this account, where the judgements of God are a great deep, unfathomable by any finite underſtanding, yet his righteouſneſſe ſtandeth like the high Mountains, (as it is in Pſalme 36.) viſible to every eye; if the moſt righteous perſon ſhall look inward, and weigh his own carriage and deſert, he muſt neceſſarily glorifie the juſtice and holineſſe of God in all his proceedings.
2. The afflictions of good men are ſo far from ſtaining Gods juſtice, that they manifeſt his mercy; for the leaſt ſin being a greater evil than the greateſt affliction; God uſes temporal croſſes to prevent or deſtroy ſin; he imbitters their lives to wean their affections from the World, and to create in them ſtrong deſires after heaven; as long as the waters of tribulation are on the earth, ſo long they dwell in the Ark; but when the Land is dry, even the Dove it ſelf will be wandring, and defile its ſelf: When they are afflicted in their outward man, it is that the inward man may be revived; as birds are brought to perfection by the ruines of the ſhell: that is not a real evil which God uſes as an inſtrument to ſave us. Who will eſteem that Phyſitian unjuſt, who prevents the death of his Patient by giving a bitter potion?
3. If the Righteous be thus afflicted upon earth, we may conclude there is a reward in the next World; if they are thus ſharply treated in the way, their Countrey is above, where God is their portion and happineſſe.
Thirdly, The temporary proſperity of the wicked reflects no diſhonour upon Gods juſtice or holineſſe; for God meaſures all things by the Standard of eternity; a thouſand years to him are as one day. Now we do not charge a Judge with unrighteouſneſſe, if he defer the execution of a Malefactor for the day; the longeſt life of a ſinner bears not that proportion to eternity; beſides, their reprieve increaſes and ſecures their ruine; they are as Grapes which hang in the Sun till they are ripe, and fit for the Wine-preſſe. God ſpares them now, but will puniſh them for ever; he condemns them to proſperity in this world, and judges them not worth his anger, intending to poure forth the vials of his wrath on them in the next.
Fourthly, The more ſober Heathens have concluded from hence there is a judgement to come; becauſe otherwiſe the beſt would be moſt miſerable, and the ungodly proſperous; from hence they have inferred, that becauſe all things are diſpenc't in a promiſcuous manner to the juſt and unjuſt in this world, therefore there muſt be an after-reckoning.
Fifthly, There are many viſible examples of the goodneſſe and juſtice of God in this World; either in rewarding afflicted innocency, or puniſhing proſperous iniquities. He that ſhall read the ſtory of Joſeph, and conſider that wonderful chain of cauſes managed by the Divine Providence; how God made uſe of the treachery of his brethren, not as a ſale, but a conveyance; how by the Priſon he came to the principality, muſt conclude there is a watchful eye which orders all things: And how many inſtances are there of Gods ſevere, and impartial juſtice? there is no State or Hiſtory but preſents ſome examples; wherein an exact proportion in the time, meaſure and kind between the ſin and puniſhment, is moſt conſpicuous; the unnatural ſin of Sodom was puniſh't with a ſupernatural ſhowre of fire and brimſtone: Pharaoh had made the River guilty of the blood of the Hebrew Infants; his firſt plague is the turning of the River into blood; Adonibezec is juſt ſo ſerved as he did by the ſeventy Kings; Judas who wanted bowels for his Lord, wanted bowels for himſelf in life and death; for he hanged himſelf, and his bowels guſhed out; and thus the puniſhment as a hand, points at the ſin, and convinces the World of a Deity.
Uſe 1 Ʋſe 1. This is juſt matter of terror to Atheiſts, which are of three ſorts;
1. Vita.
2. Ʋoto.
3. Judicio.
Firſt, To thoſe who are practical Atheiſts vita, in life, who live down this truth, denying God in their lives; ſad and certain it is, that many who pretend they know God, yet ſo live they, as if there were no Deity to whom they muſt give an account: Such are the ſecure, that ſleep in ſin, notwithſtanding all Gods thunder; and if ever ſleep were the true image of death, this is the ſleep. The ſenſual who are ſo loſt in carnal pleaſures, they ſcarce remember whether they have a ſoul; if at any time conſcience begins to murmure, they relieve their melancholy thoughts with their company and cups, like Saul, ſending for the Muſick when the evil ſpirit was upon him. The incorrigible, who notwithſtanding the deſignes of Gods mercy to reduce them; although Providences, Ordinances conſpire to bring them off from their evil ways; yet they perſiſt in their diſobedience: Let ſuch conſider it is not a looſe and ineffective aſſent to the being and perfections of God which will ſave them; God is not glorified by an unactive faith; nay, this will put the moſt dreadful accent, and the moſt killing aggravations on their ſins; that believing there is a God, they dare preſumptuouſly offend him, and provoke the Almighty to jealouſie, as if they were able either to evade, or to ſuſtain his wrath; 'tis the greateſt prodigy in the World to believe there is a God, and yet to diſobey him; this renders them inexcuſable at the laſt.
