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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 all-sufficiency, 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 his all-sufficiency. So much as the dependence of the creature is on God, so much the greater does the creature's emptiness in himself appear; 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, shows the fulness of his power and grace; our having all through him, shows 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 which we 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 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 respects sets himself upon a level with God, or exalts himself to any competition with him, however he may apprehend that great honour and profound respect may belong to God from those that are at a greater distance, he will not be so sensible of its being duc from him. So much the more men exalt themselves, so much the less will they surely be disposed to exalt God. It is certainly what God aims at in the disposition of things in redemption, (if we allow the scriptures to be a revelation of God's mind,) that God should appear full, and man in himself empty, that God should appear all, and man nothing. It is God's declared 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 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.
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 much more universal and apparent dependence of man on God. Though God be pleased to lift man out of that dis. mal abyss of sin and wo into which he has fallen, and exceedingly to exalt him in excellency and honour, and to a 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 depen. dence on the Father, Son, and Holy Ghost. And each person of the Trinity is equally glorified in this work : There is an absolute dependence of the creature on every one for all : All is of the Father, all through the Son, and all in the Holy Ghost. Thus God appears in the work of redemption as all in all. It is fit that he who is, and there is none else, should be the Alpha and Omega, the first and the last, the all and the only, in this work.
2. Hence those doctrines and schemes of divinity that are in any respect opposite to such an absolute and universal dependence on God, derogate from his glory, and thwart the design of our redemption. And such are those schemes that put the creature in God's stead, in any of the mentioned respects, that exalt man into the place of either Father, Son, or Holy Ghost, in any thing pertaining to our redemption. However they may allow of a dependence of the redeemed on God, yet they deny a dependence that is so absolute and universal. They own an entire dependence on God for some things, but not for others ; they own that we depend on God for the gift and acceptance of a Redeemer, but deny so absolute a dependence on him for the obtaining of an interest in the Redeemer. They own an absolute dependence on the Father for giving his Son, and on the Son for working out redemption, but not so entire a dependence on the Holy Ghost for conversion, and a being in Christ, and so coming to a title to his benefits. They own a dependence on God for means of grace, but not absolutely for the benefit and success of those means; a partial dependence on the power of God, for obtaining and exercising holiness, but not a mere dependence on the arbitrary and sovereign grace of God. They own a dependence on the free grace of God for a reception into his favour, so far that it is without any proper merit, but not as it is without being attracted, or moved with any excellency. They own a partial dependence on Christ, as he through whom we have life, as having purchased new terms of life, but still hold that the righteousness through which we have life is inherent in ourselves, as it was under the first covenant. Now whatever scheme is inconsistent with our entire dependence on God for all, and of having all of him, through him, and in him, it is repugnant to the design and tenor of the gospel, and robs it of that which God accounts its lustre and glory.
3. Hence we may learn a reason why faith is that by which we come to have an interest in this redemption ; for there is included in the nature of faith, a sensible acknowledgment of absolute dependence on God in this affair. It is very fit that it should be required of all, in order to their having the benefit of this redemption, that they should be sensible of, and acknowledge their dependence on God for it. It is by this means that God hath contrived to glorify himself in redemption; and it is fit that he should at least have this glory of those that are the subjects of this redemption, and have the benefit of it.-Faith is a sensibleness of what is real in the work of redemption ; and the soul that believes doth entirely depend on God for all salvation, in its own sense and act. Faith abases men, and exalts God ; it gives all the glory of redemption to him alone. It is necessary in order to saving faith, that man should be emptied of himself, be sensible that he is “ wretched, and miserable, and poor, and blind, and naked.” Humility is a great ingredient of true faith : He that truly receives redemption, receives it as a little child, Mark x. 15. “ Whosoever shall not receive the kingdom of heaven as a little child, he shall not enter therein." It is the delight of a believing soul to abase itself and exalt God alone: VOL. VII.
that is the language of it, Psalm cxv. 1. “Not unto us, o Lord, not unto us, but to thy name give glory."
4. Let us be exhorted to exalt God alone, and ascribe to him all the glory of redemption. Let us endeavour to obtain, and increase in, a sensibleness of our great dependence on God, to have our eye on him alone, to mortify a self-dependent, and self-righteous disposition. Man is naturally exceeding prone to exalt himself, and depend on his own power or goodness; as though from himself he must expect happiness. He is prone to have respect to enjoyments alien from God and his Spirit, as those in which happiness is to be found.But this doctrine should teach us to exalt God alone ; as by trust and reliance, so by praise. Let him that glorieth, glory in the Lord. Hath any man hope that he is converted, and sanctified, and that his mind is endowed with true excellency and spiritual beauty ? that his sins are forgiven, and he received into God's favour, and exalted to the honour and blessedness of being his child, and an heir of eternal life ? let him give God all the glory ; who alone makes him to differ from the worst of men in this world, or the most miserable of the damned in hell. Hath any man much comfort and strong hope of eternal life? let not his hope lift him up, but dispose him the more to abase himself, to reflect on his own exceeding unworthiness of such a favour, and to exalt God alone. Is any man eminent in holiness, and abundant in good works? let him take nothing of the glory of it to himself, but ascribe it to him whose “ workmanship we are, created in Christ Jesus unto good works,”
SINNERS IN THE HANDS OF AN ANGRY GOD.
. Deut. xxxii. 35.
-Their foot shall slide in due time.--
In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, who were God's visible people, and who lived under the means of grace; but who, notwithstanding all God's wonderful works towards them, remained (as ver. 28.) void of counsel, having no understanding in them. Under all the cultivations of heaven, they brought forth bitter and poisonous fruit; as in the two verses next preceding the text. --The expression I have chosen for my text, Their foot shall slide in due time, seems to imply the following things, relating to the punishment and destruction to which these wicked Israelites were exposed.
1. That they were always exposed to destruction ; as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction coming upon them, being represented by their foot sliding. The same is expressed, Psalm Ixxii. 18." Surely thou didst set them in slippery places; thou castedst them down into destruction.”
2. It implies, that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall, he cannot foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once without warning: Which is also expressed in Psalm lxxiii. 18, 19. “Surely thou didst set them in slippery places; thou castedst them down into destruction : How are they brought into desolation as in a moment!"
* Preached at Enfield, July 8, 1741, at a time of great awakenings : and attended with remarkable impressions oo many of the brearers.