of all measures and degrees of perfection. The nearer we can raife our conceptions to this, which always implies life, and all its powers, the nearer will we approach to right conceptions of that incomprehensible being, who hath condescended to give an authentic history of his works and ways, by which he hath difcovered himself to us in his true character, and the perfections which belong to him.

However we may be forced to apprehend the divine perfections separately, or in different views, they are all one in the divine effence. Perfect being is perfect power; and perfect power cannot be conceived without abfolute perfection subsisting in the most perfect manner.

F

3. Faith.

Aith, as it stands described and recommended in the Bible, is a firm and affured confidence in God, founded in the belief of the teftimony he has given us in the history of the Bible; where we have his true character, instructed by senfible documents, his works and ways with

men;

men; particularly in the provifion he has made, and the comprehenfive promise and grant he hath given, of eternal life.

This is rendered credible by the perfec

of the pro

tion, the faithfulness, and power, of the mifer; but especially by the pledge he has given of his wonderful grace and love to man in Jefus Chrift, who is the foundation and furety of the promise.

This fecurity is recommended, as a good ground of confidence, by the Spirit and power of God, and all the fullness of life being lodged in his hand; and as they appear to have been lodged there for this very purpose, that he might convey the promised bleffing, fpirit and life to us, this finishes the affurance.

Hence it is obvious, that faith, or trust and confidence in God, muft begin at Jefus Chrift, the fure, and the only fure, foundation on which it can ftand. And where faith in Chrift is, there naturally and neceffarily our faith and hope in God follow upon it.

A

4. Views of God.

Mong all the difficulties we meet with in the matters of religion, the great one, and which lays a foundation for all the reft, is forming proper apprehensions of the invisible being. The character of God we may, with fome fatisfaction, form, in the fame manner in which we form the characters of men, viz. by the reports we hear of them; but thefe have little effect, unlefs verified to our obfervation by facts, that is, by fuch works and ways as uniformly in- . struct the character. Thus we may form proper conceptions of what are called divine attributes, wisdom, power, goodness, &c.; and even something of the immensity of his being and omniprefence: but after all, these are but modes of being; and though they make a general character, unlefs we have a determinate fubstance or person to connect them with, we are at a lofs where to apply it. This has been the foundation of all the misapprehenfions of the Deity; while men were driven either to fancy him like themselves, or to run into confufion

1

confufion inextricable, not knowing where to find him, and worshipping an unknown God. This was in fome measure remedied to the ancient patriarchs by personal appearances; but with this disadvantage, that these appearances gave a handle, either to conceive of him as a man, however distinguished by extraordinary powers, or made it hard to distinguish him from an ordinary angel; the creator from the creature.

This was in great measure remedied to the old Ifraelites by the tabernacle and temple, and the glory which appeared there by which he was effectually distinguished from every creature; and they knew certainly where to find and apply to him on every occafion.

But these were only shadows of heavenly things and all difficulties are removed in Jefus Chrift alone. Though we can form no proper conceptions of that God whom no man hath feen, nor can fee; yet we can easily conceive of his uniting himself to man, as he has done in him: fo that where-ever Jefus is, there we may be fure to find God. And thus Chrift is at once the temple, and the priest interceffor, by whom, and by whose ministry, we may at all times

approach

approach God in as diftinct a manner, as if we faw him with our eyes, or he were fenfibly prefent. For he that hath feen the Son, hath seen the Father; and no man can come unto God, or fo much as know him to any purpose, but by him.

5. The Original and Progrefs of Knowledge.

Know not how it has been taken for

granted, that in the first ages of the world men were no better than modern favages; and indeed great pains have been taken to show how they were gradually civilized and polished into the excellent beings they are now found. That favages have been, and ftill are, will admit of no difpute. But from the beginning, we have good reason to believe, that men were not fo. The poets took the matter right; and they were the greatest and most learned men. All agree, that in the beginning there was what is called the Golden age: and there they image fuch a state of mankind as could never have entered into a reasonable man's head, if a foundation had not been given by fome old tradition handed down to them;

as