SER M. his existence. In other beings, their du

III.

ration brings a continued series of variations. They are in a continual flux,

paffing from one state to another, and conftantly altered in their circumstances by time, either verging toward fome farther perfection, or they are declining, and coming to an end: but as he is eternal, there can be no alteration in him. All past, present, and future events, can produce no change in him. And though he comprehends them in one view, and fees them, as they are, in their various fucceffion, he cannot be fo affected by them, as to suffer any variation in himfelf.

3. We may obferve from the Eternity of God, that as he has exifted through an infinite time, all the space elapfed from the first beginning of created things must be but as a moment, or nothing, when compared to his duration. It is a finite quantity compared to an infinite, or less than a drop of water in proportion to the ocean. And hence, the holy Pfalmift expreffes himself thus-A thoufand years in thy fight are but as yesterday, when it is past, and as a watch in the night, Pfal. xc. 4. And St. Peter, 2 Ep. iii.

fays,

III.

fays, One day is with the Lord, as a thou- SER M. fand years, and a thousand years as one day; by which he means, that a thousand years bears no more proportion to his eternal existence than one day, and that the one, as well as the other, has no proportion to his duration. Not as if the apostle fignified, that there was no difference with God between the space of a thousand years and a day, but only that the greatest finite time, as well as the smallest, bears no proportion to his eternal duration.

4. Again, we may obferve the vanity of that distinction, made by some Divines, between Eternity and time. That Eternity is fomething fixed like an Instant, that wholly exifts in every moment; but that time, and the parts of it, come in their order by continued fucceffion; fo that in created things, with regard to their duration, there are fome firft and last by fucceffion, which they think has no place in Eternity. For on the contrary, it is plain, that Eternity differs only from time, as an infinite quantity does from a finite, that are the fame in kind. We cannot separate duration, or time, from our notion of any thing that . E

exists

II.

SER M. exifts; we muft either confider it, as having been through a longer, or shorter period. And therefore, time cannot be separated from our notion of the existence of the divine being himself. We must confider him, as having been through an infinite time, of which, though the parts of it come in fucceffion, they cannot affect the manner of his being, because time may be confidered, as diftinguished from the being itself, which may, without any fucceffion, invariably continue.

In the last place, we may obferve from the Eternity of God, that he can be but one. For it is evident, there cannot be two, or more abfolutely eternal beings, because more than one cannot exift by a neceffity of their nature. One, eternal, neceffary caufe, is fufficient for the exiftence of all things, and therefore, there must be but one. Hence, in fome paffages, when the words eternal and everlafting, are applied to material things, or thofe of a moral nature, the meaning can only be, that they continue for a long time, when compared with other things, or as long as the nature of the fubject will allow, or while the prefent frame of the world can fubfift, of which

it

it would be eafy to give a variety of in- SER M. ftancés.

Let us now in the laft place, make fome practical reflections from the whole that has been faid. And

1. The Eternity of God, is a juft and reasonable ground of our adoration of him. For when we confider him as the eternal king, who was for ever before all things, this must give us awful fentiments of his tranfcendent nature and perfection. This must represent him, as incomprehenfible to us, as infinitely exalted beyond our thoughts. Other beings, whofe origin we can trace, whofe beginning lies within the reach of our imagination, cannot strike us with fo fublime thoughts of their nature. As they approach to us in our condition, we cannot have that reverence and inward admiration enough for them to make them truly objects of our worship. But the contemplation of him, who is from everlasting to everlasting, must command our most inward regard; him we cannot but revere, as the eternal author of our being, and of all other exiftence; who (to use the words of the prophet Ifaiah) before the day was, existed, and before whom there was no God formed,

E 2

nor

III.

SER M. nor fhall there be after him; and who in

III.

the beginning laid the foundation of the earth, and the heavens are the works of his bands.

2. The confideration of the Eternity of God, leads us to reflect on the tranfitory state of all other things. He only continues the fame for ever, while all other beings are in a fluctuating state. All material things are continually changing; even nature herfelf, the vast machine of the univerfe, may come to a period, or its laws may change; but the eternal God, after millions of years have revolved, shall be for ever. To use the words of the prophet, the heavens may vanifh away like fmoke, and the earth may wax old like a garment, and they that dwell therein shall die in like manner; but his falvation fhall be for ever, and his righteoufnefs fhall not be abolished. And therefore, the happiness that flows from him fhall be fecure. It cannot fade with time, if it depends upon him. Nothing but fin, and rebellion against him, can deprive us of his favour to Eternity. So that, from a review of the uncertain and unstable nature of things; a good man may fay with the Pfalmift, Whom have I

in