Secondly, To thoſe who are Atheiſts voto, in deſire, Pſal. 14. The fool hath ſaid in his heart there is no God; the heart is the Fountain of deſires, he wiſhes there were no God; this Atiſhem ſprings from the former; men live as if there were no God, and then wiſh there were none; guilt always begets fear, and fear hatred; and that ſtrikes at the being of the object that is hated; as Malefactors deſire there were no Law nor Judge, that they might eſcape deſerved puniſhment. Well their deſires are as viſible to God as their actions are to men, and in the day of Revelation there will be a proportion of Wrath anſwerable to the Wickedneſſe of their hearts.
Thirdly, To thoſe who are Atheiſts judicio, in opinion; theſe low running dregs of time afford us many of theſe Monſters; for many to reconcile their principles with their practices, that they may undiſturbedly enjoy their luſts, take this as an Opiate potion, that there is no God; but this is the moſt irrational and impious blaſphemy.
1. Irrational; for the Name of God is written in ſo fair a Character upon this univerſal frame, that even whil'ſt men run they may read it; and therefore God never wrought a miracle to convince Atheiſme, becauſe his ordinary works convince it: Moreover, the notion of a Deity is ſo deeply impreſt on the Tables of all mens hearts, that to deny God, is to kill the ſoul in the eye, to quench the very principles of common nature, to leave never a vital ſpark or ſeed of humanity behinde; 'tis as if an ungracious ſoul ſhould deny he ever had a Father. He that does ungod God, does unman himſelf.
2. 'Tis the moſt impious; 'tis formally Deicidium, a killing of God as much as in them lies; but there are no Atheiſts in hell, the Divels believe and tremble; he that willingly quenches that light which is planted in his breaſt, he is paſſing from that voluntary darkneſſe to a worſe; like an offender on the Scaffold, he doth but blinde his eyes to have his head cut off; he goes from inward darkneſſe to utter darkneſſe.
Uſe 2 Ʋſe 2. Let us ſtabliſh our hearts in the belief of Gods Being; in the latter times the World is wholly diſpoſed to Atheiſme; as the Scripture attributes the ruine of the Old World to their Atheiſme and Profaneſſe, ſo it foretells the univerſal diſeaſe of the laſt Age will be Atheiſme and Infidelity. Luke 18.8. Nevertheleſs when the Son of man cometh, ſhall he finde faith on the earth? it were impoſſible there ſhould be ſuch a palpable contradiction between the lives of men and this fundamental of Religion, did they with aſſurance and certainty believe it. Pſal. 14.1. The fool hath ſaid in his heart there is no God; they are corrupt, they have done abominable works, there is none that doth good. Atheiſme is the root of Profaneſſe; moreover, the ſpiritual myſteries of Religion, which exceed the flight of reaſon, are oppoſed by many upon the account of their Atheiſme; they queſtion the truth of Gods Being, and therefore disbelieve ſupernatural Revelations; let us then treaſure up this truth:
Firſt, As the foundation of faith; for all the truths of Religion ſpring from this as their common principle; the watering of the root will cauſe the branches to flouriſh; ſo the confirming of this will render our aſſent to the doctrine of the Goſpel more clear and ſtrong.
Secondly, As the fountain of obedience; the true and ſound belief of every holy truth always includes a correſpondency in the believer to the thing believed; and this muſt deſcend from the underſtanding to the affections, and the converſation: Now the fundamental duties which we are to pay to God, are, love, fear, dependance and ſubmiſſion to the will of his Law, and of his Providence.
