A Complete Body of Divinity

SERMON CXLV.

II. THAT the Happiness of Believers then will be, That they shall be Openly Acknowledged and Acquitted. Under these two is comprised the whole of that Felicity which derives to them from and by the Transaction of that Day, during the management of it. The Acknowledgment shall be full, the Acquittance perfect. And all this shall be done Openly, in the presence of Angels, Men and Devils, and that by Christ Himself the Great Judge. But I shall not • eat of these two distinctly, but give a brief account of the Management of that whole Affair, as it respects Christ's Redeemed; in which their glorious F • l • city will be discovered. And this may be reduced unto Three Heads, viz. The Manner of their being brought into the Judgment. The Process with them in the Judgment; The Honor that shall be put upon them during the Process of the Judgment upon the Wicked. Of these in order.

1. THE Manner of their being brought into the Judgment. There will be something prepa • tory, in the Morning of that Day, in which their Happiness will be made wonderfully to appear. Their very coming to their Judgment will be with such Circumstances, as will give them the greatest Satisfaction. For,

1. THEY shall not come wither in the Quality of Persons Accused and Arraigned: As such who have Crimes laid to their Charge, and are for the present under Suspicion, and so stand as Priso • ers at the Ba • , till their innocence be vi • dica • ed, and they be openly discharged. Among Men Persons are not wont to be brought upon their Trial, but upon some Accusation, or presumption of great Suspicion; who, though' Innocent, do yet • or that reason count it a Privilege to clear their Names before Court and Country: And having made their Integrity to appear, do come off with Honor; 'till when there is reproach or infamy lying upon them: And they are brought either from Preson or Bail, stand forth as Criminals, are •• d • cted as such, and put upon making their Plea. There will be no such thing with regard to the Godly then; • or will there any token of disgrace or disrespect be put upon them. But,

2. THEY shall be brought to the Tribunal with all the Badges of Honor and Favor put upon them. They shall so appear there, as to know themselves, and be known by all the World, to be the Redeemed of Christ, and Heirs of Eternal Glory. Indeed, they were under a Vail when in this Life, and Men did not know them to be such Persons; yea, and often they Doubted about themselves: But now all will be put beyond Doubt. We are therefore told, That they shall appear with joy, Jud. 24. And w • h Considence, 1 Joh. 2.28. They shall come before the Judgment Seat after a Triumphant manner. And here there are more especially these Things to be taken notice of,

• (1.) THE Glorious Change which posseth on their B • d • es at the Resurrection, belongs to this Preparation. What this is, both with respect to those who shall then be raised, and them that shall then be found alive, we have already taken notice of. These are not Prison-Garments, that are then put upon them, but Robes of Glory. The very Dress that Christ's Spouse shall then be put into, will sufficiently demonstrate the good and joyful Day they are then like to have of it. And will be Caelestial; and that will be a witness that they are bound for Heaven.
• (2.) THE persected Soul that is re-united to its Body in order to this Judgment si already secure of its own Glory. It hath had a particular Judgment already, and been in possession of perfect Happiness, ever since it left its Body. It comes from Heaven, where it hath been entertained by Christ, and filled with his Presence, and made to drink of the Rivers of his Pleasures. It well knows the Sentence it once •• ceived, can never be reversed, and that it comes now, only to have it openly declared: That its Appearance is only to add State to the Majesty of that Sentence, and cause all the World to understand what was before done, without their privity. And what an Happiness is this?
• (3.) ALL these shall be caught up into the Air to meet the Great Judge at his Coming. There will be before hand a Separation made between the Godly and the Wicked, Mat. 25.32. And therein there will be a manifestation, to which Company each one belongs. And one thing attending of this Separation, is, that the Godly shall go up to meet Jesus Christ, in his Descent, and return with him in his toy all Retinue, whiles the Wicked shall be left below tremblingly expecting his coming. This we are acquainted with, 1 Thes. 4.15, 16. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first. And this will be a glorious Meeting, where all of them, arrayed with Garments of Light, shall fill up the Train of Heavenly Angels, and give their Attendance upon their Savior. Oh! the happy Interviews, that there will be, when those blessed ones shall come into his Pressence on the Way, and be accosted with his Smiles and E ••••• ces? How full of Heavenly Comfort will 〈◊〉 make them? And then to come along 〈◊〉 him, as his Friends, Favorites, and A ••• dants, will be a wonderful Consolation, and infallible Presage of their good speed. He is therefore said to come with them, Jud. 14
• (4) WHEN the Judge is seated upon his Th ••• , these will be placed as his right Hand. Ma • . 29.33. This is another observable Separt •••• which shall then be made between these 〈◊〉 the Wicked, who are to stand on his left H ••• . The one whereof is for a note of Honor, 〈◊〉 other, of Disgrace; the one a signal of 〈◊〉 good Estate, and the other a progno •• ick 〈◊〉 their miserable Exit. Our Savior useth 〈◊〉 Expressions, after the manner of Men, 〈…〉 what Notice will be taken of these, before 〈◊〉 Process of the Judgment be made; fig • i ••• g how full of Joy and Delight they shall 〈◊〉 , from the very Place they shall occupy, and what a comfortable Omen it will be of 〈◊〉 most happy Conclusion.

THE Process with them in the Judgment. Herein also they shall be very happy: and 〈◊〉 wonderful Honor will be done them in it. This is set forth by our Savior Christ in 〈◊〉 Setence which will then be pronounced upon them, Mat. 25.34. Come ye blessed of 〈◊〉 Father, inherit the Kingdom prepared for you from the foundation of the world. Every sp ••• ble whereof is full of Glory. What shall be done in the making way to this Sentence, 〈◊〉 Scripture doth not distinctly inform us, 〈◊〉 therefore we can but conjecture. Wh ••••• 〈◊〉 the Sins of God's Children shall then be laid upon, is not for us to tell? It is indeed called a •••• meant, and we are told of the Books being •••• ed, &c. But these things are but Awalog •••• to the like things among Men, and not to be li •••• by the measures of our Reason. Only • is certain, that • s there will be no disgrace 〈◊〉 put upon any of God's saved ones, so all 〈◊〉 be managed to the most astonishing M ••••• tation of the Riches of that Grace, by which they were brought to partake in this ••••• on. Now in this Sentence there is both a 〈◊〉 Acknowledgement and Acquittance of 〈◊〉 . And there are several particulars 〈◊〉 their Happiness in this appears.

THE Sentence itself; or the th ••• 〈◊〉 he will adjudge them unto: Come, 〈◊〉 the Kingdom. Here is all comprehended in this, which can go in to make the enjoy •• of it as happy as his Nature is capable of 〈◊〉 it there is comprised, a perfect Acq • i •• 〈◊〉 from all Guilt, and discharge from all 〈◊〉 and an entire allotment of all Felicity in everlasting Life. The Kingdom, is that of Glory, and the Security thereof Christ •• clares to be the Satisfaction of his 〈◊〉 here against Fear, Luk. 12.32. And 〈◊〉 •• judgeth them to inherit it. They had 〈◊〉 made Heirs of it before, J • m. 2.5. But 〈◊〉 they are called to Possession, which must 〈◊〉 complete all their Hopes, and fill all 〈◊〉 Desires.

2. THE Author of this Sentence; the Mouth 〈◊〉 , which it proceeds, and the Authority by which it is pronounced. It is not an Option, 〈◊〉 , expression of good Will, but in comes from the Mouth of the Judge, it is the King that faith it; Jesus Christ, who is vested with 〈◊〉 Power in Heaven and Earth; whom his Father hath constituted the Judge of that great 〈◊〉 , hath given him the Keys of Heaven and 〈◊〉 , and the Jurisdiction of Life and Death; it is therefore a Sentence, that will ••••• inly take place and never fail.

3. THE Ground of this Sentence, of that on which it is built; which was prepared for you 〈◊〉 the Foundation of the World. And this also confirms their Happiness, & shows there how surely it derives to them, in that the 〈◊〉 Grace of God, laid it in for them. So 〈◊〉 whatsoever forfeiture, there was made of it by Man's Apostasy, how unworthy so •• er the Man hath discovered himself of it, 〈◊〉 his men Sins and Follies, he may still be the more satisfied, in that it comes in the and secure way that can be. It is an Inheri •••• e, an therefore he is an Heir to it. •••• not the Purchase of his own doings, but 〈◊〉 which he was born to, in the new Birth; 〈◊〉 was invended for him from the Beginning; 〈…〉 his by eternal Designation; and in time 〈◊〉 was provided: it was forfeited by Sin, but 〈◊〉 Christ was sent by his Father on this 〈◊〉 , & be came into the World to procure 〈…〉 them, and then left the World, & went to 〈◊〉 still to make it ready; & hath sent his 〈◊〉 Spirit to apply this Title to them, by making them the Children of God through Faith in 〈◊〉 Christ. In all of which will be declared 〈…〉 & everlasting Love of God to them. 〈◊〉 ho •• happy will they appear to be?

4. THE Testimony, which with the Sentence he 〈…〉 of them; which is expressed, Mat. 25.35, 〈◊〉 for I was an h • ngred, and ye gave me meat: 〈◊〉 • hi • sly, and ye gave me drink: I was a 〈◊〉 , and ye took me in: Naked, and ye 〈◊〉 me: I was siek, and ye visited me: I 〈…〉 •• ison, and ye came unto me. Not that •••••• ll be the Matter of their Justification 〈◊〉 •••• ir • ance at that Day; as some by mis •••• . ••• dge. For the Title to the Inheritance 〈◊〉 them before they did any of these 〈◊〉 , and was given to them freely. But as 〈…〉 a reward of Grace promised in the 〈◊〉 Covenant to the faith f •• l Services of God's Children, so, not only will it be introductory 〈◊〉 Recompense, but no little part of it, 〈◊〉 then the Lord Jesus Christ, will declare 〈…〉 approbation of, and signify, how particu ••• he regarded, and recorded, every act of 〈◊〉 to him, which they had done; when e ••• ct of Faith, Holiness, Integrity, shall 〈…〉 Remark; when the most secret Ser •••• •• one to him, shall be openly rewarded; 〈◊〉 the least expression of Love to him, in 〈◊〉 •• orest of his Members, shall be rewarded, 〈◊〉 Cup of cold Water, given to a Disciple un ••• 〈◊〉 Title, shall not be lost. And how ho ••••• ble and comfortable will it be, to have those things for which they were ce • plied, reviled, and counted Hypoc •• e • , by a wicked World, testified unto, by the Judge himself, to have been upright, sincere, and very acceptable to him, and that their Labor hath not been in vain.

5. THE manner of pronouncing this Sentence, will also further confirm their Happiness: And that in with the sweetest Compollation; Come ye ble ••• of my Father. Surely they shall feel the Happiness of this Word in the Ex • aly it shall put their • ouls into: When together with the •• rely •• jesty 〈…〉 Judge, the most winning Characters of Love will be written upon his C •••••• eve, and Grace shall be poured forth 〈…〉 Lips: When with most alluring Con •• dations he shall say, Come, Arise, and come away, you that have followed me in the Regeneration; you that have forsaken all for me, and not been ashamed of me in the midst of a sinful and adulterous Generation; Come along with me to my Kingdom, and sit down with me upon my Throne.

6. THEIR Happiness will be enbounced by the Time and Place when and where this Sentence shall be pronounced. It shall be in the great and last Day, before the Supreme Tribunal when a final Issue shall be put to all the Affairs of Time, and the Sentence of the Judge shall confirm their Eternal State irreversibly. When this shall be pronounced in the Presence and Audience of all the glorious Angels of Light, and all the Legions of Darkness, and the whole Progeny of Mankind that have ever been in the World, in that full Audience, this Proclamation shall be made concerning them. With this therefore our Savior Christ encourageth us to serve him faithfully in this Life, Mat. 6.4. Thy Father which seeth in secret, himself shall reward thee openly. Luk. 12.8.

7. THEIR Happiness in this, will be yet further set off, by the contrary Sentence that shall be pronounced, on them that are on his left Hand. Account whereof we have, in Mat. 25.41. Depart from me, ye cursed, into everlasting fire prepered for the devil and his angels. It will be a wonderful foil to the Felicity of Believers, to hear themselves so solemnly blessed by Christ, knowing that those whom he blesseth, are blessed indeed, when they shall hear the other so dreadfully cursed. And the more glorious will it appear to them, and ravishing, when the distinguishing Grace of God will shine forth in it, in making such a difference between those who were once in the same Condemnation. Thus shall the Godly stand upright in the Judgment: All the false Charges and Calumnies with which they have been aspersed, be wiped off; their Names vindicated; their Accusers silenced; those that hated them be confounded; and they themselves joyfully waiting, for the happy execution of this blessed Sentence upon them, in their being removed, to the Eternal Kingdom.

3. THE Honor that shall be put upon them, during the process of the Judgment upon the Wicked. As the dead in Christ shall rise first, so their honorable Judgment shall first pass, which the Wicked shall look upon, and trembli • gly expect • heir own Doom; which will next be proceeded unto. Which how terrible it will be, is to be • ead in the Sentence which will proceed upon it. For, or in order to which there must be a Process, and how long this will last, we are not cold, and may not determine; only it is certain, that till this be over, the Court will nor break up, nor the Judge return to his Kingdom; till when the Righteous must alsto ••• ry; during which, there is also a special note of Dignity and Glory, which he will confer upon them, viz. to be Assess • rs with him in judging the Word. We have such a strange express on used, 1 Cor. 6.2, 3. Do ye not know that the saints shall judge the world? Know ye not that we shall judge angels? Where by Saints we are to understand such as are so, not only by external Denomination, but a true inward Sanctification. Of whom it is said, Psal. 140 ult. This honor have all his saints. Which that we may rightly understand, let us observe these low Conclusions,

1. THAT there must be nothing of the personal Honor be ••• ging to Christ as Ju • ge, given to the Saints. It belongs to him alone, to Cite all to appear before him, to Arraign them at his Bar, to Examine them, and pass the •• all Sentence upon them. This Power belongs originally to God, and is a ••• mically derived to Christ, by Commi •••• from his Father, Joh. 5.22. For the Father judgeth no man: but hath committed all judgment unto the Son. Nor is a mere Creature sit for, or capable of it: To allow anything of this to Saints, would derogate from the Glory of Christ.

2. THERE are Thrones provided for them, un which they shall now be made to sit, together with Christ, while be judgeth • icked Men & Devils. We read in Luk. 22.29, 30. And I appoint un to you a kingdom, at my Father hath appointed unto me: That ye may eat & drink at my table, 〈◊〉 sit on thrones, judging the twelve tribes of ••• el. And Mat. 19.28. I shall not meddle •• th their Interpretation, who apply these 〈◊〉 to the Millennium; and suppose they may 〈◊〉 properly attributed to the great & general Judgment, and point us to the honorable E •• ertainment of the Children of God in that 〈◊〉 , who, during the Management of what 〈◊〉 to be done, after their personal Acquittance, 〈◊〉 advanced to the Dignity of thus sitting with Christ after a magnificent manner.

