A discourse of Christian religion, in sundry points preached at the merchants lecture in Broadstreet / by Thomas Cole ...

What it is to KNOW GOD in CHRIST.

JOHN VIII. 54, 55.

Of whom ye say, That he is your God; yet ye have not known him; but I know him.

CHAP. I.

EVery one of you in this Assembly, may be ready to say, That the God of Abraham is your God; but what if I prove to the faces of some Professors, that they have not yet known the Lord? I am from these words to shew, who among you do, and who a∣mong you do not yet savingly know the Lord. This Enquiry will be as Comforta∣ble to some, as it may be Terrible to others; the Lord make it an Awakening Word to

us all. There is no dallying in this matter; 'tis Life Eternal to know God, and Eternal Death not to know him.

Ye say he is your God, yet ye have not known him.

A likely matter indeed, That God should be your God, and you not know him! I am sure you know him not, because you know not me: I know him, but you do not: I know him, and none else do, but such as I reveal him to: Since you refuse to learn of me, I do pronounce you a com∣pany of ignorant, formal Professors, quite beside the Truth and Power of Religion, aliens and strangers from the commonwealth of Israel, without God in the world; wor∣shipping you know not whom, doing your devotions to an unknown God.

The Knowledge of God, and of Jesus Christ, are often put together in Scripture, because we cannot know one, if we do not know both, 2 Pet. ••. 2. Joh. 14. 6, 7, 9. No man cometh unto the Father, but by me: If ye had known me, ye should have known my Father also: He that hath seen me, hath seen the Father. And through the know∣ledge of both, there is a multiplication of grace and peace to us, 2 Pet. 1. 2.

Some seek to know every thing but Christ; Paul desires to know nothing but

Christ, 1 Cor. 2. 2. The Lord grant that may be the unfeigned desire of every Soul here present.

The Coherence.

Because the sense of the Text depends very much upon what goes before in this and the 7th Chapter; therefore I shall give you a brief Analysis of both these Chapters, down to the very Words of the Text.

In these two Chapters there are hot Di∣sputes and Contests between Christ and the Jews, about the Divinity of his Person, and the Truth of his Doctrine; Christ main∣tains both.

In the beginning of the 7th Chapter, Christ and his Brethren have a consultation about his going up to Jerusalem to the Feast of Ta∣bernacles, which was at hand, verse 2. The Point they deliberate upon was this, viz. Whether he should go up at the beginning of the Feast; his Brethren who did not yet believe in him, verse 5. were for it, tho up∣on very slight grounds, vers. 3, 4. Christ is against it, refuses to go then, verse 8. I go not yet unto this feast, but go ye; I will go when I see my time; my time is not yet full come, vers. 8. Christ knew the proper sea∣sons and moments for every part of his Work; so he sends 'em away, but himself

abode still in Galilee, vers. 9. Upon this, there were great Enquiries after Christ, where he was, and why he was not there? This occasioned a murmuring among the peo∣ple concerning him, verse 12. About the mid∣dle of the Feast Jesus appears among 'em, Teaching in the Temple to the admiration of all that heard him, vers. 14, 15. The Points of Doctrine that he there handles, with his Answers to all their Cavils and Ob∣jections, I shall for brevity sake omit; you may read 'em in that Chapter, from the 16th. to the 37th verse; so ends his Sermon at the midst of the Feast.

Verse 37. He begins another Sermon at the end of the Feast, for the Feast lasted Eight days; and in the last day, that great day of the Feast, wherein there used to be the greatest Assemblies, Lev. 23. 36 On the eighth day shall be a holy Convocation, a solemn Assembly: And upon this day, that the people might have something to meditate on by the way, and to carry home with 'em, Christ pr••aches an excellent Sermon about Spiritual Water vers. 37 38, &c. which had different effects upon his ••ear∣ers; some believed, and some believed not; as it was then, so it is now.

The Feast being over, Christ continues Preaching in the same place; you have him early in the morning, teaching the people in

the Temple, Chap▪ 8. 2. But the Scribes and Pbarisees purposely to interrupt his Preach∣ing, put an ensnaring question to him, about a woman taken in the very Act of Adul∣tery, what his Judgment was concerning her, Whether she should be put Death, ac∣cording to Law in that case, Levit. 20. 10. How he managed himself in acquitting the Woman, to the Shame and Conviction of all his Opposers, I refer to your own reading, from the 1st. verse of this 8th. Chapter, to the 12th. verse. Having dis∣patched that business, he falls to Preaching again, of many weighty and very useful Points, suited to the present condition of his Auditors.

First, He preaches himself to be the true light of the world, vers. 12. which oc∣casioned a long Dispute between him and the Pharisees, about the validity of that Testimony which he gave of himself; Christ vindicates both himself and his Do∣ctrine, and proves both to be from Hea∣ven: 'Tis observable, how in the close of one Point, Christ gives occasion for another, which he knew their Objections would lead him into (vers 32, 33.) about Spiritual Freedom, declaring what that is; and that the Jews had not yet attained to it, because they were the servants of sin, vers. 34. in bondage to their own Corruptions and

Lusts; this he urges close upon 'em, not∣withstanding their vain-glorious boasting of their descent from Abraham. Now be∣cause my Text comes in upon this Dis∣course, I shall give you some account of it. The Jews to prove themselves to be Freemen, and never in bondage, alledge that they were Abraham's seed, vers. 33. They said, Abraham was their father, v. 39. and God was their father, ver. 41. Christ denies both, and says the Devil was their Father, which he proves by their contempt of him and his Doctrine, as more at large appears in this Chapter. The Sum of all is this; viz. They vainly pretend to an Interest in God, who dishonour the Son of God; it is my Father that honoureth me; Of whom ye say he is your God, yet ye have not known him.

First, I shall make good the Words of our Saviour against the Jews, and prove, That they knew not God, because they knew not Christ the Son of God.

God cannot be savingly known, but as he hath revealed himself in Christ. God hath revealed himself to the Jews in his word, not only as the Creator of Heaven and Earth, and as that God who brought them out of Egypt, (so they knew him); but that he intended to send his Son into

the world, the Seed of the Woman to re∣deem Man. Zech. 9. 11. Isa. 45. 17. Had the Jews believed this, they would ne∣ver have treated Christ so scornfully, say∣ing, Where is thy Father? v. 19. Such a spiritual Redeemer they looked not for, they thought the Messiah should be some Temporal Prince, who should come of some Noble Family, with great attendance, ar∣med with Power and Strength to deliver them from the Roman Yoak; to restore the people to their Liberties, to enlarge his Do∣minion over other Nations, keeping up the Mosaical Polity every where; they never dreamed that the Son of God was to come in man's Nature to dye for Sinners, to bring in a new Everlasting Righteousness and Life; though all this was foretold in the Old-Testament, yet they did not so under∣stand it. All outward deliverances promised to the Jews, were through Christ. So to unbelieving Ahaz, Isa. 7. 14. All Mercies promised to the Jews, hung upon the Kingdom of David, which point∣ed to Christ. Isa. 55. 3, 4. Jer. 23. 3, 4, 5, 6. Ezek. 34. 22, 23. and Ezek 37. 25, &c. All the hope of Israel in all Ages, was repo∣sed in Christ only: Zech. 9. 9. &c. Amos 9. 11. &c.

The Gospel being first to be Preached to the Jews, Christ ceased not to Preach to

them; notwithstanding all their scorn and contempt of Him and his Doctrine, ex∣pressed by their Contumelious words, and wicked attempts to take away his Life. They took up stones and cast at him, v. 59.

'Tis evident that the greatest part of the Jews did not know God, though the Psal∣mist says, Psal. 76. 1, 2. In ••udah is God known, his name is great in Israel; in Salem also is his Tabernacle, and his dwelling-place in Sion. Yet Christ here reproves them for their ignorance of God, even in ••erusa∣lem. According to that of the Prophet Isa. 1. 3. The ••x knoweth his owner, and the ••ss his masters crib: but Israel doth not know, my people ••oth not consider: o, My peo∣ple is sottish, they have not known me, they are sottish ch••ldren, they have no understand∣ing, Jer. 4. 22. No wonder the Gentile world knew not God; but that his own people the Jews should not know him, this is strange! They knew there was a God, and did worship him according to the Law, but not according to the Gospel; therefore though they said they knew him, yet not doing the Duty of those who rightly know God, they are said not to know him. But,

Secondly, to bring down the point nea∣rer to our selves.

1. Obs. Many do pretend to an Interest in the God of Abraham, as their God and Father, who yet know him not.

As there were many carnal Israelites of old, who had a form of knowledg in the Law, Rom. 2. 20. So there are many formal Christians now, who have a form of knowledg according to the Letter of the Gospel, and yet do not truly know God in Christ Jesus. Many call God their God and Father, whom he will never own for his true Children. God owns none for his Children, who do not own Christ for his Son, carrying it towards him accordingly: Our relation to God as Children, springs from our relation to Christ the Son of God; our union to Christ by Faith, proves our adoption; but whilst we are without Christ, we are looked upon as aliens and stran∣gers, as without God in the world, Eph. 2. 12.

I shall include all that I have further to say from this Text, in this general observa∣tion, viz.

