A Complete Body of Divinity, Sermons · 15 (Question 4 cont.)
SERMON XV.
IV. THOSE Back Parts of God, in which he diſcovers himſelf to us, are his …ffi…iency, and his Efficiency. The ſmall Portion of him that may be known by the Creature, may be referred to theſe two heads; What he is, and what he doth: what he is able to do, and what he is pleaſed to do; that he is all, and that he doth all. Theſe two are the main pillars, on which the weight of our Faith lies, and by the which it is ſupported. The latter bids us to truſt in him alone; the former encourageth us to truſt in him at all times, and in all caſes.
V. GOD's Sufficiency (or his Alſufficiency) is his Divine Fulneſs, by vertue whereof he hath enough in himſelf, to anſwer all his own ends. A man is then ſaid to be ſelf-ſufficient, when he hath not only enough for himſelf perſonally, but for all them too that have their dependence upon him; when he is able to live upon his own, without being beholding to others, and maintain his poſt, and do all that belongs to him, and his eſtate will bear it out without impairing the principal. Hence we make our gueſſes at God's Alſufficiency, by conceiving him to be ſuch a Being, but after a more tranſcendent manner. In the deſcription two things may be obſerved.
(1.) THE general nature of it, viz. it is his fulneſs, or his perfection. For the fulneſs of a thing is its perfection, by vertue whereof there is nothing wanting to it: and it is oppoſed to emptineſs or vanity; which is a defect. Now there is a double fulneſs or perfection conſiderable, the one belongs to the Creature; the other is proper to the Creator. 1. THERE is an inferiour and limitted fulneſs, or perfection: and it is when there is nothing wanting to the thing, which properly belongs to ſuch a Species, or is due to ſuch a kind of Being. There are other perfections which it hath not, but all that belongs to its Exiſtence, Integrity, and Ornament of Nature, it hath that fully. A Beaſt having all things ſuitable for a ſenſitive life, is perfect in its kind, tho' it hath not attained to the perfection of a man; and ſtill the higher rank or order of being, the Creature is placed in, the more is requiſite to denominate it perfect. 2. THERE is a ſimple & abſolute perfection, which comprehends in it the whole and univerſal fulneſs of all perfection to the utmoſt latitude of poſſibility: and this is the fulneſs of God. He hath in him, all kinds of goodneſs in the higheſt degree, without defect or poſſibility of it: hence is he ſaid to be all in all, (1 Cor. 15.28.) And we read of the fulneſs of the God…ead. (Col. 2.9.) Here are ſteps by which we may aſcend in our Conceptions of this fulneſs which there is in God. 1. THE chief perfections of the Creature are, in a moſt perfect manner and meaſure, in God. If we ſpeak of Juſtice, Wiſdom, Power, Goodneſs, &c. there ſeems to be ſome Analogy between God and Man in reſpect unto theſe. Hence, we give them the ſame name, and have Analogous formal conceptions of them in our minds. Hence that, Mat. 5.48. Be ye therefore perfect, even as your Father which is in heaven is perfect. But we muſt remember, there is but little of this in the Creature; but they are infinite in God. They have them ſeparably, he inſeparably: he therefore hath them in a more fablime & ſuperminent manner, than either is or can be in a Creature. Hence we add the Epithet of Tranſcendency to them, when we aſcribe them to him, moſt wiſe, moſt holy, &c. 2 GOD contains in him all theſe kinds of perfection in the higheſt degree. There is a perfection in the ſeveral Creatures, a…rding to their kind. There is one glory & perfection in the Sun, another in the Moon; but there are others, which they can lay no claim to Whereas in this moſt noble Firſt Being, there is a concourſe or confluence of all theſe Perfections. 1 Chron. 29.11, 12. Thine, O LORD, is the greatneſs, and the power, and the glory, and the victory, and the majeſty: for all that is in the heaven and in the earth, is thine; thine is the kingdom, O LORD, and thou art exalted as head over all. Both riches and honour come of thee, and thou reigneſt over all, and in thine …ind is power & might, and in thine hand it is to make great, and to give ſtrength unto all. Every ſeveral Creature is, as it were, a ſmall ſpring or rivulet of goodneſs; but he is the vaſt and boundleſs Ocean of univerſal Perfection. 