3. THE Saints shall be interressed in the Judgment of the Ungodly Men and Devils. It would be too big a Catachtesis put upon the W ••• d, Judging, if we should only interpret it of their honorable Treatment during this Tranfaction. There must therefore be something put upon them, which may, in a sober sen •• , bear the Notion of it in a • subordinate way. The Judge then will make some Improvement of them, in his Judging the Wicked; they shall not be mere Assessors and Spectators, but shall have a real Concern in the Judgment itself. And I suppose that there are these Things, which may be safely, asserted 〈◊〉 Account. viz.

(1.) THEY shall judge the World in and by Christ the great Judge. Christ and the 〈◊〉 , do make but one mystical Body, whereof 〈◊〉 is the Head, and they are the Members: and what the Head doth, that the whole Man is said to do. And certainly, it will be a 〈◊〉 Honor reflected upon them, that their 〈◊〉 and Savior manageth this whole Affair; that the King doth it, the Queen sitting 〈◊〉 . But this is not all in this Matter. And therefore,

(2.) THEY shall judge the World by this 〈◊〉 . The Lives which the Saints have led in this World, will convince and condemn the World, Thus we read of Neah, Heb. 11.7. By 〈◊〉 Neah being warned of God of things 〈…〉 yet, moved with • r • r, prepa • ed an ark for 〈◊〉 Javing of his house, by the which be co 〈7 letters〉 the world, and became heir of the righ 〈8 letters〉 which is by faith. When Men are brought 〈◊〉 on their Trial, and Enquity made, what 〈◊〉 they have to the Kingdom, and what 〈◊〉 there is, why these should be acq •• ie • ed 〈◊〉 glorified, while those are condemned ••••• -stroyed; and the Lives of the one sort, 〈◊〉 against the Lives of the other. The equity of the Proceeding, will thus be exemplified 〈◊〉 manifested, and the Ungodly forever 〈◊〉 . It will be made to appear, that these •••••• ed in Christ, repeated from dead Works, accepted the Terms of the Gospel, sou •• d sinned with an upright Heart, kept themselves 〈◊〉 the Sins of the Times and Places 〈◊〉 lived in, endured Scorn and Persecution, 〈◊〉 the Name of Christ; but that the 〈…〉 not so, but despised offered Grace, reamph ••• on Salvation, hared to be reformed, lived 〈◊〉 died in Impenitency, and scoffed at 〈…〉 that would not run the same Pace in 〈◊〉 that they did. This the Judge will 〈◊〉 , Me • . 25.35, 42.

(3.) THEY shall judge thou by their. App •••• tion of the Sentence of the Judge. They 〈◊〉 fully assent to the Righteousness and 〈◊〉 of it; applaud the Holiness and 〈◊〉 of Christ in it. They will neithes 〈◊〉 them, not be grieved at the severe D ••••• sed upon them, but commend and 〈…〉 Judge on account of it. Thus are 〈◊〉 in, Rev. 15.3. And they 〈…〉 some of 〈◊〉 the servant of God, and the song of the 〈◊〉 saying, Greet and ••• ve ••• s are 〈…〉 Lord God almighty, just and 〈◊〉 one 〈…〉 thou King of saines. Which, though 〈…〉 Prophecy, it aims at something 〈…〉 is borrowed from the great Judgment, 〈◊〉 therefore are called to praise the 〈…〉 this account, Psal. 46.11, &c. When the 〈◊〉 shall pass the terrible Sentence; they 〈…〉 Amen, and shout for Joy.

(4.) THEY shall judge them by their •••••• ing • ver them. It is a Day wherein the Children of God shall have a perfect 〈…〉 all their Enemies. As these 〈◊〉 ••••• ed of wer • them, and rate their Judges, and 〈◊〉 brags how they had trodden them 〈◊〉 , now their torn will come, and they 〈◊〉 put their sort upon the necks of their pr ••• 〈◊〉 series, and turn • l • their Ta • nts upon 〈◊〉 Isal. 58.10. Mi • . 7 〈◊〉 , &c. And though • ere are some beginning, of these things, •• ich sometimes fall out in this World, yet 〈◊〉 great Accomplishment of them will be in 〈◊〉 Day.

(5.) ALL the Judgments which the Saints passed upon the World, when they were here, s • all th • n 〈◊〉 • n and c • nt •• med by the great Judgment 〈◊〉 th • t Day. There are a great many 〈◊〉 wherein they so do. G • dly Ministers, 〈◊〉 • re faithful in their Work, do often so •• dy declare God's Threatenings against Sin •••• would not repent. Godly Parents 〈◊〉 warn their ungodly Children 〈◊〉 Wrath of God, which they exposed 〈◊〉 unto. Pious Neighbors would the 〈◊〉 Sons to tell their loud Neighbors 〈◊〉 was like to be the end of the Courses they •• llowed. And whatsoever they do on this 〈◊〉 , it is, ex Off • cia • , • s they are the World's Judges. And all this will be comfirmed and 〈◊〉 in the high Court, and the ••• d Jesus 〈◊〉 will pass the same Beatence upon them, 〈◊〉 •• is remembrance. Hence that, Ezek. 〈◊〉 . How thou son of men, • ais then ••• ge. ••• lie city? • en, thou shall seen her all her 〈◊〉 . Thus will that Promise be ac ••• ed in, 2. Tim. 2.12. If we Ju • f • r, we 〈◊〉 •• foreign with him 〈◊〉 we deny him, he also • word • s. And that Prediction take Place, 〈…〉 14. Like steep they are laid in the 〈◊〉 d •• b shall feed on them; and the upright 〈◊〉 dominion over them in the morning, 〈◊〉 their beauty shall consume in the grave from 〈…〉 .

〈◊〉 . WHAT Admirable Consolation is • eve 〈◊〉 to all Believers? And let the Fore 〈◊〉 these things, sweeten your Meditations ••• l-m • ke you to Love with Christ's Appear •• The Consideration of the great Judge ••• 〈◊〉 very awful. 2 Cor. 5.10, 11. But the 〈◊〉 of God have abundant Occasion to 〈◊〉 it with great Delight: To sit down, 〈…〉 over the spot of Time before us, and 〈◊〉 the cast • ing Day, when the great 〈◊〉 shall Sound, and the drowsy Dust of 〈◊〉 shall 〈◊〉 . When the holy Angels 〈◊〉 ••• her together all rational Beings: 〈◊〉 • emendous Judge, shall come from 〈…〉 . Heavens, clothed with awful 〈◊〉 , and take his Throne, and Proclama ••• 〈◊〉 be made to all to come and receive 〈◊〉 ••••• ting Doom. Now to think, I 〈◊〉 be arrayed in Garments of Praise, 〈◊〉 meet my Judge, who is also my Sa •••• 〈◊〉 with him to the great Solemni ••• placed with Honor on his right Hand; 〈◊〉 say with greatest sweetness, Come 〈◊〉 , R • docm • d with •• y Blood, Sanctified 〈…〉 , Loved and Chosen from E • er •• ty by 〈◊〉 Arise, and come away: Come and 〈…〉 of all the Glories of the Kingdom: Come and live with me, and lie in my Embraces forever: Well done g • od • nd and faithful Servant, enter into the Joy of thy Lord: Come sit down on a Throne with me now, and then go home to my Palace and live with me forever. And is not this a Day to be wished for? One would think it should make you to cry out in Extasy, Come Lord Jesus, come quickly. In the mean while, whatsoever Calumnies, hard Censures, and unjust Condemnations you meet with in and from a sinful Generation, let not your Hearts be troubled at it, but look over to this Day, and Contemplate the better Judgment you shall find upon it; and Comfort yourselves with these Things.

SERMON CXLVI.

III. WE proceed to the third and last Article of the consummate Happiness of Believers, in which we are given to understand how it shall fare with them, after the great Judgment is past, viz. They shall be perpectly blessed, in full Enjoying, &c. All the former steps of their Blessedness, though perfect in their kind, were yet leading to this, and here is the complete and total Consummation or all. And here are two things, in the Consideration whereof, we may make some shallow Guess at their great Felicity the • ; viz. their happy Return with Christ to the place of Glory; and their everlasting Abode with him in that Place, in the full Fruition of the Glories of it.

1. BELIEVERS will be wonderfully happy in their Return with Christ to the place of Glory. This shall be as soon as the great Judgment is over, and all the Affairs of that Day, are fully determined. Christ after his Resurrection ascended to the highest Heavens, & took Possession of it, as his Royal Palace. Now the Man Christ leaves that Place for a Season, in pursuit of the great Judgment; for we are assured, that he will come down into this lower World, and erect a Tribunal here, for the management of that Business. How much Time will be taken up, in the transacting of that great Affair, is not for us to conjecture, nor is it material for us to know. But when all rational Beings are tried, and disposed of according to the Rules of that Judgment, there will he no more for him to do here, he will therefore return again to Heaven, and all his Saints & Angels shall go in Company with him. And how glorious a Process will this be? As he brought a Retinue of Angels from Heaven with him, and his Redeemed met him in the Air, and filled up his Train, so he will return in like State, and take them along with him, for they are to be with him, Job 17.24. Heaven is the Place of Rest, that is the Fathers House, where the many Mansions are prepared for them. And there is a a special Glory which shall be given to them, is this very return. Which more especially appears in three Particulars.

• 1. THESE Redeemed of Christ shall return with him in the state of his Spouse, going Home with him to his Kingdom. This will be the Consummation of the great Marriage of the Lamb, the Espousals whereof, were plighted in this World. The Day of their Conversion, was the Day of their Espousals, and they had t • tried for him, and waited for the completing of their Communion with him, till they come to Glory, and that both of Soul and Body; and that is not till now. And for this reason are they here often putting up that request, Cant. 8.14. Make haste, my beloved, and b • thou like a r •• , or a young heart upon the mountains of spices. Then will it be a glorious thing to see the Bride, the Lambs Wise, in all her stately Ornaments, going Home with her Lord.
• 2. BELIEVERS will have a greater Honor put upon them in this Return, than the Angels themselves. Tho' Man was made a little below them in his Creation, yet here will be a peculiar Dignity put upon Men, in this Solemnity. The Angels will then appear in their Glory, but they shall be the Friends of the Bridegroom, and Attendants on the Bride; and therefore not so near to the Lord Jesus Christ, as his Redeemed shall be. Ye, it will be one part of their execution of their Office, as Ministring Spirits for these Heirs of Salvation, as they are said to be, Heb. 1.14. And they will count themselves happy in being thus honored by Christ. How wonderful them will the Believers Condition be?
• 3. THEIR Felicity in this Return, will be set off by the unhappy Condition, which they shall love condemned Sinners in. This will be a wonderful foil to set that off by. Those on the left Hand, are Sentenced to depart into Everlasting Fire. The Place wherein they are to undergo the execution of the fearful Sentence, is probably supposed to be in this lower World. And the other are no sooner entered on their way to the Paridise of Delight, the Palace of Glory, but they leave the lower World in Flames behind them, turned into an Hell for the Punishment of those that are God's Enemies, and Sinners fallen into the Miseries unto which they had been doomed, yelling out their bitter Lamentations forever. This they shall see. And what a luster will it put upon their astonishing Felicity, when they shall herein discern what a distinguishing favor is shown to them of mere Grace, from those who had formerly been their fellow-Sinners?

2. BELIEVERS will be inconceivably happy, in their Everlasting Abode with Christ, in the full Fruition of the Glory of that Place. And now they are come to the Top of their Felicity. This is the highest Pitch, that they can arrive at. And now should I essay to give a Description of the Glories of that State, I should but betray mine own Ignotance, 〈◊〉 can tell, but such as have been in the 〈◊〉 Heavens: And could any know, be we 〈◊〉 able to utter it. We in our present Co ••• on are not capable of Conceiving or Cred • ting thereof. But we may take a Taste of 〈◊〉 (and no more then a Taste, we are not 〈◊〉 to expect) in Three Particulars, viz. The Entertainment they shall find there: The •• phyment they shall there follow; And the Duration of both.

1. TOUCHING their Entertainment which they shall find there. The Apostle though it enough to say of it, 1 Thes. 4.17. Then 〈◊〉 which are alive, and remain, shall be cou ••• 〈◊〉 together with them in the clouds to meet the Lord in the air; so shall we ever be with the Lord. And indeed, this comprehends under it all the future Blessedness of the Children of God. But there are some Particulars by which this is elsewhere intimated. The principal where of are such as these.

(1.) We may suppose that their Lord Redeemer will there present them to his Father. And what a blessed Presentation will th •• 〈◊〉 ? We are told of being presented before the ••• sense of his Glory, Jude 24. Which may 〈◊〉 at this. And Christ is said to present • i • Church to himself, a glorious Church, Eph. 5. •• . How this shall be is beyond our Capacity 〈◊〉 to understand. But what an astonishing 〈◊〉 view will it be, when Christ shall bring th •• into the Presence Chamber, and set them •• fore his God and their God, and say, Th •••• they whom thou gavest me, and I redeemed th •• . When the Father shall give them th • 〈◊〉 ravishing Testimonials of his infinite Lom ••• them, and the greatest Welcome in than C •• of God that they are capable of.

(2.) HE will make them to posses the 〈◊〉 Heaven with him. They shall be with h •• , where he is, Joh. 17.24. Not in the U • i ••••• of his Deity, but in the Royal City, 〈◊〉 his Residence is, and where his Glory is 〈◊〉 manifested. Heaven is called the H •• in ••• of God's Holiness, his Dwelling Place, his T •••• the • atty of the gr ••• King. These 〈◊〉 •••• ed Citizens of this Place when they upon Converted, and had a sure Title to it be •••• of on them. But now they enter in ••••• take Possession of it in their own Reason. It would be too hold a stroke to go about 〈◊〉 at a Description of this Place, to 〈◊〉 Draught of all the Streets of this City, 〈◊〉 wonderful Accommodations there are •••• ed in it, for all those who are there to 〈◊〉 . What the Scripture speaks of it, must 〈◊〉 lowed to be allusive, expressed by Me ••••• borrowed from Earthly Things, saited 〈◊〉 present Conceptions, and for the exci ••• 〈◊〉 our Affections to it. But yet there is, 〈◊〉 thing analogous intended in them, th •• ••• nitely transcending these faint Rese ••••• . Our Savior tell us of many Mansion 〈◊〉 . Of his going before to prepare for his People against their coming thither, Joh. • 4. 〈◊〉 . A •• ilt must needs be a very Glo •••• 〈◊〉 Place, being the Palace of the great 〈◊〉 in which he will entertain all his Favorites For Amplitude it encircles the Star •• Heavens with its Pavement: For Delight it is called the Paradise of God; and the Eden if ald was but a dark shadow of it; the Floor It is resembled by Gold; and the Gates by Peatls; and the Buildings to most preci •• Stones. It is a Place, upon which Infinite Wisdom employed itself, to make it fit for the blessed Abode of those who were to be the Heirs of Glory. Here Christ is, and here 〈◊〉 they be. And there is nothing wanting 〈◊〉 , to give them the most perfect Satisfaction.

