9.21 then well may we look upon it as a favour to be taken into his Royal Service Theodosius thought it a greater Honour to be Gods Servant than to be an Emperour 'T is more Honour to serve God than to have Kings serve us Every Subject of this King is Crowned with Regal Honour Rev. 1.6 Who hath made us Kings Therefore as the Queen of Sheba having seen the Glory of Solomons Kingdom said Happy are these thy servants which stand continually before thee 1 Kings 10.8 so happy are those Saints who stand before the King of Heaven and wait on his Throne Br. 2. If God be such a Glorious King crowned with Wisdom armed with Power bespangled with Riches then it showes us what Prudence it is to have this King to be ours To say as Psal. 5.2 My King and my God 'T is counted great Policy to be on the strongest side if we belong to the King of Heaven we are sure to be on the strongest side The King of Glory can with ease destroy his Adversaries he can pull down their Pride befool their Policy restrain their Malice That stone cut out of the Mountains without hands which smote the Image Dan. 2.34 was an emblem saith Austin of Christs Monarchical Power conquering and triumphing over his enemies If we are on Gods side we are on the strongest side he can with a Word destroy his enemies Psal. 2.5 Then shall he speak to them in his wrath nay he can with a Look destroy them Iob 40.12 Look upon every one that is proud and bring him low It needs cost God no more to confound those who rise up against him than a look a cast of the eye Exod. 14.24 In the morning watch the Lord looked to the host of the Egyptians through the pillar of fire and troubled their host and took off their chariot-wheels What Wisdom is it then to have this King to be ours then we are on the strongest side VSE II of Exhortation Br. 1. If God be so Glorious a King full of Power and Majesty let us trust in him Psal. 9.10 They that know thy name will put their trust in thee Trust him with your Soul you cannot put this Jewel in safer hands and trust him with Church and State Affairs He is King Exod. 15.3 The Lord is a man of war he can make bear his holy Arm in the eyes of all the Nations If means fail he is never at a loss there are no impossibles with him he can make the dry bones live Ezek. 37.10 As a King he can command and as a God he can create Salvation Isa. 65.18 I create Ierusalem a rejoycing Let us trust all our affairs with this great King Either God can remove Mountains or can leap over them Cant. 2.8 Br. 2. If God be so great a King let us fear him Ier. 5.22 Fear ye not me saith the Lord Will ye not tremble at my presence We have enough fear of Men. Fear makes danger appear greater and sin lesser but let us fear the King of Kings who hath power to cast Body and Soul into Hell Luke 12.5 As one wedge drives out another so the fear of God would drive out all base carnal fear Let us fear that God whose Throne is set above all Kings they may be Mighty but he is Almighty Kings have no Power but what God hath given them their Power is limited his is infinite Let us fear this King whose eyes are as lamps of fire Rev. 1.14 The mountains quake at him and the rocks are thrown down by him Nahum 1.6 If he stamps with his foot all the Creatures are presently up in a battalio to fight for him O tremble and fear before this God Fear is Ianitor Animae it is the Door-keeper of the Soul it keeps Sin from entring Gen. 39.9 How can I do this great wickedness and sin against God 3 Br. If God be so Glorious a King he hath jus virae necis He hath the power of Life and Death in his Hand Let all the Potentates of the Earth take heed how they employ their Power against the King of Heaven they employ their power against God who with their Scepter beat down his Truth which is the most Orient Pearl of his Crown who crush and persecute his People which are the Apple of his Eye Zach. 2.8 Who trample upon his Laws and Royal Edicts which he hath set forth Psal. 2.3 What is a King without his Laws Let all that are invested with worldly Power and Grandeur take heed how they oppose the King of Glory The Lord will be too hard for all that come against him Iob 40.9 Hast thou an Arm like God Wilt thou measure Arms with the Almighty Shall a little Child go to fight with an Arch-angel Ezek. 22.14 Can thy Heart endure or can thy Hands be strong in the day that I shall deal with thee Christ will put all his Enemies at last under his Feet Psal. 110.1 All the Multitude of the Wicked who set themselves against God shall be but as so many Clusters of ripe Grapes to be cast into the Wine-press of the wrath of God and to be trodden by him till their blood comes forth The King of Glory will come off Victor at last Men may set up their Standard but God alwaies sets up his Trophies of Victory the Lord hath a golden Scepter and an iron Rod Psal. 2.9 Those who will not bow to the one shall be broken by the other 4. Br. Is God so great a King having all Power in Heaven and Earth in his Hand let us learn Subjection to him Such as have gone on in Sin and by their Impieties hung out a Flag of defiance against the King of Heaven Oh come in quickly and make your Peace submit to God Psal. 2.12 Kiss the Son least he be angry Kiss Christ with a Kiss of Love and a Kiss of Obedience obey the King of Heaven when he speaks to you by his Ministers and Ambassadors 2 Cor. 5.20 when God bids you fly from Sin and espouse Holiness obey him to obey is better then Sacrifice To obey God saith Luther is better then to work Miracles Obey God willingly Isa. 1.19 That is the best obedience that is chearful as that is the sweetest Honey which drops out of the Comb Obey God swiftly Zech. 5.9 I lift up mine eyes and behold two Women and the wind was in their Wings Wings are swift but wind in the wings denotes great swiftness such should our obedience to God be Obey the King of Glory Vse III. Comfort to those who are the Subjects of the King of Heaven God will put forth all his Royal Power for their Succour and Comfort 1. The King of Heaven will plead their Cause Ier. 51.36 I will plead thy Cause and take Vengeance for thee 2. He will protect his People He sets an invisible guard about them Zech. 2.5 I will be a Wall of Fire to her rounâ— about A wall that
his own Authority but as an Herald in Christ's Name pronounceth a man's pardon as it was with the Priest in the Law God did Cleanse the Leper the Priest only did Pronounce him clean so it is God who by his Prerogative doth forgive sin the Minister only pronounceth forgiveness to the sinner being Penitent Power to forgive sin authoritatively in ones own name was never granted to any mortal man A King may pardon a man's Life but not pardon his sin Popes Pardons are insignificant like Blanks in a Lottery good for nothing but to be torn Aphorism 3. Forgiveness of sin is purely an Act of God's Free-grace There are some Acts of God which declare his Power as making and governing the World other Acts that declare his Justice as punishing the Guilty other Acts that declare his Free-grace as pardoning of sinners Isa. 43.25 I am He that blotteth out sin for my own name sake As when a Creditor freely forgives a Debtor 1 Tim. 1.15 I obtained mercy Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all over besprinkled with Mercy When God pardons a sin he doth not pay a debt but give a Legacy Forgiveness is spun out of the Bowels of God's Mercy There is nothing we can do can deserve it It is not our Prayers or Tears or good Deeds can purchase pardon When Simon Magus would have bought the Gift of the Holy Ghost with Money Thy Money saith Peter perish with thee Acts 8.20 So they who think they can buy pardon of sin with their Duties and Alms their money perish with them Forgiveness is an Act of God's Free-grace here he displays the Banner of Love This is that will raise the Trophies of God's Glory and will cause the Saints Triumph in Heaven that when there was no Worthiness in them when they lay in their Blood God took pity on them and held forth the Golden Scepter of Love in forgiving Forgiveness is a golden Thread spun out of the Bowels of Free-grace Aphorism or Position 4. Forgiveness is through the Blood of Christ. Free-grace is the inward Cause moving Christ's Blood is the outward Cause meriting Pardon Ephes. 1.7 In whom we have Redemption through his Blood All Pardons are seal'd in Christ's Blood the Guilt of sin was infinite and nothing but that Blood which was of infinite Value could procure Forgiveness Object But if Christ laid down his Blood as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our Pardon then how can we say God freely forgives sin if it be by purchase how is it by Grace Answ. It was God's Free grace that found out a way of Redemption through a Mediator Nay God's Love appear'd more in letting Christ die for us than if he had forgiven us without exacting any satisfaction 2. It was Free-grace moved God to accept of the price paid for our sins That God should accept a Surety that one should sin and another suffer this was Free-grace So that forgiveness of sin though it be purchas'd by Christ's Blood yet it is by Free-grace Aphorism 5. In Forgiveness of sin God remits the guilt and penalty Remissa culpa remittitur poena Guilt is an Obligation to Punishment Guilt cries for Justice Now God in forgiving doth indulge the sinner as to the Penalty God seems to say to the sinner thus Tho' thou art fallen into the hands of my Justice and deservest to die yet I will take off the Penalty whatever is charged upon thee shall be discharged When God pardons a Soul he will not reckon with him in a purely vindictive way he stops the Execution of Justice Aphorism 6. By vertue of this Pardon God will no more call sin into remembrance Heb. 8.12 Their Sins and Iniquities will I remember no more God will pass an Act of Oblivion he will not upbraid us with former Unkindnesses When we fear God will call over our sins again after pardon look into this Act of Indemnity their Iniquities will I remember no more God is said therefore to blot out our Sin A man doth not call for a debt when he hath crossed the book When God pardons a man his former Displeasure ceaseth Hos. 14.4 Mine Anger is turned away Object But God is angry with his pardoned ones Answ. Tho' a Child of God after pardon may incur God's fatherly Displeasure yet God's Iudicial Wrath is removed tho' God may lay on the Rod yet he hath taken away the Curse Correction may befal the Saints but not Destruction Ps. 89.31 My loving kindness I will not take away Aphorism or Position 7. That sin is not forgiven till it be repented of Therefore they are put together Luke 24.47 Repentance and Remission Domine da poenitentiam posteà indulgentiam Fulgentius 9. Now in Repentance there are three main Ingredients and all these must be before Forgiveness 1. Contrition 2. Confession 3. Conversion 1. Contrition or brokenness of Heart Ezek. 7.16 They shall be like Doves of the Valleys all of them mourning every one for his Iniquity This Contrition or rending of the Heart is expressed sometimes by smiting on the Breast Luke 18.13 sometimes by plucking off the Hair Ezra 9.3 sometimes by watering the Couch Ps. 6.6 but all Humiliation is not Contrition Some have only pretended Sorrow for sin and so have missed of Forgiveness Ahab humbled himself his Garments were Rent not his Heart Quest. What is that Remorse and Sorrow which goes before Forgiveness of sin Answ. It is an Holy Sorrow it is a grieving for sin Quatenus sin as it is sin as it is a dishonouring of God and a defiling of the Soul Tho' there were no Sufferings to follow yet the true penitent would grieve for sin Ps 51.3 My sin is ever before me This Contrition goes before Remission Ier. 31.18 19. I repented I smote upon my Thigh is Ephraim my dear Son my Bowels are troubled for him I will surely have mercy upon him Ephraim is troubled for sinning and God's Bowels were troubled for Ephraim the Woman in the Gospel stood at Iesus's feet weeping and a pardon followed Luke 7.47 Wherefore I say her sins which are many are forgiven her The Seal is set upon the Wax when it melts God seals his Pardons upon melting Hearts 2. The second Ingredient into Repentance is Confession Ps. 51.4 Against thee thee only have I sinned this is not Auricular Confession This the Papists make a Sacrament and affirm that without Confession of all ones sins in the Ears of a Priest no man can receive forgivness of sin the Scripture is ignorant of it nor do we read of any General Councel til the Lateran Councel which was about twelve hundred Years after Christ did ever decree Auricular Confession Object But doth not the Scripture say Iam. 5.15 Confess your sins one to another Resp. This is absurdly brought for auricular Confession for by this the Priest must as well confess to the people as the people to the Priest The Sence of that place is in case of publick
