5. I proceed, therefore, to take notice that the original source of all the counsels and purposes of God respecting his creatures is to be found in his own Being. This is part of the signification of this glorious name, I AM THAT I AM, that the reason of whatever God purposes or performs is wrapt up in what he himself is. To explain this a little farther, according to our measure: —

It is an arduous thing to inquire what ends or motives prompted God to form the design of creating and governing the universe. Some understanding of this matter we must have, if we desire truly to glorify God in his works. Men easily fall into such errors here, as corrupt all their religious sentiments. And the great cause of these errors is the want of just apprehensions of the Divine Being. The glory of the Creator is so obscured, and the importance of the creature is so magnified, by the minds of men, that many think themselves guilty of no impiety, when they give the interests of the creature a place superior to that of the glory of God himself.

But those who enter properly into the views I have endeavored to give, of God's essential excellency, will thereby be enabled to think in a manner worthy of God on this subject.

The Scripture teaches us to consider zeal for his own honor, or a desire to display his own excellency, as the primary, supreme, and ultimate reason of all God's works. Benevolence to other beings is, at the same time, represented as the chief, subordinate principle of action in the Deity. It is plain, from what hath been already said, that these two principles — zeal for himself, and benevolence to others — must belong to God. And it is equally plain that zeal for himself must be, with God, first and uppermost. This is the necessary result of that infinite worth, or excellency, which is in God, and of that knowledge and esteem which he hath of his own worth. For we must not think of God as of a created being. A creature may soon love itself too much, or in a sinful manner, and so become hateful and vile. But the more that God loves himself, and prefers himself to all other beings, the more amiable and glorious doth he appear. For he is indeed worthy of an infinite love. At the same time, fullness of excellency, self-approbation, and blessedness in God, naturally overflows, as it were, in a vast benevolence towards other beings. This benevolence may be justly called not only great, but boundless and infinite. For it hath no other limits, than those which arise from the immense, internal perfection of Deity. God loves his creatures as much as he can possibly do, while his supreme love justly and necessarily terminates in himself: that is, as much as a God of infinite perfection can do. Where the happiness of the creature is consistent with the superior interests of His glory, there he promotes it with infinite zeal. And those displays of his glory, in which he chiefly delights, are connected with the largest and noblest communications of happiness among his creatures.

And thus you see how this name, I AM THAT I AM, contains in it the reason of all God's works. He is, as it were, stirred up to work, by zeal for his own glory, and by benevolence, or desire to communicate felicity. And this zeal and benevolence arise from the fullness of his essential excellency.

That you may hear the voice of God himself in confirmation of these sentiments, I shall repeat the following passages of Scripture: "For of him, and through him, and to him, are all things: to whom be glory for ever. Amen." Rom. 11:36. "Thou art worthy, O Lord, to receive glory, and honor, and power: for thou hast created all things, and for thy pleasure they are and were created." Rev. 4:11. "The Lord hath made all things for himself; yea, even the wicked for the day of evil." Prov. 16:4. "Of the increase of his government and peace, there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth, even for ever. The zeal of the Lord of Hosts will perform this." Isa. 9:7. "For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. For mine own sake, even for mine own sake, will I do it; for how should my name be polluted? and I will not give my glory unto another." Isa. 48:9-11. "And in very deed for this cause have I raised thee up, for to show in thee my power: and that my name may be declared throughout all the earth." Exod. 9:16. "And I, behold I, will harden the hearts of the Egyptians, and they shall follow them: and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen." Exod. 14:17. "And he said unto him, Why callest thou me good? there is none good but one, that is, God." Matt. 19:17. "Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?" Ezek. 33:11. "For I lift up my hand to heaven, and say, I live for ever. If I whet my glittering sword, and mine hand take hold on judgment, I will render vengeance to mine enemies, and will reward them that hate me." Deut. 32:40-41.

6. I observe, in the last place, that this title, I AM THAT I AM, includes in it that fullness of perfection whereby God accomplishes his own counsels and designs. God hath all his resources in himself. In his own Being, he finds those stores of power, wisdom, and all-sufficiency, in the view of which, he says, "My counsel shall stand, and I will do all my pleasure." "I will work, and who shall let it?"

I have thus given some account of the extent of this august title, I AM THAT I AM.

