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bear the piercing rays of that glory, wherewith he is clothed, An earthly prince, when he is set forth in the royalty and grandeur of his state, casts an awe upon those that approach pear him: and how much more ought we to fear the great and glorious Majesty of Heaven, who is always clad with light as with a garment ! that light, which no mortal eye can approach, being always surrounded with an innumerable host of glittering attendants, each of which maintains more pomp and state than the greatest potentate on earth.
Secondly. God's Almighty Power should cause us to fear before him.
He is the uncontrolable sovereign of all the world; to whose beck all things in heaven and in earth, yea and in hell too, are subject. And, therefore, says Job*, xxv. 2. Dominion and fear are with him: not that God hath any fear, or stands in fear ; but the dominion and sovereignty of God causeth fear: it strikes the heart with an awful fear, when we consider that dominion and fear are with God. That power and authority of God, by which he exerciseth his dominion, causeth a fear of him.
Thirdly. The severe and impartial Justice of God, whereby he renders to every one according to his works, should kindle in us a Holy Fear of God.
So the Apostle, 2 Cor. y. 10, 11. We must receive, says he, according to what we have done in the body. Whence he infers, that, knowing the terror of the Lord, we persuade men. It is terrible to receive from God's justice, according to what we have done in the body.
Fourthly. The consideration of God's Omnipresence and Om. nisciency, may cause in us a Holy Fear of him.
His eye is always upon us : his presence is always with us, wherever we are; and he sees and observes whatever we do. And, therefore, let us fear him : his eye is awful.
Fifthly. The consideration of our absolute Dependance upon God, should cause us to stand in Fear of him: lest, by provoking him, who maintains our souls in life; in whom we live, and move, and have our beings; in whose hands are our breath, our life, and all our ways; he should turn his hand upon us, and deprive us of all those mercies and comforts that now he heaps upon us.
So much, for this time and text.
* Bildad is the speaker, not Job. . EDITOR,
YE ARE NOT YOUR OWN: FOR YE ARE BOUGHT WITH A PRICE :
THEREFORE GLORIFY GOD IN YOUR BODY, AND IN YOUR SPIRIT,
WHICH ARE GOD'S. WITHOUT
ITHOUT any more curious division, we may take notice of Three parts in these words.
The Use, which is strongly inferred from both these, and is indeed the most natural and genuine result of the doctrine of our redemption purchased by Christ, Therefore glorify God in your body, and in your spirit, which are God's.
It is this last, which I principally intend to insist on; as that, unto which both the former parts refer, and in which they centre. Yet I shall not altogether wave the former branches; but more briefly represent what they administer to us, either of instruction or direction.
I. To begin with the PROPOSITION, Ye are not your own.
i. And, here, TWO THINGS must fall under our disquisition :
What this phrase implies, and
What it infers.
it lays upon us.
1. For the Import of this Phrase, Ye are not your own, because it is a negative proposition and all negatives are measured by
their contrary affirmatives, we shall best conceive it, if we first rightly state, what it is for any essence to be its own.
(1) Certain it is, that no being can be said to be simply its own, but what is supreme, absolute, and independent.
For, if its being be derived from any superior cause, it holds it only upon courtesy. And, as we cannot strictly call that our own, which is but lent unto us; so neither is our nature and being our own, which is but bestowed upon us by the bounty of another, maintained by his continual influence, and subjected to his sovereign control and dominion. A being, then, that is its own,' must not be dependent on, or beholden to any other; nor acknowledge any thing superior to it, from which it hath received, or to which it is indebted.
(2) That essence, which is its own, must be itself the end of all its actions.
The first efficient must, of necessity, be the last end: and, therefore, whatsoever can direct any of its actions to an end higher and more ultimate than itself, is not the first cause, but a dependent and secondary one. It is impossible that any creature should be made for itself only; to seek and serve itself: for, since every agent is excited to his operations by some end which he propoundeth to himself, if the creature were its own utmost end, the Creator could have no end at all in forming him, and consequently, would never do it. Hence the Wise Man tells us, Prov. xvi. 4. that the Lord hath made all things for himself. And, indeed, he, who is the great Architect of the World, “The maker of all things visible and invisible," can fix no other end in any of his works, but himself, and his own glory.
(3) And, from these two principles, it evidently follows, that there is no being simply its own, but that, which is the First Cause and the Last End of all beings: and that is God.
He only is his own: all other things are of him, and for him: they are all derivative from him, dependent upon him, and subordinate unto him; and, therefore, they are not their own.
 They are all Derivative beings; and flow from the First Source and Fountain of Being, even God himself.
Before the creation of the world, all was an Infinite God, and an Infinite Nothing. But, his goodness delighting to conimunicate itself, he designs a numberless variety of creatures: and, by his almighty word, impregnates the womb of this great nothing, and makes it fruitful; causing all things to start up