is only a Passage-room to Eternity the World is to us as the Wilderness was to Israel not to rest in but to travel through to the glorious Canaan The World is a Tyring-room to dress our Souls in not a place where we are to stay for ever The Apostle tells us of the Worlds Funerals 2 Pet. 3.10 The Elements shall melt with fervent heat the Earth also and the Works that are therein shall be burnt up 2. Positively God made the World to demonstrate his own glory The World is a Looking-glass in which we may see the Power and Goodness of God shine forth The Heavens declare the glory of God Psal. 19.1 The World is like a curious Piece of Arras or Tapestry in which we may see the Skill and Wisdom of him that made it Use 1. Did God create the World This convinceth us of the Truth of his Godhead to create is proper to a Deity Acts 17.24 This convinced Plato of a Deity when he saw all the World could not make a Fly Thus God proves himself to be the true God and distinguisheth himself from Idols Ier. 10.11 It is written in Chalde Thus shall ye say to them the gods that have not made the Heavens and the Earth even they shall perish Who but God can create The Creation is enough to Convince the Heathen that there is a God There are two Books out of which God will judge and condemn the Heathen viz. the Book of Conscience Rom. 2.15 Who have the Law written in their heart and the Book of the Creation Rom. 1.20 The invisible things of him are clearly seen by the things that are made even his eternal Power and Godhead The World is full of Emblems and Hyeroglyphicks every Star in the Sky every Bird that flies in the Air is a Witness against the Heathen A Creature could not make it self 2. Here is a mighty support for Faith God Creates He that made all things with a word what cannot he do He can create strength in weakness he can create a supply of our wants What a foolish question was that Psal. 78.19 Can he prepare a table in the wilderness Cannot he that made the World do much more Psal. 124.8 Our help standeth in the Name of the Lord who made Heaven and Earth Rest on this God for help who made Heaven and Earth The work of Creation as it is a Monument of God's Power so it is a stay to Faith Is thy Heart hard he can with a word create softness Is it unclean he can create purity Psal. 51.10 Create in me a clean heart O God Is the Church of God low he can create Ierusalem a Praise Isa. 65.18 No such golden Pillar for Faith to stay upon as a creating Power 3. Did God make this World full of Beauty and Glory every thing very good then what an evil thing is sin that hath put out of frame the whole Creation Sin hath much eclipsed the beauty sowrd the sweetness and marred the harmony of the World How bitter is that Gall a drop whereof can imbitter a whole Sea Sin hath brought Vanity and Vexation into the World yea a Curse God cursed the ground for Man's sake Gen. 3. There were several Fruits of the Curse 1. In sorrow shalt thou eat of it vers 17. By that word sorrow is to be understood all the Troubles and Cares of this Life 2. In the sweat of thy face shalt thou eat bread vers 19. In Innocency Adam did till the ground he must not live idly but it was rather a delight then a labour that tilling was without toiling The eating in sorrow and the sweat of the brow came in after sin 3. Thorns also and Thistles shall the ground bring forth vers 18. Quest. Whether in Innocency did not the Earth bear Thorns because it is threatned as a punishment Answ. It is likely it did bear Thorns for when God had done creating he made no new Species or Kinds of things but the meaning is now after Sin the Earth should bring forth more plenty of Thorns and now those Thorns should be hurtful and choke the Corn which hurtful quality was not in them before Ever since the Fall all the Comforts of this Life have a Thorn and a Thistle in them 4. The fourth fruit of the Curse was the driving Man out of Paradise vers 24. So he drove out the Man God at first brought Adam into Paradise as into an House ready furnished or as a King into his Throne Gen. 1.28 have dominion over every living thing that moveth Now God's driving Adam out of Paradise signified his dethroning and banishing him that he might look after an heavenly and a better Paradise 5. A fifth fruit of the Curse was Death verse 19. To dust thou shalt return Death was not natural to Adam it came in after sin Iosephus is of opinion Man should have died though he had continued in Innocency only he should have had a longer term of years added to his life but out of question Death grew out of the Root of Sin the Apostle saith Rom. 5.12 By sin came death See then how cursed a thing Sin is that hath brought so many Curses upon the Creation If we will not hate Sin for its Deformity let us hate it for the Curse it brings 4. Did God make this glorious World did he make every thing good was there in the Creature so much beauty and sweetness Oh! then what sweetness is there in God Quicquid efficit tale illud est magis tale the Cause is always more noble than the Effect Think with your selves is there so much excellence in House and Lands then how much more is there in God that made these Is there beauty in a Rose what beauty then is there in Christ the Rose of Sharon Doth Oil make the face shine Psal. 104.15 How will the Light of God's Countenance make it shine Doth Wine chear the heart O what Virtue is in the true Vine How doth the Blood of this Grape chear the Heart Is the fruit of the Garden sweet how delicious are the Fruits of the Spirit Is a Gold Mine so precious how precious is he who founded this Mine What is Christ in whom are hid all Treasures Coloss. 2.3 We should ascend from the Creature to the Creator If there be any Comfort here below how much more is there in God who made all these things How unreasonable is it that we should delight in the World and not much more in him that made it How should our Hearts be set on God and how should we long to be with God who hath infinitely more sweetness in him than any Creature Use 2. of Exhortation 1. Did God create the World let us wisely observe these Works of Creation God hath given us not only the Book of the Scriptures to read in but the Book of the Creation Look up to the Heavens they shew much of God's glory the Sun gilds the World with its bright
was committed in the midst of Paradise God had enrich'd him with Variety of Mercies he had stamp'd his own Image upon him he had made him Lord of the World gave him of all the Trees of the Garden to eat one only excepted and now to take of that Tree This was high Ingratitude this was like the Dye to the Wool which made it Crimson When Adam's Eyes were open'd and he saw what he had done well might he be asham'd and hide himself to sin in the midst of Paradise How could he look God in the Face without Blushing 3. In Adam's Sin was Discontent Had not he been discontented he would never have sought to have alter'd his Condition Adam one would think had enough he differed but little from the Angels he had the Robe of Innocence to cloath him and the Glory of Paradise to crown him yet he was not content he would have more he would be above the ordinary Rank of Creatures How wide was Adam's Heart that a whole World could not fill it 4. Pride in that he would be like God This Worm that was but newly crept out of the Dust now aspires after a Deity Ye shall be as gods saith Satan And Adam hoped to have been so indeed he suppos'd the Tree of Knowledge would have anointed his Eyes and made him Omniscient But by climbing too high he got a Fall 5. Disobedience God said Thou shalt not eat of the Tree he would eat of it tho' it cost him his Life Disobedience is a Sin against Equity it is equal we should serve him from whom we have our Subsistance God gave Adam his Allowance therefore it was but equal he should give God his Allegiance therefore Disobedience was against Equity How could God endure to see his Laws trampled on before his Face This made God place a flaming Sword at the end of the Garden 6. Curiosity to meddle with that which was out of his Sphere and did not belong to him God smote the Men of Bethshemesh but for looking into the Ark 1 Sam. 6.19 Adam would be prying into God's Secrets and tasting what was forbidden 7. Wantonness Though Adam had choice of all the other Trees yet his Palate grew wanton and he must have this Tree Like Israel God sent them Manna Angels Food aye but they had an hankering after Quails it was not enough God did supply their Wants unless he would satisfie their Lusts. Adam had not only for Necessity but for Delight yet his wanton Palate lusted after forbidden Fruit. 8. Sacriledge The Tree of Knowledge was none of Adam's yet he took of it and did sacrilegiously rob God of his Due It was counted a great Crime in Harpalus to rob the Temple and steal the Silver Vessels So in Adam to steal Fruit from that Tree which God had peculiarly enclosed for himself Sacriledge is double Theft 9. Murder Adam was a publick Person and all his Posterity were involved and wrapped up in him and he sinning did at one destroy all his Posterity if Free-grace did not interpose If Abel's Blood did cry so loud in God's Ears Gen. 4.10 The voice of thy brothers blood crieth unto me from the ground then how loud did the Blood of all Adam's Posterity cry against him for Vengeance 10. Presumption Adam presumed of God's Mercy he blessed himself saying he should have Peace he thought though he did transgress he should not die God would sooner reverse his Decree then punish him high Presumption What an heinous sin then was Adam's breach of Covenant Use. One sin may have many sins in it We are apt to have slight thoughts of sin it is but a little one How many sins were in Adam's sin O take heed of any sin As in one Volume there may be many Works bound up so there may be many sins in one sin 3. The dreadfulness of the Effect It hath corrupted Man's Nature How rank is that Poison a drop whereof should poison a whole Sea And how deadly is that sin of Adam that should poison all Mankind and bring a Curse upon them till it be taken away by him who was made a Curse for us Original SIN Quest. XII DID all Mankind fall in Adam's Transgression Answ. The Covenant being made with Adam not only for himself but for his Posterity all Mankind descending from him by ordinary Generation sinned in him and fell within his first Transgression Rom. 5.12 By one man sin entred into the world and death by sin c. Adam being a Representative Person he standing we stood and he falling we fell we sinn'd in Adam so it is in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned Adam was the Head of Mankind and he being guilty we are guilty as the Children of a Traytor have their Blood stained Omnes unus ille Adam fuerunt Aug. All of us saith Austin sinn'd in Adam because we were part of Adam Object If when Adam fell all Mankind fell with him why then when one Angel fell did not all Fall Resp. The Case is not the same The Angels had no relation to one another they are called Morning Stars the Stars have no dependance one upon another But it is otherwise with us we are in Adam's loins as a Child is a Branch of the Parent we were part of Adam therefore he sinning we sinned Quest. How is Adam's sin made ours Resp. 1. By Imputation The Pelagians of old held that Adam's Transgression is hurtful to Posterity by Imitation only not by Imputation But the Text confutes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned 2. Adam's sin is ours by Propagation Not only is the guilt of Adam's sin imputed to us but the pravity and corruption of his Nature is derived to us as Poison is carried from the Fountain to the Cistern This is that which we call Original Sin Psal. 51.5 In sin did my mother conceive me Adam's Leprosy cleaves to us as Naaman's Leprosy did cleave to Gehazi 2 Kings 5.27 This Original Concupiscence is called 1. The Old Man Eph. 4.22 It is said to be the Old man not that it is weak as Old men are but for its long standing and because of its deformity In old age the fair blossoms of Beuty fall so Original sin is the Old man because it hath withered our Beauty and made us deformed in God's Eye 2. Original Concupiscence is called the Law of sin Rom. 7.25 Original sin hath vim coactivam the power of a Law A Law binds the Subject to Allegiance Men must needs do what sin will have them when they have both the love of sin to draw them and the law of sin to force them In Original sin there is something privative and something positive 1. Something privative Carentia justitiae debitae we have lost that excellent quintissential frame of Soul which once we had Sin hath cut the lock of original purity where our strength lay 2. Something positive Original sin hath contaminated and