2. O••s. A right saving Knowledge of God, is only in and through Christ: We cannot know God unto Salvation any other way.

From the Analysis of these two Chap∣ters, and the coherence of the Text with the Context it plainly appears by these words of our Saviour to the Jews, That

none do truly know God the Father, who do not acknowledg Christ to be the Son of God.

All the saving Knowledge we have of God, is from the Knowledge Christ hath of God, who lying in the bosom of the Father, hath declared him to us, John 1. 18. John 14. 9.

We ought not to speak any thing of God, but what he has said of himself in his word: Theology is the Doctrine of God concerning himself, concerning his works and his will.

Christ, as man, was ignorant of some things, and knew no more than the Father revealed to him. Mark 13. 32. so Joh. 7. 16, 17. My doctrine, says he, is not mine, but his that sent me; 'tis of God, I speak not of my self, or from my self, but as I hear. John 5. 30. So he received the Revelation from the Father, Rev. 1. 1.

As our Knowledge of God flows from the Knowledge Christ has of God; So our Knowledge of Christ is from himself. John. 14. 21. As he does by his Spirit re∣veal himself to us, so he doth reveal the Fa∣ther to us in himself. Mat. 11. 27. John 6. 46. No man hath seen God at any time, no not Moses himself hath seen the Fa∣ther, but had all from Christ, who gave the Law upon the Mount, Acts 7. 38.

Whatever Notices there may be in the minds of men, of a Deity, yet they know not God aright without faith in Christ.

Saving Knowledge, is that by which we un∣derstand the right way of a sinners salvation by Christ; or it's the Knowledge that shews us what we must do to be saved. A convin∣ced sinner is at a great loss about his Salva∣tion, till God open to him the Mystery of his free Grace in Christ, giving him thereby the Knowledge of Salvation, Luk. 17. 7.

God's love is towards the Elect, before they know him, but it is not in them till they know him; then they understand how they are beloved of God; his love is shed abroad in their Hearts, Rom. 5. 5. 'Tis in them: John 17. 26. And I in them; Not on∣ly for them, but in them; before we knew God or Christ, Christ had suffered for us, interceded for us; but before Faith, he is not said to be in us: i. e. Not to live in us by his Spirit, that we may live to God, Gal. 2. 20.

This Saving Knowledge of God, which I am now speaking of, is not the Know∣ledge of his Essence, but of his Grace, Love, and Good-Will towards us in Christ, and this the only begotten Son declares to us, John 1. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is plenior & perfectior rerum expli∣tio.

CHAP. II.

THat I may more distinctly open to you the nature of this saving knowledge of God in Christ, I shall shew

• 1. What may be known of God out of Christ.
• 2. All that may be known of God out of Christ, is better known in and by Christ.
• 3. What may be known of God in and by Christ, that cannot be known any other way.
• 4. What it is to know God in Christ.
• 5. What a true saving knowledge of God implies.

1. What may be known of God out of Christ, viz. The invisible things of God, even his eternal Power and Godhead, Rom. 1. 19, 20. This Natural Philosophical knowledge of God, though it be not sufficient to Save us, yet 'tis sufficient to Damn us; to render us inexcusable, and consequently to justifie our Damnation. It may convince us of Sin, but does not ena∣ble us to shun it, or to do Good; to addict our selves to it in a constant way, this is a special work of the Holy Spirit. Natural

Concience knows something of God, but nothing of Christ, till our Ears are opened. Psal. 40. 6. Aures perfodit, digged or bored our Ears; There is an obstruction, a stop∣page in all our Natural faculties, that Spiritual objects can't enter, till we are Spiritually enlightned, till God moves our Hearts to assent to this Divine Revelation of God in Christ, so giving us knowledge, which is an effect of Divine Power, 2 Pet. 1. 2, 3. Eph 1. 19▪ 2 Thes. ••. 11. Which overthrows the Pelagian Doctrine, assert∣ing it to be in man's power to believe, con∣trary to 2 Cor. 4. 7. and 2 Cor. 2. 5. in the Power of God, i. e. In the irresistible effica∣cy of his Grace: Though all Natural men do resist Grace at first, yet Grace overcomes them at last; takes away all final prevailing resistance, turning the heart of stone into a heart of flesh, Ezek. 36. 26. Besides to be able to resist the Grace of God, is no Argu∣ment of man's Power, but of his Weak∣ness, Malice, and Pride.

The Gentiles knew God by the Creati∣on, but not by the Scriptures, forbidding inward Lust and Concupiscence, which natural light does not, Rom 7. 7. They judged thoughts to be free; for this reason the Gentiles are said, not to know God, 1 Thes. 4. 5.

2. All that may be known of God out of Christ, is better known in and by Christ: By Reason we know that the World was made, but by Faith we know it more certainly, Heb. 11. 3. The light of Nature gathers up something from the Works of God, but Faith gathers up more from the Word of God; the Word speaks more distinctly than the Works of God do; these hold forth something of God in the general Notion of a Deity, but leave us in the dark where to find out this God: They speak out God to our Reason, by some remote consequences, leading us up to a first cause, and in a discursive way con∣vincing us of the Being of a God; but few men have such Logical heads, as to keep themselves under the power of these reaso∣nings; they are apt ever and anon, to sink at last into practical Atheism: He is a Practical Atheist, who does not order his life according to those inward speculati∣ons he has of God. The Word holds forth God more powerfully, and directly to our Faith, shewing us that God in Christ, which it speaks of: Since in the Wisdom of God, i. e. by the Fabrick of Heaven and Earth, setting forth the Wisdom of God, the World cannot by all its Wit and Wisdom, comfortably know God unto Salvation, therefore he calls us to Faith in Christ, 1 Cor. 1. 21.

3. What may be known of God in and by Christ, that cannot be known any other way, viz.

His Pardoning Grace, which as Sinners, we are most of all concerned to know; all other Attributes of God make against us, without the knowledge of this, which makes all to be for us. The way of a Sinners Salvation, is no where revealed, but in Christ; the last word the Law speaks, is Death, in the day thou eatest, thou shalt dye, and so leaves us under that Sen∣tence, till the day of Execution.

The Devils knew God, without a Re∣deemer, and therefore tremble, Jam. 1. 19. The Gentiles knew God, but not in Christ, Rom. 1. 20. The Jews knew God as the Creator of the World, as their Deliverer out of Egypt, as the founder of their Com∣monwealth, but not as the Father of Christ, the true Messiah: All this know∣ledge of God out of Christ, does represent him to us only as our Judge; which leads a Sinner to utter Despair, overwhelms him with a sense of God's Wrath. 'Tis only in Christ that we look upon God as a Saviour, freely pardoning all our Sins: This Pardoning Grace flows down to us only through Christ, In whom we have re∣demption through his blood, even the for∣giveness of sins, Col. 1. 14. Being justified

freely by his grace, through the redemption that is in Jesus Christ: whom God hath set forth to be ap••opitiation through Faith in his blood, to deelare his righteousness for the re∣mission of sins that are past, through the for∣bearance of God, Rom. 3. 24, 25. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, 1 Tim. 1. 15. Who hath saved us, and called ws with a holy calling: Not accord∣ing to our works, but according to his own pur∣pose and grace, which was given us in Christ Jesus, before the world began; But is now made manifest, by the appearing of our Savi∣our Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel, 2 Tim. 1. 9, 10. From all these Texts it plainly appears, that God never had a thought from all Eternity of Pardoning Sinners, but only in and through Christ; and what applications we have made, and do make every day unto God in the Name of Christ for the Pardon of Sin, does highly concern every one of us seriously to consider. This hidden Mystery of Gods Pardoning Grace, unknown to the World before, Mat. 13 35. is revealed to us in and by Christ, being intimate with the Father, even in his bosom, Joh. 1. 18. And what he hath seen and heard, that he testifieth, John 3. 32.

Let us receive his Testimony, and set to our seal that God is true, and will never pardon any who believe not in Jesus The end of his Coming into the World in our Nature, was to manifest the Name of God to his Elect, Joh. 17. 6. to tell us all things relating to our salvation, Joh. 4. 25. Therefore let us hear him, Mat. 17. 5. by Christ Angels have a clearer knowledge of God, Eph. 3. 1. He is seen of Angels as the Redeemer of the World, and he only gives us understanding of those truths that lead unto Eternal Life, 1 Joh. 5. 20. He is the way, the truth, and the life; no man comes unto the Father but by him, Joh. 14. 6.

4. What it is to know God in Christ: Of this only in general, to make way to the last Head, which I shall more enlarge upon.

He that knows Christ to be God, knows God in Christ; this needs no proof. But what is it know Christ to be God?

Answer. To own him to be the Eternal Son of God. When do we own him as such? Ans. when we acknowledge him to be indeed the Christ, the Saviour of the world, Joh. 4. 42. Trusting in him for the Pardon of Sin. Jer. 31. 34. They shall all know me, from the least to the greatest, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Till

we know God, to be a God of Forgive∣ness, casting our selves by Faith upon Christ, for the pardon of our Sins, we do not savingly know the Lord.

