In a word, he handles the great truths of the gospel with that perspicuity, gravity, and majesty, which best becomes the oracles of God; and we have reason to believe, that no judicious and unbiassed reader but will acknowledge this to be incomparably the best practical treatise the world ever saw in English upon this subject. What Dr. Jackson did, to whom our author gave all due respect, was more brief and in another way. Dr. Preston did worthily upon the Attributes in his day; but his discourses likewise, are more succinct, when this author’s are more full and large. But whatever were the mind of God in it, it was not his will that either of these two should live to finish what he had begun, both being taken away when preaching upon this subject. Happy souls! whose last breath was spent in so noble a work, praising God while they had any being (Psal. cxlvi. 2).
His method is much the same in most of these discourses, both in the doctrinal and practical part, which will make the whole more plain and facile to ordinary readers. He rarely makes objections, and yet frequently answers them, by implying them in those propositions he lays down for the clearing up the truths he asserts. His dexterity is admirable in the applicatory work, where he not only brings down the highest doctrines to the lowest capacities, but collects great variety of proper, pertinent, useful, and yet, many times, unthought‑of inferences, and that from those truths, which however they afford much matter for inquisition and speculation, yet might seem, unless to the most intelligent and judicious Christians, to have a more remote influence upon practice. He is not like some school writers, who attenuate and rarefy the matter they discourse of to a degree bordering upon annihilation, at least, beat it so thin, that a puff of breath may blow it away; spin their thread so fine, that the cloth, when made up, proves useless, solidity dwindles into niceties, and what we thought we had got by their assertions, we lose by their distinctions. But if our author have some subtilties and superfine notions in his argumentations, yet he condenseth them again, and consolidates them into substantial and profitable corollaries in his applications; and in them his main business is, as to discipline a profane world for its neglect of God, and contempt of him in his most adorable and shining perfections, so likewise to show how the Divine Attributes are not only infinitely excellent in themselves, but a grand foundation for all true divine worship, and should be the great motives to provoke men to the exercise of faith, and love, and fear, and humility, and all that holy obedience they are called to by the gospel; and this, without peradventure, is the great end of all those rich discoveries God hath in his word made of himself to us. And, reader, if these elaborate discourses of this holy man, through the Lord’s blessing, become a means of promoting holiness in thee, and stir thee up to love and live to the God of his praise (Ps. cix. 1), we are well assured that his end in preaching them is answered, and so is ours in publishing them.
Thine in the Lord,
Edw. Veel.
Ri. Adams.
DISCOURSE I.
ON THE EXISTENCE OF GOD.
Psalm xiv. 1.—The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.
This psalm is a description of the deplorable corruption by nature of every son of Adam, since the withering of that common root. Some restrain it to the Gentiles, as a wilderness full of briers and thorns, as not concerning the Jews, the garden of God, planted by his grace, and watered by the dew of heaven. But the apostle, the best interpreter, rectifies this in extending it by name to Jews, as well as Gentiles, (Rom. iii. 9). “We have before proved both Jews and Gentiles, that they are all under sin;” and (ver. 10–12) cites part of this psalm and other passages of scripture for the further evidence of it, concluding by Jews and Gentiles, every person in the world naturally in this state of corruption.
The psalmist first declares the corruption of the faculties of the soul, The fool hath said in his heart; secondly, the streams issuing from thence, they are corrupt, &c.: the first in atheistical principles, the other in unworthy practice; and lays all the evil, tyranny, lust, and persecutions by men, (as if the world were only for their sake) upon the neglects of God, and the atheism cherished in their hearts.
The fool, a term in scripture signifying a wicked man, used also by the heathen philosophers to signify a vicious person, נבל as coming from נבל signifies the extinction of life in men, animals, and plants; so the word נבל is taken, a plant that hath lost all that juice that made it lovely and useful.6 So a fool is one that hath lost his wisdom, and right notion of God and divine things which were communicated to man by creation; one dead in sin, yet one not so much void of rational faculties as of grace in those faculties, not one that wants reason, but abuses his reason. In Scripture the word signifies foolish.7
Said in his heart; that is, he thinks, or he doubts, or he wishes. The thoughts of the heart are in the nature of words to God, though not to men. It is used in the like case of the atheistical person, (Ps. x. 11, 13), “He hath said in his heart, God hath forgotten; he hath said in his heart, Thou wilt not require it.” He doth not form a syllogism, as Calvin speaks, that there is no God: he dares not openly publish it, though he dares secretly think it. He cannot raze out the thoughts of a Deity, though he endeavors to blot those characters of God in his soul. He hath some doubts whether there be a God or no: he wishes there were not any, and sometimes hopes there is none at all. He could not so ascertain himself by convincing arguments to produce to the world, but he tampered with his own heart to bring it to that persuasion, and smothered in himself those notices of a Deity; which is so plain against the light of nature, that such a man may well be called a fool for it.
There is no God8לית שולטנאnon potestas Domini, Chaldæ. It is not Jehovah, which name signifies the essence of God, as the prime and supreme being; but Eloahia, which name signifies the providence of God, God as a rector and judge. Not that he denies the existence of a Supreme Being, that created the world, but his regarding the creatures, his government of the world, and consequently his reward of the righteous or punishments of the wicked.
There is a threefold denial of God,9 1. Quoad existentiam; this is absolute atheism. 2. Quoad Providentiam, or his inspection into, or care of the things of the world, bounding him in the heavens. 3. Quoad naturam, in regard of one or other of the perfections due to his nature.
Of the denial of the providence of God most understand this, not excluding the absolute atheist, as Diagoras is reported to be, nor the skeptical atheist, as Protagoras, who doubted whether there were a God.10 Those that deny the providence of God, do in effect deny the being of God; for they strip him of that wisdom, goodness, tenderness, mercy, justice, righteousness, which are the glory of the Deity. And that principle, of a greedy desire to be uncontrolled in their lusts, which induceth men to a denial of Providence, that thereby they might stifle those seeds of fear which infect and embitter their sinful pleasures, may as well lead them to deny that there is any such being as a God. That at one blow, their fears may be dashed all in pieces and dissolved by the removal of the foundation: as men who desire liberty to commit works of darkness, would not have the lights in the house dimmed, but extinguished. What men say against Providence, because they would have no check in their lusts, they may say in their hearts against the existence of God upon the same account; little difference between the dissenting from the one and disowning the other.
They