Resp. All Mankind by their Fall lost Communion with God are under his Wrath and Curse and so made liable to all Miseries in this Life to Death itself and to the Pains of Hell for ever Ephes. 2.3 And were by nature the children of wrath Adam left an unhappy Portion to his Posterity Sin and Misery We have already considered the first of these Original Sin now the Misery of that Estate in the first we have seen Mankind Offending in the second we shall see him Suffering The Misery ensuing Original Sin is twofold I. Privative By this first Hereditary Sin we have lost Communion with God Adam was God's Familiar his Favourite but Sin hath put us all out of Favour When we lost God's Image we lost his Acquaintance God's banishing Adam out of Paradise Hierogliphical it shewed how Sin hath banish'd us out of God's Love and Favour II. Positive In four things 1. Under the Power of Satan 2. Heirs of God's Wrath. 3. Subject to all Miseries in this Life 4. Obnoxious to Hell and Damnation 1. The first Misery is By Nature we are under the Power of Satan who is called The Prince of the Power of the Air Eph. 2.2 Before the Fall Man was a free Denison now a Slave before a King on the Throne now in Fetters And who is Man inslaved too To one that is an Hater of him This was an Aggravation of Israel's Servitude Psal. 106.41 They that hated them ruled over them By Sin we are enslaved to Satan who is an Hater of Mankind and writes all his Laws in Bloud Sinners before Conversion are under Satan's Command as the Ass at the command of the Driver he doth all the Devil's Drudgery No sooner Satan tempts but he obeys as the Ship is at the command of the Pilot he steers it which way he will so is the Sinner at the command of Satan he may steer him which way he will and he never steers the Ship but into Hell's Mouth The Devil rules all the Powers and Faculties of a Sinner 1. He rules the Understanding He blinds Men with Ignorance and then rules them As the Philistines first put out Sampson's Eyes and then bound him Satan can do what he will with an ignorant Man he doth not see the Errour of his way therefore the Devil can lead him into any Sin you may lead a blind Man any whither Omne peccatum fundatur in ignorantia 2. Satan rules the Will Though he cannot force the Will yet he can by a Tentation draw it Joh. 8.44 The lusts of your father ye will do He hath got your hearts and him you will obey Jer. 44.17 We will burn incense to the Queen of Heaven When the Devil spurs a Sinner by a Tentation he will over Hedge and Ditch break all God's Laws that he may obey Satan Where then is Free-will When Satan hath such power over the Will his lusts ye will do There 's not any Member of the Body but is at the Devil's Service the Head to plot Sin the Hands to work it the Feet to run on the Devil's Errand Grave jugum servitutis Cicero Slavery is hateful to a Noble Spirit Satan is the Worst Tyrant the Cruelty of Cannibal or Nero is nothing to his other Tyrants do but rule over the Bodies he over the Conscience other Tyrants have some Pity on their Slaves though they work in the Gally they give them Meat let them have Hours for Rest but Satan is a Merciless Tyrant he â—ets Men have no Rest. What pains did Iudas take the Devil would let him have no rest till he had betrayed Christ and afterwards embrued his Hands in his own Bloud Use 1. See here our Misery by Original Sin enslaved to Satan Ephes. 2.2 Satan is said to work effectually in the Children of Disobedience What a sad Plague is this for a Sinner to be at the will of the Devil Just like a Slave if the Turk bids him dig in the Mine hew in the Quarres tug at the Oar the Slave must do it he dares not refuse If the Devil bids a Man Lye or Cozen he doth not refuse and which is worst Men are enslaved and they willingly obey this Tyrant other Slaves are forced against their will Israel sighed by reason of their bondage Exod. 2.23 But Sinners are willing to be Slaves they will not take their Freedom they kiss their Fetters Use 2. Let us labour to get out of this deplorable Condition Sin hath plunged us into get from under the Power of Satan If any of your Children were Slaves you would give great sums of Money to purchase their Freedom your Souls are enslaved and will you not labour to be set free Improve the Gospel the Gospel proclaims a Jubilee to Captives Sin binds Men the Gospel looseth them Paul's preaching was to turn Men from the Power of Satan to God Acts 26.18 The Gospel-Star that leads you to Christ and if you get Christ then you are made free though not from the Being of Sin yet from Satan's Tyranny Joh. 8.36 If the Son make you free ye shall be free indeed You hope to be Kings to Reign in Heaven and will you let Satan Reign in you now Never think to be Kings when you die and Slaves while you live The Crown of Glory is for Conquerours not for Captives Oh get out of Satan's Jurisdiction get your Fetters of Sin filed off by Repentance 2 Misery We are Heirs of God's Wrath. In the Text And were by nature the children of wrath Tertullian's Exposition here is wrong Chrildren of Wrath he understands subjective that is subject to Wrath and Passion offending often in the Irascible Faculty of a wrathful Spirit But by Children of Wrath the Apostle passively means Heirs of Wrath expos'd to God's Displeasure God was once a Friend but Sin broke the Knot of Friendship now God's Smile is turned into a Frown we are now bound over to the Sessions and become Children of Wrath And who knows the power of Godâ—s wrath Psal. 90.11 The Wrath of a King is as the roaring of a Lyon Prov. 19.12 How did Haman's Heart tremble when the King rose up from the Banquet in wrath Esth. 7.7 But God's Wrath is Infinite all other is but as a Spark to a Flame Wrath in God is not a Passion as in us but it is an Act of God's Holy Will whereby he abhors Sin and decrees to punish it This Wrath is very dismal 't is this Wrath of God that imbitters Afflictions in this Life When Sickness comes attended with God's Wrath it puts Conscience into an Agony The mingling the Fire with the Hail made it so terrible Exod. 9.24 so mingling God's Wrath with Affliction makes it torturing It is the Nail in the Yoke God's Wrath when but in a Threatning as a Shower hanging in the Cloud made Ely's ears to tingle What is it then when this Wrath is executed It is terrible when the King rates and chides a Traytor but it is more
the Law which he hath transgressed the other from the Gospel which he hath despised But Christ hath redeemed a Believer from this Malediction he hath set him out of the Power of Hell and Damnation Quest. To what hath Christ redeemed us Resp. He hath redeemed us to a glorious Inheritance 1 Pet. 1.4 To an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for you 1. To an Inheritance Christ hath not only redeemed us out of Prison but he hath redeemed us to a State of Happiness to an Inheritance Heaven is not a Lease which soon expires but an Inheritance and a glorious Inheritance Col. 1.12 An Inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Light Lumen actuat colores Light adorns and gilds the World What were the World without Light but a Prison The Heavenly Inheritance is irradiated with Light Christ as a continual Sun enlightens it with his Beams Rev. 21.23 2. To an Inheritance incorruptible It doth not moulder away or suffer Dissolution Earthly Comforts are shadowed out by the Tabernacle which was transient but Heaven is set out by the Temple which was fixed and permanent built with Stone overlaid with Gold This is the Glory of the Coelestial Inheritance it is incorruptible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost. Eternity is written upon the Frontis-piece of it 3. Undefiled The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Undefiled alludes to a precious Stone called Amiantus which cannot be blemished Such a Place is Heaven undefiled nothing can stain it there 's no Sin there to Eclipse its Purity For the Holiness and Undefiledness of it it is compar'd to pure Gold and to the Saphir and Emerald Rev. 21. The Saphir hath a Vertue saith Pliny to preserve Chastness the Emerald to expel Poyson These are the lively Emblems of Heaven to show the Sanctity of it no Feaver of Lust no Venom of Malice there are none but pure Virgin spirits inhabit 4. It fadeth not away The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of a Flower Amarantus which keeps a long time fresh and green as Clem. Alexandrinus writes Such is the Heavenly Inheritance it doth not lose its Orient Colour but keeps its Freshness and Greenness to Eternity the Beauty of it fadeth not away To this glorious Inheritâ—nce hath Christ redeemed the Saints an Inheritance which cannot be fully described or set forth by all the Lights of Heaven though every Star were a Sun and that which is the Diamond in the Ring the Glory of this Inheritance is the Eternal Sight and Fruition of the blessed God the sight of God will be most alluring heart-ravishing Object Kings Presence makes the Court Ioh. 3.2 We shall see him as he is It is comfortable to see God showing himself through the Lettuce of an Ordinance to see him in the Word and Sacrament The Martyrs thought it comfortable to see him in a Prison O then what will it be to see him in Glory shining ten thousand times brighter then the Sun and not only see him but enjoy him for ever Proemium quod fide non attingitur Aug. Faith itself is not able fully to comprehend this Reward And all this Blessedness hath Christ purchased through the Redemption of his Bloud Use 1. Branch 1. See into what a wretched deplorable Condition we had brought ourselves by sin we had sinned ourselves into Slavery Slavery so that we needed Christ to purchase our Redemption Nihil durius servitute Cicero Slavery is the worst Condition Such as are now Prisoners in Algiers think so But by Sin we were in a worse Slavery Slaves to Satan a Merciless Tyrant who sports in the Damnation of Souls In this Condition were we when Christ came to redeem us Branch 2. See in this as in a transparent Glass the Love of Christ to the Elect he came to redeem them these he dyed Intentionally for Were it not great Love for a King's Son to pay a great Sum of Money to redeem a Captive but that he should be content to be a Prisoner in his stead and dye for his Ransom this were Matter of Wonder Jesus Christ hath done all this he hath written his Love in Characters of Bloud It had been much for Christ to speak a good word to his Father for us but he knew that was not enough to redeem us Though a Word speaking made a World yet it would not redeem a Sinner Heb. 9.22 Without shedding of bloud is no remission 2. Use of Tryal If Christ came to purchase our Redemption then let us try whether we are the Persons whom Christ hath redeemed from the Guilt and Curse due to Sin This is a needful Tryal for let me tell you there is but a certain Number whom Christ hath redeemed O say Sinners Christ is a Redeemer and we shall be saved by him Beloved Christ came not to redeem all then we overthrow the Decrees of God Redemption is not as large as Creation I grant there is a Sufficiency of Merit in Christ's Bloud to save all but there 's difference between Sufficiency and Efficiency Christ's Bloud is a sufficient Price for all but it is effectual only to them that believe A Plaister may have a soveraign Vertue in it to heal any Wound but it doth not heal unless applyed to the Wound And if it be so that all have not the Benefit of Christ's Redemption only some then it is a necessary Question to ask our Souls Whether we are in the Number of them that are redeemed by Christ or no Quest. How shall we know that Resp. Such as are redeemed are reconciled to God the Enmity is taken away their Judgments approve their Wills incline ad bonum Col. 1.21 Are they redeemed that are unreconciled to God who hate God and his People as the Vine and Laurel have an Antipathy who do all they can to disparage Holiness are these redeemed who are unreconciled Christ hath purchased a Reprieval for these but a Sinner may have a Reprieve and yet go to Hell Ioh. 5.6 2. Such as are redeemed by Christ are redeemed from the World Gal. 1.4 Who gave himself for our sins that he might deliver or redeem us from this present evil world Such as are redeemed by Christ are risen with Christ Col. 3.1 As the Birds though they light upon the Ground to pick up a little Seed yet immediately they take their Wings and flye up to Heaven again so the Redeemed of the Lord though they use the World and take the lawful Comforts of it yet their Hearts are presently off these things and they ascend to Heaven live here trade above Such as Christ hath dyed for are dead to the World Gal. 6.14 I am crucified to the world to the Honours Profits and Preferments of it What shall we think of them who say they are the Redeemed of the Lord yet are Lovers of the World like the Tribes who desired to have their Portion on this side Canaan Phil. 3.19
