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him. All sorts of essences, constitutions, contextures, modes and properties of things shall arise at his word. All sorts of spirits, all sorts of corporeal Beings, all combinations of spirit and body are easily discerned and ordained by him. All posible systems, either of minds or matter are most expeditiously determined by him. There was no hesitancy of thought with him, in devising the multiform universe; in contriving heaven or earth, the air or sea, and all their different inhabitants. In wisdom hast thou made them all. Or, 3dly, The finding out, and employing the most proper means for the attaining any end. This perfect mind can never want instruments or means. He can raise

up what he pleases. He can accomplish his pleasure by unlikely means and methods. He can bring light out of darkness, good out of evil. Can found his glory upon what the world counts foolishness, and perfe&t his praise, by the weakness of his Agents. O the depth of the knowledge and wisdom of God! How unsearchable are his counsels !

and adapt

II. He has most perfect Power. He can totally create, or bring any possible Entity into actual Existence. He is far more than the Potter, who does not make his clay, but forms vessels out of it. The great God commands things into Being. He is not beholden to matter for its existence and its serviceableness to him, in the formation of the world. Had it been Self-existent, it had been too restive and immutable, to be transformed and moulded as he would haye it. Being a creative Power, he is not limited to one sort of possible Efence or Substance, more than to another. All possible Being must emerge and stand


before him at his pleasure. Matter or Spirit can make no refil. tance. He speaks the word, and it is done! The things that he produces, he can easily manage, dispose of, and govern. Omnipotence must be his possession.

III. He is perfectly Good. Good in himself; most excellent. Good to his workmanship, according to its capacity. He delights to do good. His exuberant Goodness gave forth the vast creation, and would not admit that there should be, for ever, no admirers, no partakers of his Goodnels. He will have vaft Dominions, full of glorious inhabitants, made


unconceivably and everlastingly happy, by the free communications of his Goodness. He will extremely punish the despisers and abusers of his Goodness. But their numbers in the whole, will, doubtless, fall vastly short of those innumerable myriads (numerous worlds) that will, for ever, rejoyce and triumph , in the rich designs and distributions of his Goodness.

IV. He is perfectly Holy: A perfect intelletive Nature has a perfect Will; perfection of essence and will may be allowed to constitute such excellency, as is, (at present at least) called Holiness. The will of such a supreme Being, will, doubtless, be, in many things guided or directed by the purity and perfection of the essence to which it belongs. In many things relating to the dependent Creation, it will be free and arbitrary. In the principal part of his Legislation, the purity and excellency of his nature will shine. And thereby will the Morality of the intelligent Creation be principally form’d; though temporary laws may sometimes be subservient thereto. In Legislation, judgment and execution (possibly) we learn the divine holiness

. Exalt ye the Lord our God, and worship at his footstool; for he is Holy.

V. He is a jealous M A JEST Y. He must take vastį complacency, in himself, and his own unbounded excellencies. He must be displeased with what is opposite thereto. Hence there must be a concern for himself, for the honour of his own perfe&tions, prerogatives and glorics. He will endure no competitor, no rival. It should seem that a Being, that has no great care or concern for it self, has no great excellency. An unaffected, Epicurean God, seems a negligent, imperfect thing.

VI. He is a most just and righteous M AJ EST Y. Just to himself, in supporting his own government and glory, in vindicating his own name and laws, his subjects and interests in his dominions. · Righteons to his subjects. To the obedient, in their remuneration. To the disobedient, in their punishment. The excellency of his nature and honour of his government require his truth and faithfulness in the ac


complishment of his promises and threatnings ; (unless in the latter case sometimes extraordinary provision be made for his glory) Shall not the judge of all the earth do right?

VII. He is the most glorious B E ING. His essence is most reful. gent, most contrary to what we call Opacity and Darkness. We know not how to conceive it, but under the notion of glory. He is the God of all Glory. The most glorious God.

VIII. He is altogether INVISIBLE. Such is the fublimity of his essence, it transcends all corporeal visive organs. If perfected spirits should be supposed to have refined, vehicular bodies, and therein such organs as are analogous to the eye, though vastly beyond all its present perception, yet muft they be supposed to be unspeakably incompetent to reach such a sublime essence as that of the glorious God. He must be the object of pure intelligence. And the most exalted intellect, that he has made, will be infinitely unable to comprehend him. He is the Invisible God.