To know, in the sense of the Text, in∣cludes in it, Faith, Love, and Approba∣tion; Faith in the Truth, Love to the Truth, and a hearty Approbation of the Truth which we profess to know; testify∣ing all this, by our ready subjection and obedience to it. As to know, is to love and approve, Psal. 1. 6. So not to know, is to disallow, to disown, to disapprove, to hate that which I do; I allow not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 7. 15. I know not; and there∣fore know not, because I allow not, I hate it: So the Lord said to the foolish Virgins, Mat. 25. 12. I know you not, i. e. I do refuse, reject, and condemn you. So Joh. 17 25. The World is said not to know the Father, because they rejected that Re∣velation which he made of himself in Christ The Galatians in their Pagan state, are said not to know God, Gal 4. 8. some knowledge of God they had by the crea∣tures, but none in Christ, and therefore are said not to know God.

This saving-knowledge of God in Christ is altogether Spiritual, and lies in the sp••∣cial light of Faith, discerning the God-head of Christ; and therefore inclining us

to trust in the Merits of his Precious Blood, for the Pardon of all our Sins. 'Tis a very gross corrupt Interpretation of that Text, 2 Cor. 5 16. that the Lutheran Divines give, Tho we have known Christ after the flesh, yet now henceforth know we him no more. i. e. say they, in favour of their Ubiquity, Tho we have known him as a Body circum∣scribed and limited to a certain place while on earth, yet since his Ascention, we know him so no more; but suppose a Corporeal Ubiquity by virtue of his Divine Glorified Person; which is in effect to deny the Truth of his Human Nature, by ascribing that to it, which is altogether inconsistent with it.

The Apostle's meaning is plainly this, Henceforth know we no man after the flesh, i. e. I and all true Believers since our Conversi∣on, bear no affection, no carnal worldly respect to any man living. Tho once we knew Christ after the flesh, i. e. as the world knew him by his outward appear∣ance only, slighting and condemning that in him, in his state of Humiliation, which the world so much despised. Then we looked upon him as a mere Man, as an Im∣postor worthy of death; therefore we blasphemed him, and persecuted all his Followers: This was the sense of the flesh: But now we look upon him in the Light of

the Spirit, as the Son of God, who died to save us from our sins.

They counted Paul's Ministry inferior to that of the other Apostles, because he had not conversed with Christ on earth. What tho, says Paul, I have not known him af∣ter the flesh, as you have, who boast much of this, That you knew his Parents, his Brethren and Sisters, where he was born and bred, &c.? Yet I spiritually know him by Faith, as the Redeemer of the world, tho I have not known him after the flesh, as you have; neither do I desire henceforth so to know him; i. e. to account of him ac∣cording to any mere human Endowments, or outward worldly Circumstances; but I judge of him according to his Divine, Su∣pernatural Excellencies, and so I admire and magnifie him.

When Paul says, We know Christ no more after the flesh, flesh here is not taken for the substance of the flesh, but for the quality, or natural Passions of his Human body, being liable to all those natural, yet sin-less Infirmities of Human Flesh: He was hun∣gry, athirst, weary, a man of sorrows, and acquainted with griefs: 'Tis not said, we know no more the flesh of Christ, but we know no more Christ after the flesh; i. e. ac∣cording to that mean, outward appearance he made in the world, in his state of Humi∣liation:

Our thoughts run higher now, to Christ glorified in Heaven, in our Nature. These words, Not to know Christ any more after the flesh, must not be taken in Serve∣tus's sense, as if the Human Nature of Christ were now quite swallowed up by the Divine; as if Christ had now put off his Human Body, and was turned into a Spirit. This overthrows the whole Foundation of Christian Religion.

Tho the Papists many of 'em seem to be against the Lutheran Ubiquity, yet 'tis evi∣dent, That neither the Doctrine of Con∣substantiation, nor Transubstantiation, can possibly stand without a Corporal Ubiqui∣ty; and therefore both must fall to the ground, as having no foundation in Scri∣pture.

The Apostle's meaning is, That we don't know Christ now, according to the sense of the flesh, but by a Divine Spiritual Knowledge, as New Creatures. Vers. 17. Therefore if any man be in Christ, he is a new creature.

CHAP. III.

What a true saving Knowledge of God im∣plies. Being the Fifth and last Head.

WHat that Saving Knowledge of God in Christ, that every new Crea∣ture hath, does imply, I shall more parti∣cularly shew; some things first premi∣sed; viz.

1. True Religion flows from, and is grounded upon a right Knowledge of the True God.

2. A Religion without a God, is a very strange unaccountable thing, no reason can be given for it.

3. A man without a God, is a very lone∣ly solitary Creature, he would not know what to do with himself under extraordi∣nary difficulties and distresses, if he had not a God to go unto, and to rely upon.

4. Man by Nature is a devout Creature, he will have a God, and a Religion; he hath a Conscience, and therefore he must have a God, and a Religion of some sort or other.

5. Man by Nature is prone to Idolatry, grossly mistaken in the choice of his God.

6. Many of the more civilized sober Pro∣fessors, even of Christianity, are apt to rest in general Notions of a Deity; when they don't know God himself, they don't know him who is God.

My Text leads me to speak of The Know∣ledge of God in Christ; if what I shall say be not so plain and easie as you would have it: Pray remember that I am speaking of that great mystery of godliness, God manifest in the flesh; which no tongue, neither of men or angels, is able fully to set forth and to ex∣press: Yet I hope (through the guidance of the Spirit of God) what I shall deliver upon this high Subject, will fall in with the Conceptions of your Faith, and with the Spiritual Apprehensions of an Enlight∣ned Mind. Now I proceed:

A True Saving Knowledge of God, im∣plies these Three Things:

• 1. A Knowledge of God in the Person of Christ Incarnate.
• That God manifest in the Flesh of Christ, is the only True God.
• 3. That this only True God manifest in the Flesh, is our God.

CHAP. IV.

Of the Knowledge of God, in the Person of Christ.

WHat this Personal Knowledge of God in Christ is, I shall explain. We conceive God to be a distinct Being from all created Beings; above all, beyond all, and before all; the only Jehovah, the Great Essentiator, who is an Eternal Being himself, and gives Being to all other things; this God we cannot see with our bodily eyes, but with the eyes of a mind spiritual∣ly enlightned we may; i. e. we may see him by an eye of Faith, conceiving him to be all that which he hath revealed himself to be in Christ. Till we see God in the Person of Christ the Mediator, we have no certain Object for our Faith to fix upon; our natural Notions of God will never car∣ry us to any Person who is God; the Scri∣ptures only lead us to Christ, as the Son of God: The Person of the Father and of the Holy-Ghost, are invisible; but the Se∣cond Person hath made himself visible, by taking our Nature upon him, and is the only True Visible Image of the Invisible God: He is God-Man; which signifies not Two Personalities, but Two Natures

united in One Divine Person: The Person of Christ Incarnate is Divine, tho many in the days of his flesh here, saw his Per∣son, who did not own his Divinity; they saw him who was God, but did not own him to be God; 'tis Saving Knowledge on∣ly, that gives us a true sight of God in Christ; we never see him till then: God in Christ, is God indeed; all other repre∣sentations of God, do change his Glory in∣to a lye; they are all idols and vanities: The Heathens became vain in their imaginations, multiplying gods to themselves; but never agreed who was the only true God. Christ said to the Jews, vers. 19. Ye neither know me, nor my Father; if ye had known me, ye should have known my Father also; because the Will of the Father concerning the Sal∣vation of Sinners, is revealed by Christ.

To believe the Being of a God, That there is a God, and to believe in God, are two things: The light of Nature leads to the former, but not to the latter; because we must have a particular, distinct Know∣ledge of God, i. e. of him in particular, who is God, the only True, Living, Eter∣nal God; we must know his Name, his Attributes, his Power, Wisdom, Infinite Love and Mercy: We must be able to prove all this from Divine Revelation, be∣fore we can have sufficient ground for our

Faith and Hope in him; to believe we know not why, in we know not whom, is not Faith, but fond Credulity; this way we render Faith a very irrational thing; a mere fancy: We cannot prove the At∣tributes of God, but by the Almighty Acts and Works of God; we believe him to be God, for his Works sake, which the Word gives us so full an account of. 'Tis strange to see what a slight Knowledg of God men do rest in, reposing so great a trust as they pretend to do, in one whom they know not whether he be able to answer that trust; they worship they know not whom; they trust they know not whom: Tho they own God, whoever he be, to be Almighty, Infi∣nite in Wisdom, Love, &c. yet they chuse a God for themselves, who is none of all this, and so deceive themselves. General Notions of Infinite Power, Wisdom, &c. unless we see where to place them, and to whom they do belong, are but empty spe∣culations, no sufficient ground for our Faith. Christ has outdone all that ever were called gods; and therefore he only deserves that Name, who has in himself re∣vealed the true God to us; all the Idols of the world are vanities.

The Son of God hath made himself vi∣sible, by taking our flesh upon him, and through that veil we look in upon the

whole Trinity, and know all that is called God in Christ Jesus: He that hath seen me, hath seen the Father, John 14. 9. hath seen the Infinite Power of that Holy Spirit put forth by me.

