A Complete Body of Divinity

SERMON CCXIII.

III. WE may now proceed to the Assertion itself, which summarily assures us of Man's Incapacity of perfect Legal Obedience: And this is a Truth which we had need to Study, because without a firm Belief of it, we shall never comply with the Gospel way of Salvation: And our Natural Pride is very loath to give it Entertainment.

NOW this is in the Answer laid down hath Negatively and Affirmatively, which renders it very Emphatical; we may therefore consider them severally.

First. THEY are not able Perfectly to keep the Commands of God There is no need here to sevive the Distinction between the Law considered as a Rule of Obedience, and as a covenant of Works; since the Difference consists merely with respect to the Sanctions: And it is certain, that the Gospel Precept prescribes perfect Conformity to the Moral Law, as a Rule for Christians to aim at, and resilesly to pursue; Mat. 5. ult Be ye therefore perfect, even as year Father which is in heaven is perfect. And it directs him in sense of his own Imperfection, to renounce his own, and place his sole reliance upon the Righteousness of CHRIST; Phil. 3.9. And be found in him, not having mine own righteousness, which is of the law, but that which is through the saith of Christ, the righteousness which is of God by saith.

BUT for the more distinct taking up the Truth before us, we must observe, that the Word of God points us to a double Perfection, viz. Legal & Evangelical. Touching the latter of these, viz. Evangelical, we often find the Scriptures to attribute Perfection to some Man; and that since the Fall, and in this Life. Thus we read concerning Job, Job 1.1. And of them, Luk. 1.6. Thus of Noah, Gen. 6.9. But this is to be understood according to the T • nour of the New-Covenant, in which God hath provided a Cover for the Imperfections of Believers. by casting over them the Robe of CHRIST'S Righteousness; and in Him accept of their Sincerity, according to that wonderful declaration, Numb. 23.21. Nevertheless, the Best of these have been charged with their Sinful Defects; as is evident in the History, concerning everyone of them. But as to the former, viz. Legal perfection, it consists in an entire & in •• f ••• ent ••• ser mity to the whole revealed Will of God, and the whole duty which is therein prescribed unto not. And this is the Perfection which is here denied, and now remains to be made evident from the Word of God. Now that no room may be left for any exception here, but the Universality of this Truth may appear, Two things may be observed,

• 1. THAT there is a Twofold Subject to which this may be applied, viz. The Unregenerate and the Regenerate.
• 2. THAT there is a Twofold Perfection, viz. Habitual & Actual. Each whereof may be considered, with respect to each of these Subjects severally. Here then,

[1.] THERE • n is Habitual Perfection required in the Law, and is necessary to be sound in the Man, who may be supposed able perfectly to keep the Commands of God. Habitual Perfection is an Inherent Principle, or Native Power in the Man, fitting him to keep the Law of God in the breadth of it, and disposing him entirely there-unto. Now, not only is this necessary to the enabling of the Man actually to keep the law, as will after be considered, but doth itself properly belong to the Man's conformity thereto: for this is the Perfect & Upright State in which Man was created at the first. Eccl. 7.29. And it was Man's Duty to maintain and preserve it in him; and he could not lose it without his own default, it being a Depositum which God committed to him: And this consisted in the Moral Image of God, which consisted in the Sanctification of Man's Nature, and was his Furniture for his Obedience. And therefore, unless he never lost it, or hath totally ••••• ered it again, he cannot answer the Rule, but is habitually defective in it: and that neither the one nor the other can thus answer the Rule, or plead this Perfection, may be considered in respect of both.

1. NO Natural Man can plead this Perfection, in that they have l • st this Image of God, and contracted a contrary Image which abides on them. The loss of Original Righteousness & Holiness, and coming in of Unrighteousness & Impurity, is everywhere celebrated in the Word of God; and this depravation in all the Faculties and Powers is everywhere asserted: and that Universally without Exception, a particular account whereof is given, Rom. 3.10. &c. And whatsoever distinction some use, to prove that there are some remains of this Image on fallen Man; which if granted, is yet far from proving Perfection, in that it pleads only for some Relicts, acknowledging that for the Substance it is gene: yet it is certain, if by the Image of God, we understand the Sanctification of Man's Nature, which they call the Moral Image, it is evident, that this is not only crazed, but ruined; not only woefully impared, but utterly lost. Hence that in, Rom. 7.18. In me (that is, in my flesh) dwelleth no good thing. And Gen 6.5. And we are assured, that there is a Principle of Rebellion in the whole Man, and a Cursed Impotency and Enmity in it to that Obedience which is required in it. Rom. 8.7. The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Two Things must be acknowledged concerning an Unregenerate Man. viz.

• (1) THAT he hath in him a Natural Conscience, which in many things, tells him, This is Duty, and that is Sin; and is made more or less to prompt him to Duty, and give him warning against Sin. And of these we are told, Rom. 2.14, 15. For then the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another. But though' God reserves this Dominion over the Consciences of Men, and useth it for the common good of Mankind, in restraining Men's exorbitant Lusts, without which there would be no living: Yet the Consciences of Men are defiled, Tit. 1 15. And they are but some things in which they have resentments of the Law, whilst in others they bear no witness at all; and in these very things wherein they do bear witness, they take false measures, and the light that is in them is as • kness.
• (2.) THAT he hath a power in him, to do the Material Part of many Duties. This also is evident by Experience; and we are acquainted that many Hypocrites do conform in several things; yea, so far as to obtain a Charitable Opinion of Men: And we have diverse instances of this, in Jehu, Ama • iah, Her • d, and many others; of whom it is yet said. That their Hearts was not right. Yea, Reason in the Man and Observation, pat a fair face on many Vortues, and such an ugly Visage ou some Vices, that they are in love with those, and conceive an indignation at these, which pr ••• pts them to practice accordingly. But as this proceeds, not from Sanctification, and therefore both their 〈◊〉 is Sin, and their Praying is an Ab ••• n • tt • n; so this cannot amount to Perfection, in case it were sincere, which it is not, nor is there any true Aim at God's Glory in all this; for we are assured, Rom. 3.23. All have finned, and came •• ort of the glory of God. In a word, they can neither know, nor love, nor choose the whole Will of God, having a rooted and reigning En may in them; from which that follows, Rom. 8.6. So then they that are in the flesh, cannot please God.

2. NO Regenerate Man can challenge it, in that, altho' these are rene • ed in the Image of God, yet it is but in part. The Apostle saith, 1 Cor. 13.9. For we know in part, and we prophesy in part. And this is applicable to all the P •• ers in them: There is indeed a vast difference between these & those they have no good thing in them, but these have; they are wholly dead, but these are restored from Death to Lase: Eph. 2.1. And you hath he quickened who were dead in trespa • er and fiat. These have a principle of sincerity in them, from which their Obedience is influenced, they are under the law of Grace, but still there is another law i • them, Rom 7.23. And the influence of it we are told of, v. 21. I find then a law, that when I would do good, •• all is present with me. And this is an Habitual Imperfection which cleaves to them; this defect is not in their Actions, though' it influenceth them, but it is rooted in their Powers. It is certain that their Hearts are impure by the taint of Original Sin, which hath made them an unclean thing; and though' they are washed & sanctified, yet impurity remains on them, and they are not rid of all this Uncleanness at once. Hence that challenge, Prov. 20.9. Who can say, I have made my heart clean, I am pure from my sin? As every Grace is Created and infused into them, so every Lust of Concupiscence remains in them, and these do allay one the other. Gal. 5.17. For the flesh lucteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would. These have in them a sanctified Understanding; Matth. 13.16 But blessed are your eyes, for they see; and your cars, for they hear. Yet there be Scales on their Eyes; they do truly & sincerely Love God, and can appeal to Him for the confirmation of this, as he, Joh. 21.17. He saith unto him the third time, Simon son of Jonah • . lovest thou me? Peter was grieved, because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. But there are remaining prejudices in them: And this is that which every gracious Soul must needs subscribe to the Truth of, on his own sorrowful Experience, which maketh him to cry out as he, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death! And this is one principal reason of the Spiritual Warfare which every Child of God is engaged in, as long as he abides in this World.

[2.] THERE is also an Actual Perfection which the Law requires of us, the want whereof declares 〈◊〉 it be short-coming & imperfect. The Law requires, not only a pure Heart, but also clean Hands, Psal 24.4. And without the s •• mer, the latter cannot possibly be, because the Heart must needs influence the Life. Now this Perfection consists, In a Compleat, Pr ••••• c • l conformity of the whole Man to the Precept revealing God's Pleasure in the Duty of Man. Now this requires not only a conformity to every Command of the Law, (which we are •• ld is exceeding broad, Psal 119.96.) but that the whole Heart, Soul, and Mind he in it, as Ma • th. 22.37. Jes •• s said unto him, Thou shalt love the Lord thy God with all thy heart, and with all soul, and with all thy mind. So that the least gradual Deficiency in this regard, will declare the Action to be imperfect, and the Man to fall under the Censure of the Law. And that neither the Regenerate nor Unregenerate are in this Life herein Perfect, will be evident by the former, for if the Power itself for Obedience be deficient, all the Actions which derive from this Power must needs be so. Hence the direction given by our Savior on this account in, Matth. 12.33. Make the tree good, and his fruit good. And this is a Truth,

1. WITH respect to the Unregenera •• : If there be any Perfection in their Actions, it is perfect disobedience or transgression, because they have no Seeds of Sanctification in them, from which every Theologically good Action must proceed: We are therefore told by Christ, what it is that only proceeds from the Hearts of all Men in their Natural State, Matth. 15.1 • . For out of the heart proceed evil thoughts, ••• ders, adulteries, s • r • ications, thesis, false unnest, blasphemies. So that their Actions are not only Sinful. (for that is also true of the Godly, as will upon appear,) but they are truly Sins: and this is declared not only of their gross Abominations, but also of their Civil and Religious Duties, Prov. 21.4.28.9.15.8. For altho' there may be the Matter of Duty in what they do, yet the Principle from which they proceed, and the End for which they are done, are Carnal and Corrupt; and this spells all, in regard of the Holiness of the Law, by which they are to be measured.

2. WITH respect to the Regenerate. For though they have that which is gracious and good in them, yet they have an Allay in them, and a mixture of the contrary, which affords sufficient and indisputable Conviction of their Imperfection, which will be more particularly laid forth in the next thing. Hence,

Secondly, THEY daily break these Commands in Thought, Word and Deed. This is the Af • rmative part of the Auswer, and affords us further matter of Consideration: It intimates, that there is not only Imperfection, but also that there is Exorbitancy in their whole Conduct of themselves; and this is a proper and necessary Consequent upon their Impotency: and this may be considered with respect to the Godly themselves; for as to all others, the Case hath been already sufficiently laid forth under the former. And we may take up a right State of this Affair in the following Con ••• stions.

1. THAT the Love as it is a Rule, is prescribed unto the whole Man. Man consists of Two Constituent Parts, a Soul and a Body, both of which go in to the Constitution of Now, as to that kind or order of Being which be is of. It was not to this or that Power. in the Man, but to the Man himself, that the Command was given: Hence that, in Job 2 • .28. And unto man be said, Behold, the four of the Lord, that is wisdom, and to depart from •• il is understanding. It is the whole Man which is purchased by the Redemption of Christ, which stands as a potent Obligation to him to devote the whole to His Service, 1 Cor. 6.20. For ye are bought with aprice: therefore glorify God in your body, and in your sp • rit, which are God's. The Sanctification of the Spirit, by which we are furnished for New-Obedience, is of the whole Man, 1 Thes. 5 23. And we find that the glorious Reward which God hath proceised to bestow upon those who are found Obedient to His Precept, is engaged to the whole Man: Soul and Body are made the Subjects of Glory.

2. HENCE this Rule comprehend the There, Words, and External Actions under it's Govern ••• . The Thoughts property refer to the 〈◊〉 , and are clicited by it, as its Internal Mi •• s; whereas the Words & Deeds are exerted by the Body, or outward Man, which is the Instrument by which the Soul performs its Imperate Actions. This is the Prerogative of the Divine Law, that it not only governs the outward Actions, (which is the furthest that Remove Laws can reach to) but it preseribes the very motions & stirrings of the Heart within it. This is therefore attributed to the Word of God, as it contains Man's Rule under which he is, Heb. 4.12. The word of God is a diserner of the thoughts and intents of the heart. And this is comprehended under those secret things, Eccl. 12. • it. God is therefore said to take Cognizance of the Thoughts, Psal. 94.11. The Lord knoweth the thoughts of man, that they are ••• ity. And for this reason Expostulates with them, Jer. 4.14. How long shall thy vain thoughts lodge within thee? And of Men's Words we are assured, that they are to be accounted for, everyone of them in the Day of Reckoning, Matth. 12 36, 37. I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be comdemned. And it is noted as a Mark of horrid Impudence for Men to challenge an Immunity of their Words from the Divine Govemment, Psal. 12.4. Who have said, With our tongue we will prevail, •• rlips are our own: who is lord over or? And as to Men's Works, we are assured, that they shall receive according to all of them, when Christ shall come to Judgment; 2 Cor. 5 10. — That everyone may receive the things dace in but body, according to that is hath do •• , whether it be good or bod.

3. HENCE it follows, That any Des •••• cy, in any • ne of these, is to be account to a bre •• upon this Holy Law. It was the Vanity of the Ser •••• and Ph •••• sees in their glostes upon the Law of God, that they only broke the Law, when they practiced according to their inward Thoughts; which our Savior Corrects in Matth. 5. They supposed, that if a Man dallied in his Heart with sinful Objects, yet if they did not do the Act with their ourward Man, they did not make themselves Obnoxious to the Law, but kept it well eno': But herein they grossly mistook themselves. If a Man have but a Thought of Sin, altho' it end in the Thought, and he Do not the thing which he Thought of, yet in this very Tho' • be violates the Law which is Spiritual: Hence that, Matth. 5.28. I say unto you, That whosoever looketh on a women to l • st after her, hath committed adultery with her already in his hath. And it is the Wise Man's Observation, Prov. 24.9 The thought of for • shness is Sin. Words also, though' Men count them but Wind, and little to be regarded by them; yet they will be found Transgressions, and will be charged another Day with Severity. Jude 15. To execute judgment upon all, and to convince all that are ungodly among them, of all them ungodly deeds which they have ungodly committed, and of all them hard speethes, which ungodly fawners have spoken against him. Hence that, Matth. 5.22. For this reason the Psalmist Prays to God for a right Regulation both of his Words and Thoughts, Psal. 9.14 Let the words of my mouth and the meditation of my heart, be acco •• table in thy sight. O Lord my strength and my red •• mer. And it was a solemn Advice given him by the Apostle, Acts 8.22. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. And as to Deeds, there is no Question about these, for every Man's Natural Conscience will Charge these upon him, as Sins which are not only conceived, but finished: Hence that, Rom. 1.32. Who knowing the judgment of God, that they who do such-things are worthy of death. And herein are we acquainted with the vast Latitude of the Law of God, and how many ways it may be broken.

