The Imperfection of the Creature, Part 2 · Sermon 4

The Imperfection of the Creature · Part 2 · Sermon 4

SERMON IV.

PSALM CXIX. 96.

I have seen an End of all Perfection; but thy Commandment is exceeding broad.

I Have named two Doctrines, as plainly contained in these Words, viz.

I. That the Perfection of the Creature is limited and finite.

II. That the Commandment of GOD is exceeding broad.

I have already discoursed to you upon the First of these, and shewed you, that the Perfection of the Creature is limited in its Nature and Measure, whether we consider it abstractedly, for so there is no mere Creature that is possessed of all Excellencies, nor, any of them, of any One Excellency in the highest Degree; or whether we consider the Creature in its Relation, especially unto ourselves, for so it is neither perfective of our Nature, p. 78nor our Happiness; and besides there will be an End of all worldly Perfection, either the Objects of Sense, we so much delight in; will be taken from us, or we from them: Which shews the sad Effect of our Apostacy, and the Folly of being chiefly concerned about, or trusting in, the Creature, of looking for Happiness in it, and making a wrong Improvement of it; and should prevail with us all to be very careful to behave our selves wisely in our Conduct respecting the Things of this World, that we don't look for too much from them, nor be immoderate in our Desires and Labours after them, nor impatient under the Loss of them, but endeavour to retrieve the Creature from its Imperfection, by getting it sanctified to us, and by improving of it to the best Ends and Purposes, in Works of Piety and Charity.

I proceed now to the Second Doctrine, namely,

Doc. II. That the Commandment of GOD is exceeding broad.

By the Commandment of GOD here, I understand, the whole Will of GOD, made known to us, relating to His rational Agents, especially respecting Mankind, as including in it our whole Duty, both as to Knowledge and Practice; or what ought to be our Apprehensions and Conceptions of the Divine Being; and what the Homage, and Obedience, are, which we owe unto Him; and what should be our Government of our selves, and Behaviour to our Fellow-Creatures; and what GOD will do for us, in Case of Fidelity in our Allegiance to Him: All of which is comprehended in the Divine Commandment.

p. 79And it is to be remembred, that the Psalmist is here making a Comparison between the Commandment of GOD, and the Creature, and the exceeding Breadth of the divine Commandment is opposed to the Finiteness of the Creature, or the limited Perfection of all the Things of this World; and he plainly declares, that the Commandment of GOD contains an Excellency and Perfection in it, vastly superior unto all that is to be found upon the Creature; it transcends all other Things, which Men are apt to be fond of, and is of much greater Consequence to them, being able to make them holy and happy, in Time, and throughout Eternity, and therefore ought more to be regarded by us than all this World.

What therefore I have to do under this Doctrine, is to set before you something of the superior Excellency of the Divine Commandment; and this will sufficiently appear, if we consider the Commandment in its Rise and Original, the Subject-Matter of it, the Extent of it objectively, the great End and Design of it, and it's Duration. I shall offer something to each of these in their Order.

I. The Commandment of GOD will appear exceeding broad, and very excellent, if we consider it in it's Rise and Original. It is the Commandment of GOD: Thy Commandment, says the Psalmist. And agreeably, all over the sacred Pages, it is called the Word, Law, Statutes, Precepts and Commandment of GOD. Though Men have been the Instruments of the Promulgation of it, in Part, and of transmitting of it, in Writing, to succeeding Generations, yet it takes it's Original, not from Man, or any meet Creature, but from GOD only, who by his Spirit taught, influenced and directed the first Publishers, and Pen-Men, of the p. 80holy Writings: For the Prophecy came not at old Time, by the Will of Man; but holy Men of GOD spake as they were moved by the Holy Ghost(a)(a)2 Pet. i. 21.2 Pet 1:21

There are such evident Testimonials of its being the Word of GOD, from the profound Mysteries contained in it, far surpassing the utmost Stretch of humane Understanding; from the Loftiness and Majesty of it's Sentiments; from the Holiness and Purity of its Documents; besides the most convincing Credentials, which those who delivered the divine Commandment to the World, brought with them, in the Miracles which they wrought, plainly declaring that they were sent from GOD; as leave no Room for any reasonable Hesitancy, or Doubt, about it: and therefore we may receive it as the Thessalonians did, (b)(b)1 Thess. ii. 13.1 Thess 2:13not as the Word of Man, but (as it is in Truth) the Word of GOD.

For if the divine Commandment, or what we call the Word of GOD, contained in our Bibles, be not a Revelation from GOD, and so truly his Commandment, then there is no Religion in the World that is a Revelation from GOD; for no other but the Christian Religion, as contained in the holy Scriptures, can at this Day, make any Pretensions to be the Religion which GOD requires of Man: and if there be no Revelation from GOD of his Mind and Will concerning us, and our Duty and Interest, or in what Way we are to serve GOD acceptably, and enjoy him as our Portion and Happiness, then all Mankind must unavoidably perish in their Sin; because they know no possible Way, by which they may pacify the Divine Anger, and obtain the Divine Favour; which is such a State of Unhappiness as p. 81no Man, in the Exercise of his Reason, can wish for, but must wish, and hope, that it might be otherwise. And, blessed be GOD, this is not the lamentable and helpless Condition of the World, nor ever was; but from the very Beginning there was a certain, though more obscure, or rather partial Revelation, directing Man what he must do to escape the Punishment of his Sin, and be happy forever, made more immediately by GOD Himself, at first to Adam, and by him handed down to his Posterity by oral Tradition; 'till it pleased GOD, in after Times, gradually to open the Counsels of His Will more clearly, by Moses, and the Prophets, and finally compleat the Revelation of His Will, in the fullest Light, by His only begotten Son, whom He sent into the World, and by His inspired Apostles; which Revelation has been committed to Writing, and handed down unto us, with all imaginable Strength of Evidence of its being a Revelation from GOD, and with the fullest Assurances of our Bible's containing that Revelation, without any material Error, or Mistake.

