American Puritan & Colonial

A Complete Body of Divinity

Samuel Willard (1640-1707) · 1,093,908 words · 4862 min

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se respects. That it was thus suited, may be read in the Law itself, and comparing it with Man's Capacity: but needs no other proof; then to confider that God is a wise Lawgiver, and both knew what was the Nature that he gave to Man, and what was convenient to direct him how he might serve to the Glory of his Maker, which must needs be his last End. And that Man's Nature was capable of receiving these Impressions, is evident if we confider.

[1] THAT God put into Man a natural Conscience, as he was to be a Subject of the Law. That every Man hath a Conscience in him, is witnesssed by his own Conscience, for he experienceth such a thing; as will appear in that which follows. God therefore put it into him; and it was for some End & Use. And that this was to render him better fit to be a Subject of the moral Law, ariseth from the Nature of it; as will be seen. Hence,

[2.] THAT this Conscience was every way suited to receive the forementioned Impressions.

For,

1. CONSCIENCE properly belongs to the practical Understanding, and is therefore f •• ted to conduct a Man in acting according to Rule. Whether Conscience be an Habit, or only an Act, I dispute not; but that it is not a Faculty or Power distinct from the Understanding, I think may be made good, if we consider the Nature of Understanding and Usefulness of it in Man, which is not only to inform him in the Theory of things, but also to guide him in practice; and f • r this it is endued with a power of Judgment, by which it ca • inquire into the Nature of Things, and compare them, and discern the connections and Consequents of them, and accordingly comcommend or discommend them to the Will. Now, when it thus exerts itself with respect to the Law of God, and makes a Judgment of it, and of our Relation and Carnage towards it, then it is called Conse • ence. Hence that, R •• . 2.14, 15.

2. HENCE Cons •••• ce is a Subject re • pa •• t of the Rule into it. And i deed, it were not otherwise fi •• ed for its proper Fu • ct on: For the Judgment it is to make is, whether this be Right or Wrong, a Duty or a S •• , commanded or forbidden; which cannot be do • e but by bringing and apply •• g it to the Rule, which is the meature of Obedience and Disobedience. F •• we are told, 1 Joh. • .2. 〈◊〉 •• s •• ver come •• tteth fin, • exs ••• th •• ot • y 〈◊〉 : for sin is the transgres • ; 〈…〉 I • must therefore be •• quainted with the Law in order to its passing such a Judgment: nor c •• it do it any • art • er then it knows the Rule, and is able thus to apply it. Hence an erro •• ous Conscience, ever makes a false Judgment about those things wherein it is erro • cous. It must therefore be capable of receiving the Rule into it, or else it would not be truly Conscience.

3. THAT God stamped this Rule on Man's Conscience at the first, together w • th the Sa ••• us of is, and thereby suited him to be a Subject of his spe ••• Government. It is enough to evince the Truth of this, to confider that Ma • was ordained to be a Subject of this Government, which he could not have been capable of without it. But befides, it is apparent in out first Parents immediately atter their Fall, Ge • . 〈◊〉 , 8, 9. And they heard the voice of the Lord God walking in the garden in the c • ol of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called unto Adam, and said, if here art though • ? And whence was this but from the impression the Law had on their Consciences. The relics also of the Law that are found in the Hearts of meet Heathen, thus acting, are a further witness of this. As, Rom. 2.14, 15. For when the Gentiles which have 〈◊〉 the law, do by nature the things contained in the law, these having not the law, are a law unto themselves: It •• ch show the works of the law written on their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, • r e'se excu •• ng •• e another. And it is further confirmed, in that it is promised as a great B ••• fit of the New Covenant, that God will anew write his Law upon the Hearts of his People, which had been so defaced by the Apostasy, Jer. 31 35. But this shall be the covenant that I will make with the bouse of Israel, After those days, saith the Lord, I will • ut my law in their inward parts, and write them in their hearts, and will be their God, and they shall be my people.

4. The lange of God, on, Ba •• s Understanding, not only gave • am a perfect F •••• dge of the Law, but also • n Apper ••••• if a, & 〈◊〉 i • it 〈◊〉 ••• y, jut, and g ••• . The la • age o • land, concreated in Man consisted in the Sanction of all his F • calties & P •• ers, are of which was his Understanding; and the Ope •••••• of it 〈◊〉 that was, not only the giving him a clear Light to know what was commanded, and what forbidden, a • d a what Terms 〈◊〉 •••• d w •• k God, but mainly, in the • ight Judgment that he had of the Rule, and a ••• con • ent which it gave to it, as every w •• p • per and co • rea • ent for Man. This there •••• we find Paul when re • ewed again, fully aff ••• unto, Rom, 7.12. And he de ••• es it 〈◊〉 a fruit of the Transformation which is 〈◊〉 by Regeneration, R •• , 12.2. On the a •••• thereof • re of this n • st impression of the 〈◊〉 Law on the Conscience of Ma • , as well a •• the remaining light in fallen Man, it is usually called the Law of Nature. And • e • e this Quest on may in few words be dif •••• , 1.7.

Quest. WHETHER the Law of Nature 〈◊〉 sa • e with the ••• all La • ?

Ars LET us here observe these Things,

1. THE Law of Nature may be 〈◊〉 caber as it was given to Man at first, a • 〈◊〉 the Re •• ks of is in the C •• s •• e •• s of 〈◊〉 Men. W • en God first wrote it on 〈◊〉 Heart, it was perfect and complete in all th • Rules that belonged to Man in a stated of 〈◊〉 grity, and subordination to the Go ••• 〈◊〉 of God. Whereas the remains of it in fi ••• Men are broken fragments and imp •••• fallen Man being undering • ounce and 〈◊〉

2. THE ••• ral La • is to be co • si •• ered, 〈◊〉 as it is par • t • Metal, or as it 〈◊〉 s ••••• P • s ••• ve annexed to it. And from those d ••••• ctions, we may take up the follwing Conclusions.

1. THAT the Law of Nature, and the 〈◊〉 L • w are the sa • e for the Su • stance. If we 〈◊〉 of the Matter o • Duty required in them, 〈◊〉 is to substantial difference between th •• , 〈◊〉 the Law given to Adam was perfectly 〈◊〉 to direct him as a moral Agent: Yet, it 〈◊〉 a Law of Life; and therefore bath 〈◊〉 wanting to it as such. The T •• C ••••• , which are the Sam of the Law moral 〈◊〉 be considered in the next, were all is the Law of Nature.
2. WHATSOEVER P • sitive Precep •• •• t • en •• xed to the moral Law in the now 〈◊〉 , •• re generally contained in the Law of N •••• , There are some Precepts laid down 〈◊〉 •• e Word of God, whose Reason is Mo ••• , and ver the particular Determination of th ••• 〈◊〉 Positive: Such as the limitation of the ••• bath to a Seventh Day, and to this S ••••• before, and another after Christ's Coming in out Flesh; but it is not tor that Reason to be counted Ceremonial, but Moral; though' the s • ing of it thus were arbitrary, and depended on a further Revelation.
3. THAT the war 〈…〉 given • t 〈◊〉 at N •• z • • a •• aftered • t • ve the You • ex • e 〈…〉 in ••• sed of • sword • is •• d 〈◊〉 . In the •• st Edition of it is was to be the Law of a Covenant of Works to which Man was either to stand or 〈◊〉 • ad Happiness promised to O • ed ••• , and Misery threate • d to Disobedient; but in the •• on • d •• i •• it was given in the hard of a M • di •• o • a • d for gracious Pu ••• , Gal. 3.1 • therefore the ser •• th 〈…〉 ? It was •• ded because of 〈◊〉 , ••• es, 〈◊〉 the s ••• should 〈…〉 the ••• wise 〈◊〉 ma • e, and it was •••• ed by •• g •• s in the had of a median. It was therefore to be a 〈◊〉 to i ••• g 〈…〉 Christ. vez. 2 • . It 〈◊〉 to c • ariace God's People of their Sin and ••• ory, and •••••• y to make them to ••• k our to Christ for their Saiva ••• a, who 〈◊〉 epically rep •• sered to them by the ce ••••• Law wa ••• • oll, wed.

1. HOW for this L ••• •• r •• ed in is Man's 〈◊〉 or the whole Fa •• of his Obedience?

〈◊〉 . FOR a through Understand • ng of this, we are to 〈…〉 the S • ate of Man in ••• ty, and under the Aposta • y. And here.

1. IN general, concerning both of these 〈◊〉 Two things may be remarked.

1. THERE was a • a • orv ••• x for particular 〈◊〉 •• e ••• es in 〈◊〉 • ew, which were and •••••• lie a • pr • n • ed in M •• 's ••• ar • l Consci 〈◊〉 , but yet a ge • eral 〈◊〉 aga •• n it • uc • , when 〈◊〉 , was 〈◊〉 ••• a • ned. All the p • si 〈◊〉 cerem •• all & jodicial reter h ••• er, and all ••••• tions Evangelical. For though the Law of Nature did not expressly cim ••• them, not could the mere Light of 〈◊〉 have know, them nor had they been ••• ics if not particularly promulgated, yet the Obedience to them is Moral. i e. requi ••• by the command of the moral Law, in 〈◊〉 by the first Comm •• d. Hence that, but 12.32. What th •• g s •• er! command you, 〈◊〉 is • o it: thou sha •• 〈◊〉 • ld thereto, nor •••• sh from it. And particulatly by the 〈◊〉 Commands, to which they are nextly wh •• induced.
2. THAT come but G • d ••• ld make any such 〈◊〉 is obl • ge the C •• s ••• nces of Men. He buth therefore absolutely forbidden either to 〈◊〉 , or diminish from what he is pleased to 〈◊〉 , in the forecited. Deut. 12.32. And 〈◊〉 that Curse denounced against those that 〈◊〉 dare so to do. Rev. 22.18. For I •• s • ify 〈◊〉 every man that hear • ;th the • r ••• sie of this 〈◊〉 • f any man add unto •• o • se things. God shall 〈◊〉 him the plag • es that are written in this 〈◊〉 And there is reason for it, because ••• s Conscience, as such, is liable to no other Judgment but that of God.

2. In particular; re • erring to these seve •• y.

1. CONCERNING Man in a slave of Integrity. These two things may be observed,

1. THERE was as wor • d Duty lying upon 〈◊〉 that State, but what was centained in this Lo •• . Else it had been imperfect, and consequently not a Law of Life, not a fir Instrument, to advance the End of special G • • er • meant, which was to conduct Man to a • everlasting State of Happiness or Misery, according as he kept or brake there La • . That Law said, do and ••• e, Rom. 10.5. It therefore had all in it, that was necessary to Life in a Rule, and consequently no moral D • ty w • ating to it.
2. THAT hence, Man by 〈◊〉 perfect C •• ser •• ty to th • t Low, s •• ald have the ••• ed his End and Happiness. This necessarily sollows from the for • er, and because the Promise of the first Cove • ant, under which he then was, refer • ed to no other as the C • ndition with which it was connected. There were in • eed, Sacraments •• nexed to that Co • enant, for the confirmation of the Sanctions of it; which being revealed, they could not violate, but by a Transgression of one at least of the Commands of that Law.

2. CONSIDERING Man in • s St •• e of Apostassy. There are those things to be observed,

1. THAT the Law will be the great Rule of the Judgment as the •• s • Day. In that Day there are Books to be opened, and Men are to be judged out of them, and this is one of those Books. There must be a Rule of Judgment, and th •• must be the Law of Government under which Men are in this World. Hence that, 2 Cor. 5.10. The Case of all will be tried according to the moral Law, whether the Condition of Life required in that Law be answered, and that will turn the case. True, the Gospel hath brought in a Suretyship, In which Christ is accepted to answer the demands of Justice for all that are in him by Faith; which will be then inquired into and will issue the Matter on the side of all true Believers; but the Reason will be, because the Law is satisfied and they justified by the • ighteousness of the Mediator: Which made •• nl so s • llicitous to be scand in him, Phil. 3.9. But still, the Law is regarded in all this, according to Mat. 5.10.
2. HENCE none of fallen Men can be acquitted then un ess he hath other by himself i • by • is S • re • y • esw • red the De • anis of this Law. The judge of all the berth will do that which is right, Gen. 10.2 • . The Law is the Rule 〈◊〉 that, and therefore none can stand in the Judgment, but such as can show a true Claim to a R • ghteousn • ss by which the Law hath been satisfied in their behalf; f • r the Gospel doth not undermine the Law, but ratify it, Rom. 3.31.
3. BUT the Law is n • t a sufficient Rule of Life to fallen Men, by his perfe • t Obed •• nce to it. Not only can he not obtain Life by it, because he hath lost his Power of perfect Obedience to it, and therefore it must needs condemn him if he stand to the trial of it, E •• l. 7.20. Prov. 20.9.1 John 1.8. But it ceaseth to be a Rule of Life to Man that is fallen, because all Men are by Adam 's Fall under the Condemnation of Death, by it, R • m. 5.12. Which Guilt they cannot expiate of themselves, and by that means the Law becomes incapable of cons • rti • g Life on them, Rom. 8.3. For what the 〈◊〉 could not do, in that it was weak •• ringh the first. God sending his own S • n in the •• k • n so of si •• all, first • nd for sin •••• e. •• d s •• 〈…〉 G • l. 3.21.
4. HENCE the n • w 〈◊〉 hath ••••• ated new Da ••• s, • h •• w • re 〈…〉 : the Law, in this 〈◊〉 Integrity. The Gospel hath brought in Fa • th in Christ as necessary to Salvation, Mark 1 • .16. A • d it is not only indulged Men, but commanded them, 〈◊〉 John 3 23. A • d 〈◊〉 hath introduced Repentance both as a D ••• , and is therefore commanded, Acts 1 • .20. Yea, and it is made a necessary medium to the obtaining of Life; yea, and Lite is secured to it. He • ce is that Title put upon it, Acts 11.18. Repentance unto Life. Whereas there was 〈◊〉 occasion for justifying Faith, during Man's la •• grity, not room for it in the Covenant of Works, because Man by that was to be justified by his own personal Righteousness; nor was there any room for Pard 〈◊〉 upon Repentance, because that Covenant positively denounced Death upon Si • , Ezek. 1 • .4.
5. NEVERTHELESS, these Duties, considered is Works required of us, are reduce • ble to 〈◊〉 the moral Law. We before observed, that by that Law, Man was bound in Subjection to God, to yield him Obedience in whatsoever he should see meet to e • i •• n him in, and reveal to him to be his Will. When therefore God, in Favor to Man, did upon his fearful Apostasy open to him a way of Recovery in a • ew Covenant, and prescribe to him the Duties which be required of him in order to his re obtaining of Life; Man now was bound by that Law to obey him in it, and is guilty of moral Transgression if he refuse or neglect it, and is liable to Punishment for Disobedience, 2 Thes 1.9.
6. HENCE, whatsoever is required in new E • angelical Obedience, is comprised in this Law. Not only are the moral Duties, under which Man was expressly e • gaged at first revived in it, and have a new F •• ce put upon them, by the Consideration of Christ's Redemption, 1 Cor. 6.20. But also the Duties of Faith and Repentance are reduceable to it, so far as they are commanded by that Auth ••• y which we are obliged to own and obey by the first Command.

USE. I. LEARN hence, how va • nly they •• sect Salvation by Christ, who despise the 〈◊〉 Law. How many are there, who if not p •• sessedly, yet practically allow themselves i • Sin, under a Presumption that Christ hath ••• ed them from the Law, and there is now no • m to danger by Sinning agai • st it. Such are all they that pretend, they may sin that Grace may abound; which the Apostle ••• j • cts with Detestation, Rom. 6.1, 2. These will fi • d themselves miserably deceived as last.

USE. II. LEARN we hence, how dangero •• a thing it is, to sin against the light of a 〈◊〉 Conscience. G • d hath put into every Man a Co • science to cu • h the exorbitant motions of L • st in him, from breaking out into lead 〈…〉 ; and requires him to heathen to the Voice of it, and not so to do is Wickedness. Conscience is God's Deputy in a Man, and speaks to him in God's Name, he therefore that rejects the warnings of that, in so doing renounceth God's Government over him, and may expect his fearful Wrath to fall upon him. Hence the Apostle hath such an Observation 1 John 3.20. For it our •• art •• denen as, G • d is greater then our heart, and kn • w • th all things. Such therefore as ••• ken not to it, are grown to a prodig ••• , height of Impiety.