4. THAT this Law requires Constancy, or indescribable Perseverance, in all these things. It is not enough that the Man doth this or that particular Act in conformity to the Precept; but the Man is ever under the Government of the Law, and owes the Regulation of his whole Life to it, in every Action that he doth.

AND there are Two things here to be remarked;

• (1.) HE must be Constand in this; be must pursue it to the end. Hence that. Rev 2.10. he thou faithful unto death, and I will give the • a crown of Life. It is not enough to Begin, but he must Hold on without fainting; it is the Apostle's Objurgation of those, Gul. 5.7. Ye did run well, who and hinder you, that ye should not obey the truth? If in his whole course, from the beginning to the end, he takes but one wry step; if he entertains but one vain and foolish thought as long as he lives, he is therein a Law-breaker, and exposed: And we are told, Jam. 2 10. For whosoever shall keep the whole law, and yet offend in one punt, he is guilty of all. One Pashonate Word lays the Man under guilt; and if he do not continue in all that is required, he is exposed to the Curse of the Law, if he be under it as a Convenant, Gal 3.10. For as many as are of the works of the law, are under the curse: for it is written. Cursed is everyone that continueth not in all things which are written in the book of the law to do them. And that saith, that be thing itself is a Sin, and that nothing but the Blood of CHRIST can wash away the guilt of it.
• (2.) HE must be Indefectible in this Perseverance of his. He must not only do the thing, but he must so do it as that no failing in at may be charged u ••• him; he may do the Duty sincerely, and 〈◊〉 •• ccepted according to the Grace of the New-Covenant; but if he doth it not entirely, it will not bear the trial of the Law: One wandering Thought in a Duty, the loost short coming as to the intenseness of the Soul in the Duty, renders it maimed, and claims a Sacrifice to Atone God on account of it; and if more be any such defect in any one Duty that ever he doth, the Man is imperfect; and though' his Duty is not reckoned a Sin, yet must he confessed Sinful, as is intimated in the fore-cited, Gal. 3.10.

5. THAT this Law is broken, either by O ••• sion or Commission. We formerly observed that there is an Affirmative and Negative in every Precept; something Commanded, and something Forbidden, and the Law hath an equal respect to both; so that if the Man do not the thing Forbidden, yet if he neglects to do the thing Commanded, he is still a transgressor, and so comes under the righteous imputation of Sin. And indeed, Active Obedience to the Law, is the great thing required of us. And though' in a Theological sense, avoiding the things Prohibited, belongs to Active Obedience; yet the doing of the things Commanded, is more peculiarly so, in that it refers to the Affirmative part of Duty, though' that cannot be done without a due regard to the Negative. And we find that the Pharisee's Religion is set forth in his Negatives, Luk 18.11. And it is certain, that there can be no Omission, but there must also be a Commission; for it the Man do abstain from such Actions forbidden, yet if he do also withdraw from the doing of such as are required, he therein refuseth the Obedience damanded of him: Happiness therefore is promised to the doing, Joh. 18.17. And therefore our Savior gives a reason of the Condemnation of the great Day, because of the Omissions of Duty. Matth. 25.45.

6. THAT there is no Saint on Earth, but who doth too frequently come short Actually, in regard of each of these Two, is to the Matter. In the consideration of the Rule of Obedience, there are Two things to be observed, if we would judge of Men's Perfection or Imperfection with regard to the Law: There is the Matter, or the thing itself which is required of us by the Precept; and there is the Manner which is prescribed to us in the doing of it. Now if the Man fall short in the First of these, he must needs do so in the Latter; for though' he may do the thing, yet not so do it as is requisite. But as to the Matter itself, it is undeniable, that the Best of Men upon Record, have had their manifold Defects in this regard, of which we have manifold Instance in the Word of God, in respect of those that are there most Celebrated for their Holiness: A Sinless Perfection is there denied to all of Adam 's natural Progeny: It is therefore asserted, Eccl. 7.20. There is not a just man upon earth that doeth good, and finneth not. And for a Man to presume and brag of his being without Sin, is there declared to be a sure Note of one that is void of true Grace, 1 Joh. 1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. A Quaker cannot be a Christian. It is an Assertion laid down by the Apostle in, Jam. 3.2. In many things we offend all. And the Psalmust declares it as an Universal Truth, that none can stand a Legal Trial, Psal 130.3 If thou Lord shouldst mark imquities: O Lord, who shall stand? And for that reason he deprecates it, Psal. 143.2. And enter not into judgment with thy servant: for in thy sight shall no man living be justified. How many observable Omissions must we needs be acquainted with in ourselves, if we lay ourselves by the Rule in our Recognition of our Lives. Sometimes thro' Fear, sometimes by reason of the Reluctances of some Lust in us, we break the Command; and this and that is lest undone, and we must be excused. How do Worldly encumbrances shut out Duties of Worship, and Pleas of Inability make us excuse ourselves from that which we know is required? And as to Transgressions; how many foolish Thoughts, vain Words, impertinent Actions? Nay, how often are we drawn into bold Sins? For what reason are Noab 's Drunkenness, Abrebam 's Denying his Wife, Lot 's Incest, Eli's fond Indulgence, David 's Murder & Adultery, Solomon 's Idolatry, and many other lest upon Record? but to let us know that a pretence of sinful Perfection is a vain Brag. And if good Men discover so much to the World, what then may we suppose there is with in their Thoughts, which are equally obvious to the All-seeing God, with those that are dote in the clearest Light?

7. THAT there is no one Action done by the most Holy Man here, that can bear the exact Scrutiny of this Rule. If there were but now and then an Error, a Failure in them, yet that were enough to establish the Truth in hand; but this gives abundance more of Light to it, viz That there is not one Duty that can be called out among all which the Believer ever did from his Conversion till his Dissolution, that will bear the try • l of the Rule, so as to be found without defe ••• and sure, if he never did one thing Perfect, it must be a contradiction to suppose that he can perfectly keep all the Commands: and this more peculiarly respects the Manner of the doing it, though' it doth not exclude the Matter about which he may in something be mistaken. The Action may in the substance be right, as to the Matter, and yet fail in some Circumstance of it; and as to the Manner, if it be not exactly squared to the time or season, the entireness of th • Grace in exercise, the degree of intenseness, th • singleness of the end, or aim in it, in each of these there is a fault: his heart may be right with God, as to sincerity, and he do it by the influence of Grace received, and the Assistance of the Holy Spirit and with a real 〈◊〉 at the Glory of God: and this will render it acceptable to God, thro' Christ, according to the Covenant of Grace. But we must remember, that as long as we are in the Body, we carry in us a Body of Death, which will not • e wholly put off, till this Corruptible, shall put 〈◊〉 Incorruptibility: and this remaining Concepiscence in us, will put in to stop, impede, and defile the most holy Action, that we do; and the effect of it will be, that we cannot do the things that we would, Gal. 5.17. And this is the very thing which Paul makes such a 〈◊〉 about, Rom. 7. Not as if he led a wicked Life, but that he could not do what he aspired after, so as he aspired to; so that he is fain in the up-shot, to reduce his best to that Conclusion, v. 25. So then with the mind I myself serve the law of God; but with the flesh the law of sin. Let the best Christian resolve his best Dury, and he will • nd it must come to this 〈◊〉 the result. In such a Prayer, he was carried forth with a holy fervor, but how many wandering thoughts, how much unbelief, what •• ister aims, what ignorance, what mistakes, what flatness of mind, &c. must his own heart condemn him of? How much more may God, whole Alseeing Eye penetrates much further 1 Joh. 3.20. For if our heart condemn us, God is greater than our heart, and knoweth all things. Let him examine his Hearing; he found his heart raised, and carried forth abundantly towards God; but how many aliene thoughts darted in, what unbelief, what prejudices, &c. And if it be so with the Best, what then must it be, when he was indisposed, as very often he finds and complains of: Certainly he is but little acquainted at home, who doth not readily subscribe upon his sorrowful Experience to the truth of this.

USE, I. THIS shows us how impossible it is, for: our own Personal Obedience, should be the Matter of our Justification before God. How much this Opinion is defended at this day, is well known, and is no small discovery of the Apostasy of the Times. The falsehood whereof is herein detected; for, the Justice of God requires that there be a Persed Righteousness, every way adequate to the Law, which was given as a Rule of Relative Justice. For these two must go together, Rom. 3.26. To declare, I say, at this time his righteousness: that he might be just, and the justify • of him which believeth in Jesus. Now it fallen Man had been capable of offering such a Righteousness of his own, Personal, that of CHRIST had been superfluous: but the Truth before us makes it evident, that there is no such to be found among mere Men in this Life; whereas the Trial is to pass according to what is d • ne here, 2 Cor. 5.10. This being the Time of Probation, and afterwards is the Time of Recompence. for the CHRIST's Righteousness be imputed to us of mere Grace, yet such an one there must be, else the Law must not be fulfilled, but annulled; contrary to, Matth. 5.18. Well therefore did the Apostle reach after the obtaining of this as his Sheet Anchor Phil. 3 9. And be sound in him, not having mine 〈◊〉 righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.

USE, II. THIS then may direct us how to make a right & proper use of the Law. That it is revived to us under the Gospel, we are assured; but we must beware how we apply and improve it, least we get hurt instead of benefit by it. It is true, it stands as a Rule according to which we ought to level our thoughts, words, and actions: but one main use that we should make of it is to convince us of our Imperfection, and so to drive us out of all our proud expectation of obtaining Happiness by our exactest conformity to it; and to show us the worth of a Savior, and drive us to see after the securing of a true interest in Him: To make us utterly to despair of obtaining Blessedness in any other way, but by a saving Faith in Him, who alone must be our Wisdom, Righteousness, &c. if ever we be saved. Let us then be much in studying the Law, and searching after the Spiritual Nature, and the vast Latitude of it; and withal impartialy comparing of ourselves with it as to our thoughts, words, and deeds, and that as to the Matter, Manner, End of our performing them; that so we may find that our help is not in our own hands, but that we are to find it in Him: And let this make Him precious to us, and the discoveries which are made to us in and by the Gospel, of a CHRIST, and the way of Salvation by Him, to • e Faithful sayings, and worthy of all Acceptation; that so, waiting upon Him alone for, we may see his Salvation.

SERMON CCXIV.

THE great design of the dispensation of the Covenant to fallen Man, is to direct him how to obtain Salvation by CHRIST, and excite him to repair to CHRIST alone for it. And there are Two Things comprehensively required for his help in this Affair.

• 1. That he be persuaded of his Necessity of thus repairing to Christ, in order to his obtaining Eternal Life.
• 2. That he be Instructed in the may of the New-Covenant; in which clo • e he may come to be Intituled to Christ, and all His saving Benefits.

• 1. MANS Imp •• ency contracted by the Fall, rendering him utterly unable of himself to Answer the demands of the Law, that so he may be driven from his own Righteousness. Of which we considered under the former.
• 2. THE Heinousness of Sin in its Aggravations: By Conviction whereof the Man may be roused from his carnal Security, and put upon seeking deliverance from it; and this is that which •• w lies before us.
• 3. THE just Demerit of Sin; by the persuasion whereof, the Sinner may be disrested in his present Natural State, by the sight of his doleful Misery, and give himself no rest till he is gotten into Christ; which follows in the next. The Matter then of our present disquisition, is, To consider Sin in its Aggravations; that by the vileness of it we may be awakened to get from under its Domini •• , and be led to the more kindly Repentance. A bare Conviction of Sin, as it is a Transgression of the holy Law of God, though' it be enough to show us the evil and danger of it, yet it is not enough for Sinners who Naturally entertain low thoughts of it, and look upon it as no great Matter; and are apt rather to be prejudiced at the Law, which denounceth so severe threatenings against it, and at God Himself, who is the Author of the Law: but the more of evil that we discover in it, the more concernedness will it raise in us to escape the efficacy of it and to make the Lord Jesus Christ, the only Deliverer, the more precious to us. Now there are Two Topics to which this may be reduced, viz. The vi • eness or sinfulness of Sin itself. And the terrih • eness of it in its fearful Consequents: And though' the latter of these is more apt to mo •• upon the Affections of sinful Men, and God 〈◊〉 pleased to make use of it to snake Men • ut of their carnal Security; yet the former is in itself the more pungent, and the Spirit of God is wont to apply it home to the Souls of Sinners in the great work of Conversion. This therefore may be accounted for in our present Contemplation.

NOW that we may take a more distinct account of this Matter, it will be proper to introduce the things contained in the Answer; and Two Things may be Premised, as worthy of our Consideration, and to prevent our easy & s • ght Conceptions of any Sin; and the rather because we are told, Prov. 14.9. Fools make a m • ck at sin, viz.

1. THAT there is 〈◊〉 Sin that can be, on a true account, called Little. Tho' speaking comparatively, this is a less Sin than that; yet positively to say this is a little Sin, is contrary in to the resentments of the H •• y Scriptures. It is therefore counted false Divinity, to call any Sin little, simply, and without comparison: and for Men to indulge themselves in any Sin, under a pretence that it is a little one, will be found a great one, when God shall enter into Judgment with them. But this will further appear under the next thing, viz.