If we consider the Divine Commandment, with Respect unto the several Laws, and Rules, of Life, and Manners, which it prescribes unto us, we shall plainly see, That all moral Duties are wrought up to their Height, and most compendiously, and yet plainly, and distinctly, contained in the Sacred Volumn; and thereby we are more fully, and effectually, taught the Knowledge of the Holy, and what that Love, and Reverence, is, which we owe to the supream Being; and are instructed in the Government of ourselves, and how to subdue our Appetites, and Passions, to the Dictates of Right Reason; and after what Manner to treat our Fellow-Creatures, so as never to injure them, in Thought, Word, or Deed, but, on the contrary, to do all the p. 82Good we can to all about us, so as that we may be truly Blessings in our several Relations; and at the same Time it requireth us to believe nothing that is Contradictory to our Reason, though many Things that our Reason cannot comprehend; and enforces our Duty with the strongest Encouragments, from the infinite Mercy of GOD, a glorious Mediator having appeared for us, and an almighty Spirit ready to help us; and the most powerful Motives, fetched from the everlasting Rewards or Punishments of the other World; and all of this much beyond what has ever been taught in the Schools of the ablest Philosophers; so that we may well esteem the Holy Bible as containing the best Body of Laws that ever were contrived, for the Honour of GOD, and the good Government of Mankind; I say, when we closely consider these Things, we cannot but rationally conclude, that these are plain Signatures, and evident Characters, of the Deity, upon that holy Book; and that because it is every Way so conducive to the Happiness of Mankind, and so highly worthy of a GOD, excelling all that the utmost Will of the greatest of Men have been able to reach, therefore it is truly a Revelation from GOD, and not the Invention of Men.

But then, when we add this further Consideration, That the great Author of our holy Religion has given the most clear positive Testimony to the Truth of His Divine Mission, by the many Miracles which He wrought, in His healing the Sick, raising the Dead, casting out Devils, stilling the Violence of the Wind and Sea, and all by a Word's speaking; and that His Miracles were wrought in such an open, and publick Manner, and before so many Witnesses, (and owned by His very Enemies,) as renders the Facts certain, p. 83and the Miracles unsuspected; and further, that His Miracles were numerous, and never confronted, much less controuled, by any superior Power: and moreover, that the Apostles of our Lord wrought many Miracles, in Confirmation of their being divinely inspired in the Doctrine which they taught, and that they sealed the Truth of their Testimony to the Facts which they relate, with their own Blood: upon these Considerations, there seemeth to me not so much as the least Room left for any Man, reasonably, to call in Question the Truth of the Divine Commandment, but there is all the Evidence, of it's being a Revelation from GOD, that can possibly be desired, or that the Nature of the Thing will admit of. And as the Apostles of our Lord were evidently under the Guidance of the Divine Spirit, in what they committed to Writing, either with their own Hands, or by their Amanuenses, so, That their Writings have been handed down to us uncorrupt, and without any material Error, or Mistake, is apparent, from the numerous Copies of their Writings, early translated into the several Languages, where the Gospel prevailed, whereby an Opportunity was given to many Nations to have discovered the Mistakes of Transcribers, if there were any; from the great Care the Primitive Church took in examining what they admitted to be the authentick Writings of the Apostles; by the many Quotations, of all Sorts of Writers, in all Ages, of the more material Passages, out of the Apostolick Books; by the very Adversaries of Christianity, and undesignedly, giving their Testimony to the Truth of these Records in what they quote from them; and by the general Collation, and Comparing, of all Sorts of Copies, from the earliest Ages until this Time: so that the Writings of the Apostles have been handed down to us, p. 84through the several Ages since, by the great Care of the Church, pure, and uncorrupt. And now, upon the whole, I may well affirm, That we have all the Reason in the World to rest entirely satisfied in it, as an indisputable Truth, That our holy Bible containeth in it the Divine Commandment, as being a sure and certain Revelation from GOD Himself.

And because it is the Commandment of GOD, therefore it must necessarily be a most perfect Law, and partake of an Excellency adequate unto its Divine Author, and greatly transcend all the Excellency that is to be found upon the Creature. Were it the Commandment of the wisest, and best of Men only, we could reasonably expect no higher Degrees of Excellency in it, than are to be Found in them, and therefore it would, doubtless, be, in many Things, defective, and share in the Imperfections of its Author, and not be exceeding broad, or transcendently Excellent; because there is no mere Man so wise, and good, but what, with all his Wisdom, and Probity, is fallible, and liable to many Mistakes. But because it is the Commandment of GOD, therefore we may justly conclude that it partakes of the Divine Excellencies, and is perfect, like GOD Himself.