1. Love: He is the ſupreme object of love for his excellencies and benefits. Pſal. 5.11. Let them alſo that love thy Name rejoyce in thee; the Name of God imports thoſe glorious Attributes whereby he hath expreſt himſelf to us; all the excellencies of the creature meet eminently in him, and all their imperfections are removed; in him there is nothing unlovely; in worldly things how refined ſoever they be, there is an allay of dregs; the all that is in them is mixed with corruption; but in God the all that he is, is perfection; in the moſt glorious creature as a creature, there is aliquid nihili, ſome imperfection, it is not exactly fitted for the ſoul; but God is the Adequate and compleat object of our love. There is ſuch an infinite eminency in God, that we are obliged to a proportionable affection; the firſt and great Commandment is, Matth. 22.36. Thou ſhalt love the Lord thy God with all thy heart, and with all thy ſtrength; all the kinds and degrees of our love are due to him; we muſt put no bounds nor limits to it; in him it muſt begin, in him it muſt end; a remiſſer love is a degree of hatred; we diſparage his excellencies by the coldneſſe of our affections. O had we but eyes to ſee his beauty, how would all the excellencies of the creatures become a very Glow-worme that only glitters in the night!
Moreover, God planted this affection in the nature of man, that it might be terminated upon himſelf as its centre and treaſure, as our natural faculties are fitted for their ſeveral objects; the eye for colours, the ear for ſounds, the palate for taſts; ſo love is fitted for God, that being as the Soveraign which ſways all our powers. Love is called pondus animae, that ſets all the wheels in the clock of the ſoul a going; this ſets the underſtanding a work in the ſerious contemplation of the Divine excellencies; it diverts the thoughts from other things, and fixes them on God; it excites ſtrong deſires, and earneſt aſpirings after him; it ſtirs up zeal, which is flamma amoris, love in a flame to remove all obſtacles which hinder the moſt intimate union with him; it produces joy, when the ſoul repoſes its ſelf in God, and with infinite ſweetneſs poſſeſſes him; it cauſes the greateſt diligence, alacrity, and reſolution in all our ways to pleaſe him: for love is ever the ſpring and rule of all our actions; ſuch as it is, ſuch likewiſe will they be: thus we may ſee that God (as there is in him a union of all excellencies) challenges the moſt intenſe and vehement degree of our love, he being only fitted for it; and that our love being a ſuperlative affection, is only proper to God; and therefore to love any creature without God, or in an equal manner to him, is to Deify the creature, to place it in the room of God, and ſo it renders us guilty of Idolatry in a ſpiritual ſenſe. But ſuch is the ignorance of mens minds, and the depravedneſſe of their wills, that few there be who love God; 'tis true, there may be ſomething like love in natural men to God, grounded upon the perſwaſion of his glorious being, and the goodneſſe of his nature, which is not terrible to them; but when they conſider his mercy is a holy mercy, and that it is never diſpenc't to the prejudice of his juſtice, though they cannot hate God for his goodneſſe directly, yet they hate him with it; for although he is the perfection of beauty and goodneſſe it ſelf, yet they being evil, there is no congruity or conveniency between God and them; they love ſin, and hate puniſhment: Now God, as Author legis, by the moſt ſtrict Laws forbids ſin, and as ultor peccati, inflicts ſevere puniſhments; from hence it proceeds, the moſt lovely and ſweet Attributes of God cannot endear him to them; no more than the natural or moral excellencies of a Judge, the comelineſſe of his perſon, or his wiſdome and knowledge can draw forth the love of a Malefactor when he is condemned by him.
Moreover, ſince the general nature of ſin is an eternal contrariety to the nature and will of God; the love of it muſt needs argue the hatred of God; for as the Lord Jeſus requires an univerſal, chearful and conſtant obedience, as the moſt clear evidence of love to him; if you love me, keep my Commandments; So the Argument will be as ſtrong to conclude backward, If you keep not Gods Commandments, you hate him; to live in the practice of known ſinnes, is a vertual and interpretative hatred of God.