2. THAT there are diverse respects in which all Sins agree, and in that regard are E ••• l. And the right consideration of this will suff • ciently confirm the foregoing Conclusion: for the Sin to which these things agree, cannot be truly voted small. The Stoic • s indeed accounted all Sins to be equal; but because they distinguished not, but laid down their Doctrine Universally, they therein mist it: But in these things they are truly alike, viz.

1. IN respect of the Ultimate Object against whom they are Committed. That which properly defines Sin, is, that it is against GOD; and hence the Psalmist hath that Expression, Psal. 41.4. Heal my soul, for I have sinned against thee. Which he looks upon as chiefly to be taken notice of in it: and more emphatically in, Psal. 5 • .4. Against thee, thee only have I sinned, and done this evil in thy sight: that th •• mightest he justified when thou sp • aketh, and he clear when thou judgest. David knew that by that Sin of his, he had wronged his own Soul, injured Bat •• sheba, and offered wrong to Ur • ah; but this swallowing up all, that it was against GOD. We therefore have the worst of Sin set forth by the Apostle, Rom. 3.23. For all have sinned, and come short of the glory of God. And that sets forth its vileness enought. Man's last F • nd to which he was bound by the Rule of special Government, was to Glorify God actively, and this would have been his happiness. Now, though' Man cannot by Sin touch the Essential Glory of God, yet in it he sets himself against his Declarative Glory: And there is this Malignity in every Sin, even that which may be accounted the least; and the reason of this will be evident, if we consider,

2. IN respect of the Rule which is violated thereby. Herein the special Nature of Sin consist •• , that it is Ano •• y; it is therefore so defined, 1 Joh. 3.4. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. Sin doth not properly consist in any Action as such, but it comes purely under a Moral Consideration; and that which denominates Sin, ariseth from the Relation the Man bears to the Law of God, which requires his Conformity to the Commanding Will of God. Man owes Obedience to God; and God hath declared to him what is the Obedience that He requires of him; and therein tells him both what He will have him to Do, and what to Avoid: If therefore he neglects to do the thing commanded, or perpetrates the thing forbidden, he min in both of these regards char •• ble with • on; because he either comes short of, or transgresseth the Law, both of which are included in the word Anomy; so that if be were not under a Law, he were incapable of •• ing charged with Sin; for, Rom. 4.15. Where there is no law, there is no transgression. Now it is the some Law which is violated, by the •• st and the greatest Sin; for which reason the •• st is a Rebellion against God, a rising up against His Government, and that cannot be •••• e, for He is a great King. And to break God's Law, must needs carry Emphasis in it from the Author of it, who is by every such Sin despised, and His Authority trampled upon.

3. IN that they do all proceed from one and the same fountain of Corruption in the Man. All Sin is Original or Actual: Original Sin is the root or spring from which all that is Actual derives; of which it is said, Jer. 6.7. As a fountain casteth out her maters, so she casteth out 〈◊〉 wickedness. And what else is Original Sin, b • t that Depravation which hath Poisoned the whole Man, and thereby rendered his Actions, as they flow from such a Principle, to be Poisonous and Mortifero •• . All Actual Sins are the spawn or progeny of Original Sin upon which Stock they do grow, and must therefore be of it's Nature. So that every Sin, of what size or degree soever, comes out of the same • omb; and to this our Savior refers both the smaller and greater, Matth. 15.19. And therefore one and the same Name belongs to them all, i. e. Sin. Nor is Murder or Adul • ry anymore a Sin, than an idle Word, or a •• i • Thought: Prov. 24.9. The thought of so •• ishness is sin.

4. THE same Punishment for Kind, is denounced in the Law of, God against every Sin. Among Men indeed there is a difference between •• iminals and Capitals, from which there are diverse Kinds of Penalties allotted to Offenders. But in God's Law of special Government, there is one Statute for All Sin whatsoever, Ezek. 18.4. The soul that sinneth it shall die. And thus it was Enacted from the Beginning, Gen. 2.17. But of the tree of the knowledge of good and evil, thou shall not eat of it: for in the day that thou cates thereof, thou shall surely die. The Guilt of a sinsul Thought, if it cleaves to the Man, holds him fast bound to suster Eternal Vengeance; and except it be forgiven to him, be must unavoidably Dye for it: Hence that Advice given to him, Acts 8.22. Repent therefore of this thy ••• ckdness, and pray God, if perhaps the thought of 〈◊〉 • eart may be forgiven that. And surely th ••• • in must be great, that hath such a deadly ••••• ignity in it, that nothing less than the Life of the Soul •• n satisfy the demands of Justice upon the Sinner: for the holy Law of God is Righteous, and there can be no Unrighteousness in it.

5. NOTHING less th •• the • lood of Christ could be sufficient to expi • te the Guilt of 〈◊〉 least Sin. The Justice of the Law demands Satisfaction for Sin, in order to the Sinners escaping the Wrath of God, and Vengence of Hall: We are therefore assured in, Heb. 9.22. Without shodding of blood there is no re • i • hen. And though' the Blood of Christ hath a sufficiency in it, to remove the Guilt of the greatest Sin, and to appease the Wrath fo God against the most profligate Sinner; as 1 Joh. 1.7. The blood of Jesus Christ his son clea • seth 〈◊〉 from all sin. Yet, if He had not D •• d for us, the •• is no Sin so little, but it would have • e • troyed us forever: Hence that, Gal. 3.10. For as many o • are of the works of the law, are under the curse: for it is written, Cursed is everyone that conti •• eth not in all things which are written in the book of the law to do them. And, Jom. 2.10. The Popish Distinction of Sin into Venial and Mortal, 〈◊〉 they apply it, is a meet D •••• ssion; for God stands upon every Apex of His Law, Matth. 5.18. And if it be so, it is in vain for any to out any dim •• itive Epithets upon Sin, thereby to indulge ourselves in it. There is no better Glass fix us to make a true Prospect of any Sin by, th •• that which represents to us what is Cost the Son of GOD for us, when He stood in our room to Answer the demands of Justice for us, And surely, if the least Sin would Crucify the Son of God, it is a madness to call it little.

THESE things being thus premised, we may now procced to a •• o • e distinct Consideration of the things that by before us in the Answer. And here, that we may have a clear Discovery of this matter, let us observe;

1. THE Thi ••• in general asserted is, That there are Degrees of sinning; or that there are those Respects in which some Sins are to be accounted greater that others, and that in God's sight, who Judgeth righteous Judgment. The Truth of this will be more fully cleared, when we come to take an Account of the things wherein this Difference consists. But that it is so, may be gathered from the Word of God; and I shall only mention Two Evidences of it:

• (1.) GOD Himself puts such a Note of Disstinction in His Word; and for this many Scripture Testimonies might be alleged: Sometimes the Epithet Great, is singly mentioned; which though' it doth not intimate that any Sin is Positively Little, the contrary to which is already proved; yet it serves to put an Emphasis upon that Sin to which it is joined: And thus we have M • ses glossing upon the Sin of the Golden ••• f, •• od. 32.31. This people have finned a great fin, and have mo •• them gods of gold. And thus David reflects upon his Sin, when he requests Forgiveness for it; Psal. 25.11. For thy nat ••• sake, O Lord, pardon mine iniquity, for it 〈◊〉 great. Sometimes this is set forth by the Rule of Comparison, which directly & plumply asserts the thing: Among others, we have such •• marks, 1 Kings 16 35.2 Chron. 33.9. Jer. 7.26. They did worse than their Fathers. Joh. 19.11. He that delivered • e unto thee hath the greater sin. 〈◊〉 . 2 Tim. 3.13. Evil men and seducers shall wax worse & worse.
• (2.) THE Word of God also threatens sorer Judgments against some, than others, on the Account of their Sins. And that; not only temporal, but spiritual and eternal Plagues. And this must needs bear a respect to the greatness of the Sins for which they are so threatened: For though God useth much of His Sovereignty, in His dispensing of His Judgments in this World, it being a Place wherein His Mercy moderates His Wrath, in the Executions of it; yet, in the Life to come, He distributes to everyone according to their Works, 2 Cor. 5.10. And though' the least Sin deserves as much of Wrath as the Creature is capable of sustaining, yet where the greater measures of Wrath are inflicted in the Day of Recompence, it saith that the Sins of such were Aggravated here: Nor need we look any further to clear up this, than with what our Savior o • ce and again expressed in this Case, Matth. 10.15. Verily I say unto you, It shall be more tolerable for the land of Sodom and Go • orrha, in the day of judgment, than for that city. And, 11.22. Wherein this difference in Punishment consists, doth not come under our present Disquisition, and may probably be too curious an enquiry to be made.

2. BUT as to the Aggravations of Sin; by which they become more heinous and provoking unto God; we have considered it Negatively under the Preliminaries; and we are to proceed to the Positive part of it: And this our Catechism reduced to Two Heads, which may be spoken to apart.

I. SOME Sins are in themselves greater and more heinous than others. This is to be warily considered, else we shall Contradict what hath, been already said. When therefore it is said that they are so in themselves, we are not to understand it, as they are Sins, for so they are Equal; for Sin as to it's general Nature is, a Transgression of the Law; which Definition equally belongs to every Sin, of what Denomination soever: And here we are to observe, that though' all the Precepts of God are of Equal Authority, as they proceed from One Lawgiver, who requires Obedience to them; yet there are some Respects in which they do Morally differ; and that with respect to the Matter enjoined in them, or the Object to which they nextly direct our Service. It is true, all our Obedience is to be directed to God Ultimately; but then there are the things themselves, in which this Obedience is to be performed, and to which it is nextly and immediately directed: And in this regard Sins will admit of Aggravation from the consideration that there is a difference between these. And here a few things may be observed for our help in a right Apprehension of this:

• 1. THO' the Law is one, yet the things Commanded or Forbidden in the Law are diverse. The Law bears a respect to the whole. Concerns of Man, as he was made for the Service of God, to whom he is to conse ••• te his whole Life: and hath, for that end Pr ••• p •• given referring to the whole and every part of it, in every Station, Relation, Occasion; and therefore we have that Rule given us, 1 Cor. 10.31. Whether therefore ye out or drink, or whatsoever ye do, do all to the glory of God. Nor is there so much as a Thought, Woe • d or Deed, but comes under the Regulation of the Command: and ought to be squared according to it. All these therefore are to be accounted for, to God, as. He is our Judge: Hence that, Heb. 4.12. The word of God is a discerner of the thoughts and intents of the • eart, And, Matth. 12.36. I say unto you, That w • y idle word this men shall speak, they shall give account thereof in the day of judgment. For which reason the Psalmist hath that request, Psal. 19.14. Let the words of my mouth, and the •• ditation of my heart be acceptable in thy • sight, O Lord my strength and my redeemer.
• 2. THAT the Law itself is reduced is Two Heads, with respect to the next Immediate Object which we are pointed to. We may observe that God, when He revived the Law on Mount Sinai, wrote the several Precepts of it upon Two Tables, which carries Matter of instruction in it. And though' we are not • old in the History, how it was divided in them; yet our Savior Christ gives us a sufficient intimation about it, in that He reduceth all to Two comprehensive Commands; the one respecting, God, the other in regard of our Neighbor, Matth. 22:37, 38, 39. And on this Account Paul when he asserts his Uprightness, reduceth it to these Two Heads; Acts 24.16. And herein do I exercise myself to have always a conscience void of offense toward God, and toward men. Intimating that he had Conscientiously done his Duty towards Both.
• 3. THAT in respect of Both these, there are the Degrees of Sinning, in regard of the Matter which they are nextly applied unto. My meaning is, that the thing itself puts a difference in the Atrociousness of the Sin, with respect to the things Commanded, notwithstanding the Obligation of the Law is the same. For though' God gives us no Dispensation to allow ourselves in any Sin; yet some Sins are more Vile than others, because they are in things which in their own Nature are greater and more abominable: And the reason is, because there are the great things of the Law, which infers that there are lesser, as is evident from that of our Savior in, Matth. 23.23. And have omitted the weigh • ter matters of the law, judgment, mercy and faith. Hence God so greatens the Sins of His People in that, Hos. 8.12 I have written to him the great things of my law. And on this account we have that to the Prophet, Ezek 8. 〈◊〉 . The great abomi • ations that the house of Israel c • mmitteth. 1 • . Turn thee yet again and thou shalt see great • • omi • ations that they do.

HERE then we may more particularly observe these things;

1. SINS against the First Table cre •••• re hei • ous than such as are against the Second. And the reason of this is, because they are more directly Committed against GOD, whereas the next Object of the other is our Neighbor; and • s God is greater than Man, so the Astront that is offered to Him, must needs be more daring, and more unreasonable: This is intimated in that, 1 Sain. 2.25. If one man sin against another, the judge shall ju • ge him: but of a man sin against the Lord, who shall entreat for him? In this regard it is more horrid for Men to Deny God, to Worship Idols, to Blasphame God's Name, and to trample upon His Honor, than to Wr •• g, 〈◊〉 Injure a Man like ourselves. And altho' there are more severe Punishments inflicted upon Men for some Breaches of the Second ••• be, than Affronts offered to s • me of the First. This is not because these are greater in themselves; but because either Men are more concerned for themselves than for the Glory of God; 〈◊〉 because human Laws do nextly respect the Good of human Society, which cannot consist without a more severe Testimony born against them; and yet the Neglect of the other, brings more awful Judgments upon Men; and if Men will not, God will vindicate His own Glory. But in this thing itself we find that to be used as an Aggravation of their Guilt: Hence that, 1 Thes. 4.8. He therefore that • cspiseth, despiseth not man, but God. 1 Sam. 8.7. But this must be considered with some Distinctions.

Hence,

2. THERE are the Degrees of Guilt with respect to the several Commands of each Table: For we observed, that we must consider not only the Object against which, but also the Matter about which the Sin is concerned. And here there is an observable Difference to be made between one Sin and another, And that,

• (1.) IN respect of Sins against the First Table: These are all of them directly against GOD; but in some there is a greater Dishonor cast upon Him, than in others: Doubtless, Atheism, Idol • try, blasphemy, do carry a more horrid Aspect on them, than Supersi • tion; and it is a greater Sin, in respect of the Sin itself, to Curse God, than to Omit a Duty of Positive Worship, because it carrieth higher open Contempt in it.
• (2.) IN respect of Sins against the Second Table. Tho' every Command of it be alike Authorized by God; yet Reason itself tells us, that it is a greater Injury that is done to our Neighbor by Murder and Adultery, than by T • eft and Obloquy; yea and by Murder than Adultery, because the Man's Life, which is the most precious thing to him in this World, is hereby out off; and all Opportunities of glorifying God in this World, are put to an end.