USE. III. THIS should put as upon frequ ••• studying of the moral Law; if we would 〈◊〉 and please God. True, it concerns us to 〈◊〉 the Gospel, because thence all our Hope and Consolation must derive; and the Law alone, will offer to fallen Man nothing but Tet •• ; but if under pretence of the Gospel we neglect the Law, and nourish in ourselves ignorance of it, we can never lead a Life of Evangel cal Obedience, which God requires of us, but must do the things that dishonor 〈◊〉 displease him. Let us then labor to know cut Duty by it, and then improve the Gospel to point us how we may do this Duty in Faith, so as may be acceptable to him.

[FEBRUARY 11. 1700.]

SERMON CLI.

QUESTION XLI.

W HERE is the moral Law summarily comprehended?

ANSWER.

THE moral Law is summarily comprehended in the Ten Commandments.

WE have already considered the moral Law in the Nature of it; and • ow God gave it to Man at the first for the Rule of his special Government over him, and after what manner • e pleased to reveal it to and in our first Parents: As also what Obligation Man is under to pay Obedience to it notwithstanding the Apostasy; and what use it is of to Christians under the Covenant of Grants How far also it may be said to comp • ize under it the whole Rule of Man's Obedience.

THAT which next co • es under Inquity, it, How Man may come to be acquainted with it sees his Fall? for if it still remains to be such a Rule, it is very necessary that Man be acquainted with it, how else shall he be able as yield conformity to it? For this there 〈◊〉 be a • ew Revelation, as will presently • e maitested. And this our Catechism tells • s that God hath given us the Sum and Ab ••• ct of in the Ten Commandments.

HERE we may Inquire,

1. Why God was phy • d to renew the Revelation of the ••• ral 〈◊〉 is fallen Man?
2. To 〈◊〉 be bith made in Revelation?
3. After what winner be hath 〈◊〉 it?
4. H •• e it may be said to be compri • •• in the Ten Commandments?
5. By what 〈◊〉 we are to red •• e all moral Daties to these to Commandments?

1. WHY God was phased to review the Reve ••• of the moral Law to fallen Man?

•• s. WE may take a brief Account of this in the following Remarks,

1. THAT it is Man's indispensible Duty to 〈◊〉 God in Holiness and Righteousness. It •• not only Adam's Duty in a state of Integrity, when he was furnished with the mage of God for it; but, though the power be lost i • fallen Man, yet the Obligation remains, •• se being the parts of Ma • 's Ob • d e • ce which God enjoined him in, by the rule of serial Government under which he was ••• ed in his Creation; nor can his sinful 〈◊〉 his ability discharge him fr •• m his stay. We are therefore told, in Job 23.28. And 〈◊〉 man he said, behold, the sear of the Luk this is wisdom, and to depart from evil is ••• ling. And this is declared to be one end of Christ's Redemption, viz. to restore us 〈◊〉 such a power, and re • engage us in this Service, Luk. 1.74, 75. That he would grant unto 〈◊〉 we being delivered cut of the hands of us ••• mies, might serve him with ut sear, In ••• ss and righteousness before him all the days of us •• se.

2. THAT the moral Law is the Rule of this Ha ••• si & Righteousness, and must therefore be 〈◊〉 in order to Practice. That these are be two parts of moral Obedience, and how •• y comprehend the S • m of Man's Duty 〈◊〉 them, will be particularly considered under the next Question. From whence it will appear that Law is the Rule by which we are directed to and in them. And indeed a •• •• tal Goodness is comprised under them, 〈◊〉 afterwards he further demonstrated. Now it M • n would practice these as a Reas •• lk Service unto God, it is requisite that they be acquainted with them. Blindness and Ignorance must needs leave Men to error and • ndring. And without this Knowledge the Mind cannot be good: though a bare literal knowledge is not sufficient to make it good. Hence that, Joh. 13.17. If ye know these things, happy are ye if ye do them.

3. THAT by Man's Apostasy the first inscription of that Law on his Heart is greatly desa • ed. • e observed that the whose Law was fairly •• graven upon it when 〈◊〉 ca •• e out of God's Hand. But Sin did not only 〈◊〉 him of the Image of God, but also made w •• ul blu •• s and bl ••• upon his Rule, so that many Principles of it are quite lost, and others are woefully obscured. Hence a Sinner, and a F •• l, are in Scripture terms Sy ••• ym • cal Psal. 14.1. Sin hath rendered us foolish, sot isl • , brute sh • We have lost the knowledge of the true God, and are bewildered in our apprehensions about him, and entertain wrong rations about his Nature and Perfections, and have set up an Idol in his room. We have lost the right conceptions of true Happiness, and taken up in the room of them such opinions of Felicity, that will lead us into and leave us in misery. The Law of God is thurs • our, and the law of Sin hath taken place in our Hearts in the room of it. We are mistaken in the true Worship of God, and turned to Idolatry, nor are we a • right opinionated about the Duties of Justice and Charity. In a word, we call good evil, &c Isai 5 20.

4. THAT though, since the Fall, there are some remains of the Lare on the Consciences of Men, enough to leave them without excuse, yet not sufficient to direct them in a way of Holiness and Righteousness. Here are three Things,

(1.) THAT since the Fall there are some remains of the Law on the Consciences of Men. The Heart of fallen Man is like to some old ruined Fabric, which was once stately, but now lies in rubbish, only here and there are to be seen some relics of its Glory, which serve only to let Men know what a woeful Catastrophe hath befallen it; and witness that once it was Glorious, to help us the more to bemoan its Desolation. The Heathen have some moral Truths lest in them, but they are imprisoned in unrighteousness, Rom. 1.18. Hence they have used the light of Nature in them so far as to let us know that there is a Synteresis in their Conscience, out o' the Records whereof many broken fragments of Divine Truths may be read: Though we are not to suppose that all the natural Divinity pretended to by Etheick Philosophers was gathered meetly from their own reason, but much of it by Converse with the People of God.
(2.) THAT these remains of natural light on the Heathen are sufficient to leave them without excuse. When God calls them to their Trial, there will be enough found of the Law written on their Consciences, to convince & condemn them. See Rom. 1.20. 〈◊〉 2.14, 15. They will be f • und to have sinned against Light, and inward Warnings; to have done things, which their Consciences told them they ought to have avoided, and neglected Duties which they suggested to them. There are the common Principles in the Light of Nature, that are practical and improvable by human reason, in the observation of the Works of Creation and Providence; the neglect whereof will in • o • ce Men to confess themselves Guilty. That told Men that there is a God, that he is the greatest and hest of Beings, and ought therefore to be worshipped and served by Men: That Man is made for an End, which must be better than himself; and that because God is the best Being, he must needs be Man's last End. That there are Rules of Righteousness, and a Justice, Equity, and Charity to be maintained between Men; and that there are Sins against these which deserve Death, Rom. 1. ult. Who knowing the p • igments of God, that they which do sa • h ••• gs are w •• thy • f death. Hence, how many of them have been terrified & distracted with the Stings and ••• be • ations of their own Consciences, after the comm • stion of some enormous Crimes, which was nothing else but a judgment which they past upon themselves according to the Law of God.
(3.) YET they • ive not sufficient to •• rect them in the way of Holiness Righteousness. Not only have they no knowledge of the • ew Way, revealed in the Gospel, but they have lost the knowledge of the •• atitude of the Law of the first Covenant. Many moral Duties they are ignorant of, both in respect of the Worship of God, and Righteousness towards Man. Their Minds are blinded; they have condemned many Virtues of Folly, and adva • ced many V • ces into the number of Virtues. The Apostle giveth them such a Character, Eph. 4.17, 1 • . This I say therefore and testify in the Lord, that ye henceforth walk not as other Gentiles walk in the v • nity of their mind, Having their understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. They trust to their own carnal reasonings, and they contradict the Spiritual things of the Law of God, and m • slead them into deceits and errors.

5. THAT except God had again revealed this Law, fallen Man must have thole in his natural Ignorance of it. The whole World was gone out of the way. Not only had they lost all the impressions of Holiness and Righteousness on their Hearts, by losing the Image of God on them, but they were filled with all carnal Lusts, which possessed them, and fixed them in those cursed Principles, that they still were on the I si • g hand; a • d their Minds were so perverted, that they could not so much as discover the deceit they were under. Hence that, Isai 44.20. He seedeth of ashes: a deceived heart hath turned him aside , that be cannot deliver his soal, n • r say, Is there not a lie in my right han • ? Rom. 1.21. Hereupon we have them sadly Characterized, Rom. 3.10,—19. Who then should have shewn them the Rules of Obedience, required by the Law, it God had not a new declared them?

6. THAT God had merciful Ends in thus revealing it to Men. It was a great favor of God, to give to Man a new fair transcript of the moral Law, when the, which was at first written on their Hearts was so wosully defaced. And this may be confirmed, if we consider what it was for; viz.

1. Negatively; NOT that the moral Law was sufficient to point fallen Man to Fa ••• That now ceased of it selt to be able to 〈◊〉 Sinners the way how they might rec •• God's Favor, and so live as to please him. It now no longer offered to Man the 〈◊〉 of a Covenant of Life, as it did at the 〈◊〉 ; it doth not now say to him, this do and live. For all this is introduced by the Gospel, 〈◊〉 the New Covenant, which is there opened, and Men are invited into. The Apo ••• e 〈◊〉 down that assertion, and gives the reason of it, Rom. 3.20. Therefore by the ceeds of the law, there shall 〈◊〉 sl • s • be just ••• ed in his 〈◊〉 : for by the 〈◊〉 is the knowledge of sin.
2. Posi • ively; IT had especially 〈◊〉 three Ends in it,
(1) TO convince Unregenerate Men of 〈◊〉 Sin and Misery. We are told, in the 〈◊〉 ci • ed. Rom. 3.20. &c. So that Man's 〈◊〉 his clear knowledge of the Law, • end • ed 〈◊〉 very insensible of his sinful and undone 〈◊〉 . Hence arose that woeful security that 〈◊〉 labored of; Conscience not being able 〈◊〉 its Office fully for want of Light. F •• l 〈◊〉 us how it was with him, when though it had the Law in the Letter, yet he was without the right apprehension of it, Rom. 7.9 How then must it be with them that have ••• the Letter of it affo ••• ed them.

(2) TO make way for their entertainment of Christ in the Gospel Reve • ation. The end of Christ's coming was to supply the Law's ••• ficiency of being able to lead sinful Man 〈◊〉 Blessedness, Rom. 8.3. Now that Men may be brought to see their reed of Christ to be a Savior, that so they may be pers •• ded 〈◊〉 seek to him for Salvation, it is necessary that they be made to know what their O • dition is by Sin; how miserable and hell • p ••• that hath made them: And for this, God renewed the Law, as being most serviceable thereunto. And by this means it becomes a School-master to Christ; as we are told 〈◊〉 3.23, 24.

(3.) TO help Believers in their new Obedience. The Law is the Rule of Man's Obedience. Believers are in Regeneration Sanctified, with a new Principle turnishing them for this Obedience; in the faithful performance whereof they glorify God, and honor their Profession, and serve to the End they were made for. God therefore hath required this, that so they may have their Rule made plain, by which they may be pointed in their way And therefore David gives it that commendation, Psal. 119.105. Thy word is a ••• p ••• to my feet, and a light unto my paths.

7. GOD also did it in Sovereignty, to have some the move inexcusable. It doth not 〈◊〉 its gracious. End in all to whom it is reve •• l • , but they neglect it, and using it to lead then to Christ, and hereby they aggravate that Guilt, and bring the greater Condemnation upon themselves. The Apostle on this ac ••• t hath that distinction, Rom. 2.12. For 〈◊〉 many a • have sinned without the late, shall also perish without law: and as many as have si •• is the 〈◊〉 shall be jalged be the law. Without Law. i. e. the written Law: And they shall 〈◊〉 without Law, i. e. it shall not be Charg 〈◊〉 on them, that they had it this given them. The con • raty to which be asserts of the other: ••• ing an aggravation of Sin by it.

II. To whom be bath made this Revelation?

Ans. WE may briefty take this up in three Par •• colars.

1. NOT to all the World. Through all Mankind are equally talled under the lost of the 〈…〉 gravings of it, yet all are not •••• ved with the new Edition of it. The Apostle plainly dissinguisheth between such as are with •• ut it, and them that are under it, in the 〈◊〉 Rom. 2.12. God hath 〈◊〉 lest the bigger part of Mankted 〈◊〉 this Privilege.
2. NOT only to his Elect. For thouth God 〈◊〉 revealed it for their sakes, and with a design of their Good; and though none but these, have the new inscription of it made on their Hearts; yet the outward D • spensation of a is more expensive, and it is made 〈◊〉 Pr • viledge to the Elect and others; and it must need be so, because these are next together, and are accordingly equally made to partake in the outward Benefits of the New Covenant, whereof this is one. This is supposed, in Luk. 12.47. And that from which knew his lords will, and prepared 〈◊〉 himself, neither did are according to his will, 〈◊〉 be beaten with many stripes.
3. BUT to the V • sible Church God designing to dispease his Grace to his Chosen, in the way of Means and Ordinances, accommodated as fiden as Reasonable Creatures, hath accordingly sent his Word to Men as he pleased, and they have been pertwaded by it to give entertainment thereto by an outward Proteisi •• , and thereby brought into a Visible Church Some, and made Partakers in the means of Grace, though not all in the saving Fruits thereof. According to that, Mat 20.16. For many be called, but few chosen. We are therefore told, Rom 9.6. For they are not all Israel, which are of Israel. And to these pertained the giving of the Law. ver. 4. Now this was of old limited to the literal Israel, Psal. 147.19.20. But hath, since Christ's appearing in 〈◊〉 fl • sh. been extended to the Gentiles.

III. AFTER what manner be bath made this ••• letion?

Ans. THAT we take this up right, we must • serve, that this Revelation is either External or Internal: Between which there is a disetence.

I. CONCERNING the External, we may Observe,

1. THAT God was pleased to signify this to some of his Servants by Inspiration and imme ••• Revelation. The Apottle hints, Heb. 1.1. God who at sundry times, and in divers man •• , spake in time past unto the fathers. And this was one of them. There were therefore extraordinary Persons from the first: Enoch was such, Jude 14.
2. THAT these commant • ated it to ofters. They were sent by God to Men for this End, and hence they spake to others, as God had fignisv'd his mind to them, 2 Pet. 1.21. For the prephesy came not in old time by the will of man; but boly Men spake as they were ••• ved by the boly Ghost.
3. AND this was from Adam to M • ses banded down by Trantion. The Fathers told their Children, and they their Children. And thus was the mind of God continued from one Generation to another, P • all. 78.5. For be est ••• shed a testimony to facts, and appointed a law in Israel: which to commanded 〈◊〉 fathers, that they should make them known to theat chidren.
4. WHEN this Tr •• itren grew into decay, God rased up others, extra • rdamarily spirited, to revive it. Men through neglect and folly, lost the Doctrines taught them, and tell into Apostasy: and God pleased to send Prophets to restore them again; so that this knowledge might not be utterly lost.
5. FROM Moses 〈◊〉 the Canon was persected, be did it parthy by tradition partly by Revelation, partly by Writing. The first writer of Cononical Scripture was Moses. The Canon was not pertected till all the Sacred Writings were completed; till then therefore, there were Men continued in the Church, who were extraordinarily i • spited.
6. SINCE that, it is completely contained in the holy Seriptures; where only we are to seek to know our Duty. Hence that Text of the B • ble, Rev. 22.18. For l •• estify unto every man that beareth the words of the pr • p • esie of this book, If any man shall add unto t • ese things, God shall add unto him the progues that are written in this b • ak.

2. THE Internal is by a mew insoription of the Law, in the Hearts of God's Children, which is done in Convesion. Of this we read, Jer. 31.32. And this belonging to Sanctification, is done by Degrees.

