thefe neceffary truths, or that ftate which will make them plain to us, than a child can hope he fhall be ever able to read and write, who will not be perfuaded to go to school or obey his master.

This analogical knowledge of God's nature and his attributes is all of which we are capable at prefent; and we must either be contented to know him thus, or fit down with an entire ignorance of God, and finally defpair of future happi nefs. But it concerns us frequently to call to mind the apoftle's obfervation, 1 Cor. xiii. 12, Now we fee through a glafs darkly, but then face to face; now I know in part, but then I fhall know even as I am known. Though our present knowledge of divine things be very imperfect, yet it is enough to awaken our defire of more; and though we do not underftand the enjoyments of the bleffed, yet the defcription we have of them is fufficient to engage us to feek after them, and to profecute the methods prescribed in scripture for attaining them.

And therefore let me offer it as a fecond reason, why God and divine things are thus represented to us in fcripture, viz. That fuch knowledge is fufficient to all the purposes of religion; the design whereof is to lead us in the way to eternal happiness; and in order thereunto, to teach and oblige us to live reasonably, to perform our duty to God, our neighbours and ourfelves, to conquer and mortify our paffions and lufts, to make us beneficent and charitable to men, and to oblige us to love, obey, and depend upon God.

Now it is easy to fhew that fuch a knowledge is sufficient to obtain all thefe ends: for though I know not what God is in himself, yet if I believe that he is able to hurt or help me, to make me happy or miferable, this belief is fufficient to convince me, that it is my duty to fear him. If I be affured that all his works are done with regularity, order and fitness; that nothing can surprise or disappoint him, that he can never be in any doubt, or at a lofs what is proper for him

01

to do; though I do not comprehend the faculties by which he performs so many amazing things, yet I know enough to make me adore his conduct. If I be fatisfied that I can no more expect to escape free, when I break the laws he has prescribed me, than a subject can who affaults his Prince in the midst of all his guards; this is enough to make me cautious about every word I speak, and every action I perform, and to put me out of all hope of efcaping when I offend him.

If I am convinced that God will be as fleady to the rules he has prescribed for my deportment, as a wife and juft Prince will be to his laws; this alone will oblige me to a frict obfervation of the Divine commands, and affure me that I muft be judged according as I have kept or tranfgrefled them. A

Laftly, To fhew that this kind of knowledge is fufficient for falvation, let us fuppofe one who takes all the defcriptions we have of God literally, who imagines him to be a mighty King that fits in heaven, and has the earth for his footflool; that at the fame time hath all things in his view which can happen; that has thoufands and thoufands of minifters to attend him, all ready to obey and execute his commands; that has a great love and favour for fuch as diligently obey his orders, and is in a rage against the disobedient: could any one doubt but he, who in the fimplicity of his heart fhould › believe thefe things as literally reprefented, would be faved by virtue of that belief, or that he would not have motives ftrong enough to oblige him to love, honour, and obey God?

If it fhould be objected, that fuch reprefentations do not exactly antwer the nature of things, I confefs this is true; but I would defire you to confider, that the best representations we can make of God are infinitely fhort of the truth, and that the imperfections of fuch reprefentations will never be imputed to us as a fault, provided we do not wilfully dishonour him by unworthy notions, and our conceptions of him be fuch as may fufficiently oblige us to perform the duties he requires at our hands.

And

And if any one further alledge, that he who takes these re presentations literally, will be involved in many difficulties ; and that it will be easy to fhew, there are great inconsistencies in them, if we understand them according to the letter:

I answer, He is to be looked upon as very impertinent, that will raife fuch objections, and put them in the heads of plain, honest people, who by the force of fuch common, though figurative knowledge (as it may be termed) practife the fubftantial duties of religion, that lead them to eternal happiness.

It is true, when bufy persons, by the unfeasonable abuse of their knowledge, have raised such objections, they must be anfwered and it is then neceffary to fhew in what fense these representations ought to be taken; that they are to be underftood by way of comparison, as condescensions to our weakness.