3. THERE are some Sins against the Second Table, which may be more hein as than • ome Sins against t • e First. For though' in general, it is a Truth with respect to the Object, that Love to God. required in the First Table, is the great Command, and Love to our Neighbor is like to it, but is required secondarily: yet as God hath required us to testify our Love to Him, by our Love to our Neighbor, according to, 1 Joh 4.20. For he that loveth not his brother whom he hath seen, how can be love God whom he hath not seen. So he counts it a Sin in us, to omit the necessary Duties of the Second, under a pretence of the First; and for this reason we have that Remark, Hos 6 6. For I desired mercy and not sacrifice, and the knowledge of God, more than burnt offerings. God therefore requires that we omit for the Season, those Religious Duties of Worship which are required in the First Table, when there in a pressing Necessity to attend those of the Second. And indeed, God needs not out Ser •• e, to do Him any Benefit, whereas our Neigh • ours need it, and we serve God in doing it. And doubtless, where one Duty must give place to another, the Neglect of this must be a great • 〈◊〉 itself.

4. THE more of the Love of God that appears in the Command, the more Heinous must be the Transgression of it. Love carries the greatest Obligation in it; and the Contempt of it comes under the brand of Ingratitude, which is as black a Mark as can be set upon a Sin: The more that God hath done for Men to engage them, is an Aggravation of the Fault; but that will come to be considered afterwards. That which is now before us, is the Consideration of that Love that appears in the Command itself; when the very Design of it is to direct us to that, in our Compliance wherewithal, we shall be rendered Happy; and if He had not given us such a Command, we must needs have been Miserable forever. On this account Sins against the G • spel must needs be more Heinous than Sins against the Late, because in it the great Love and good Will of God to Men, is made to appear. Now the great Command where the Gospel comes, is to Believe in Christ for Salvation, 1 Joh. 3.23. This is his commandment, that we should believe on the name of his Son Jesus Christ. And for this reason we shall find the most fearful Menaces out against Unbelief; Christ therefore tells us in Joh. 3.18. He that believeth not, is condemned already. And when He would set forth the most dreadful Punishments that can be inflicted on Men, He expresseth it by that which shall befall these, Luk. 12.46. And will appoint him his •• rtion with unbelievers. And it is on this account, that the greater intollerableness of the Penalty of such is denounced: Hence that in, Heb. 1 • .28, 29. He that despised Moses law, died, without mercy, under two or three witness • e •• Of how mud sever punishment, supp • se ye, shall he be thought w • rt • y, wh • • ath •• odden underfoot the Son of God, 〈…〉 ••• nted the blood of the covenant where •••• 〈…〉 , an unholy thing, and hath done desp ••• unto the Spirit of grace?

5. THE more of Sins there are comprehend • in One Sin, th • more h •• nous is must be. And the reason of this is manifest and indisputable, inasmuch as every Sin carries heinousness in it; and therefore when many do meet i • 〈◊〉 there is a Compound of Man's Malignant Ingredients, which must needs intend the Vir •• emy of it: And in this regard, as well as others, the First Sin of our First Parents, was very great, and is called the Transgression; for, as Divines have well observed, there was in it a direct Violation of all the Commands of the Moral Law, in both the First and Second Table; though' it was also Aggravated by many other Circumstances; there was the greatest Dis • on ••• done to GOD, and all manner of Injury d • ne to Men in it. Thus also was David 's Sin in the matter of Uriah, a very great Sin, in that it had not only greatest Ingratitude, but was a multiplied Accumulation of many grievous Sins. And on this account Original Sin, which is the depravation of our Nature, is called that Sin, and sinful Sin; and the Notes of peculiar Infamy are put upon it, because it is the Womb in which all Sins are bred, which are but the Spawn of it; being contained in it. There is no one Sin, that we can possibly name, but what hath its in-being in this Sin of Nature: And hence every particular Sin that Men Contract the Guilt of to themselves, is but little to what this is, that contains all in it. And if one of these be so horribly Vile, what must the Source and Fountain of Sin be? Well then might he cry out, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death?

II. THE same Sins for Kind, may be greater or les • er, by the Circumstances attending them. We are therefore told, that they may be made more Heinous, by several Aggravations; and for this also there is sufficient footing in the Word of God, as may be taken account of when we come to the particulars; and for this reason, when God would lay Men under humbling Apprehensions of the Vileness of their Sin, he lays before them such amplifying Considerations, as may render them most Vile; an Emphatical Instance whereof we have in, 2 Sam. 12. beg.

AND here in general, we may take these Two •••• es:

• 1. THE •• re of the Malignity of the Heart appears in the Commission of a Sin, the greater is the 〈◊〉 that is contraded thereby. For as Sin is • ooted in the Heart, and God both knows and judgeth of the Heart; so, the more engaged the Heart is in it, the more violently doth the Malignity of it break forth; and so much the more d • th the Man display the eagerness t • at is in him in the Prosecution of it. And 〈◊〉 •• e • herein the heighth of Contempt of God's 〈◊〉 by Law 〈◊〉 expressed, and thereby the Man is • e ••• ed the more in •••• sable. And how man 〈◊〉 this is d • ne, may be more particularly 〈…〉 in the sequel.
• 2. HENCE it fol • owes, That a Sin 〈◊〉 i • itself, may • y the Circumstances accompanying it, 〈◊〉 greatly Ag •••• ate • : 〈…〉 in itself, may be lessened by them. Men are apt to Judge of things by the Consideration of the things themselves; and therefore if they can please themselves, that the Matter is but small, their Consciences have little or no touches with Regret at them; they can the easier admit of the Temptation, and silence all Remorses on the Reflection, judging the Matter to be but a Trifle, and not to be regarded. But the Word of God gives us sufficient discovery of their grand Mistake on this Account; and the very littleness of the thing, may be an aggravating Circumstance of the Fault, as will afterwards be Considered: And we find that God many times is pleased to Try Men with such things in His Positive Precepts, thereby to discover either their Sincerity, or the Naughtiness of their Hearts. It is certain, that the first Trial which God gave to Man, in his State of Integrity, was a thing in itself sm • ll: The Earing of the Fruit of the Tree of Knowledge was therefore a Sin, because God reserved it by a Positive Precept from Man's using it as Food, which had otherwise been as lawful as any other. And yet how Heinous this Sin was, and how much God was Provoked by it, is abundantly manifest, in that it brought, not only on our First Parents, but all their •• sterity, that Curse, which involved in it all the Miseries of Time and Eternity. But these things may be further pursued, in the particular Contemplation of them.

SERMON CCXV.

WE are upon the Enquiry into the Circumstances by which Sin may be Aggravated, and the Guilt thereof increased And it would be endless to go about to enumerate all the several particulars wherein this might be instanced from the Word of God. Nevertheless, because it is needful, that we be acquainted with this Matter, that we may be helped the more to loath ourselves for our Sins, by the Consideration of the Heinousness of them, we may take an Account of the more Considerable and Comprehensive of them. And there are several Heads that Divines reduce these unto, which I shall endeavor to gather up in these that follow, viz.

1. SINS are to be counted greater or lesser from the Degree or Progress, that Men have made in the Commission of them. A Sin may grow worse and worse by Degrees; and every step that is taken in it Augments it.

HERE these things may be considered,

• 1. THERE are the first Motions or Startings of Sin in the Mind, Antecedaneous to the Consent, or Deliberation. These are by some denied to be Sins: but without reason; for though' the bare Ka •• e •• of Sa • . is not Sin; yet the M ••• s of it in the Heart, though resisted by Grace, at 〈◊〉 •• cont ••• Prin ••• e which is nothing else but Original Concus • scence; and was 〈◊〉 derives from that, is Sin: And the truth is, the Temptation of Sin begins here, and it defiles the Soul, and calls us to be humble: It belongs to the In •• ing of the s ••• , Gal. 5.17.
• 2. THERE ar the Inward Deaberations upon the Motion th • is made. These also may be supposed to preoccupy the Resolution; and the Man is as yet in suspenso, and undetermined; but yet he ponders whether he shall or no, and so is off and on, this also is Sin; for it is our duty, to reject the first Movings with abhorrence, as, Job 2.10. A • ts 8.20.
• THERE is the Consent that is gained to the M •• on, with a purpose to O • mply with it. And when this is arrived at, now Sin hath conc ••• : there is a perfect H •• br • of it in the heart, and 〈◊〉 suits but for a sit Opportunity for the production of it: And this is in God's Account as if the Man had aleady committed the Sin, for it hath gotten a rooting in his Superior Faca • ties: this is the though • : of f • clisness which is said to be Sin, Prov 24.9. Hence we have our Savious's rom • rk upon this very thing, Matth. 5.28. But I say unto you, That whosoever looketh on a woman to lust after her, be committed adultery with her already in his be •••
• 4 THERE follow the Consultations or Contrivances how to Commit the Sin thus consented to and proposed. The Man waits for a fit season, makes all things ready for the Execution of his purposes, and is in travail till he can being it forth. Hence that in Job 15 36. They conceive mischief, and bring forth vanity, and their bely prepareth deceit Psal 7.11. And how restless they are in it, • ve are told, Prov. 4.16. For they sleep not except they have done mischief: and their sleep is taken away, unless they u • se some to fall. They make everything ready, an endeavor to put everything out of the way, which might offer to prevent them; and if disappointed, it puts them to a great deal of pain and sorrow; and like Amnon, they are lean from day today.
• 5 THERE is the Actual Commission of the Sin. This is the bringing forth of it, and the Sin is accomplished; before this, it was but in complete as to the finishing of it, altho' in every of these steps, there was sin really committed: and a • l these steps may be taken notice of in the Transgression of our first Parents, as appears from the History; and are implied in every Actual Sin, though' in some they proceed with more Precipitancy than in others.
• 6. THIS often proceeds from the Act, to the Custom, in practice of it. Sometimes the Conscience is smitten upon the Act, and the Man Repents; but sometimes he is so well pleased. with it, that he falls into a Course of it, and it grows to a • o • ted Habit and he drives a Trade of it, and it becomes his way. Hence we read of the w • y of Sinners, Prov. 12.26.13.15. The way of transgressors is hard. Now though' there be sa in every of these, the more is the progress, the worse it is: and the Man is then arrived to a great height of Iniquity, when he proceeds from 〈◊〉 thereat • n to Ex ••• e, from the Act to the 〈◊〉 , and •• as is the way wherein Sinners do gradual • y arrive to the way of Wickedness, and do thereby ripen apace for Kuin.

II. SINS are aggravated by the Scardal that ariseth from them. The more scandal is given by them, the more mischievous are they; and there is a Twos •• t scandal here to be considered t • o. The Reproach which is cast upon Religion by it, and, The hurt that is done to the Souls of Men thereby. It was a brand put upon the fell of David, that he had given occasion for God's Name to suffer, 2 Sam. 12.14. And it is a reflection make upon Peter 's Dissimulation, Gal. 2.13. Now that which I peculiarly aim at here, is the Consideration of the Person by whom the Sin is committed; when he is one, from whom, for special reason, Better was justly expected; and for that reason his Sin is more influential, and others are thereupon more apt to reflect upon God, or take Example from, to indulge themselves in their wickedness, and justify themselves in it; and this refers to,

• 1. PERSONS of Eminent Place & Authority: Such as are in a Public Post, who stand as Lights upon an hill, whose duty it is to be Leaders, in that which is holy, just & good. Thus a Sin is aggravated when done by a Magistrate, who ought to bear witness against, and punish Sin in others; if he commit the same, he pulls down with one hard, what he pretends to build with the other. Hence we have that remark, 2 Sam 11 u • t. Thus a Sin in a Minister, is more Scandalous than in Ordinary Christians, because it is his Duty to preach in his Life as well as in his Doctrine. Hence that, Matth. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. And that reprimand, Rom. 2.21. Thou therefore which teachest another, teac • est thou not thyself? thou that preachest a man should not steal, dost thou steal? And it was John 's commendation, Job. 5.35. He was a burning and a shining light. And this may be applied to Parents. and Family-Governors, &.
• 2. PERSONS of great Influence & Reputation for Godliness. Such as make an Eminent Profession, and the Eyes of many are upon them, they are esteemed Men of Wisdom, Discretion, and Men are apt to put Confidence in them; their Saying are Oracles, and their Examples are taken for a Commentary on the Rule: for these to indulge themselves in any Sin, and so draw others to imitate them; God's Name greatly suffers hereby, and Apostasy grows apace upon a People. When the famous Men in the Congregation rose against Moses & Aaron, what a Mischief follow upon it? Numb 16, leg.
• 3. PERSONS that have been very Zealous and Forward in bearing Witness against such Sins in others. They condemn their Neighbors, and declaim against these & these things as vile, and brand such as do them, with Notes of Infamy: if these fall into the like Sins at opens 1. Men's Mouths. and ungodly Men are ap • to • ay Surely Religion is but a Cheat, and Zeal 〈◊〉 it is nothing has Hepocrisy. Hence Pa • l • speaks heavily to such Rom. 2.1. Therefore thou art in •• cusable, O man, whosoever them art that judgest 〈◊〉 for wherein thou judgest another. thou condemn •• thyself, for thou that judgest, doth the same things. Those things would but little be taken notice of in others, but 〈◊〉 these they make great noise.

