SERMON XIV. THE UNIFORMITY OF GOD IN HIS GOVERNMENT. HEB. Xiii. 8. Jesus Christ the same yesterday, and to-day, and for ever. ST T. Paul gives us a very beautiful idea of God, when he says, The wisdom of God is manifold, Eph. iii. 10. The first great cause, the Supreme Being, hath designs infinitely diversified. This appears by the various beings, which he hath created, and by the different ways, in which he governs them. What a variety in created beings! A material world, and an intelligent world! Matter variously modified, or, as the apostle speaks, One kind of flesh of men, another flesh of beasts, another of fishes, another of birds, celestial bodies, and bodies terrestrial, one glory of the sun, another glory of the moon, and so on to an infinite multitude. There is a similar variety of spirit; men, angels, seraphims, cherubims, powers, dominions, arch-angels, and thrones. What a variety in the manner, in which God governs these beings? To restrain ourselves to men only, are not some loaded with benefits, and others depressed with adversities? Doth he not enlighten some by nature, others by the law, and others by the gospel? Did he not allow the antediluvians one period of life, the cities of the plain another, and us another; the first he overwhelmed with water, the next consumed by fire, and the last by an endless variety of means. But, although there be a diversity in the conduct of God, it is always a diversity of wisdom. Whether he creates a material material or an intelligent world; whether he forms celestial or terrestrial bodies, men, angels, seraphims, or cherubims; whether he governs the universe by the same, or by different laws; in all cases, and at all times, he acts like a God, he hath only one principle, and that is order. There is a harmony in his perfections, which he never disconcerts. There is in his conduct an uniformity, which is the great character of his actions. His variety is always wise, or, to repeat the words just now mentioned, the wisdom of God is of many kinds. These great truths we intend to set before you to-day; for on these the apostle intended to treat in his epistle to the Hebrews. Look, said he, on the present period, reflect on past times, anticipate the future, run through all dimensions of time, dive into the abysses of eternity, you will always find the perfections of God in exact harmony, you will perceive an exact uniformity characterise his actions, you will acknowledge, that Jesus Christ is the true God, and eternal life, the same yesterday, and to-day, and for ever, 1 John v. 20. Are you disposed, my brethren, to elevate your minds a little while above sense and matter? Can you sufficiently suspend the impressions, which sensible objects made on your minds last week, to give such an attention to this subject as its nature and importance demand? Let us then, enter into the matter, and God grant, while we are contemplating to-day the harmony of his perfections, and the uniformity of his government, we may be changed into his image from glory to glory, even as by his Spirit. God grant, as far as it is compatible with the inconstancy essential to human nature, we may be always the same, and amidst the perpetual vicissitudes of life may have only one principle, that is to obey and please him! Amen. I shall connect, as well as I can, the different explications of my text; I would rather conciliate them in this manner, than consume my hour in relating, and comparing them, and in selecting the most probable from them. These expositions may be reduced to three classes. Some say, the apostle speaks of the person of Jesus Christ; others of his doctrine; and a third class apply the passage to the protection, that he affords his church. The first class of expositors, who apply the text to the person of Jesus Christ, are not unanimous in the strict sense of the words; some think, the apostle speaks of the human nature nature of Jesus Christ, and others say, he speaks of his divine nature. The latter take the text for a proof of his eternity; and according to them the words are synonimous to these, I am alpha and omega, the Lord, which is, and which was, and which is to come, the Almighty, Rev. 1. 8. The former consider the apostle as speaking of Christ, either as man or as mediator; and according to them St. Paul means to say, The saviour, whom I propose to you, was the Saviour of Adam, of Abraham, and of the whole church, agreeably to what I have elsewhere affirmed, Him hath God set forth a propitiation through faith, for the remission of sins that are past, Rom. iii. 25. that is, his sacrifice always was the only relief of sinners. The second class of interpreters affirm, that St. Paul doth not speak of the person of Jesus Christ: but of his doctrine. In this view the text must be connected with the words, which immediately follow, be not carried about with divers and strange doctrines. Why would not the apostle have christians carried about with divers doctrines? Because Jesus Christ, that is Christianity, the religion taught by Jesus Christ, is always the same, and is not subject to the uncertainty of any human science. But other expositors ascribe a quite different sense to the words, and say, the apostle speaks neither of the person of Christ, nor of his doctrine, but of that protection, which he affords believers. According to this, the text has no connection with the following verse: but with that, which goes before. St. Paul had been proposing to the believing Hebrews the examples of their ancestors and predecessors, some of whom had sealed the doctrine of the gospel with their blood. Remember your guides, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation. In order to induce them to imitate these bright examples, he adds, Jesus Christ is the same yesterday, and to-day, and for ever; that is to say, He supported, and rewarded his primitive martyrs, and he will confirm and crown all, who shall have courage to follow their example. It would be easy to multiply this list of various opinions: but, as I said, I will connect the three different expositions, which have been mentioned, and endeavour to shew you the admirable harmony of the perfections of God, and the uniVOL. III. ૨૧ formity formity of his actions in regard to mankind, first as they ap pear in the economy of time, and secondly in that of eternity; and we will attempt to prove, that God is the same in both. I. We see in the economy of time four remarkable varieties. 1. A variety in the degrees of knowledge given to the church. 2. A variety in the worship required of it. 3. A variety in the nature of the evidences, on which it hath pleased God to found the faith of the church. 4. A variety in the laws, that he hath thought proper to prescribe. At one time he gave only a small degree of knowledge; at another he drew aside the veil, and exposed to public view the whole body of truth and knowledge. At one time he prescribed the observation of a great many gross ceremonies. along with that spiritual worship, which he required of men; at another time he required a worship altogether spiritual and free from ceremonial usages. At one time his laws tolerated some remains of concupiscence; at another time he commanded the eradication of every fibre of sin. At one time the church saw sensible miracles, and grounded faith on them; at another time faith followed a train of reasoning, made up of principles and consequences. At one time the church participated worldly pomps and grandeurs; at another it experienced all the misery and ignominy of the world. A work so different, and in some sort, so opposite in its parts, is, however, the work of one and the same God. And, what is more remarkable, a work, the parts of which are so different, and so opposite, ariseth from one principle; that is, from the union and harmony of the divine perfections. The same principle, that inclined God to grant the church a small degree of light at one time, engaged him to grant a greater degree at another time. The same principle which induced him to require a gross worship under the economy of the law, inclined him to exact a worship wholly spiritual under the gospel; and so of the rest. 1. We see in God's government of his church various degrees of light communicated. Compare the time of Moses with that of the prophets, and that of the prophets with that of the evangelists and apostles, and the difference will be evident. Moses did not enter into a particular detail concerning God, the world in general, or man in particular. It should scem, the principal view of this legislator, in regard to God, was |