Ministers and people fet before us; and if I fhould be fo happy, as to fay any thing to the purpose from this noble fubject, both parties may profit thereby.

Our text contains two fubjects, (viz.) FAITH in GOD, and good WORKS. In handling the first of which, I fhall endeavour to lay before you what is included in believing in God, and then give a few evidences, by which a man may know himself, and prove to others that he does thus believe.

With refpect to believing in God, I might give it in very few words; for I humbly conceive, 'tis nothing more or lefs, than a believing thofe declarations which God hath made unto man: Or, as I have heard it defined in other words, (viz.) that it is a "Taking God at his word *,* from which definition I fee no reason to depart; for I difcern no difference betwixt believing in God, and believing what he hath faid: nay, this seems to be the very fenfe of this text, as the prepofition [in] is not in the original; for the words literally run thus, " That they which have believed God," &c. Nor have I met with any, who could give a fcriptural distinction. For what can we believe on fafe grounds, refpecting either God, or ourselves, but what he hath

* Should any one think, that by adopting this definition, I mean to encourage the notion of God making a general offer of himself in the word, and that by this general offer, carnal ungodly men are under obligation prefumptively to conclude, that God and all the bleffings promifed in his word are theirs on fuch conclufion-be it known to all, I had no fuch idea or intention.

hath one way or another told us in his word ? Let us then, for our prefent edification attend to a few, and you must be content with a few of those declarations, which God Almighty hath made in his word unto men.

I. Let us enquire what he hath faid of himself.

II. Of man.

III. OF CHRIST and falvation by him.

IV. Of the consequences of embracing or rejecting the way of falvation by JESUS.

As to what the Almighty hath faid of himfelf, who can comprehend his fayings? Here are heights and depths, lengths and breadths, in which we finite worms of the earth are loft ! Were we to attempt, fully to comprehend Deity, it would be greater folly and madness, than if we were to go about to make a garment for the wind, a bason to hold the ocean, or balances in which to weigh the world. But tho' we cannot by fearching find out God, yet, (thanks to his name) he hath given fuch a defcription of his attributes, as will never fail to yield comfort to the humble heart. He hath declared himfelf to be ONE, UNDIVIDED-SELF-SUFFICIENT -INDEPENDENT-INFINITELY GLORIOUS BEING. See what the great Monarch of the skies says,

when timorous Mofes defired to know by what name he should call him before the children of Ifrael. And God faid unto Mofes, I am that I am. And be faid, Thus fhalt thou fay unto the children of Ifrael, I AM bath fent me unto you, Exo. iii. 14.

2d, Touching his amiable perfections; he hath declared himself to be infinite in Holiness; neither ftained with, nor capable of being tempted by any kind, or the fmalleft degree of evil : but is perfectly holy in his nature, and in all his works. From many fcriptures which might be cited, take one or two to prove the above. You read as follows in Lev. xxi. 8. Thou shalt fanctify him therefore, for he offereth the bread of thy God, he shall be koly unto thee: for I the LORD which fan&tify you, am HOLY. What an high chorus did the Ifraelites with Mofes their leader fing, when they faw the Egyptians dead on the fea fhore, and hear how one of the folemn folos runs ; Who is like unto thee, O LORD, amongst the gods? Who is like thee, glorious in HOLINESS, fearful in praises, doing wonders? This fingle property of Deity, fo effential to, and fo manifeft in Jehovah, renders him an object of the Chriftian's love and delight: Were it not fo, the Almighty would not be fo amiable, fo dear to his children. Saints love holinefs, Rom. vii. 22. therefore they love God, because in him alone it is perfect. We fhall never fee fin in its true colours, nor ever hate it with a perfect hatred, until, we have fome foul-humbling difcoveries of the holiness of God and then, as light and fhade set off each other, fo will the light of holiness set off its op

pofite;

1

pofite; and the fpiritual man will fee an infinite evil and shameful deformity in all manner of fin. Let the plaintive notes of Ifaiah witnefs to the truth of this, Ifa. vi. 5. there you have the self-abased prophet overwhelmed with confufion, and crying out, Wo is me, for I am undone! Why? Because I am a Man of unclean lips, and I dwell in the midst of a people of unclean lips: Who has told thee? What has given rife to fuch an uncommon felf-degrading fpeech? The answer is ready, Mine eyes have feen the King, the LORD of hosts.

Again; Add to his purity, his matchlefs and incontrollable Power: his hand laid the foundations of this terraqueous globe, on which things innumerable move and are his omnipotent arm fpread forth, and decorated the ftately canopy of the heavens: made, and then fixed the order of the planetary world; making the clouds his chariot, and walking upon the wings of the wind. There he fits enthroned in ftate, fuperintending all affairs, doing all his pleasure; and with incomparable wifdom, as well as almighty power, turns the times and feafons round; lifting up the beggar from the dunghill, and cafting down the mighty from their feats; fhewing himself strong to fave, or deftroy, just as it seems good unto himself. Let faints be glad and rejoice, God fitteth upon the water-floods, Pfa. xciii. 1. Let finners tremble, and be horribly affraid, for the LORD omnipotent reigneth, Pfa. xcix. 1. I conclude this with Job's humiliating interrogation, The thunder of his power who can understand? Job xxvi.

14.

Again

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Again 4th, Add to his holinefs and power, his inflexible Juftice. Thus hath he folemnly declared of himself, that he is, Ajuft God and a faviour, Ifa. xlv. 21. Some perfons boldly affert, that God is not Juft, if calvinism be true; but if any fuch are prefent, I would advise you to think more deliberately; for be it known to you, 'tis no great difficulty to prove, that the doctrine of election or predeftination, is no way inconfiftent with the equity of a God of truth: but it is out of my present purpose to enter further into this difpute; and therefore, let us hear what the great leader of the tribes of Ifrael hath to say about his Master's juftice; he had as great, if not the greatest opportunity of knowing the properties of that God whom he ferved: he tells us Deut. xxxii. 4. He is the rock, his work is perfect for all his ways are judgment: a God of truth and without iniquity, JUST and right is he. Zephaniah calls him, Chap. iii. Ver. 5. The just LORD. Whatever seeming contradictions appear in the course of divine providence, yet, the Sceptre in the LORD's hand is a fceptre of righteousness, and all his works are done in verity and judgment. The Justice of the most high, appears in a most striking point of view, when we confider the sufferings of the glorious redeemer. Why did he not spare his own dear fon? Why bruise, and put him to fuch grief? Was it not done for this very end, (viz.) to preferve the glory of the attri butes of Deity, and in particular, that of justice? for thus runs the apoftolic language, Rom. iii. That he might be, [remain] JUST, and the juftifier of him that believeth in JESUS.

I add,