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These the redeemed not only derive from God, as caused by him, but have them in him. They have spiritual excellency and joy by a kind of participation of God. They are made excellent by a communication of God's excellency: God puts his own beauty, i. e. his beautiful likeness, upon their souls: They are made partakers of the divine nature, or moral image of God, 2. Pet. i. 4. They are holy by being made partakers of God's holiness, Heb. xii. 10. The saints are beautiful and blessed by a communication of God's holiness and joy, as the moon and planets are bright by the sun's light. The saint hath spiritual joy and pleasure by a kind of effusion of God on the soul. In these things the redeemed have communion with God; that is, they partake with him and of him.

The saints have both their spiritual excellency and blessedness by the gift of the Holy Ghost, or Spirit of God, and his dwelling in them. They are not only caused by the Holy Ghost, but are in the Holy Ghost as their principle. The Holy Spirit becoming an inhabitant, is a vital principle in the soul: He, acting in, upon, and with the soul, becomes a fountain of true holiness and joy, as a spring is of water, by the exertion and diffusion of itself. John iv. 14. "But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life." Compared with chap. vii. 38, 39. "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water; but this spake he of the Spirit, which they that believe on him should receive." The sum of what Christ has purchas, ed for us, is that spring of water spoken of in the former of those places, and those rivers of living water spoken of in the latter. And the sum of the blessings, which the redeemed shall receive in heaven, is that river of water of life that proceeds from the throne of God and the Lamb. Rev. xxii. 1. Which doubtless signifies' the same with those rivers of living water, explained, John vii, 38, 39. which is elsewhere called the "river of God's pleasures:" Herein consists the fulness of good, which the saints receive of Christ. It is by partaking

would come like a whirlwind, and you would be like the chaff of the summer threshing floor.

The wrath of God is like great waters that are dammed☛ for the present; they increase more and more, and rise higher and higher, till an outlet is given; and the longer the stream is stopped, the more rapid and mighty is its course, when once it is let loose. It is true, that judgment against your evil work has not been executed hitherto; the floods of God's vengeance have been withheld; but your guilt in the mean time is constantly increasing, and you are every day treasuring up more wrath; the waters are continually rising, and waxing more and more mighty; and there is nothing but the mere pleasure of God, that holds the waters back, that are unwilling to be stopped, and press hard to go forward. If God should only withdraw his hand from the flood gate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God, would rush forth with inconceivable fury, and would come upon you with omnipotent power; and if your strength were ten thousand times greater than it is, yea, ten thousand times greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand or endure it.

The bow of God's wrath is bent, and the arrow made ready on the string, and justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood.

Thus are all you that never passed under a great change of heart, by the mighty power of the Spirit of God upon your souls; all that were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced light and life, (however you may have reformed your life in many things, and may have had religious affections, and may keep up a form of religion in your families and closets, and in the houses of God, and may be strict in it) you are thus in the hands of an angry God;

Redeemer, and the price; and it is God also that is the good purchased. So that all that we have is of God, and through him, and in him, Rom. xi. 36. "For of him, and through him, and to him, or in him, are all things." The same in the Greek that is here rendered to him, is rendered in him, 1. Cor. vii. 6.

II. God is glorified in the work of redemption by this means, viz. By there being so great and universal a dependence of the redeemed on him.

So

1. Man hath so much the greater occasion and obligation to take notice and acknowledge God's perfections and allsufficiency. The greater the creature's dependence is on God's perfections, and the greater concern he has with them, so much the greater occasion has he to take notice of them. much the greater concern any one has with, and dependence upon, the power and grace of God, so much the greater occasion has he to take notice of that power and grace. So much the greater and more immediate dependence there is on the divine holiness, so much the greater occasion to take notice of, and acknowledge that. So much the greater and more absolute dependence we have on the divine perfections, as belonging to the several persons of the Trinity, so much the greater occasion have we to observe and own the divine glory of each of them. That which we are most concerned with, is surely most in the way of our observation and notice; and this kind of concern with any thing, viz, dependence, does especially tend to command and oblige the attention and observation. Those things that we are not much dependent upon, it is easy to neglect; but we can scarce do any other than mind that which we have a great dependence on. By reason of our so great dependence on God, and his perfections, and in so many respects, he and his glory are the more directly set in our view, which way soever we turn our eyes.

We have the greater occasion to take notice of God's allsufficiency, when all our sufficiency is thus every way of him. We have the more occasion to contemplate him as an infinite

good, and as the fountain of all good. Such a dependence on God, demonstrates God's allsufficiency. So much as the dependence of the creature is on God, so much the greater does the creature's emptiness in himself appear to be; and so much the greater the creature's emptiness, so much the greater must the fulness of the Being be who supplies him. Our having all of God shews the fulness of his power and grace: Our having all through him shews the fulness of his merit and worthiness; and our having all in him demonstrates his fulness of beauty, love, and happiness.

And the redeemed, by reason of the greatness of their dependence on God, have not only so much the greater occasion, but obligation to contemplate and acknowledge the glory and fulness of God. How unreasonable and ungrateful should we be if we did not acknowledge that sufficiency and glory that we do absolutely, immediately, and universally depend upon?

2. Hereby is demonstrated how great God's glory is considered comparatively, or as compared with the creature's. By the creature's being thus wholly and universally dependent on God, it appears that the creature is nothing, and that God is all. Hereby it appears that God is infinitely above us; that God's strength, and wisdom, and holiness, are infinitely greater than ours. However great and glorious the creature apprehends God to be, yet if he be not sensible of the difference between God and him, so as to see that God's glory is great, compared with his own, he will not be disposed to give God the glory due to his name. If the creature, in any respect, sets himself upon a level with God, or exalts himself to any competition with him, however he may apprehend that great honor and profound respect may belong to God from those that are more inferior, and at a greater distance, he will not be so sensible of its being due from him. So much the more men exalt themselves, so much the less will they surely be disposed to exalt God. It is certainly a thing that God aims at in the disposition of things in the affair of redemption, (if we allow the Scriptures to be a revelation of Gods mind) that God should appear all, and man nothing. It is God's declarVOL. VII. 3 N

ed design that others should not "glory in his presence ;" which implies that it is his design to advance his own comparative glory. So much the more man "glories in God's presence," so much the less glory is ascribed to God.

3. By its being thus ordered, that the creature should have so absolute and universal a dependence on God, provision is made that God should have our whole souls, and should be the object of our undivided respect. If we had our dependence partly on God, and partly on something else, man's respect would be divided to those different things on which he had dependence. Thus it would be if we depended on God only for a part of our good, and on ourselves, or some other being for another part: Or if we had our good only from God, and through another that was not God, and in something else distinct from both, our hearts would be divided between the good itself, and him from whom, and him through whom we received it. But now there is no occasion for this, God being not only he from or of whom we have all good, but also through whom and one that is that good itself, that we have from him and through him. So that whatsoever there is to attract our respect, the tendency is still directly towards God, all unites in him as the centre.

USE.

1. We may here observe the marvellous wisdom of God, in the work of redemption. God hath made man's emptiness and misery, his low, lost and ruined state into which he sunk by the fall, an occasion of the greater advancement of his own glory, as in other ways, so particularly in this, that there is now a much more universal and apparent dependence of man on God. Though God be pleased to lift man out of that dismal abyss of sin and woe into which he was fallen, and exceedingly to exalt him in excellency and honor, and to an high pitch of glory and blessedness, yet the creature hath nothing in any respect to glory of; all the glory evidently belongs to God, all is in a mere, and most absolute, and divine dependence on the Father, Son, and Holy Ghost.

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