III. SINS are aggravated from the Ingratit ••• 〈◊〉 they discover in the Commission of them. The greater Obligations of Kindness that God hath laid upon Men to serve Him faithfully and avoid provoking Him by their Iniquities, the more unworthily do they carry themselves hereby: The more God hath done for Men, the stronger Bonds hath He laid upon them to glorify Him; for this is the Design, and He expects it, Psal. 105. ult. That they might observe his statutes, and keep his law. And therefore this was one Article that He brought against them, Hos 11.4. I drew them with the •• rds of a man, with bands of •• ve, and I was to them as they that take off the yoke on their jaws, and I laid meat unto them. And it is all that we can do, to testify our acknowledgement of His Beneficence, to do the things that Please Him and avoid those that do Offend Him; and the more of this Kindness He hath shewn to us, the more unreasonable is our Sinning against Him: Could David make that complaint against Achitephel in Psal. 55 22, &c much more may God against Sinners that have lived upon His Bounty. Hence we have such an Expostulation, Deut 22.6. Do ye thus requite the Lord, O fool • sh people & unwise? Is not be thy father that hath bought thee? hath be not made thee, & established thee? And this may be considered,

• 1. WITH respect to the common Goodness of God, in which He makes Men to partake. The Apo • tle hath that, Rom. 2.4. Or despisest thou the l • ng-suffi • ing, not knowing that the goodness of God • ea • eth thee to repentance? Not to Improve Temporary Mercies to Repentance, but harden ourselves in Sin by them, is to Dost seit and God Himself, who is the Author of it. They therefore that have the greatset; he in this Renevolence, run deepest into Arrea •• with God, if they indulge themselves in Sin thereby, instead of rousing themselves up to Holiness: We therefore find that this is urged by the Prophet upon David, to set forth the foulness of his Sin, 2 Sam. 12.7. That sa • th the 〈◊〉 God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Soul And thus God complains of His Vineyard. Isa 5 4. What could have been done more to my vineyard, that I have not done in it? wherefore when I looked that it should bring forth gr • pes, brought it forth wild grapes? And Chap. 1. 2 3 Hear, O heavens, and give ear, O ••• rth, for the Lord hath spoken, I have nourished and brought up children, and they have rebeled against me. The ex knoweth his owner, and the of ass his maste • s crib: but Israel d • rk and know, my people d • th not consider. And the very light of Nature condemns this as a thing most unreasonable.
• 2 WITH respect to the more peculiur displays of His Grace & Favor to them. To some He only affords his common Goodness, but to others He mak • s the discovery of his special Kindness: It was that which rendered the Gentiles inexcusable, that they had the former, Acts 14.17. Nevertheless, be left act himself without witness in that be did good, and game us rain from heaven, and fruitful seasons, filling our hearts with s •• d & goodness How much more then are they guilty to whom He affords his Gospel, and the displays of his Grace to them herein? David puts that remark upon it, Psal. 147. 19.20. He shown his word unto Jacob, his statutes & his judgment; unto Israel. He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the Lord. And God Himself makes that improvement of it Amos 3.2. You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. And it still riseth higher, when He hath bestowed his Saving Grece upon Men, and hath thereby put the greatest difference between them and others, in that he hath thereby freed them from the Wra • h to come, and e • tituled them to Eternal Glory. Sins therefore that are committed by such, must needs carry a pecular aggravation upon them, and call for the most soaking Repentance: There is therefore an Emshasis in that Expression, Deut. 32.29. O that they were wise, that they understood this, that they would consider their latter end! 1 King 11.9. And the Lord was angry with Soever, because his heart was turned from the Lord God of Israel, which had appeared unto him twice.

IV. SIN is aggravated by the consideration of the Season wherein it is Committed. It is not only to be observed that the Sin is, but also when it was done: and that, whether in regard of the Time itself. or something in Providence, which makes the Time more remarkable: And therefore we shall find that the Word of God takes a particular Notice of the Time when such a thing was done, and puts an Asterism up it. And here,

• 1. IT is more heinous to commit the same Sin on the Sabbath, than upon another day. There is an holy Sabbath which God hath Sanctified, and required us to keep it holy; and us He hath made it a Sin on that day to do the things, which are lawful in Common Time, so it puts a Note of Impudence upon the Sins which are then perpetrated. Hence that, Ezek. 22.8. Thou hast despised nine b • lie things, and hast profaned my sabbaths. And 22.28. Moreover, this they have done unto me, they have defiled my sanctuary in the some day, and have profaned my sabbaths. And it must needs be so, because to the Sin itself, which carries guilt with it, there is added a despising and profaning the Sabbath itself which accumulates the guilt.
• 2. IT magnifies the Trau • gre ••• o • , when it is done after some Signal M • rc •• s, that we have received at the hands of God. We before observed, that to Sin against Goodness is most unreasonable; but sometimes there are peculiar and eminent Favors which God bestows upon Men; and for Men p •• so •• lie upon the Receipt of them to fall into Sin, puts a Note of reproach upon it and argues forgetfulness & co •• e •• p • . Sometimes there are wonderful deliver •• ces out of trouble; which God affords Men, beyond their expectation; and for them p • ese • tly, practically to say as they, Jer. 7.10. 〈◊〉 are delivered to do all these; 〈◊〉 ? is an horrible thing. For this reason we have that good Man making such a reflection, E •• a 9.13, 14. After all that is come upon • s — should 〈◊〉 again break thy Commandments? &c. What it this but to imitate wicked Ph • r ••• , upon whom that brand is set, to d •••• e h • s most e •• regious lupiety, Exod. 8.15. But when Pharaoh fo •• that there was respite, be b ••• e • ed his heart, and ••• kened not unto them; as the Lord 〈◊〉 s • id. And how frequent remarks are made upon Isreal in this regard, in the • ook of the Judges?
• 3. IT is also augmented, when it is •• der the 〈◊〉 Judgments of God. The design of Judgments is 〈◊〉 call Men to Repentance, and make them afraid to sin: when therefore in ••• l of that, they Se •••• i ••••• tion to it, it discovers the great power that Corruption hath is them. To dare to sin 〈◊〉 the threatenings and tokens of Anger, is very grievous 〈◊〉 b • t 〈◊〉 p •• s •• & grow more res • dot • when the ••• l is upon us, and we feel the smart of it, is Superlative Wickedness. Hence we have that h ••• ed sit upon him, 2 Ch ••• . 28.2 • . and in the 〈◊〉 •• is distress did be trasp • is • yet more against the Lord: this is that king 〈◊〉 . And this also is laid to the charge of that People, Isai 42.2 • . T • res • re be hath po •• red upon him the fury 〈◊〉 his •• ger, and the strength of battle: and is hath for 〈…〉 sire round about, yet be know not; and is burned him, yet be laid it not to heart. God therefore looks upon it as a token that such are beyond Ordinary hopes of Reformation, Isai. 1. 〈◊〉 . W • y ••• ld ye be s • ri •• en anymore? ye will repair ma • e and m • re. God expects that his Judgments upon others should be Instructive; how much more then, when they themselves feel the smart of them. Hence that, Isai. 26.9 • eph. 3.7. I said, Surely thou wilt fear me: thou will receive instruction.
• 4. IT is aggravated, when it is committed after 〈◊〉 Ordinance which Men have been waiting upon. When Men go to the House of God, 〈◊〉 there pretend the Worship of God, and are • own • elled from his Word, and told of Sin and Duty, to run away fro •• thence to their lewd practices herein they cost, co ••• ept upon the wa •• of God, and put an • ffro •• t upon the Counsels of God; this renders them like then impudent Woman, Prov. 7.14. I have peace ssorings with me; this day have I paid any • owes. And when Men after 〈◊〉 Fast solemniz i • , 〈◊〉 presently to their former Courses, as if they Fasted on purpose; Isai. 5 • .4. Behold, ye • ast for strise & debare, and to suite 〈…〉 sit of wickedness. And doubtless, the disorders & revels that are so frequent in the Nights sol ••• ing the Sab • ath are grievous to an holy God, and a Scandal to the holy Religion that Men proses • .

V. IT adas to the Vilenes • of Sin, when it is against the Obligations which 〈◊〉 Man hath brought himself under to the contrary. Sometimes Men, under conviction, do voluntarily do something by which of their own a ••• ord, they bind themselves some way, to avoid such things for the future: And by the violation of these, and returning to 〈…〉 again, they do much gr •• ten it, and make themselves more vile by it. And this is done, when at is • ftc • ,

• 1. PENITENT Confessions made of it to God, and po •• si • ily to Man. They have been ashamed, of, and sorry for, what they have done; and have with much some • ing affection, taken the Blame to 〈◊〉 , land themselves low, acknowledged their Guilt & Demerit, and sought for forgiveness, and you they Sin, 〈◊〉 They Sin & Coursess, and Sin again, and Confess; and they go in •• round. 〈◊〉 did 〈◊〉 , as the Hist • ry acquaints 〈…〉 .
• 2. PROMISES 〈◊〉 a •• •• for •• ition. And these are frequently 〈…〉 of Confess ••• , and •• sher in their Petiti •••• for fo • givenes • . They engage, and possibly make 〈◊〉 , that they will do so ••• m •••• if God 〈◊〉 space them 〈◊〉 this 〈◊〉 , 〈…〉 ••• end about ways, and be in •••• be • dful to themselves, for the time to 〈◊〉 ; and now God sp •••• them, and puts them upon a further T • i •• ; but as soon as His Ha ••• is off them, they forget their Vows and Engagements, 〈…〉 it again: Thus also did Phor ••• y. And this 〈◊〉 caseth their Guilt by the additione •• , the Breech of Promise, which must need 〈◊〉 very provoking to God, because herein they Lye to him.
• 3. FIRST Co •• e •••• ts which they have entered into to forsake such Courses. And this is something 〈◊〉 than a have Promise. They bind themselves after a most solemn manner, possibly W • ins & Suiscrabe, and Seal a Covenant between God and them, and yet when they are eased of their trouble they break all such Bonds, and return again to their Sins, with as much eagerness as if, there had been no such thing, This was the Sin of those Jews, against whom for their so doing, God de • o •• ceth such a fearful threatening. Jor. 〈◊〉 . 17. &c.
• 4. REPENTANCES. They not only thus engage themselves to do, but they Practice upon it 〈◊〉 They turn from their evil ways, and take up & Reformation, very semblable, and make a fair fo •• as if they were in good earnest; but they soon grow weary of their Repentance, and repent of it & now they break over all bounds, and grow work thou over: This also is charged upon them, Jer • 4. And we have all this • aemplifyed in them, Judge 10.15, 16. And yet we find, • hap. 13.1.

VI. SIN is aggravated, by the Consideration of the Means of Prevension, which they Sin against. All are not alike advantaged on this account, and therefore do not Sin at so high a Rate as these do. And •• re there are diverse things that come under Observation; Especially,

• 1. WHEN it is against the light afforded Men by the Word of God. All do not enjoy this, and so they labor of man voidable Ignorance in many things: We therefore have that Remark, Acts 17.30. And the times of this Ignorance God winked 〈◊〉 ; but now commandeth all men everywhere to repent. And we have that observable Speech of our Savior, Joh. 15.22. If I had not come, and spoken unto them, they had not had sin: but now they have no cloke for their sin. And if Men are Ignorant under Gospel Light, it will not Excuse them; it being their own Default, who shut their Eyes against the Light that shone before them: This therefore our Savior assures is a main Article against such as these, Joh. 3.19. And this the condemnation, that light is come into the world, and man loved darkness rather than light, because their deeds were evil.
• 2. WHEN it is against the Light & Conviction of Conscience. There are the Remains of Natural Light in Men's Consciences, and they may be enlightened by the Word of God: And there may be the Activity of Conscience telling them this is a Sin, and ought not to be done; and if for all thi • , Men will adventure to do it, it shows great degree of Wickedness: Hence that, Rom. 2.14.15. For when the Gentiles which have not the law, do by nature the things contained in the law, these having not the low, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean which, accusing, or else excusing one another. And this is suppossed to be included in that Job 24.13. They are of those that rebel against the light, they know not the ways thereof, nor abide in the paths thereof. viz. Either the Light of Conscience, or the Light of Revilation: And this is a Rule of very great Contumacy, because Conscience i • put into Man to Check him.
• 3. WHEN it is against the Promises and Threatning, of the Word of God, which are laid before them. When God's Messenger give them Warning, tell them that if they do such things they will certainly stir up His Anger, and pull His Wrath on their Heads: We therefore have that Aggravation intimated, Jer. 44.4 Howbeit, I sent unto you all my servants the prophets, rising early and sending them, saying, Oh do not this abominable thing that I bare, And Exemplified in those, Ver. 16. As for the word that thou hast spoke unto us in the name of the Lord, we will not hearken unto thee. They also offer gracious Invitations to forsake their Sin, and turn to God with all thei Hearts; but they will not be persuaded, but pursue their way of Unholiness, Jonah 2.8.
• 4. WHEN they have the Holy Examples of Pious Men set before them, and the will not imitate them; but follow the Lewd Examples of Wicked Men. Tho' they see their Rulers, their Ministers, their Parents, and good Neighbors set them a Pattern of good Conversation, they hear them all: This therefore is noted as a daring Wickedness, Isa. 26.10. In the • ond of uprigheness will be deal unjustly. And is laid to the Charge of that ungodly Prince, Jer 22.25. &c. Shalt thou reign, because thou closest thyself in cedar? did not thy father c • t and drink, and do judgment and justice, and then it was well with him? He judged the cause of 〈◊〉 poor and nordy, then is was • hell with him: was not this to know we, saith the Lord. But thine eyes and thine heart are not, but for thy covetousness, &c.