Application. I shall briefly point out the application of what hath now been delivered. For this purpose,

I. The following remarks, by way of inference, may be attended to.

1. From this subject, as now illustrated, we have an important view of the difference between the primitive and the fallen state of our nature. Everyone feels difficulty, labor, and obscurity attending such inquiries concerning God. But it was otherwise with man before his apostacy. Then his illumined understanding easily and sweetly perceived the glories of the Divine Being. This light was his natural element, in which he easily moved. God was ever before his eyes, in such glory as is, in some respects, unknown to the wisest of mere men while in this world. The truths concerning God which the apostate world despises, as abstruse, dry and uncertain, were plain, clear and inexpressibly sweet to Adam while he continued in the image of his Creator.

2. We are furnished by this subject, likewise, with a view of the wide distinction between a fallen and a regenerate state. The wisest men, while unregenerate, grope in midnight darkness with respect to God. And this darkness is accompanied with a fatal aversion from the light. In their speculations concerning God, natural men are disposed to trifle, to invent falsehood, to profane, or transform his sacred Being: Or if, by just reasoning, they form some true notions of the Deity, there is, in all these notions, an essential defect, a mortal coldness. Like the hearing a distant and uninteresting report, their ideas of God have no power to reach the heart, to expel its natural enmity, to sanctify or captivate the affections. But regenerating grace brings the soul into a new world with respect to God. Even where the natural powers of understanding are most slender, that light, justly styled in Scripture, "marvelous," gives a vital, heart-transforming knowledge of the living God. To persons of the weakest capacity, regeneration gives a kind of instinctive perception of the sublimest truths concerning God.

3. The consideration of the series of truths now proposed leads us to remark that all the objections against divine truth, in which unbelievers trust and glory, have their origin, not in light, but in darkness. It is not the mark of an enlightened age, when such objections obtain general regard and admiration, as though they were the sublimest wisdom. It is rather the mark of a period forsaken by the Spirit of God, and sinking down into ignorance, stupidity and ungodliness. It might not, perhaps, be difficult to show that, in respect of philosophy, history, eloquence, and most branches of human learning, the present time, notwithstanding of its conceited pretences, is indeed degenerating into spuriousness and barbarism. But it is more awful to think of the stubborn alienation, and petulant profaneness, of many who profess Christianity, while, with proud disgust, they turn away from the solid and glorious foundations of religion in the substantial truths, revealed by reason and Scripture, concerning the Divine Being.

II. Let this subject be applied for the trial of our spiritual state.

The Scripture often characterizes the children of God by their peculiar knowledge of him. This subject gives us a clear view of the nature of that knowledge. In this respect, I hope the discourse may be useful to the more advanced and established Christians, to confirm their confidence of having obtained the saving knowledge of God. Some, however, who have indeed been taught of God, may be tempted to suspect themselves of hypocrisy, because they cannot follow out such discourses, so as distinctly, and in a satisfying manner, to understand them. For the relief of such persons, I observe, that it is one thing to have genuine and saving views of God, and another to be able to describe these views, or even clearly to understand a just description of them given by another. It may require, perhaps, many discourses to bring some, even of the children of God, to a distinct, speculative knowledge of what hath been now delivered on this subject. And it is their duty, with humility, diligence, earnestness, and patience, to wait upon God for further illumination. In the meanwhile, the weakest of those who have truly seen the glory of God, may, through the assistance of the Spirit, discover the reality of saving light in themselves, by proposing to themselves the following questions:

1. Is my knowledge of God supernatural? Is it indeed wisdom from above? Hath God shined in my heart, imparting spiritual light, which no created power could produce?

2. Are my views of God evangelical? That is, have they a strong tendency to destroy self-confidence, and self-righteousness; to humble me in the dust; and to commend to my highest regard the gospel method of salvation?

3. Are my discoveries of God of a heart-purifying nature? Do they discover sin, strip it of its false charms, and fire me with irreconcilable hatred, indignation, and revenge against it? Do they present to my view the beauty of universal holiness in heart and in life, so that I am thereby attracted and enamored?

4. Are my ideas of God of a heart-satisfying nature? Do they convey to my inmost soul, a vital and heavenly pleasure; such as renders me independent of worldly comfort, disposing me to loathe, to despise, to turn away from, the unlawful pleasures of sense, and comparatively to disrelish, even the allowed comforts of life, otherwise than as the fruits of divine goodness?

5. Does my knowledge of God inspire a celestial zeal and courage, setting me above the slavish fear of men and devils, of reproach, of sufferings, or death?

6. Are my manifestations of God attended, at once, with a tender delicacy, leading me to watch against their being interrupted, lost, or abused; and with an unextinguishable and insatiable avidity, after the increase and perfection of spiritual light?

