which seeing it bringeth upon every creature what it deserves, we conceive of it as of several divine perfections in the same Almighty Being. Whereas God, whose understanding is infinite as Himself, doth not apprehend himself under the distinct notions of wisdom, or goodness, or justice, or the like, but only as Jehovah: And therefore, in this place, he doth not say, "I am wise, or just, or good," but simply, "I Am that I Am."

Having thus offered at something towards the explication of the first of these mysterious sayings in the answer God made to Moses, when he designed to encourage him to lead his people out of Egypt, he proceeds to consider the other, whereby God calls himself absolutely I Am.' Concerning which he takes notice, that though, "I Am" be commonly a verb of the first person, yet it is here used as a noun substantive, or proper name, and is the nominative case to another verb of the third person in these words, "I Am hath sent me unto you." A strange expression! But when God speaks of himself, he cannot be confined to grammar-rules, being infinitely above and beyond the reach of all languages in the world. And therefore, it is no wonder that when he would reveal himself, he goes out of our common way of speaking one to another, and expresseth himself in a way peculiar to himself, and such as is suitable and proper to his own nature and glory.

Hence therefore, as when he speaks of himself and his own eternal essence, he saith, "I Am that I Am ;" so when he speaks of himself, with reference to his creatures, and especially to his people, he saith, "I Am." He doth not say " I Am their light, their life, their guide, their strength, or tower," but only "I Am :" He sets as it were

his hand to a blank, that his people may write under it what they please that is good for them. As if he should say, "Are they weak? 1 am strength. Are they poor? I am riches. Are they in trouble? I am comfort. Are they sick? I am health. Are they dying? I am life. Have they nothing? I am all things. I am wisdom and power, I am justice and mercy. I am grace and goodness, I am glory, beauty, holiness, eminency, supereminency, perfection, all-sufficiency, eternity, Jehovah, I Am. Whatsover is suitable to their nature, or convenient for them in their several conditions, that I Am. Whatsoever is amiable in itself, or desirable unto them, that I Am. Whatsoever is pure and holy; whatsoever is great or pleasant; whatsoever is good or needful to make men happy; that I Am." So that, in short, God here represents himself unto us as an universal good, and leaves us to make the application of it to ourselves, according to our several wants, capacities, and desires, by saying only in general, "I Am."

Again, page 27, he thus discourses; There is more solid joy and comfort, more real delight and satisfaction of mind, in one single thought of God, rightly formed, than all the riches, and honours, and pleasures of this world, put them all together, are able to afford.-Let us then call in all our scattered thoughts from all things here below, and raise them up and unite them all to the most high God; apprehending him under the idea, image, or likeness of any thing else, but as infinitely greater, and higher, and better than all things; as one existing in and of himself, and giving essence and existence to all things in the world besides himself; as one so pure and simple that there is nothing in him but himself, but essence and being itself; as

one so infinite and omnipotent, that wheresoever any thing else is in the whole world, there he is, and beyond the world, where nothing else is, there all things are, because he is there, as one so wise, so knowing, so omniscient, that he at this very moment, and always, sees what all the angels are doing in heaven; what all the fowls are doing in the air; what all the fishes are doing in the waters; what all the devils are doing in hell; what all the men and beasts, and the very insects, are doing upon earth; as one so powerful and omnipotent, that he can do whatsoever he will, only by willing it should be done; as one so great, so good, so glorious, so immutable, so transcendent, so infinite, so incomprehensible, so eternal, what shall I say? so Jehovah, that the more we think of him, the more we admire him, the more we adore him, the more we love him, the more we may and ought; our highest conceptions of him being as much beneath him, as our greatest services come short of what we owe him.

Seeing therefore we cannot think of God so highly as he is, let us think of him as highly as we can: and for that end let us get above ourselves, and above the world, and raise up our thoughts higher and higher, and higher still, and when we have got them up as high as possibly we can, let us apprehend a Being infinitely higher than the highest of them; and then finding ourselves at a loss, amazed, confounded at such an infinite height of infinite perfections, let us fall down in humble and hearty desires to be freed from those dark prisons wherein we are now immured, that we may take our flight into eternity, and there (through the merits of our blessed Saviour) see this infinite Being face to face, and enjoy him for ever.'

N° 75. SATURDAY, JUNE 6, 1713.

Hic est, aut nusquam, quod quærimus.

HOR. 1 Ep. xvii. 39.

-Here, or no where, we may hope to find
What we desire.

CREECH.

THIS paper shall consist of extracts from two great divines, but of very different genius. The one is to be admired for convincing the understanding, the other for inflaming the heart. The former urges us in this plain and forcible manner to an inquiry into religion, and practising its precepts.

Suppose the world began some time to be; it must either be made by counsel and design, that is, produced by some Being that knew what it did, that did contrive it and frame it as it is; which it is easy to conceive, a Being that is infinitely good and wise, and powerful, might do: but this is to own a God. Or else the matter of it being supposed to have been always, and in continual motion and tumult, it at last happened to fall into this order, and the parts of matter, after various agitations, were at length entangled and knit together in this order, in which we see the world to be. But can any inan think this reasonable to imagine, that in the infinite variety which is in the world, all things should happen by chance, as well, and as orderly, as the greatest wisdom could have contrived them? Whoever can believe this, must do it with his will, and not with his understanding.

Supposing the reasons for, and against, the principles of religion, were equal, yet the danger and hazard is so unequal, as would sway a prudent man to the affirmative. Suppose a man believe there is no God, nor life after this, and suppose he be in the right, but not certain that he is (for that I am sure in this case is impossible ;) all the advantage he hath by this opinion relates only to this world and this present time; for he cannot be the better for it when he is not. Now what advantage will it be to him in this life? He shall have the more liberty to do what he pleaseth; that is, it furnisheth him with a stronger temptation to be intemperate, and lustful, and unjust, that is, to do those things which prejudice his body, and his health, which cloud his reason, and darken his understanding, which will make him enemies in the world, will bring him into danger. So that it is no advantage to any man to be vicious; and yet this is the greatest use that is made of atheistical principles; to comfort men in their vicious courses. But if thou hast a mind to be virtuous, and temperate, and just, the belief of the principles of religion will be no obstacle, but a furtherance to thee in this course. All the advantage a man can hope for, by disbelieving the principles of religion, is to escape trouble and persecution in this world, which may happen to him upon account of religion. But supposing there be a God and a life after this; then what a vast difference is there of the consequence of these opinions! As much as between finite and infinite, time and eternity.

To persuade men to believe the scriptures, I only refer this to men's consideration. If there be a God, whose providence governs the world, and all the creatures in it, is it not reasonable to think