IV. HOW it may be said to be comprined in the Ten Commandments?

Ans.

1. WHEN God revived the Law at Mount S • nat, be delivered it in Ten Words, or Precepts. This is evident both by the Matter itself recorded, which hath neither more, not sewer distinct Subjects in it; and because God himself hath so enumerated them, Exod. 34.28. Deut. 4.13.
2. THIS being given as a Rule of moral Obedience, it must needs comprehend the substance of the whole Law. God is said to make a Covenant with them, Deut. 5.2. And we are told what that was, v • z the giving of this Law, and it is said, ver. 22. a • d be added no more. Now this was a revival of the Covenant of Works, to make way for the gracious Covenant that followed; and therefore it must comprize all the Precepts of that Covenant.
3. GOD afterwards gave forth many particular moral Precepts to his People. And that both by Moses, for many of the Laws, delivered by him, were purely Moral, as Lev. 18. and elsewhere; and by the Prophets that succeeded after Moses, whose Writings abound with them.
4. THAT all these Precepts are but Commentaries upon the ten Commands. God did, in and by them explain the meaning of these, and therein give a Specimen of the great breadth of that Law. So that there is not one of them but is refetrible to one or other of these Classes. And if we would rightly understand the full purport of them, we must reduce them hither. And herein the great Wisdom of God hath discovered it sell, in so Epitomizing all moral Duties, for our better carrying of them in our Minds, and to facilitate our right understanding of them. It therefore becomes us, whensoever we find any particular Precept in the Word of God, to reduce it to its proper Head in the Decalogue. And for our help in this, we may proceed to inquire,

V. BY what Rules we are to reduce all Moral Duties to the Ten Commandments?

Ans. THERE are divers profitable Rules for this laid down by Divines, and variously expressed: The substance whereof may be taken up in these that follow.

1. THAT every of these Commands hath something in it distind from every other. The Matter of each is diverse from all the rest. There are no tautologies in them. This may be distinctly evidenced, when we come to the Consideration of each of them in particular. And hence if we would know God's Mind, and our Duty, we must inquire after the particular Subject designed in either of them.

2. THAT every of these Precepts extends to the whole Man. They greatly ert, who think these Commands to require only the outward he haviour of Men, for the sufficient observing of them. Men's Laws can reach no further, but God is Lord of the Conscience, and Judge of that: and he observes, not only what we do, but with what Heart. Hence that, 2 Chron. 25.2. And he did that which was right in the sight of the Lord, but not with a persed heart. God requires the inward Man, Prov 23.26. My son, give me thin heart. And we are told, Heb. 4.12. For the word of God is quick and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints & marrow, and it adiscerner of the thoughts & intents of the heart. This Law, respects the Thoughts, as well as the Words and Actions; and may as well be broken by them, as by the other, Mat. 5.28. They also are mistaken, who think, that the outward actions are aimed at in some, and the Heart only in others, for every Command of the Law is Spiritual, Rom. 7.14.

3. THAT hence the Habits of Sanctifying Grace are required in every of them. As when the Law was given, Men had all Grace fitting him for Obedience, so the Law expects that the Man should have kept that Image, and condemns the loss of it. Hence that Law not only forbids Actual, but 〈◊〉 Original Sin; and condemns that lust or 〈◊〉 cupiscence in the Heart, which unhis as sin moral Obedience, Rom. 7.14. For we have that the law is spiritual: but I am carnal, s • ll under sin. That looks after the Principle from which all our Actions flow; and that is the reason why the natural Man cannot send God, but sins in his Duties. This is the ••• son why the Prayer of the Wicked is all ••• nation.

4. THAT both the Affirmative and Neg ••• is included in every Precept. There are 〈◊〉 of 〈◊〉 these expressed Affirmatively, as the Fourth and Fisth, and the rest Negatively, 〈◊〉 in each of these the other is included. Wh •• we are forbidden to have any other God, 〈◊〉 are therein enjoined to take the trus God, and him alone for our God. When we are forbidden Adultery, we are commanded Chastity. When we are commanded to 〈◊〉 the Sabbath Holy, we are forbidden all P •• phanation of it: and so of the rest. Is •• . •• . 13 And the reason is evident, because of the inseparable connection between Sins of Commission, and Omission.

5. THAT where anything is commanded •• forbidden, it extends to every kind and degree relating thereto. Some of the Precepts mention only one Species, but this is to be understood Sy • echdochically, and applied to every other. When Adultery is forbidden, which is properly a defiling of the Marriage 〈◊〉 , all sorts of Uncleannesses are comprehe ••• , even to a lascivious Look. Hence that, 2 〈◊〉 . 2.14. Having eyes full of adultery, and that cannot cease from sin. Yea though an 〈◊〉 Job 31.1. I made a covenant with eyes, why that should I look upon a maid?

6. THAT every Precept includes all the 〈◊〉 , Occasions, and Advantages, which reser there. When it requires such a Duty, it therefore requires that we use all proper Courses to help us in it. When it forbids such a Sin, it therein prohibits our using, and requires 〈◊〉 avoiding thereto. And this may be part of the meaning of that, 1 Thes. 5.22. Abstain ••• all appearance of evil. When it forbids Matder, it consequently Prohibits unjust Anger, that is leading thereto, Mat. 5.22. When it forbids Adultery, it warns us against coming into the Company of laservious Persons, where a train will be laid for us, Prov. 5.8, 9.

7. EVERY Precept bids us not only to evil the doing of such things ourselves, but to take heed that we do not partake in other Men's Sins. 1 Tim. 5.22. And we bring this Guilt upon ourselves when we either encourage them in their Sin, and seek to hide or cover it, or do not use endeavors according to out Opportunity to prevent them.

8. THE same Duties may have a reference in divers of these Commands in several re •••• . There are such several respects which Actions may be clothed withal, and accordingly are ••••• dy applicable. A Positive Command, 〈◊〉 be considered as Positive, and so it belongs to the First, or it may be considered as refering 〈◊〉 Institured Worship, and so to the Second, or as limiting the Time, and so to the F ••• th; excess in Meats, Drinks, and Apparel, may be reckoned as pernicious to the •••• th, and to belong to the Bixth, or as •••• y to Sobriety and incentives of fleshly l ••• , and so to the Seventh, or as a prodigal ••• ing of • len's Estates; and so to the Eighth.

9. AND where there are Promises or Threatti •• •• nexed to any Command, the contrary is •••• d. AS the Promise refers to Obedience, 〈◊〉 lovolves a Menace against Disobedience. 〈◊〉 Third Command there is a Threatning, 〈◊〉 to bold Gosltless, &c. which assures us, that God will accept, commend, and reward such 〈◊〉 reverence his Name. In the Fifth, that is a Promise, &c. And this infers, that if 〈◊〉 despise their Parents, some fearful C ••• awaits them, as, Prov. 30.17.

USE THIS may point its, what is the proper •• e we are to make of the Decalogue, viz.

1. NOT 〈◊〉 make our more! Obedience to it, the Ground of our Hope to obtain Eternal Life. We shall certainly labor of an undoing ••• e if thus we do, Rom. 3.20. By the deeds of the lam, there shall no flesh be justified in his sight.

2. TO regulate our Conversation by, in our whole ordering of it. Would we know what is Duty, and what Sin? Would we keep the right Way, and not turn into the Paths of the Destroyer? Let us then keep close to this. Isail. 8.20. To the law and to the testimony, if they speak not according to this word it is because were is no light in them. Trust not to our own Reason, for that is blinded & prejudiced. Lean not upon impulses and inward Motions, for they are uncertain, and often proceed from the Evil one, &c.

3. TO judge of our Actions by, and that not only at to the Matter, but also the Sincerity of them. And hence to lay ourselves by it, both in the thing done, the Principle by which, and the End for which; all whereof come under the Cognizence of this Law.

4. TO convince us of our short-coming in all this, and to drive us out of ourselves, to place our whole reliance upon Christ, for Pardon and A ••• ptance. And if thus the Law raise out esteem of Christ, it will serve to Evangelical Purposes.

[MARCH 11. 1701]

SERMON CLII.

QUESTION XLII.

W HAT is the Sum of the Ten Commandments?

ANSWER.

THE Sum of the Ten Commandments is, 〈◊〉 Love the Lord our God with all our 〈◊〉 , with all our Soul, with all our Se •• gth, and with all our Mind, and our Neighbor as ourselves.

THE Moral Law being given to Man for a • ole to direct him, in the ordering 〈◊〉 his whole Life so as to please God, God at only saw meet to revive it, when Man's S • had defaced that fair engraving of it, which 〈◊〉 is first written upon his Heart, but also to pe •• ce it to the general and comprehensive Heads, which might help us the better to understand and and remember it. In the Procla •• ing of this Law on Mount Sinai, it pleased God ••• duce it to Ten Commands; of which, how 〈◊〉 they comprize the Substance of that what Law, we have considered under the foreign. But he saw good afterwards to commis ••• e Precepts to Writing; for which he 〈◊〉 choice of two Tables of Stone, on which be himself engraved them, Exod. 34. 28. I shall not insist on the Reasons. why he wrote them on Tables of Stone; probably it • ight • e, partly to signify the Hardness of Heart which Man had contracted by Sin. For the natural Man's Heart is called an Heart of Stone. Ezek. 36.16. Partly to express the Durability of the Moral Law, it being an Unchangeable Rule of Obedience given to Man: whereas the Ceremonial Law was Temporaty, and in time to vanish away. Hence we find such expressions, Job 19.22, 24. O that my words were now written oh that they were printed in a book! That they were graven with an if a •• pen, and said in the r • ck forever! But that which will be direction of our present Confideration. is, that God wrote these upon two distinct Tables; which leads us to a yet more comprehensive distribution of the moral Law; and that which reduceth the Sume of it into a narrower compass. Had God seen meet, he could have written them all upon one Table; and why he did it rather upon Two, we may be informed both from the Scriptures, and from the Nature of the thing itself. We may gather this from the recapitulation of the whole Law under two Heads, by our Savior, Mat. 22.37, &c. So that there is no moral Precept, but it is reducible to one of these; and the matter of the Commands themselves will convincingly infer it. And this will be evidenced by a particular Explication of the Answer before us, which is taken from those words of our Savior; who perfectly understood the Mind of God, and the Nature of his Law.

THERE are then, two Things here to be observed, in which the Sum of these. Ten Commandments is comprised, viz. 1. There is something generical, or wherein they all agree, viz. Love. 2. There is something specisical, or a distribution of this Love into its diverse Objects; which are God and our Neighbor, and diverse Degrees. And something may be spoken to each of these to make way for a more distinct handling of them.

I. THERE is something in general, in which all the Commands do agree: They may all be summed up in one Word, and that is Love, Rom. 13.10. Love worketh no ill to his neighbor, therefore love is the su • filling of the law. For the whole Law is nothing else but a Rule of Love; and for that reason, all Obedience is expressed under that Title. This therefore makes one essential part of fallen Man's Religion, 2 Tim. 1.13 Hold fast the form of sound words, which thou hast heard of me, in faith & love which is in Christ Jesus. Obedience is called Lore Metonymically, because, if it be one, it ever proceeds from that Principle, which is rooted in the Will, and operates by the Affections; and because Love is the root of all the chufing Affections, it very aptly serves to set forth this Principle of new Obedience; as it implies the choice of the Will, which is discovered in and by the Activity of this Love. And there are two Things which it points us to,

1. THAT there is no Command in the moral Law, but what is in itself exceeding lovely & desirable. Certainly where Love is required, there is an Object exhibited that is suited to attract it, and a Duty very agreeable to the Nature of the Subject. Sin indeed hath defiled our Nature, and sown prejudices in our Hearts against the Law of God, and filled them with enmity. Rom. 8.7. But the Law itself, in every Article or Canon of it, is so accommodated to the Nature of Man, as it was in its Integrity, that nothing could be more obliging; and where the Spirit of God hath renewed his Image in any, it is lovely to them, so far as renewed. And indeed, there is no property in the Law of God, but what renders it amiable. Psal. 19.7, &c.
2. THAT true Obedience is of Choice, and not by Compassion. The Affections are the Instruments of the Will, by which it exerts itself in the Imperate Actions, and is therefore to be judged of by them. They are the Feet of the Soul, which carry it to or from the Object which it hath either chosen or rejected, and are accordingly signals of those Elicit Actions: Where then our Love is exerted and exercised about anything, it is a witness that we have chosen that thing, upon an high esteem of, and value for it. For this Election being an act of a Cause by Counsel, it argues, that the Soul hath discovered that in the Law, which hath satisfied him of the worth and excellence of it, for which it hath rationally given it the preference to every other thing. And he can say of it, as, Psal. 119. 72. The law of thy mouth is better unto me, the is thousands of gold and silver. And this choice is not made on the account of any ex ••• or adventitions Advantages, which he app •• hends that he may gain by his Obedience which often allores Hypoctites to a temp •• ry compliance, and they are pleased in it 〈◊〉 long as that lasts, but from the intri •••• goodness and worth of the Law, which they are persuaded of, and can testify for it, 〈◊〉 he, Rom. 7.12. Wherefore the law is holy, 〈◊〉 the commandment holy, and just, and good. 〈◊〉 let Men's pretended Conformity to the Law 〈◊〉 otherwise never so exact, yet if it wants 〈◊〉 Principle to animate it, it will not be •••• ed by God as Obedience. And where this 〈◊〉 dorth influence, he will accept and rev ••• in Christ, notwithstanding much imper •• on adheting to it.

II. THERE is something specifical, in 〈◊〉 this Love is diversifyed, and that is with 〈◊〉 to the next and immediate Objects about 〈◊〉 it is to be employed, or unto which it is to 〈◊〉 is self, and the different degrees of Pots 〈◊〉 in regard of the diverse Objects of it. 〈◊〉 these may be considered jointly, i. e. We 〈◊〉 together with each of these Objects, co •••• the degree which is requited in our Love a either of them; and that will appear 〈…〉 consideration of the diver •• Nature of 〈◊〉 Objects, and different ground of the O •••• tion lying upon us to our loving of then. Now the Objects commended to us is 〈◊〉 distribution are two, viz. God and our ••• bour. And as by God we are to understand the Infinitely Glorious, Frist Being, Faiths, Son, and Holy Ghost, who, though' they are 〈◊〉 Persons, are yet but One God, of the 〈◊〉 undivided Essence: So by our Neigh 〈◊〉 we are to understand comprehensively the Creature, or all Second Beings, so fac ••• 〈◊〉 stand related to them, and owe a Day to them: But it more especially 〈◊〉 to Mankind, who are of the same Nature ••• s us, and there is some relation or other which we bear unto them, in every of which 〈◊〉 are Duties enjoined us by the Law as 〈◊〉 Now for the right stating of this mi ••• , 〈◊〉 us observe the following Particulars,

1. THAT the First Table of the moral 〈◊〉 , points us in the Duties of Love, which ••• e so God immediately & ulitmately; the S •••• Table contains the Duties that we owe to 〈◊〉 Neighbor mediately & subordinately. O ••• Account the Four first Commands •••••• end the First Table, as is apparent it the very matter of them: And the Six letter Commands constitute the Second Table, as is a ••• obvious. On this account, all month Days is distributed into Worship and Chartry, 〈◊〉 for this reason all Obedience is divided i •• Holiness and Righteousness, and the • 〈◊〉 the Image of God, which is the 〈◊〉 over-powering of us to this Obedience 〈◊〉 distributed, Eph. 4.24. And that ye po • 〈◊〉 new man, which after God is created in righteousness, and true holiness.
2. THAT this distribution of the Object, is not Universal, or of things ••• ordinces, and 〈◊〉〈◊〉 but of things subordinate. God and our Neighbor do not stand upon even ground, 〈◊〉 that these must divide our Love and Obedience between them; but though it may 〈◊〉 to be a Parador, yet it is a great Truth, that God must have all our Love, and yet 〈◊〉 Neighbor must have some of it too; He must have our whole Heart and Soul, and yet the other must have our hearty & undissembled Love; and this would be a contradiction if it were not for this subordination. But 〈◊〉 is a manifest Solution of it, viz. God 〈◊〉 as the ultimate Object, and highest 〈◊〉 and Center of all our Love, to whom 〈◊〉 to be directed finally and intentionally: 〈◊〉 the Creature in some things stands between 〈◊〉 and God, and is to ralle of our Love as is 〈◊〉 along to him, though' still it is to pass thro' 〈◊〉 Creature, and not to rest till it determines 〈◊〉 : As a River that in its course wash •• the Shore, and refresheth the Lands it 〈◊〉 through, but yet goes along, and •••• eth 〈◊〉 •• ll it falls into the Ocean, where it l ••• eth 〈◊〉 . And the reason of this is, because 〈◊〉 is the chief Good, and last End of all 〈◊〉 : Whereas, though' other things may bear 〈◊〉 relation of an End to some things, that 〈◊〉 in subordination to them, yet in order to 〈◊〉 End, they are all but Media, and he 〈…〉 End of them. And hence, what a Man 〈◊〉 for the subordinate End nextly, be doth 〈◊〉 ••• tually and Intentionally for the last End. 〈◊〉 hence, let a Man love his Neighbor n • •••• passionately, yet if it be ultimately for anothe respect but for God, 〈◊〉 for his Glory, 〈…〉 will not be rec •• oned to him for •••• ience.
3. THAT on this Subordination is founded the 〈◊〉 of the difference in the quality & degree of the love that we own to God & to the Creature. 〈◊〉 is a love due to both, but it neither 〈◊〉 the same manner, not is it to be in the 〈◊〉 degree. Doubtless there is a difference 〈…〉 the respect that we bear to the End, 〈…〉 the Means serving to it, which can 〈…〉 diversity our esteem of the Objects; 〈◊〉 the End is ever to be loved for itself, 〈◊〉 the Means are to be valued according to this serviceableness to the End, and for 〈…〉 of that, and therefore not merely 〈◊〉 their own sake. And hence our Love to 〈◊〉 and our Love to our Neighbor, are 〈◊〉 Afferently expressed in our Answer, agre •••• the Word of God, of which indeed 〈◊〉 see a part. We may therefore briefly •••• er the import of each manner of ex •••• here used, which will give us a clear 〈◊〉 of the difference.

