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came to nothing, even the greatest and strongest of them; we have seen how the world has been often overturned, and will be more remarkably yet; we have seen how it was first destroyed by water, and how at last it shall be utterly destroyed by fire: but yet God remains the same through all ages.

He was before the beginning of this course of things, and he will be after the end of them; (Psalm cii. 25, 26.) Thus God is he who is, and who was, and who is lo come.

We have seen, in a variety of instances, how all other gods perish. Those in the nations about Canaan, and throughout the Roman empire, are all destroyed, and their worship long since overthrown. We have heard how Antichrist who has called himself a god on earth; how Mahomet, who claims religious honours; how all the gods of the Heathen through the world, will come to an end ; and how Satan, the great dragon, that old serpent, who has set up himself as god of this world, will be cast into the lake of fire, there to suffer his complete punishment: but Jehovah remains, bis kingdom is an everlasting kingdom, and of his dominion there is no end, We have seen what mighty changes there have been in the world; but God is unchangeable, the same yesterday, to-day, and for ever,

We began at the head of the stream of divine providence, and have traced it through its various windings, till we are come to the end where it issues. As it began in God, so it ends in him. God is the infinite ocean into wbich it empties itself.---Providence is like a mighty wheel, whose circumference is so high that it is dreadful, with the glory of the God of Israel above upon it; as it is represented in Ezekiel's vision. We have seen the revolution of this wheel, and how, as it was from God, its return has been to God again. All the events of divine providence are like the links of a chain; the first link is from God, and the last is to him.

III. We may see by what has been said, how Christ has in all things the pre-eminence. For he is the great Redeemer; and therefore the work of redemption being the sum of God's works of providence, shows the glory of our Lord Jesus Christ, as being above all, and througli all, and in all. That God intended the world for his Son's use in the affair of redemption, is one reason why he created the world by him, Eph. iii. 9-12. What has been said, shows how all the

9–12 purposes of God are purposed in Christ; and how he is before all, and above all. All things consist in him, are governed by him, and are for him, Col. i. 15–18. God makes him his first-born, higher than the kings of the earth, and sets his throne above their thrones. God has always upheld his kingdom, when others have come to an end ; that appears at last above all, however greatly opposed for so many ages. All other kingdoms fall, but his kingdom is the last, and never gives place to any other.

We see, that whatever changes there are, and however highly Christ's enemies exalt themselves, yet he reigns in uncontrouled power and immense glory: in the end, his people are all perfectly saved and made happy, and all his enemies become bis footstool.--And thus God gives the world to his Son for bis inheritance.

IV. The consideration of what has been said, may greatly serve to show us the consistency, order, and beauty, of God's works of providence. If we behold events in any other view, all will look like confusion, like the tossing of waves; things will look as though one confused revolution came to pass after another, merely by blind chance, without any regular or certain end. But if we consider the events of providence in the light in which they have been set before us, and in which the scriptures set them before us, they appear an orderly series of events, all wisely directed in excellent harmony and consis tence, tending all to one end. The wheels of providence are not turned round by blind chance, but are full of eyes round about, (as Ezekiel represents them,) and are guided by the Spirit of God: where the Spirit goes, they go. All God's works of providence, through all ages, meet at last, as so many lines meeting in one centre.

God's work of providence, like that of creation, is but one. The events of providence are not so many distinct, independent, works; but rather so many different parts of one work, one regular scheme. They are all united, just as the several parts of one building: there are many stones, many pieces of timber, but all are so joined, and fitly formed together, that they make but one building: they have all but one foundation, and are united at last in one top-stone.

God's providence may not unfitly be compared to a large and long river, having innumerable branches, beginning in different regions, and at a great distance one from another, and all conspiring to one common issue. After their very diverse and apparent contrary courses, they all collect together, the nearer they come to their common end, and at length discharge themselves at one mouth into the same ocean. The different streams of this river are apt to appear like mere confusion to us, because of our limited sight, whereby we cannot see the whole at once. A man who sees but one or two streams at a time, cannot tell, what their course tends to. Their course seems very crooked, and different streams seem to run for awhile different and contrary ways; and if we view things at a distance, there seem to be innumerable obstacles and impediments in the way, as rocks and mountains, and the like, 10 hinder their eyer uniting, and coming to the ocean; but yet

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if we trace them, they all unite at last, all come to the same issue, disgorging themselves in one into the same great ocean. Not one of all the streams fail.

V. From the whole that has been said, we may strongly argue, that the scriptures are the word of God, because they alone inform us what God aims at, in his works. God doubtless is pursuing some design, and carrying on some scheme, in the various changes and revolutions which from age to age came to pass in the world. It is most reasonable to suppose, that there is some certain great design to which Providence subordinates all great successive changes in affairs. It is reasonable to suppose, that all revolutions, from the begin. ning of the world to the end of it, are but the various parts of the same scheme, all conspiring to bring to pass that great event wbich the great creator and governor of the world has ultimately in view; and that the scheme will not be finished, nor the design fully accomplished, and the great and ultimate event fully brought to pass, till the end of the world, and the last revolution is brought about.