us Quest. How shall we do to Love God aright Resp. 1. Wait on the Preaching of the Word As Faith comes by Hearing so doth Love The Word sets forth God in his incomparable Excellencies it doth decipher and pencil him out in all his Glory and a sight of his Beauty inflames Love 2. Beg of God that he will give you an Heart to Love him When King Solomon asked Wisdom of God the Speech pleased the Lord 1 Kings 3.10 So when thou cryest to God Lord give me an Heart to love thee 't is my Grief I can Love thee no more Sure this Prayer pleaseth the Lord and he will pour of his Spirit upon thee whose Golden Oyl will make the Lamp of thy Love burn bright 3. You who have Love to God keep it Flaming upon the Altar of your Heart Love as Fire will be ready to go out Rev. 2.4 Thou hast left thy first Love Through neglect of Duty or too much love of the World our love to God will cool O preserve your love to God As you would be careful to preserve the Natural Heat in your Body so be careful to preserve the Heat of Love to God Love is like Oyl to the Wheels it quickens us in God's Service When you find your Love abate and cool use all means for quickening when the Fire is going out you throw on Fuel When the Flame of Love is going out make use of all Ordinances as Sacred Fuel to keep the Fire of your Love burning Of the Commandments Exod. 20.1 2. And God spake all these Words saying I am the Lord thy God c. Quest. What is the Preface to the Ten Commandments Resp. The Preface to the Ten Commandments is I am the Lord thy God Where observe First the Preface to the Preface God spake all these Words saying 2. The Preface it self to the Commandments I am the Lord thy God 1. I begin with the First the Preface to the Preface vaiedabbur elohim God spake all these Words saying c. This is like the Sounding of a Trumpet before a Solemn Proclamation God spake other parts of the Bible are said to be uttered by the Mouth of the Holy Prophets Luke 1.70 but here God spake in his own Person Quest. How may we understand this God spake he hath no Bodily Parts or Organs of Speech Resp. God made some intelligible sound or formed a Voice in the Air which was to the Jews as God's very speaking to them In the Text 1. The Law-giver God God spake 2. The Law it self all these Words 1. The Law-giver God spake There are Two things requisite in a Law-giver First Wisdom Laws are Founded upon Reason and he must be Wise that makes Laws God in this respect is most fit to be a Lawgiver he is Wise in Heart Job 9.4 He hath a Monopoly of Wisdom 1 Tim. 1.17 The only Wise God Therefore he is the fittest to Enact and Constitute Laws 2. The Second thing requisite in a Law-giver is Authority If a Subject make Laws though never so wise yet they want the stamp of Authority God hath the Supream Power in his Hand he derives a being to all and he who gives Men their Lives hath most right to give them their Laws 2. The Law it self all these Words that is all the Words of the Moral Law which is usually stiled the Decalogue or Ten Commandments It is call'd the Moral Law because it is the Rule of Life and Manners St. Chrysostom compares the Scripture to a Garden the Moral Law is a chief Flower in it the Scripture is a Banquet the Moral Law the chief Dish in it First The Moral Law is perfect Psal. 19.7 The Law of the Lord is Perfect It is an exact Model and Platform of Religion it is the Standard of Truth the Judge of Controversies the Pole-Star to direct us to Heaven Prov. 6.23 The Commandment is a Lamp Though the Moral Law be not a Christ to Justifie us yet it is a Rule to instruct us Secondly The Moral Law is unalterable it remains still in force Though the Ceremonial and Judicial Laws are abrogated yet the Moral Law delivered by God's own Mouth is to be of perpetual use in the Church Therefore the Law was written in Tables of Stone to shew the perpetuity of it Thirdly The Moral Law is very illustrious and full of Glory God did put Glory upon it in the manner of the Promulgation of it 1. The People before the Moral Law was delivered were to wash their Cloaths Exod. 19.10 Whereby as by a Type God required the Sanctifying of their Ears and Hearts to receive the Law 2. There were Bounds set that none might touch the Mount Exod. 19.12 which was to breed in the People reverence to the Law 3. God wrote the Law with his own Finger Exod. 31.18 Which was such an Honour put upon the Moral Law as we read of no other Writing God did by some mighty Operation make the Law legible in Letters as if it had been written with his own Finger 4. God's putting the Law in the Ark to be kept was another signal Mark of Honour put upon it The Ark was the Cabinet in which God put the Ten Commandments as Ten Jewels 5. At the delivery of the Moral Law there was the attendance of many Angels Deut. 32. Here was a Parliament of Angels called and God himself was the Speaker Use 1. Here we may take notice of God's Goodness who hath not left us without a Law Therefore the Lord doth often set it down as a Demonstration of his Love in giving his Commandments Psal. 147.20 He hath not dealt so with any Nation and as for his Iudgments they have not known them Nehem. 9.13 Thou gavest them true Laws Good Statutes and Commandments What a strange Creature would Man be if he had no Law to direct him There would be no living in the World we should have none born but Ishmaels every Man's Hand would be against his Neighbour Man would grow wild if he had not Affliction to â—ame him and the Moral Law to guide him The Law of God is an Hedge to keep us within the bounds of Sobriety and Piety Use 2. If God spake all these Words of the Moral Law then it condemns First The Marcionites and Manichees who spake slightly yea blasphemously of the Moral Law they say it is below a Christian it is Carnal which the Apostle conâ—uâ—es when he saith The Law is Spiritual but I am Carnal Rom. 7.14 Secondly The Antinomians who will not admit the Moral Law to be a Rule to a Believer We say not he is under the Curse of the Law but the Commands we say not the Moral Law is a Christ but it is a Star to lead one to Christ we say not it doth Save but it doth Sanctifie They who cast God's Law behind their Backs God will cast their Prayers behind his Back They who will not have the Law to Rule them shall have the Law
Praise God for Deliverance constantly Psal. 146.2 While I live will I bless the Lord Some will be thankful while the Memory of a Deliverance is fresh and then they leave off Like the Carthaginians who used at first to send the Tenth of their yearly Revenue to Hercules but by degrees they grew weary and left off sending But we must be constant in our Eucharistical Sacrifice or Thank-offering The Motion of our Praise must be like the Motion of our Pulse which beats as long as Life lasts Psal. 146.1 I will sing praises to my God while I have any Being Of the Commandments Exod. 20.2 Out of the House of Bondage 2. THese words are to be understood Mystically and Spiritually By Israels Deliverance from the House of Bondage is typified their Spiritual Deliverance from Sin Satan and Hell I. From Sin The House of Bondage was a Type of Israels Deliverance from Sin Sin is the true Bondage it inslaves the Soul Nihil durius Servitute Cicero Of all Conditions Servitude is the worst I was held before Conversion saith Austin not with an iron Ghain but with the Obstinacy of my own Will Sin is the inslaver Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law Rom. 7.23 because it hath such a binding power over a Man And it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reign Rom. 6.12 because it exerciseth a Tyrannical Power And Men are said to be the Servants of Sin Rom. 6.17 because they are so inslaved by it Thus Sin is the House of Bondage Israel was not so inslaved in the Iron Furnace as the Sinner is by Sin Those are worse Slaves and Vassals who are under the power of Sin than those are who are under the power of Earthly Tyrants 1. Other Slaves have the Tyrants only rule over their Bodies but the Sinner hath his Soul Tyranniz'd over The Soul that Princely thing which sways the Scepter of Reason and was once crown'd with perfect Knowledge and Holiness now this Prince goes on foot it is inslaved and made a Lackey to every base Lust. 2. Other Slaves have some pity shewn them the Tyrant gives them Meat and lets them have hours for their Rest But Sin is a merciless Tyrant it will let Men have no Rest. Iudas had no rest till he had betrayed Christ and after that he had less rest in his Conscience How doth a Man Hackney himself out in the Service of Sin wast his Body break his Sleep distract his Mind A wicked Man is every day doing Sins drudgery-work 3. Other Slaves though they are set about servile work yet about lawful it is lawful to work in the Gally tug at the Oar but all the Laws and Commands of Sin are unlawful Sin saith to one Man Defraud to another be Unchast to another take Revenge to another take a false Oath Thus all Sins commands are unlawful we cannot obey Sins Law but by breaking Gods Law 4. Other Slaves are forced against their will Israel groaned under Slavery Exod. 2.23 But Sinners are content to be under the command of Sin they are willing to be Slaves they love their Chains they will not take their Freedom They Glory in their shame Phil. 3.19 They wear their Sins not as their Fetters but their Ornaments They rejoyce in Iniquity Ier. 11.15 5. Other Slaves are brought to Correction but Sins Slaves are without Repentance brought to Condemnation Other Slaves lye in the Iron Furnace Sins Slaves lye in the Fiery Furnace What freedom of Will hath a Sinner to his own Conversion when he can do nothing but what Sin will have him He is enslaved Thus Sinners are in the House of Bondage but God takes his Elect out of this House of Bondage He beats off the Chains and Fetters of Sin He rescues them from their Slavery He makes them free by bringing them into the glorious Liberty of the Children of God Rom. 8. The Law of Love now commands not the Law of Sin Though the Life of Sin be prolonged yet not the Dominion As those Beats in Daniel had their Lives prolonged for a Season but their Dominion was taken away Dan. 7.12 The Saints are made Spiritual Kings to rule and conquer their Corruptions to bind these Kings in Chains This is matter of the highest Praise and Thanksgiving to be thus taken out of the House of Bondage to be freed from enslaving Lusts and made Kings to reign in Glory for ever II. The bringing Israel out of the House of Bondage was a Type of their Deliverance from Satan Thus Men naturally are in the House of Bondage they are inslaved to Satan Satan is called the Prince of this World Iohn 14.30 and the God of this World 2 Cor. 4.4 because he hath such power to command and inslave them Though Satan shall one day be a close Prisoner in Chains yet now he doth Insult and Tyrannize over the Souls of Men Sinners are under the Rule of Satan he exerciseth over them such a Jurisdiction as Cesar did over the Senate The Devil fills Mens Heads with Error and their Hearts with Malice Acts 5.3 Why hath Satan filled thine Heart A Sinners Heart is the Devils Mansion-House Matt. 12.44 I will return into my House And sure that must needs be an House of Bondage which is the Devils Mansion-House Satan is a perfect Tyrant 1. He rules Mens Minds he blinds them with Ignorance 2 Cor. 4.4 The God of this World hath blinded the minds of them that believe not 2. He rules their Memories they shall remember that which is Evil and forget that which is good Their Memories are like a Siercer or Strainer that lets go all the pure Liquor and retains only the Dregs 3. He rules their Wills Though the Devil cannot force the Will yet he draws it Iohn 8.44 The Lusts of your Father you will do He hath got your Hearts and him you will obey His strong Temptations do more draw Men to Evil than all the Promises of God can draw them to Good This is the State of every Man by Nature he is in the House of Bondage the Devil hath him in his power A Sinner grinds in the Devils Mill he is at the Command of Satan as the Ass is at the command of the Driver No wonder to see Men oppress and persecute these Slaves must do what the God of this World will have them How could those Swine but run when the Devils entred into them Matt. 8.32 When the Devil tempted Ananias to tell a Lye he could not but speak what Satan had put in his Heart Acts 5.3 When the Devil entred into Iudas and bid him betray Christ Iudas would do it though he hanged himself This case is sad and dismal to be thus in the House of Bondage under the power and Tyranny of Satan When David would curse the Enemies of God how did he pray against them that Satan might be at their right hand Psal. 109.6 He knew he could lead them into