Though it be true, that all the Creatures, as well as the Commandment, derive their Original from GOD, the Fountain of Being, who spake and it was done, who commanded and they were created, yet they are vastly different in their Rise, and as different in their Degrees of Excellency. For the Creatures originate solely from, and are purely dependent upon, the Will of GOD, for whose Pleasure they are, and were created p. 85(c)(c)Rev. iv. 11.;Rev 4:11who, as the Apostle informs us, (d)(d)Eph. i. 11.Eph 1:11worketh all Things according to the Counsel of His own Will; though His infinite Wisdom, and Goodness, as well as His Power, accompanied his Will in the Formation of them: But, upon Supposition of a moral Agent, capable of Obedience, the Divine Commandment necessarily results from the Nature of GOD itself, considered in all His adorable Perfections, and not from the Will of GOD only. GOD could have chose whether He would have made a World of Creatures, or no; there was nothing, out of Himself, to move Him thereunto; it was the pure Act of His Will; and it was dependent upon his Will, of what Order and Kind of Beings, to make them, and what Capacities, Powers and Virtues, to furnish them withal: But, when he had made a Number of rational Agents, it was not solely dependent upon His Will, and Pleasure, whether This, or That should be His Commandment, or no; (I mean now, more especially, the Moral Precepts;) because, it naturally, and necessarily, flows from the essential Holiness, Justice, Truth, Goodness, &c. of the Divine Nature, that if there be a Creature capable of yielding a rational Homage and Service to the Supream Being, the Divine Commandment must necessarily be what it is. So that the Commandment necessarily partakes of all the Divine moral Excellencies and Perfections, and in the highest Degree, and is no other than the Divine Mind manifested to us in His Word, or GOD Himself subsisting in His Law.

As the Commands of a Man, were he always true to himself, (which GOD ever is) would be the fairest Image of the intellectual Part of the Man, and let us see his Excellencies and Defects, p. 86much more truly, and clearly, than any of the Operations of his Hands; so the Commandment of GOD is the highest, unbegotten Image of the Divine Nature, because the essential Veracity of GOD necessitates, that the Commandment give us a true Representation of the Divine Mind, and be like GOD Himself, excellent as He is; so that the Characters of the Deity are more deeply engraven upon His Law, than upon all the Creatures. Hence it is that the Commandment is said to be Holy, Just and Good, (e)(e)Rom. vii. 12.Rom 7:12as partaking of the Divine Holiness, Justice, Goodness; (as well as requiring them of us) that is, as partaking of the Divine Nature. Though the invisible Things of GOD are clearly seen from the Creation of the World, being understood by the Things that are made, even His eternal Power, and Godhead; (f)(f)Rom. i. 20.Rom 1:20that is, the Works of Creation plainly manifest that there is some First Cause, who gave Being unto all Things, and therefore existed before all Things, and so is eternal, and who is uncontroulable in Power, though this Eternity, and Omnipotence of the Divine Being, clearly appears from the Things that are made, yet in the Commandment of GOD, we have a clear and full Discovery, not only of the Existence of GOD, but of the Nature, Excellencies and Perfections, of this GOD, so far as our finite Minds can make any Discoveries of that which is Infinite: and by this 'tis that we plainly see that He is an ALLPERFECT ONE. Thus the Commandment, being the bright Image of the supream Intellect, is it self perfect like Him; so that here it is that, as in a Glass, we all with open Face, or in the fullest Light, behold the Glory of the Lord, as the Apostle expresses it.(g)(g)2. Cor. iii. 18.2 Cor 3:18

p. 87I am sensible that there is what we call moral Good and Evil, resulting, as we say, from the Nature of Things, or rather from the Relation, and Dependance, of rational Creatures; and that there is no Possibility of altering, and changing, the moral Nature of them, but they are so stubborn and inflexible, as that, That which is morally Good, always was, and always will be, Good, and that which is morally Evil, ever was, and will be, Evil: But then I can by no Means suppose, that moral Good, and Evil, are any distinct Things independent on GOD, His Nature, and Will, and, as such, have an Influence upon the Divine Will, in determining this shall, or shall not, be a Law unto rational Creatures; because this would be to suppose something antecedent to, separate from, and having the Supremacy over, the Divine Being. I conceive, rather, that moral Good, and Evil, are founded in the Purity of divine Nature, and, when considered in the Creature, are no other than the Parity, or Disparity of the Actions of rational Agents, (so and so related) to the divine Nature, or their Agreement or Disagreement, to the Holiness and Purity of GOD; which Agreement is what the holy GOD ever willeth concerning them. And therefore when we consider moral Good and Evil, for the Direction of our Actions, that we may shun the one, and choose the other, it will not be so proper for us to say, that This is morally Good, and therefore GOD cannot but will it, as that GOD hath willed This, therefore it is morally Good; because it is much easier for us to look into the plain divine Commandment, and see what agreeth with it, than to look into the unsearchable divine Nature, and compare all Things, that fall under our Consideration, therewith, and see how far they agree, or disagree, with it: so that, to us, GOD's willing p. 88of a thing rendereth it morally Good, and His prohibiting of it, morally Evil. The intrinsick moral Goodness, or Evil, of Actions, is from the eternal Law of Nature; as they express it, who seem to aim at setting up something, distinct from GOD Himself, to give Law to the First Cause. But I would ask, what is this eternal Law of Nature? What, after all our Search, but the Will of GOD, resulting from His Nature? or, the Law of the GOD of Nature? A Law flowing directly, and upon Supposition of moral Agents, necessarily, from the Nature, and Perfections, of the Deity; and therefore is the fairest Transcript, the clearest Character, and brightest Manifestation of the Divine moral Perfections.

Thus because the Commandment has GOD for it's Author, and originates from Him, in another, and more excellent Manner, than the Creatures do, necessarily flowing from the Perfections of the Divine Nature, and not purely from the Will of GOD, therefore it partakes of His glorious Excellencies; and whilst the Perfection of the Creature is limited and finite, the divine Commandment is exceeding broad.