(3) THEY scall be Partners with Christ in the 〈◊〉 Heavenly Glory which he enjoys. True, there will be great Disproportion in Degrees. 〈◊〉 shall be glorified as the Head, and they 〈◊〉 the Members. He shall be acknowledged 〈◊〉 the first born and principal Heir; but they shall be Joynl Heirs with him, in one 〈◊〉 the same Inheritance, Rom. 8.17. They 〈◊〉 therefore said to reign with him, 2 Tim. 2.12 There is not only a Glory provided for 〈◊〉 , but the same that the Man Christ hath, they share in with him. There is a Throne provided for them to sit upon, and it is the same that he himself sits on, Rev. 3.21. To 〈◊〉 that overcometh will I grant to sit with me in 〈◊〉 •• one, even as I overcame, and am sit down with my Father in his throne. There is a Glory, which Christ as God, is everlastingly pos ••• of, which is incommunicable; but there is Glory, which Christ as Mediator, obtainelly Covenant, and purchased by his Obe ••• , and in this he hath interested all his Children. He brought it in their Name, and •• ill therefore confer it upon them There is s •• ipation in the Glory of the Person of 〈◊〉 , as the Wife is honored by the dignity 〈◊〉 her Husband enjoys. And all the Ho •• which Christ hath merited for them, 〈◊〉 he belowed on them. And how great 〈◊〉 it for them tell, who are able to grasp 〈◊〉 •• ion of Infiaiteness, and Eternity; for 〈◊〉 •• ight it is, 2 Cor. 4.17.

(4) THEY shall sae and enjoy him in that glory. To be with him, doth not only intend thing in his Company, but a participation 〈◊〉 all the Sweetness and Desireableness of it. That is the Object as well as the Author of •• lieity, so the Vision and Fruition of 〈◊〉 will be our great Blessedness. There is in •• ation of this here, for there is a Com •• between him and them in this World, 〈◊〉 1.3. That which we have soon and heard, 〈◊〉 we unto you, that ye also may have fellow •• with us; and truly our fellow ship is with the 〈◊〉 with his Son Jesus Christ. And this they 〈◊〉 above all other things Psal. 27.4, 5. But 〈◊〉 What is this to that? I shall not 〈◊〉 by only glance at the Glory of this 〈◊〉 and Fruidon in that Place, in three or 〈◊〉 Particulars.

• [1] THEY shall see and enjoy him intimately. It is recorded concerning Moset 〈◊〉 • ife as a peculiar Privilege, Exod. 35. 〈◊〉 And the Lord spike unto Moset face to face, as a man speaketh with his friend. Thus it shall be there with every Believer. Christ and his saved ones, shall unbosom themselves one to another with the most enlarged Freedom. There will be complete Familiarity be tween him and them in the Kingdom. His M • jetty shall not there rertify them; they shall not fear and quake, as Moses did here. There shall he that intimacy that there is between the most loving Husband, and the most beloved Wife, and transcendently greater. We read, in Psal. 25.14. The secret of the Lord is with them that sear him: and he will show them his covenant. They shall then lie in his Bosom, enjoy his Embrances, know him as they are known by him according to their Capacity. There shall never be any estrangedness between them; but he shall, having resigned the Kingdom into his Father's Hand, spend his Eternity in their Company. And how blessed will they reckon themselves, being so near to their only Beloved, who was the Chief of ten Thousands?
• [2.] THIS Vision and Fruition shall be inseparable. When they were here, if they could but now and then, steal a Sight of him, of obtain a Kiss from him, it was better than Wine, their Hearts were ravished with it, and they reckoned themselves happy. But alas! these Interview were soon over: He was withdrawn, they lost Sight of him, and knew not where to find him; then it was a drenie Day, they sat Solatary; and pin'd away with Love-Sickness. Now and then a Visit, was as much as they could enjoy of his more, sensible Mannifestations of himself to them. But now they shall be lodged in his Bosom, and his Light never be beclouded from them more. They will not be interrupted Caresses which they shall have from him, but they shall constantly solace themselves in him. There will be no more Coyness on their parts, nor Anger on his, but the Delights which they shall enjoy, shall be both full and uninterrupted.
• [3] THEY shall have it immediately. There is a vast difference between mediate and immediate Communion with Christ. The mediate, is incomparably better than all the Delights that this World can afford. There is no such ravishing Joy in this Life, as that of a Soul under the Sealings, and shedding abroad of the Love of Christ in him: But it is a very little thing when compared with that which is to he had from him there. This difference is alluded to, in 1 Cor. 13.10. Put when that which is perfect is come, then that which is in part shall be done away. The Glass of Ordinances is but dim; all in it is accommodated to Earthly Notions; there is but a little Portion known of him thereby, and that very obscurely. We now have but Pictures, and Draughts of him, and these very imperfect: We now enjoy him in Promises, and by Faith. But it is another manner of thing to be in his Presence, sitting at his right Hand, gazing on him, and receiving at his own Hand, all the Good which was laid up in the Promises.
• [4.] THEY shall have completely. It is far from being so in this Life, and that not only by reason of the imperfection of the Media by which it is enjoyed, but also from the impotency of our Organs to entertain it. We are not capable of such Visions and Fruitions at the present. We are but Children in this Life, and they are childish Things that we are entertained withal; and yet there is abundance of Satisfaction in them. But when once we are made complete in Christ, in those Degrees which we now long for, the shall out Sight and Enjoyment of him be made complete too. Then shall we know as we are known, see as we are seen, and he filled full here withal. We shall then dwell at the Fountain of his Love, and the reciprocal ardours of Affection between him and us shall break over all Banks and Bounds, and we shall be entirely satished, both in Soul and in Body. Then shall we come to our Rest.

2. TOUCHING the Employment which they shall there follow; it becomes us to believe that it shall be truly h • ppifying, rather than over-curiously to conjectare particulars about it. That glorified Saints in Heaven, will be •• ployed there, is certain; for the formal Happiness or a Rational Being consists in Eupraxy: And as they will then be perfected in Holiness, so all their Employment will there be holy. There will be no fleshly Lust gratified, no carnal Design driven. And as they are now in a State of Glory, all their Occupation will be glorious. And it is certain, that when damned Sinners are Everlastingly Roaring & • lowling, under the Extremity of infernal Plagues and Torments, these shall be Eternally Singing of Hallelujah's, Rejoicing & making Melody in the Presence of God and the Lamb, causing Heaven to ring, from one end to another with Acclamations of Joy, tuned to an Heavenly Confort, in prospect of those things which they see and possess; and in the Acknowledgments of the unspeakable Grace by which they had been saved: Which if Hell can be acquainted withal, and might but have a peep-hole to discover, how would if fill them with unspeakable Bitterness, Tortures, and Blasphemies? They are made for immediate. Communion with Christ, and that is a rational Communion, which will occupy their whole Powers in the maintaining of it. They there enjoy a perpetual Sabbath, and therefore the Business they shall be taken up withal, shall be Sabbatical. They will perpetually employ. Understanding, Will, Affections, Hearts, Hand, Tongue, in shouting forth the Glory of God, for which they were made. And this shall be without Intermission, for there is no Night there. And they are adjoined to a glorious Assembly of Angels and Saints, with whom they are to maintain Communion, which will also be full of Employment, who while they are solacing themselves together, in the Memorials of the Wonders of God's Love in their Sal •••• they shall make new Anthems, and sing 〈◊〉 Songs to the Praise of their God & Red ••••• with the most astonishing Raptures of Lo •• and Joy, While their Spirits are ••• ch and astired, and not in the left clogged with the Heaviness which here often disturbed, and allayed their Fellowship with him.

AND if any would know more about this Affair, let them labor to make sure of this to be their Portion, and then wait patiently in Hope till they come there; and they 〈◊〉 be abundantly satisfied.

3. FOR the Duration of this Glory, which 〈◊〉 shall there be incested withal; it shall be fore ••• . And this is the Crows and Felicity of all the rest. Might their Happiness have an End, 〈◊〉 very Fore thoughts, and Expectation of 〈◊〉 would eat out the Marrow of their pre ••• . Delights. There is an Eternity to which a • Reasonable Creatures are appointed by the Law of their Creation, and this must be spent either in Happiness or Misery. Now as Happiness is secured to all Believers, so the re •• of it was, for Everlasting, Joh. 3.16. And for that end, all that which will contri •••• to their future Happiness in Glory, hath a stamp of Eternity upon it. God, who is the Supreme Object of their Blessedness is from Everlasting to Everlasting. The Lord Jesus Christ, in whose Embraces they shall be f •• alfied, liveth forever, and will endle •• y Communicate himself to them. Heaven, where they are to rest through their long Eternity, it is City that hath Foundations, and is not made of perishable matter: Not only are the Joys thereof, but the Pleasures are Everlasting. 〈◊〉 16. ult. Here they had no continuing City, 〈◊〉 now they are come to one. Here they wan •••• about as Pilgrims and Strangers, but now they are gotten Home, & shall no more be dis •••••• but abide there forever, 1 Thef. 4.17. There is no Delight will wax old there, but 〈◊〉 new continually, and all the Streams of it enjoy a perpetual Perenity. And as 〈◊〉 greatest Bitterness in that Cup which is 〈◊〉 to Wicked Men to drink in another Woe •• is, that their Worm di • th not, and their 〈◊〉 not quenched: And could they have any 〈◊〉 of a Jail-Delivery at last, it would 〈◊〉 mitigate their Sorrows; whereas this 〈◊〉 their Hearrs to die of Despair: So 〈…〉 the sweetness of Heavens Felicities; that they shall abide forever, and Millions of Ag •• 〈◊〉 not bring them one Moment nearer to a 〈◊〉 . They shall die no more, but because Christ their Savior liveth, they shall live 〈◊〉 .

USE. IF this Truth were well thought of, what abundant Consolation would it 〈…〉 the Children of God, while in this Life, 〈◊〉 they meet with many Sorrows, and Temp ••••• It is enough to cheer up the drooping 〈◊〉 of Relievers, when at any Time they are 〈◊〉 consolate, under many Changes, and Dis •••• ing Trials they encounter. And Oh! that you would make more Use of this Co ••• than you do. Be often reflecting on 〈◊〉 〈◊〉 in Cur • st, and from the ce entertain •••••• es with the Contemplation of the 〈…〉 remains for the People of L • sses, Crosses. Bereave •••• , Disgraces; we are frowned upon in 〈◊〉 of God. And 〈◊〉 you will find enough to counter-balance, 〈◊〉 in this Life can offer itself to imbit ••• Spirits. When the Providence of 〈◊〉 brings us under outward things, and are i • s • lted 〈◊〉 by the U • g • dly; we are assaulted by 〈◊〉 , and disq ••• ered in our own minds, and ••• re see nothing else but Clouds & Dir • •• ss ba • ging before us. Now it is good to 〈◊〉 forward to this happy Day. Remember, 〈◊〉 Covenant past between Christ and you is •••• sting Covenant, the Mercies of it are 〈◊〉 . He who hath past his Word to you, 〈◊〉 ••• ver break it, not will he suffer you 〈◊〉 fall out of his Favor. And now re ••• that if Matters be so, you have reason 〈◊〉 •• er these Trials, to that Joy which is 〈◊〉 you. Think in the severest of them, though it be thus now, yet e • e long my •• viour will come and fetch me home to his own Place; the Joyful Marriage Day is drawing on apace; the Bridegroom is but making ready for it, suiting all things for so stately a Solemnity: A little while and I shall see him come with Glory, I shall meet him, and go with him, and enjoy him Eternally. Then I shall be out of the teach of all Devils and Evils. Then Sin and Sorrow shall be no more. Then shall I be ever filled, and never glatted with his Company, be everlastingly satisfy • d with Caleftial Light and Love; and ravished with Joys that are full & endless. Live then always as such, who slimly look for such things as these are ere-long. And let not your Hearts be troubled at any think which intervenes, but swallowed up with the Extatical Hope of this Glory.

SERMON CXLVII.

WE have taken a Summary Account of 〈◊〉 the •• st part of Man's Religion, as we •••• nt it in the Scriptures, v • z Faith, or 〈◊〉 • s which he is to believe concerning 〈◊〉 We are now to pass over to the Second, 〈◊〉 •• ce or Obedience, the discovery where •• 〈◊〉 , in the Duty which God requires of 〈◊〉 The Ground or reason of this Distri ••• hath been handled in the Explication 〈◊〉 bird Question; where we observed, 〈◊〉 Scriptures are a complete Rule of Faith 〈◊〉 •••• ers. pointing us to God as the first 〈◊〉 • nd last End of all things. And because 〈◊〉 Knowledge and Practice must go to ••• according to Joh. 13.17. It ye know ••• ings, happy are ye if ye do them. But •••• ssary that we know God, in order to 〈◊〉 serving of him hence Faith, by 〈◊〉 we obtain that Knowledge, must be 〈◊〉 order of Nature.

〈◊〉 Proposition now under Consideration, 〈◊〉 a general Account given of Man's 〈◊〉 which is further and more disfinctly •••• ed in the Sequel. We may therefore •••••• e only a general Account of it. Here 〈◊〉 • woe Things are to be considered, viz.

• 1. 〈◊〉 there is a Duty which all Men stand 〈◊〉 in unto God.
• 2. That the Things re ••• in this Duty is Obedience to his revealed 〈◊〉 .

I. THAT there is a Duty which all Men stand obliged in unto God. All Creatures both rational and irrational, are God's Property, and owe themselves to him, being for his Glory. But they cannot properly be said to be under a Duty. For Duty, in the appropriate Notion of it, is • n Obligation lying on the Creature in Equity, and by the force of a Precept, to the doing of a Thing; and this, none but a Reasonable Creature is capable of. It is therefore called a Reasonable Service, Rom. 12.1. Intimating that there is a strong and manifold Reason requiring it of them, and hence that it is unreasonable for them to deny it to him, and that they must use Reason in doing it. Here two Things may be considered,

• 1. That Man owed a Duty of Service to God as first.
• 2. That he is not discharged from it since the Fall.