1 THE Love of God required of us, is to 〈◊〉 all the Heart, &c. The cumulation of 〈◊〉 expressions, in Mat. 22.37. and fe • cht 〈◊〉 Dent. 6.5. is emphatical; and serves 〈◊〉 with what intenseness and largeness •• old exert itself. I shall not be so 〈◊〉 as to inquire. Whether there be di •••• things intended in Heart, Soul & Mind: 〈◊〉 whether they are Synonimical, surely they compize under them a most superlative and extensive Love; and may In particular point us to these things,

1. THAT one ought to Love God with our whole Man. That all our Faculties & Po •• ets both of Soul & Body, are to be devored to him and his Service. For this Love is the root of Obedience, and therefore it must extend equally with that; and we owe our Spirit, Soul, and Body to his Service, 1 Thes. 5.23, 1 Cor. 6.20. As our Love must have a deep fixation in our Heart, else it cannot be cordial and sincere, so it must exert itself in our Life and Actions, else we may well question whether we love him at all.
2. THE whole of our whole Man must be devoted to him and to his Service. As we are not to reserve any power in us for any other Object, so neither are we to divide any between him and others. It is all the Heart, &c. it is to be his alone. It is like a Conjugal Love, which one alone can share in, and if any go about to divide it, they destroy it. It is such a 〈…〉 in Heaven or Earth may be Partners with him, Psal. 73.25. Nay all our love to the choicest of Creatures is to be hearted in comparison with it. Hence that; Luk. 14.26. If any man come to me, and bate not his father and mother, and wife, and children, and brethren, and sisters, yea and his own life also, • e cannot be my disciple. And on this account our Savior hath such an expression, Mat. 6.24. No man can serve two masters.
3. THE highest degrees of Love from the whole Man, must be set upon him. This also is implied, in all our Heart, &c. it saith, that we cannot love God too much; there can be no excess in the Love itself, though there may be error in the manner of expressing it which will be, it we go beside the Command which directs and regulates it, on pretence of over doing; but that we cannot love God enough, much less over-love him, is therein evident, because he is an Object of superlative Goodness. Our Savior tells us, in Mat. 19.17. There is none good but one, that is God. i.e. There is none whose Goodness is comparable to his; that all Goodness is Originally centred in him; and that they are but rays of his Goodness, which are to he seen in the Creature. Hence we cannot love him so well, but that he deserves more. His Goodness is increased and infinite; but our Love, when we have extended it to the ourside of its Capacity remains finite, and he only can love himself with an adequate Love.
4. THAT God is to be loved by us for himself, or for his own sake. The reason of our loving him, is to be sought and found in him alone. It is true, the discoveries which he makes of himself to us in his Word and Works, in which he hath made himself known to us to be an Object every way suitable for us to place our hope and trust in, are the next motives to stimulate us to Love him. And hence we are to Love him froth because he is Good in himself, and Good to us, yet these two must stand in so • ord •• action. And the ground of this is, because our Love is to influence our Obedience. And the great Test of the sincerity of our Obedience is, that we make his Glory our inst End in all that we do; which we cannot do, unless we Love him for his own sake. Besides, it is a Rule, that Goodness is the Object of the dosing Affections, the primitive whereof a Love. Now God is Goodness itself, whereas other things are only good by participation; and because his Goodness is in himself, we cannot Love him, unless it be for himself.

II. THE Love by which we are to 〈…〉 Neighbor, is to be as ourselves. This ••• de needs a little Explaining, because many are mistaken about it, and too often abuse it. And here I shall first in general observe something about it, and then offer a more particular Account of it.

1. IN General: is plainly indig • tates an info •• ur degree of Love to the former, in respect of the immediate Object. There is no proportion between the Love we owe to ourselves, and that which we owe to God. It is true. Christ saith, this Second Commandment is like the East, Mat. 22.29. For it agrees with is, 1. In the Authority by which it is enjoyed. God who requires us to love him, hath overminded us to love our Neighbor; and therefore as well to be obeyed. 2. Is the Grace, it is Love: And so in must be as read, as sincere, as truly without dissu •• lation as that. 〈◊〉 . In the Doctrine of Religion: It doth not belong to an interi ••• Art, or Science are, but to Divinity, as well as the other, Jam. 1.27. 4. In inseperble Conjunction. We cannot have the one Love without the other. The absence of one is a certain evidence that the other is not in us, 1. Joh. 4. • 0. If a man say, I love God, and be •• th his brother, he is a liar see he that ••• eth not his brother whom he hath seen, how can be love God whom be 〈◊〉 seen? But as his Love terminates on the Creature, as in next and immediate Object, so it cannot require as equal degree with the former; for that would be to make the Creature equal with God, and pay it a divine Honor.

2. IN Particular: That we may rightly observe what is implied in Loving our Neighbor as ourselves, let these few Particulars be observed,

1. THAT every Man owes a Love to himself. There is indeed a sinful self-love which the Word of God condemas, it being irregular, and tending to the Man's own hurt. But there is a Love which is due to a Man's self, without which he cannot perform the duties of the Law which belong to himself. For so far as Duty reacheth, Love must extend; for without it, there is no Obedience, Love and Hatred are contraries, as we are told, Eph. 5.29.
2. THAT this self-love may be regular, the Man must love himself in order unto God. He is not his own last End, and therefore ought not to pay to himself the highest respect. He was not made for himself, but for God, and will lose the end of his being, if he 〈◊〉 consecrate himself to God, 〈◊〉 16. 〈…〉

And here observe,

(1.) EXERT Man is to seek his own 〈◊〉 . Hence that. Prov. 6.12. If thou be wise, 〈◊〉 sh ••• be wise s •• thyself: but if thou s ••• 〈◊〉 about • pan • it. He is to 〈…〉 his our word and bodily Comfort, his 〈◊〉 his comfortable Support in this Life, his 〈◊〉 good Name, &c Above all he is to seek 〈◊〉 own Salvation, and give and difference to cure it •• d work it out, Psal. 2.12 No 〈◊〉 to be willing to be d •••• ed but should 〈◊〉 most endeavors to be faved. He 〈…〉 pre •• rabble to himself, Job • 2.2. Hence 〈◊〉 Men have hath Prayed and used Men 〈◊〉 •••• e • cc ••• ts; and there are Prece ••• 〈◊〉 this abord •• in the Word of 〈◊〉 .
(2.) BUT this 〈◊〉 be, with an 〈…〉 to the Glory of God. God hath in his 〈◊〉 Wisdom connected his own Glory and 〈◊〉 Salvation, in 〈◊〉 entire •• bordivation 〈◊〉 therefore we 〈◊〉 not separate these 〈◊〉 seeking our Ne 〈8 letters〉 , we must study 〈◊〉 he may be glorified in it. We ought 〈◊〉 fore willingly to part with all our 〈◊〉 . Interests •• en the Glory of God re ••••• and we ought therefore ins ••• ably to 〈◊〉 our F ••• ace Salvation; because else, 〈◊〉 not ••• ually ••••• fy him.
(3.) HENCE 〈◊〉 • re to p •• sue 〈…〉 in 〈…〉 but for such wherein God 〈◊〉 glor •• ed. In all our ourward Co •••• 〈◊〉 must keep close to the Rules of Rightousness and Hou •••• , and not part 〈…〉 breadth front them, though' it were to 〈◊〉 the Wealth and Grandour in the Woe ••• 〈◊〉 count everything ill gotten in 〈◊〉 whereof, we give occasion that the 〈◊〉 God be evil sp •• ten of. And in seeking 〈◊〉 own Salvation, we must comply 〈◊〉 Method which God hath in l •••• ite 〈◊〉 laid out for the advancement of the 〈◊〉 his Grace; and accordingly to re ••••• 〈◊〉 own righteousness, our own worthiness 〈◊〉 own strength of free-will, and come to 〈◊〉 for the Waters of Life, without M •• cy 〈◊〉 our Price, Isal. 55.1. And be willing 〈◊〉 nothing in ourselves, that he • ary be 〈◊〉 all.

3. THIS regular self-love, is the 〈◊〉 no • loving our Neighbor. As our Lo •••• not to center in ourselves, but to 〈◊〉 others, so in our application of it, 〈…〉 to take our measures from our self 〈…〉 regulate us in our love to others. And this ought soecially to extend to all that 〈◊〉 •• pable of the same Rule & Happiness with ourselves. But for a more clear discovery of this Rule, let us observe,

1. THERE are diverse Degrees of Neighbourhood. The Word Neighbor is very ••••• hensive; it comprehends in it all 〈◊〉 with whom we may have any civil Co ••• 〈◊〉 and so the greatest Strangers, and the 〈◊〉 of Men. And it involves all the several •• lation, Na •• onal, Civil and-Religions 〈…〉 not bear ea •• to other. So tear in this respect, same may be our: nearer Neighbors than others. A Brother is nearer than a Stranger, &c.
2. THAT hence there d • necessarily 〈◊〉 degrees 〈◊〉 the Law. That we are to Law all equally alike, is in vale asserted by 〈◊〉 , and 〈◊〉 from the g •• rance of the relations which God hath axed among Mans unto which he hath annexed those special Duties, which are to be discharged by a special Love one to another. There are some to whom 〈…〉 only 〈◊〉 Re • erolence, which ••••• ds our Beneficence: but others de •••• our love of Complecency. Hence that 〈◊〉 Psal. 16.3. But to the 〈◊〉 that are in the 〈◊〉 , and to the ex •• he • is whom is all my light. There are some whom we ought to be more concerned for than others. Here,
- (1.) EVERY Man 〈◊〉 the first & price • ed of this Love is himself. Every Man is his own 〈◊〉 Neighbor. The Rule laid down doth 〈…〉 a parity, but only a similitude. l •• e Charity to others, but it must begin at 〈◊〉 . I may not suffer myself to starve, 〈◊〉 keep another 〈◊〉 . I ought to do all I 〈◊〉 for the Salvation of others, but my first 〈◊〉 is the Salvation of me own Soul, and 〈◊〉 others will perish, I must see to save my 〈◊〉 .
- (2.) LET it is the same Love for kind, that a 〈…〉 is himself and to his Neighbor. And that in all respects. Tho' there is a difference in the extensivenesss, yet they are not 〈◊〉 of Love, but one. And here,
  [1.] HE ought to Love his Neighbor for God, he is Obedience to God, and that he may 〈…〉 God. And therefore what •••• to unloveliness he may see in him, or pro •••• given to engage his hatred against 〈◊〉 , yet Love to God and respect to his Glory •••• ld preponderate. Hence our Savior 〈◊〉 his Exhortation. Mat. 5.44, 45. But I 〈…〉 you, Love your enemies, bless them that 〈◊〉 you, 〈◊〉 to them that hate you, & pray 〈◊〉 which de •• itefully use & persecute you: 〈…〉 may be the children of your Father which is in heaven for he maketh his san to rise in 〈…〉 in the 〈◊〉 , and sendeth rain on the 〈…〉 in the unjust.
  
  [2.] HE ought to desire & endeavor the same 〈◊〉 for his Neighbor, which be doth for himself. He should seek his Neighbors ourward 〈◊〉 , and rejoice in it, and mourn with him in his Adversity, Rom. 12.15. Rejoice with them that do rejoice, and • e •• with them that weep. And he should long for and endeavor, as f • r as in him lies, in his nation, the Spiritual Good and Salvation of his Neighbor. Rom. 10.1, 9.1, 2. He should be thankful to God for any takens of his kindness to another, and not maliga him for it.
  
  [3]. HE might tide all this with the same Sincerity. It is the direction given, Rom. 12.9. Let love be without dise 〈7 letters〉 n: 〈◊〉 that which is evil. His Love to his Neighbor must not be outside and Complemental, but inward and Cordial. For it is a •• ty that he firstly owes to God, who requires the Heart in all, and searcheth the Hearts of all, and cannot but be despleased i • he sees us Hypocritical is any part of our Obedience.

USE I. If WE may hence learn the Unre • s •••• ness of Son, in that it is ••• tralidiry in the Rule of Love. God hath required nothing in his Law, but Love; and shall any be so brutish as to reject such a Law, which is so suited to the natural inclination of the reasonable Creature? Let this thought then make Sin evil and hateful to us, in that it destroys the most noble Affection in us, and must needs in that very regard make us miserable.

USE. II. LET this serve to commend the Law of God unto us for our Love. And certainly that which hath nothing but Love in in deserves to be Loved by us. And well might David exclaim, Psal. 119.97. O how love I thy law! it is my meditation all the day. And let this encourage us in a cheerful Obedience to the Law, to consider the sweetness of it; for such is Love, and all that affords help to it. The Psalmist had such a resentment when he said, Psal. 19.10. More to be desired are they then gold, yea, then much f •• e gold: sweeter also than honey, and the honeycomb. Here we are pointed to the best Objects of our Love, and to the best Rules both for the obtaining, exciting, and exercising of it and let it encourage us to consider, that if we thus Love God and our Neighbor, it will render our present Life very pleasant, and bring us at length to dwell in the fullness of the Love of God forever.

[APRIL 8. 1701.]

SERMON CLIII.

QUESTION XLIII.

T HAT is the Preface of the Ten Commandments?

ANSWER.

THE Preface of the Ten Commandments is in these Words, I am the Lord thy God, who brought thee out of the Land of Egypt, out of the House of Bondage.

QUESTION XLIV.

WHAT doth the Preface of the Ten Commandments teach us?

ANSWER.

THE Preface of the Ten Commandments, reacheth us, that because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his Commandments.