II. The Commandment of GOD will appear exceeding broad, and very excellent, if we consider the Nature of it, the Subject-Matter of it, or what this Commandment is. And there are several Things, respecting the Nature, and Subject-Matter of the divine Commandment, which greatly discover to us the transcendent Excellency of it; as, the Aspect it has upon the Honour of the Lawgiver, and the Welfare of the obedient Subject, the Suitableness of it to the Capacity of Man, and its comprehending the whole of our Duty in it.

p. 891. It shews the exceeding Breadth of the divine Commandment, that it is most perfectly adjusted both to the Lawgiver, and the obedient Subject, to advance the Honour of the One, and promote the Welfare of the other. Thus it is most perfectly calculated to advance the Honour of GOD, the supream Lawgiver, to raise in our Minds the most august and honourable Thoughts of Him, and lead us to the most reverend, and profound Submission, and Obedience, to Him; that GOD, in all Things, may be glorified by us. In what sublime Majesty does He appear, when GOD said, Let there be Light; and there was Light? (b)(b)Gen. i. 3.Gen 1:3With what Awe and Reverence does it strike us, when He prefaces His Law, saying, (i)(i)Exod. xx. 2.Exod 20:2I am the LORD thy GOD? Can we hear Him saying, (k)(k)Isa. xlv. 18.Isa 45:18Thus saith the LORD that created the Heavens, GOD Himself that formed the Earth, and made it,—I am the LORD, and there is none else? or read His Name, The great, the mighty, and the terrible GOD (l)(l)Neh. ix. 32.,Neh 9:32and not be filled with admiring, and adoring Thoughts of Him? This indeed is the great and ultimate End of all the divine Revelations to us, to impress our Minds with the Awe of GOD, and excite us to praise and honour, to obey and serve Him: And, subordinate hereunto, it consults the true Interest of the humane Nature, and aims at our Welfare, considered in publick Societies, and in our private Capacity, both in this World, and for ever in the next: As we shall see afterward more fully under some of the following Heads.

Here humane Laws often fail, and a Licurgus, or a Solon, have not been able to give such a well p. 90digested Body of Laws, as fully to answer all the Ends of Government; but, after all their Care, there has been left some wide Chasms, through which, the Sovereign's Honour, on the one Hand, or the Subjects Good, on the other, have been struck at, and deeply wounded. Whereas the Commandment, considered as the Law of GOD, is every Way perfect and compleat, so that it wants not the least Iota to render it an absolutely perfect Body of Laws, most wisely adjusted to those great Ends of Government I have named, and the least Derivation from it, or Addition to it, would mart the Perfection of the whole. Hence 'tis, that, in the Conclusion of the sacred Volumn, we are told, (m)(m)Rev. xxii. 18, 19.Rev 22:18Rev 22:19If any Man shall add unto these things, GOD shall add unto him the Plagues that are written in this Book; and if any Man shall take away from the Words of the Book of this Prophecy, (which may well be understood of the whole sacred Revelation, as truly as of that by John,) GOD shall take away his Part out of the Book of Life. Because this would be a Man's presumptuous calling in Question the Perfections of GOD, and an arrogating unto himself the Honour of being able to give a more perfect Body of Laws.

2. The Excellency of the divine Commandment appears, in it's being exactly suited to the Nature, and Capacity, of those who owe Obedience to it. Thus it treats the intelligent Creature in a Way suitable to his rational Nature, and requires nothing of him but what his own Reason and Understanding, under a due Improvement, readily consents to, and approves of, as just, and equitable; and what the Relation, which, as such a Creature, he stands in unto, and the Dependance he has upon, GOD, the great Creator, necessarily demands of p. 91him. Hence we find the Almighty making His Appeal to the Reason of Mankind, in all that He requires of them, (n)(n)Isa. i. 18.Isa 1:18Come now, and let us reason together, saith the Lord; cease to do Evil, and learn to do well. And what can be more rational than that we should do no Evil, but learn to do well? And this is the Sum of what all the divine Commandment requireth of us. Thus also GOD addressed His People of old, to call them off from the Service of Idols, that they might cleave to Him alone, (o)(o)Isa. xlvi. 8.Isa 46:8Remember this, and shew your selves Men: as if He had said, do but act the Part which becomes you, as rational Agents; I require no more of you; bring it again to Mind, think closely, O ye Transgressors: Is it reasonable you should rebel against your Maker, and your Sovereign? And so you find the Apostle, Paul, stiles the whole of our Duty to GOD but a reasonable Service, (p)(p)Rom. xii. 1.Rom 12:1I beseech you, Brethren, by the Mercies of GOD, that ye present your Bodies, a living Sacrifice, holy, and acceptable, which is your reasonable Service. That is, a Service fitting and becoming you as reasonable Creatures, and what, in the Exercise of your Reason, you cannot refuse; you must act contrary unto your very Nature, as rational Beings, to deny unto GOD that which is His Due: So admirably is His Commandment adjusted to your very Nature. So excellent is the divine Commandment, in this Regard, that if the whole Body of intelligent Creatures were to sit in Council, upon the framing such Laws as should be best adapted to their Nature and Capacity, they would be able, under the utmost Improvement of the most rectified Understanding, to give us but some faint Sketches, (for it would be no more) of this well contrived, and thorowly digested p. 92Commandment, which GOD has given us in its Perfection.