1. That Man owed a Duty of Service to God at first. This will be evident if we confider,

• 1. THAT God made all things for his 〈◊〉 Glory. That all Beings besides God, had their Being from him, and that they derive from him, not naturally, but voluntarily, hath been before demonstrated: According to, Rev. 4.11. Thou art worthy, O Lord, to receive glory, and honor, and power; for thou hast 〈◊〉 all things, and for thy pleasure they are, and mere created. Now every wise and free Agent, proposeth to himself, • n end of his actings. And as the Consideration of the Holiness of God assures us, that he can have no other last end, in his Works of Efficiency, than his own declarative Glory. Isal. 42.8. I am the Lord, th •• it my Name & any glory will I not give to another, neither my praise to graven images. So the Work of God assures us, that he had this design in all his Works. Prov. 16.4. The Lord hath made all things for himself: you even the •• cked for the day of evil. And but 〈◊〉 this, no second Being had ever been called o •• of the Abyss of Nothing.
• 2. THAT all Creatures were made to glorify God, according to the Capacity they were end wed withal. That the Creatures are ranked in several Orders and Kinds of Bei • g, and these furnished with very d • fferent Capacities, is obvious to every o • e that hath any rational Consideration of them. And herein God expresses his manifold Wisdom, Psal. 104.24. O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. Now the Wisdom of God in this variety appears, in his suiting them to the great End, in the way for which they were adapted in their Natures. We read, as of the whole frame of Creation, so of every Order of Being in it, that they were very good, Gen. 1. Now the Goodness of a Creature, is in its being useful to the end of its Being. For to make a thing for an end, to which it is incapable of serving, is folly and not wisdom. So that by the capacity of the Creature, when it came out of God's Hand by Creation, we may discern, how God is to be glorified by it.
• 3. THAT Man was made capable of serving God Actively. There 〈◊〉 two ways in which Creatures may be improved in the Service of God, viz Passively and Actively. In the former way God is glorified by all sorts of Beings, in as much as they are Myrrours in which his glorious Perfections are displayed, and are used by him as Instruments in bringing to pass, his Purposes in the World. Accordingly we read, Psal. 19.1. The heavens Reclare the glory of God: and the firmament showeth his handy work. And Psal. 148.8. In the latter respect, only rational Beings are fitted to • erve him. Actual Service done to God, is voluntary and upon Choice. Now Man was furnished for this in his Creation; partly in respect of the Nature which God gave him, viz. An Understanding and Will by which he was ••• ed to know and c • use this Service; and all the other Powers in him, subordinated to these, by which fie was fi • ted to pursue his deliberate Choice: Partly also by reason of the Image of God, which was concrea • ed on him, by which all his Fa • ulties and Powers were set right, being Sanctified to the Service of God. Eccl. 7.29.
• 4. THAT God required Duty of Man, under a Promise and Threarning. Of the former we are told, Rom. 10 5. For Alosee describ • th the righteousness which is of the law, That the man which doeth them shall live by them. Of the latter, Gen. 2.17. But of the tree of the knowledge if good & evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Now these do evidently declare, that it was not a matter of indifferency whether Men served God or no. For such Sanctions carry in them, the strongest Obligations that can be. Where Life or Death are the assured issues of the Man's Carriage, it declares that it is a matter of greatest Consequence.
• 5. THAT God had a Right & Auther •• 〈◊〉 Men, thus to oblige them. When therefore he hath so done, it must needs amount to a 〈◊〉 . For what else constitutes a Duty, but 〈◊〉 Command of a Superior given to a Subject. And • f it be nothing but what is just in 〈◊〉 and •••• rd to the Capacity of the Subject 〈◊〉 whom it 〈◊〉 laid: And such is this. 〈◊〉 Right is founded in his Absolute Supre ••• . All s • cond Beings are his own, they have 〈◊〉 Being from him, and are upheld by him 〈◊〉 owe themselves inti • ely to him. All 〈◊〉 Powers are on this account to be at his D • • ction, and accordingly employed for 〈◊〉 Psal. 100. begin.

2. THAT be is not discharged from D •••• God since the Fall. As to Man's parti ••• Obligation to the Law of Government g ••• a • first, that will be considered afterw ••• But that he still stands in Duty boa ••• serve God is here to be observed; and 〈◊〉 enough to evidence it, because he is not ••• charged from it, notwithstanding the A •••• fy. The truth of this Assertion will stand, against all Cavils; because either the Fall i •••• must give him this Discharge, or the • ew Covenant must do it; but neither of these so do.

1. THE Fall itself hath not discharged hi •• hath indeed deprived him of the Power 〈◊〉 st • i •• him naked of the Image of God 〈◊〉 which he was enabled to it. Fallen M ••• with ut strength, Rom. 5.6. That is a T •• c •• cerning every natural Man, Josh. 24. 〈◊〉 He hath contracted the Image of Sin, whi •• hath filled him with Aversation from, a •• 〈◊〉 mity against the Law of God, Rom. 8.7. 〈◊〉 the natural T • e, and moral Obligation ••• ty do still abide upon him for all this 〈◊〉 doth not cease to be a Creature, and so 〈◊〉 himself to the Glory of his Creator, 〈◊〉 he cease to be a reasonable Creature, 〈◊〉 to owe to God a reasonable Service. His 〈◊〉 i • selt doth not disoblige him, that cannot 〈◊〉 either God's Right, or his Duty to ce •• 〈◊〉 therefore abides still under the 〈◊〉 which holds him under a Sentence of 〈◊〉 Not can his impotency do it, since 〈…〉 created with full Furniture for it, and 〈◊〉 lost it by his own Default. And th •• 〈◊〉 should lose his Authority, because M ••••• cast off his Ability, is without Reason.

2. NOR doth the new Covenant take 〈…〉 Obligation, but reinforce it. What •••• tion is made in the stare of the Duty in 〈◊〉 they that are under the New Covenant 〈◊〉 obliged by it, belongs to an after Con 〈7 letters〉 But that Man is no, by it freed fr ••• d 〈◊〉 to God, is certain. And indeed the Obligation Itself is founded in Nature, and 〈◊〉 fore cannot cease so long as the natural ••• der of Beings abides. God must cease 〈…〉 Man's Creator and Governor, or 〈…〉 cease to be a Creature and a Subject, 〈◊〉 he can be enfranchised from owing 〈…〉 God. Nay, the new Covenant doth 〈◊〉 new force to the Engagement, in as 〈…〉 〈◊〉 b • ings in an additional Right th •• God hath to the Service of Man, which is found •• in theat Redemption which is wrought out by Jesus Christ, and applied to us by his Holy Spirit. For we are told, for what end he •• cemed us, Ti • . 2.14. That he might redce • us from all iniquity, and purify unto himself a •• culi • r people, • ealous of good works. And accordingly, the Apostle useth it as the most for •• le Argument to engage us to Duty, 1 Cor. 〈◊〉 . 19, 20. What know ye not that your body is 〈◊〉 • emple of the holy Ghost which is in you, which ye have of God, and ye are not your own? 〈◊〉 ye are bought with a price: therefore glo •• y God in your body, and in your spiris, which 〈◊〉 God's.

2. THAT the Thing required in the Duty, is ••••• ce to his revealed Will. We have here ••• y full and comprehensive Description of ••• 's Duty; in which there are two things 〈◊〉 • e observed,

• 1. The Subjest-Matter of Duty; 〈◊〉 the revealed W • ll of God.
• 2. The proper •••• re of Duty; or that wherein it is to be •• formed by us, viz.

1. THE Subject-Matter of Duty, is God's re •• ed Will. So is Duty described, 1 Pe • . 4.2. Th •• • e should no •• nger live the r • st of his time 〈◊〉 the flesh, to the lus • s of men, but to the will of 〈◊〉 . And this is that which sets the Bounds is our Duty. Whatsoever God wills us to 〈◊〉 is our Duty, and nothing else but what also wills; and the supreme • eason why it 〈◊〉 Duty, is because he wills it. Deu • . 12. 〈◊〉 What thing soever I command you, observe 〈◊〉 it: thou shall • not add thereto, nor diminish 〈◊〉 it. The Will of God in Scripture Lan ••• , cometh under a double Cousideration, sometimes for his Will willing, sometimes for 〈◊〉 Will willed. In the former sense it is nothing but God himself, as he is apprehended by 〈◊〉 after the manner of our analogous Con •• rien, having such a moral Faculty, as is 〈◊〉 represented by a Will in rational and ••• l Agents. In the latter respect it is as •• ed to him metonymically, as an Act or 〈◊〉 •• owing from his essential Will; and so we are here to understand it. And to this Will of God Divines do usually apply the W •• inction of secret and revealed; which ••• action is manifestly grounded on the Wood of God. The latter of which is that •• e • eon Man's Duty depends, according to 〈◊〉 29.29. The secret things belong unto the 〈…〉 God; but those things which are re ••• , belong unto us, and to our children for 〈◊〉 , that we may do all the words of this law. 〈…〉 if this did constitute two diverse Wills 〈◊〉 God, much less opposite, one to another. 〈◊〉 are told, Job. 23.13. But he is in one 〈◊〉 and who can turn him; and what his soul ••• b, even that he doth. But this Will of 〈…〉 thus diversely represented to our Con ••• ion according to his different Manner of dispensing it in his Works. His secret Will, 〈◊〉 overlasting Counsel within himself, ••••• ing all Things that come to pass in Time; and is therefore called secret, because none was of Counsel with him, nor can dive into his Purposes any further than he is pleased to make them known. Of which see; Isa. 40.13, 14. Who hath directed the spirit of • he Lord, or being his counsel • er hath taught him? With whom tock he counsel, and who indructed him, and tought him in the path of judgment, and taught him knowledge, and shown to him the way of understanding? His revealed Will is nothing else, but the discovery which • e makes to the Creature of his own Purposes, so far a • it hath pleased him. And this also comes under a double Consideration, viz. either it is the Manifestation which he makes of the Things which he himself from Eternity purposed to do, which is done either by his Word, or by his Works. By his Word, and so it comprehends all those Predictions, which he hath given of future Things, which he did extraordinarily discover to his Prophers, and hath recorded in the Scriptures, many whereof have since been accomplished, and the rest shall certainly be so in their proper Season. By his Works, and so whatsoever comes to pass in the Providence of God, is 〈◊〉 infallible Revelation of what God before the Foundation of the World, intended should • e, Law. 3.37. Acts 4.28. O • else those Discoveries which he hath made to Man, of the Things which he requires of him to do; by which Discovery he makes it his Duty to do them: according to Mic. 6, 〈◊〉 . He hath show •• thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? This also belongs to, or flows from his Eternal Purpose; for though he did not Purpose that all Men should actually do these Things; for then they should have so done eventually; for the Counsel of the Lord shall stand; yet he purposed that is should he Man's Duty to do them, and he therefore violates his Obligation, if he neglect so to do. And this is that which Divines call his preceptive Will, because he hath revealed it in the way of a Law or Command; as will afterwards • e considered. This then is that Will of God, that prescribes unto Man the matter of his Duty, and lays a powerful Obligation on him to comply with it. And this will be evident if we consider these things.

1. THAT God hath a supreme Authority over the rational Creature, to commond it as he sees meet. To dispure this, is to make it a Question whether God be God, or the reasonable Creature be a Creature; for so long as that Relation between God and him abides, the reason of God's Authority and his Subjection continueth. He that made the Creature for his Glory, may dispose of it as he sees best, for that End; and therefore, where he hath put moral Powers into any second Beings, he hath a right to regulate them according to his own Wisdom. And if he command, it is with Anthority.

2. HENCE his so commanding, lays the Creature under D • ty. If there were no Command, there would be no Duty, and if there be, it both constitutes Duty, and carries the Reason of it. God's Holiness and Justice are sufficient to assure us, that he will Command no unjust or impure Actions, but it is in his absolute Jurisdiction over us, which forbids us to dispute, and e • g • geth us readily to comply with all that he requires of us. How often therefore do we find him affixing of that Seal to his Precepts. I am the Lord? Tho' he could have given other Reasons, yet he will have us to understand, that if he say it, there is no liberty for us to demur about it.

3. THAT Nothing else but God's Precept, can be the Rational Creatures Duty. Nothing else can bind our Consciences. Mat. 4.10. Thou shalt worship the Lord •• y God, and him only shalt 〈◊〉 serve. True, there is a Duty that we • w • to Men, and that according to the ra • k and station that God hath set them and us in. But the reason why we owe it to them, is because it is God's revealed Will that we should pay such a deference to them. Nor can we lawfully submit our Consciences to them, any further than God hath told us his Will about it. Hence that, Eph. 6.1 Children obey your parents in the Lord: for this is right. Act. 4.19. And the reason is, in the relation he bears to us. Isa • . 33.22. For the Lord is our judge, the Lord is our lawgiver, the Lord is our king, he will save us.

4. IT is necessary that Man know his Duty, in order to his doing of it. It is a reasonable Service, and therefore is not done by instinct, but on free choice; which cannot • e, but according as he hath acquaintance with it. Ignorance must needs impede Duty, and make the Man either to sit still, or to do amis. Hence this is not the least part of the misery of Sinners, Rom. 〈◊〉 . 17. And the way of peace they have not known. This made David so often to pray for teaching. Psal. 119.33, &c.

5. A Man • ay su ••• l the secret Will of God, end sin therein, and he may design otherwise, and ye • please God. That then cannot be the rule of our Duty. It is certain, that wicked Men, when they perpetrate the most notorious Abominations, do therein accomplish the secret Will of God, who purposed, by his active Permission, to let them fall into such Enormities; but that no way takes from the sinfulness of it. Hence we have that Observation on the Crucifixion of Christ, Act. 2.23. Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have cruci •• ed & slain. And holy Men sometimes, in pursuance of the Command, engage in that, which it ia God's secret Will shall never be, and yet they do their Duty. As when we pray for our Enemies, or for Sick Persons, when God intends to dispose of them otherwise, yet we do our Duty. And when David purposed to build a House for God, which God intended that • e should not, yet we read, 2 Chron. 6.8, 9. But the Lord said to David my father, For •• much as it was in thine • eart to build a House for my name, thou 〈◊〉 well that it was in thine • eart: Notwithstanding, thou shall • not build the • ouse, but th • y s •• which shall come • orth of thy • oins, he shall b •••• the house for my name.