2. The benefits which God beſtows upon us deſerve our love. How great an endearment did he paſſe upon us in our Creation? we might have been admitted into the loweſt form of Creatures, and have only enjoyed the life of flies or worms; but he made us little lower than the Angels, and Crowned us with glory and honour, and gave us dominion over all the works of his hands, Pſal. 8.5. Whereas the reſt of the Creatures were the acts of his power; the Creation of man was an act of power and wiſdome; in all the reſt there was nothing, but he ſpake the word, and they were made, Pſal. 148.5. But in the making of man there was a conſultation about it, Gen. 1. Let us make man; he framed our bodies, ſo that all the parts conſpire for the ornament and ſervice of the whole: Pſal. 139.15. Thine eye did ſee my ſubstance being yet imperfect, and in thy book were all my members written; and therefore Lactantius ſaid truly, hominem non patrem eſſe ſed generandi Ministrum; man is only the inſtrument which the Lord doth uſe for the effecting of his purpoſe to raiſe the beautiful Fabrick of mans body: Now if we are obliged to expreſſe the deareſt love to our Parents, with how much greater reaſon ſhould we love God, who is the fountain of all our beings.
He hath breathed into man a ſpiritual, immortal, rational ſoul, which is more worth than the whole World; this is in ſome ſort a ſpark and ray of Divine brightneſſe; 'tis capable of Gods Image, 'tis a fit Companion for Angels, to joyne with them in the praiſes of God, and enjoy a bleſſed eternity with them. 'Tis capable of communion with God himſelf, who is the fountain of life and happineſſe. The ſoul is endowed with thoſe faculties which being terminated upon God, it enjoys an infinite and everlaſting bleſſedneſſe. The underſtanding by knowledge reſts in God as the firſt and higheſt in genere veri; the will by love embraces him as the laſt and greateſt in genere boni; and ſo receives perfection and ſatisfaction, which is the incommunicable priviledge of the rational ſoul. Beaſts can only converſe with droſſy and material objects, they are confined to earthly things; but the ſoul of man may enjoy the poſſeſſion and fruition of God, who is the Supreme and Soveraign good. Now this ſhould inflame our love to God; he formed our bodies, he inſpired our ſouls. Moreover, if we conſider our lives, we ſhall finde a chain of mercy which reaches from one end to the other of them.
How many Miracles of Providence do we enjoy in our preſervation? how many unſeen dangers do we eſcape? how great are our daily ſupplies? The proviſions we receive, do ſerve not only for neceſſity, but for delight; every day we have the proviſions of meat and drink not only to cure hunger, and all our thirſt, but to refreſh the heart, and to make us chearful in our work; every houre is filled up with the bounties of God: Now what ſhall we render to the Lord for all his benefits? he deſires our love; this is the moſt proper return we can make; for love is of an opening and expanſive quality calling forth the heart; our love within ſhould break forth to cloſe with Gods love without; the love of obedience in us, with the love of favour and bounty in him. 'Tis a principle of nature deeply implanted in the hearts of men, to return love for love; nay, the very Beaſts are not deficient in this; Eſay 1.3. The Oxe knows his Owner, and the Aſſe his Maſters Crib: Thoſe Creatures which are of all the moſt ſtupid and heavy, reſpect their Feeders, and expreſſe dumb ſigns of love unto them. How much more ſhould we love God, who ſpreads our Table, fills our Cup, and cauſes his Sun to ſhine, and his Rain to fall on us? 'Tis an Argument of Secret Atheiſme in the heart, that in the confluence of mercies we enjoy, we do not look up to the Author of them, as if common mercies were the effects of Chance, and not of Providence; if a man conſtantly relieves our wants, we judge it the moſt barbarous diſingenuity not to repay love to him; but God loads us with his benefits every day; his wiſdome is always buſied to ſerve his mercy, and his mercy to ſerve our neceſſities, but we are inſenſible and unaffected; and yet the meaneſt mercy as it comes from God hath an excellency ſtamp't upon it. We ſhould upbraid our ſouls for our coldneſſe to God; everywhere we encounter ſenſible demonſtrations of his love to us; in every moment of our lives we have ſome pledges of his goodneſſe. Let us light our Torch at this Mountain of fire; let the renewed act of his bounty conſtrain us to love him; we ſhould love him for his excellency, though we had no benefit by him; nay, though he hated us, we are bound to love him as he is truly amiable in himſelf; how much more when he draws us with the cords of a man, with bands of love? whoſoever requites the love of God with hatred, (as every impenitent ſinner doth) puts off the nature of man, and degenerates into a Divel.