No mere Creature holds forth two Na∣tures; but the Person of Christ does, and therefore is the only Image of the Invisible God, holding forth all that is contained in the Infinite Essence of the Divine Nature, truly representing God in all his Essential Properties, as God and his Father. Christ is properly the Image of the Father, not of the God-head, for that is really in him, he is very God: The thing it self cannot be said to be the Image of it self; Christ and the Father are one in the Essence of the God-head. I and my father are one, John 10. 30. But Christ is not the same Person with him whose Image he is: When Christ is said to be the Image of God, God is ta∣ken personally for the Father, not essential∣ly for the Divine Nature: I am not now speaking of the Characteristical Differences of the Three Persons, but of the Unity of Essence in which they all agree: These three are one: If you would know what manner of God, the Father is, you must look upon Christ his Image, and conceive of him according to that manifestation of himself in the Flesh of Christ, who has

in that very flesh expressed and acted over all the Divine Attributes of God, in the Miracles he wrought upon earth, letting out a Divine Power through our humane Nature, acting as God in our flesh: Some∣thing of God's Glory appears in the Works of Creation, but the Brightness of his Glory shines out only in the Face of Christ; as men are known by their faces, so God is known by Christ: God having in an ineffable manner communicated his Essence to Christ, he is therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the express image of his per∣son: As he holds forth the Glory of God to us, he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the brightness of his glory.

This is that Divine Person, upon whom the eye of our Faith must be fixed; I say the eye of our Faith, because many who looked upon Christ with their bodily eyes when he was upon Earth, saw the man Christ, but saw not God in that man; Nay, they Crucified him as a Blasphemer, for saying he was God.

Obj. How can we now see God in the Person of Christ since his Ascension? Who shall Ascend into Heaven after him?

Answ. You may as well, (nay, upon some accounts bette••), discern God now in the Person of Christ since his Ascension, as they could who were present with him up∣on

Earth; for they could not discern his Godhead, but by Faith, and so may we now. But you will further

Object. We cannot see his Person.

Answ. Not with our bodily Eyes, nei∣ther would that help us to discern his God-head, if we could so see him with our bo∣dily eyes, unless the Father did inwardly reveal him, and this he does now to his Saints, as well as then; then he did convin∣cingly reveal the God-head of Christ, in the Person of Christ livingupon Earth, now he does reveal the same God-head of Christ, in the same Person of Christ, though not as living upon Earth, but as represented to us in the word, and living now in Hea∣ven.

We must consider Christ, as held forth in the word, it's enough that he was once upon Earth, and that we have such a per∣fect Character of him; such a full authen∣tick description of the Person of Christ In∣carnate, and of his coming again, left up∣on record in the Scriptures, the word is nigh thee, act your faith upon that, and you will quickly have a spiritual discerning of God in Christ. You cannot believe all that the Scripture says of Christ, but you must believe him to be God, the very Son of God, by eternal Generation from the Father; and if you believe this, you can∣not

but believe the eternal Procession of the Spirit from them both. How can you con∣ceive a living eternal Father, and a living eternal Son, without a living eternal Spirit? The account the Scriptures give of the Son of God incarnate, is ground enough for our Faith to fix upon; set but your Faith a-work upon Christ, and you'l quickly have a spiritual sight of God in him; Faith will observe that in Christ, that speaks out his Godhead; 'twill spy out such Rays and Beams of Divine Majesty, shining out in his Person, that will create in us a holy Re∣verence towards him, and cause us to fall down and worship him.

Though Christ be Personally Ascended, yet he is Spiritually present with us, and in us; faith knows how in the light of the word, to follow him up to Heaven, to sit down in Heavenly places by him, and to keep up a constant Communion with him.

As Christ was in Heaven as God, when he was upon Earth as Man, John 3. 13. So, tho now he is contained in Heaven as Man, yet he fills both Earth and Heaven as God: Tho his finite Humane Nature cannot co-extend it self to an Ubiquity, to reach as far as the Divine, yet the Two Natures in Christ are always hypostatically united; and tho the Divine Nature do act in, with

and through the Humane, yet it does in ma∣ny things act above, and beyond it, even under this hypostatical Union, by which God intended to advance Humane Nature, but without any Contraction or Diminuti∣on of the Divine.

If you ask, What is that Object which we should set before us in every Act of Worship, Publick or Private? I Answer; The Father, Son, and Holy-Ghost, one God, and Three Persons; Through Christ, by one Spirit, we have access unto the Father, Eph. 2. 18. According to that Oeconomy we worship one God all along, applying our selves in a distinct manner to each Per∣son, according to the Word, that the whole of our Worship may center in one God. We shall become vain in our imaginations, if we worship God any otherwise. Our own Notions of Omnipotency, &c. let them rise never so high, are but mere emp∣ty Speculations, till we know the subject to whom they belong: If they are true, they are true of something; Attributes ascribed to nothing, are nothing in them∣selves; but when we see in whom they are vested, they command a Reverence in us towards so great an Object; they that know thy name, will trust in thee; the name leads us to the thing, to God himself, as an Infi∣nite, Eternal Being, cloathed with all those

Attributes that render him worthy of all Honour, Praise, and Glory from us.

The Heathens for want of a right Ob∣ject to fix their natural Notions of a Deity upon, set up such Similitudes and Images of God, as did no way represent him, but rendred him like unto corruptible things: God forbid us to make any Image or Like∣ness of him, and set up his Son, as his only True, Living Image, that we might con∣ceive of him according to that Image, and no otherwise.

The Sum of all is this:

The New Testament declares Christ to be the Son of God, equal with the Father, the express image of his person: Flesh and blood cannot reveal this to us, i. e. can't perswade us to believe it; but when it pleases the Father to reveal his Son in us, then we see the Eternal Father in his Son; in knowing one, we know both, because both are one and the same God: We see the Eternal Spi∣rit in Christ also, who is called the Spirit of Christ, residing in him without measure: 'Tis by the Son that we know both the Fa∣ther and the Spirit, as One God, and Three Persons; One, and yet Three; Three, and yet One. God has said it, therefore let us admire and believe: The greatest things that are, cause no admiration till we be∣lieve them, and then we sit down asto∣nished.

That Three Personalities belong to One Infinite Essence, must needs be true, because God in effect says it, who knows himself best: I am that I am, says God, i. e. I am all that is revealed, and I am that I am besides. Secret things belong to God, not to know what is not revealed, is not culpa∣ble ignorance, but a holy Nescience that will become us.

'Tis fit that God should so reveal him∣self to us, that he may appear incompre∣hensible by us; had he revealed himself as comprehensible by us, we should have had no reason to believe him to be God; for he must have been a finite God, and therefore none at all: 'Twas fit therefore that God should shew himself to man in his trans∣ceedent Excellencies, as incomprehensible by man; so that his very incomprehensi∣bleness, which may occasion some doubt and hessitation in us, yet if rightly consi∣dered, it may be brought in as a strong ar∣gument, to prove the truth and certainty of his Divinity. Men are now for Com∣prehending, not Believing; but all men are not Philosophers. Besides; the Philo∣sophical Reasons you bring for the Being of a God, may prove there is a God, and that you know there is a God; but they do not prove, that you know who that God is. Let me tell you, the wisest among you

cannot comprehend God, you cannot know him to Perfection; but the weakest among you may be made to Believe, what you can't Comprehend. If there be any Atheists, or Scepticks here, who either deny, or doubt of the Being of a God, let them be persuaded for once to make trial of Christ, to cast themselves upon the In∣finite, Almighty, Incomprehensible God. held forth by Christ in the Gospel. We stand in need of that which none can do for us, but an Infinite God; let us not then be startled, when we hear of such a God, but get under the shadow of the Almighty as fast as we can; then we shall count our selves safe to Eternity.

We may as soon comprehend the Trini∣ty of Persons, as the Infinite Essence of God; both are alike incomprehensible.

Three finite Persons have each of them an Essence, numerically different from each other; but the Three Persons in the Trinity have but one and the same numeri∣cal Essence of the Godhead among them all; else there would not be One only God, but as many Gods as Persons. From what hath been said, it appears, that God in Christ is the true God, God indeed: Which is the first thing implyed in a saving-know∣ledge of God: The second is this, viz.

CHAP. V.

God in Christ the ONLY True God.

2. WHat it is to know him as the only true God. They know not God aright, who do not know that there is, and can be but One only God, none like him; this takes us off from all Idolatry, and directs our Worship to the true object of all Divine Worship; This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17. 3. The Lord our God, is one Lord, Deut. 6. 4. I even I am he, and there is no God with me. i. e. none besides me, none equal to me, Deut. 32. 39. Who is God, save the Lord? Who is a rock save our God, Psal. 18. 31. We are strictly commanded to have no other gods be∣fore him, Exod. 20. 3. Because there is none other God but one: To us there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him, 1 Cor. 8. 4, 6. There is one God, and one Mediator, 1 Tim. 2. 5. To Worship many gods, as the Heathens did, is to Blaspheme them all, to ascribe Impotency, and Insufficiency to them; one hand is too weak, where ma∣ny are required; there can be but one infi∣nite Supreme God: What we ascribe to other gods, we detract from the true God;

we are commanded to Love God with all our hearts, soul and strength, Luke 10. 27. If all be due unto one God, What remains for any other? We never truly rely upon God, when we put confidence in any thing else, He only is my rock, and my sal∣vation; my soul wait thou upon God, Psal. 62. 25. Whom have I in heaven but thee? and there is none upon earth that I desire be∣sides thee, Psal. 77. 25.