Besides, the divine Commandment requires no more than what the reasonable Creature has a Sufficiency of Power to perform. While Man was in his State of Innocency, his Powers were every Way adequate and proportionable to the Service required of him, nor did his sovereign Lord expect more from him than he was able to do; and he might have maintained his Integrity, under all the Allurements of Sense, and Suggestions of the Devil, if he had not chosen rather to hearken to, and comply with, the Voice of the Tempter. And though it be granted, That, since the original Apostacy, and Lapse of the humane Nature, there is no Man but what has his Powers so very much weakened, as that, of himself, he is not able to perform his Duty to GOD; (though his reasonable Mind may still, in some Measure, consent to the Law of GOD, that it is good, yet he finds not in the Might of his Hands to perform that which is good;) and there is no Reason that the Law should be changed, in Compliance with the Weakness of a Creature, who, by his own Default, has brought upon himself an Incapacity to keep it, in its present Form; nevertheless, the Grace of GOD, according to the grand Intention of rescuing the Creature from his Sin, and Misery, by a glorious Mediator, has provided sufficient Strength for him, to enable him, in some Measure, to will, and to do, the Things that are holy, just, and good. Therefore we are told, (q)(q)Phil. ii. 13.Phil 2:13It is GOD which worketh in you, both to will, and to do. And since there is Provision of supernatural Strength for him, that, by the Grace of GOD, he may be enabled to keep the divine Commandment, p. 93and walk in the Path of Life, if, after all, he will not improve the Advantage he has, it will be intirely his own Fault; and he can have no just Cause to complain, that there is any Iniquity in GOD, that his Ways are not equal, or that He is an hard Master, who gathers where he has not strawed, and reaps where He has not sowed; nor will he have Room to matter, that he would have done his Duty, but was not able; when GOD Himself offers to assist him by His Holy Spirit. So that still the divine Commandment is adapted to the Capacity of the obedient Subject, whether that Capacity be natural, or adventitious to him; whether what GOD furnished him with at his first Make, or what He offers to bestow upon him afterwards. And this is a necessary Part of the Excellency of the divine Commandment, to be thus suited to the Nature, and Capacity, of the Subject, so as to be but a reasonable Service, and what he is some Way or other able to perform.

But then,

3. Here lies very much of the exceeding Breadth of the divine Commandment, that it requires the whole of our Duty, and that both to GOD and Man. Were it defective in any Part of our Duty, either to our Creator, or our Fellow-Creatures, as all humane Laws are, in many Instances, it would not be exceeding broad; but since He hath shewed thee, O Man, what doth the Lord thy GOD require of thee, and there is no Part of thy Duty, but what is fully contained in the Commandment, therefore it is a most excellent, and perfect Law. Particularly,

1. What can be more excellent, and perfect, than the divine Commandment is, as it includes the whole of our Duty respecting GOD Himself? This shews us what we are to believe concerning p. 94GOD, what is the Duty we owe to Him, and how this Duty is to be performed by us.

First; This shew us what we are to believe concerning GOD. The divine Being was very much hid and obscured from the natural Reason of Mankind, under the Power of the Apostacy; and therefore the Heathen World, what ever were their Sentiments of the Existence of a GOD, had little or no Knowledge of the One, True, supream Deity; their Ignorance of whom laid the Foundations of that Disposition, which we ever find in them, to Idolatry; and yet much less Acquaintance had they with the Nature, and Perfections, of the true and living GOD. But the divine Commandment hath revealed to the World, to the Jewish Nation first, and then unto the Gentiles, so much of the Nature and Perfections of the One-True-GOD as was necessary for them to know. Not that this Revelation hath made such full Discoveries of the divine Nature to us, as are commensurate to what GOD is in Himself, this Knowledge is too high and wonderful for us, neither have we any Powers capable of receiving it; for thus GOD dwelleth in Light which no Man can approach unto, whom no Man hath seen, or can see (r)(r)1 Tim. vi. 16.1 Tim 6:16They are only the Back Parts of Himself, which GOD hath manifested to us, which yet afford us such a true Representation, and Resemblance, of his Nature and Glory, as is more equal to our Capacity, and sufficient to influence us to pay our Homage and Adoration to Him. And thus, by this most excellent Commandment, GOD hath shewed us something of the Glories, and the Wonders, of His Nature, the Perfections He is everlastingly possessed of, and the mysterious Subsistence of the Godhead in Three Divine Persons, p. 95or that this One GOD is, FATHER, SON, and HOLY GHOST; the Second of which is GOD manifest in FLESH, having assumed the Nature of Man into a personal Union with Himself. Hence it is that we are told, (s)(s)1. Job. v. 7.Job 5:7There are Three that bear Record in Heaven, the Father, and the Son, and the Holy Ghost.

Some tell us, that this Verse is not to be found in a very ancient Copy. Be it so. Certainly it is more reasonable to suppose that it was an Omission in the Transcriber, than to imagine that it was interpolated by Transcribers in all other Copies; as it is more reasonable to correct a single Copy or two, by the general Run of Copies, than to correct all the Rest by a single One; especially in an Instance where the Generality of Copies agree in the same Sentiments, fully expressed in other Parts of the Writings; which is the Case here. For if this Text were not to be found in any of our Bibles, yet there are so many others that assert, that there is but One GOD, and that this GOD is, FATHER, SON, and HOLY GHOST, equally the Object of our religious Worship, equally possessed of the divine incommunicable Perfections, and yet distinct in their Operations, that we may with a very good Warrant assert a TRINITY in UNITY: nor know I of any Disadvantage, that can justly be supposed to arise; from our calling the Father, the Son, and the Holy Ghost, three distinct Persons, when, at the same Time, we so plainly declare against a Plurality of Effences, and assert the Unity of the Godhead: especially seeing we have no Word in our Language that will convey to our Minds the Distinction, that the sacred Scriptures give us, between the Father, Son, and Holy Ghost, so p. 96well as the Word Person does; though yet we do not conceive of it, when applied to a divine Person, in that Latitude in which we understand it when it is used about an humane Person.