WE before observed, that the Law Moral, which in the first I scription of it on Man's Heart, may properly is regard of that Inscription be called the Law of Nature, being every may adapted to Man's Nature, as it was Sanctified, by the Image of God, which it was 〈◊〉 stamped withal, having that Inscription very much blurred and defaced by Sin, was again revered by God, in his Covenant Transaction with his People Israel, partly by word of Mouth, in that solemn Transaction at Mouth S •• a • , partly by written it on two Tables of Sto • e, in which Proclamation, as he appeared with terrible Majesty, in fire and sin • ak, in lightnings and thunders, putting a Dread, not only on the People, but Moses himself; as we are told, Heb. 12.18, 19, 21. Thereby displaying his Holiness, and righteous Severity, against all that should be found guilty of the breach of that Law, that he might convince them of their miserable State by Nature, and absolute need of a Propitiation, so to prepare them to entertain the ceremonial Law, in which, under Shadows and Types, he diservered to them the way of their Reconciliation; so to prevent their Despair, and nourish Hope in them, he saw meet to introduce the Precepts themselves, with a gracious Preface, thereby insinuating what forceable and indissoluble Obligations they lay under, to yield Obedience to that Law, giving them to understand, that it was an Eternal Rule for Man, and that they were so far from being discharged from Duty in reference to it, by the introduction of a new Covenant, that there were new and potent Engagements laid on them thereby to study Conformity to it. This Preface therefore contains in it, the Arguments with which God saw meet to enforce his Commands on his People, that they might therein be convinced, that it was a reasonable Service that he required of them therein treating them according to the Nature he had put into them. And though the language of it is suited to the peculiar Concerns of that People, yet the nature of the Arguments themselves, is such as is accommodable to all universally, with whom God sees meet to transact in the way of the new Covenant, as will appear in the particular investigation of them; of which we may now take a brief & distinct account, that so we may see that it is not a blind Obedience which God requires of us, and he put upon the more serious study of the Law of God, in order to our careful Observance of it, and that we may know that it is not a vain thing, but tha • it is our Life, and to neglect it is worse then brutish. The Reasons then, which God here makes use of to urge our Obedience are three, which are very suitably expressed in our Catechism. The first is taken from the Consideration of what he is in himself, I am the Lord. The second, From what he is to his People, in the Covenant of Grace, Thy God. The last is taken from what he hath done for his peculiarly, or those distinguishing Favors, whereof he hath made them to partake, Which have brought thee, &c. Let us then consider what force there is in each of these to bind us unto firm and sure Obedience.

I. HE puts them on considering what he is i •• himself: I am the Lord. The word is Jehovah, a Name which God hath incommunicably assumed to himself, or which is not anywhere in the Scriptures of the Old Testament, ••• pically attributed to any other Being. 〈◊〉 Name which Divines observe to be used 〈◊〉 express his Divine Perfections, which 〈◊〉 essential to him, comprehending under it, hath his Being and his Attributes, which indeed are nothing else but his Being, though 〈◊〉 Understandings are incapable of conceiving of them, but under distinct Notions. And the force of the Argument lies here, viz. That because God is Jehovah, therefore we are indispensably bound to yield him Obedience in all that he sees meet to command 〈◊〉 . And that everyone of his glory us Attributes gives force to his Precepts. Now this Argument respects all Mankind in general and carries in it a reason, which the very light of Nature must subscribe unto, from the Conviction which there is on all Men's Consciences, that there is a God. Though the light of Revelation in which we have a more clear and distinct Discovery made to us of this 〈◊〉 , in his Being and Perfections adds to the force of the Reason, and renders our 〈◊〉 of Obedience, the more aggravated and inexcusable. And the force of this may be more particularly observed, in the Consideration of some of those Attributes of his, which flow from his being Jehovah, and do thereupon •• rceably call for our Homage.

1. GOD as he is Jehovah, hath a 〈◊〉 right of Government over his Creatures. 〈◊〉 who is the absolute just Being, and gives being to all other Beings, must of necessity be acknowledged to have the full disposed of them for his own Glory, according to the Counsel of his Will. Here is his Kingdom made indisputable; and so some understand that, Psal. 29.10. The Lord fitteth upon the stood; yea, the Lord fitteth King forever, Viz. of his giving all things their Being; and refer it to Gen. 1.2. Now the right of Government, respecting reasonable Creatures, is firstly Legislative, or prescribing Laws to them, which being stamped with his Authority, do therein make it their Duty to obey them; and hence, though there is a reason of all moral Duties, in the Nature of the things themselves so required, yet it is enough to command our Consciences, to consider 〈◊〉 they are D • rine Edicts, though we do not s • e into the Co • veniency and Equitableness of the things themselves. And this makes all positive Precepts equality obliging with those that are entirely Moral. God therefore often gives that only Reason of many Precepts, 〈◊〉 the Lord.

2. GOD, as • e is Je •• v •• , is infinitely Wise. And therefore all His Works are •• ne • : Wisdom. Psal. 10 • .24. Hence that, Psal. 147.5 Great 〈…〉 Lord, and of creat power; his understanding is infinite. His Laws therefore are the Product of his unsearchable Wisdom, and so must needs be every way suitable for the Creature to whom they are given. On this account they are said to make them wise, who are favored with them. Psal. 19.7. And 〈◊〉 keeping of them is that which will re ••• mend us for wise to others. D ••• . 〈◊〉 . 5. ••• dom mainly appears in suiting of Means to their End, and the greater aptitude there is in them for this, the more doth the Wisdom appear in the appointing them. Now Man's great End is to glorify God, and therein to obtain his Favor, which is his Happiness, and for this the Law is accommodated, as Job. 28.28.

3. GOD as he is Jehovah, is Good, yea, Goodness itself. It is essential to him. Hence that, Mat. 19 17. There is none good but one, that is God. And this essential Goodness of his, •• kes it necessary that all his Works of Efficiency be good; and this hath respect unto his Commands. Hence that Argument is 〈◊〉 in, Psal 119 68. Thou art good, and d • est 〈◊〉 ; teach • e •• y statutes. This therefore is 〈◊〉 of the Titles ascribed to the Law. Rom. 〈◊〉 . 12. And how else should it ever be enacted by a good God? And this is enough to sa •••• • s of the Goodness of it, because it hath him for its Author. It is good in itself, and 〈◊〉 for us, or else he would never have pre •••••• it to us. With this God encourageth his People to careful Obedience to it, as that which was most profitable to them. Miz. 6 8.

4. GOD, as he is J • h •••• h, is most Holy. And 〈◊〉 this Account all his Commands are so. •••• iness is God bound for his own Glory as 〈…〉 End. And as this Attribute is made 〈…〉 in all his Works of Providence, ( Psal. •• 5. • 7.) so he hath displayed it in his Law. Hence that belongs to its Encomium, Psal 19. • 9. The • tatutes of the •• rd are right, rejoicing the heart: the commandment of the Lord is 〈◊〉 •• ightning the eyes: The fear of the Lord ad •••• , enduring forever: the judgments of the Lord are true and righteous altogether. And, 〈◊〉 7.12. The whole therefore is calculator for the direction of the reasonable Creature in the best way wherein it may glorify 〈◊〉 : the Consideration whereof must needs 〈…〉 great Force, to oblige such as know and 〈◊〉 that they were made for the Glory 〈◊〉 .

5. GOD, as Jehovah is Just. His essential Justice is the rectitude of his Nature; from whence it follows, that he can do nothing but what is right in his Administrations, Psal. 145.17. The Lord is righteous in all his ways, and holy in all his works. And hence though his Laws are Acts of Sovereignty, yet they are all very Just. For such is his Nature that he cannot will anything but what is Just, and nothing more is requisite to vindicate the Equity of his Commands, but to consider, that they are willed by him. Now Justice is either commutative or distributive. As to that which is commutative, there is no room for that between him and the Creature. According to that challenge, Rom. 11.36 Or whom hath •• rst given to him, and it shall be re ••• pensed unto him again. Distributive consists in adm •• istring Rewards and Punishments to Men according to the Sanctions of the Law; and because he is Just, he will unfailingly thus do to Men, according as they are found, Rom. 2.6. And this must needs be a powerful Motive to Obedience.

6. GOD, as Jehovah, is Omniscient. And this carries matter of great Awe in it, to make us very careful of keeping his Commandments; because on account of this, none can escape his righteous Judgments; in this regard, none of our Actions can be hidden from him; he cannot be mistaken or imposed on. Hence that, Heb. 4.13. Neither is there any creature that is not manifest in his sight 〈◊〉 but all things are n • ked, and opened unto the eyes of him with whom we have to do. Especially when we consider, that he improves this Omniscience of his, in a curious Observation of all the Actions and Courses of Men. According to his acknowledgment, Job 31.4. Doth not be see my ways, and count all my steps? And 1 Sam 2.3. The Lord is a God of knowledge, and by him actions are weighed. And still more, when we add to think, that he sees and observes our very Hearts and Thoughts, and all the retired movings of them, and not one of them escapes him, Psal. 139.2, 3, 4. And he is a Judge of all these, Jer. 17.10. I the Lord search the heart, I try the reins, even to give to every m • n according to his ways, and according to the fruit of his doings.

7. AS Jehovah, he is Omnipotent. And this added to the former, gives them yet the greater force. He is not only Holy and Righteous, and so hath a Will to remunerate Men according to their Actions; and All-seeing, and so cannot be ignorant of, or mistaken about them, but he is also able to recompense Men, nor can he be impeded in the Execution of his Law. He is able to protect his Servants that obey him, against all that would harm them; and he is able to punish all that disobey him; and there are no created Powers that can rescue them out of his Hand. Hence that warning given, Psal. 50.22. Now consider this, ye that forget God, least I tear you in pieces, and there be none to deliver. And that advice, Mat. 10.28. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in bell. And when all these things are put together, it will appear to be our greatest Wisdom to obey him, and the greatest folly and madness to provoke him.

II. HE adviseth them what he is to his own People, who are related to him in the Covenant of Grace; Thy God. This word, thy, is a term of approbation, and when God assumes it to himself in respect to Men, it is to express and intimate Relation between him & them, which refers to some Covenant in which it is made. It cannot be intended of the Relation which is made by Creation, in which he is their Creator, and they are his Creatures; for so he is the God of all Second Beings, which equally derive their Original from him: But it properly points to a Covenant in which he hath taken them to be his People, and engaged himself to be their God. Thus it is expressed, Exod. 6.7. And I will take you to me for a people, and I will be to you a God. And if it be here inquired, from what Covenant God fetcheth this Argument; whether it lead us back to the Covenant of Works, or calls us to the consideration of the Covenant of Grace? I answer, The moral Law was first given to Man, immediately upon his Creation, and then ratified as a Rule of Government in that Covenant which God plighted with Mankind in their first Parents; and there was a forceable engagement said upon Man, to pay Obedience to God by that Covenant. For, besides that it required of Man no more than what was his natural Duty to his Creator, and he could not without horrible unreasonableness with hold himself from, God also endowed him with both ability & disposition for that Obedience, by imprinting his own Image upon him, and made Promise of a glorious Reward in case of his Obedience, and threatened him with a miserable Death if he should disobey. But altho' God thus became his God in Covenant, and would have been his Portion forever, if he had not revolted from him, yet Man's Apostasy violated the boud of Friendship therein made, lost all claim to God as his Inheritance, and instead of being his God, he became his Enemy: Tho' therefore Man's Duty abides, yet there is no encouragement left in that Covenant, nor can he ever by that recover this Title to God again; being totally fallen out from the Promise of it. Hence the Argument here used in this Preface refers to the Covenant of Grace, which God was pleased to open to Man upon his failure in the former; and with respect to that People, then immediately concerned, it aimed at the Covenant which God had plighted with Abraham, and renewed with Isaac and Jacob; and hath pleased to continue to his Spiritual Israel as an Everlasting Covenant, in the Substance of it, though' there were some particular & typical Promises made to them. God therefore, when in the Scriptures he speaks to his People of being their God, and assumes that Title to himself, always designs a Covenant which he hath taken some into since Adam's Fall; which Fall had cr • off the primitive tenure, that Man held by th •• first: nor could Man ever more have c •• lenged an interest in God by that. That the Covenant made with Abraham was a Covenant of Grace, Paul frequently asserts and prove in his Epistles. And God was Israel's God, because he was Abraham's God. And this is that Covenant which is continued & extended to us Gentiles; who are on that account called Abraham's Children, Gal. 3.7. Know ye therefore, that they which are of faith, the same are the children of Abraham. Rom. 4.16. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the s ••• , not to that only which is of the law, but to that also which is of the faith of Abraham, who is 〈◊〉 father of us all. Now from this Covenant, there is a mighty inducement to Obedience on all those who are concerned in it. We are here to carry in mind, what hath before 〈◊〉 evidenced, viz. That God requires Obedience to the Command under the Covenant of Grace, the Law being a Rule adapted to rega •••• Man in his serving of God. Now there 〈◊〉 not be greater engagements laid upon Ma • 〈◊〉 this Obedience, than what are exhibited in this Covenant: So far is it from opening a door to Sin, and encouraging Licentiousness, as some • old pretend. And this may be considered under two Particulars,

1. THE wonderful Kindness of God 〈◊〉 appearing, in that he is willing to take j •••• Man again into Covenant with himself Cer •••• lie, great Kindnesses are great engagements 〈◊〉 Gratitude, but never was there a greater h •• d of then this, nor can we ever suffciency testify our Thankfulness to him for it. The Breach of the first Covenant was an i •••• t Provocation, it was unreasonably ingr •••• l, a rising up in Rebellion against the Lord that made us, a despising his Government, a 〈◊〉 tempt of his Favor, a conspiracy with his Enemies against his Throne. Man by him •••• was become unprofitable, having lost all his power of Obedience. Rom. 3.12. They 〈◊〉 gone out of the way, they are altogether 〈◊〉 unprofitable; there is none that doth good, 〈…〉 one. His strength was gone, nor could be 〈◊〉 anything but Sin against God, and di •••••• him. God stood in no need of him, or 〈◊〉 Service. It was his Benignity at first that he would accept and reward anything of 〈◊〉 . He is bettered by nothing that Ange ••• Men can do in Obedience to him. Job. 35.47. If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what 〈◊〉 thou unto him? If thou be righteous, what gi • est thou him? or what receiveth be of thine hand? And he could have glorified his Justice in his r ••• . He needed not to have been a loser by • im: His declarative Glory was secured, lot things fall which way they would. His Glory 〈◊〉 Man's Salvation were not inseparably ••• nected, because Justice will have its tri •••• l Eternally, in those who shall suffer under the execution of the Sentence of Wrath th •• 〈◊〉 denounced for Sin. And that God should 〈◊〉 such a Creature as Man hath made 〈◊〉 by Sin, with such a kind respect as 〈◊〉 open a Covenant of Grace with him. Eter ••• will be too short to celebrate the Grati •••• for it. Well may we say as he, Job 7.17. What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? And what is it wherein we are to justify our Gratitude, but in obeying & serving him; as Den • . 10.12. And now Israel, 〈◊〉 doth the Lord thy God require of thee, but 〈◊〉 the Lord thy God, to walk in all his ways, 〈…〉 him, and to serve the Lord thy God 〈◊〉 all thy heart, and with all thy soul. And 〈◊〉 we do too much of this? Especially if we add,
2. THE wonderful Encouragement afforded to 〈◊〉 Obedience in this Covenant. The Old Covenant indeed, affords matter of dread to 〈◊〉 terrify them from Sin, but it gives 〈◊〉 management to Obedience; it discovers 〈◊〉 to it, it offers no reward of Life for it: 〈◊〉 known no acceptance of it with God. All these things are out of doors as to that. 〈◊〉 in the New Covenant there is all that my ••• ve to animate it. In this is discovered the way for us to escape the misery fallen the 〈◊〉 • s by the Curse of the Law, by which we the detained as long as we are under that, 〈◊〉 2.10. In this is revealed to us the way of Salvation, and it offers us all direction to 〈…〉 Feet in the paths of Peace. It not 〈◊〉 ••• lares to us that there is Life to be 〈◊〉 but how we may obtain it, and opens 〈◊〉 Treaty about it. This not only requires ••• full Obedience of us, but also provides 〈◊〉 Strength for us by which we may be enabled to run the way of God's Commands, 〈◊〉 • 5.24. This also hath provided for us the acceptance of our sincere, though' imperfect Obedience, in and through Jesus Christ. It 〈◊〉 • ra •• ties, it covers our Infirmities, 〈◊〉 of our cordial Disires and Endea •••• 〈◊〉 assures us, that God will not be 〈…〉 mark what is amiss in them, but 〈◊〉 forgiveness to us upon our renewed 〈◊〉 , Psal. 130.3, 4. And it secures 〈◊〉 •••• lous Reward of our meanest Services 〈…〉 God in uprightness. Mat. 10.42. And 〈◊〉 ••• ithstand the force of such Engage 〈…〉 these are?