2. Fear; this is that eternal reſpect which is due to our Creator; an humble reverence we owe to him, as he is infinitely above us; the holy Angels cover their faces when they have the cleareſt views of his glory: Eſay 6.1, 2, 3.. The Lord is repreſented as ſitting on a Throne, and the Seraphims ſtood about, each having ſix wings; with twain he covered his face, and with twain his feet, and with twain did he flee; and one cryed to another, Holy, holy, holy Lord of Hosts, the whole earth is full of his glory: The Angels are pure and innocent Creatures; they fear not his angry juſtice, but they adore his excellencies and perfections; his is a dread, when a moſt Serene Majeſty. Penal fear is inconſiſtent with the joys of heaven, but the fear of admiration is perfected there; and in this ſenſe the fear of God continues for ever, Pſal. 19.9. In all our addreſſes to him we ſhould compoſe our ſpirits, by the awful apprehenſion of that infinite diſtance which is between God and us. Eccleſ. 5.2. Let not thine heart be haſty to utter any thing before God; for God is in heaven, and thou upon earth; the greateſt diſtance in nature is but an imperfect diſcovery how much we are beneath God; 'tis the effect of grace to repreſent the Divine being and glory ſo to the ſoul, that in the moſt ſocial duties it may have impreſſions of fear; Pſal. 2.11. Serve the Lord with fear, and rejoyce with trembling. We ſhould fear his greatneſſe and power, in whoſe hands our life and breath, and all our wayes are; the fear of God having its actual force upon the ſoul, is operative and inſtrumental to holy walking, from whence the fear of God is taken in Scripture for the whole duty of man, it being an introduction to it. The fear of God, and keeping his Commandments are joined together, Eccleſ. 12.13. This is the Prepoſitus which governs our actions according to Gods will; this is a watchful Centinel againſt the moſt pleaſant temptations; it kills delight in ſin, (by which the integrity of moſt men is loſt;) for delight cannot dwell with fear; this is the guard and ſecurity of the ſoul in the days of trouble; the fear of God countermines the fear of men; this cuts off baſe and unworthy complyings; therefore the Lord brings this as an antidote againſt the baſe fear of men; Iſa. 51.12, 13. Who art thou, that thou ſhouldeſt 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 ſtretcheth forth the Heavens, and laid the foundations of the Earth? This exalts a Chriſtian above humane frailty, and makes him deſpiſe the threatnings of the world, whereby many are terrified from their conſtancy. It is the moſt unreaſonable thing to be Cowards to men, and fearleſs of God. Men have but a finite power, and ſo they cannot do that hurt they would; and they are under the Divine Providence, and therefore are diſabled from doing that hurt, which otherwiſe they could do; but the power of God is abſolute and unconfined; therefore our Saviour preſſes with vehemency upon his Diſciples, Matth. 10.28. Fear not them which kill the body, but are not able to kill the ſoul; but rather fear him who is able to deſtroy both body and ſoul in hell: He lives for ever, and can puniſh for ever; therefore when duty and life cannot ſtand together, he that flies the danger by delivering up his ſoul, exchanges the pain of a moment for the torments of Eternity:Timent Carcerem, non timent Gehennam; timent Cruciatum Temporalem, non poenas ignis aeterni; timent modicum mori, non aeternum mori. Auſtin upbraids the folly of ſuch; They fear the Priſon, but they fear not Hell; they fear temporal torment, but they fear not the pains of unquenchable fire; they fear the firſt, but not the ſecond death.
3. Dependance, in reſpect of his al-ſufficiency to ſupply our wants; and Omnipotency to ſecure us from dangers
Firſt, his al-ſufficiency can ſupply our wants; he is the Sun, Fountain and Mine of all that is good; from hence the Prophet glories in God, Habbakkuk 3.17, 18. Although the fig-tree ſhall not bloſſome, neither ſhall fruit be in the Vines; the labour of the Olives ſhall fail, and the fields ſhall yield no meat; the Flock ſhall be cut off from the fold, and there ſhall be no herd in the ſtalls; yet I will r…joyce in the Lord, I will joy in the God of my ſalvation. He expreſſes not only things for delight, as the fruit of the Vine and fig-tree, but things for neceſſity, as the meat of the field, and the flocks of the ſtall, and the utter failing of theſe together; for otherwiſe the want of one might be ſupplied by the enjoyment of another. Now in the abſolute loſſe of theſe ſupports and comforts of life, the Prophet ſaw all things in God; want of all outward things is infinitely recompenc't in the preſence of God: The Sun needs not the glimmering light of the Stars to make day; God without the aſſiſtance of the Creatures can make us really happy; in the enjoying of him we have all things, and that to the greateſt advantage. The things of this world deceive our expectations, and draw forth our corruptions; but in God we enjoy them more refinedly, and more ſatisfyingly, the dregs of ſin and ſorrow being removed; by poſſeſſing God there is no burden which we are not able to bear, but he takes it a…ay, our wants, weakneſſe and ſufferings; and there is no excellency of his which we are able to enjoy, but he conveys to us, his grace, his glory. There is true riches in his favour, true honour in his approbation, true pleaſure in his peace. He is the treaſure and triumph of the ſoul. Lam. 3.24. The Lord is my portion, ſaith my ſoul, therefore will I hope in him: He is ſuch a portion, that all temporal croſſes cannot hinder its influence on us, and his influxive preſence makes heaven; he is a portion that cannot be loſt, he inſeparably abides with the ſoul.