But to go on; as the Word of GOD sets before us the one GOD, as Father, Son, and Holy Ghost, so it acquaints us with GOD the SON His condescending to take upon Him our Nature, that He might accomplish the great Work of a Mediator, which He had undertaken for us. Therefore we read, (t)(t)Job. i. 14.Job 1:14The Word was made Flesh, and dwelt among us, and we beheld his Glory, the Glory as of the only begotten of the Father. Both the Excellencies of the divine Nature, and the Mysteries relating thereto, had forever lain beyond our View, if divine Revelation had not made them known unto us: so that we may say of them, (as CHRIST said to Peter, when he made that glorious Confession of him, Thou art CHRIST, the SON of the living GOD,) (u)(u)Matth. xvi. 17.Matt 16:17Flesh and Blood hath not revealed it unto thee, but my Father which is in Heaven. Thus by the divine Commandment, or Word, we are taught, that GOD is, and that He is a Rewarder of them that diligently seek Him, that He is Father, Son, and Holy Ghost, infinite, eternal, unchangeable, in His Being, Wisdom, Power, Holiness, Justice, Goodness, and Truth. With Respect hereto GOD said to His People of old, (w)(w)Isa. xliii. 10, 11, 12.Isa 43:10Isa 43:11Isa 43:12Ye are my Witnesses, saith the Lord,—that ye may know, and believe me, and understand that I am He: Before me there was no GOD formed, neither shall there be after me; I, even I am the Lord, and beside me there is no Saviour; I have declared,—and have p. 97shewed,—therefore ye are my Witnesses, saith the Lord, that I am GOD. And thus said John the Divine, (x)(x)John xx. 31.John 20:31These Things are written that ye might believe that JESUS is the CHRIST, the SON of GOD. And I may add, that This leads us into the Faith, that GOD framed the Worlds by His Word, so that Things which are seen were not made of Things which do appear; and that this GOD upholds, and governs, the World of Creatures, which He has made, and directs, and influences them, in all their Actions; and that, to Him, we, and all rational Creatures, must be accountable, as to our Judge, and receive our final Rewards from Him.

Secondly; This shews us what is the Duty we owe to this GOD. The Commandment not only shews us what ought to be our Conceptions of the divine Majesty, but what is the Homage, Service, and Allegiance, which naturally results from the Perfections of the Deity, and His Threefold Relations, as well as from the divine Will. I say Relations, not as respecting us only, but as they are founded in the divine Nature, as the Father relates to the Son, and the Son unto the Father, &c. which necessarily implies a Distinction in those that stand so related, so that the one is not the other, in the State in the which they are related, and yet the Relation hinders not the Unity of the divine Essence. Here we learn that this GOD is to be loved by us supreamly, and to be feared before all that are called Gods; that He is to be acknowledged by us, as our GOD, by our daily fervent Supplications, and our hearty and thankful Praises; that His Law is to be observed by us as the Rule of our Life, and His governing Providence to be entirely and humbly p. 98submitted unto; that we are to reverence His Name, and Word, and Ordinances, sanctify His Day, and observe His Institutions; and that He, and He only, is to be religiously worshiped and adored by us.

This teaches us, that the First Person in the adorable Trinity, is to be acknowledged by us as the Father of all Things, the Author and Contriver of the whole Method of our Salvation; and as such our Offerings are to be brought unto His Altar, our Bodies and our Spirits are to be devoted to His Service, and His holy Name is forever to be praised by us: that the Second glorious Subsistence in the Deity, united to our Nature, and, in it, working out everlasting Righteousness for us, is firmly to be believed in, as the promised Messiah, the Son of GOD, sincerely chosen by us as our Surety, and Days-Man, unfeignedly accepted of as our Saviour, heartily beloved by us as our great Reconciler, and humbly adored as the Purchaser of all our Happiness: that the Third Person in GOD, even the Holy Ghost, is to be glorified by us, by our earnest seeking to Him for His Gifts, and Graces, His Comforts and Joys, by submitting to His Teaching, and Conduct, and by our cherishing all His holy Motions in our Souls, and to be worshiped as making Application of eternal Redemption, and all the blessed Benefits thereof, unto us.

Thirdly; The exceeding Breadth of the divine Commandment is seen, in the Manner of our Performance of our Duty and Homage unto GOD; in that it requires, that all our Worship, and Obedience, be performed in the highest, sublimest, and most spiritual Manner, that possibly can be: that we not only offer unto GOD the Calves of our Lips, and serve him with bodily Exercise, which p. 99alone profiteth but little, but that we offer to him our very Hearts, and Souls, which must be seriously engaged in every religious Duty we attend upon. For CHRIST himself hath told us, (y)(y)Job. iv. 23, 24.Job 4:23Job 4:24The true Worshipers shall worship the Father, in Spirit, and in Truth; for the Father seeketh such to worship Him: GOD is a Spirit, and they that worship Him: GOD is a Spirit, and they that worship Him must worship Him in Spirit, and in Truth.

Besides; the Duty required of us forever exceeds the utmost Exactness of our Performance. Though, through the perfect Obedience of One Man many are made righteous, and our sincere, but imperfect, Services, are acceptable unto GOD, through JESUS CHRIST, yet we are not able to see to the whole of our Duty, much less to perform it; for we know but in Part, and therefore can do but in Part. We may, in Part, know what is our present Duty, but the more exact we are in our Obedience to the divine Commandment, we shall but the more plainly see, that there is still wanting a more perfect Conformity to it, e'er we can fully answer it: So that it is ever an Heighth, which, when we have gradually ascended as high as we can reach, in our present State of Imperfection, we shall still be vastly below the Top of. Hence it is, that Christians are commanded to grow in Grace (z)(z)2 Pet. iii. 18.2 Pet 3:18for there is perpetually Room, and Occasion, for their Growth; and no Man is so Good, but he may, and ought to be Better. Thus after our greatest Progress towards Perfection, in the Duties of the Christian Life, we must never come to a Stand, and think that we have already attained all that is required of us, but forgetting those things which are behind, we must still reach forward, unto those things which are before p. 100pressing towards the Mark, for the Prize of the high Calling, which is of GOD, in Jesus Christ, our Lord (a)(a)Phil. iii. 13, 14.Phil 3:13Phil 3:14.