6. NOR could Man have known to put dis •• rence between Sin and Duty, if God • ad no • revealed it. It is true, there was an impresion of the Rule on Man's Conscience at the first, which we call the Light of Nature, and there are remarkable rel • cks of it on the hearts of fallen Men; according to Rom. 2.14. B •• yet, it was God that left these impressions 〈◊〉 Men's minds, and so revealed his Will i • th ••• For we do not here consider Revelation, as it is opposed to the ordinary way of knowled ••• as it is sometimes considered, but as it is •• tradislinguished to God's secret Will, in wh •• way soever he is pleased to make it kn •••

2. THE proper Nature of Duty: or th •• wherein it is to be performed by us, viz •• dience to this Will of his. This is that which we owe to God, and therefore in he • ight discharge of it, we are truly said to do 〈◊〉 Duty. Here then we may take an Account of the Nature of Obedience in General. And it may be thus described: Obedience to God, is the conforming of our Wills and Actions to 〈◊〉 Command, from the respect that we bear to God commanding. From which Description 〈◊〉 may observe these things,

• 1. THE Rule of this Obedience, is the Command. All that truly obey God, have a respect to that as their Directory, both to the extent and limitation of their Duty, Psal. 〈◊〉 6. Then shall I not be ashamed, when 〈◊〉 how •• pect unto all thy commandments. And therefore we are limited hither, Isal. 8.20. To the 〈◊〉 and to the testimony: if they speak no • accou ••• to this word, it is because there is no light i • then. If there were no Rule, it would follow, th •• there could be neither Obedience nor Dis •• dience; for these must be measured by so •• Rule, which can be no other than the Command.
• 2. THE Subject of it is twofold.
  • (1.) PRIMARILY the Will; and that 〈…〉 is in a Cause by Counsel, and so supposeth the Understanding; for without the Exercise of that, we cannot as we ought, will the g ••• Will of God. And indeed, all true Obedience is rooted in the Heart, which ••••• lie, points to the Will in Man, which is in him the supreme Faculty, and unless that be devoted to the Service of God, all else that 〈◊〉 doth, though it carry never so fai • a show with it, cannot be properly called Obedience. Hence those complaints, Psal. 78.37. For th ••• • eart was not right with him, neither were they steadfast in bis Convenant. Isa. 29.13. Wherefore the Lord said, Fores much as this 〈◊〉 draw near me with their mouth, and with 〈◊〉 lips do honor me, but have removed their ••• d far from me, and their fear towards we, 〈◊〉 taughr by the precept of men.
  • (2.) THE Actions as they flow from, and 〈◊〉 commanded by the Will. Obedience is called 〈◊〉 doing of God's Will; and we know that the Command enjoins things to be done, and a •• ided, which must terminate in the Actions; and all sorts of Actions are comprised under 〈◊〉 , which are summrily reduced to Thoughts, Word, and Deeds; all of which come under the very regulation of the Command; as the Word of God abundantly testifieth.
• 3. THE special Nature of it is a Conformity of these to the Command. When we lay this ••• le before us, and measure all that we do by it, and take care, that we neither come 〈◊〉 of it, nor transgress it. Thus is Obedience described, Deut. 5.22. Ye shall observe 〈◊〉 • o therefore as the Lord your God hath come ••• ded you: you shall not tarn aside to the right 〈◊〉 to the left. Which Conformity respects the Heart as well as the Actions, and therefore compriseth in it all the Requisites 〈◊〉 re • der our Actions answerable to the Rule. And that reacheth, not only to the matter of 〈◊〉 Duty, but to the manner, and principle, 〈◊〉 • nd; to all of which God hath Regard, 〈◊〉 •• kons of what we do, accordingly.
• 4. THE Rise or Root of it is, a sincere Resp ••• that we have to God commanding. It is an •••• tial property of true Obedience, that it be done to God. Hence that, Zech. 7.5. In which respect, these three things are comp •• zed.
  • (1.) AN unrestrained Acknowledgement of his ••• nity. Obedience supposeth a state of Subjection, to a Superior, to whom it is pay •• , and that cannot be done cordially with ••• in Apprehension of the Right he hath to command us, else we shall never acknowledge 〈◊〉 Duty to obey him. The Church is there •••• •• ought in, ascribing those Titles to him, which include this Right, Isa, 33.22. For the Lord is our judge, the Lord is our law giver, the Lord is our king, he will save us. And this must be unrestrained, there must be no limits set by us to this Authority, but it must be 〈◊〉 to him in all things. Dent. 6.2.
  • (2.) AN entire Approbation of the Command, in every Article of it, because it is his. Our O ••••• ce cannot be voluntary, unless we approve of the Precept; for it we dislike it, we 〈◊〉 reluct against it; and it must be 〈◊〉 , all the Commands, one as well as another, must have this Esteem from us. 〈◊〉 Paul confesseth, Rom. 7.12. Wherefore the • awe is b • lie, and the commandment holy, •• d just, and good. And the Psalmist, Psal. 119.128. Therefore I esteem all thy precepts c • ncerning all things to be right; and hate every false way. Psal. 19.9. And this must be, because they are his. There is a moral Equity appears in many of them, which we are to acknowledge. But if we see no more, yet this should set us down, that he is wise, holy, &c.
  • (3.) AN absolute unchangeable Choice of it, from the Cordial Love that we bear to him. All Obedience is called Love in the Word of God. And the reason for it is, because we can no further sincerely serve God, than we perform our Duty from this Principle. Christ puts these together, Joh. 14.15, If ye love me, keep my commandments. And this Love slows from the election of the Will; because we love God, we love his Law, and herein we prove it, in that we have without any reserve, chosen it, as it is the declared Will of that God, whom we have chosen to be our God. So he, Psal. 119.30. I have chosen the way of truth: thy judgments have I laid before me. And ver. 172. And this choice brings us under the strong • st bonds to Obedience, ver. 106. I have sworn, and I will perform it, that I will keep thy righteous precepts.

USE. LET the Consideration of these Things put us all upon it, to be much in seeking Acquaintance with the revealed Will of God. There is a Duty lying upon us all; we owe Obedience to God on more Scores than one; we cannot live and please him without it: The neglect of it will expose us to his Wrath, which will be our Misery. He hath revealed this Will of his to us in his Word, and gives us the Advantage to inform ourselves in it. If we neglect this, it is a sign that we have no Will or Desire to obey him. And if we live in Ignorance of it, we cannot conform to it. We are naturally Strangers to his Will by Sin. and cannot know what is our present Duty and Happiness, unless he make it known to us and in us. Let us then read, hear, pray, meditate, and wait on him for his Grace to help us, that we may seek to know, that we may do his Will; and so shall we be blessed in our Deed.

SERMON CXLVIII.

WE have under the former taken on Account of Man's Duty in general; both that there is a Duty which he owes to God, and what it is, viz. Obedience to his revealed Will. And this presumes that there is some Revelation, that God hath made of his Will to Man, by which he may know, what is his Duty, and how he is to discharge is. Now the very Nature of this Obedience, supposeth a Rule, and points us to inquire after it; for except we are acquainted with that, we shall be at a loss to know what is Man's Duty, not shall we rightly understand what is the Misery that he is under by the Apostasy. There are three Propositions lying before us, the clearing up whereof will give undight into this Affair; viz

• 1. That God did at first give to Man, a Rule for h •• Obedience.
• 2. That • his Rule was the M ••• L • w.
• 3. That by give • ng him this Rule, be did reveal is him, what was his Duty.

I. THAT God did at first give to Man a Rule for his Obedience. Man no sooner came out of God's Hand by Creation, but he had a Directory afforded him, which p • i • ted him how he was to live and please G • d. That Man had such a Law given him from the first will appear, because Man could not have otherwise served to the end of his Creation. So that both the Wisdom of G • d, the Nature of Ma • , and the End he was made for, require it. A • d this will be more dist •• ctly evident by the following Conclusions,

1. THAT Man was made to glorify God Actively. God made all things for his own Glory, Prev. 16. 〈◊〉 . For he must needs he his own last End, in all • is Works of Efficiency As all proceeded from him, so all m • st return to him again. Rom. 11.32. For of him, and through him, and to h • m are all things. But all things were not alike capable of paying him this Tribute, by reason of the diverse Natures and Powers put into them. Some things therefore could only passively glorify • im, being my •• ours of his Perfections, in which they were to be read, Psal. 19.1, 2 The heavens declare the glory of God: and the firman • nt sheveth his handy work. Day unto day uttereth speech, and night unto night showeth knowledge. But having placed Man in a superior order of Being, he expected of him an active Service. Hence that, Isai. 43.21. This people have I s • r • ed for myself, they shall show f • eth my praise. Psal. 145.10.

2. THAT Man might glorify God actively, he was to do it as a Cause by Counsel. It is certain, that God can be actively glorified, by no other but a Reasonable Creature, which having an Understanding to judge, and a Will to choose or refuse, doth deliberately & voluntarily give unto him the Glory that is due to him; and consequently, in no other Actions doth he so glorify him, but such as proceed from this Principle. Psal. 47.7. For God is the king of all the earth, sing ye praises with understanding.

3. THAT Man as a Cause by Counsel then only glorifies God, when he conforms himself to his Will. It is not Man's merely using of his Understanding and Will as a Reasonable Creature, that brings Glory to God actively. Nay, because these are depraved by Sin since the Fall, he too often dishonors God by so doing. It is only by a free and willing complying with God's revealed Will, that we can honor him. 1 Pet. 4.2. That he should no longer live the rest of his time in the flesh, to the lusts of men, but to the will of God.

4. THAT be may so conform, 〈◊〉 is 〈◊〉 that he know this it • ll of God. It is true, 〈◊〉 second Beings do in all their Operations, ••• fil the Will or Pleasure of God. But 〈◊〉 passive Obedience, it is not necessary that they know it, but it sufficeth, that God know 〈◊〉 own purpose concer • ing them, and go •••• them by a Law which he hath in his De ••• laid out to himself, under the powerful influence whereof he holds them; • or 〈◊〉 th •• g • on breadth 〈…〉 it. Eph. 1.11. 〈◊〉 the case is otherwise in respect of Man 〈◊〉 his active conformity. It is not sufficient th •• he doth the thing that God wills, but he 〈◊〉 do it upon choice, and as it is God's Will, that he may therein please him; which i • is impossible for him to do, except • e bea • quainted with it. And therefore the 〈◊〉 of this Knowledge, is inevitably des • inct ••• 〈◊〉 Man. Hol. 4.6. My people are destroyed 〈◊〉 book of visi •• .

5. THAT he may so know it, be must 〈◊〉 Rule given him by ••• ch be ma • disor • er 〈◊〉 . The Obligation lie • ng on Man to conform to God • s Will. • ccessarily supposeth, that there is th • se and wrong, and that the Man may as • e •• miss as go right. Now there can be 〈…〉 way for him deliberately to take the right, and avoid the wrong, but by having a Rule before him, according to which, to ma ••• , 〈◊〉 judgment of things; for it is of the 〈◊〉 of a Rule to put a difference between th •• which is strait, and that which is 〈◊〉 Hence that, Mich. 6.8. He hath second 〈◊〉 O man, what is good; and what d • th the Lo • d •• quire of thee, but to d • justly, and to • ove 〈◊〉 and to • alk humbly with thy God?

6. HENCE of Men had been any time 〈◊〉 this Rule, he had been so long at a loss • , 〈◊〉 his ••• ty. For with • ut this, he could not 〈◊〉 known how to take one right step in p •• s •• t of his great End: He would therefore have been without one main part of his Fer •••• for the Service he was made for, and God would so long unavoidably have lost his Glory by him, as he was a Man; which was altogether inconsistent with the Divine W •• dom.

7. IT was of infinite Concernment, th •• 〈◊〉 should practice this Conformity, because his •••• pin • ss or Misery were to • an upon it. •••• des the common Government of God, under which Man was placed equally with other Crea ••• es there was a special Government, in which only intelligent Beings were concer ••• , in which God would lead them to an Everlasting state of Happiness or Misery, which was to terminate according to his Carriage in respect to the rule of Obedience given him, with these Sanctions. Because therefore Man was made to be under this Government, he had the 〈◊〉 of conformity to the Law of it, given 〈◊〉 soon as he was made, else the Sanctions 〈◊〉 it could not have taken hold of him.

II. THAT this Rule was the Morel L •• . For a more distinct laying of this open. we ••• Inquire,

• 1. It but • e are to understand 〈◊〉 the 〈◊〉 Law?
• 2. Whether 〈…〉 are under the 〈…〉 Law?
• 3. Whether the F • d 〈…〉 of this O •••• •••• , or it 〈…〉
• 4. I • what Us • the 〈◊〉 Law is 〈…〉 Man?

1 WHAT we 〈◊〉 understand by the •••• all Law?

Ans. I shall not here i • quire into the P ••• s of it, which will afterwards •• me to be c •• •• ered 〈◊〉 B •••• lie 〈◊〉 sider is as disti • ct from 〈…〉 Laws whatsoever. W •••• may be 〈…〉 this Description; The •• all L •• 〈…〉 the R ••• given to Man and 〈…〉 Nature, 〈◊〉 • e was •••• red by God, to 〈…〉 serve is G • ds Glory as 〈…〉 . In the opening of which Des •••••• , we ma • observe, h •• h whereas it 〈◊〉 with, and wherein a • d se • s from ••• there 〈◊〉 ? To make way to 〈◊〉 , we may ta • e 〈◊〉 , that there are other Laws, both D • •••• and Human: The 〈◊〉 are generally 〈…〉 into •• re • - •• all, Jad •••• , & Mo ••• Human Laws, are such Ord 〈7 letters〉 as re •••• by M • n, who not 〈…〉 . I shall not treat of •• ese 〈◊〉 put 〈◊〉 , but take notice of them, in layi • g 〈◊〉 this one. Here then we may ob • e •• e 〈◊〉 things in the D 〈8 letters〉 g • ve • .