VII. SIN is aggravated by the Manner of Men's Committing of them. Men may Commit the same Sins, and yet discover a great difference in the Mode of them; and this also the word of God takes notice of, and Animadverts upon: and here also several things may be taken notice of,

• 1. SINS committed on Deliberation, are worse then such as are done on a sudden Temptations. For, though' Circumspection is a Duty, and Ro •• ness is itself a Sin, yet there is more of Malignity discovered by premeditated Sinning, th •• by doing it on a su • prize. Hence, Mat. 2.1. And good Men too often do that their hast, which • ad they not been suddenly surprise • , but took time to reflect, they would have rejected with de • erstation.
• 2. SINS committed with Greediness, are worse than if they were done with Reluctancy or Regret. This latter argues Infirmity, and that the Temptation is too hard for them, but that there is a better Principle stirring in the Man: whereas the former intimates that • is wickedness is impetuous, and that he hath sold himself to do wickedly. This therefore is another Observation made in the word of God concerning some persons. Eph. 4.19. Who being p • st feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness. It argues a brawny Conscience, that is overgrown with a Callus, or one that is Seared, 1. Tim. 4.2.
• 3. SINS committed with Delight & Pleasure are worse than such as are done in Fear. Men are sometimes frighted into a Sin by threats, and apprehended danger, if they do it not; but they do not approve of the thing that they do; this ought not to be; But when he is highly gratifyed, and takes content in his Villany, this is a sign that his heart is in it. This therefore is taken notice of, Prov. 2.14. Who rejoice to do evil, and delight in the frowardness of the wicked.
• 4. SHAMELESSNESS or Impudence in Sinning, is an aggravating Circumstance of it. When Men are ashamed and blush upon the Commission of Sin, it argues that they are under some check upon their Minds; but when they have no shame left in them, but do it with a brazen Face, and andaceous Countenance, as if there were no blame at all in what they have done, it bespeaks them hardened in Iniquity. We have therefore such a remark made, Jer. 6.15. Were they ashamed when they had committed abomination? nay, they were not at all ashamed neither ••• ld they bl • sh. And we have that Observation made of the Harlot, Prov. 30.20. She cateth, and wipeth her mouth, and sa • th, I have done no wickedness.
• 5. THE same Sin Committed Openly, is worse than if it were Committed •••• e •• y. Indeed for Men to dare to Sin in Se ••• s in hope that it shall not be known, argues horrid Atheism; of which they are Charged, Ezek. 8.12. Then said be unto me, Son of man, b • st thou seen what the ancients of the h •• se of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not, the Lord hath forsaken • o • earth. But it saith that Men are grown, 〈◊〉 hope of Recovery, when once they show that they are not afraid to let the World see them, but do their Abomination; in the sight of the • un: And in nothing more do Men discover their Impudence, than when they seek no Corners to perpetrate their Wickedness in: Besides. Open Wickedness carries in it great Scandal, and becomes a shame to others, and renders Men Examples to others. This therefore is brought in as an Aggravation against them, Isa. 3.9. They declare their sin as Sodom, they hide it not.
• 6. IT adds to the grievousness of Sin, when Men remain Impenitent under it. Sometimes upon the Commission of a Sin which carries At •• ciousness in it, Men's Hearts smite them, and they are sorry for it, and wish they had not done it; and thereupon they Repent, and turn from it, and do not add to it; but when instead of this, they are inconvincible, unpersuadable, are not disturbed in their Minds, but remain secure; yea, if Reproved for it, they scorn to receive it, yea are enraged at their Reprovers, this is a black Mark set upon it. This therefore is in the Word of God, observed as a great Aggravation, that Men not only Sin, but after it they Repent not, but go on in their way: Hence that of our Savior, Mat. 11.20. Then began be to upbraid the ci • ies wherein most of his mighty works were done, because they repented no • . And God Himself takes Notice of such, Jer. 8.6. I hearkened and heard, but they spake not • righ • : 〈◊〉 man repented him of his wickedness, saying, What have I done? Everyone turned to 〈◊〉 course, as the horse rusheth into the battle.
• 7. FOR Men to Boast of their Wickedness, is an horrid aggravation. And this also is another Note of Impudence, and a Sign that Men are carried away in the virulent Stream of their Lusts: When Men love to be telling of their lewd Pranks, as if they were their Commendation, and they were things for which they deserve Praise and Applause; as if they had done something Excellent, and worthy of a Monument. Of such the Apostle speaks, Phil. 3.19. Whose glory is their •••• e. And this is that which the Psalmist upbraids Doeg for, Psal. 52.1. Why boastest thou thy sell in mischief, O mighty men? And how much more then when Men love to Romance on their Exploits, and Charge themselves with things they never did, as if it were their Glory to have done them. These are the Prodigies of Vileness, and Persons justly Odious both to God and Man.

THESE are some of the Aggravations, and whatsoever else might be named, will fall under one or other of thesse Heads.

USE. BE we then advised, to make use of these Considerations, to render ourselves Vile in our own Eyes, in our reflections upon the Sins that we are at any time convinced of. God expects it of us, and He will certainly Charge these upon us another Day, if we stand Guilty before His Tribunal: This is the best Course to help us to a kindly and soaking Repentance; to make Sin loathsome to us, and cause us to see and acknowledge it to be Evil and Bitter. This will serve to show us our Infinite need of a CHRIST to Redeem us, and so make Him exceeding Precious, and cause us to use our utmost Diligence to secure an Interest in His Salvation: And the Worse we find our Sins to be, the more will it serve to make us wonder at the rich Grace of God, that should provide and offer Salvation to such wretched Creatures as we are. We naturally entertain dimunitive thoughts of Sin, and that makes us secure in it, and regardless of seeking after a Deliverance from it; whereas a right sight of Sin, in it's true Colours, would make our present State too hot for us. This also is the way to be made to justify God in all His Judgments which we undergo; and make us so far from Murmuring at His Severity, as to put us upon wondering at His Lenity; and Confessing that He hath visited us less than our Iniquities deserve. And let us remember, that there are but few Places in the World, where there are so many aggravating Charges to be laid upon the Sins of Men, as in this Lo • d, where there hath been so much Light, and so many Obligations laid upon Men to Repent, and turn from their Sins. If therefore we do not suitably Improve it to Repentance, our Condemnation will be the greater; and for our Admonition, let us well consider what is said, Prov. 29 1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.

SERMON CCXVI.

WE are now come to the Third & last grea • Medium of Conviction, whereby Sinners may be p • rswaded to entertain the Gospel of Salvation by CHRIST, viz. he Misery which fallen Man is exposed, by his Sin, and whereof he goes in danger during his abode in his Natural State, and that by a just Demerit. And this hath a peculiar respect to the Punishment deriving to Man for Sin: For though' it is a Truth, that Sin itself is a great Misery and a Penalty, in that it renders the Man impotent to that which is Good, and eagerly inclined to that which is Evil; whereby he comes short of his great End of glorifying God. ( Rom. 3.12.) and consequently is running into New Arrears with God, every Day, many ways aggravates his Guilt, and treasoreth up Wrath against himself; yet the Punishment itself comes under a distinct Consideration, and carries with it, matter of Awakening; and by putting the Sinner in Fear, may stimulate him the more earnestly to inquire after a Recovery; and so make the offers of a CHRIST, and Salvation by Him seasonable and welcome, inasmuch as he hath a natural averseness to Misery, and insatiable craving after Blessedness.

THE Case before us comes very seasonably to be offered, after the enquiry into the Aggravations of Sin: for when we hear that all Sins are not equally Heinous in God's account, but that some do far Exceed others in regard to Guilt: Vain Men, who are naturally in love with their Sins, and think there is no great matter of hurt in them, will be apt to grow secure, and make a Mock of Sin, and please themselves with an Opinion that theirs are of the smallest size, and next to none; and accordingly to be the less solicitous in seeking to make their Peace with God, and obtain a discharge from the Condemnation which they are under, till set at Liberty by CHRIST, the great Deliverer.

THE greatness of the Misery to which fallen Man is subjected by reason of Sin, under the Imputation whereof he stands, as he derives from Apostate Adam, we have long since taken a distinct Account of, when we considered the Nature and Extent of that Death, which was contained in the Threatning of the First Covenant; and it needs not to be here called over again.

THAT therefore which here properly lies before us for our present Enquiry, is, to offer matter of Conviction of the Righteousness of the Sentence, and the due Demerit of Sin; that not only doth Manly open to this by virtue of the Sanction of the Law, but that the Law by which he so stands Condemned is Holy, Just and Good; and that there is no fault to be found with it, in regard of the seeming Severity of it, but that Sin doth really deserve all this: And by this it will appear, that there is no Sin which is really little, when we are given to understand, that this Penalty is no other, but the due stipend of it, as we are told in, Rom 6.23. The wages of sin is death. And till this be set home on the Conscience with power, the Threatning will be so far from melting the Heart into a kindly Sorrow, that it will but irritate the Corruption that is in Man, and emi •• ce the Heart with Indignation at the holy and righteous Law, by which he is bound over to Dy

THERE are Three things contained in the Answer,

• 1. The thing that Merits, viz. Every Sin.
• 2. The thing Merited, God's Wr ••• and Curse, &c.
• 3. The thing asserted concerning this, viz. That it doth Merit all this. A few words will suffice to be spoken to the 〈◊〉 former, and something more will be requis •• to clear up the latter.

I. THE thing that Merits; this is, Every Sin. And there are Two Assertions contained in this, viz.

• 1. THAT One Sin deserves it. The Sinner doth not arrive at this Desert, or make his Guilt to grow up to such Demerit, by such a Course and Progress in Sinning; as if to Sin once and away, had no such danger in it, but as soon as ever the Person Commits any Sin, he is immediately brought by it under this Guilt, and the Threatning falls upon him: Thus therefore the Sanction was stated, Gen. 2.17. In the day that thou eatest thereof, thou shalt surely die. And it is interpreted so, Ezek 18.4. The soul that sinneth it shall die. It doth not say, that if he lives and lies in sin, but if he Sin; so that if a Man do but once Transgress the Command, he thereby brings himself under the Guilt of breaking the Law, J •• . 2.10. And no sooner had our First Parents eaten the forbidden Fruit; but they were siezed with Horror of Conscience, and sought to hide themselves, Gen. 3.7, 8.
• 2. THAT the least Sin hath this deserving in it. Every Sin contains it under it, every individual, every sort, every degree whatsoever. We have been told, that all Sins are not alike in respect, of Heinousness; and least we deceive ourselves, and think that some may be Venial, or may procure only a temporal Evil, and some easier Penalty, we are here given to understand, that there is but one kind of Punishment assigned by the Law to Sin, of whatsoever color or size it be: God saw good in the Constitution of the First Covenant, to make every Sin Capital, and that is enough to terrify the Sinner: And if at any time he thinks his Guilt is not so great as others Guilt is, yet this is enough to make him afraid, that let it be no more than a Vain Thought, he must Dye for it, and that with such a Death in every part of it, as is contained in the Sanction. Papists talk of some Sin • Venial, and other Sins Mortal; but as it is certain, that there is no Sin, (one only excepted,) but is Venial, under the Dispensation of the Gospel-Covenant, so there are none but are Mortal, by the Sentence of the Law-Covenant. Men may think, that an Idle, trifling Word is little; but we are told, Matth. 12.36. That every idle word that men shall speak, they shall give account thereof in the day of judgment. And that a Vain Thought is less; but • e are told, Gen. 6.5. And God saw that the w •• k • ness of man was great on the earth, & that every ••• gination of the thoughts of his heart was on •• evil continually. And if one and the least •• n, hath so much Guilt in it, what then must • e in the uncountable and scarlet Sins, which •• en are Chargable withal?

II. THE thing Merited, viz. God's Wrath and Curse, both in this Life and that which is to ••• e. And here we may observe,

• [1.] THE Kind or Quality of this Punishment; it is God's Wrath & Curse. By the Wrath of God we are to understand His holy Displeasure at the Sinner, whereby He is become his Enemy, on account of his Sin: God and Man were before Friends, till Sin made • he Breach; but Sin ar ••• revenging Justice against the Sinner: for we are assured conce • ing God, Hab. 1.13. Thou art of purer eyes •• an to beho • d evil, and canst not look on iniquity. And by His Curse we are to understand • ll that Evil which is contained in the Threat • ing; all those Arro • s which are bound up in • be Quiver of the Law; all those Mischiess which Death is big of: A Man is then said to be a Curse, when he is devoted to suffer all • iseries; and therefore the Curse of God is that Threatning which is out against the Sinner, and ••• ds him over to suffer the things therein ••• naced.
• [2.] THE Quantity of this Punishment, comprised in those words, both in this Life, & that which is to come. And here are three things,
  • 1. THE Kinds of it, viz. Temporal & Spi • itual Miserie • ; those of the Body & Soul; the whole Man is made liable to these Sufferings: Hence we have that Distribution; Matth. 10.28. Which is able to destroy both soul and body in hell. As both of these are concerned in the 〈◊〉 , so they are both doomed to undergo the Pe ••• ty which is comprehended in the Threatning.
  • 2. THE Degroes of the Punishment; which •• e either Inchoa •• or Consummate. There are the Beginnings of these Sorrows in this Life, in which there is a mixture of Mercy, and all God's Wrath is not poured out upon the Sinner, 〈◊〉 he partakes in a great deal of God's Pati •• ce and Goodness; but in the other Life, the Flood gates of God's Indignation are pulled up, and whole Cateracts of His Anger are poured out upon Him, and Wrath without Mercy becomes his Portion: Hence that in, Isa. 27.11. He that made them will not have mercy on them, and he that formed them, will show them no favor. Jam. 2.10. For he shall have judgment without mercy, that hath shown no mercy.
  • 3. THE Duration of the Punishment. It contains in it both the Continuance and the Endlessless of those Sufferings. Hence that Expression, Matth. 12.32. It shall not be forgiven him, neither in this world, neither in the world to come; signifies Never. It is true, this Pe • alty becomes Eternal not of it's own Nature, but by reason of the Deficiency of the Creature undergoing it, to make Satisfaction for his Offence, in a shorter Duration; for our Savior Christ hath an Expression, in Matth. 5.26. Verily I say unto thee, thou shall by no means come out thence, if I thou hast paid the uttermost farthing: But a finite Creature, cannot suffer infinite Wrath in a shorter space. These things have been more distinctly Commorated on formerly; I here only recite them, to state the Case between God and the Sinner, on account of the least Sin, to make it appear what is the thing which now follows to be demonstrated, viz.