〈…〉 acquaints them with what he hath done 〈…〉 , or those distinguishing Favors, which 〈…〉 on them; Which brought thee out 〈…〉 , &c. It is taken from the conside ••• of •• use Benefits which God had be •••• on them: Which though' in the Letter 〈◊〉 , they were appropriate to that People 〈◊〉 in the Spiritual intendment of them, 〈…〉 all that stand related to God in the 〈◊〉 Covenant. Here let us observe,

1. THAT all the Good which God doth for Fallen 〈◊〉 , it on Obligation on him to Obedience. 〈◊〉 him none: He hath forfeited all 〈◊〉 , and pulled down all Miseries on 〈◊〉 . Hence the common Goodness of 〈…〉 Men to Repentance, Rom. 2.4. Or •• spsest thou the richest of his goodness. & for hearance, and longsuffering, not knowing that the goodness of God leadeth thee to repentance. Every Mercy that we receive from God, challengeth our Love to him, and if we do Love him, that will bind us to keep his Commandments. It will therefore be an Atriale against Sinners, to aggravate their Guilt, that they have abused these Blessings of God. Hence that, in Act. 14.17. Nevertheless he I • i not himself without a witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food & gladness. Rom 1.21.
2. BUT that which is more peculiarly intended in these expressions, is the Spiritual Benefit which God hath provided for his People, in and by the Redemption wrought out for them by Christ; and applied to them by the Holy Spirit. That outward favor which God shown to Israel, in freeing them from Egyptian Bondage, was not only a real benefit in itself, and laid them under engagement to serve him, who had so delivered them, but it was also Typical. There was something more shadowed in it, than the Mercy itself. The Egyptian Servitude was a Type of our Spiritual Captivity under Sin and Satan, and the Curse of the Law: And their miraculous rescue from thence was a figure of our Deliverance from Devils, Hell, and Curse. Moses was a Type of Christ, who leads his People from all these; who brings them out with a mighty Arm, and carries them through the Wilderness of this World, and gives them sat conduct to, and finally full possession of the Heavenly Canaan. This Argument therefore is levelled for the Children of God, to bring them under special Engagements to glorify God by new Obedience, from the consideration of the grea Work of Christ in their Conversion, in which their actual Deliverance was wrought about: And this naturally and necessarily calls them to look back to that Work of Redemption by which way was made for this Delivery, by the Death and Obedience of Christ; which carries the most forcible and commanding engagement of all in it. Yea, there are manifold Threads of which this Cord is made, and by which it is made strong, viz.

1. THE Consideration of the Necessity of our perishing forever, if Christ had 〈◊〉 thus redeemed us. We were all involved in the Curse, going to endless Perdition: There was no Eye to pity us, nor any Hand in the Creation able to save us; our Redemption had ceased forever. We must have perished without the least hope, as the fallen Angels do, if He had not stepped in for our relief. Here lies the reason, &c. Job 33.24. Then he is gracious unto him, and saith, Deliver him from going down to the pit, I have found a ransom, 2.

2. THE great things which be did and suffered for us, to the end, that he might so •••• em us Our Redemption was precious, it cost the Son of God, his Blood, his Life, a Petit. 18.19. He 〈…〉 Blessing of the New Covenant might derive to us, Gal. 3.13. And if we would know what this was, let us read and meditate on, 2 Cor. 5.21. Isai. 53.4, &c. Certainly, there never was such a Love heard of, or could have a parallel with this.

3. THE great things which he hath purchased for us by this Redemption. Certainly, the greater the Benefit is, the more potent is the Obligation. Christ did not come to precure for us earthly favors only, which had been little things in comparison, but a Crown and a Kingdom, a Title to Life Eternal, an Inheritance among those that are Sanctifyed. We are therefore told, Joh. 10.27, 28. My sheep hear my voice, and I know them and they follow me. And I give unto them eternal life, and they shall never perist, neither shall any pluck them out of my hand.

4. THE consideration of the great end of his Redeeming us. It was not only to bring us to Heaven, but that he might have a People that should serve him. We are therefore said to be redeemed from our vain Conversation, 1 Pet. 1.18. And this design is very frequently recorded in the Word of God. See, Psal. 22.30. Luk. 1.74, 75. Eph. 5.26, 27. Tit. 2.14. So that we can in no other way answer the end of our being so ransomed. The Apostle therefore so argues, 1 Cor. 6.19, 20. What, know ye not that your body is the temple of the body Ghost, which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's.

5. IF we consider, that our dying Savior, lest this as a thing that be required to be a pledge 〈◊〉 taken of our Love to him, far all the Love which be hath stewn to us, in doing and dying for 〈◊〉 . This therefore is put into his last Charge given to his Disciples when he was about to 〈◊〉 them, Joh. 14.15. If ye love me, keep my commandments.

USE. 1. LEARN hence, how much their S •• is aggravated who live under the Dispensation of the Covenant of Grace. Because these b •• k the strongest bonds of Love. Well might our Savior say, as in, Joh. 15.22. If I 〈…〉 come, and spoken unto them, they had not 〈…〉 but unto they have no cloke for their sin. How directly then do they contradict the design of the New Convenant, who say, let us Sin, th •• Grace may abound?

USE. II. LET this then instruct us, with 〈◊〉 Arguments to quicken ourselves to Duty, 〈◊〉 to resist the Temptations to Sin. If we 〈…〉 fetch them from the Covenant of Works, 〈◊〉 delude ourselves. There is no Promise 〈◊〉 to relieve us; there is no Threa • ning th ••• kindly to excite us, since the Menances of that, tend directly to drive us to despair. But if we would be faithful to God, and che •••• serve him in new Obedience, let us s ••••• 〈◊〉 Interest in the New Covenant, and in God through it: And then let us be ever containing our Thoughts with the • npend ••• Benefits that we are made Owners at by 〈◊〉 . Which will make the hardest Duty easy, 〈◊〉 the most Self denying Service for him delectable unto us.

[MAY 6. 1701.]

SERMON CLIV.

QUESTION XLV.

W HICH is the First Commandment?

ANSWER.

THE First Commandment is, Thou shalt have no other God's before Me.

IT hath been formerly observed, that besides the Distribution given of the Moral Law into Ten Commands, unto which, as to so many several and distinct Heads, all moral Duties are to be reduced; this Law was also written upon Two Tables, which leads us to a more narrow Distribution of these Duties, pointed to by God himself, in his so writing of them. And this also was taken notice of, to direct us to the next and immediate Objects of that Love which is required in the Law, and is to influence our whole Obedience to it, viz. God and our Neighbor; which our Savior Christ manifestly directs us to, in Mat. 22.37, 38. So that by the Consideration of the matter contained in these Precepts, we are 〈◊〉 by the hand to conclude, that the Fear First of these did constitute the First Table, and the Six latter the Second. As to the Popish and Lutheran Distribution, allowing but I 〈◊〉 to the First Table, putting the First & Se •••• in one, and making Seven in the Second Table, by dividing the Tenth into two, that so 〈◊〉 may retain the number of Ten, the va ••• ty and sinfulness of this will appear, in the after Consideration of them. The former of these Tables prescribes to us the Duties of Worship to God, and the latter those of Chari •• to one Neighbor; and each of these Preceptes contains a distinct Topic under it; as also may be made manifest.

NOW, in as much as God, is himself the best Object, and also the last End of all one Obedience, even • f our Love to our Neighbor, whom we cannot Love aright, unless 〈◊〉 be in order to God, and for his sake. It is therefore fitting that those Commands which respect the Worship of God, should occ •• y the first Place, and constitute the First Tables. Which Worship also comes under directs ••••• derations, and accordingly affords ma • •• 〈◊〉 distinct Commands: Which God hath 〈…〉 to rank under. Four Heads; which 〈◊〉 • e to 〈◊〉 a distinct Account of. The •••• cal Distribution of th • se is variously 〈◊〉 by Divi • es, which I shall not here 〈◊〉 into, but may take up with one; which 〈◊〉 help us in assigning to each of these its 〈◊〉 Subject.

〈◊〉 the Worship of God then, there are 〈◊〉 things to be observed, viz. the kinds of 〈◊〉 are directed to in the First & Second 〈◊〉 : And the manner of performing 〈◊〉 which is regulated in the Third & Fourth. 〈◊〉 as the kinds of Worship they are two, 〈◊〉 and In ••• ured; the one of which 〈◊〉 and is to be argued from the very Being 〈◊〉 Nature of God, and directed according to the Nature of his: The other depends on 〈◊〉 , and is regulated by positive Pre ••• . And accordingly, the one is perpe •• all 〈◊〉 ••• angeable, the other variable, and 〈◊〉 admitted of divers Changes since the 〈◊〉 . The former lieth in common, as 〈◊〉 incum • ent on all Mankind; the other 〈◊〉 a Duty only to such to whom God is 〈◊〉 to make it known. The former of 〈◊〉 is the thing aimed at in the First Com ••• 〈…〉 in the Second. And to make 〈◊〉 Command of these two, is to confound 〈…〉 that ought to be separated 〈◊〉 Consideration. And the shuffling of 〈…〉 by some, was the better to hide 〈◊〉 •••• tions Worshipping of Pictures and 〈◊〉 Natural Worship, here properly •••••• eth the first Place, because that which 〈◊〉 •••• eted depends upon it, and is argued 〈…〉 from it. And indeed, this Na •••• Worship or God, hath in it the Foun •••• of all Obedience, and gives force to 〈◊〉 Command in both Tables; and there •••• upon the account of its universal I flu ••• is most Methodically comes here to be 〈◊〉 .

AND before we proceed further, let this 〈…〉 observed, that every Command 〈◊〉 Directive and Cautionary; it is both 〈◊〉 direct unto Duty, and a Hedge to 〈◊〉 within the compass of Duty, that we 〈…〉 ••• sgress. Hence, as we before took 〈◊〉 there is in every Precept something 〈◊〉 , & something Prohibited; something •••• ive, and something Negative. And 〈◊〉 useful, in laying upon the Rules of 〈◊〉 , which are more peculiarly Practical 〈◊〉 out the Sands and Sh • lves, as well 〈◊〉 Land-marks: To show Men, as what 〈◊〉 ought to do, so what they ought to a ••• . 〈◊〉 because • he primary End of every 〈◊〉 , is Directive, the Affirmative, or 〈◊〉 to be done, is first to be considered. • spand • us to.

QUESTION XLVI.

〈◊〉 is required in the First Com •••• ?

ANSWER.

THE First Commandment requireth us to know and acknowledge the only true God to be our God, and to Worship and Glocify him accordingly.

THIS is that which we call Natural Worship. And there are two Reasons for which more especially it may be called Natural, viz.

1. BECAUSE the Natural Relation which there is between God and Man plainly dictate it to 〈◊〉 . There are such Relations between God and the Reasonable Creatures, as speak it Man's indispensable Duty to Worship him after such a manner. As he is a Creature, he must needs owe all that he is and hath to the Service of God his Creator; for if God be the first Cause, be must the last End of the Second Beings. This therefore is pressed as an Argument to invite all to serve him, Psal. 100.3. Know ye that the Lord be is God, 〈◊〉 is be that hath made us, and not we ourselves; its 〈◊〉 his people, and the • eep of his pasture. As he is the Preserver of their Beings so made, and they owe the continuance of their Being, and all the Supplies which render it comfortable to them, to his Conservation, so they can owe their Service to no other but him; and it must needs he due to him. Hence that, Psal. 6 • .8.9. Ob • ess our God ye people, and make the voice of his paise to be heard. Which b • ld • th our soul in life, and s •• fer • th not our sect to be moved. As he is the Lord and Governor of all this Creatures, and this his Right is founded in the former, so they must needs owe Subjection to him: And as Reasonable Creatures are in Subjection to his special Government, so they own him a Reasonable Service, Rom. 12.1. I beseech you therefore brethren, by the mercies of God, that ye present you body • s a •• ving sacrifice, holy, acceptable unto God, which is your reasonable service. In which they are to pay to him all the tribute of Glorifying him, in all his declared Perfections, in which this Worship is concerned; as will appear in the Sequel. Hence God himself so argues, Ma •• 1.6. A son hono •• eth vaservant his master: if then I be a s •• her, where is • ine honor? and if I be a m • ster, where is • y fear?

2. BECAUSE the Light of Nature clearly teacheth Man this Worship. That reason which God put into the Nature of Man at first, and which goes into his Definition, viz. that he is a Reasonable Creature, Instructs him in this Duty, and all the Parts of it. This carries Conviction in it, both that there is a God, and that he is the Creator and Governor of all things; and therefore to be Worsh • pped. And this leaves all Men inexcusable, when they deny or with hold from him this Worship, Rom. 1.19, 20. And though' Man's Apostafy hath greatly beclouded his Reason, and the exercise of it upon this account, yet those Principles are rooted in him, and cannot be totally obliterated. This therefore is sa • d to leave all Men without excuse, Rom. 1.21.

NOW our Catechism sums up all 〈◊〉 Worship under three Heads, viz.

1. To Know God,
2. To acknowledge him the only True God to be Our God.
3. T • Worship and G •• r • s • him accordingly. In which we have both the Worth p • t self, and the Ground of it laid ope • to out Consideration. A brier distinct Explication of which may here suffice.

I. Tills Command requires as • o Know God. And h •• e is laid the Foundation of our r • ght Worsh • pping of 〈◊〉 as such. The Psalmist 10. sets all true Worship hither, Psal 〈…〉 • nd they that 〈◊〉 thy came will pat them trust in thee. For except we know him, it is impossible that we should Worthip him. The Apostle • axeth the 〈◊〉 with Sap • ist •••• 〈◊〉 this regard, Acts • 7.22, 23. The Understanding. Will, Affections, and the w •• de Man are to 〈◊〉 ••• pl • y • d in Natural Worship; for we owe our, all to God, a • d are to gl •••• him with all, 1 Cor. 6.20. And though the. Word Know, he fometim • s • s • d in a m • re l • x sense, to comprehend all, yet here I shall look upon it as restrained 〈…〉 U • derstanding,, which must necessa • lly he employed in all true Worship, Psal. 47. • . God is the king of all the earth, sing ye praises, • ith understanding. Now in this Knowledge there are two Things comprehended, a • d •• q •• s • ie • er ou • Obedience to this Precept, viz. 1. The Assent 〈◊〉 the Understanding upon 〈…〉 the Truth of a thing. 2. The Apprehension in the Understanding by which it understands the Nature of the 〈◊〉 . For we can know a thing no father than we 〈◊〉 of the Nature of it. B •• h these the • are 〈…〉 • nquited after, as belonging to the duty of Natural Worship.

1. WE must know that God it. The Faith of this is 〈◊〉 to be absol • tely needful to 〈◊〉 coming to God in the way of Worship, Heb. 11.6. This Principle is the Foundation and Co • no • Sc • ve of all Religion. The very Pagan Rel • gion was grounded on this Cor ••• sion, viz that if these he a God, there is a Worship due to him. And because they were 〈◊〉 of that, they •• g • ge. In this 〈…〉 , all Th •• logical Ob • d •• nce is enfo •••• on Men's Mi ••• by this, that 〈◊〉 is a Divi •• Comma • d 〈…〉 , that the Precept en ••• i • ing of 〈◊〉 , derive • from the Authori •• of God himself. Now his Author • ry cannot • e confessed, if his Being • e doubted of. These are therefore 〈◊〉 together, in Heb. 11.6. But 〈◊〉 saith it is in passable to 〈…〉 for he that cometh to God • must believe that • e is, and that he is a rewarder • f th •• that diligently seek him. Atheists must needs be Men of to Religion; they can acknowledge no Rule of Divinity, not embrace any Theological Principles. Knowing and serving of God must be inseparably connected so far, that without the former, there cannot be the latt •• . Now the fust Principle in Religion must be, that there is a God; to which the Man is to give his rational Assen • : And that must be from 〈◊〉 Evidence as commands the credit of th • Understanding. For an human Understanding doth not assent to a thing that is true, 〈◊〉 because it is in itself so, but because 〈◊〉 enlightened • o discern the T •• th of 〈…〉 therefore according to the force of 〈◊〉 ••• •• nce in it, •• po • onable 〈◊〉 Assent, 〈◊〉 s • metimes only amounts to an Opinio • 〈◊〉 time; to a certainly, which ••• ter is 〈◊〉 be considered. Hence we must for • ily 〈◊〉 •• derstandings with all these Argume •• , 〈…〉 this Principle is established 〈…〉 and Cons • lences of Men, and 〈◊〉 upon all those Sophisms that are brough 〈◊〉 Men's corrupt Reasonings to oner 〈…〉 and the father because of the addicted 〈◊〉 fallen Man's heart to Atheism, as Psal. 〈◊〉 The foot hath said in h • s heart. There is as God they are corrupt, they have done abominable 〈◊〉 there is •• ne that d • th good.