• 1. IT 〈◊〉 a R • le. And here •• it agrees with 〈…〉 what •• ever. For the very e • d of 〈◊〉 , is to regulate Men and Things And 〈◊〉 is that which so d • th, other tha • a 〈◊〉 ? There are two Pr ••••• Use of a R • le. 〈◊〉 whereof belong to th • s Law. v • z. to 〈…〉 our Act ••• s. by shewi • g wa • t 〈…〉 and what is wrong. O • which act not 〈◊〉 gives it that commendation. Psal 110. 〈…〉 is a lamp unto my feet, and a 〈…〉 my path. And to make Tri •• of our 〈◊〉 by, that we may k • ow whether we 〈…〉 well or ill • . And there • ore that is 〈◊〉 of the Word of God, Heb. 1 1 • . 〈…〉 of God is • u •• k, and p • werful, 〈…〉 then • ay two edged sword, pi ••••• 〈…〉 sander of J • all ••• spirit, 〈◊〉 of 〈◊〉 and 〈…〉 , and is 〈…〉 the 〈…〉 of the heart. And for both of 〈◊〉 , the moral Law is abundantly fur •••• , 〈◊〉 that it reacheth to all the Actions 〈…〉 , To •• ne and Hand. And for that 〈◊〉 is hath that title of Perfection given, 〈…〉 . 19.7.
• 2. IT is a Divine Rule. i.e. it proceeds 〈…〉 as the Author of it, and it derives 〈…〉 other Original. For which reason 〈…〉 the Attribute of Lawgiver assigned 〈◊〉 , as his Prerogitive, Isal. 33.22. And 〈◊〉 to him. Jam. 4.12. There is one law 〈◊〉 who is able to save, and to destroy And 〈◊〉 those Epethers must accessitily belo • g 〈◊〉 Rom. 7.12. Wherefore the law is • oly, 〈◊〉 commandment holy, and just, and good. 〈◊〉 not else be agreeable to the Nature of 〈◊〉 from whom it proceedeth. And herein i • ••• es with the ceremonial and judi •• l 〈◊〉 , which proceeded from him alo • e, a • d 〈◊〉 therefore stamped with his Authority, I am the Lord. And herein 〈…〉 ••• mane Laws, when ha • e the •• 〈…〉 immed • ately from Men. It is true, as Cur •• Powers are authorized by God, so there 〈◊〉 a Subm • ssion due to them and their O • d ••• ces, for C • ns •• ence se • e. Rom. 13.5. i.e. 〈◊〉 we acknowledge G • d's An •••• y 〈◊〉 them: For Conscience is truly subject u • to none but God. And here we must fis • t 〈◊〉 of Human Laws: S ••• e are a thing else but the Laws of G •• , 〈◊〉 •• ral D • ries, re ••••• rced with a Go • d S •• ction added t • them. These, Men owe Obed • ence to Cons ••• ously, because they are indeed God's Laws; and for the same reason we ought to submit to the C • vil S •• cti •• s of them, so far as they agree with the Word of God, because herein they are pr • perly the M •• isters of God: But it their S •• ctions • ido moral Equiry, though there is a passive Subjecti • n due, yet we are not in Conscience obliged to approve them, because God doth not. Same are Prudentials, concerning things in themse •••• in •• sserent; which are stinted & limited, with Human Sanctides added, for the common be • e • i • of the Subject: These, so far as they are expedient and convenient, agree with the ge • eral Rules of the Law of God, a • d ought for that reas • n to be complied withal But they add • o new Obligation on the Conscience; as they proceed from Men, 〈◊〉 doth the meet neglect of these Laws amount to Sin; except Con •• m • t be added to it. Neither yet, can the Obl • gation on Conscience to obey them, as they are for the common Good abide, any longer tha • the reason of them doth. Others are wicked Laws; and there are many such tha • pr • ceed from humance Lawgivers, Psal. • 4.10. Shall the thr ••• of iniquity ha • e sell • m ••• p 〈◊〉 thee, which fr ••• th mis •••• s by a law! N • w 〈◊〉 so far from being bound to pay act 〈◊〉 Obedience to such Laws, that we shall 〈◊〉 aga •• st G • d it we so do: And hence, when called we are to refuse it, and run the greatest •• za • ds. So they, Den. 3.16, 17. And the Apostles in that Prohibition, Act. 4.19, 20. and 5 29
• 3. IT is an Un • hang ••••• Rule. And herein it d • ffers both from ceremo • ial & judicial Laws, when were of a shorter date. They were but temporary, & were to have an end There were Sacraments in the state of Innocence; but they soon ceased. There were many •• sitive Laws given af • er the Apostasy; and at length there was a Body of them given to the Church of Israel: but is these were of a 〈◊〉 Original, not being from the beginning, so they were to expir •• , when the state of the Church to which they were suited, was to come to an e • d, Heb. 〈…〉 , &c. AnD be tells us, chap 7.12. F • r the Priesthood being changed, there is ma • e of necessity a change of the law. Whereas the moral Law took place as soon as Mand wa • made, and continues to the end, without a • y alteration. The same that it was, when given to Adam in Integrity, the same it was when re • ewed on Mount 〈◊〉 and is still the same in the days of the Gospel. Hence that in, Psal. 119.152. Concerning thy testimonies, I have known of old, that thou hast founded them forever. And Christ assures us, in Mat. 5.18. For verily I say unto you. Till heaven and earth pass, one jo •• or one tittle shall in no •• se pass from the Law, till all be fulfilled.
• 4. IT was a Rule given to Man. There are two sorts of Creatures, that come under the special Government of God, Angels and Men, both of which were under a Law or Rule of active O •• dience. But though' we may suppose this Rule to agree to both in the main Atticles of it, yet there was necessarily a difference between that given to one and the other in many Points. because of their different Natures. Angels were Spirits purely, but Men were imbodied Spirits, and not only their Souls, but Bodies too, were under the direction and gover • meant of that Law, 1 Cor. 6.20. For ye are • ought with a price: therefore glorify God in your body, and in your spirit, which are God's. God hid not treat with them j • intly, but separately. Hence that, Joh 28.28. And unto man be said, Behold, the feer of the Lord, that is •• sdom, and to d • part from evil is understanding.
• 5. IT was accommodated to Man's Nature, as created by God. How far it is dissonant to Man's Nature as deprated by Sin, is another mattes: Bur consider him in his primitive State, and it was every way suited for him. And for this reason it is said to be Good, Mich. 6.8. And indeed, it could not have been a right Rule if it had not been such. If it had been above his Nature, he could not have reached it; and if it had been below it, he could not have been made happy by conformity to it. Now there are two things, wherein this suitableness of it appears,
  • (1.) IT was adopted to the Powers that were put into him, and conferred upon him. He had an Understanding, W ••• Affections, and these were furnished with the Image of God, or a moral rectitude, consisting in Knowledge, Righteousness, and Holiness. Now these sanctified Powers in him, could not but approve, chose, and love the Law. That fallen Man in his natural state doth not so, is because be hath lost that rectitude which was on his Faculties, and they are become depraved: But Godly Men, so far as they are renewed, have it restored to hem again. Psal. 119.128, 30 97. Therefore I esteem all thy precepts concerning all things to be right; and hate every false • ay. I have chosen the way of truth: thy ju • gments have I laid before me. O how love I thy law! it is my meditation all the day. Yea, the very relics of the Law in the Consciences of Men, do acknowledge the equi • y of this Law, and how unreasonable it is to break them. Rom. 1.32. and 2.14.
  • (2.) IT is a suitable Medium to his great End. Man was made for an E • d, viz. to glorify God; and in subordination thereto, to seek and obtain Blessed ess. Now where there is an End propounded, there must be a way to obtain it; and that which directs to this way, is the Rule; and when it is a proper way to it, it is then accommodated to the Design. Such was the moral Law. And for this reason it is called the moral Law, because it is fitted for the regulating of Man in all the Actions of his W • l, both Elicite and Imperate. And by his Obedience to it, he should have attained Everlasting Felicity. Jam. 1.25. Man had a natural craving after Happiness, and this was a way to have brought him to it. He •••• also it differs from the ceremonial and j •••• cial Laws. The former was only acco ••• dated for fallen Man, while he was in expectation of a Redeemer to come, to help 〈◊〉 Faith in the mean while: The other 〈◊〉 only adapted to the present state of the 〈◊〉 Church during their Minority.
• 6. IT • bliged Man, to serve to the Glory 〈◊〉 God as his last End. This was the proper End of the moral Law. We have already observed, that Man was to glorify God act • vely, 〈◊〉 which he must have a Rule, else he will be ever at a loss. Now as the whole Man is 〈◊〉 be consecrated to this Glorifying of God, and that in all our Life, and every Action of it, 1 • or. 10.30. So the moral Law is as 〈◊〉 , to comprehend the whole of this. It is ••• vid's Observation, Psal. 119.96. I have •••• en and of all persection: but thy 〈◊〉 as exceeding broad. It tells us how we 〈◊〉 order our Thoughts, our Words, and 〈◊〉 Actions. It points to the Matter, Manner ••• End of our Duty. It regulates us in our C • riages towards God, and towards Men: 〈◊〉 us Rules how to manage ourselves in 〈◊〉 Relation that Providence sets • s in. 〈…〉 we need not be at a loss at any time, 〈…〉 thing that we are concerned i • .

2. WHETHER all Mankinds are 〈…〉 Obligation of Obedience to this Law?

Ans THIS may be briefly it solved in 〈◊〉 Particulars,

1. THE Law is to be considered, either 〈◊〉 is a Covenant, or only a Rule. This di •••• action must be allowed, or else we shall not be 〈◊〉 to reconcile many Texts in Scripture. 〈◊〉 the Law is then considered as a Cove •••• , when we look upon it as delivered 〈◊〉 Sanctions, by virtue whereof it became 〈◊〉 Foundation of relative Justice, in which 〈◊〉 would proceed with Man in the Ad •••••• tion of his special Government: So 〈…〉 •• derstood, in Gal. 3.10. For as many 〈◊〉 of the works of the law are under the cursed: 〈…〉 is written, Cursed is everyone that 〈◊〉 n • t in all things written in the book of the 〈◊〉 to do them. Whereas, separate from the ••• sideration of those Sanctions, it cont ••••• 〈◊〉 it all those Precepts, which are to direct 〈◊〉 in his Life and Conversation, and so 〈…〉 on only as a Rule. And so it is frequently used in the Psalms.

2 THAT Man is to be considered, either 〈◊〉 before, or since the Fall. There is a vast ••• rence between the state of Integrity, 〈…〉 state of Apostasy. Man's primitive 〈◊〉 a state of Perfection, Eccl. 7.29 God made 〈◊〉 upright. There was a moral rectitude in all his Powers. He was and Instrument in Tune. But by the Fall, he hath lost those moral Principles which were in him by virtue of the Sanctification of his Nature, and is become ••• lly corrupt, Rom. 3.12.

3. MAN since the Fall is to be considered, ••• er in his natural, or his regenerate state. As long as he abides in his natural state, he is under the reigning power of Sin, and an utter impotency to that which is truly good: Whereas there is another better state introduced by Christ, and wrought by the Spirit of God in Regeneration, into which Men are brought by the Grace of God. And the Con •• tion of fallen Man is wonderfully altered ••• by. As appears from Eph 1.5, 8. Now we are to resolve the Case before us with a d •• respect to these things. Here then,

(1.) THAT Plan in his state of Integrity, was 〈◊〉 the Law as a Covenant, which comprehend •• 〈◊〉 Mankind. It is certain, that wren God ••• e the Law to Man at first in Paradise, he 〈◊〉 it with its Sanctions, he annexed to it 〈◊〉 the Promises and Threatenings, whereby i ••• come a proper I • strument of Government. The Threatning is expressed in Gen. 2.17. In 〈◊〉 day thou eat •• st thereof, thou shall surely die. And the Promise is to be gathered from other Places in the Word of God; according 〈◊〉 , Rom. 10.5. For Moses d • serthe • the r ••••• ousness which is of the law, that the man 〈◊〉 doth th • se things, shall live by them. Now that this Covenant was plighted with Adam, 〈◊〉 a private, but a public Person, repre ••• ing all Mankind that were to derive from 〈◊〉 is evident, and hath formerly been made good, when we were on that Subject; and is pl ••• from, Rom. 5 12. Wherefore as by one 〈…〉 entered into the world, and death by sin: 〈◊〉 so death passed upon all men, for that all 〈◊〉 sinned.

(2.) THAT Man in his natural Estate abides 〈◊〉 the Law as a Covenant. This is plain 〈◊〉 the forecited, Gal. 3.10. For how else should the Curse of the Law take hold of him? The Law as a Rule saith, this thou shalt 〈◊〉 , and this thou shalt not do. And as a Covenant it saith, if thou do so, thou shalt live, i • •••• wise thou shalt die. And hence the 〈◊〉 Man hath no other Rule to try his 〈◊〉 to Life or Death but this. His Duty of ••• dience abides, and he is still liable to Pe •••• for defect in it.

(3.) THAT regenerate Man is under a New 〈◊〉 , in which the Law still abides as a Rule. 〈◊〉 , he being under the Covenant of 〈◊〉 , is no longer under the Law as a Covenant: Which is evident, from Rom. 6.14. 〈…〉 shall not have dominion over you: for ye 〈…〉 under the law but under grace. But th •• the Law still abides to him a Rule of his Life is evident, because it is reinforced in the Gospel, and put into the Articles of this C 〈8 letters〉 t, which makes Sanctification one of the Benefits of Christ's Redemption, and enj • y as us H • liness a • d righteousness. 〈◊〉 ••• ing to Tit. 2.11, 12. For the grace of G • d t • at bringeth salvati • n, hath appeared to all 〈◊〉 Teaching as, that denying ung • dlines • & worthy lusts, we should live soberly, righte •• s •• and 〈◊〉 in this present w •• ld. And is enforced from Evangelical Considerations. 1 C • r. 6.20. A • d on this account it is called, both an old and a new Commandment, 1 Joh. 2.8, 9.

3. WHETHER the Fall hath not taken off this Obligation, or it abides still on fallen Man?

Ans. THIS might be resolved from what hath been already said: But to prevent Mistakes let me here add,

1. THAT the Fall hath not taken off from Man, the Obligation to Obedience to the Law, as a Rule. This abides, and will so do, as long as Man abides under the special Government of God: As will appear from these Reasons,

• (1.) BECAUSE the Law was the Rule of Relative Ju • tice in that Government. As Man owed himself to the Service of God, so God gave him this Law to direct him in that Service; and he cannot discharge himself from this Duty. Man is by the Fall a Rebel against his lawful Sovereign; but the Rebel owes Duty and Al • egiance notwithstanding; and it is his Fault that he denies it. That therefore is a Truth always, Job. 28.28. And unto man he said, Behold, the fear of the Lord, that is wisdom, and to depart from evil, is understanding.
• (2.) BECAUSE the Law itself is an Unchangeable Rule. It was not a temporary Dispensation, as the ceremonial and judicial were, but standing; it was never to be altered. And hence, whatsoever change the Man passeth under, that still abides: As hath been already made evident.
• (3.) BECAUSE the Law is properly suited for the gl • ri • ying of God, by the Reasonable Creature. God did not only in Sovereignty, but Wisdom too, give the Law at first. It was adapted to Man's Nature. And for that reason it is called by Divines the Law of Nature; as will hereafter be observed. For which reason the natural Conscience subscribes to the Equity and Goodness of it.

2. THOUGH the Apostasy hath not dis • harged Man from the Law as a Covenant, yet we are warily to take it up. Many are mistaken in their resentments of this, and it is not a little hurtful to them. Here then, let two things be observed,

• (1.) THAT the Fall hath utterly cut Man off from ever obtaining Life by the Law, as a C • venant. There was a Promise of Life in that Covenant made to perfect Obedience, and so Man a ••• est s • ood as a Probationer for Life by it: But that is utterly ceased. That Covenant still saith, that if Man had so obeyed, he should have lived, but because he obeyed not, but disob • ved, it hath brought him under the other Sanction, which holds him fast, and stands in the way to hinder this Life. So that they err, who think, that if fallen Man could now perform perfect Obedience to the moral Law, he should live. For though' he cannot, and so it is a vain supp • sition, yet if he could, he is under Arrest already, he is dead in Law, how the • should he live? Hence that, Gal, 3.21. Is the law then against the promises of God? God forbid: f • r of th • re had been a law given, which 〈◊〉 have give life, verily righteousness should have been by the law.
• (2.) HENCE th • Law, a • a Covenant, h • lls the Sinner 〈◊〉 the Curse of • s, and neither can his Ign • r • r ••• 〈◊〉 I • p •••••• excuse him from the Condemnation of it. The Law saith, Ezek. 18 4. The so •••• t •••• ain, it shall 〈◊〉 . Such is every fa • len M •• by Nature, and in Act. This Se •• e • ce must needs ab • de, till it hath taken place. Hence Christ saith, Mat. 5.18. For worthy I say 〈◊〉 you, 〈…〉 & earth pass, one • ore or one ti •• e • phal in no wise pass from the law, till all be • u •• i • ed. S •• hath made the man a Prisoner of justice, and he must pass a Trial; where it f • und gai •• y, he must needs die for it. It is vain for him to plead Ignorance of the Law; for Man was created with a perfect Knowledge of it, and lost it by his own Default. Besides, that there are the remains of the Law on Men's Consciences, which they either • t • tle, or resist, and imprison the Truth in a righteousness, Rom. 1.18. And this will leave them inexcusable. And it will be as vain to pretend Inability: for though' Man hath lost his strength, and that is a Truth concerning every Man is his lapsed estate, Josh. 24.19. And J ••••• said unto the people, Ye cannot serve the Lord; for he is an holy God: he is a jealous God, he will not forgive your transgressions nor your sins. Yet Man by his own folly, hath disabled himself, who once was every way furnished for Obedie • ce. And it would be a strange way for a Servant to make up Accompts with his Master, to tell him he hath emb • zzel'd his Stock.