The real belief and application of this will keep a Saint in an holy independency on earthly things;Cum mundus exarſerit, cogitat ſe nihil habere de tanta mole perdendum. the flames which ſhall burn the World, cannot touch his portion; he may ſtand upon its ruines, and ſay, I have loſt nothing.
Moreover, this will keep the ſoul upright in the courſe of obedience; for all the exorbitancies and ſwervings from the Rule proceeds from the apprehenſions of ſome particular good in the Creature, which draws men aſide. Thoſe who want the light of faith (which diſcovers Gods al-ſufficiency) only admire preſent and ſenſible things; and to obtain theſe, they depart from God; but the more eagerly they ſeek after theſe temporal good things, the further they run from the Fountain of goodneſſe, which alone can ſweeten the beſt things we enjoy; and counterbalance their abſence; the Creatures are but of a limited benignity, the neceſſity of their number proves the meanneſs of their value; but one God anſwers all, he is an infinite and indefective good; he is for all the powers of ſoul and body, to hold them in their pleaſant exerciſe, and to give them reſt; he is alone able to impart happineſſe, and to preſerve that happineſſe he imparts.
Secondly, his Omnipotency can ſecure us from dangers. The Creation is a ſtanding Monument of his Almighty Power; for what but Omnipotency could out of nothing produce the beautiful Fabrick of heaven and earth; man cannot work without materials, but God doth; and that which exalts his power, is, that he made it by his Word; he spake the Word, and they were made, ſaith the Pſalmiſt, Pſal. 33.9. There went no greater pains to the Worlds Creation, than Gods command.
Moreover, the World is preſerved from periſhing by the power of its Maker. Certainly, without the ſupport of his mighty hand, the World had long before this time relapfed to its primitive nothing: Many inſtances we have of his power, in thoſe miraculous deliverances which he hath ſhewn to his people in their extremity; ſometimes by ſuſpenſion of the Works of Nature; his dividing the Red Sea, and making it as a ſolid Wall, that the Iſraelites might have a ſecure paſſage! his ſtopping the Sun in its courſe, that Joſhua might have time to deſtroy his enemies! his ſuſpending the nature of the fire, that it might not ſo much as ſinge the garments of the three Hebrews! his ſhutting the mouth of the devouring Lyons, and r turning Daniel in ſafety from that dreadful Den! And are not all theſe, and many others of this kind, not only the pregnant teſtimonies of his love, but the everlaſting Characters of his Omnipotency. Moreover, that which expreſſes the power of God with as great a luſtre, is the turning of the hearts of many cruel enemies from their intended rage to favour his people; thus did he change the heart of Eſau, who had reſolved the death of his brother; that inſtead of killing him, he expreſt the greateſt tenderneſſe, and the moſt endearing affections to him; thus did he ſo ſway the hearts of the Egyptians towards the oppreſſed Iſraelites, that inſtead of ſecuring them under bondage, they encouraged their departure, by enriching them with jewels of ſilver and of gold, Exod. 12.35. Now our duty is to glorifie this power of God, by placing our truſt on him. Pſal. 121.2, 3. My help comes from the Lord, who made the heavens and the earth; he will not ſuffer thy foot to be moved; by dependance on God the ſoul is compoſed in the midſt of the moſt apparent dangers; as the upper Region of the Aire is calme and ſerene, whatever ſtormes are here below; thus David expreſſes the ſame courage in all Eſtates; when he was retired into a Cave to ſhelter himſelf from the fury of Saul, he ſung the 57. Pſal. which he then compoſed; My heart is fixed, O God, my heart is fixed, Pſal. 57.7.I will ſing and give praiſe; and afterwards when he triumphed over Hadadezer the King of Zebah, he compoſed the hundred and eighth Pſalme, and ſung the ſame words: O God, Pſal. 108.1.my heart is fixed, I will ſing and give praiſe; i… faith taught him the ſame ſong in the Cave, and on the Throne; in all our exigencies we ſhould apply the power of God; the cauſe of our perplexing fears, is our low apprehenſion of Gods power, and therefore when we are ſurrounded with difficulties and dangers, then we are ſurpriſed with terror and diſpondency; whereas when there are viſible means to reſcue us, we lift up our heads: but our duty is in the greateſt extremities to glorifie his power, and to refer our ſelves to his goodneſſe; and though we cannot be certain that God will by miracles reſcue us from dangers, as he did many of his people in former Ages; yet we are ſure he will ſo abate the power and force of the moſt injurious enemies, as they ſhall not conquer the patience, nor break the hope of his people.