3. GOD comprizeth in him ſuch Perfections; as there are no footſteps of them in the Creature. He hath all that ſecond Beings have, and ſuch alſo as they have not. There are that are called his Incommunicable Perfections; which are aſcribed to him negatively, becauſe they are not in the Creature, but the contrary: on which account we call him Infinite, Immutable, Incomprehenſible, &c. 4. GOD comprehends all theſe Perfections within himſelf, without any defect: He is wholly void of imperfection: He is incapable not only of privative, but alſo negative imperfection. He is light and there is no darkneſs at all in him. There is no Creature, not ſo much as a Seraphim, but hath ſome negative defect attending it; i. e. the perfection of the higheſt Creature is contained within ſome degrees & limits. The Sun hath light, but it is not light it ſelf, as God is. He is Light without Darkneſs, Power without Weakneſs, Knowledge without Ignorance, Beauty without Deformity. 5. GOD containeth perfections in Him, without any capacity of imperfection, or poſſibility of defect. His fulneſs can admit of no diminution. A Creature, which is perfect (in its kind and degree) actually, is capable of loſing it. He that ſees, may be blind, &c. It is not ſo with him: for he hath all his fullneſs of and from himſelf; and depends not for it, or its continuance, on any other being, as all ſecond beings do on him. All theirs is borrowed; but his is his own. Rom. 11.35, 36. Or who hath firſt given to him, and it ſhall be recompenſed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. Others cannot deprive him, for he dwells in the light unapproachable; he cannot deprive himſelf, for his perfection is inſeparable from his being. In Creatures, their being is one thing, and their perfection to other. In God they are one & the ſame: He is Light, Love, Wiſdom, &c.
(2.) THE ſpecial nature, or diſcovery of it is, that by vertue of this fulneſs, he hath enough in himſelf to anſwer his own ends. The notion of ſufficiency, amongſt men, is a reſpect, which the means bear to the end; and ſo we conceive of God after our manner. Hence Alſufficiency muſt extend to all the ends or deſigns that one hath. Which ſufficiency of God, is wont to be expreſſed by Divines, in two particulars, that may be a little opened and cleared.
[1.] HE hath enough in himſelf for himſelf, or for his own happineſs. He is throughly furniſhed with all that is needful or requiſite for a Divine life. We may take up this in theſe Aſſertions.
1. GOD doth poſſeſs a Divine happineſs. Hence the title of Bleſſed is ſo often aſcribed to him in Scripture; yea, he is ſaid to be God bleſſed for ever. And Happineſs, in our notion, ariſeth from the affluence of all ſutable and ſufficient good; that which is fitted to the nature of the Being, and of which there is enough.
2. HE hath all this in himſelf independently upon the Creature: and hitherto belongs the Attribute of his Independency. He hath no need to fetch in any ſupply from abroad: He wanted nothing in thoſe eternal Ages, when he was alone, and there was no being beſide him: his own Being ſatisfy…th him abundantly. Earthly Monarchs are not ſelf-ſufficient. Eccl. 5.9. Moreover, the profit of the earth is for all … the king himſelf is ſerved by the field But the Firſt Being derives nothing from the ſecond; for that hath nothing but what is received from the Firſt. 1 Cor. 4.7. For who maketh thee to differ from another? and what haſt thou that thou didſt not receive? Heathen Lucr…ſius, ſpeaking of the Divine Nature, could ſay, Ipſa ſuis valens Opibus, non indigna noſtri. We ſtand in need of Meat, Drink, Clothing, and all from Abroad, to ſupport this life of ours: but God hath his life in and of himſelf. Joh. 5.26. For as the Father hath life in himſelf; ſo hath …e given to the Son to have life in himſelf. And in this regard he ſaith, That his Name is, I AM THAT I AM, Exod. 3.14.
3. AS he needs not, ſo neither doth he, nor can he, deſire any more, than what he hath and is in himſelf. His Infinite Will compleatly acquieſceth in himſelf. It is Impoſſible that he ſhould enquire after any farth…r degree of happineſs, than what he enjoys at home. When he was alone by himſelf, and no other with him, then he rejoyced in himſelf, and the poſſeſſion of his own glory: he never craved any thing from the Creature to mend himſelf by. Hence that, Pſal. 50.9. &c. I will take no bullock out of thy houſe, nor h… oats out of thy folds. For every beaſt of the foreſt is mine, and the cattel upon a thouſand h…lls. If I were hungry, I would not tell thee, for the world is mine, and the fulneſs thereof.
4. HIS perfection is ſo full, that it is incapable of receiving any addition. He can receive in nothing from without: His vertues, faculties and perfections cannot be augmented. For, —
(1.) HE is infinitely full: and to that which is infinite, there can nothing be added. His perfection is abſolute; and that it were not, if it could receive any thing in it. Hence that challenge, fore-cited, Rom. 11.35. Or who hath firſt given to him, and it ſhall be recompenſed unto him again? He is not only happy, but Happineſs in the abſtract; & abſtracts cannot be increaſed at all.