Stones in the Street but you cannot go a step but you meet with Mire The Wicked are as common as the Dirt in the Street Look into the Generality of People How many Drunkards for one that is Sober How many Adulterers for one that is Chast How many Hypocrites for one that is Sincere The Devil hath the Harvest and God only a few Gleanings Oh then such as are delivered from the House of Bondage Hell have infinite cause to admire and bless God How should the Vessels of Mercy run over with Thankfulness When most are carried Prisoners to Hell they are delivered from Wrath to come Quest. How shall I know I am delivered from Hell Resp. 1. Those whom Christ saves from Hell he saves from Sin Matt. 1.21 He shall save his People from their sins Hath God delivered you from the power of Corruption from Pride Malice Lust If he hath delivered you from the Hell of Sin then he hath delivered you from the Hell of Torment 2. If you have got an Interest in Christ prizing confiding loving him then you are delivered from Hell and Damnation Rom. 8.1 No Condemnation to them which are in Christ Iesus If you are in Christ then he hath put the Garment of his Righteousness over you and Hell Fire can never singe this Garment Pliny observes nothing will so soon quench Fire as Salt and Blood The Salt tears off Repentance and the Blood of Christ will quench the Fire of Hell that it shall never kindle upon you Of the Commandments Exod. 20.3 Thou shalt have no other Gods before me c. BEfore I come to the Commandment I shall premise some things about the Moral Law Answer Questions Rules Quest. 1. What is the difference between the Moral Law and the Gospel Resp. 1. The Law requires that we worship God as our Creator The Gospel requires that we worship God in and through Christ. God in Christ is propitious out of Christ we may see Gods Power Justice Holiness in Christ we see his Mercy display'd 2. The Moral Law requires Obedience but gives no strength as Pharaoh required Brick but gave no Straw but the Gospel gives strength The Gospel bestows Faith upon the Elect The Gospel sweetens the Law it makes us serve God with delight Quest. 2. What use is there of the Moral Law to us Resp. The Law is a Glass to shew us our Sins that so seeing our Pollution and Misery we may be forced to fly to Christ to satisfie for former guilt and save from future Wrath Gal. 3.24 The Law was our School-master to bring us to Christ. Quest. 3. But is the Moral Law still in force to Believers is it not abolished to them Resp. In some sense it is abolished to Believers 1. In respect of Justification they are not justified by their Obedience to the Moral Law Believers are to make great use of the Moral Law as I shall shew but they must trust only to Christs Righteousness for Justification as Noah's Dove made use of her Wings to fly but trusted to the Ark for Safety If the Moral Law could justifie what need were there of Christs Dying 2. The Moral Law is abolished to Believers in respect of the Malediction of it They are freed from the Curse and damnatory power of it Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us Quest. 4. How was Christ made a Curse for us Resp. Christ may be considered 1. As the Son of God and so he was not made a Curse 2. As our Pledge and Surety Heb. 7.22 And so he was made a Curse for us This Curse was not upon his God-head but upon his Manhood This Curse was the Wrath of God lying upon him And thus Christ hath taken away from Believers the Curse of the Law by being made a Curse for them But though the Moral Law is thus far abolished yet it remains as a perpetual Rule to Believers Though the Law Moral be not their Saviour yet it is their Guide Though it be not Foedus a Covenant of Life yet it is Norma a Rule of Living Every Christian is bound to conform to the Moral Law and write as exactly as he can after this Copy Rom. 3.31 Do we then make void the Law through Faith God forbid Though a Christian is not under the condemning power of the Law yet he is under the commanding power To love God to reverence and obey him this is a Law always binds and will bind in Heaven This I urge against the Antinomians who say the Moral Law is abrogated to Believers which as it contradicts Scripture so it is a Key to open the Door to all Licentiousness They who will not have the Law to rule them shall never have the Gospel to save them Having answered these Questions I shall in the next place law down some general Rules for the right understanding of the Decalogue or Ten Commandments These Rules may serve to give us some light into the Sense and Meaning of the Commandments Rule 1. The Commands and Prohibitions of the Moral Law reach the Heart 1. The Commands of the Moral Law reach the Heart The Commandments require not only outward Actions but inward Affections They require not only the outward Act of Obedience but the inward Affection of Love Deut. 6.5 Thou shalt love the Lord thy God with all thy Heart 2. The Threats and Prohibitions of the Moral Law reach the Heart The Law of God forbids not only the Act of Sin but the Desire and Inclination Not only doth it forbid Adultery but Lusting Matt. 5.28 Not only Stealing but Coveting Rom. 7.7 Lex humana ligat manum lex Divina comprimit animam Mans Law binds only the Hands Gods Law binds the Heart Rule 2. In the Commandments there is a Synecdoche more is intended than is spoken 1. Where any Duty is commanded there the contrary Sin is forbidden c. When we are commanded to keep the Sabbath day Holy there we are forbidden to break the Sabbath When we are commanded to live in a calling Six days shalt thou labour there we are forbidden to live idly and out of a Calling 2. Where any Sin is forbidden there the contrary Duty is commanded When we are forbidden to take Gods Name iâ— vain the contrary Duty is commanded that we should reverence his Name Deut. 28.58 That thou mayest fear this glorious and fearful Name the Lord thy God Where we are forbidden to wrong our Neighbour there is the contrary Duty included that we should do him all the good we can by vindicating his Name and supplying his Wants Rule 3. Where any Sin is forbidden in the Commandment there the occasion of it is also forbidden Where Murder is forbidden there Envy and rash Anger are forbidden which may occasion it Where Adultery is forbidden in the Commandment there is forbidden all that may lead to it as wanton glances of the Eye or coming into the Company of an Harlot
St. Austin saith That his Mother Monica travelled with greater Care and Pains for his new Birth than for his Natural Wicked Idolaters entail Misery on their Posterity God visits the Iniquity of the Fathers upon their Children But Religious Parents procure a Blessing upon their Children God reserves Mercy for their Posterity 3. The third Reason against Image-worship Of them that hate me This is a Reason against Image-worship 't is hating God The Papists who worship God by an Image hate God Image-worship is a pretended Love to God but God interprets it an hating of him Quae diligit alienum odit sponsum She that loves another Man hates her own Husband An Image-lover is a God-hater Idolaters are said to go a Whoring from God Ezek. 34.15 How can they love God I shall shew that Image-worshippers hate God whatever love they pretend 1. They who go contrary to Gods express Will hate him God saith You shall not set up any Statue Image Picture to represent me These things I hate Deut. 16.22 Neither shalt thou set up any Image which the Lord thy God hateth Yet the Idolater will set up Images and worship them This God looks upon as an hating of him How doth that Child love his Father who doth all he can to cross him 2. They who shut the Truth out of Doors hate God Iephtha proves that his Brethren did hate him because they laboured to shut him out of his Fathers House Iudges 11.7 The Idolater shuts the Truth out of doors He blots out the Second Commandment He makes a shape of the invisible God He brings a Lye into Gods Worship which is a clear proof he hates God 3. Idolaters though they love the false Image of God in a Picture yet they hate the true Image of God in a Believer They pretend to Honour Christ in a Crucifix yet persecute Christ in his Members These bate God Use 1. This may confute those who plead for Image-worshippers they are very devout People they adore Images they set up the Crucifix kiss it light Candles to it They love God Nay but who shall be judge of their Love God saith they hate him They give Religious Adoration to a Creature These hate God and God hates them And they shall never live with God whom he hates He will never lay such Vipers in his Bosom Heaven is kept as Paradise with a Flaming Sword that they shall not enter And Deut. 7.10 He repayeth them that hate him to their face God will shoot all his murdering pieces among Idolaters All the Plagues and Curses in the Book of God shall befall the Idolater The Lord repays him that hates him to his Face Use 2. Let it exhort us all to fly from Romish Idolatry let us not be among God-haters 1 Iohn 5.21 Little Children keep your selves from Idols As you would keep your Bodies from Adultery so keep your Souls from Idolatry Take heed of Images they are Images of Jealousie to provoke God to Anger They are Damnable You may as well perish by false Devotion as by real Scandal By Image-worship as Drunkenness and Whoredom A Man may as well dye by Poyson as Pistol We may as well go to Hell by drinking Poyson in the Romish Cup of Fornication as by being Pistoll'd with gross scandalous Sins To conclude God is a jealous God no Corrival he will visit the Iniquity of the Fathers upon their Children He will entail a Plague upon the Posterity of Idolaters He interprets Idolaters to be such as hate him He that is an Image-lover is a God-hater Therefore keep your selves pure from Romish Idolatry If you love your Souls keep your selves from Idols Of the Commandments Exod. 20.6 Shewing Mercy unto Thousands c. THis is another Argument against Image-worship because such as do not provoke God with their Images he is merciful to them and will entail Mercy upon their Posterity Shewing Mercy to Thousands 1. Here is the golden Scepter of Gods Mercy display'd 2. The Persons interested in Gods Mercy such as love him and keep his Commandments 1. The Golden Scepter of Gods Mercy display'd shewing Mercy to Thousands The Heathens thought they praised Iupiter enough when they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good and Great Both these Excellencies meet in God Majesty and Mercy Mercy is that innate propensness in God to do good to Distressed Sinners God shewing Mercy makes his Godhead appear full of Glory When Moses said to God I beseech thee shew me thy Glory I will saith God shew Mercy Exod. 33.19 His Mercy is his Glory Mercy is the Name by which God will be known Exod. 34.6 The Lord passed by and proclaimed the Lord the Lord God Merciful and Gracious Mercy proceeds primarily and originally from God he is called the Father of Mercies 2 Cor. 1.3 because he begets all those Mercies and Bowels which are in the Creature Our Mercies compared with Gods are scarce so much as the Drop to the Ocean Quest. What are the Qualifications Resp. 1. The Spring of Mercy which God shews is free and spontaneous To set up Merit is to destroy Mercy nothing can deserve Mercy or force it we cannot deserve Mercy because of our Enmity nor force it we may force God to punish us not to love us Hos. 14.4 I will love them freely Every link in the golden Chain of Salvation is wrought and interwoven with Free-grace Election is free Eph. 1.4 He hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the good pleasure of his Will Justification is free Rom. 3.24 Being justified freely by his Grace Say not then I am unworthy for Mercy is free If God should shew Mercy only to such as deserve it he must shew Mercy to none at all 2. The Mercy God shews is Powerful How Powerful is that Mercy which softens an Heart of Stone Mercy changed Mary Magdalens Heart out of whom Seven Devils were cast She who was an Inflexible Adamant Mercy made her a weeping Penitent Gods Mercy works sweetly yet irresistibly it allures yet conquers The Law may terrifie Mercy doth mollifie Of what Sovereign Power and Efficacy is that Mercy which subdues the Pride and Enmity of the Heart and beats off those Chains of Sin in which the Soul is held 3. The Mercy which God shews is superabundant Exod. 34.6 Abundant in Goodness shewing Mercy to Thousands God visits Iniquity only to the Third and Fourth Generation Exod. 20.5 But he shews Mercy to a Thousand Generations The Lord hath Treasures of Mercy lying by therefore he is said to be Plenteous in Mercy Psal. 86.5 And Rich in Mercy Ephes. 2.4 The Viol of God's Wrath doth but drop but the Fountain of his Mercy runs The Sun is not so full of Light as God is of Love God hath Mercy First Of all Dimensions he hath Depth of Mercy it reacheth as low as Sinners and Heighth of Mercy it reacheth above the Clouds Secondly God hath Mercies of all Seasons Mercies for the Night he