4. We owe perfect obedience to Gods will; vid. Subjection to his Commands, and ſubmiſſion to his Providence. 1. Subjection to his Commands. As he is the firſt cauſe, ſo he is the Supreme Lord; he that gave us life, muſt give us law: God hath an abſolute title to our ſervice as Creator; this made the Pſalmiſt deſire the knowledge of Gods Commandments in order to his obedience. Pſal. 119.73. Thy hands have made me; and faſhioned me, give me understanding, that I may learn thy Commandments; he may learn this from the univerſal obedience of all creatures, thoſe which are without reaſon, ſenſe or life, inviolably obſerve his commands. Eſay 48.13. Mine hand hath laid the foundations of the earth, and my right hand hath ſpan'd the heavens, when I call to them they stand up together, as prepared to execute his commands. The inſenſible parts of the World are ſo compliant with his will, as to contradict their proper natures to ſerve his glory; fire deſcends from heaven at his command; the fluid Sea ſtands up as a ſolid wall in obedience to him; this upbraids our Degeneration and Apoſtaſie, that we who are moſt indebted to the goodneſſe of our Creator, ſhould prove diſloyal and rebellious, when the inferiour creatures with one conſent ſerve and glorifie him.
Laſtly, we owe ſubmiſſion to the will of his Providence; there is no ſhadow of exception can be formed ag…i…t his Sovereignty; he may do by right whatever he can do by power, therefore we ſhould acquieſce in his diſpenſations; this conſideration ſilenc't David, Pſal. 39.9. I held my tongue, and ſaid nothing, becauſe thou didſt it; as the preſence of a grave perſon in authority quiets a diſordered multitude; ſo the apprehenſion of Gods ſupremacy compoſes our riotous thoughts and paſſions; unquietneſſe of ſpirit in troubles, ſprings from the ignorance of God, and of our ſelves; by impatience we cite God before our Tribunal, and do as it were uſurp his Throne; we ſet up an antiprovidence, as if his wiſdome ſhould be taught by our folly; and ſometimes in afflictions we eye the next cauſe, but do not look upward to the Soveraign Diſpoſer of all things, l ke Balaam, who ſtruck the Aſſe, but did not ſee the Angel which oppoſed him; thus from a brutiſh imagination we regard the viſible inſtrument of our trouble, but conſider not the Providence of God in all; from hence it is that our ſpirits are full of unquiet agitations; we live continually upon ſelf-created Racks: Now the humble acknowledgement of Gods hand, and the ſubmitting of our ſelves to his will, as it glorifies God, ſo it gives eaſe to us; as there is the greateſt equity, ſo policy in our willing ſtooping to him. Rom. 14.11. As I live ſaith the Lord, every knee ſhall bow to me, and every tongue ſhall confeſs to God; he engages his life and honor for this: if there is not a voluntary, there muſt be a violent ſubjection to him; the wilful man never wants woe; the ſpring of our daily miſery, as well as our ſins is, oppoſition to Gods will; but the chearful reſignation to his Providence, what a bleſſed pill of reſt is this to the ſoul? what a Sabbath from all thoſe ſinful and penal diſturbances which diſcompoſe our ſpirits; 'tis a lower heaven; for as in the ſtate of glory there is an unchangeable agreement between the will of the Creator and the creature, ſo according to the ſame meaſure and degree wherein we conform our wills to Gods, we proportionably enjoy the holineſſe and bleſſedneſſe of that ſtate.