(2.) WHENCE ſhould he receive it? It muſt be from the Creature, if at all; but that cannot be; for all, which that hath, it had of him. Acts 17.25. Neither is worſhipped with mens hands, as though he needed any thing, ſeeing be giveth to all life, and breath, and all things. They can give him nothing but what is his own: He ſpared it out of his fulneſs, or they had never had it.
5. HIS happineſs cannot be impaired: There can be no diminution of his fulneſs: He is out of the reach of any violence, as the Creature cannot add to, ſo it cannot take away from, his felicity. As our Goodneſs reacheth not to him, to benefit him; ſo our Sin cannot touch his happineſs, to impair it. Job 35.6, 7, 8. If thou ſinneſt, what doſt thou againſt him? Or if thy tranſgreſſions be multiplied, what doeſt thou unto him? If thou be righteous, what giveſt thou him? or what receiveth he of thine hand? Thy wickedneſs may hurt a man as thou art, and thy righteouſneſs may profit the ſon of man.
[2.] HE hath more than enough in him, for his Creatures. He only is ſufficient in himſelf, that is able to maintain all his dependents, for whom by any right he ſtands engaged to provide. God is ſufficient, as for himſelf, ſo for all beings that derive from, and wait upon him. Hence he aſſumes that title, Gen. 17.1. I am the Almighty God. Which word is thought to be derived of a root, that ſignifies a Breaſt. Eſpecially he is ſufficient for the happineſs of his People; and that renders him an Object Adequate for our Faith. Here two things,
1. HE hath enough for them: ſufficient to anſwer all their ends. He intends to make them happy, and he can do it throughly. There are two Metaphorical expreſſions, under which this truth is declared and evidenced. Pſal. 84.11. The Lord God is a ſun and ſhield.
(1.) HE is a Shield. His People are expoſed to many Combats. & Dangers; which, notwithſtanding their own ſtrength, would be too hard for them: but he is able continually to defend and preſerve them, that no evil ſhall befal them: a ſhield big enough to cover them, ſtrong enough to ſecure them: it was never ſhot through. They enjoy perfect ſafety & ſecurity, that are ſheltred under it. Pſal. 91.1. He that dwelleth in the ſecret place of the most High, ſhall abide under the ſhadow of the Almighty.
(2.) HE is a Sun. As the riſing Sun, with its light, drives away the darkneſs, imparts heat, and vivifies the world; and, with its ſweet beams, cheriſheth man & beaſt; ſo are God's People recreated, cheriſhed, and refreſhed with the ſerene face of God: And what can they need more? He is a ſhield, becauſe he can deliver them from all evil. From the evils of this life: Pſal. 91.9. Becauſe thou haſt made the Lord which is my refuge, even the moſt High, thy habitation: There ſhall no evil befall thee, &c. From the miſeries of the ſecond death; Rev. 2.11. He that overcometh, ſhall not be hurt of the ſecond death. Yea, from the Fear of all evil; Iſai. 41.10, 13, 14. Fear thou not, for I am with thee: be not diſmayed, for I am thy God: I will ſtrengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteouſneſs. For I the Lord thy God will hold thy right hand, ſaying unto thee, Fear not, I will help thee. Fear not, thou wor… Jacob, and ye men of Iſrael: I will help thee, ſaith the Lord, and thy redeemer, the holy One of Iſrael. Nay, from the poſſibility of evils approaching them: Pſal. 91.10. Neither ſhall any plague come nigh thy dwelling. He is a Sun, becauſe he can beſtow all kinds of good upon them, can ſupply all their wants; Phil. 4.19. My God ſhall ſupply all your need, according to his riches in glory, by Christ Jeſus. Fill all their deſires; Pſal. 81.10. Open thy mouth wide, and I will fill it. Fully ſatisfy their Souls; Pſal. 63.5. They are not in trouble as other men: neither are they plagued like other men. And is not this enough?
