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S Er M.Time, can change his Hatred towards unrighteous Actions $ or hinder him, withQut tnl£ Repentance and effectual Amendment, from punishing unrighteous Men. His Wisdom, "his Honour, his Goodness, obliges him to preserve the Dignity of his Laws and Government; and 'tis therefore a dreadful thing for willful Sinners to fall into the hands of the ever-living, everunchanueable God.
On the contrary, the consideration of the Mercy of Him, who is #«changeable in his Perfections, ought to be a no less constant incouragement to such as are truly penitent, and sincerely desirous to amend. Men, are oft times weak and passionate, and implacable when provoked: But the Mercy and Compassion of God, is, like all the other Perfections of his Nature, unchangeably ready to extend itself towards those, who at any time become capable Objects of it. And from the fame consideration, appears likewise the absolute and indispenfable Necejjity of Repentance: For as the Mercy of God is always open to the penitent, so from it the impenitent are irreversibly excluded.
^Tis impossible, that God should change: S E RM. The Sinner may change, and must do so, VII. or perish. t/VNJ
qthly and Lastly, As Unchangeableness is an Excellency and Perfection in God; so in Man on the contrary\ to change his -opinion and manner of acting, when there is just cause so to do, is one of his greatest Commendations. And the Reason in Both, is the fame; namely, that Right and Truth are to be followed unchangeably. As therefore God, who never can err in his judgment of Right and Truth, must consequently be unchangeable in his acting according to it; so, for the very fame Reason, frail and fallible Man, whenever he finds he has erred from what is True and Right, must immediately return unto it. But in things certainly and demonstrably True; or which, upon the fullest and most careful examination, are found evidently and undeniably Good; in these things, men ought to be firm and stedfast without wavering; and ?iot like children, tojfed to and fro with every -wind of doBrine, by the flight of men, and cun~ ning craftiness whereby they lie in wait to M 4 deceive^
Si Km. deceive. For Jesus Christ, i. e. the DocVn- trine or Gospel of Christ, is the same ye~
%^>rK*sterday, and to day, and for ever; Be not therefore ( kys the Apostle ) carried about -with divers and strange doclrines; for it is a good thing that the. heart be establifhed with grace. And our Saviour himself, Rev. iii. 15, 7 would thou wert cold or hot, and not luke-warm: The meaning is; If men pretend to make profession of Religion at all, they ought to be, hot luhev •warm, not, careless and indifferent, in matters of Religion; but they ought to . be zealous, that is, not hot in their passions, not, fierce and contentious about disputable opinions, about things uncertain and indifferent; but zealous and stedfast in the pursuit and practice, of what is clearly and indisputably Just and Right, I conclude with the exhortation of St Paul, 1 Cor. xv. 58, Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the.work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord,
i Kings viii. 27.
But will God indeed dwell on the
S the Eternity of God sig-SErM. nifies his continued existence, VIII. through all the periods ofl/"'y^SJ boundless Duration: so his Immensity or Omnipresence^ signifies his being equally present in every
Se Rm.Part of the infinite Expansion of the UVIII. niverse. * In discoursing upon which At
*SY\: tribute of the Divine Nature, I shall ist, indeavour briefly to prove the Truth of the Doctrine itself, that God must be immense or omnipresent. 2dly, I shall offer some particular Observations concerning the Nature and Circumstances of This Divine Perfection. And ^dly, I shal] consider ( which is the most important of all,) how This Meditation, may become useful to us in influencing our Practice.
First, In order to prove the Truth of the Assertion itself that God must of Necessity be Omnipresent; 'tis to be observed, ( and it may easily be appnehended even by the meanest Capacities,) that if Being or Existence be at all a Perfection, ( as it manifestly is the Foundation of all other Perfections,) it will follow, that in like manner as continuing to exist through larger Periods of Time, so also Extent of Existence (and consequently of Power,) through larger portions of Space, is the having a greater degree of this Perfection. And as That Being, which is absolutely pep sect, must with regcird to Duration he