2. WE must know who this God it. And 〈◊〉 deed, the tormer cannot be without this; 〈◊〉 these two are so inseparably connected 〈◊〉 notion of them, that the one •• nnot 〈◊〉 the human Understanding without the 〈◊〉 For, to the belief of the Being of a 〈◊〉 must needs have some Idea in my 〈…〉 thing believed to be, or else I 〈…〉 not what, which is ridicalou •• . And 〈◊〉 reason it is not a little deba • ed among 〈◊〉 , in what Order true method • 〈◊〉 these Questions to be handled viz. 〈◊〉 the thing 〈◊〉 and what the thing is 〈◊〉 indeed can a thing be really proved 〈…〉 without the consideration of the Natu •• 〈◊〉 Properties of it. For it is not meetly 〈◊〉 Name that is inquired about, but the 〈◊〉 indigit • ted by that Name. For Names 〈◊〉 only used to express things. Here 〈…〉 ••• ve, that a thorough & perfect Knowledge of God, is too big for the grasp of a 〈◊〉 Understanding; so Infinite and Incomp ••• fille is He in his Being & Perfections. 〈◊〉 that in. Joh 26.14. L • , these are 〈…〉 , but 〈◊〉 little a portion is 〈◊〉 of 〈◊〉 And Chap 27.23. Tenching the 〈◊〉 cann • t • ind him 〈◊〉 . Yet such a Knowledge 〈◊〉 God as he hath been pleased to 〈…〉 self, in his Word and Works, is to be 〈◊〉 and imb • aced, by all that would 〈◊〉 acceptably. And they that 〈◊〉 not 〈◊〉 him, are declared to be miserable, 〈…〉 9. For Men to profess themselves to 〈◊〉 th •• there is a God, and withal to 〈…〉 such Conceptions of him, as are altogether improper to such a Being, is Ignor •••• 〈◊〉 the root of Idolatry and Atheism. 〈…〉 cer • ain, that according to the Opi • ion 〈◊〉 we entertain of God in out Though •• 〈◊〉 will be the Worship that we offer to him 〈◊〉 we make and Id •• of him, we shall 〈…〉 as such in all our Services. If we have 〈◊〉 and ignoble Conceptions about his Being and Attributes, out Carriage towards him 〈◊〉 be I •• eve • end, and no ways becoming 〈◊〉 j • sty. Whereas, when we have 〈◊〉 prehension of his Glorious Attributes, this will till us with an holy awe and reverence of him. Yea the very reason of our Worshipping him lieth in this Consideration, of what a manner of God he is. Now, it is God in his back parts who is the Object of this Knowledge: Of which we took a distinct 〈◊〉 in the beginning of the Catechism. Summarily, these are made known to us in his S • fficiency, and in his Efficienty, in his Attributes, and in his Works, in which these 〈◊〉 • hine forth convincingly. We should read • is Word with Faith, and eye what a God be exhibits himself there to be. And we should ponder the great Works of Creation and Providence, and read in these Effects that displays are therein made of the Cause of them, and from thence arga • ourselves 〈◊〉 Satisfaction, what a and he must needs be who is the Author of them. Rom. 1.20. in the invisible things of here from the creation of the world are clearly seen, being understood by the things that are made, •• en his eternal 〈◊〉 and God • ead. We must thus see, and 〈◊〉 Satifactorily to prove to ourselves, 〈◊〉 be is Almightly, Eternal, Infinite, Omini •• feal, most Wise, most Holy, most just, &c 〈◊〉 in these lies the reason of our Worshipping him; and no little part of our Worship 〈◊〉 in our ascribing of these to him. And 〈◊〉 this we may conclude, that c • e great 〈◊〉 appertaining to this Command, consists in solemn 〈◊〉 frequent Meditation of God's 〈◊〉 by the Contemplation of his Glory, we 〈◊〉 be the more raised to our Devotional Worshipping of him. Hence that, Ptal. 104. 〈◊〉 My meditation of him shall be sweet: I will 〈◊〉 in the Load. Not are we to rest sa •• ed in any measures of this Knowledge 〈◊〉 we have already obtained, but press in ••• sly after more, till we come to know 〈◊〉 are known.

II THIS command requires us to acknowledge the any T • ne God, to be our God. The acknowledging a thing, contains something 〈◊〉 is it, than the bear knowing of it. This •••• lie refers to the Understanding, and is my • endful in order to that; but that which to the Will and Affections and the whole Man. For such is all Onedience. So 〈◊〉 the former Knowledge is to farther to •••• red to Obedicence, that as it helps to as Acknoledgement; for the use of that 〈◊〉 to enlighten the whole Man to this Acknowledgement, and this is manifestly con ••• in the Precept; for the Hebrew is, 〈◊〉 shall not be to thee other God's. Where ••• Acknowledgement is essential to our 〈◊〉 him a God to us. For the more dis ••• ying opon of this, we may consider 〈◊〉 the Nature of this Acknowledgement, 〈◊〉 Things to to be acknowledged.

1. TOUCHING the Nature of this Acknowledgement: There are Three Things contain ••• , or there are Three ways in which God 〈◊〉 to be acknowledged by us.

1. WE are to acknowledge him in our Hearts. This is the first and printipal, and without it, any other is but vain and Hypocritical. This therefore is the great thing which God requires of us, Prov. 22.26. My son give me there Heart, and let thine eyes observe my ways. And indeed, this cordial Acknowledgement of him, is the root and spring of all true Obedience. This is the first Qualification of our Divine Love. Mat. 22.37. Thus the Psalmist engageth, Psal. 9.1. I will praise thee. O Lord, with my whole heart. And this principally points to the Will and Affections, which are to be employed in it; when these are entirely set upon God: Which how it is to be done will afterwards be considered,
2. WE are to acknowledge him with our Tongues. Though our Acknowledgement must begin at the Heart, yet it must not rest there, but proceed further. The Heart and the Tongue must go together in this Affair, Rom. 10.10. We are not to he ashamed of our God, or suppress our Religion, but to make open Confession of him and his Service. This was one main end for which Man's Tongue was given him; and for that reason is David supposed to call it his glory, which he calls upon to its Works, when he had gotten his Heart fixed, Psal. 57.7.8. And it the Heart be right, the Tongue will follow. Psal. 45.1.
3. WE are is acknowledge him in our whole Lives. There is a practical, as well as an Heart and Lip Acknowledgement due to God, by which we are to prove the Sincerity of the former. And this is when we live as becomes those, who profess themselves to be the Servants of this God. When we are holy as he is, 1 Pat. 1.15.16. By this we show forth his Praises or Virtues, Chap. 2.9. And there must be all these three going together to make up a thorough and complete Acknowledgement of God, according to this Precept.

2. AS to the Things that are to be acknowledged: They may be reduced to Three Particulars.

1. WE must acknowledge but One God. And this is a main Article belonging to this Command, for in it God challengeth of us that we own him to be God and no other. The Unity of the Deity, is one differencing Note between the true and false Religion, as 1 Cor. 8.5, 6. For though there be that are called gods, whether in heaven or in earth, (as there be gods many and lords many.) But to us there is but one God, the Father, of whom are all things, and we in him, and one Lord, Jesus Christ, by whom are all things, and we by him. We are required to have but one ultimate Object of our religious Worship, in whom it is to terminate, Deul. 6.4. There can be but one first Cause, and so but one last End, and consequently, we cannot lawfully pay Divine Honor to anymore than one. To confess a plurality of Deities is to dishonout that One God by taking from his Glory, and giving it elsewhere; which he hath told us he will not hear, Isai. 42.8. And our Savior hath assured as, Mat 6.24. No ma •• c •• serve two makers for either be will fure the 〈◊〉 & 〈◊〉 the • th • r, or else be will b •• to the we & depose the other. Ye cannot serve God and man ••• . Her, though there is a Plurality of Divine Persons in the Godhead, to when Divine Honor is da • yet we they not diverse and distinct Beings but One. 1 Job. 5.7. For there are 〈◊〉 that 〈…〉 in heaver, the Father the Word, and the body 〈…〉 . and the •• three are 〈◊〉 . And so the Worship that is raid to each 〈◊〉 them, must term •• re in that One a • d rido. Being. Mat. 4.12. We must ack anledge, that there is to Reing like to him, cor to be computed with him, but that his Being and Persections do surpass all caber: Psal. • 6.8, and 〈…〉 1 • 11. Orthes Account, we are to ascribe the Drive 〈…〉 •• cable Attributes to 〈◊〉 other but to him, and those that are called • e m •• • ca •• e, must be ascribed to him, after another and more transcendent manner than to any other. There are some Attributes which so belong to him, as in no respect to agree with any second Being; such is the Name Je • orah, which is therefore an where in Scripture predicated of any second Being. Isal. 41.8. And such are all those Attributes which appear from his Being. considered as the most abs • lure must Being, as Infiniteness. Eternity, Omnipresence, &c. There are other Perfect o •• which are in him eminently, and are to be found by way of Analogy in the Creature, and we must be • s; • re to make an imm ••• e Difference between these considered as in him, and as in other Beings. Holiness, Wisdom, Goodness, &c are in their measure to be found and acknowledged in some of his Creatures but they infinitely differ as they are in him, and in them. They are but Rays and Faint-Beams that are in them, but he is the Fountain of them. They can be ascribed to the Creature but in the Concrete, whereas they belong to him in the Abstract. There is Goodness in the Creature; and yet our Savior saith, Mat. 19.17. There is none good but one, that is God. For he is Goodness itself. The Wisdom of the Creature is but a Drop, but his is an Ocean, Prov. 8.14. And so of the rest. To ascribe therefore any of these to any other abstractively, is a complemental Blasphemy.
2. WE must acknowledge the True God. We must be sure that we pay our Acknowledgement to no other. It is not enough that we restrain our Judgment to one, and maintain that he who is God can be but one, but we must take heed that we be not mistaken in this one; for if we confess but one, yet if this be any other besides Jehovah, it is as truly a Breach of this Command, as if we pleaded for many. The first Command is mainly concerned about the Object of Worship, and it is of infinite Concern that we be right here. The Nature of Worship is, to restify our Dependance entire upon the Obeject, for all good and Blessedness; and there is none but he who is God, can be such to us. Though there is but One true God, yet 〈◊〉 are many that are called God's, 1 God • . • . And it is of infitine moment that we do 〈◊〉 mistake are of these for the true God. And that we be not misguided here, it comes us, not only to c • tertain a general Nation of a God, but he sure that all the Proper •••• and Perfections of a Deity be in him who • we adore. Paul could say, 2 Tim. 1.12. 〈◊〉 the whole cause, I also suffer these things: 〈◊〉 •••• ss; I am 〈◊〉 •••• med, for I know 〈◊〉 have be •• ed, and I am pers ••• ded that be in 〈◊〉 to keep that which I have command now 〈◊〉 him, • gai • st that •• y. And let we be able to say after him, or with the Church, Psal. 4 • . 〈◊〉 For that God is 〈◊〉 God forever and row, 〈◊〉 will be cut guide once u ••• death. We must not trame to out selves a • Idea of a God himed to our own carnal imaginations, and 〈◊〉 to him only such Properties as please at, 〈◊〉 be able to say that be is Incomparable, and challenge all the Idol Worshippers in the World; and say as the Church, Dest. 32.3 • . For their reck is not as our Reck even 〈◊〉 •• wies themselves being judges. Thus the Psalmist, Isal. 115.3, 4, &c. For this end, we must take a strict account of ourselves, what ••• ner of God it is whom we have chosen to 〈◊〉 to us for a God: That he is l •• cite and ••• ral in Being, Almighty in Power; a God Omnipresent, and Omniscient; Glorious in Holiness and Justice; who loves Righteousness, and will Reward it, hates Iniquity, and punisheth it: The God who made 〈◊〉 Earth and Seas; who giveth unto all Life and Breath, and all things; Infinitely Wise, and Good; before whom all the Nations are as the light dust in the Ballance, and are counted by him as nothing and less than nothing and vanity: A sufficient Portion to all that trust in him; and Everlasting ••• ings to his Adversaries: This God, and 〈◊〉 other, must be acknowledged by us, in Obedience to this Command.

[JUNE 3. 1701.]

SERMON CLV.

III. WE must Ackowledge him to be Our God. It is not enough that we ascribe to him those Properties & Pers ••• tions which are Divine, but we ought to 〈◊〉 and make sure, that this God is our God: 〈◊〉 acknowledge the Relation that there is bet wi •• him and us. The Command requites, that he be a God to us, or that we have him for a God. And that implies Property, & points us to a Covenant between him and as 〈◊〉 for if he is a God to us, it signifies that we one to him a People, • nd that comprehends the whole of the Covenant, Exod. 6.7. It is not enough, to acknowledge that he is ours by the right of Creation, but that he is so by the right a 〈◊〉 the latter of these can 〈◊〉 , but the former may. For Property 〈◊〉 a Pr •• ledge, but God may so far use to be our God, as to become our Enemy; 〈◊〉 that is 〈◊〉 our advantage, but our misery. 〈◊〉 . • 2.10. But they rebe • a • , and vexed 〈…〉 spirit: therefore be was r •• ned to 〈◊〉 their • word, and 〈…〉 against them. Now this Knowledgment is the Foundation of all true 〈◊〉 , and we 〈◊〉 to wise else pay it 〈◊〉 . They that do not believe & confess him to be their own God, will never pay 〈…〉 core Service. Hence that, Dear. • .13 〈…〉 sear the Lord thy God, and 〈◊〉 , and shalt swear by his name. And Psal 11 • •• 2. Th •• art 〈◊〉 God, I will purse that 〈…〉 God, I 〈…〉 thee. 〈◊〉 , or after what manner this Acknowledgment it to be p •• d to him, will be considered i • the next. 〈◊〉 only in general we may observe, that there are two Things in which his summarily comprehended.