2. HE hath more than enough for them; … give them, not only what will ſatisfy, but what is abundant. He hath ſo much overflowing goodneſs; that their ſhallow & narrow veſſels are not able to contain it all. His affluence is ſuperfluity: it goes beyond, not only their occaſions, but their hopes, deſires, and thoughts. Eph. 3.20. He is able to do exceedingly above all that we ask or think. There is in him an Infinite Redundancy. There is more for his People than they can improve; Pſal. 36.8. They ſhall be abundantly ſatisfied with the fatneſs of thy houſe: and thou ſhalt make them drink of the river of thy pleaſures. It is true; we ſtand in need of a Deity, as we are Reaſonable Creatures: no created thing can ſatisfy the reachings of men's will. And as Sinners and Debtors, we ſtand in need of a Trinity, to bring us again into God's favour: but there is more in the fulneſs of the Godhead, and theſe Divine Perſons, than ever we are able to hold.
USE 1. LEARN hence what a glorious Portion every believer is poſſeſſed of. Every Godly man may ſay as David, Pſal. 16.5. The LORD is the portion of mine inheritance, and of my cup: thou maintaineſt my lot. And as the Church, Lam. 3.24. The LORD is my portion, ſaith my ſoul, therefore will I hope in him. And if ſo, well might Paul ſay, He had learnt to be ſelf-ſufficient, Phil. 4.11. Not that I ſpeak in reſpect of want: for I have learned in whatſoever ſtate I am, therewith to be content. For he had taken poſſeſſion of the Alſufficient God, and God's Self-ſufficiency was become his: he had no want, becauſe he knew where to have all made up, was in no fear of danger, becauſe he had a ſecure ſhelter againſt all. And this is the common intereſt of all Believers. God hath ſaid to every one of them, I am thine. God's Children may live Royally, becauſe they can never be impoveriſhed. Here is Grace, and Glory, and every good; and it is their own fault, if they be ſcanted in any thing.
2. HENCE they make a bad choice, who leave God, and take up with any other things. There are two Evils contained in it, and they are very great ones. Jer. 2.13. For my people have committed two evils: they have forſaken me the fountain of living waters, and …ewed them out ciſterns, broken ciſterns that can hold no water. They imbrace lying vanities, and forſake their own mercies: they chuſe emptineſs, and reject fulneſs it ſelf: and no wonder, if they never arrive at ſatisfaction. And yet ſuch fools are all they, who will not part with their Sins, for a Saviour; that ſay to God, Depart from us; and tell him, They deſire not the knowledge of his ways; that have the world ſet in their hearts; that prefer the light of their own fire, before the light of God's countenance: — Theſe have that doom read unto them, Iſai. 50 11. This ſhall ye have of mine hand, ye ſhall be down in ſorrow.
USE 3. LET this ſerve to commend it as our higheſt wiſdom, to ſeek & ſecure an Intereſt in this God: And it ſpeaks to Young Ones in ſpecial, who are enquiring what courſe to take to be happy. Get God to be yours, and you have all: miſs of him, and every thing e…ſe is nothing at all. If you ask me, What you ſhall get by forſaking all, for him? I anſwer, (1 Cor. 2.9.) As it is written, Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the thing… which God hath prepared for them that love him. But if you ſeek your Portion elſewhere, you ſpend your Money for that which is not Bread, and your Labour for that which ſatisfyeth not —. All time is loſt, that is ſpent in any other deſign: to ſeek God early, is to redeem time indeed. God offers himſelf to you in the New Covenant; accept him on his own terms. Whatſoever he calls you to forſake for him, he will infinitely ſupply in Himſelf; and it will never give you occaſion for ſuch a thing, as Repentance, that you have ſo done.
USE 4. LET this Comfort us, in reſpect of the preſent Difficulties and Diſtreſſes, that are upon the Church of God. It is at this day low enough to appearance; and we ought not to forget Jeruſalem; yet here is conſolation in reſpect of the Iſrael of God, that Iſrael's GOD is Alſufficient. What tho' the hand of Pride may ſeem to ſtain the glory of God's People for a while! Yet neither faint, nor fear, as long as they have ſuch a God. What tho' their enemies be many and mighty! yet read, Iſai. 40.15, 17. Behold, the nations are as a drop of a bucket, and are counted as the ſmall duſt of the …al…ance: behold, he taketh up the iſles as a very little thing. All nations before him are as nothing; and they are counted to him leſs than nothing, and vanity. And ſay, Is not their condition ſtill ſafe? Wait but a while, He is but making way, to be ſeen & known in his glorious ſufficiency, by giving his enemies all ſeeming Advantages on their ſide; and then will he ariſe, and bring them down from their greateſt confidences; then ſhall Edom be a deſolation, and Aegypt a deſolate wilderneſs: but Judah ſhall dwell for ever, and Jeruſalem from Generation to Generation.
FEBRUARY 26. 1688.