Every person whose conscience, upon impartial and deliberate trial, gives a favorable answer to these questions, is warranted, by the word of God, to draw the comfortable conclusion that he hath been taught of God, and hath obtained such discoveries of his glory as shall finally terminate in the everlasting light of heaven. I might produce various testimonies of Scripture in support of each of these evidences. But, the time being exhausted, I hasten to conclude this application of the subject, by,

III. Calling and exhorting all sorts of persons, whether sinners or saints, whether weak or strong Christians, to employ their utmost diligence in using the appointed means of obtaining this divine knowledge. What hath been said of it may convince you how necessary it is that the arm of Jehovah should be revealed in giving us this knowledge of himself. To seek for it, then, implies not only that we spend time in meditation and prayer, reading, hearing, and spiritual conversation, but, that while using these means, we make earnest application to God himself that he may teach and enlighten us by the Spirit of his Son.

To this I now call and exhort every person present. "Seek the Lord and his strength, seek his face evermore." This is the voice of God, "Seek ye my face."

If you have already seen his glory, and felt the sweetness of his light, satisfying your souls as with marrow and fatness, what shall be the excuse of your sloth? Can you refuse to go forward, or will you think of slackening your diligence in this pursuit? With what ardor and confidence doth it become such persons as you to solicit the throne of grace for more liberal effusions of the enlightening Spirit, to yourselves, your brethren, and unconverted sinners?

If there are any amongst us, who, on religious pretences, snuff and spurn at the whole of this subject, as having little to do with their exercises and comfort, I must say to such persons, What if your coldness and dislike be only a fulfillment of such places of Scripture as these? "The carnal mind is enmity against God"; "The natural man receiveth not the things of the Spirit of God." What if God should understand it, as a saying to him, "Depart from us, for we desire not the knowledge of thy ways"? I should not be pure from the blood of such people, were I not to warn them that they are presently under a strong diabolical influence; and that all the comfort connected with such a course, however sweet it may seem to be, and however fairly disguised, will be found, at length, to have proceeded from no better author than "Satan, transformed into an angel of light." I say, therefore, to every such person, in the words of Peter, "Repent of this thy wickedness, and pray God, if, perhaps, the thought of thine heart may be forgiven thee."

But I am afraid there may be some hearing me of a still worse character. Are there none here who are willful triflers with religion; who allow their hearts to gad after vanity, even in the sanctuary of God; who have been sitting just now, if awake, delivering themselves over, without reluctance, to some wild reverie of fancy? They do not know what hath been spoken, more than a person in China or Mexico. Are there none, to whom it never was matter of an hour's pain, that God is at a distance from them, and that they know him not? Are there none who will venture to forego all the sweetness of religion, for a pitiful morsel of the world's gain, or pleasure, or applause? Is there no person here who secretly thinks that religion has in it no real pleasure, at least for him; and who would be glad, with all his heart, could it be demonstrated to him that there is no God? I am afraid the world has in it more people of this kind than one would wish to suppose. If any of them are in this assembly, let them know that the God of heaven now wishes to talk a little with them, though by means of a mortal voice.

"What iniquity have ye found in me, that ye have gone after vanity, and are become vain? What wrong have I done you? For what cause do ye hate me, and flee from me? I have long been grieved with you, I have been angry with you every day; it repenteth me that I have made you. You have moved me to jealousy with that which is not God, you have provoked me to anger with your vanities. A fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. But I remember that you are but flesh, a wind that passeth away and cometh not again. Mine heart is turned within me; my bowels are troubled for you. As I live, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways, for why will ye die? Behold my servant, whom I uphold; mine elect in whom my soul delighteth. I have given him for a covenant of the people, for a light of the Gentiles, to open the blind eyes. Hear ye him. Employ his saving power. Come now, and let us reason together. Turn ye, even to me, in him, with all your heart. He shall be made unto you, wisdom, righteousness, sanctification, and redemption. Behold, I will pour out my Spirit unto you, I will make known my words unto you.

"But if ye will not hear it, and if ye will not lay it to heart, to give glory to my name, I will even send a curse upon you; and I will curse your blessings; I will send leanness into your souls; I will blast and burn up your idols, before your eyes; I will say, it is a people of no understanding, therefore, I, who made you, will not have mercy upon you, and I, who formed you, will show you no favor. Yet a little while, and I will shake not the earth only, but also heaven. You shall see my despised Son coming in the clouds, and your hearts shall burst with grief; He will be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel. He will say to you, 'Depart, ye cursed, into everlasting fire'; and all my saints and angels shall say, Amen."

Thus, in the name of God, I have administered the external call to every unconverted sinner, now within the reach of my voice.

May God Almighty bless and glorify his word, for his great name's sake! Amen.