2. How exceeding broad is the divine Commandment, as it includes the whole of our Duty respecting Man? For it requires all possible Duty from us, both respecting ourselves, and our Fellow-Creatures, in the private, and social Life; without omitting the least Instance, wherein we could conduct ourselves with greater Prudence, and Advantage to our own Comfort, or with greater Decency, and Usefulness, unto humane Society. The sacred Volume is full of Rules, Laws, and Orders, for the Regimen and Government of ourselves, our Appetites, and Passions, and for our regular Behaviour towards one another; and requires of us, that we deny Ungodliness and worldly Lusts, and live soberly, and righteously, as well as godly, in this present World (b)(b)Tit. ii. 12.Titus 2:12that we mortify our Members which are upon the Earth, Fornication, Uncleanness, inordinate Affection, evil Concupiscence, and Covetousness (c)(c)Col. iii. 5.Col 3:5: that no Man go beyond and defraud his Brother, in any Matter (d)(d)1 Thess. iii. 6.1 Thess 3:6: that we put away Lying, and speak the Truth every Man with his Neighbour; that we be angry and sin not, nor let the Sun go down upon our Wrath; that be that stole steal no more; that no corrupt Communication proceed out of our Mouth; that all Bitterness, and Wrath, and Anger, and Clamour, and Evil Speaking, be put away from us, with all Malice (e)(e)Eph. iv. 25—31.Eph 4:25: that we put on, as the Elect of GOD, Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, Longsuffering; forbraring one another, and forgiving one another;— that above all, we put on Charity, which is the Bond of Perfectness (f)(f)Col. iii. 12, 13. 14.Col 3:12Col 3:13Col 3:14: that we recompense no Man p. 101Evil for Evil; but, if it be possible, as much as in us lieth, to live peaceably with all Men (g)(g)Rom. xii. 17, 18.Rom 12:17Rom 12:18.

But it would be to transcribe a very great Part of our Bible to enumerate all the Rules of Sobriety, and Meekness, of Justice, and Temperance, Benevolence and Charity, and the Duties of our several Relations, in the Church, in the State, and in the Family, which the divine Commandment lays before us; I shall therefore omit any further mentioning of them; and only observe, that,

The Commandment of GOD challenges the Superiority, and Precedence to all other Laws, upon this Account, in that it requires all that is necessary to our own personal Benefit, and the Welfare of the Community. Hence it is stiled good and perfect (h)(h)Rom. xii. 2.Rom 12:2. The Laws of Men have no Tendency to this End, any further than they are founded upon the divine Law: And all the Laws which the ablest Politicians have enacted, can't answer this End a Thousandth Part so well as the Laws of GOD; as is plainly seen, in that the better Christian any Man is, (caeteris paribus) the more worthy Member is he of the Commonwealth.

Thus the Commandment, which shews us the whole of our Duty, that we do justly, love Mercy, and walk humbly with our GOD, appears, in its Nature, and Subject-Matter of it, to be exceeding broad.

III. The Commandment of GOD will appear to be exceeding broad, if we consider the Extent of its Object. We see that it is a most excellent Law subjectively considered, or what is the Subject-Matter of it, namely, the whole of our Duty, both to GOD, and Man, and no less excellent p. 102will it appear if we view it objectively, as it reaches to every Individual among the Children of Men, and to all of Man. There is no Man but what owes Obedience to it, and no Part of Man but what is under the Obligation thereof.

1. The divine Commandment extends to every individual Person, among the Children of Men. However humane Laws may make a Difference between Man and Man, and be too much like the Spider's Web, which catches the lesser Flies, while the greater easily break through, it is certain the divine Commandment has no Respect unto Persons, but is equally calculated for, and enjoined upon, all Mankind, under like Circumstances, and includes every individual Person under the Bonds of it. Hear the Conclusion of the whole Matter, the Sum of all that hath been heard from the sacred Code. Fear GOD, and keep His Commandments; for this is the whole of Man (i)(i)Eccl. xii. 13.Eccl 12:13. 'Tis the whole of every Man, or what every Man, even the whole Race, or Body of Mankind, stand bound unto; the whole of their Duty, and their whole Happiness, is laid up in it. The Monarch, who sits upon his Throne, swaying his Sceptre, and gives forth his Orders, and governs his Subjects by his Nod, is equally obliged to bow down his Head, and submit himself to the Authority of the great GOD, the supream ruler of the Universe, as the meanest Vassal that attends his Footstool. Be wise now therefore, O ye Kings, be instructed, ye Judges of the Earth; serve ye the LORD with Fear, rejoice with Trembling (k)(k)Ps. ii. 10, 11.Ps 2:10Ps 2:11. There is no Man so great, but GOD is infinitely greater; and He that is higher than the highest demands Obedience from them, and will call them p. 103to an Account. Men of the politest Learning, and strongest Reasoning, are required, to give this as the greatest Proof of their Wisdom and Knowledge, to reverence, and obey their Maker. Nor are the Ignorant and Unlearned, excused from their Obedience to their high Sovereign; for even they know enough of the divine Commandment to stop their Mouth, in the Day of Retribution, if they do it not. Some, indeed, have clearer, and fuller, Discoveries made to them, of the divine Will concerning them, than others; and whilst some grope in the dark, feeling out their Way, by the Use of their natural Powers, others have superadded thereunto the Light of Revelation, which, like the Sun shining in its Strength, renders it clear Day with them; so that these have the Advantage, doubtless, of knowing more of the divine Will, than those can reach unto by the highest Improvement of their natural Reason: nevertheless, all Men are alike under Obligations to obey the Commandment of GOD, so far as they know it to be his Commandment; nor will any Man ever be faulted for not yielding Obedience to a Command which he was wholly, and unavoidably, ignorant of; because it can be no Law to him, not, that will not, but, that cannot, know it, for (k)(k)Rom. iv. 15.Rom 4:15where there is no Law there is no Transgression. Those, that have only their natural Reason to direct them, owe Obedience to the divine Commandment, so far as they are able to find out what is the divine Will concerning them; and those, that enjoy Revelation, are under Obligations to a further Obedience to all that That Revelation requires of them. Hence it is, that where the Revelation of the divine Mind is enjoyed, GOD hath now commanded all Men every where to repent (l)(l)Act. xvii. 30.Acts 17:30: p. 104and that while they have the Light, they should believe in the Light (m)(m)Joh. xii. 36.John 12:36; and that all Men should honour the Son as they honour the Father (n)(n)Joh. v. 23.John 5:23. So that this is the Homage, and grateful Sacrifice, which Kings of the Earth, and all People, Princes, and all Judges of the Earth, Young Men, and Maidens, Old Men, and Children (o)(o)Ps. cxlviii. 11, 12.Ps 48:11Ps 48:12, owe to their great Creator, and his Law alike extends to them all.