makes Duty to be better To obey willingly shews we do it with love And this Crowns all our Services 2. There is that in the Law-giver as may make us willing to obey the Commandments viz. Gods Indulgence to us 1. God doth not require the Summum jus as absolutely necessary to Salvation He expects not perfect Obedience only requires Sincerity Do but act from a Principle of Love and aim at Honouring God in your Obedience and it is accepted 2. In the times of the Gospel a Surety is admitted The Law would not favour us so far but now God doth so indulge us that what we cannot do of our selves we may do by Proxy Iesus Christ is a Surety of a better Testament Heb. 7.22 We fall short in every thing but God looks upon us in our Surety and Christ having fulfilled all Righteousness it is as if we had fulfilled the Law in our own Persons 3. God gives strength to do what he requires The Law called for Obedience but though it required Brick it gave no Straw But in the Gospel God with his Commands gives power Ezek. 18.31 Make ye a new Heart Alas it is above our strength we may as well make a new World Ezek. 36.26 I will give you a new Heart God commands us to cleanse our selves Isa. 1.16 Wash ye make you clean But who can bring a clean thing out of an unclean Job 14.4 Therefore the Precep◠is turn'd into a Promise Ezek. 36.25 From all your filthiness will I cleanse you When the Child cannot go the Nurse takes it by the Hand Hos. 11.3 I taught Ephraim also to go taking them by their arms 3. There is that in Gods Commandments which may make us willing they are not burdensome 1. For first a Christian so far as he is regenerate consents to Gods Commands Rom. 7.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I consent to the Law that it is good What is done with consent is no burden If a Virgin gives her consent the Match goes on chearfully If a Subject consent to his Princes Laws as seeing the Equity and Rationality in them then they are not irksome A regenerate Person in his Judgment approves and in his Will consents to Gods Commandments therefore they are not burdensome 2. Gods Commandments are sweetned with Joy and Peace Cicero questions whether that can properly be called a Burden which one carries with Delight and Pleasure Utrum onus appellatur quod laetitia fertur If a Man carries a Bag of Mony given him it is heavy but the Delight takes off the Burden When God gives inward Joy that makes the Commandment delightful Isa. 56.7 I will make them joyful in my House of Prayer Joy is like Oyl to the Wheels which makes a Christian run in the way of Gods Commandments so that it is not burdensome 3. Gods Commandments are Advantagious 1. The Commandments are preventive of Evil a Curb-bit to check us from Sin What Mischiefs should not we run into if we had not Affliction to humble us and the Commandment to restrain us Gods Commandments are to keep us within Bounds The Yoke keeps the Beast from stragling We are to be thankful to God for Precepts had not he set his Commandments as an Hedge or Bar in our way we might have run to Hell and never stop'd 2. There is nothing in the Commandment but what is for our good Deut. 10.13 To keep the Commandments of the Lord and his Statues which I command thee for thy good 1. God commands us to read his word and what hurt is in this God bespangles the Word with Promises As if a Father should bid his Son read his Last Will and Testament wherein he makes over a fair Estate to him God bids us Pray And he tells us If we ask it shall be given Matt. 7.7 Ask power against Sin ask Salvation and it shall be given If you had a Friend should say Come when you will to me I will supply you with Mony Would you think it a trouble to visit that Friend often God commands us to fear him Lev. 25.43 But fear thy God And there is Hony in the mouth of this Command Luke 1.50 His mercy is upon them that fear him God commands us to believe and why so Believe and ye shall be saved Acts 16.31 Salvation is the Crown set upon the Head of Faith Good reason then we obey Gods Commands willingly they are for our good they are not so much our Duty as our Privilege 3. Gods Commandments are Ornamental Omnia quae praestari jubet Deus non onerant nos sed ornant Salvian Gods Commandments do not burden us but adorn us It is an Honour to be imployed in a Kings Service And so to be imployed in Gods by whom Kings reign To walk in Gods Commandments proclaims us to be wise Deut. 4.5 6. Behold I have taught you Statutes Keep therefore and do them for this is your wisdom And to be wise is an Honour I may say of every Commandment of God as Prov. 4.9 It shall give to thy head an ornament of Grace 4. The Commands of God are infinitely better than the Commands of Sin these are intolerable Let a Man be under the command of any Lust how doth he tire himself what Hazards doth he run to the endangering his Health and Soul that he may satisfie his Lust Ier. 9.5 They weary themselves to commit Iniquity And are not Gods Commandments more equal facile pleasant than the Commands of Sin Chrysostom saith true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To act Virtue is easier than to act Vice Temperance is less troublesom than Drunkenness Meekness is less troublesom than Passion and Envy There is more difficulty in the Contrivement and Pursuit of a wicked Design than in Obeying the Commandments of God Hence a Sinner is said to travel with Iniquity Psal. 7.14 A Woman while she is in Travel is in pain to shew what pain and trouble a Wicked Man hath in bringing forth Sin Many have gone with more pains to Hell than others have to Heaven This may make us obey the Commandments willingly 5. Willingness in Obedience makes us resemble the Angels The Cherubims Types representing the Angels are described with Wings display'd to shew how ready the Angels are to serve God God no sooner speaks the Word but they are ambitious to obey How are they ravished with Joy while they are praising God! In Heaven we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels by our willingness to obey Gods Commandments we shall be like them here This is that we pray for that Gods Will may be done by us on Earth as it is in Heaven Is it not done willingly there We must keep Gods Commandments constantly Psalm 106.3 Blessed is he who doth Righteousness at all times Our Obedience to the Command must be as the Fire of the Altar which never went out Lev. 13.6 It must be as the motion of the Pulse always beating The Wind blows off the Fruit
is more worth than the House When Alexander had overcome King Darius in Battel Darius seemed not to be much dismayed But when he heard his Wife was taken Prisoner now his Eyes like Spouts did gush forth Water as valuing his Wife dearer than his Life But yet in this place in Exodus the House is put before the Wife The Reason is Because the House is first in Order The House is erected before the Wife can live in it The Nest is built before the Bird is in it The Wife is first esteemed but the House must be first provided 1. Then Thou shalt not covet thy Neighbours House How depraved is Man since the Fall Man knows not how to keep within Bounds but is coveting more than his own Ahab one would think had enough he was King and one would suppose his Crown-Revenues should have contented him but still he was coveting more Naboth's Vineyard was in his Eye and stood near the Smoak of his Chimney and he could not be quiet till he had it in Possession Were there not so much Coveting there would not be so much Bribing One Man pulls away anothers House from him It is only the Prisoner lives in such a Tenement as he may be sure none will go about to take from him 2. Thou shalt not covet thy Neighbours Wife This Commandment is a Bridle to check the Inordinacy of Brutish Lusts. Thou shalt not covet thy Neighbours Wife It was the Devil that sowed another Man's Ground Matth. 13.25 But how is the Hedge of this Commandment trodden down in our Times There be many who do more than covet their Neighbours Wives they take them Deut. 27.20 Cursed be he that lies with his Fathers Wife and all the People shall say Amen If it were to be proclaimed Cursed be he that lies with his Neighbours Wife and all that were guilty should say Amen how many would curse themselves 3. Thou shalt not covet thy Neighbours Man-servant nor his Maid-servant Servants when Faithful are a Treasure What a true and trusty Servant had Abraham he was his Right-hand How prudent and faithful was he in the matter he was entrusted with in getting a Wife for his Masters Son Gen. 24.9 And surely it would have gone near to Abraham to have had any one enticed away his Servant from him But this Sin of coveting Servants is common If one hath a better Servant others will be inveigling and laying Baits for him and endeavour to draw him away from his Master This is a Sin against the Tenth Commandment To steal away anothers Servant by Enticement is no better than Thievery 4. Nor his Ox nor his Ass nor any thing that is thy Neighbours Were there not coveting of Ox and Ass there would not be so much stealing First Men break the Tenth Commondment by coveting and then they break the Eighth Commandment by stealing It was an excellent Appeal that Samuel made to the People 1 Sam. 12.3 Witness against me before the Lord whose Ox have I taken or whose Ass or whom have I defrauded And it was a brave Speech of St. Paul Acts 20.33 I have coveted no Man's Gold or Silver or Apparel Quest. But what means may we use to keep us from coveting that which is our Neighbours Ans. The best Remedy is Contentation If we are content with our own we shall not covet that which is anothers St. Paul could say I have coveted no Man's Gold or Silver Whence was this It was from Contentment Phil. 4.11 I have learned in whatever state I am therewith to be content Content saith as Iacob Gen. 33.11 I have enough I have a Promise of Heaven and have sufficient to bear my Charges thither I have enough And he who hath enough will not covet that which is anothers Be content And the best way to be contented is 1. Believe that Condition best which God carves out to you by his Providence If God had seen it fit for us to have more we should have had it but his Wisdom sees this best for us Perhaps we could not manage a great Estate it is hard to carry a full Cup without spilling and a full Estate without sinning Great Estates may he Snares a Boat may be overturned by having too great a Sail. The believing that Estate best God carves us makes us content and being contented we will not covet that which is anothers 2. The way to be content with such things as we have and not to covet anothers is to consider the less Estate we have the less Account we shall have to give at the last Day Every Person is a Steward and must be accountable to God They who have great Estates have the greater Reckoning God will say What good have you done with your Estates Have you honoured me with your Substance Where are the poor you have fed and cloathed If you cannot give a good Account it will be sad This may make us contented with a less Portion To consider the less Estate the less Account we have to give The less Riches the less Reckoning This is the way to have Contentment and no better Antidote against coveting that which is anothers than being content with that which is our own So much for the Commandments Quest. Is any Man able perfectly to keep the Commandments of God Answ. No meer Man since the Fall is able in this Life perfectly to keep the Commandments of God but doth daily break them in Thought Word and Deed Iames 3.2 In many things we offend all Man in his Primitive State of Innocency was endued with Ability to keep the whole Moral Law Adam had rectitude of Mind Sanctity of Will Perfection of Power Adam had the Copy of God's Law written in his Heart no sooner did God command but he did obey As the Key is suited to all the Wards in the Lock and can open them so Adam had a Power suited to all God's Commands and could obey them Adam's Obedience did exactly run parallel with the Moral Law as a well-made Dial goes exactly with the Sun Man in Innocency was like a well-tuned Organ he did sweetly tune to the Will of God He was adorned with Holiness as the Angels but not confirmed in Holiness as the Angels Adam was Holy but Mutable he fell from his Purity and we with him Sin cut the Lock of Original Righteousness where our Strength lay Sin hath brought such a Languor and Faintness into our Souls and hath so weakned us that we shall never recover our full Strength till we put on Immortality The thing I am now to demonstrate is That we cannot yield perfect Obedience to the Moral Law In many things we offend all 1. The Case of an Vnregenerate Man is such that he cannot perfectly obey all God's Commands He may as well touch the Stars or span the Ocean as yield exact Obedience to the Law A Person unregenerate cannot act Spiritually he cannot pray in the Holy Ghost he cannot live by Faith