But though these objections are easily answered, yet he who makes them unneceffarily is by no means to be excused, because they often occafion disturbance to weak people. Many that may be shocked by the difficulty, may not be capable of understanding the answers: and therefore to raise such scruples, is to lay a ftumbling-block in the way of our weak brethren, and perplex them with notions, the knowledge of which is no way neceffary to falvation.

We ought therefore to confider, that it was in great mercy to the ignorance and infirmity of men, that the holy Spirit vouchfafed to give us fuch reprefentations of the Divine nature and attributes. He knew what knowledge was most proper for us, and what would most, effectually work upon us to perform our duty and if we take things as the fcripture represents them, it cannot be denied but they are well adapted to our capacities, and have a mighty influence on all that fincerely believe them; in truth, greater than all those nice speculations that we endeavour to substitute in their place.

[To be continued.]

SERMON

SERMON

LIX.

On 2 CORINTHIANS V. 16.

[Concluded from page 460.]

OME will probably think, that I have been over-feru

9. SOME

pulous, with regard to one particular word, which † never use myself either in verfe or profe, in praying or preaching, though it is very frequently used by modern Divines, both of the Romish and Reformed Churches. It is the word dear. Many of thefe frequently fay, both in preaching, in prayer, and in giving thanks, "Dear Lord, or Dear Saviour:" and my Brother ufed the fame in many of his Hymns, even as long as he lived. But may I not afk, Is not this using too much familiarity with the great Lord of heaven and earth? Is there any fcripture, any paffage, either in the Old or New Teftament which justifies this manner of speaking? Does any of the infpired writers make use of it, even in the poetical fcriptures? Perhaps fome would anfwer, "Yes, the apoftle Paul uses it. He fays, God's dear Son." I reply, first, This does not reach the cafe: for the word which we render dear, is not here addreft to Chrift at all, but only spoken of him. Therefore it is no precedent of, or juftification of our addreffing it to him. I reply, fecondly, It is not the fame word. Tranflated literally, the fentence runs, not his dear Son, but the Son of his love, or his beloved Son. Therefore I ftill doubt, whether any of the infpired writers dreffes the word either to the Father or the Son. cannot but advife all lovers of the Bible, if they ufe the expreflion at all, to use it very fparingly, feeing the fcripture "affords neither command nor precedent for it. And surely if any man fpeaks, either in preaching or prayer, he should speak as the oracles of God!

ever ad

Hence I

Do

10. Do we not frequently use this unfcriptural expreffion of our bleffed Lord, in private converfation alfo? And are we not then efpecially apt to fpeak of him as a mere man? Particularly when we are defcribing his fufferings, how easily do we flide into this? We do well to be cautious in this matter. Here is not room for indulging a warm imagination. I have fometimes almoft fcrupled finging (even in the midst of my Brother's excellent Hymn)

"That dear, disfigured face."

or that glowing expreffion,

Drop thy warm blood upon my heart."

Left it should feem to imply the forgetting I am speaking of the man, that is my fellow, faith the Lord of hofts. Although he fo humbled himself as to take upon him the form of a fervant, to be found in fashion as a man: yea, though he was obedient unto death, even the death of the cross: yet let it ever be remembered, that he thought it no robbery to be equal with God. And let our hearts ftill cry out, Thou art exceeding glorious: thou art cloathed with majesty and honour.

11. Perhaps fome may be afraid, left the refraining from these warm expreffions, or even gently checking them, should check the fervor of our devotion. It is very poffible it may check, or even prevent fome kind of fervor, which has paffed for devotion. Poffibly it may prevent loud fhouting, horrid, unnatural fcreaming, repeating the fame words twenty or thirty times, jumping two or three feet high, and throwing about the arms or legs, both of men and women, in a manner fhocking, not only to religion, but to common decency. But it never will check, much lefs prevent true fcriptural devotion. It will rather enliven the prayer that is properly addreft to Him, who, though he was very man, yet was very

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