God is one, there is none like him, therefore to be worshiped with a peculiar singular Worship, appropriated to him on∣ly; which for the height and spirituality of it, belongs to him, and to none else; he will not give his Glory to another: There is a Glory belonging to God that is truly Divine, that is too much, and too great to be ascri∣bed unto any Creature. When we come before the Lord, if our hearts are not en∣larged, and extended to a further Degree of Zeal and Fervency, deriving some eleva∣tion more than ordinary, from the greatness and excellency of the object that inflames our Devotions, makes us to be otherwise af∣fected towards God, than we find our selves to be towards other things; we are not un∣der a true sense of the Greatness and Ma∣jesty of God, neither do we know him, as we ought to know him; they who know God in Christ, do love him more, fear him

more, rejoyce in him more, than we do in other things; they are carried out in an ex∣traordinary manner towards him, from the high apprehensions they have of his glo∣rious Majesty. What made the Angels and Elders Rev. 5. 12. ad finem. raise their Note so high in that Doxology, but because they thought him worthy of the highest Honour, more worthy than all Creatures in Heaven or Earth. So Rev. 4. 8. ad finem. There is that in God, that calls for the highest Adoration and Worship.

Thou art worthy. i. e. It is most decent, fit, and convenient to pay this just Reve∣retce to the great God: 'Tis highly ratio∣nal; the worth and excellency of the Ob∣ject calls for it; 'tis injustice towards God, to rob him of his Glory, by not rendring to him the Praises due unto his Name. How was Paul affected with the consideration of God in Christ Jesus, 1. Tim. 1. 17.

We shall be apt to come in a slight com∣mon Spirit to the worship of God, till we apprehend it to be a special peculiar Service of a higher Nature, requiring more intense∣ness of Spirit, more zeal and ardency of Affection, then we exert and put forth up∣on any other occasion; because we have to do with God who is above all. If your Hearts are not now fixed upon God, wholly taken up with serious thoughts of

God, Trembling at his Word: You do not behave your selves wisely in the House of God. This one only true God, is known by this distinguishing Character, as the Father of Jesus Christ: to be convin∣ced of the truth of a Deity, and of the My∣stery of Christ's Incarnation holding forth this God unto us, are the Two points upon which all our Religion hangs, every Gospel-truth, hath relation to both these depending upon 'em, and naturally flowing from them.

Since we all profess our selves to be Worshippers of God, it highly concerns us to know that true God, and that this God is but one, even he who hath appeared in Christ Jesus.

To Worship God out of Christ, is to Woiship as the Heathens do; in plain English, 'tis to Worship the Devil. 1 Cor. 10. 20. The things which the Gentiles sacri∣fice, they sacrifice to devils, and not to God; I would not you should have fellowship with de∣vils. I am afraid there is a great deal of Heathenish Worship among us; the De∣vil carries away all that Worship, that is not directed to God in Christ. There is no other medium of Worship but Christ; 'tis not the intention of Worshipping the True God in or by an Image, that will justifie Image-worship, from being down-right Idolatry. We may be mistaken in

Worshipping one God, if that prove a False one: Nay, if we intend the True God, yet as represented by that which by nature is no God, Gal. 4. 8. 'tis a false ob∣ject of Worship.

All Creatures but the Devil do pay a Worship to something which they call God; he only is a constant Blasphemer; though he be no Atheist, yet he is no Worshipper of God, but a Malicious Blas∣phemer of him; he pretends to no manner of Worship; he intends no such thing towards God; though he promotes Idola∣try in others, yet does what in him lies to eclipse his Glory altogether, and to set up himself for the God of this world. The Devil would be a God to this end, that Wickedness may be accounted Godliness, receiving its denomination from Satan, usurping the name and title of God. But from such a God, and such Godliness, good Lord deliver us.

Therefore that we may have clear di∣stinct apprehensions of the only True God, let us keep the eye of our Faith fixed upon Christ, in all the acts of Worship we perform unto God; believing him, and him only to be the True Living God, who hath Manifested himself to us in the Flesh of Christ.

CHAP. VI.

To know this only True God, to be OVR God.

1. WHAT it is for God to be our God.

God as Creator and Sovereign Lord of Heaven and Earth, might have dealt with his creature Man, in a way of Absolute Prerogative, commanding duty without promising any Reward, being Debtor to none; he might without shewing any cause, why, have given to, or taken from man, what he pleased; all was his own, whether he gave, or took away, he did with his own as he pleased. Thus he might have disposed of Man, from time to time, according to the secret good plea∣sure of his Will; not made known to us, but by the unavoidable events of it upon us. This had been a Government, not so suitable to our rational Natures, to which God was resolved to accommodate him∣self, in all his dealings with us; therefore, having made Man a knowing Creature, he reveals his Will to him, tells him what he expects from him, and binds himself by Covenant to continue man in Life, as long as he continues in his Obedience,

which his perfect State inclined him to. Thus God set Life and Death before him, left him to his choice; what he did, he must do knowingly and willingly; if he injure himself, the whole blame must lye upon himself; he could not rebel against God, but he must rebel against his own Reason, and wilfully act against his own Light; I say, wilfully: For there was nothing in his perfect Nature, that could incline him to the Sin he committed; his will chose it without any direction from the understanding; for it was absoltuely impossible, that the perfect understanding of man in Innocency, should be guilty of such a mistake, and dictate such a wicked∣ness; no, the Devil dictated it, and the mutable will of man was deceived by the Tempter, and fell under a Curse, from that time forward; the law could do nothing but Curse fallen man, who had now lost his legal Interest in the Love and Favour of God. There is nothing due to a Sinner by Law, but Death, the wages of sin is death; by nature we are Children of wrath, fallen under the heavy displeasure of God, and must Perish Eternally, unless some means be found out to reconcile us to God again; some dayes-man to umpire the business between God and us, and to take up the quarrel. Christ undertook this, to

make our peace with God, to bring us nigh by his blood, shed for the remission of our sins, that God being pacified towards us, might become our God and loving Father; ceasing from his anger, receiving us into a state of Grace and Favour with him∣self.

God lost none of his Power over us, when we fell; 'tis so far from that, that we fell into the hands of the living God; sin fitted us for destruction, Rom. 9. 22. Laid our Necks, as it were upon the block, expo∣sed us to the stroke of Divine Vengeance. In respect of power, God is God over all still; but in respect of Grace, he ceases to be God; i. e. a gracious God, to those who are shut out of his love, having forfeited all their Interest in it.

When God comes to a sinner, and says (as to Abraham, Gen. 17. 7.) I am thy God; 'tis as much as if he should say, what I am in my self, I'll be on thy behalf, I'll be all in all to thee; I'll confer all blessings temporal and spiritual upon thee; I'll com∣municate all good to thee, Grace and Pro∣tection; I ll be with thee, whereever thou goest, to bless thee.

Alas! What if God be Almighty and Al∣sufficient in himself, unless he will help me, and do good to me, what am I the better; therefore says God, whatever I am, have, or

can do, shall be for thy good; my Power, Wisdom, Goodness, Mercy, shall be ap∣plied to thee and thine, for Blessing and Sal∣vation, Psal. 144. 15.

I will be thy God: In words, a short pro∣mise; but in sense, the most ample promise in the whole Bible; God here is taken rela∣tively, as he stands related to his people, and his people to him; he is the God of such a people, and they are the people of such a God. Hos. 2. 23. God dwells among them, Exod. 29. 45, 46. As a God nigh at hand to help them, ready upon all occasi∣ons to do them good; he does not only dwell, but walk among us, he goes into every room of the House; takes care of every thing, keeps all in good order, Levit. 26. 12. 2 Cor. 6. 16. Zech. 2. 10, 11, 12. This dwelling denotes, not only the gene∣ral presence of his Power, but the special presence of his Grace. So he was with Jo∣seph, Gen. 39. 2. And when he withdraws his favour and assistance, he is said, not to be among us, Numb. 14. 42. Then they are smitten by their Enemies, but when God appears, then their Enemies fly before them, Psal 79. 9, 10.

For God to be our God and our Father, se∣cures us to eternity; whatever Chastisements we pass through, all will issue well, 2 Sam. 7. 14. 15. if God be our God and Father.

For God to be our God, is equivalent to other expressions of Scripture of the like import, viz. to be for us, Rom. 8. 31. To be on our side, Psal. 124. 1, 2. To be round about us, as the Mountains about Jerusalem, Psal. 125. 2. To be with us, in us, always nigh at hand to help us. God is ours, when all that he hath is ours, for our use and benefit.

