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trace them, they all unite at last, all come to the same issue, disgorging themselves in one into the same great ocean. one of all the streams fail.


V. From the whole that has been said, we may strongly argue, that the scriptures are the word of God, because they alone inform us what God aims at, in his works. God doubtless is pursuing some design, and carrying on some scheme, in the various changes and revolutions which from age to age came to pass in the world. It is most reasonable to suppose, that there is some certain great design to which Providence subordinates all great successive changes in affairs. It is rea sonable to suppose, that all revolutions, from the beginning of the world to the end of it, are but the various parts of the same scheme, all conspiring to bring to pass that great event which the great Creator and Governor of the world has ultimately in view; and that the scheme will not be finished, nor the design fully accomplished, and the great and ultimate event fully brought to pass, till the end of the world, and the last revolution is brought about.

Now there is nothing else that informs us what this scheme and design of God in his works is, but the holy scriptures. Nothing else pretends to set in view the whole series of God's works of providence from beginning to end, and to inform us how all things were from God at first, for what end they are, how they were ordered from the beginning, how they will proceed to the end of the world, what they will come to at last, and how then all things shall be to God. Nothing else but the scriptures has any pretence for showing any manner of regular scheme or drift in those revolutions which God orders from age to age. Nothing else pretends to show what God would effect by the things which he has done, is doing, and will do; what he seeks and intends by them. Nothing else pretends to show, with any distinctness or certainty, how the world began, or to tell us the true original of things. Nothing but the scriptures set forth how God governed the world from the beginning of the generations of men upon the earth, in an orderly history; and nothing else sets before us how he will govern it to the end, by an orderly prophecy of future events; agreeable to the challenge which God makes to the gods, and prophets, and teachers of the Heathen, in Isa. xli. 22, 23. "Let them bring them forth, and shew us what shall happen: let them shew the former things what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Shew the things that are to come hereafter, that we may know that ye are gods."

Reason shows, that it is fit and requisite, that the intelligent and rational beings of the world should know something of God's scheme and design in his works: for they doubtless

are principally concerned. God's great design in his works, is doubtless concerning his reasonable creatures, rather than brute beasts and lifeless things. The revolutions by which God's great design is brought to pass, are doubtless chiefly among them, and concern their state, and not the state of things without life or reason. And therefore surely it is requisite, that they should know something of it; especially since reason teaches, that God has given his rational creatures a capacity of seeing him in his works; for this end, that they may see God's glory in them, and give him that glory. But how can they see God's glory in his works, if they do not know what his design in them is, and what he aims at by what he is doing in the world?

Further, it is fit that mankind should be somewhat informed of God's design in the government of the world, because they are made capable of actively falling in with that design, of promoting it, and acting herein as his friends and subjects. It is therefore reasonable to suppose, that God has given mankind some revelation to inform them of this: but there is nothing else that does it but the Bible. In the Bible this is done. Here we may learn the first original of things, and have an orderly account of the scheme of God's works from the beginning, through those ages that are beyond the reach of all other histories. Here we are told what God aims at in the whole, what is the great end, how he has contrived the grand design, and the great things he would accomplish.Here we have a most rational excellent account of this matter, worthy of God, and exceedingly shewing forth the glory of his perfections, his majesty, his wisdom, his glorious holiness, grace, and love; and his exaltation above all, as the first and the last.

Here we are shown the various parts of the work of providence, and how all are connected together in a regular, beautiful, and glorious frame. In the Bible, we have an account of the whole scheme of providence, from the beginning of the world to the end of it, either in history or prophecy, and are told what will become of things at last; how they will issue in the subduing of God's enemies, and in the salvation and glory of his church, and setting up of the everlasting kingdom of his Son.

How rational, worthy, and excellent a revelation is this! and how excellent a book is the Bible, which contains so much beyond all other books in the world! and what characters are here of its being indeed a divine book! a book that the great Jehovah has given to mankind for their instruction. without which we should be left in miserable darkness and confusion.

VI. From what has been said, we may see the glorious majesty and power of God in this affair of redemption. His

glorious power appears in upholding his church for so long a time, and carrying on this work; upholding it oftentimes when it was but as a little spark, or as smoking flax, in which the fire was almost extinct, and the powers of earth and hell combined to destroy it. Yet God has never suffered them to quench it, and finally will bring forth judgment unto victory. God glorifies his strength in his church's weakness; in causing his people, who are like a number of little infants, finally to triumph over all earth and hell; so that they shall tread on the lion and adder: the young lion and dragon shall they trample under foot. The glorious power of God appears in conquering his many and mighty enemies by that person who was once an infant in a manger, and appeared as a poor, weak, despised man. He conquers them and triumphs over them in their own weapon, the cross.