he cannot do Duty out of love to Duty and if he cannot do Duty Spiritually then much less Perfectly Now that a Natural Man cannot yield perfect Obedience to the Moral Law is evident 1. Because he is Spiritually dead Eph. 2.1 And being so how can he keep the Commandments of God perfectly A dead Man is not fit for Action A Sinner hath the Symptoms of Death upon him 1. He hath no Sense a Dead Man hath no Sense He hath no Sense of the Evil of Sin of God's Holiness and Veracity therefore he is said to be without feeling Eph. 4.19 2. He hath no Strength Rom. 5.6 What Strength hath a dead Man A Natural Man hath no Strength to deny himself to resist Temptation he is dead And can a dead Man fulfill the Moral Law 2. A natural Man cannot perfectly keep all God's Commandments because he is so interlarded with Sin He is born in Sin Psal. 51.5 Iob 15.16 He drinks Iniquity as Water All the Imagination of his Thoughts are evil and only evil Gen. 6.5 Now the least Evil Thought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Breach of the Royal Law And if there be Defection there cannot be Perfection And as a natural Man hath no Power to keep the Moral Law so he hath no Will. He is not only Dead but worse than dead A dead Man doth no Hurt but there is a Life of Resistance against God goes along with the Death of sin A Natural Man not only cannot keep the Law through Weakness but he breaks it through Wilfulness Ier. 44.17 We will do whatsoever goeth out of our Mouth to burn Incense to the Queen of Heaven 2. As the Unregenerate cannot keep the Moral Law perfectly so neither the Regenerate Eccles. 7.20 There is not a just Man upon the Earth that doth good and sinneth not Nay that sins not in doing good There 's that in the best Actions of a Righteous Man that is damnable if God should weigh him in the Ballance of Justice Alas How are his Duties Fly-blown He cannot pray without wandring nor believe without doubting Rom. 7.18 To me to will is present but how to perform I find not In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How to do it thoroughly I find not Paul tho a Saint of the first Magnitude was better at willing than at performing Mary asked where they had laid Christ She had a mind to have carried him away but she wanted Strength So the Regenerate have a Will to obey God's Law perfectly but they want Strength Their Obedience is weak and sickly The Mark they are to shoot at is perfection of Holiness tho they take a right Aim yet do what they can they shoot short Rom. 7.19 The Good which I would I do not A Christian while he is serving God is hindred Like a Ferry-man that plies the Oar and rows hard but a Gust of Wind carries him back again So saith Paul The Good I would I do not I am driven back by a Temptation Now if there be any Failure in our Obedience we cannot make a perfect Commentary upon God's Law No Christian alive can write a Copy of Holiness without blotting The Virgin Mary's Obedience was not perfect she needed Christ's Blood to wash her Tears Aaron was to make Atonement for the Altar Exod. 29.37 to show that the most holy Offering hath Defilement in it and needs Atonement to be made for it Quest. 1. But if Man hath not power to keep the whole Moral Law then why doth God require that of Man which he is not able to perform How doth this stand with his Iustice Answ. Tho Man hath lost his Power of Obeying God hath not lost his Right of Commanding If a Master entrusts a Servant with Money to lay out and the Servant spends it dissolutely may not the Master justly demand this Money God gave us a Power to keep the Moral Law we by tampering with Sin lost it But may not God still call for perfect Obedience Or in case of Default justly punish us Quest. 2. But why doth God suffer such an Impotency to lie upon Man that he cannot perfectly keep the Law Answ. The Lord doth it 1. To humble us Man is a self-exalting Creature and if he hath but any thing of Worth he is ready to be puffed up But when he comes to see his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Deficiencies and Failings and how far short he comes of the Holiness and Perfection God's Law requires this is a means to pull down his Plumes of Pride and lay them in the Dust. He weeps over his Impotency he blusheth for his Leprous Spots he saith as Iob I abhor my self in Dust and Ashes 2. God lets this Impotency and Infirmness lie upon us that we may have recourse to Christ to obtain Pardon for our Defects and to sprinkle our best Duties with his Blood When a Man sees himself indebted he owes perfect Obedience to the Law but he hath nothing to pay This makes him fly to Christ to be his Friend and answer all the Demands and Challenges of the Law and set him free in the Court of Justice Vse I. Is matter of Humiliation for our Fall in Adam In the State of Innocency we were perfectly holy our Minds were crowned with Knowledge and our Wills as a Queen did sway the Scepter of Liberty But now we may say as Lam. 5.16 The Crown is fallen from our Head We have lost that Power which was Inherent in us When we look back to our Primitive Glory when we sâ—ined as Earthly Angels we may take up Iob's Words Chap. 29.2 O that it were as in Months past O that it were with us as at first when there was no Stain upon our Virgin-Nature when there was a perfect Harmony between God's Law and Man's Will But alas Now the Scene is alter'd our Strength is gone from us we tread awry every Step we come below every Precept our Dwarfishness will not reach the Sublimity of God's Law we fail in our Obedience and while we fail we forfeit This may put us in close Mourning and spring a Leak of Sorrow in all our Souls Vse II. 1 st Br. Confutation It confutes the Arminians who cry up the Power of the Will They hold they have a Will to save themselves But by Nature we not only want Strength Rom. 5.6 but we want Will to that which is Good The Will is not only full of Impotency but Obstinacy Psal. 81.11 Israel would none of me The Will hangs forth a Flag of Defiance against God Such as speak of the Sovereign Power of the Will forget Phil. 2.13 It is God that worketh in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to will and to do If the Power be in the Will of Man then what needs God to work in us to Will If the Air can enlighten it self what needs the Sun to shine Such as talk of the Power of Nature and the Ability they have to save themselves
they disparage Christ's Merits I may say as Gal. 5.4 Christ is become of no effect to them This I affirm Such as advance the Power of their Will in matters of Salvation without the Medicinal Grace of Christ do absolutely put themselves under the Covenant of Works And now I would ask them Can they perfectly keep the Moral Law Malum oritur ex quolibet defectu If there be but the least Defect in their Obedience they are gone For one sinful Thought the Law of God curseth them and the Justice of God arraigns them Confounded be their Pride who cry up the Power of Nature as if by their own inherent Abilities they could rear up a Building the top whereof should reach to Heaven 2 d. Br. It confutes a sort of People that brag of Perfection and according to that Principle they can keep all God's Commandments perfectly I would ask these Have they at no time a vain Thought come into their Mind if they have then they are not perfect The Virgin Mary was not perfect tho' her Womb were pure being overshadowed with the Holy Ghost yet her Soul was not perfect Christ doth tacitly imply a Failing in her Luke 2.49 And are they more perfect than the Blessed Virgin was Such as hold Perfection need not confess Sin David confessed Sin Psal. 32.6 And Paul confessed Sin Rom. 7.24 But they are got beyond David and Paul they are perfect they never transgress and where there is no Transgression what needs Confession 2. If they are perfect they need not ask Pardon They can pay God's Justice what they owe therefore what need they pray Forgive us our Debts O that the Devil should rock Men so fast asleep as to make them dream of Perfection And whereas they bring that Phil. 3.15 Let us therefore as many as be Perfect be thus minded Answ. Perfection there is meant of Sincerity God is best able to interpret his own Word he calls Sincerity Perfection Iob 1.8 A perfect and an upright Man But who is exactly perfect A Man full of Diseases may as well say he is healthful as a Man full of Sin say he is perfect Vse III. To Regenerate Persons Tho you fail in your Obedience and cannot keep the Moral Law exactly yet be not discouraged Quest. What comfort may be given to a Regenerate Person under the Failures and Imperfections of his Obedience Resp. 1. That a Believer is not under the Covenant of Works but under the Covenant of Grace The Covenant of Works requires perfect personal perpetual Obedience But in the Covenant of Grace God will make some Abatements He will accept of less than he required in the Covenant of Works 1. In the Covenant of Works God required Perfection of Degrees In the Covenant of Grace he accepts Perfection of Parts There he required perfect Working here he accepts sincere Believing In the Covenant of Works God required us to live without Sin in the Covenant of Grace God accepts of our Combat with Sin 2. Tho a Christian cannot in his own Person perform all God's Commandments yet Christ as his Surety and in his stead hath fulfilled the Law for him and God accepts of Christ's Obedience which is perfect to satisfie for that Obedience which is imperfect Christ being made a Curse for Believers all the Curses of the Law have their Sting pulled out 3. Tho a Christian cannot keep the Commands of God to Satisfaction yet he may to Approbation Quest. How is that Answ. 1. He gives his full Assent and Consent to the Law of God Rom. 7.12 The Law is Holy and Iust. There was Assent in the Judgment Rom. 7.16 I consent to the Law There was Consent in the Will 2. A Christian mourns that he cannot keep the Commandments fully When he fails he weeps He is not angry with the Law because it is so strict but he is angry with himself because he is so deficient 3. He takes a sweet complacential Delight in the Law Rom. 7.22 I delight in the Law of God in the inward Man Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take Pleasure in it Psal. 119.97 O how love I thy Law Tho a Christian cannot keep God's Law yet he loves his Law Tho he cannot serve God perfectly yet he serves him willingly 4. It is his cordial Desire to walk in all God's Commands Psal. 119.5 O that my ways were directed to keep thy Statues Tho his Strength fails yet his Pulse beats 5. He doth really endeavour to obey God's Law perfectly and wherein he comes short he runs to Christ's Blood to make Supply for his Defects This cordial Desire and real Endeavour God esteems as perfect Obedience 2 Cor. 8.12 If there be a willing mind it is accepted Let me hear thy Voice for sweet is thy Voice Cant. 2.14 Tho the Prayers of the Righteous are mixed with Sin yet God sees they would pray better God picks out the Weeds from the Flowers he sees the Faith and winks at the Failing The Saints Obedience tho it falls short of Legal Perfection yet having Sincerity in it and Christ's Merits mix'd with it finds gracious Acceptance When the Lord sees endeavours after Perfect Obedience this he takes well at our Hands As a Father that receives a Letter from his Child tho' there be Blots in the Letters and False Spellings yet the Father takes all in good Part. O what Blottings are there in our Holy Things But God is pleas'd to take all in good part Saith God It is my Child and he would do better if he could I will accept it Quest. Are all the Transgressions of the Law equally heinous Answ. Some Sins in themselves and by reason of several Aggravations are more hainous in the sight of God than others Iohn 19.11 He that delivered me unto thee hath the Greater Sin The Stoick Philosophers held that all Sins were equal But this Scripture clearly holds forth that there is a gradual difference in Sin Some are greater than others Some are mighty Sins Amos 5.12 And crying Sins Gen. 18.21 Every Sin hath a Voice to speak but some Sins cry As some Diseases are worse than others and some poysons more venomous so some Sins are more heinous Ezek. 16.47 Ier. 16.12 You have done worse than your Fathers your Sins have exceeded theirs Some Sins have a blacker Aspect than others To clip the King's Coyn is Treason but to strike his Person is an higher degree of Treason A vain Thoughr is a Sin but a blasphemous Word is a greater Sin That some Sins are greater than others appears 1. Because there was difference in the Offerings under the Law The Sin-offering was greater than the Trespass-Offering 2. Because some Sins are not capable of Pardon as others are therefore they must needs he more heinous as the Blasphemy against the Holy Ghost Matth. 12.31 3. Because some Sins have a greater Degree of Punishment than others Matth. 23.14 Ye shall receive greater Damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall not the