2. How comes God to be our God.

This comes originally from himself, be∣cause he truly bestows himself upon us in the new Covenant; by vertue of which he becomes ours, and we become his, Gen. 17. 7. God and the Saints have a propriety in each other. Heb. 8. 10. I will be to them a God, and they shall be to me a people. God gives himself to us, and then we resign up our selves to him, Isa. 44. 5. We must prove God to be ours, by some grant or deed of gift which God has made of himself to us in his word, before we can lay claim to him: As God be∣came the God of Abraham by Covenant and Promise, so he becomes our God; he makes a Covenant with us in Christ, to be our God; that for his sake he will freely pardon our sins, and receive us into a state of Grace and Favour again; thus God offers himself in the Covenant to be our God: But an outward tender of grace, if not closed in with, and ac∣cepted, is but a bare offer, not a gift, till we receive it; when God intends to give grace,

he secretly joyns with the outward call, speaks himself to the heart, and inclines us to receive it; herein lyes the difference be∣tween an outward and an inward effectual Call. An effectual Call, is that which hath its effect upon the Soul, makes us answer to the call, and obey it; we are called to come to Christ, and when we actually come, then is the Call effectual, and not before; when God offered himself to Abraham, it was with a purpose not to be refused, and therefore he inclined the heart of Abraham to believe.

You may live long under an outward Call, and not be effectually called, i. e. not called with such a Call, as God gives his E∣lect at thir Conversion, many are called, but few chosen, i. e. few called with such a Call as God gives his Elect. We cannot be sure of our Election, till we are thus ef∣fectually called: To be frequent Hearers of the word, calling us to Christ, and yet find no inclinations in our hearts to come to him, is a sign that God hath not yet spoken to us himself; Ministers have, but God hath not yet by his Spirit set home his word upon our hearts: The inclinations of the Soul towards Christ, that arise from an ef∣fectually Call are very strong, they put the Soul upon coming to Christ, urge us to it eve∣ry day; there is something writ upon the

heart, whch he that runs may read, Con∣science is reading over that inward Writing every day to the Soul, calls for a speedy an∣swer; why is not this done that God re∣quires, that God has left upon record in thy heart? Why so backward, why so slow of heart to believe? Arise, arise, away to Christ as fast as you can, run for your life to the City of refuge that God has appoint∣ed. They who know what an inward Call is, cannot resist it; an awakened Conscience is, in hast, will have the business dispatched out of hand, nothing can stop that man who is effectually called. O that every one here present were under such a Call this day God is able to give it, and I am sure none of you are able to resist it.

Christ is offered to us in the New Cove∣nant, as our Peace-maker, and Mediator, therefore called, the covenant of the people, Isa. 42. 6. the sure foundation of it, Isa. 26. 16. The Covenant made with Abra∣ham, is said to be confirmed of God in Christ before his Incarnation, Gal. 3. 17. This Covenant was made between the Fa∣ther and the Son from Eternity, Isa. 42. 6. Tit. 1. 2. 2 Tim. 1. 9.

The first outward declaration or revela∣tion of it was in time, Gen. 3. 15.

The actual application of this Grace to our selves, is, when we first Believe: We

enter into Covenant by Faith, we set our seal to the truth of the Promise, and receive that right, that Christ Believed on, gives to Eternal life. Faith it self gives no right to Salvation unto us, but what it first receives from Christ; we have nothing to do with the promise, till we are in Christ by Faith, Eph. 2. 12. Rom. 8. 32. Faith dis∣cerns the Grace and Love of God to us in Christ, and accepts of the offer of life upon Gospel terms, which the Soul could never be brought to, till Faith came. Who has believed the report, and to whom has the arm of the Lord been reveal'd, i. e. to beget Faith which wins over a Sinner to Christ: We should be much in the first di∣rect acts of Faith, coming to Christ, cast∣ing our selves on Christ, relying on Christ; these direct acts of Faith, often repeated, will sooner clear up our Interest in Christ, than our judging by marks, signs, effects and fruits, which can give no clearer Evi∣dence of their truth, than Faith does of its truth in a real closing with Christ, in an absolute Promise; this is the first act of Saving Grace, antecedent to all qualificati∣ons in us, or conditions performed by us; this alters our State: They understand not the Gospel, who keep off from Christ, for want of such and such qualifications; which Christ expects not we should bring

to him, but derive from him; an humble sense of our vileness and unworthiness, is qualification enough for a Sinner to come to Christ, and cast himself upon him. When God has once said he will be our God, he is ever after minding us of that, speaking it over again and again upon all occasions, Isa. 43. 1, 2, 3. &c. Isa. 41. 10. Heb. 8. 11, 12. I will, and they shall; God undertakes both parts of the Covenant. The Covenant in the first initial Grace of it, must be first executed on God's part towards us, before it can be executed on our part towards God; God begins with us, doth his part first, and that enables us to do our part, i. e. we cannot give up our selves to him to be his people, till he has writ his Laws in our Hearts, and put his Spirit within us, thereby declaring himself to be our God, and strongly inclining us to give up our selves to him as his People. God first enters into Covenant with us, brings us under the bond of it, and then governs us ever after by the Grace of that Covenant freely conferred upon us: There may be conditions in the Covenant, that speak out the order of it, what is first, and what follows upon it, according to the me∣thod of the All-wise God in bringing hom-Sinners to Christ: But I do not conceive there are any conditions previously requi∣red

in us, in order to our first entring into Covenant. God takes whom he will into Covenant, and leaves out whom he will; 'tis not of him that wills, nor of him that runs, but of God that shews Mercy; 'tis a Covenant of Free Grace, consisting of absolute Promises, what God will do; our doing comes afterwards, as a fruit and effect of God's work in us: That which is done by us in the virtue and power of that which is first done in us by God, must be ascribed to him, and not to our selves; Turn thou me, and I shall be turned; God gives the first turn, before we can per∣ceive any such thing as Conversion in our selves; God lays in the principle, and then draws us in the Power of it after himself: The Terms of the Covenant may be out∣wardly propounded to many, who never en∣ter into Covenant with God, nor God with them; the Covenant is never executed in them, and towards them, though it be of∣ten preacht to them. How often would I have gathered you, and you would not? Mat. 23. 37. When the word of God's grace comes to us, we either receive it, or put it from us; and 'twill be no joy of heart to us in a dying Hour, to think how often we have refused our own Mercies offered to us, which nothing but our final unbelief can hinder us of; you who do not now be∣lieve,

know assuredly that you will never be∣lieve, 'till God turn your hearts; and he then begins to turn them, when he puts you upon seeking earnestly to him for it, as that which none can do besides: I wish this sign of Conversion were more appa∣rent in us all; how diligently should we wait upon God for converting Grace in the use of means? the reason why many re∣ceive so little benefit from the word, is be∣cause they expect so little from it; they do not come with raised expectations of a powerful Revelation of the Arm of God upon their hearts; you that do, have, I doubt not, seen, and felt the mighty works of God upon your Souls. Faith begins at the promises, is raised from thence, and ever af∣ter waits for the performance of them; it shall be done according to your Faith.

Some think they must bring Faith to the Covenant, as a preparatory Qualification for all the Grace that is there promised; whereas we must come to the Covenant for our first Faith, and fetch it thence; the Spirit by the outward proposal of the Covenant kindles Faith in us, by which we cast our selves upon the free Grace of God in Christ: We have nothing to believe till then. Do this, and then look for the Law written in your hearts; for the Spirit of God, and all the fruits of the Spirit in your repentance;

Love, Obedience, and holy walking with God; all Graces flow from the Covenant of Grace. Pray that God will give you a heart to assent to, and close with Christ up∣on the terms of the Covenant, and then see if all be not made good to you. God will do much for the Glory of his Grace, but he will do nothing to nourish your Pride and Conceitedness of your selves, and your own righteousness; seek all from Grace, and you have all; but if you go about to establish your own righteousness, you will never at∣tain unto righteousness, if you seek it not by Faith, Rom. 9. 32.

3. How come we to discern God to be our God in Christ; or what is there in Christ, that makes out this unto us?

1. Christ, as Man, does own God to be his God, and the God of all who are in him. My Father, and your Father, my God and your God, John 20. 17. God is not on∣ly the God of Christ Personal, but of Christ Mystical, his Head both ways, 1 Cor. 11. 3. When we are one in Christ, then the God of Christ is our God; we cannot since the fall, have an Interest in God, but through a Mediator; he is the great Peace maker; 'tis Christ makes God to be ours, who otherwise would be against us, not for us; God is in Christ, reconciling the World un∣to

himself: As Christ owns God to be his God, so God the Father owns Christ incar∣nate as his wellbelovedSon; and the same love he beareth to him, he beareth to all his Members, John 17. 23, 26.

We can have no immediate Knowledg of God in his own Divine Essence; So he is perfectly known only to himself; all that concerns us to know of him, he has revealed in Christ: Without a personal knowledge of God in Christ, we cannot act our Faith up∣on him, nor have any real Communion with him; Notions are not Persons or Subsistencies, but Mental Conceptions; neither can we apply our selves to those Spe∣culations, if we know not the Person to whom they belong; all Divine Attributes relate to their proper Subject; nay more, all Divine Attributes are of the essence of God, they are God himself; neither do our thoughts of Omnipotency, Allsufficiency, &c. signify any thing to our relief, unless we know him who is all this; we cannot know Omnipotency to be God himself, un∣less we see it acted, and expressed by him who is God; 'tis a hard matter to prove the reality of that which was never acted; and 'tis impossible to know that such Attributes have been exerted, unless we know by whom. None of the idol gods were ever able to act over any one of the essential Attributes

of God; by the help of the Devil they pretended something that way, but it was a mere pretence, easily disproved by any considering man, strictly examining, either their Predictions of future Events, or their feigned Miracles, which were all mere Delu∣sions, false and groundless.