III. THAT every Sin d • serves this Penalty. When our Divines say, that it deserves it, this is warily to be understood; and it doth not only intend, that it is worthy of it, which is true, Rom. 1.32. They which commit such things are worthy of death. And this is enough to Justify the Threatning, and clear up the Righteousuess of God, when He executes it upon the Sinner. But that there are these things supposed in this manner of Speech:

• 1. THAT there is a possibility 〈◊〉 the Sinner to escape it. It is not so determined in the Counsel of God, that he must needs suffer it in his own Person; it doth no • 〈◊〉 that God can Pardon it without Satisfaction, and be Just, as matters now stand; but yet He may consistent with His Righteousness; accept of a •••• rious Satisfaction, and so Pardon the 〈◊〉 himself: But still it abides a Truth 〈◊〉 that for Sin, he deserved to Dy; and th • 〈◊〉 an Act of undeserved Grace to him 〈◊〉 Dies not for 〈◊〉 : Hence his Confession, Dan 〈◊〉 To us belongs consus ••• of sace, because we have sinned against thee.
• 2. THAT the Sinner is doomed by the Law of God to Dy. That there is such a Sentence past upon him, and stands out upon Record against him, it not only intimates that it would be so if he had his desert, but that he is Judged and Condemned, and that the Veracity of God stands engaged to deal with him according to this Sentence, except there be Atonement made and applied to him: It is therefore plumply asserted in, Joh. 3.18. He that believeth not, is condemned already.
• 3. THAT this Sentence is Just and Righteous: and that there is all Equity in it, and that God will forever stand clear from any just imputation of Cruelty, if He makes it to take place upon the Sinner, to the full extent of it. This is a Truth which Men in their Natural State are ready to call an bard saying, and cast all manner of bitter Reflections upon it, but without any good reason. David was of another Mind, when he said, Psal. 51.4. Against thee, thee only have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.

GIVE me leave then to offer at the clearing up of this Case, and vindicate the Honor of God's Justice in this regard. Now that Sin, every Sin, deserves all this Penalty, may be argued from Two Topics.

[1.] FROM the Covenant which God made with Man upon his Creation. That there was such a Covenant, we have a Warrant from the Word of God to believe. There was a Law given to Man, and Obedience to it requited of him, and terms offered to him on which he was to stand; and which were to be full • lled on him, according as he demeaned himself and that Man consented to this is not to be doubted, & was confessed by her, Gen. 3.2, 3. From hence were may infer the truth in hand, as will appear, if we consider,

• 1. THAT God 〈◊〉 the Author of the Law given to Man at first. It is therefore everywhere called, The Law of the Lord: And as He had a Sovereign Right to prescribe a Rule of Government to the reasonable Creature, which He gave being to, and made for his own Glory, so He adapted that Law to the Nature of the Creature, in which He displayed both His Holiness, and Goodness, and Wisdom. Hence we have that great Encomium put upon it, Rom 7.1 • . Wherefore the law is holy; and the commandment holy, and just, and good. Nor indeed can anything but what is good proceed from that God who is Goodness itself; besides that. His holy Will is the Measure of all Created Goodness; and therefore this is declared concerning the whole Law, Psal. 19.9. The judgments of the Lord are 〈◊〉 , and righteous altogether.
• 2. THAT it was God who made this to be one Sanction of the Covenant. That Sanctions were added to the Law, by which it past into a Covenant, is evident, for as He required Obedience, and prohibited Disobedience, so He added a Promise of Life to that of Obedience, Rom. 10. 〈◊〉 . For Moses describeth the righteousness which is of the law, That the man which do • th these things, shall live by them. And a Threatning of Death to Disobedience, Gen. 2.17. And of the tree of the knowledge of 〈◊〉 and evil, than shall nor eat of it: for in the day that thou eatest thereof, thou 〈◊〉 surely die. Now under this threatening was comprehended all that is contained in the Wrath & Curse, of which we have taken the account: • nd this He had a right to do, as He was the Sovereign of the whole Creation.
• 3. THAT He put into Man a power of paying 〈◊〉 Obedience to Him. This power was contained in that lmage which was Concreated in Man, Gen. 1.26. consisting of Knowledge, Col. 3.10. And have put on the new man, which is renewed in knowledge, after the image of him that created him. And Righteousness and true Holiness, Eph. 4.24. And that ye put on the new man, which after God is created in righteousness, and true • oliness, Man had a perfect knowledge of his whole Duty, & did fully approve of it as that which was good for him, and of his Obligation to conform to it, Rom. 7.16. I consent unto the law, that it is 〈◊〉 . And the Sanctification of his Nature, eacl • n • d & enabled him to pay a perfect Obedience to it; and this is comprehended in that, •• cl. 7.29. God hath made man upright.
• 4. THAT this God who did all this, is in Himself 〈◊〉 Just, and consequently all His Dis • c ••• tions to the Creature, must needs be so. And hence we have that Universal Assertion, Psal. 145.17. The Lord is righteous in all his ways, and holy in all his works. He cannot but 〈◊〉 at 〈◊〉 own Glory in all that He doth, which is His Holiness; & His Justice is one of these Perfections of His, the glory whereof He is concerned for, in His transactions with all Causes by Counsel: It is therefore impossible that any unjust thing should proceed from such a God; & to assert such a thing of Him, is to deny Him to be God, and to remove Him from His Throne; so he, Gen. 16.25. Shall not the Judge of all the earth do right? And this is asserted of Him as a manifest Truth, Psal. 92.15. T • sh •• that the Lord is upright; he is my rock, and there is no unrighteousness in him.
• 5. HENCE the righteousness of this Sanction, is put altogether beyond dispute. If God annexed it to the Command, it must be right; and it would be injurious to his glory, so much as to doubt of it in the least. Suppose that we are not able to give a distinct account of this affair, yet this is sufficient to convince us that it must needs be right, because it is enacted by that God, who cannot possibly do anything amiss: This therefore every gracious Soul will subscribe, Psal. 119.128. I esteem all thy precepts concerning all things to be right. God knows the Merit of Sin better than we do; and if He saith, That he who commits any Sin shall die for it, it must needs deserve it.

[2.] FROM the Nature of Sin, compared with the Nature of the Punishment denounced against it. This consideration will not only prove that it must be so, but also give the evidence, whereby it will appear convincingly to be so. Here then le • these things be observed,

• 1. THAT it is a known Rule, that if the Punishment do not exceed the Merit of the work, it can be no wrong to the sufferer. Punishment belongs to distributive Justice, and the Equity of it consists in the Proportioning the Penalty of it to the Offence: It is therefore compared to work & wages, Rom. 6 23. The wages of sin is death. If therefore this doth not exceed that, it cannot be charged of Cruelty, but must be acknowledged Righteous. A great Punishment for a final fault, is among Men reputed barbarous; but when the fault is heinous, if the Penalty be heavy, no man of Reason will impute wrong doing for it; and every degree wherein it comes short of this Severity, is to be confessed to be so much Mercy: For which cause the Jews made that humble declaration, in regard of all the terrible Calamities which had befallen their Nation, 〈◊〉 9.13. Thou our God hast punished us less than our ini • uities deserve. So that there can be no true Judgment past upon the suffering in point of Righteousaess till we weigh the cause for which it is inflicted, & that will determine it.
• 2. THAT • here is more of Evil in the least Sin, than there is in the greatest Punishment. Both of these are wont to be ranked under the consideration of Evil, because they are the Objects of the separating Affections; whereas that which is Good refers to the closing; but then they differ specifically, and come under two several Kinds, the one is denominated the evil of Fault, the other the evil of Suffering or Penalty. The one comes under the Title of a Moral, the other of a Physical Evil; between which there is hardly any Comparison to be made. Now the least Sin belongs to the former of these, whereas all Punishment, as it is Punishment, comes under the latter; and by this Rule are the measures to be taken.

HERE then observe,

1. THAT all Sin is against God Himsef, whereas the Penalty terminates on the Creature. And this must needs make an inconceivable Difference, there being no Proportion between God and a Creature. It is true, there are Sins against the First Table, which are directly and immediately against God, and against the Second Table, which nextly terminate upon the Creature; but still they ultimately, and as they are Sin, are against God; and this David in his Confession takes a peculiar Notice of, Psal. 51.4. Against thee, thee only have I sinned. And remarkable is that of him, 1 Sam. 2.25. If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him?

2. THAT every Sin is a Violation of the holy Law of God. This we observed belongs to the Definition of Sin, 1 Joh. 3 4. And therefore the Apostle hath that Observation, Rom. 4.15. For where no law is, there is no transgression. The Law is that which gives the •• easures both to Sin and Duty; except therefore that be broken, there is no Sin can be Charged. Now a Vain Thought is as much a Violation of God's Law, as Murder or Blasphemy; for that Law which forbids the one, forbids the other, both proceed from God; Jam. 2.11. For be that said, Do not commit adultery, said also, Do not kill. There is therefore the Authority of the Law-giver despised by one, as well as by the other.

3. THAT every Sin is committed by a Creature which owes itself entirely to the Fear and Service of God. This follows from it's being a Creature, and having it's Original from Him: And therefore that is an Argument, which the natural Conscience cannot deny the force of, Psal. 10 • .2, 3. Serve the Lord with gladness: 〈◊〉 before his presence with singing. Know ye that the Lord he is God, it is he that made us, 〈◊〉 not we ourselves. And used by the Prophet to convince that proud Rogation of the Righteousness of the Menace, Dan. 5.23. The God in whose hand thy breath is, and whose are all thy • oays, hast thou not glorified. God made all things for Himself, and every Creature to serve Him in it's Order; in every Sin therefore it contradicts the end of it's Being, which must needs carry a desperate Malignity in it; and he is Condemned by all other inferior Beings, which in their order do glorify God.

4. EVERY Sin carries in it, a manifest Con ••••• of God's Authority over the Creature. Reason itself tells the Man that if there be a God, and he owes his Being to Him, his Authority is a sufficient Obligation; and therefore for him, notwithstanding the Command, to neglect his Duty, and break His Law, is a trampling upon the Divine Sovereignty: God in Commanding, saith, I am the Lord; the Sinner by every Sin saith, I will not Obey him, as effectually, though' not as presumptuously as they did, Jer. 44.16. As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. Saul 's very Act therefore, notwithstanding his Excuse, hath that brand set upon it, 1 Sam. 15.23. Rebellion & Stubbornness. And can it be thought a light matter to Despise the great God?

5. EVERY Sin is a trampling on God's love, and a scorning of His Anger. There are potent Obligations laid upon Men to Fear God; He gave them their Being, He furnished them with their noble Faculties and Powers, He promised them a constant Life of Happiness upon their Obedience, He threatened them with Death, in case of Disobedience; and all this laid potent Obligations on them; these were the Cords of a Man, and bands of Love: But now the language of every Sin is, that we regard not His Love and good Will, and that we Fear not His Displeasure, nor are concerned about it. Sin therefore is said to be a running upon all the Divine Attributes or Perfections of God, Job 15.26. He runneth upon him, even on his neck, upon the thick besses of his bucklers.

6. IT's natural tendency is, to seek to dethrone God, and destroy His Being. It is true, The Sinner cannot come at it; God is out of his reach, and will sit King forever, after all the vain Attempts of the Sinner, Job 35.6, 8. If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him. Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man. Nevertheless, this is the daring Essay of the Sinner, and every Sin gives a stroke to this; it saith, that he will not have God to reign over him: It is a rising up, and rebelling against His Government; and could he have his desire, there should be no God; and that is included in Psal. 14.1. The fool hath said in his heart, There is no God. He doth but utter his Wish, and he would fain Believe it to be true.

7. HENCE the Punishment allotted to Sin, Viz. Death, is but a Retaliation: When he hath suffered the full of the Misery contained in the Threatning, God h ath done no more to him, than if he had been able, he would have done to God: And there is a mixture of this Malignity in every the least Sin that is Committed, because it is against God; it is an Undern •• ning of His declarative Glory, and that saith that if he could come at Him, He should cease to be God: The Sinner by Sin effers the highest Affront to God that he is capable of d • ing; certainly then, it is but Just, that he should suffer from the hand of God, the 〈◊〉 Misery that his Nature is capable of sustai ••••• And there is 〈◊〉 •• ice way for God to recover His Glory upon Im •••• e •• S • nn • es.

8. EVERY Sin is an Implicite choosing this Mise • y. It is true. Human Nature relucts against the evil of Suffering, and seeks to avoid it: but when God sets Lase and Death before Men, and puts it to their Election, and lays out the way before them, and the greatest assurances both of the Promise & Threatning; & after all this they do spontaneously forsake the way of I • se, and • h • se those things to which Death is ••• xed; they therein in a true account choose Death, and so God accounts of it, Prov. 1.29, 30, 31. For that they hated knowledge, and did not • hese the fear of the Lord. They would none of any ••• se • they despised all my reproof. Therefore shall they 〈◊〉 of too fruit of their 〈◊〉 way, and 〈…〉 with their own d •• aces.

THE main Objection that is urged against the Truth in hand, is taken from Men's lampotency to ke •• th Command perfectly: And hereupon the World is filled with clamours on this account; and this Doctrine is attacked with horrible barges, as if it rendered God barbarous, cruel, and horribly injurious. And we find that the slothful Servant thought to have acquitted himself by such an impeachment, Mat. 25.24. Than he which had received the one talent, came and said, Lord, I knew thee that thou art an bard man, reaping where thou hast 〈◊〉 sourn, and gathered where thou hast not str ••• d. But alas all this noise is but a noise, & all these clamours will be silenced one day. I shall here only make these Four Remarks on this Objection, which will show the Unreason ableness of it.

1. IT is certain God made • an Upright. Eccl. 7.29. I confess to have made a Creature for, and enjoined on it a Service whereof it was not capable, would have reflected on both the Wisdom & Justice of God; and to have punished it in a forinsecal way for such defect, would have been unrighteous; but there was no such thing, nor was it ag • ecable to the holy Nature of God: It is therefore evident by the Renewal all of it, that the Image of God which was conferred on Man at First, had in it all that is requisite to furnish him for his Obedience. It was therefore very Just to require it of him under Sanctions.

2. THAT God laid Man under the most potent Moral Obligations to Maintain his Uprightness. He gave him a good Law, it was suited to God's Glory, and Man's own Nature; it was that which is by sanctified Reason approved; he secured to him entire and endless Blessedness upon his Obedience, and acquainted him with the danger of Disobeying, and the dreadful Misery which would ensue; and what could possibly have greater Force in it upon a reasonable Creature, that had the resentments of Happiness and Misery on it?