Wind blowes no wonder Men go full sail in sin when the Devil the Prince of the Air blowes them Thus it is till the kingdom of Grace come Men are under the power of Satan who like Draco writes all his Lawes in blood 6. Till the kingdom of Grace comes a Man lyes exposed to the Wrath of God And who knowes the power of his anger Psal. 90.11 If when but a spark of Gods Wrath flyes into a Mans Conscience in this Life it is so terrible what then will it be when God stirs up all his anger So unconceivable torturing is Gods Wrath that the wicked call to the rocks and mountains to fall on them and hide them from it Rev. 6. 1st The Hellish torments are compared to a fiery lake Rev. 20.15 other fire is but painted in comparison of this And this lake of fire burns for ever Mark 9.44 Gods breath kindles this fire Isa. 30.33 and where shall we find engines or buckets to quench it Time will not finish it tears will not quench it To this fiery Lake are Men exposed till the kingdom of Grace be set up in them 7. Till the kingdom of Grace come Men cannot dye with comfort only he who takes Christ in the armes of his Faith can look Death in the face with joy But it is sad to have the king of Terrors in the Body and not the kingdom of Grace in the Soul 'T is a wonder every Graceless person doth not dye distracted What will a Grace-despiser do when Death comes to him with a Writ of Habeas Corpus Hell followes Death Rev. 6.8 Behold a pale horse and his name that sat on him was death and hell followed him Thus you see what need we have to pray that the kingdom of Grace may come He that dyes without Grace I may say as Christ Matth. 26.24 It had been good for that-man he had not been born Few do believe the necessity of having the kingdom of Grace set up in their hearts as appears by this because they are so well content to live without it Doth that Man believe the necessity of a Pardon that is content to be without it Most People if they may have Trading and may sit quietly under their Vines and Fig-trees they are in their kingdom though they have not the kingdom of God within them If the Candle of Prosperity shine upon their head they care not whether the Grace of God shine in their hearts Do these Men believe the necessity of Grace Were they convinced how needful it were to have the kingdom of God within them they would cry out as the Jaylor Acts 16.30 What shall I do to be saved Quest. 3. How may we know that the Kingdom of Grace is set up in our hearts Answ. It concerns us to examine this our Salvation depends upon it and we had need be curious in the search because there is something looks like Grace which is not Gal. 6.3 If a man think himself to be something when he is nothing he deceives himself Many think they have the kingdom of Grace come into their heart and it is only a Chimera a golden dream Quam multi cum vana spe descendunt ad inferos Aug. Zeuxis did paint grapes so lively that he deceived the living birds There are many Deceits about Grace Deceit 1. Men think they have the kingdom of Grace in their hearts because they have the means of Grace they live where the silver trumpet of the Gospel sounds they are lift up to Heaven with Ordinances Iudg. 17.13 I have a Levite to my priest sure I shall go to Heaven The Iewes cryed Ier. 7.4 The temple of the Lord The temple of the Lord we are apt to glory in this the Oracles of God are committed to us we have Word and Sacrament Alas this is a fallacy we may have the means of Grace yet the kingdom of Grace may not be set up in our hearts we may have the kingdom of God come nigh us Luke 11.20 but not into us the sound of the Word in our ears and not the savour of it in our hearts Many of the Iewes who had Christ for their Preacher were never the better Hot clothes will not put warmth into a dead Man Thou may'st have hot clothes warm and lively Preaching yet be Spiritually dead Mat. 8.12 The children of the kingdom shall be cast out Deceit 2. Men think they have the kingdom of Grace set up in their hearts because they have some common works of the Spirit 1. They have great enlightnings of mind profound knowledge and almost speak like Angels drop'd from Heaven but the Apostle supposeth a case that after Men have been enlightened they may fall away Heb. 6. Quest. But wherein doth this illumination come short Answ. The illumination of Hypocrites is not vertual it doth not leave an impression of Holiness behind 't is like weak Physick that will not work The mind is enlightned but the heart is not renewed A Christian is all head but no feet he doth not walk in the wayes of God 2. Men have had convictions and stirrings of Conscience for sin they have seen the evil of their wayes therefore now they hope the Kingdom of Grace is come but I say convictions though they are a step towards Grace yet they are not Grace Had not Pharaoh and Iudas convictions Exod. 10.16 Quest. What makes convictions prove abortive wherein is the defect Answ. 1. They are not deep enough A Sinner never saw himself lost without Christ. The seed that wanted depth of earth withered Matth. 13.5 These convictions are like blossoms blown off before they come to maturity 2. These convictions are involuntary the Sinner doth what he can to stifle these convictions he drowns them in Wine and Mirth he labours to get rid of them as the Deer when it is shot runs and shakes out the arrow so doth he the arrow of conviction Or as the Prisoner that files off his fetters and breaks loose so a Man breaks loose from his convictions His corruptions are stronger than convictions 3. Men have had some kind of humiliation and have shed tears for their sins therefore now they hope the Kingdom of Grace is come into their hearts But this is no infallible sign of Grace Saul wept Ahab humbled himself Quest. Why is not humiliation Grace Wherein doth it come short Answ. 1. Tears in the wicked do not spring from love to God but are forced by affliction Gen. 4.13 as water that drops from the Still is forced by the fire The tears of Sinners are forced by Gods fiery Judgments 2. They are deceitful tears lachrymae mentiri doctae Men weep yet go on in sin they do not drown their sins in their tears 4. Men have begun some reformation therefore sure now the Kingdom of Grace is come But there may be deceit in this 1. A Man may leave his Oaths and Drunkenness yet â—â—ill be in love with Sin he may leave Sin
the Law upon us and throw us into Hell-Prison By Confession we give Glory to God Iosh. 7.19 My Son give Glory to the God of Israel and make Confession to him Say that God were Righteous if he should strain upon all we have If we confess the debt God will forgive it 1 Ioh. 1.9 If we confess our sins he is just to forgive do but confess the Debt and God will cross the Book Ps. 32.5 I said I will confess my Transgression to the Lord and thou forgavest me 3. Labour to get our spiritual Debts paid that is by our Surety Christ. Say Lord have patience with me and Christ shall pay thee all He hath laid down an infinite Price The Covenant of Works would not admit of a Surety it demanded Personal Obedience But this Priviledge we have by the Gospel which is a Court of Chancery to relieve us that if we have nothing to pay God will accept of a Surety Believe in Christ's Blood and the debt is paid Luk 11.4 And forgive us our sins for we also forgive every one that is indebted to us IN the Words are two Parts 1. A Petition forgive us our Sins 2. A Condition for we also forgive every one that is indebted to us Our forgiving others is not a Cause of God's forgiving us but it is a Condition without which God will not forgive us 1. I begin with the first the Petition Remitte nobis peccata nostra Forgive us our Sins A Blessed Petition the ignorant world say who will shew us any good Ps. 4.6 meaning a good Lease a good Purchase but our Saviour here teacheth us to pray for that which is more noble and will stand us in more stead the pardon of sin Forgive us our Sins Forgiveness of sin is a Primary Blessing it is one of the first Mercies God bestows Ezek. 36.25 I will sprinkle clean water upon you that is Forgiveness When God pardons there is nothing he will stick at to do for the Soul He will Adopt Sanctifie Crown Quest. 1. What Forgiveness of Sin is Resp. It is God's passing by Sin Micah 7.18 his wiping off the score and giving us a Discharge The nature of Forgiveness will more clearly appear 1. By opening some Scripture-phrases 2. By laying down some divine Aphorisms and Positions 1. By opening some Scripture-phrases 1. To forgive Sin is to take away Iniquity Iob 7.21 Why dost not thou take away mine Iniquity The Hebrew Word Vethagnabir signifies to lift off 'T is a Metaphor taken from a man that carries an heavy Burden ready to sink him and another comes and lifts off this Burden So when the heavy burden of sin is on us God in pardoning lifts off this burden from the Conscience and lays it upon Christ. Isa. 53.6 He hath laid on him the Iniquity of us all 2. To forgive sin is to Cover sin Ps. 85.2 Thou hast covered all their sin This was typifi'd by the Mercy seat covering the Ark. To shew God's covering of sin through Christ. God doth not cover sin in the Antinomian Sence so as he sees it not but he doth so cover it as he will not impute it 3. To forgive sin is to blot it out Isa. 43.25 I am he that blotteth out thy Transgressions The Hebrew Word Mecha to blot out alludes to a Creditor who when his Debtor hath paid him blots out the debt and gives him an Acquittance So God when he forgives sin blots out the Debt he draws the red Lines of Christ's Blood over our sins and so crosseth the Debt-Book 4. To forgive sin is for God to scatter our sins as a Cloud Isa. 44.22 I have blotted out as a thick Cloud your Transgressions Sin is the Cloud interposeth God dispels the Cloud and breaks forth with the light of his Countenance 5. To forgive sin is for God to cast our sins into the depths of the Sea Micah 7.19 which implies Gods burying them out of sight that they shall not rise up in judgment against us Thou wilt cast all their sins into the depths of the Sea God will throw them in not as Cork that riseth again but as Lead that sinks to the bottom 2. The nature of Forgiveness will appear by laying down some Divine Aphorisms or Positions Aphorism 1. Every sin is Mortal and needs Forgiveness I say Mortal that is deserves death God may relax the Rigour of the Law but every sin merits Damnation The Papists distinguish of Mortal Sins and Venial Some sins are ex Surreptione they creep unawares into the mind as vain Thoughts sudden Motions of Anger and Revenge these saith Bellarmine are in their own nature venial it is true the greatest sins are in one sence Venial that is God is able to forgive them but the least sin is not in its own nature Venial but deserves Damnation We read of the Lusts of the Flesh Rom. 13.14 and the Works of the Flesh Gal. 5.19 the Lusts of the Flesh are sinful as well as the Works of the Flesh. That which is a Transgression of the Law merits damnation but the first stirrings of Corruption are a breach of the Royal Law Rom 7.7 Prov. 24.9 therefore they merit damnation So that the least sin is mortal and needs Forgiveness Aphorism 2. It is God only that forgives sin To pardon sin is one of the Iura Regalia the Flowers of God's Crown Mark 2.7 Who can forgive sins but God only It is most proper for God to pardon sin only the Creditor can remit the debt Sin is an Infinite Offence and no finite Power can discharge an infinite Offence That God only can forgive sin I prove thus No man can take away sin unless he be able to infuse Grace for as Aquinas saith with Forgiveness is always infusion of Grace but no man can infuse Grace therefore no man can forgive sin He only can forgive sin who can remit the Penalty but 't is only God's Prerogative-Royal to forgive sin Object 1. But a Christian is charged to forgive his Brother Col. 3.13 Forgiving one another Answ. In all second table sins there are two distinct things 1. Disobedience against God 2. Injury to Man That which man is requir'd to forgive is the wrong done to himself but the wrong done to God he cannot forgive Man may remit a Trespass against himself but not a Transgression against God Object 2. But the Scripture speaks of the Power committed to Ministers to forgive sin Iohn 20.23 Whose soever sins ye remit they are remitted unto them Answ. Ministers cannot remit sin authoritatively and effectively but only declaratively They have a special Office and Authority to apply the Promises of pardon to broken Hearts When a Minister sees one humbled for sin yet is afraid God hath not pardoned him and is ready to be swallowed up of Sorrow in this case a Minister for the easing of this man's Conscience may in the Name of Christ declare to him that he is pardoned the Minister doth not forgive sin by