1. WE must acknowledgment to be our Rightful Lord 〈◊〉 Sovereign, 〈◊〉 when 〈…〉 our 〈◊〉 , and all that we have and are. We must 〈◊〉 him to be our King and Lawgiver, • s •• . 33.22. And consequently, that we owe all Allegiance to him, and that we are to fear and serve him, freely and cheerfully: That his Commands are to be grateful, and are g • er us to us. We are to bring ourselves under the strongest Obligations of Obedience to him, and pursue them with the greatest resolution. Psal. 119.106. We are to acknowledge his Authority over us to be just and rightful, and our Obedience to be every way due to him, and that upon our own ••• aty choice. That all his Commands are just and good, Rom. 7 12. And consequently, that our Obedience to them, is but our reasonable Service. Chap, 12.1. And this 〈◊〉 us understand, that the great reason of all our Obedience to every Precept of God, is grounded in the First Command, because it he be our 〈◊〉 , he is our Lord, and we are his Subjects. His Will ought to be our Rule, and we are not to dispute, but to practice Duties, because we have professed him to be our 〈◊〉 , and ourselves to be his People. It also tells us, that no Obedience performed to God can be acceptable to him, but what is rel •• tarry from us. Forced Obedience argues, that we look not upon him, as our Lord, but as a Tyrant over us. That therefore is Pre •• ed of his Subjects, Psal. 110.3. Thy people 〈◊〉 be willing in the day of thy power, in the ••• ties of holiness from the womb of the morning thou hast the dew of thy youth.
2. WE must also acknowledge him to be our this Portion and Happiness. As, when he p ••• seth to any to be their God, he engage •• to be unto them, all that which they either do or can stand in need of, so when they profess him to be their God, they therein •• dare that they accept of him to be their all. So doth the Church, Lam. 3.24. And this they are to do exclusively of all other Beings in the World, Psal. 73.23. That all their present Safety, and Comfort, • amp; future Blessedness, depends upon him, Psal. 82.11. They are to acquiesce in him, and to count that be is Portion enough, and they need to go no whether else, but that they are happy in him, Psal. 16.5, 6. God therefore reckoned that 〈◊〉 to quiet his People in hearts of greatest Distress, Isai. 41.10. Now the Command being an unchangeable Rule of Obedience, our Obligation thus to acknowledge him, can never cease, because, wheresoever we sail of so doing, we trans;gress 〈◊〉 Command; but still, the true Acknowledgement of this Relation, supposeth the Being of it, else we shall profess to a Faish •• rd. Our first Care therefore is to see and make sure, that this God is our God, Psal. 48. ult. We must have him to be so. And hence all that is requisite to out obtaining this I • erest in him, is a Duty lying upon us by this Command. And without a right Understanding of this, we must needs be at a Less about our Duty in this regard. Here therefore let these Conclusions be observed.

1. THAT when God gave to Man his Law at first, be became his God by Covenant. That the Law was at first given in the way of a Covenant, is a Truth that hath its Foundation in the Word of God. God therefore not only delivered it to Man Preceptively, requiring Obedience of him as a natural Duty, but he indented with him in a Promise of Life, as the Reward of his Obedience. He was practically to acknowledge God to be his Lord and Sovereign, and God promised upon this to be his Portion and Happiness. And thus God was his God upon a Covenant Contract, and would have been so forever, upon his Compliance with his Obligation. And this Consideration was, as the Reason of his Obedience, so the Encouragement he had to it.

2. THAT Man in his Apostasy renounced this Relation, whereupon God ceased to be his God by Covenant. It is true, God's Relation to him as his Creator and Governor could not cease, nor could his Duty to acknowledge him as such cease, nor could his Relation to that Covenant be hereby out off, inasmuch as there was another Sanction belonging to it, which doomed him to die upon his Disobedience, which holds him fast under the Curse, and that according to Covenant; but that Relation to him as his God and Portion was hereby made void, and he lost all his Claim to him as such. He renounced God's Authority, and rebelled against his Government, and put himself under another Yoke. He hearkened to Satan, and ran himself upon the very Swords point of the Threatning, by doing of that individual thing, of which God gave him all assurance that he should die if he did it, Gen. 2.17. with 3.6. And he renounced God from being his Portion, and chose lying vanities in his room: For therein the very nature of Sin, in regard of Man's Object, is comprehended; as is expressed in Jer. 2.13. For my people have committed two evils: they have forsaken me the fountain of living teaters, and bewed them out cisterns, broken cisterns that • an hold no water.

3. HENCE till this Relation be recevered, Man is not capable of obeying this Command. The acknowledging him to be his God, must suppose him to be so; but he is not so to fallen Man, as long as he abides under the Curse which Sin hath brought upon him. All ungodly Men are on this account said to be Strangers, alar off. Enemies; and while they continue to be such, they cannot serve God according to the tenor of this Precept. The very frame of the natural Man's Heart is such as incapacitates him for this Obedience. He hath a rebelli us Heart, and cannot be subject to the Law, by reason of Enmity. Rom 8.7. His Heart is set upon idols, and trusts in lying Vanities. How then should he take God for his Portion? And thus it will be, till the distance between them is removed, and they are reconciled.

4. GOD becomes our God again, only in the way of the New Covenant, which is in & through Christ. This Relation ceased according to the tenor of the First Covenant, and there was no provision made in that for the restoring of it again; but God hath opened a New Covenant, in which he treats with fallen Man, and sets a good Hope before him. And this is the great design of the whole Word of God, to open a way in which Man may be again restored to God's favor, and enjoy him as his God and Portion; and this was provided in and by Jesus Christ, who hath pulled down the Wall of Partition which Sin had set up, and made our Peace with God, Eph. 2.14. And now, the way to obtain him to be our Covenant God, is by Jesus Christ, Joh. 14.6. Jesus saith unto him, I am the way, the truth, and the life. God out of Christ is a consuming Fire, Heb. 12.29. There is no coming at him but by this Mediator; but he is ready to receive all such as come to him by Christ.

5. HENCE by this Command it becomes our duty to seek and secure an Interest • n God, by Christ. We formerly observed, that our Obedience being founded in God's rightful Sovereignty, we are therefore under a moral Obligation to obey him in whatsoever he shall at any time reveal to us to be his Will. As also, that whatsoever is requisite for the performing of Obedience to any of his Commands, is required of us by that Command. Now the First Command positively requires us to have God to be our God; nor can this on any terms be dispensed withal, but the want of it is a total violation of the Precept. When God treated with Man in the first Covenant, he had to do with him immediately. He was his God Jehovah; and there needed no more. But when he treats with him in the New Covenant, he looks upon Man in his lapsed state, as at a distance from him; and he can have to do with him only by a middle Person, who is Christ. So that, till he is his through Christ, he cannot serve him as so: and without this, he is in no posture to keep this Command. It is our Duty to come unto God, but it must be in this way and no other, Eph. 1.6 3 12.

6. HENCE all the Duties required in the Gospel in order to this, are enforced by the Authority of this Precept. That the Gospel is not delivered only in the way of an Offer, but by the Authority of God we are assured. For we are told, Joh. 1.23. He said, I am the voice of one crying in the wilderness, Here straight the way of the Lord, as said the Prophet • sairs. Acts 17.30. And the times of the ignorance God winked at, but now command 〈◊〉 all men everywhere to repent. And hence the Gospel Covenant hath its Sanctions, as well as the first had. There are both Promises 〈◊〉 compliance therewith, & Threatenings against the refusal of compliance. And whence here th • se their Authority in the Moral Law, 〈◊〉 from this First Command? For they all unter in our having God for our God. The design of the Gospel is to tell us how we 〈◊〉 come to have him so by Christ, and 〈◊〉 opened th • se Terms upon which it is to be obtained. Which if we refuse our Conforming unto, we therein manifestly declare that as disclaim him, and will none of him. The therefore betray their ignorance, that cannot tell where to find a place for Faith in Christ, in the whole Duty of Man. But this 〈◊〉 be particularly considered afterwards.

III THEY ought to Worship and Glorify 〈◊〉 accordingly, i. e. We must accommodate 〈◊〉 our Worship of him to his Nature as 〈◊〉 God, and to the Relation he stand in 〈…〉 as our God. The light of Nature saith 〈◊〉 if there be a God, he is to be served & glorified; and that no Service can be offe •• 〈◊〉 him acceptably, but what is agreeable 〈…〉 Nature and Perfections. And doubtless, 〈◊〉 Conceptions as Men have of God, such a manner of Worship they will pay to 〈◊〉 . Thus our Savior Christ argues from his being a Spirit, to spiritual and sincere Worship, Joh. 4.24. God is a Spirit, and they that worship him, must worship him in spirit and in 〈◊〉 . Thus Paul argueth from some of his Attributes to his Worship, as to the kind or manner of it, Acts. 17.24, 25. God that made the 〈◊〉 , and all things that are therein, seeing that • e is Lord of heaven and earth, dwelleth not in 〈◊〉 made with hands. Neither is worshipped with men's hands, as though' he needeth anything, seeing he giveth to all life, and breath, and all things. And there is great reason for it; for is 〈◊〉 Worshipping him, we are to pay him Divine Honor: And if we pay him anything 〈◊〉 of that, let our pretences be never so spacious, we do not indeed Worship God, but dishonor him. And from this Consideration we 〈◊〉 be led to take an Account of these more principal Things, wherein this Natural Worship consists, and ought to be paid to him. In order to our right taking up whereof, let these Two general Rules be observed,

1. THAT • n •• r Wor sipping of God, we can 〈…〉 to him, but what is his 〈◊〉 • lready. 〈…〉 nothing to his Essential 〈…〉 all the • espects which we pay to 〈…〉 Service we do for him. He enjoys 〈◊〉 in 〈…〉 at In •••• e & • ver • ath 〈…〉 to which nothing can be added 〈◊〉 the Worsh •• o • Angels on •••• . Hence 〈◊〉 such 〈…〉 made. Jobs. 22.2, 3, 〈◊〉 b ••• o •• able God, as be that is 〈◊〉 be 〈…〉 that thou art righ • ous? 〈…〉 • o bread 〈◊〉 thou ma • est the ways 〈…〉 11.35 〈…〉 • ath first given 〈◊〉 is shall be 〈…〉 him agains 〈…〉 the Acknowledgment that we can 〈…〉 , is infinibody der • ctive; for we 〈…〉 knowledge of his 〈…〉 Job. 11.2, &c. How then sh •• ld we 〈…〉 him: And it us •••• ble con ••••• •• dy in the Great God, that he will 〈◊〉 suc •• a • mu •• lons Service as our • est 〈◊〉 is a hen his de • l • ritive Glory that we 〈◊〉 med with, in which we are to ascribe 〈◊〉 , all those Perfections of his, which • e 〈◊〉 himself known to us by • in his 〈◊〉 , and in his Works. We are therefore 〈◊〉 alow of those, and ascribe them 〈◊〉 him as his own, and proporly belonging 〈◊〉 So, Psal. 29.1, 2. Gr •• u ••• the Lord 〈◊〉 give unto the Lord glory & strergth. 〈◊〉 the Lord the glory da • unto his 〈…〉 the Lord 〈◊〉 the beauty of ••• in • ss. 〈◊〉 giving, we 〈◊〉 not to understand a 〈…〉 thing to him that was not his own 〈…〉 only • n asc • ibing of these to him, ••••• ght and due. De •• . 32.3. Psal. 68.34. 〈…〉 God this Worships, with 〈◊〉 Man. Man consists of two essential 〈◊〉 Parts, •• oul and Body. We owe ••••• ise is •• o God, and both are to be 〈◊〉 in our Worshipping of him. And •••• oul be firstly and prine • pally con ••••• 〈…〉 According to Prov. 23.26. My s •• ; 〈…〉 heart. Yet the other is not ex •••• for he made both, and the Hody 〈◊〉 to he the Soul's Organ, or 〈…〉 serving of him. God is to be •••• ed with our Hearts, and with our 〈◊〉 with our. Bodily Services: And us ••••• rcise pro ••• eth little if alone, it is 〈◊〉 sice without the Hear; where as 〈◊〉 • o him a living one 〈◊〉 So Heart Ser ••••• when the ou • ward Mari is con ••••• take its part • is imperfect, & short 〈◊〉 God requ •• es of • s? We are there 〈…〉 . 1 Cor. 6.19, 20. •• at, know ye 〈…〉 body • is the temple of ••• holy Ghost, 〈…〉 you which ye have of God, and ye 〈…〉 ye are bought with a price: 〈◊〉 g • rify God i • your body, and in your 〈…〉 are God's, Accordingly, we find 〈◊〉 ••• ging of His whole •• an in this 〈…〉〈…〉 57.7 •••• To this put 〈◊〉 •• id down by the Apo ••• e, in Rom. 〈…〉 with the heart man be ••• veth • nt • ••• sness, and with the mouth confession 〈◊〉 made unto sa •• en. We are therefore hourd to be ever in a readi •• ss to coa •• ss • an, i • times that are m ••• perilous, 1 〈◊〉 is. These things premised, we may descei •• 〈◊〉 take a more • articul •• Account, o • those Duties there required. And here I shall not go about to make a critical Distinction, between that Worship which is due to him under the consideration of his being God, and that which belongs to him corsidered as our God: in as much as these are in •• parable in Practice. Particularly then,
2. We are to Worship God. by placing & •• pr •• sing our Faith in him. Faith is the fo •• g • e • t Grace that belongs to Natural Worsh • p; and it must • unthrough all, and enlive •••• else it will be • a • n. There is a general truth contained in •• ha • assertion. Heb. 11.6. But 〈◊〉 saith •• 〈◊〉 s • ble to please him •• for 〈…〉 G •••• ast behav • that he is and that he is a re ••• der of them that d •• gen • lie sec • • im. It is not only true since the Aposta • y, but it was so when Man stood in his integ ••• y. Faith considered as it hath God for its O •• act, a • dd • s accordingly called a D • vene Faith, a • y begenerally described, a Conside ••• g ••••• • ed 〈◊〉 Knowl • dge; whereby God is trussed in for Life. And with such a Faith Man was to Worship God before the Fall; and it is his Duty to do so still. Though there is a great difference in the way and man •• of the exercise of it then and now. The ground whereof we may observe in two or three Things,
- 1. THAT God alone is the ultimate Object of a Divine Faith. It flows front his very Nature that he should be so, not can any other 〈◊〉 such an Object, but he who is God: for no other can do that for us, which such a Faith hath a Dependance upon. And that is given as the Reason, why we should not trust in Idols. Jer. 10.5. And why we ought • o • ius •• in God, Isai. 26.4. The Expectation of this Faith from its Object is Life, that is all Good and Blessedness, and this is in God to con • e • •• on us, Psal. 26.9.
- 2. THAT God was the next and immedi • te Object of Man's Faith, in his Sta •• of Integrity. Not only was Man's Faith then to terminate on God, for so is ours also now, • a • it was to ascend directly unto him. Man then stood next to God, God was his in Convenant, h • ld familia • • ell •• ship with him, he needed come to bring him into his Presence. There was nothing then to obs ••• ct his Trust in God or discourrage him from placing his e • ire Reliance upon him. God and he were Friends, and God had pr • mised him Life, if he obeyed, Rom 10. 〈◊〉 .
- 3. THAT Sin hath cut Man off from this immediate Communion with God, and now there 〈◊〉 no coming at him but by a Mediator. And that there is one, is the great Consolation aff •• dsed us in the Gospel, 1 Tim. 2.5. • or there is the God und immediate between God and men, the man Christ Jesus. And we are to come • o God by him, Heb. 7.25. That therefore was the Complaint of him in his Distress, Job. 9.32, 33. If it had not been for this Mediator, out Case had been desperate, nor would it have been less than Destruction for us Sinners, to have trusted in God for Life.
- 4. THAT • eace Christ is the next and immediete Object of sallen Man's Faith. God is the ultimate still, but there is to be a Faith in him intermediate, in o • des to our true • ing in God for Life and Good. And the Reason is, because God comes to be our God again, only in this way. Hence Christ gave that direction to them, Joh. 14.1. Ye believe in God, believe also in me. It is true, if Christ were not God, we might not believe in him. But Christ as God-Man-Mediator, is a middle Person, who interpo • eth betw • en an Offended God, and Sinning Man, who hath satisfied. Justice, a • d p • rchased Life for us. And God hath requited of us to believe on his Son, that we may live, because the Dispe • sation of all is in his Hand, and he must be trusted i • for it. And thus God will have the Person of Christ, who is own Son, to have a Divine Honor paid unto him; according to Job 5.22, 23. And on the account of this difference, the former is by way of distinction called Faith in God, & this latter Faith in Christ; not because it is not Faith in God, but because it nextly goes to Christ, & through him unto God. Now there are two Things to be considered in this Faith, viz
  - 1. That 〈◊〉 ••• or •• lie believe God to be such • n Object as is thus to be trusted in and reli •• on.
  - 2. That b • reupo • • s place our whole re • umbency on him as suth an one, for all the Good that we st • nd in need of, and practically m • ke it appe • r that we so do.
  The former of these was consi •••• d under our Acknowledging him as God; and this latter is the Application of that, in our Worshipping and Glorifying of him accordingly. And here we consider two Things, viz.
  - 1. How God was to be W • rshippel by the exercise of this Faith a •