The glorious majesty of God appears in conquering all those mighty enemies of the church one age after another; in conquering Satan, that proud and strong spirit, and all his hellish host; in bringing him down under foot, long after he had vaunted himself as god of this world, and when he did his utmost to support himself in his kingdom. Christ, our Michael, has overcome him, the devil was cast out, and there was found no more place for him in heaven; but he was cast out into the earth, and his angels were cast out with him.— He is conquered in that kingdom wherein his pride, and subtilty, and cruelty, above all appears, viz. the kingdom of Antichrist. And the glorious power of God appears in thus conquering the devil, and bringing him under foot, after long time given him to strengthen himself to his utmost. He was

once overthrown in his Heathen Roman empire, after he had been making himself strong in those parts of the world, ever since the building of Babel. It appears also in overthrowing his kingdom more fatally and universally all over the world, after he had another opportunity to strengthen himself to his utmost for many ages, by setting up those two great kingdoms of Antichrist and Mahomet, and to establish his interest in the Heathen world. We have seen how these kingdoms of God's enemies look strong, as though it was impossible to overthrow them; yet, when God appears, they seem to melt away, as the fat of lambs before the fire, and are driven away as the chaff before the whirlwind.

Those mighty kingdoms of Antichrist and Mahomet, which have made such a figure for so many ages, and have trampled the world under foot, when God comes to appear, will vanish away like a shadow, and will disappear of themselves, as the darkness in a room does, when the light is brought in. What are God's enemies in his hands? How is


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their greatest strength weakness when he rises up! and how weak will they all appear together at the day of judgment! Thus we may apply those words in the song of Moses, Exod. xv. 6. Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy." And how great doth the majesty of God appear in overturning the world from time to time, to accomplish his designs, and at last in causing the earth and heavens to flee away, for the advance. ment of the glory of his kingdom!

VII. From what has been said, we may see the glorious wisdom of God. It shows the wisdom of God in creating the world, in that he has created it for such an excellent use, to accomplish in it so glorious a work. And it shows the wisdom of divine Providence, that he brings such great good out of such great evil, in making the fall and ruin of mankind, which in itself is so sorrowful and deplorable, an occasion of accomplishing such a glorious work as redemption, and of erecting such a glorious building, whose top should reach unto heaven, and of bringing his elect to a state of such unspeakable hap piness. And how glorious doth the wisdom of God appear in that long course and series of great changes in the world, in bringing such order out of confusion, in so frustrating the most subtle machinations, and in causing the greatest works of Satan, those in which he has most glorified himself, to be wholly turned into occasions of so much the more glorious triumph of his Son Jesus Christ! And how wonderful is the wisdom of God, in bringing all such manifold and various changes and overturnings in the world to such a glorious period at last, and in so directing all the wheels of providence by his skilful hand, that every one of them conspires, as the manifold wheels of a most curious machine, at last to strike out such an excellent issue, such a manifestation of the divine glory, such happiness to his people, and such a glorious and everlasting kingdom to his Son!

VIII. From what has been said, we may see the stability of God's mercy and faithfulness to his people; how he never forsakes his inheritance, and remembers his covenant to them through all generations. Now we may see what reason there was for the words of the text, "The moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall endure for ever and ever, and my salva tion from generation to generation." And now we may see abundant reason for that name of God which he reveals to Moses, Exod. iii. 14. "And God said unto Moses, I am that I am;" i. e. I am the same that I was when I entered into covenant with Abraham, Isaac, and Jacob, and ever shall be the same: I shall keep covenant for ever: I am self-sufficient, allsufficient, and immutable.

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And now we may see the truth of Psa. xxxvi. 5, 6. “Thy mercy, O Lord, is in the heavens: and thy faithfulness reacheth unto the clouds. Thy righteousness is like the great mountains; thy judgments are a great deep." And if we consider what has been said, we need not wonder that the Psalmist, in the 136th Psalm, so often repeats this, For his mercy endureth for ever as if he were in an ecstacy at the consideration of the perpetuity of God's mercy to his church, delighted to think of it, and knew not how but continually to express it. Let us with like pleasure and joy celebrate the everlasting duration of God's mercy and faithfulness to his church and people, and let us be comforted by it under all the dark circumstances of the church of God, and all the uproar and confusions that are in the world, and all the threatenings of the church's enemies. And let us take encouragement earnestly to pray for those glorious things which God has promised to accomplish for his church.

IX. Hence we may learn how happy a society the church of Christ is. For all this great work is for them. Christ undertook it for their sakes, and for their sakes he carries it on; it is because he has loved them with an everlasting love. For their sakes he overturns states and kingdoms. For their sakes he shakes heaven and earth. He gives men for them, and people for their life. Since they have been precious in God's sight they have been honourable; and therefore he first gives the blood of his own Son, and then, gives the blood of all their enemies, many thousands and millions, all nations that stand in their way, as a sacrifice to their good.

For their sakes he made the world, and for their sakes he will destroy it; for their sakes he built heaven, and for their sakes he makes his angels ministering spirits. Therefore the apostle says, 1 Cor. iii. 21, &c. All things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours." How blessed is this people who are redeemed from among men, and are the first fruits unto God, and to the Lamb; who have God in all ages for their protection and help! Deut. Xxxiii. 29. "Happy art thou, O Israel; who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee, and thou shalt tread upon their high places."

Let who will prevail now, let the enemies of the church exalt themselves as much as they will, these are the people that shall finally prevail. The last kingdom shall finally be theirs; the kingdom shall finally be given into their hands, and shall not be left to other people. We have seen to what a blessed issue things shall finally be brought, and what glory

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