Now there is nothing else that informs us what this scheme and design of God in his works is, but the holy scriptures.Nothing else pretends to set in view the whole series of God's works of providence from beginning to end, and to inform us how all things were from God at first, for what end they are, how they were ordered from the beginning, how they will proceed to the end of the world, what they will come to at last, and how then all things shall be to God. Nothing else but the scriptures has any pretence for showing any manner of regular scheme or drift in those revolutions which God orders from age to age. Nothing else pretends to show what God would effect by the things which he has done, is doing, and will do; what he seeks and intends by them. Nothing else pretends to show, with any distinctness or certainty, how the world began, or to tell us the true original of things. Nothing but the scriptures set forth how God governed the world from the beginning of the generations of men upon the earth, in an orderly history; and nothing else sets before us how he will govern it to the end, by an orderly prophecy of future events ; agreeable to the challenge which God makes to the gods, and prophets, and teachers of the Heathen, in Isa. xli. 22, 23. 6. Let them bring them forth, and shew is what shall happen : let them shew the former things what they be, that we may consider thein, and know the latter end of them; or declare us things for to come. Shew the things that are to come hereafter, that we may know that ye are gods.”

Reason shows, that it is fit and requisite, that the intelligent and rational beings of the world should know something of God's scheme and design in his works : for they doubtless

are principally concerned. God's great design in his works, is doubtless concerning his reasonable creatures, rather than brute beasts and lifeless things. The revolutions by which God's great design is brought to pass, are doubtless chiefly among them, and concern their state, and not the state of things without life or reason. And therefore surely it is requisite, that "they should know something of it; especially since reason teaches, that God has given his rational creatures a capacity of seeing him in his works; for this end, that they may sce God's glory in them, and give him that glory. But how can they see God's glory in his works, if they do not know what his design in them is, and what he aims at by what he is doing in the world?

Further, it is fit that mankind should be somewhat informed of God's design in the government of the world, because they are made capable of actively falling in with that design, of promoting it, and acting herein as his friends and subjects. It is therefore reasonable to suppose, that God has given mankind some revelation to inform them of this, but there is nothing else that does it but the Bible. In the Bible this is done. Here we may learn the first original of things, and have an orderly account of the scheme of God's works from the beginning, through those ages that are beyond the reach of all other histories. Here we are told what God aims at in the whole, what is the great end, how he has contrived the grand design, and the great things he would accomplish.--Here we have a most rational excellent account of this matter, worthy of God, and exceedingly shewing forth the glory of his perfections, bis majesty, bis wisdom, his glorious holiness, grace, and love; and his exaltation above all, as the first and the last.

Here we are shown the various parts of the work of providence, and how all are connected together in a regular, beautiful, and glorious frame. In the Bible, we have an account of the whole scheme of providence, from the beginning of the world to the end of it, either in history or prophecy, and are told what will become of things at last; how they will issue in the subduing of God's enemies, and in the salvation and glory of his church, and setting up of the everlasting kingdom of his Son.

How rational, worthy, and excellent a revelation is this ! and how excellent a book is the Bible, which contains so much beyond all other books in the world! and what characters are here of its being indeed a divine book! a book that the great Jehovah has given to mankind for their instruction, without which we should be left in miserable darkness and confusion.

VI. From what has been said, we may see the glorious

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power of God in this affair of redemption. His glorious power appears in upholding his church for so long a time, and carrying on this work; upholding it oftentimes when it was but as a little spark, or as smoking flax, in which the fire was almost extinct, and the powers of earth and hell combined to destroy it. Yet God has never suffered them to quench it, and finally will bring forth judgment unto victory. God glorifies his strength in his church's weakness ; in causing his people, who are like a number of little infants, finally to triumph over all earth and hell; so that they shall tread on the lion and adder; the young lion and dragon shall they trample under foot.' The glorious power of God appears in conquering bis many and mighty enemies by that person who was once an infant in a manger, and appeared as a poor, weak, despised man. He conquers them and triumphs over them in their own weapon, the cross.

The glorious majesty of God appears in conquering all those mighty enemies of the church one age after another; in conquering Satan, that proud and strong spirit, and all his hellish host; in bringing him down under foot, long after he had vaunted himself as god of this world, and when he did his utmost to support himself in his kingdom. Christ, our Michael, has overcome him, the devil was cast out, and there was found no more place for him in heaven; but he was cast out unto the earth, and his angels were cast out with bim.He is conquered in that kingdom wherein his pride, and subtilty, and cruelty, above all appears, viz. the kingdom of Antichrist. And the glorious power of God appears in thus conquering the devil, and bringing him under foot, after long time given him to strengthen bimself to his utmost. He was once overthrown in his Heathen Roman empire, after he had been making himself strong in those parts of the world, ever since the building of Babel. It appears also in overthrowing his kingdom more fatally and universally all over the world, after he had another opportunity to strengthen himself to his utmost for many ages, by setting up those two great kingdoms of Antichrist and Mahomet, and to establish his interest in the Heathen world. We have seen how these kingdoms of God's enemies, look strong, as though it was impossible to overthrow them; yet, when God appears, they seem to melt away, as the fat of lambs before the fire, and are driven away as the chaff before the whirlwind.

Those mighty kingdoms of Antichrist and Mahomet, which have made such a figure for so many ages, and have trampled the world under foot, when God comes to appear, will vanish away like a shadow, and will disappear of themselves, as the darkness in a room does, when the light is brought in. What are God's enemies in his hands? How is

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