2. The divine Commandment extends to all of Man, to our whole Nature, and to all our Powers, and Capacities. It reaches the Body of Man, and aims at the Government of every Member, and every Power belonging to it; that we do not yield our Members Instruments of Unrighteousness unto Sin, but yield ourselves unto GOD, and our Members as Instruments of Righteousness unto GOD (p)(p)Rom. vi. 13.Rom 6:13. It extends to all our secular Interests, Possessions, Employments, and Recreations, and directs us in our Pursuit, Enjoyment, and Improvement, of them. And it reaches to the very Soul, and requires the Obedience of the inner Man of the Heart, and means to direct, and influence, us, in all our spiritual, and eternal Interests. Thus it calls upon us, (q)(q)1 Cor. vi. 20.1 Cor 6:20glorify GOD, in your Body, and in your Spirit, which are GOD's.

And here lies very much of the Excellency of the Commandment of GOD, that it is obligatory upon the Conscience, which no humane Laws can be, only as they evidently accord with the divine; and then, not because they are established by the Authority of Man, but, because they derive their Authority from the supream Lord of all. So that whatever Laws may be enacted by the civil Power, which, to our Reason and p. 105Understanding, improved and regulated, by an humble, modest, diligent Search into the Word of GOD, appear to have such a Disagreement with the divine Law, as renders it sinful, in our Apprehension, for us to comply with them, we may, by no Means, so yield up our Consciences to the Wills of Men, as to submit our selves to them, but must chuse, rather, to obey GOD, than Man, let the Event be what it will. Therefore when the holy Apostles were enjoined, by humane Authority, to do what clashed with the divine Command, they boldly make a Stand, in the very Face of the Civil, as well as Ecclesiastical Rulers, and made an Appeal to their own Consciences too, saying, (r)(r)Act. iv. 19.Acts 4:19whether it be right in the Sight of GOD, to hearken unto you, more than unto GOD, Judge ye. And one would think, that there were no great Difficulty in determining, whether we ought to obey GOD, or Man.

And, because all acceptable religious Worship is appointed by GOD alone, who only knows what is grateful and pleasing to himself, therefore, any Modes, and Forms, of Worship, not directly appointed by him, or not deducible, by plain and natural Consequence, from the general Rules he has prescribed, I say, all such Rites, and Modes, not founded upon the divine Commandment, ought to be rejected by us, whatever be the humane Authority that enjoyns them, or the Pretensions to Order, and Decency, in the observing of them. Hence we may observe, that the inspired Apostle blames the Colossians, for their Fondness for either Jewish, or Pagan Traditions, after their Conversion to the Christian Faith: (s)(s)Col. ii. 20, 22.Col 2:20Col 2:22If ye be dead with CHRIST, says he,—Why are ye subject to Ordinaries,— p. 106after the Commandment, and Doctrines of Men?

For Man has not, nor can he have, any Power over the Consciences, what ever he may have over the Bodies, of Men: but God's Commandments direct and govern the Consciences of all his rational Creatures. And though from the Dulness of our Understandings, we may not be able, always, to see the Reason of what is commanded us, yet, it is sufficient for us, that we know it to be the Will of GOD concerning us; here our Reason ought to be superceeded by our Faith; and the Commandment, from a Consciousness of the divine Supremacy, ought forever to be obeyed by us.

I might add; that the Command of GOD extends to the perfected Spirits above, and the glorious Angels bow down before it, even that Part of it which relates to us, so far as it is suited to their Nature; they are his Angels, that do his Commandment, hearkening to the Voice of his Word (t)(t)Ps. ciii. 20.Ps 3:20. The Excellency of the Commandment shines forth in it's Lustre in it's being so admirably adapted to the Natures of Men, and Angels, that while a poor infirm Worm of the Dust is capable, in some Measure, by divine Assistance, of yielding Obedience unto it, yet, it is so sublime, and lofty, as to exercise the Obedience of the highest Angels in Heaven.