Christ out-did them all, he did the works of God indeed, and for his work-sake ought to be believed to be God indeed.

2. In Christ we see God's Wrath appea∣sed, his Justice satisfied for all our Offences, all causes of Enmity between God and us are taken away by Christ, Eph. 2. 13, 14. The body of sin destroyed, Rom. 6. 6. We Crucified to the World, Gal. 6. 14. The Image of God restored, his Law writ in our hearts.

3. The Spirit of Christ dwelling in us, tells us so, teaches us to cry Abba Father. As no man can say that Jesus is the Lord, but by the Holy Ghost, 1 Cor. 12. 3. So none can say, that God is their God, but by the Holy Ghost: By the Spirit of Christ, which is the Spirit of God, Rom. 8. 9. When God himself tells you by his own Spirit, that he is your God, he makes you to un∣derstand what he says, and to see how hap∣py you are, in having God for your God:

Till we come to some sense of this, we lose the comfort of our Religion, it has little Influence upon us; whence does the power of godliness arise, but from the power of God, who is the Author of true Religion, and puts that power into it, that belongs to true godliness; take away the relation that is between Godliness and God, and you quite destroy the power of godliness: Religion is a weak thing, if it be not maintained and supported by the au∣thority and power of God himself.

4. We see that of God in Jesus Christ, that makes us fall down and Worship him as our God, crying out with Thomas, John 20. 28. My Lord, and my God. When we look upon Christ with an eye of Faith, we do with open face behold, as in a glass the glory of the Lord, 2 Cor. 3. 18. God cau∣ses his glory to pass before us, lets out some beams of his Divine Majesty, that we may know him to be the Lord; such Manifesta∣tions of God to the Soul through Christ have, I hope, fallen under your own experi∣ence many a time, and that you are not now without such a sight of God in Christ, as does create in you a holy Reverence to∣wards him, a holy trembling at his word; if you receive it as the word of God, of your God, it must have this effect upon you; any thing from our God, that bears

his Name, comes with authority, com∣mands a due respect from us.

Since we are redeemed with the precious Blood of Christ, 1 Pet. 1. 19. Justified by his Blood, saved from Wrath through him, reconciled to God by the death of his Son, Rom. 5. 9, 10. We may conclude from all that has passed between God and Christ, con∣cerning our Salvation, that God is our God: Christ has made him so.

When we know who is our God, what he will be unto us, and do for us, we may enter into rest for ever, rejoycing in his Salvation.

Two things prove God to be ours.

1. His giving himself to us in a Pro∣mise.

2. Our receiving him in that Promise by Faith, which holds him fast, will not let him go; neither will God wrest himself out of the hand of our Faith, for that would be to recede from his own Promise, to deny himself; no he will approve himself to be every way ours; taking a universal Care of us, and providing eternally for us, causing his fulness to flow in upon our Souls more and more every day. Jer. 17. 8. For he shall be as a tree planted by the waters, that sprea∣deth her roots by the river, and shall not see when heat cometh; but her leaf shall be green, nor shall cease from yeilding fruit.

CHAP. VII.

Some further Evidences of God's being OVR God.

1. LOOK into your own hearts for this; see what impressions of his Love and Fear you can find there, what measure of the Spirit of his Son breathing in you; examine, prove your own selves, that you may know whether Christ be in you of a truth; he who has God for his God, his heart is much set upon Christ, who has brought this about, and by a Spirit of Adoption made it known to us, that God is our Father; the Spirit does not tell us this only by an external Declaration of it in the word; but by an internal operation, or breathing in our hearts as the Spirit of the Son, inclining us to go to God, as Chil∣dren of our Heavenly Father. We know God to be our Father by a Divine Instinct; the spirit of the Son leads us naturally to our Heavenly Father; the Spirit of the Son knows no other Father but God, and God acts as a Father towards all, in whom he sees the Spirit of his Son; when we are joy∣ned to the Lord in one Spirit, we stand in the same relation to God the Father, as Christ our elder Brother does; then it is, I

and the children which thou hast given me, Heb. 2. 13. All Children of the same Fa∣ther; I the first born, and these my Bre∣thren: Being partakers of the Divine Na∣ture, that Nature tells us who is our Hea∣venly Father; we need not say with Philip, shew us the Father; we shall see the Father in the Son, and move towards him in the Spirit of the Son, feeling in our selves such childlike affections towards God, as will make us call him Father. We must be clear in the actings of our Faith upon Christ, before we can apprehend God to be our Father; still remembring, that it's the Father of Christ, who is our Father.

2. By that inward satisfaction and rest we find in our selves under this new Cove∣nant-relation to God, he that believes, doth enter into rest, Heb. 4. 3. Soul, take thine ease; a Child of God may truly say so; up∣on our believing in Christ, there is a secret shedding abroad of that love of God in the Soul; when we turn to God, God turns about to us, looks pleasingly upon us; we tast and see that God is gracious, this is the sinners welcome into a state of Grace, he sees it much better with him than be∣fore.

3. By the confidence we put in him for help and comfort in all our times of need. The Lord is my shepherd, I shall not want,

Psalm 23. 1. We see that in God, that answers all our fears; do we want strength? the Lord is our strength; would a rock or fortress stand us in any stead? God is both; would a Buckler, a high Tower? the Lord is all this to a Believer, and Faith under∣stands as much, Psal. 18. 1, 2. And there∣fore is confident in God, knows that every Promise will be established. God will act like a God towards us, like a God to Israel, as 1 Chron. 17 24, 25. We may safely trust in him, Dan. 3. 17. Our God is the God of Salvation, Psal. 68. 20. Isa. 41. 10. We should apply to him for help upon all occasions, Isa. 8. 19. And let others have a care of medling with the people of God to their hurt. Jer. 2. 3. All that de∣vour him, shall offend, evil shall come upon them, saith the Lord. They are sensible how God stands engaged to them, and they to God; God promises to do great things for them, and they promise to walk in his ways, and to keep his statutes, Deut. 26. 16. ad finem. Not to do this, is to deny God, Josh. 24. 27. You say he is your God, don't unsay it again by your wilful Disobe∣dience. When God owns any for his peo∣ple, he makes them to own him for their God; he works answerable Dispositions in their hearts towards himself; as he avouches them to be his people, so they avouch him

to be their God, Hos. 2. 23. I will say, i. e. I will make them my people, Dei dicere, est efficere; our saying, is to believe and obey; when we disobey God, we disown him; we set up something else for our God, we say unto God, Depart from us, Job. 21. 14, 15.

4. By his appearing for us, against all our sworn Enemies, as he did for Israel of old, bringing them out of Egypt with a Mighty hand; when things come to extremities between God and his People, he will then save them, because he is their God, Psalm 3. 7. For his own name sake, Isa. 43. 25. David knew the strength of the Argument, Psal. 119. 94. Though God may severely Chastise his people, yet he will not take away his Loving kindness utterly from them; he will not make an utter end of them, God cannot do this, Hos. 11. 8.

5. By our zealous appearing for God up∣on all occasions. The way of the Lord is strength to the upright, Prov. 10. 29. The people that do know their God, shall be strong, and do exploits, Dan. 11. 32.

6. The Apostle, Phil. 3. 3. when he would prove himself, and the Philippians, to be the peculiar people of God, to belong to him indeed; he gives Three Signs of it, viz. Worship God in the spirit, rejoyce in Christ Jesus, have no confidence in the flesh.

They who say God is their God, from a true saving Knowledg of God in Christ; they believe there is no other God, that he is the only true God. Who is God, save the Lord? who is a rock, save our God? Psal. 18. 31. Above all gods, 2 Chron. 2. 5. And him only will they serve, Mat. 4. 10. He is their guide unto death, Psal. 48. 14. They for∣sake all false gods, and return unto him with their whole heart, Jer. 24. 7. He is the on∣ly object of their Faith, Fear, and Wor∣ship; they separate themselves from all I∣dol Worship, 2 Cor. 6. 16.

Lastly, That you may the better know whether God be your God, let me mind you of Three things, which God hath expresly promised to do for us, as he is our God.

1. To deliver us from all outward Mise∣ry, Rev. 21. 3, 4, 7. God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be neither death, nor crying, nei∣ther shall there be any more pain: for the former things are passed away. He that over∣cometh shall inherit all things, and I will be his God, and he shall be my son.

2. To raise our Dead Bodies to an im∣mortal Condition, Mat. 22. 31, 32.

3. To prepare Heaven for us. Heb. 11. 16. God is not ashamed to be called their God, for he hath prepared for them a City.

CHAP. VIII.

The APPLICATION.