IX. He is the most happy one. Has all excellencies, beauties and glo. ries in highest perfe&ion. Has all the wisdom, power and goodness he can desire. He is self-sufficient. Needs nothing of all the Beings that are about him. Sees them all precarious and dependent upon himself. The most perfect life must be the most happy life. He is the blessed God.

X. He is the self-existent Being. Owes his existence to none. Enjoys the prerogative of being unoriginated and underived. Exists by virtue of his own most absolute and indefectible excellencies. Has all his glories crown'd with absolute necessity of existence. Is independent in essence, perfection and felicity. Whose glory it is, that it is impossible that he should cease to be, or be other than he is. Thereapon,

XI. He is Immutable and Eternal. Immutable in essence, perfection and bliss. Eternal in existence and duration. It is impossible, that with

him there should be either beginning of days or end of life. He must be the high and lofty one, that inhabits Eternity.

XII. He is Omnipresent and Immense. The necessity of his existence seems to require the absolute ubiquity of his essence. His operations require his actual presence. The highest Heavens cannot contain him. If

down into Hell, he will be there. Nothing can set bounds to his uncaused, consummate existence.

we go

XIII. He is also an awful dreadful BEING. With him is terrible Majesty. His jealousy may well incite him against all adversaries and contenders. Who hath hardened himself against him and prospered! His power is irresiftible; his wrath burns down to the lowest Hell. His good. ness invites. But the despisers of his goodness shall feel the weight of his feverity. He takes the work of vengeance into his own hand. And his impenitent implacable adversaries shall find, That it is a fearful thing to fall into the hands of the living God

To this it must be added, that he is a most incomprehensible Being. We know not either the fulness or number of his perfections. What Diftinction there is in his Nature, and among his powers and properties, we know not now; it should therefore be no offence, if he be so diftinguish’d, as to be reputed FATHER, Son, and Holy Spirit, in the indivisible unity of his nature, and should be supposed capable, by virtue of that distinction, of sustaining and accomplishing a most gracious salvifical oeconomy, on the behalf of mankind, in order to their endless Felicity. Then,

XIV. He is a most Incomparable Being. None like him in all the sphere of existence. He is all-sufficient for himself and all other Beings. Transcendent in essence and excellencies. Can admit no equal, no rival or comparison. *To whom will ye liken God? Or what lik: ness can ge compare unto him? Being altogether incomparable, he can be but one. Singularity and onliness pertains to his glory. There is one God; and there is none other but bei

Efa. xl. 18,


This is the Christians God! The most excellent and august of BEINGS ! Whose Name alone is Jehovah! He, to whose essence, existence is efsential. Whose nature is as glorious, as his existence is necessary. The most admirable, the most amiable, the most formidable Majesty. Above the reach of all created mind and intellect. No religion can present a more transcendent, adorable Deity; the object of highest veneration, devotion, love, acclamation and applause. What are all the Gods of the Gentiles and the Philosophers to such a God as this? Blesed is the people, that is in such a case, that has the Lord J E HOVAH for their God.

S E C T. II.

The Christian Religion best teaches us the several Re

lations of God to us and to the World, and our Obligations to him thereupon.


S heonly, necessarily and essentially exists, so all things else depend

upon his power and pleasure. Hence he sustains various relations towards the dependent universe. Though these relations are to be considered as distinct from the intrinsic, immutable attributes of the divine majesty, yet they much illustrate the glory of the blessed God, and bespeak the obligation and duty of the intelligent part of that dependent universe. And so we are to know, That this God is,

I. The Creator of all things. All existence but his own is freely produced. By his immense power, he is capacitated for all sort of productions. Upon the Account of his all-fufficiency, he freely produces all that is made by him. He needs nothing of all that he makes. He was immenfely blerfed, before their existence did commence.

Thou art worthy, O Lord, to receive glory and honour, and power; for thou hast created all things, and for thy pleasure (upon the account of thy Will) they are (do now exist) and were created. This great God gives the first existence to things. He is not tyed to pre-existent matter or substance.


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