3. THAT Man 〈◊〉 power by 〈…〉 insa •• t. That we all stood in our First Father, and accordingly sell with him, we have formerly observed, and the Equity of it hath been vindicated. Now Man's Natural cens •••• must witness to the justice of this. That of sinful Man hath disabled himself, be cannot thereby make God to lose His Right, and cause to be Glorified by such a Creature; this is an Unreasonable way to acquit a Man from G •• lt, and discharge him from Punishment. It should put him upon it to seek the Remedy: but to excuse himself from Punishment on this Score, is ridiculous, Math. 25.20, &c.

4. THAT the Natural Man Sins upon Ch • i •• . If he were forced to it by an in •• sistible Power, entirely against his Wall, there would be some Pretence; the ra ••• d • irgis was acquitted by the Law: But Sinners Act spen • ancous • y; their own Lusts do hurry them, Jam. 1.14. Every man is tempted, when be is dramn away of his own inst, and enti • ed. But neither Satan, 〈◊〉 Men, not the Objects of Sense can co •• pell them; and that they do C •• sent, is their own Blame; and they are justly Charged for it, Acts 5.3. Pe • er said Ananias why hath Satan filled 〈◊〉 heart to 〈◊〉 to the h • lie Ghost? Yea, How ••• quer •• y do Sinners resist the Spirit of God, and •• ench His Motions, and stifle their own Consciences? So that they are Inexcusable.

USE. I. LET this be a solemn Watch, word to us against the Temptations of Sin. It is none of the least Pleas urged upon us, It is not a Little One? But reflect upon the T •• th in hand, and now say, H •• Little is it? I will expose you to the Wroth & Curse of God in Time and thro' Eternity; and if you can for all count that Little, certainly you are Gr ••• d in your Minds, and madness is in your Fe • ts: Ask then your Souls, Ezek. 22.14. Can thine heart endure, or can thine hands be streng in the days that I shall deal with thee?

USE. 2. LET then the Guilt of the l • st Sin drive you to CHRIST, to take away the Curse from us. We may think we are not such Sinners as others, and please ourselves with that: But did we never Sin in a Thought? Have we never omitted a Duty, or transgressed a Command? Let it tell us, That the least Sin gives us a deadly Wound, and none But CHRIST the great Physician can heal us of it. Let it then make us account Him Precious, and make hast to Him, and Cry as he, Psal. 41.4 L • rd, be merciful unto me, heal my soul, for I have sinned against thee. And rest not till we have his Sanative Balm poured into our Wound.

SERMON CCXVII.

We have taken a brief account of the right & proper use of the Law, considered as a Covenant of Works, with regard to fallen Man; and wherein it is made serviceable to the Gospel Design, which is to advance the Rich and free Grace of God in the Salvation of Sinners; and so to make the Moral Law with it's Sanctions, become a proper School-master to lead us to CHRIST; which is, 1. To show to Man his utter Incapacity of being made Hap •• by it; and that by reason of his Impotence 〈◊〉 Obey it, through the Depravation of his Mo •• l Powers. And for this reason the Law is to be Preached in it's full Latitude, and the strictness of it's Demands; thereby to heat the Man off from all his fond Conceits of a remaining Power in him, and make him utterly despair of being Saved in this way; and bring him to subscribe that in Rom. 3.20. Therefore by the •• eds of the law there shall no flesh be justified in his sight. For till he is brought to this, he will never go out of himself, to seek his Relief anywhere else, by reason of the remaining Pride that is in him. 2. Toshew him the Aggravations of his Sins, in the Kinds and Circumstances of them, thereby to convince him of his •• n Vileness by reason of it; and this to make 〈◊〉 to appear exceeding sinful, to fill him with Hatred of it, and self-loathing by reason of it: This therefore is noted to be one use of the Law. Rom. 7.13. But sin that it might appear 〈◊〉 , working death in me by that which is good; that sin by the commandment might become exceeding sinful. 3. To set before him his dangerous & miserable E •• ate, by reason of the De •• rit of his Sin, which renders him Obnoxious to God's Wrath & Curse, which is out against him in the Threatning; which hath the Holiness, Justice and Veracity of God engaged to the Execution of it upon him, except there be some way discovered to him, by which he may escape it; which may make his present State too hot for him, and make him restless in his earnest enquiry, What he shall do to be s • ve • ? And to Preach CHRIST to Sinners before they are acquainted with this, is to offer a Remedy to one who knows not his Malady or Necessity, who will thereupon entertain the Offer with Scorn and Contempt: Hence that of our Savior, Marth. 9.12, 13. They that be whole need not a physician, but they that are sick. I am not come to call the righteous, but sinners to repentance. But we are to remember, that in the Dispensation of God to Man in the New Covenant, the Law is given in the hand of a Mediator; and though' it be revived to drive Men utterly to Despair in themselves and their own Rigteousness, and so bring them to an utter Loss in that regard; yet the design of it is to humble them out of self-sufficiency, that they may look to the fullness of sufficiency in Christ, and not to precipitate them into utter Desperation, but to set an Hope before them that shall not deceive or make them ashamed: And herein mainly consists the difference between a Legal and Evangelical Preaching of the Law.

HAVING therefore shewn Man what he is in his Natural State, our Carechism proceeds to show him that there is Hope in Israel concerning this thing; and discover where Salvation is to he had, and in what way it is to be obtained, and that by the display of another and better Convenant, in which there is made known a suitable and sufficient Remedy against all this Misery.

IN this Answer there are these things to be observed,

I. THAT there is a Way found out by God, and discovered to Man, by which the Sinner may escape the suffering of this Wrath & Curse. And this is supposed in the Question propounded; for it would be in vain to inquire how a thing may be done, till we are first satisfied that the thing itself is fiezable: And this is further evident by the Answer that acquaints us how that may be done; which presumes a possiblity of it: And it is very necessary that this be revealed and believed, inasmuch as a legal Conviction of sin and Misery, doth of its own Nature lead the Sinner to resolve that his Case is desperate; in that the Law Covenant determines him a Man of Death, and affords not one glimmering beam of Hope; and there must be a discovery of this made to him, by God; it being a thing Arbitrary with Him, and could never have been known but by Revelation: Hence that, 2 Tim. 1.10. But is now made manisest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light thro' the gospel. It is a great Question, How the Justice of the First Covenant may consist with the Grace of the New-Covenant? Which Question all the Angels of Light could never have resolved, if it had been offered them; and the fallen Angels doubtless concluded, that they had made Man's Ruin irr • perable; else they would never have adventured their own Destruction for the comparing of it. Now that God hath •• vised and made know such a way, i • evident if we Consider,

• 1. THERE are Multitudes that have escaped this Misery, and • ave obtained true Blessedness. This the Word of God is full for; and it is certain that all Adam's Natural Progeny were involved in this Guilt and Curse: We are assured of this, Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned. And the Apostle puts himself with the rest, in that general Assertion, Eph. 3.2, 3. And yet he had a good Assurance of his own safe Estate, 2 Cor. 5.1. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with bands, eternal in the heavens. And we are told of a general Assembly of these, Heb. 12.23. And an innumerable Company Rev. 7.9. And it is certain, that if there had not been a way made for their Escape, they had all likewise Perished.
• 2. HEREBY God's suffering Man to Fall, was subordinated to His great Design of the Manifestation of His special Grace. That Man's Apostasy was by God's purposed Permission, is manifest, inasmuch as He both foresaw it, and could have prevented it; He must therefore have some worthy Reason of His so doing, which could be no other than the gaining of Glory to Himself hereby. And one thing that He resolved in this, was the manifestation of His Grace to some, as were are told in, Eph. 1.6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. And He made choice of Mankind to be the Monuments in which this Grace should be rend • ed Illustrious, whilst He passed by the fallen Angels; Heb. 2.16. For verily he took not on him the nature of angels; but he took on him the seed of Abraham. And this was by substituting His own Son to be a Mediating Surety, that by satisfying the Justice of the Law, He might open a way for the Salvation of Sinners, and so became a Second Adam for the Reparation of the Ruin brought in by the First, 1 Cor. 15.22. For as in Adam all die, even so in Christ shall all be made alive. And what was this for, but to rescue Sinners from Misery, and bring them to Glory, which was the Province laid upon Him, and He was to go thro'; Heb. 2.10. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect thro' sufferings. If therefore none of this unhappy Race should be eventually Delivered, this while Purpose of Grace must have fallen to the ground.
• 3. THIS is the Foundation on which the Gospel Religion is built, and the great Encouragement of sinful Men to embrace it. The Gospel is called, the Gospel of Salvation, Eph. 1.13. Doubtless the opening of the Gospel to Sinners was to set a good Hope before them, by giving them Assurance that they might obtain Salvation by Jesus Christ, whom it reveals to us for that end: Hence that, 1 Thef. 7.9. For God Hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ. And though' God's Glory be the last • nd of it, vet the Resta • ration of Man from Misery to Felicity, was the Medium of it: God would never have done this, only to render Mans Infelicity the greater, though' it eventually proves so to many, not without God's fore-sight and Purpose, (1 Cor. 2.15, 16) but the direct End of it was, that His Chosen might be brought back to Him, and be made meet to partake of the Inheritance of the Saints in Light. And hence this is the great Foundation that is used in the Evangelical Dispensation, to persuade Men to close in with the New Covenant, viz. That they may be Saved. And were it not for this, Sinners would Despond, as looking upon all to be Unprofitable to them, if after all they must unavoidably Perish.
• 4. ALL the Invitations, Promises, Threatenings used in the Gospel, give a clear Demonstration of this. That the Gospel Dispensation is proposed in the Treaty of a Covenant, is very evident to all those that Read it with Understanding: Tho' in it is also declared the holy Purpose of God to confer this Grace upon those whom He hath Chosen in Christ: Nevertheless, He treats with Men after their own Nature & Manner, by exhibiting these things to them in a rational Way: Hence, in it there is an Offer made to Sinners; and they are with great earnestness invited to Accept of it; and what is this but that they would be reconciled; as in 2. Cor. 5.20. Now then we are ambassadors for Christ, as th • God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. And to what other purposes are the Promises annexed to the Invitations, but to give us Assurance that if we do cordially embrace these O • ers, we shall partake in these Advantages thereby? And though' the Promises, as generally proposed, do not declare God's special Purpose concerning these or those Individuals, yet they give us to be assured that God hath a purpose to Save some, and accordingly that there is a way in which they may obtain it, else the Promises would be in Vain. The Threatenings also in the Gospel confirm this: Why are those that receive not the Offers but refuse them, menaced with Damnation and aggaravated Misery for that very reason, but that there was a Salvation which they put away from them? Why else doth our Savior denounce, as, Marth. 11.10. &c. & Math 16.16. He that believeth and is baptized shall be saved; but he that believeth not, shall be damnend. And the Apostle, 2. Thef. 1.8, 9. In sta • ing sire taking vengcance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.
• 5. THE great Design of Christ's coming into the World, and going thro' His great Work, had otherwise been lost. We are told in, 1. Tim. 1.15. This is a faithful saying, and worthy • f all acceptation, That Christ Jesus came into the 〈…〉 sinners. For this was the 〈◊〉 of God Incarnate; for this He was made a Ma • , & under the •• 〈◊〉 ; for this He supplied all Righteousness, and underwent all the Penalties that were due to sinners by the first Covenant; for this He arise, and ascended to Heaven, and set down in the right hand of the Majesty on High; • ll of which the word of God fully confirms. Surely then, He hath opened a New and Living way, by which Men may be brought up from the pit of Misery, and made to possess a Throne of endless Glory. If therefore there were not such a way, must we not say, That CHRIST died in vain? So that herein it appears that there is such a thing. Here then let miserable Sinners take encouragement, considering, that though' • our condition be dreadful, yet it is not hopeless: But alas, why do no more seek after this way, and set themselves to get a title to this Salvation, whilst they are under the Merciful Treaty, that is opened with them about it?

II. THE next thing intimated, is, That there is something to be done by us in order to our obtaining of this Deliverance. The Inquiry therefore is, What God requires of us that we may thus escape? And this presumes that there is something, else the Question were frivolous, as we observed concerning the former: but it is necessary that this be rightly stated, else we shall be misled into pernicious error, which will hazard our missing of the great Salvation: and truly the mistakes in this are great and many, and are the occasions of the greatest part of the Controversies among professed Christians at this day. I shall therefore tender a brief account of this matter in a few Conclusions.

1. THAT in the saving of Sinners there are Two things to be considered, viz. A Redemption to be wrought, and this Redemption to be app •• ed. Of the Nature & Necessity of both these, we have formerly taken a distinct account, which need not here to be again insisted on: The purchase was to be made by another, even the Son of God, in our Nature, standing in the place of our Surety & Surrogate; and though' this purchase was made by Him for us, whom He represented in that Affair, yet there must be a way of Conveyance, by which it may become ours; and we be able to plead it, as fully as if we ourselves had paid the price: for the Righteousness by which we are delivered from the Curse of the law, is not ours Personally, being performed by another, even CHRIST, but must be ours Relatively; and therefore there must be a way in which we come to be thus related to it: we are Strangers to it in our own Natural State, it must therefore be made over to us by Him who hath power & authority to make such an exchange. Hence that, 2 Cor. 5.21. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. Gal. 3.13. Christ hath redeemed us from the curse of the late, being made a curse for us.

2. THAT in the application of this Redemption, the Spirit, who is the author of it, treats with us as Reasonable Creatures. That the work of Application is a Divine work, and is ascribed peculiarly 〈◊〉 the 〈◊〉 Spirit in the 〈◊〉 of the 〈…〉 , is 〈…〉 , and that it is a wor • 〈…〉 to do for ourselves, as well as the satisfaction to the Justice of the Law, we are assured, Eph. 2.8. For by grace are ye saved, through s •• ; and that not of yourselves: It is the gift of God. We are therefore told, Joh. 1.13. Which were born, not of blood, nor of the will of the first, nor of the will of man, but of God. But it is certain, that in order to this work, He treats us as Causes by Counsel; He doth not deal with us as 〈◊〉 Machines, which have no conception of things, but as such who can consider and deliberate and choose or refuse. For, though' in the first infusion of Converting Grace into us, we are merely Passive, which work is for that reason called a New-Creation, 2. Cor. 5.17. Therefore if any man be in Christ, he is a new creature: old things are past away behold, all things are become new. And quickened,