USE. FROM what hath been hitherto said, let me only here observe, Him miserable Man hath • endred himself by the Apostasy. Did God give the Law to Man as the Rule of his Obedience, and was it the only way to keep himself in God's Favor, and obtain true Felicity? Certainly then the Fall hath brought us under inconceivable Infelicity, in that we are thus fallen short of the Glory of God, and have laid ourselves open to his Indignation Let us then bemoan this our Unhappiness, and restlessly seek after the one Way of Delivery which the rich Grace of God hath opened to us in the Gospel.

SERMON CXLIX.

4. TO what use the moral Law is • ill serviceable to fallen Man? Ans. THAT we may take this up aright, we may look upon fallen Man under diverse Considerations: in every of which there is an answerable Usefulness of the moral Law.

• 1. MAN is to be considered, either as in a state fo Nature, or in a state of Go •• .
• 2. NATURAL Men are to be considered, either as being without the Gospel, or under 〈◊〉 Di •• ens •• ien of it.
• 3. MAN in a state of Grace is to be considered, either as in the Way to, or as arri ••• 〈◊〉 the Kingdom fo Glory. Add to these,
• 4. THE Moral Law, under which Man is, 〈◊〉 be considered, either as a Rule only, or as a Covenant a • so.

AND now we may take up the Res • l ••••• of this Case under every of these Considerations. And here observe,

1. ALL Man in a State of Nature •••• der the Law at a Covenant, as well as a 〈◊〉 By a S • ate of Nature we are to under ••••• that Condition which they were not i ••••• the Apostasy of the first Adam in which 〈◊〉 all Men abide, till they are delivered 〈◊〉 it, by being planted in the second Adam, and that is done in effectual Vocation. And this is • ee concerning all such, what ••••• • there 〈◊〉 •• ges they are under, whether in the Da ••••• 〈◊〉 Pagan • gnorance, or 〈◊〉 the 〈…〉 who of Gospel 〈◊〉 And that 〈…〉 under the Law, not only as a Rule. 〈…〉 C • venant too is evident because •• cy are • e • in their Unbelief; co ••••• ing whom it is said, Mark 16 16. He 〈…〉 it vain and as b • ptized, shall be saved; 〈◊〉 that believeth not, shall be damned. Yes, Jo •• 2.18. He that believeth in him, is not •••••• ed: but he that believeth not, is conde 〈7 letters〉 ready, because he hath not believed in the 〈◊〉 of the 〈◊〉 b • g •• ten Son of God. Which is interpreted, ver 36. He that believeth on the 〈◊〉 hath everlasting life: and he that believeth 〈◊〉 on the Son, shall not see life: but the 〈◊〉 of God abideth on him. This therefore is •• ciared to be the common Condition 〈◊〉 of the Jew and the Gentile, Rom. 1.9.11.

2. AS for natural Men that are 〈◊〉 the G • spel, the Law is serviceable to them 〈…〉 accounts at these.

• (1.) TO keep them in 〈◊〉 , & pr •• p 〈◊〉 to Duty. That there are the remains of the Law in the Hearts of such, is certain. 〈◊〉 Apostle proves it, Rom. 2.14. And this 〈◊〉 only as they have in them rational C ••••• ons of Right and Wrong, Duty and 〈◊〉 also as they suggest to Men the D •••• of finning, and the Wrath which they 〈◊〉 themselves to thereby, whence they 〈◊〉 accuse or excuse them, ver. 15. And 〈◊〉 are proper Motives to put Men upon ••••• ing the one and pursuing the other; and doubtless by this Means God curbs in Matth exorbitant Lusts, which would else 〈◊〉 , all Bounds, as sometimes they do, in Men ••• serted by God.
• (2.) FOR the maintenance & preser •••••• of civil Secieties from Ruin. Man is made 〈◊〉 •• ciable Creature, and this End corrupt 〈◊〉 obtained but by a civil Order, and the •••••• ing of Righteousness. Man's Life. C •••••• , Estate, good Name and Property must be ••• served, and how is this do •• , but by i •••••• ing 〈◊〉 Ale •••• llean 〈…〉 •••• sion of these • wrord • of Jess 〈…〉 making them •• pore them, 〈…〉 a Curb on their 〈…〉 And God 〈…〉 upholds 〈◊〉 G • ver m ••• 〈…〉 and ra •• eth 〈◊〉 among 〈…〉 wh •••• serve him in it; but 〈◊〉 which the Wicked • s • of Men had 〈◊〉 e're this reduced the world to a Cha • s.
• (3.) TO erred in the ordering of the civil Go ••••• r • I Mankind. With 〈◊〉 civil Govern ••• , 〈◊〉 w •• ld 〈◊〉 nothing but Contusion, •••• ges: 2 • . In these days there was 〈◊〉 〈…〉 : every max del that 〈◊〉 was 〈◊〉 in 〈…〉 eyes. Me • ex •••• live as 〈◊〉 with 〈…〉 , or w • ll with them 〈◊〉 they be rig ••• 〈◊〉 m •• ds 〈◊〉 Man's Co • •••• to be oppress be a Law, but there have 〈◊〉 Governments among meet Paga •• which 〈◊〉 and ••• y excellent Laws, in respect of ••••• sness toward Men, under which they 〈◊〉 greatly flourished, and been a shame to 〈◊〉 as had the Word of God: S • c, asters 16. 〈◊〉 whence had they this but from the Re ••• of the Law of God in them, and the 〈◊〉 Gists 〈◊〉 the Spiti • enabling Men to •••• e the remand g • Light in them to 〈◊〉 measures
• (4.) TO •••• se them to entertain the Gospel. 〈…〉 be f • er • d to them. God had a 〈◊〉 to extend his Salvation to the Gen ••• , in the fullness of time, by sending the 〈◊〉 of a Christ to them •• viting them to •••• ce him, which was accomplished after ••••• 's Resurrection. N • w, that they 〈◊〉 have something in them to work upon 〈…〉 Creatures, and that by which 〈◊〉 night be persuarded of their Need, God ••• hese Principles 〈◊〉 them. And for this 〈◊〉 we find that the Apostles when they 〈◊〉 to them built their Doctrines on these •••• ples, as will particularly appear in 〈◊〉 5.14. Row. 1 & 2.

3. WITH res • respect t • natural M • n that are under the Gospel Dispensations. Besides what they have in common with others in the 〈◊〉 Benefits, the Law is made ••••• ble to prepare them to receive 〈◊〉 and embrace the Terms of the new 〈◊〉 ; and this seems to have been the 〈◊〉 of the giving the Law at Mount Sinai, 〈◊〉 ••• mated in, Gal. 3.25, 24. But before 〈◊〉 , we were kept under the low, shut up 〈◊〉 the south, which should afterwards be revealed, 〈◊〉 the law was our School master, to bring 〈◊〉 Christ, this we might be justified by faith. 〈◊〉 in that is was given for gracious 〈◊〉 , ver. 19. And therefore in the hand ••••• diator; and in this way only could •••• o promove the Gospel Design. And 〈◊〉 it serves,

• (1.) TO convince Men of Sin; which is the 〈…〉 to Conversion. For though the 〈◊〉 of the Spirit is infused by him imme •••• , yet the drawing it forth is mediate; 〈◊〉 only so, but the Preparation for it is 〈◊〉 , for Man repents and believes as he is a ••••• ble. Creature, upon Persuasion, though the effi ••• of 〈…〉 Here there •• e the S • 〈…〉 Joh. 16.8. And th • n 〈…〉 be 〈…〉 the 〈…〉 , and 〈…〉 of judgment. And this • e 〈◊〉 by the 〈◊〉 plication of the Law ••• re Conscience 〈…〉 Rom. 3.22. By the 〈◊〉 is the 〈◊〉 •••• ge of Jin. And good reason, for Crap. 4.14. Because the Law ••• keth wrath: for •• ere 〈…〉 is, there is •••• r transgression. And this is by 〈◊〉 the Law before him 25. a •• le. and stuning. It to him; he tells him, that he Law saith, this thou shalt do, and that thou shalt not do, but thus haft thou done and these things haft thou omitted, and by this he knows it to be Sin. For, 1 John 3.4. Whosoever committeth sin, transgresseth also the law: for sin is the transgression of the law.
• (2.) TO discover is them their w • full Misery by Sin. And without this, the former will little avail; for fallen Man is so in love with Sin, that nothing but fear of Wrath will deter him from it; the Spirit therefore by the Law, shows the Man what is like, to be the issue of these Sins, and that is nothing less tha • . Damnation; and this he doth by representing it as a Covenant; he tells him that the Law saith. Ezek. 18.4. The sial that sinneth in shall die. Rom. 6.23. For the wages of sin is death. That all the Curses written in the Book of God are out against Sinners for their Sin. And hereby he makes them afraid of the Wrath of God; as. Isa. 33.14.
• (3.) TO slay them as to exsedation of Help by. any Righteousness or Strength of their event. The ••• mer Convictions do usually put Men, upon Endeavors to relieve themselves, by reforming their Lives, in abstaining from, their former sinful Courses, and taking up of neglected Duties, and they are apt to ratty there, and •• mf 〈◊〉 themselves, therein; and hereby they fortify against the God pel Offers, for a Man cannot c • me to Christ, till he forsakes himself; for this also he useth the Law, by giving the man a deepen insight into the spiritual Nature of it; and now he sees, that it is another manner of Thing to keep the Law, than he before dreamed of; and this shows him his utter impotency, which he till then was ignorant of, which cuts him off from self-sufficiency, and so kills his vain Confidences in himself; so it was with Paul, Rom. 7.9. For I was alive with ut the law once but • hen the commandment came, sin revived, and I died.
• (4.) TO awaken in them, an Apprehension of their absolute need of Help from abroad. And this is done, by applying the Law home to their Consciences under the forectied Considerations. He sh • ws them that the Promise of Life, is limited only to perfect Obedience to the Law, and that the Curse of Death is out against Sinners for the least flaw in their Obedience, Gal. 3.10. He assures them of the rigor of the Law in these respects & that it will not have the least in either of them, but exact the full thereof, Mat. 5.18. And hesewithal, lets them see, that they come short in both; that they cannot do the things required in it, but miss it in their best; that they cannot by themselves pay the Arrears, but they will break them forever. And now the result of this is, that except some other Hand afford them succor, to rescue them out of this Distress, they must perish unavoidably and Eternally.
• (5.) TO make the glad ridings of Christ & salvation by him welcome. And this is the genuine resultancy of all the former. No man cares for Christ, as long as he can maintain in himself any hopes that he may do well enough without him. But when once the Man finds himself perishing, now an Hand stretched out from on high to help him, is welcome. And therefore Christ is commended as an helper for such. Psal 72.12, 13. For he shall deliver the needy when he crieth: the poor also and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. And this sense is wrought in the Man by the Law, by which he is made to know himself poor, and in debt, boyond the succor of any created Power.

4. AS to those that are under Grace, the Law is us •• re a Covenant of Works to them. It was so to them before, and as such it was made helpful to bring them over to Christ, and so put them under Grace. But now, it loseth its claim over them as such. And the reason is, because there is an inconsistency between these two. The Covenant of Grace was introduced as a remedial Covenant, to deliver Sinners from the Law in regard of the Curse, which it held them under as a Covenant. And for this end, Christ, who opened the Way of this Covenant, engaged in, and accomplished the Redemption which he undertook. As Gal. 3.13.4.4, 5. So that now, neither is the Promise of that Covenant our Encouragement to Obedience, for that was only to that which was perfect, which our best is not; nor are the Threatenings of that Covenant our Terrors from Sinning, because we are discharged from them, and those Terrors belonged to the Spirit of Bondage, which Believers do not receive again; though' not at present utterly free from the remorses of, Rom. 8.15. Though still there are the Promises & Threatenings of the New Covenant, in the Evangelical Dispensation of it, which are suited to the present state of the Children of God: But that is true, Rom. 6.14. For sin shall not have dominion over you: for ye are not under the law, but under grace.

5. THAT those who are in the New Covenant, and as yet, but in the way to the Kingdom, are under the Law, as a Rule of their Life. Though it is not a Covenant of Life to them, having Life secured to their personal Obedience, yet it is a Rule according to which God expects that they should order their Life and Conversation. This is denied by some, practically abused by others, and not rightly understood by many. And may therefore be made clear and evident in the following Conclusions,