IF God manifest in the Flesh, be your God, as you say he is, then consider how you carry it towards God; whether you have glorified him as God. Our carriage towards God, should be answera∣ble to the apprehensions of our Faith con∣cerning him: If I be a Father, where is my honour? if a master, where is my fear? Mal. 1. 6. We should give unto God the things that are God's; to withhold from him what is due unto his Name, is to rob him of his Glory; some who profess they know God, in works denybim, Tit. 1. 16. decla∣ring to all the World, that the fear of God is not before their eyes. I am pleading the Cause of God this day, and would lead you all into a due respect towards that God, whom you call your God; What your God, and not Governed by him, not Relye upon him; not Consult with him, How can this be? Either you mi∣stake the Notion of a God, or else you will

fully act against your own light; The wicked contemn God, Psal. 10. 13. and say, Who is Lord over us. I hope there are none in this Assembly so Atheistically in∣clined; if any such be here, their own Consciences will confute them ere long.

I shall apply my self to you, who own God in Christ for your God; and I this day appeal to God in every one of your Consciences, Whether you have and do carry it towards him, according to what you profess to know of him? Who among us is not guilty in this matter? O! that the sense of our former neglects, may quicken us up to a more diligent observance of his Holy will, and to pay that just re∣verence that is due unto his Name. Pray consider what use do you make of your God, your own God, Psal. 67. 6. We should make use of our own things, we should never boast of a Propriety in that, which is not useful and beneficial to us; then tell me, What dost thou expect from thy God? And what think you does your God expect from you? When Paul was brought to the knowledge of God in Christ, the first Word he said after his Con∣version, was, Lord, what wilt thou have me to do? I am devoted to thy service while I live: so Thomas, My God, and my Lord; we never own God for our God, till we

are savingly enlightned, then we turn a∣bout towards him, then we fall down and Worship him, and have an awful sense of God abiding in us ever after; then we follow him crying, Abba, Father; then my God and my Father in every Prayer we make: You may know a Child of God by his daily Crying, Abba, Father; the rea∣son why many restrain Prayer, don't call upon God from one end of the Week to the other, is, because they do'nt own him to be their God: 'Tis impossible to own him, and not to pray to him continually upon all occasions; he is a strange Christian who stands in no need of God every day; and if so, Why don't you go to him upon your knees every day and beg his help? Not to do this, is to live without God in the World.

I appeal to your Consciences concerning your God; you know, he is a jealous God, he can't endure to behold iniquity; he is a consuming fire to unbelieving impenitent Sinners; he will prove so to them at last, and since your God is such a God, How dare you put forth your hand to the least Iniquity? What trembling should seize upon you, when you sin against such a God? I beseech you go home and think seriously of your God: Either you have a God, or you have none; if you acknow∣ledge none, then profess your selves to be

Atheists, and let us never see your faces more in the Assemblies of God's People; if you own a God for your God, subject your selves to him, and be willing to be ruled by him.

We can't look God in the face, and say our Father, if we know him not to be ours.

God offers himself to many who reject him, Israel would none of me, Psal. 81. 10, 11, 12.

Let us have a care of this, lest God make us to know to our sorrow, what it is to be forsaken by him. Christ for a time was under desertion, and he knew how to cary himself under it, better than we do. My God, my God, why hast thou forsaken me. Christ did, and so may we plead our Inte∣rest in God as our God, and yet be forsa∣ken by him for a time; my God, my God, says a deserted Soul; hadst thou never been mine, the hiding of thy face had not been so terrible; but to lose the sight of my God, with whom I enjoy'd such sweet communion heretofore; this goes to my heart, as a Sword passing through it. Few under desertion are able to say as Christ did, my God, my God; we are apt to think he has cast us off, and that we hear him say, lo ruhamah, I will no more have Mercy; lo ammi, Ye are not my people, and I will not

be your God, Hos. 1. 6, 9. We think every Hand-writing of any bitter thing against us, is a Bill of Divorce, and that God will be our God no more; when he frowns upon us, we start back farther than he would have us.

If we don't fear him, whom we call our God, we have no God who is proper∣ly ours, whom we own as such in our Consciences. No, no! Such are without God; their Belly is their God, their Riches, Power, Parts, Places, are their God; they think they can do any thing for them∣selves in this World; never seriously think∣ing of the immortality of their Souls, of a future State; if they may enjoy the plea∣sures of Sin that are but for a season, they don't consider how short that season is, nor what comes after; they'd Eat, and Drink, and be Merry, though to morrow they may dye; and what care they? the things of another World are Mysteries to them, they won't trouble their heads about them: This is the true real State of Thou∣sands and Ten thousands in the World. Could we see into their Hearts, we should find it just so, and no otherwise; let their out∣ward profession be what it will, their in∣ward thoughts are as you have heard, let them deny it if they can; I am sure, if they will tell themselves what they think, they

must acknowledge all this to be so, and no otherwise.

If God be not your God, then he is none of yours, i. e. he is against you; you'll shortly feel the weight of his Almighty hand pressing you sore, and giving you an irrecoverable stroke; 'tis a fearful thing to fall into the hands of the Living God. If God be for us, Who can be against us? But if God be against us, Who can be for us, to secure us from his Vengeance? None can deliver out of his hand; if God be not your God, you are under the power of the Devil, he is your God, Act. 26. 18. Col. 1. 13.

I don't ask what your Opinions are, some difference may be among us there; but I ask, Who is your God? I hope we are all agreed in this; To us there is but one God, and one Lord Jesus Christ: If so, if God in Christ be indeed your God, then his word must be the rule of all your acti∣ons both Civil and Religious: how care∣ful should you be to keep his Word, to do according to the revealed will of your own God? you can't answer the contrary to your Consciences. 'Tis a reasonable motion to put you upon worshipping your own God. Deut. 10. 20, 21. Thou shalt fear the Lord thy God; him shalt thou serve, and to him shalt thou cleave, and swear by

his name. He is thy praise, and he is thy God, that hath done for thee great things. I have not chosen your God for you, you your selves have chosen him, as Josh. 24. 22, 23, 24. Ye are witnesses against your selves; that ye have chosen the Lord to serve him, &c. vide. You say, he is your God, then I say you ought to Fear and Obey him: For all people will walk every one in the name of his God; and we will walk in the name of the Lord our God, for ever and ever, Micah 4. 5. All your Godliness lies in the respect you shew to your God.

If you shall still ask, How shall we know that God is our God?

Ans. God comes himself and tells us so; not only in his Word, but by some parti∣cular Manifestation of himself to our Souls, according to the Word, John 14. 21. God does act over the grace of such a promise, gives us undeniable experience of it in our own Souls, that he has made good such a promise to us: Here is more than a bare promise; here is the Spirit of promise sealing the truth of it to our souls: The Holy Ghost is called the Spirit of Promise, not only because he himself is the great Pro∣mise of the Father, but because he is the best Interpreter of all the promises; gives us light into them all, searches the deep

things of God, that we might know the things that are freely given to us of God, 1 Cor. 2. 10, 11, 12. We take that that lies uppermost in a promise; but we don't dig deep enough to discover the hid treasures that are there; in the light of the Spirit we may look down to the bottom of a promise, and see all that is contained in it, gathering up the unsearchable riches of Christ. The Spirit makes us to understand our interest in God, bearing witness to our Adoption, and shedding abroad the Love of God in our Hearts; so that we are full of a sense of God's love: In the midst of my thoughts within me, thy comforts delight my soul, Psal. 94. 19. q. d. When I could think of nothing to revive my drooping Soul, thy comforts did it presently. Let us wait for this particular manifestation of God to us, till he know us by name, as Joh. 10. 3. Exod. 33. 12. I know thee by name, and thou hast found grace in my sight. What an accent did Christ put upon the word Mary, when he spoke to her! She knew his Voice presently, and turned her self, saying, Rabboni, Master, Joh. 20. 16. He first calls her Woman, v. 15. as if he knew not whom she was; and 'tis plain she knew not who he was, though many words passed between them; but when he called her by her Name Mary, he secretly

told her his Name Jesus: She did not own him for her Lord and Master till then.

Though all Believers have not always a full sense and assurance that God is their God; yet they always cleave to him as their God; they look towards him, long for clearer evidences of his Love, desire no∣thing more than that God would be their God: Sometimes Grace spends all its strength in desires after more Grace, so that what we have is hardly discernable by us; we pray for more grace, as if we had none at all, though the manner of our praying argues the contrary: Where there is but little Water in the Bucket, we some∣times pour it all into the Pump to fetch up more; as he that hath, receives more; so he that hath, desires more, and that makes him forget what he hath, Phil. 3. 13. Our longing after clearer views of God in Christ may seem to obscure, at least to take us off from the consideration of the present sight we have of him.

The Majesty of God out of Christ, is too high for Mortal men to approach unto; therefore consider your Immanuel, God ma∣nifest in the Flesh: Pray for a Spirit of wisdom and revelation in the knowledge of him, Eph. 1. 17. 'Tis granted to some, but not to others, Mat. 1••. 27. Mat. 13. 11.

'tis a signal effect of the Covenant of Grace, Heb. 8. 11. made to know that God is our God; to know, or rather to be known of him, Gal. 4. 9. There is a mutual under∣standing between God and the Saints, of the interest they have one in another. I am the good shepherd, and know my sheep, and am known of mine, Joh. 10. 14.