• 1. THAT God's People have a Life & ••• versation to lead in this World. Man is •••• ing, and consequently an active Being, 〈…〉 he is of a rational Nature, and hath th ••• upon a Power in him of consulting and ••• sing his way. Men have something to do 〈◊〉 this Life, and they cannot fit still, but will be some way engaged. Every Man hath 〈◊〉 End in his eye, and will contrive and pur ••• some Means for his obtaining of it, to which he will direct the course of his Life; Y •• the powers of Action were put into the C ••• ture for their being exerted in it. So 〈◊〉 every man, will certainly be some way 〈◊〉 ployed.
• 2. THAT it is not at the Liberty of 〈◊〉 People to live as they list, nor ought they to 〈◊〉 as other Men. Man was put under the •••• all Government of God at first, not can he 〈◊〉 out of it, so as not to be under the la •••• Command of it, but God must therein 〈◊〉 his Glory so far, which he will not. H ••• the Gospel Liberty doth not open to then 〈◊〉 door of Licenciousness, or give them leave 〈◊〉 follow their own Suggestions. For though' G ••• in them, inclines them to love and serve 〈◊〉 yet they have Corruption which with 〈◊〉 the Will of God, and draws after the 〈◊〉 gratifying of the Lusts of the Flesh, & 〈◊〉 leads them captive, Rom 7.23. And what 〈◊〉 would it do, were they left at their un ••• ted Liberty? And God forbids them 〈◊〉 in the same Courses which others, viz. 〈◊〉 generate Men do, Eph. 4.17, 18. This 〈◊〉 therefore, and testify in the Lord, that ye 〈◊〉 forth walk not as other Gentiles walk, is •••• nity of their mind, Having the understand ••• darkened, being alienated from the life of 〈◊〉 through the ignorance that is in them because the blindness of their heart. And Chap. 5.7. 〈◊〉 Hence that advice, 1 Pet. 4.3, 4. For the 〈◊〉 past of our life may suffice us to have wrought 〈◊〉 will of the Gentiles, wherein ye walked in Enviousness, lusts, excess of wine, revillings, •• quetings, and abominable idolatries: Wh ••• they think it strange that you run not with •••• to the same excess of riot, speaking evil 〈◊〉
• 3. THERE must therefore be a Rule lor •••• Direction in leading such a Life. Where 〈◊〉 are not lest at Liberty, there is a Limi •••• , and therefore there must he something 〈◊〉 the Bounds to them, that may tell them, this you ought to do, and this you ought not to do; and this must be contained i • 〈◊〉 Convenant, which is contrived to be a Men 〈◊〉 of bringing sinful Men to Salvation. The Gospel therefore contains, not only the 〈◊〉 Tidings of Peace, but also the Way of 〈◊〉 . For it there be a Way, it must belong 〈◊〉 that economy in which Man's well being i • laid out. Hence that is expressed as 〈…〉 advantage of it, Luke 1.79. To guides our 〈◊〉 the way of peace.
• 4. THE Children of God are therefore 〈◊〉 sied, that they may be fisted for Compliance 〈◊〉 this Rule. There is the Sanctification 〈◊〉 Spirit, which is one of the Benefits of 〈◊〉 〈◊〉 Covenant, to which all God's Elect are appointed, 2 Thes. 2.13. But we are bound to give thanks always to God for you, brethren, be •••• of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth. And what else is this Sanctification, 〈◊〉 the ••• ewing of the Image of God in Man, which is proper Furniture to in him for the Service of God, according to his revealed Will? Now the usefulness of all Powers, of herber natural of supernatural in the Creature, is in the applying of them to the design of them hem, and that is by their acting regularly. So that the end of Sanctification would be l •• t, if there were not a Rule to direct it 〈◊〉 exercises.
• 5. THOUGH Sanctification dispose them to •• ply with is, yet it is not itself the Rule. They err who confound the Principle and the 〈◊〉 , and make them the same, whereas they are two distinct things. It is one thing to be 〈◊〉 for Work, and another to be directed i • the Prosecution of it. They therefore 〈◊〉 say, that there is no need of a Law or 〈◊〉 to be given to a Believer, because his 〈◊〉 itself will be a sufficient Rule to him, 〈◊〉 greatly err. David was of another mind, else he would not have prayed, as, Psal. 119. •• .33. &c.
• 6. THIS Rule is not made known to every 〈◊〉 , by in mediate Inspiration, but is laid down if the Gospel. It is true the Spirit of God, 〈◊〉 in and with the means, giveth Illumination, by which we discern the spiritual 〈◊〉 of this Rule. For, 1 Cor. 2.14. But the 〈◊〉 man receiveth not the things of the Spirit of God, for they are foolishness unto him: 〈◊〉 can he know them, because they are spiritually discerned. But the Rule itself is 〈◊〉 down in the Gospel, and is there to be 〈◊〉 . And we are advised to search for it, Rom. 12.2. And be not conformed to this 〈◊〉 this be ye transformed by the renewing of 〈◊〉 mind, that ye may prove what is that good, and acceptable, and perfect will of God. A •• 〈◊〉 this are the Scriptures recommended, 2 〈◊〉 3.16, 17. All scripture is given by 〈◊〉 of God, and is profitable for doctrine, 〈◊〉 reproof, for correction in righteousness: That the m • n of God may be perfect, thoroughly furnishment good works.
• 7. IT is the moral Law which is reinforced in the Gospel, as a Rule for the Children of God to other their Lives by. Not to mention how 〈◊〉 this is inculcated in the Old Testament, which were sufficient. He that is conversant in the Writings of the New Testament shall 〈◊〉 it is every Article of Precept thereof, 〈◊〉 and pressed upon the Children of God, as is manifest in the Hortatory parts of the 〈◊〉 : Yea, what need had our Savior to 〈◊〉 indicated the moral Law from the 〈…〉 and abusive Interpretation of the 〈◊〉 and Pharisees, as he doth, in Mat. 5, &c. is it had not been of use in Gospel times as a 〈◊〉 , and therefore ought to be rightly understood?
• 8. THE Law is holy, just and good, and so adapted to regulate their Lives as becomes Men. Grace doth not make them cease to be Men; and so to owe to God a Service as Men; and to this the Law was suited at first, and continues to be so, notwithstanding Man's Sin. Hence that encomium, Rom. 7.12. Wherefore the law is holy, and the commandment holy, and just, and good.

  (1.) IT is suited to direct Man how to please God, because it is holy. It is therefore called his acceptable Will, Rom. 12.2. Holiness in a Creature, is properly a separation to the Service and Glory of God, and the Law is such, because it tells us how we may live & please him, 1 Thes. 4.1.

  (2.) IT is sitted to teach us how to entry right towards Man, for it is just. And it is said to be so, with respect to the Duties of the Second Table, when used distributively with Holiness. And there is nothing wherein we can have to do with Men, but it gives order about in the best manner, to the very conviction of Men's Reason and Consciences.

  (3.) IT is suited to show Men how best in prosit themselves, for it is good. Hence that, Mit. 6.8. It is the best Rule to direct Men in their Carriage, so as to comply with right Reason; as might be instanced in particular. And all these three are put together, Tit. 2.12. Teaching us, that denying ungodliness & worldly lusts, we should live soberly, righteously, & godly in this present world.

• 9. HENCE as a Rule, it is every way serviceable to the People of God. As a Covenant they have reason to dread it, for they cannot stand by it, Psal. 143.2. But as a Rule, they cannot do without it. And there are these things more especially, wherein they have constant use of it.

  (1.) TO instruct them in the way of Sobriety, Righteousness, and Holiness. Under these is comprehended all moral Duty. And we observed but now, that all these are the teachings of the Gospel, in Tit. 2.11, 12. A Man cannot live as a Christian ought without these Rules. And they all belong to the moral Law. And that Heathen have resentments thereof, is plain from the relics of it in them.

  (2.) TO discover to them the Wiles of Sin and Satan. The deceitfulness of Sin in us, and the cunning of Satan our grand Adversary, are always offering to trapan us into some Sin or other. And we are not to be ignorant of their cunning, 2 Cor. 2.11. Now the way to detect them, and so to escape the fallacy of them, is to bring them to this Law. So we are directed, Isai. 8.12. And the Psalmist acknowledgeth, Psal. 19.11. Moreover by them is thy servant warned: and in keeping of them there is great reward.

  (3.) TO prove their Actions by, in respect of the Matter of them. As to the gracious and acceptable manner of performing them, the moral Law doth not of itself inform fallen Man about that, but it purely belongs to the Gospel Revelation, but as to the Matter of Duty and Son; this belongs to the Law to make discovery of to us; and that not only to direct us how to ch • se our Actions aright, as Psal. 119.105. but also to prove them, and judge of them. And by bringing out selves to that, we may judge on this account: According to the s • s ••• ted. Rom. 3.20.

  (4.) TO convince them of the imperfection and insufficiency of their own Righteousness for their Justification. The Law must justify us, if we be justification their must have nothing to charge us with 〈◊〉 . We must therefore have a Righteousness 〈◊〉 offer, 〈◊〉 mine • urate with it. But the Law itself will tell us, that this cannot be our own personal. By this David was brought to that acknowledgement, Psal. 13.3. 〈◊〉 that, Lord, 〈◊〉 mark a • iqu •• tes: O Lord, who shall stand? And the Apostle plumply asserts, in Rom. 3.20. Therefore by the deeds of the law, there shall no flesh be justified in his sight.

  (5.) TO help forward their daily Repentance. Repentance belongs to the exercise of Sanctification, and is to be pursued by Believers, as long as they live. In it we are to mourn for Sin, fly from it, and seek the Pardon of it; and this is to be done every day, Mat. 6.12. Now the ground of this, is from the remaining Sin that molests us. And how shall we find Mitter for it, but from the Law, which will ever offer us Ground for it?

  (6) TO help us rightly to carry it under the Judgments of God that we are visited withal. These Judments are God's Corrections, and they are for Sin, Psal. 39.11. And the Children of God are often under such Chastisements, and it becomes them to be patient under, and receive instruction by them. And how shall they get & maintain such a frame, but by justifying God, and taking blame to themselves. And this must be, by comparing themselves with the holy Law, which will show them their Transgressions.

  (7.) TO make Christ more precious to them. It is a Character of a true Believer, 1 Pet. • .7. Unto you therefore which believe, he is precious. And hence that which serveth to enhance his Worth, is to consider and affect ourselves with the great Kindness of his to us; and nothing will more discover it to us than the Law, by which we discover what Sin had made us, and what had become of us, but for him. Hence that, Luk. 7.47. Wherefore I say unto thee, her sins which are many are forgiven, for shell loved much: but in whom little is forgiven, the same loveth little.

6. AS to those who are arrived at the Kingdom of Glory, let me only make these three Remarks,

• 1. THAT this Law, is no longer a Rule of special Government to hem. It was adapted as such, for God's People, as long as they are in the Way, and will be made use of in the Great Judgment that is coming, being without doubt one of the Books which is then to be laid open, Rev. 20.12. It is their Probation time now, and by their Obedience to God's Law, they are to approve their Fidelity, to him: But when they go to Heaven, they pass to receive their Rewards, which we are assured will be according as they have carried themselves in this Life, 2 Cor 5.10.
• 2. IT will be a Rule for them to judge of their Perfection by. Such is the state of the Glorified. Hence that, Heb. 12.28. Wherefore are receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably with reverence and godly fear. Now a state of Perfection referring to Man consists in his complete conformity to the Rule of Perfection which was given him; a defect wherein, was his Imperfection in this Life, Now therefore shall all Sin be done away, and Holiness completed, and by knowing the breadth of the Law, and the entire affirmation of all their Powers to it, they will 〈◊〉 satisfied.
• 3. PROBABLY it will influence their Expre •• so for as is consistent with their state of Glory. We have but dark apprehensions of that See • at present. However, to love God, and love his Neighbor, were suited to Man's Nature, which though' perfected, yet will not be changed into another: And though' some Duties will cease, because they will then be like the Angels; put their Love will be perfected, and that will be in the perfection of the Grace which was here begun, and shall act upon the same Objects, though' in another and more glorious manner.

USE. LET these Considerations serve to simulate us to love, price, study, and practice the Law of God. Let everyone that would approve himself to be a Christian indeed, endeavor to be able to say with David, Psal. 119 97 O how love I thy law! it is my meditation all the day. Let our Love make as delight to be always conversant with and contemplating of it. And let our Contemplation lead us to more constant endeavors to confirm our Life and Conversation to the Precepts of it, and avoiding of whatsoever is contrary to it. Only that our Obedience may be acceptable to God, and profitable for us, let us renounce Reliance on our own strength 〈◊〉 worthiness, and seek all our Help from Christ by Faith in him; and resolve all our Hope into him, both to have our Imperfections covered, and Sincerity rewarded: So shall we have great Peace in keeping the Law.

SERMON CL.

III. THAT by giving him this Rule, God did reveal to Man what was his Duty. For the clearing of this two Inquiries may be made, viz. 1. After what Manner God revealed this Law to Man at first? 2. How far this Law comprised in it Man's Duty, or the whole Rule of his Obedience?

1. AFTER what Manner God revealed his la • at first?

A • s. WE may trace this in the following Conclusions,

1. THAT the Law 〈◊〉 the Rule of Relative J •••• t, which God fixed between Him and Man. God, wh •• is the Creator, is also the rightful Go • ernour of his Creatu • es: And he in Wisdom governs them according to the Nature he 〈◊〉 into them. Man was made a reasonable ••• ture, and God would treat him in a rati •• l way: And for that end put him under special Government, to which he accommoda •• d a •• le; and this was the moral Law. ••• ce that J • b 28.28. And this was, for the display of his Justice, which can in no 〈◊〉 way be manite •• ed on a Creature, but according to some Rule of Proceeding: And 〈◊〉 his Proceeding with it according to the 〈◊〉 of that, He appears to be just And we •• y tall this relative, because it was that on which this Relation between God and Man 〈◊〉 founded.

2. THAT it was necessary that Man should a first know his Rule. And that upon a double Account,

• (1.) THAT he might comply with it as a Cause by Counsel He was not only to be regulated by the instinct of it, but to be caught and in •••• ted by it in his Duty. It was not only God's Rule, by which he would govern Man, 〈◊〉 also Man's Rule, by which he was to order himself in his whole Conversation in this ••• ld. It was a Reasonable Service that was •••• fore of him, Rom. 12.12, 1. He must ••••• fore perform it with Reason. And he 〈◊〉 to be voluntary in it, and to do it on ••• i • e. Hence that, Psal. 119.30. I have 〈◊〉 the •• ay of truth: thy judgments have I 〈◊〉 before me. And this he could not do except he had known what his Rule was.
• (2.) THAT he might be capable of being treat. 〈◊〉 with in a way of justice, according to his b •• ing or breaking of is. Though God in So ••••• ty may dispose of his Creature as he 〈◊〉 meet, and do it no wrong; yer to make it happy or miserable in a way of Reward or P •• lie, necessarily supposeth a Rule of Pro ••••• . And this Rule was once made knows and that he either actually knows it, 〈◊〉 that it is his own fault if he be ignorant. N • t can it be a declaration of Justice to punish any for the breach of a Law never pro •• lgated.

3. THAT he might thus know it, it was ne •• s • y that God should some way reveal or make it known to him. A thing my be more ways than one revealed to a Man: And we here understand it in the largest sense. And here l • t 〈◊〉 observe.

• (1.) THAT the Law was the Contrivance of God's supreme Will. True, it is the product of his infinite Wisdom, and was adapted for the Government of Man, being suited to his Nature, and was therefore holy, just, & good, Rom. 7.12. But the Will of God was the Su •••• Authority from which it proceeded. Hence so called, Rom 12.2. And see. 1 Fer. 4.3. God's Requiring it is Man's Warrant for his Doing it, and the highest Reason of his Obedience. God therefore counts it sufficient Obligation to subscribe every Precept with, I am the Lord.
• (2.) HENCE Man could not know it, but by his some way signifying it to him. Man must know it to be his Duty and consequently that it was God's Will, on which his Duty depends, and that he knows this, God must make it known to him: For it is not his secret Will that is our Rule, Deut. 29.29. Hence we have that, Mic. 6.8.

4. THAT God did at first imprint this Law on the Heart of Man immediately, in his Creation. And for ou • right taking this up, let us observe,

• (1.) THAT in the Law. • s given at first, we are to consider both the Precepts and Sanctions. God gave the Law unto Man at his Creation, 〈◊〉 a Covenant: And that it might be such an I •• trument, it had these two parts in it, viz. Preceptive, which contained all that of Duty that God required of Man; and Obligatory, which consisted in a Promise made to Obedience, and a Threatening age • nst Disobedience, by which it was suited for the Administration of Justice; Both of which the Word of God gives a full account of.
• (2) THAT this Law was suited to the nature of Man, which was therefore capable of the l •• pressions of it in his Creation in both of th •