The Law of God Ratified by the Gospel of Christ, Chapter 7
CHAP. VII.
THere are two other Laws mentioned by the Apostle in the former part of this Epistle, by neither of which men can be justified in the sight of God: One is the Law of Nature, the other is the Moral Law, written and delivered in the Scriptures. It was needful for the Apostle to speak distinctly of both these: For,
1. His great design was to make known the only way whereby men might be justified and accepted as righteous in the sight of God, the righteous judge of all the world, that so they might be everlastingly blessed and saved; whether by their own works and performances, or by the grace and free favour of God, imputing to them the righteousness of the Lord Jesus Christ, and working faith in their hearts by his spirit, thereby enabling them to receive Christ and apply his righteousness to themselves.
2. For the deciding of this question, or the determining this controversie: the hearts, lives, and actions of men were to be tried and examined by a rule of righteousness which the supream Law-giver had given unto men.
3. The Apostle in this dispute having to do with two sorts of people: 1. The Gentiles, or such as were strangers to the commonwealth or Church of Israel, who had no written Law of divine Authority among them, he dealeth with them another way, and goeth about to convince them of their guiltiness and unrighteousness and sinning against the Law of Nature. 2. The people of Israel who for many hundred years had been the peculiar Covenant-people or Church of God, and who had the moral Law of God written briefly with the finger of God in Tables of stone, and more largely opened in other parts of Scripture, by holy men inspired and moved by the holy Ghost. These he trieth by this more full and perfect Law, and proveth them guilty of sin against the Law; and so concludes that both Israelites and Gentiles were guilty before God, and there was none of them righteous by his own works, no not one: and therefore all of them were to go out of themselves and to flee to Christ by faith, that being found in him they might be freely justified by his righteousness. I conceive therefore that the Question or Objection in this Text being occasioned by the Apostles former discourse, doth concern all those Laws which he mentioned before, by which he proveth that men could not be justified, scil. the Ceremonial Law, the Law of Nature, and the moral Law written; and accordingly the Answer taketh in all, Yea we establish the Law. But because these two do concern the same things, forbidding the same sins and commanding the same duties; and what is more imperfectly contained in the Law of Nature, is far more perfectly declared in the Moral Law written. I do not hold it so necessary to shew how these two are severally established by the doctrine of the Gospel; for if this be made evident concerning the moral Law written, which being more large and full comprehendeth the Law of Nature in it, it will follow that the Law of Nature is established also. Notwithstanding in as much as the Apostle hath shewed that none can be justified by the light and Law of Nature, I think fit to speak something briefly of that also, as conceiving it to be included in this Objection, and the Apostles Answer to it. The point then which I observe is this,
That God hath given to men a light and Law of Nature: Doct. 5. God hath given men a Law of Nature.This I take to be plainly expressed in divers passages of the first and second Chapters of this Epistle, and twice implyed in this verse:
1. In the Objection, Do we then make void the Law through faith? Doth the doctrine of justification through the righteousness of Christ applied by faith, excluding all other ways of justification, make the Law of Ceremonies, the Law moral, the Light and Law of Nature (as formerly mentioned) of no effect, altogether void, of no force or use?
2. In the Answer, We establish the Law; and as the Law of Ceremonies, and the Law moral, so the Law and light of Nature: so that the Apostle sheweth according to the point, that God hath given unto men a light and Law of Nature. Rom. 1. 19, 20, 21.That which may be known of God is manifest in them, for God hath shewed it unto them; for the invisible things of God are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse…, because that when they knew God, they glorified him not as God, &c. Where it is manifest the Apostle speaks of the Law and light of Nature common to men in general, even to those that had no light of Scripture, nor written Law of God, 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 Law, are a Law unto themselves: which shew the work of the Law written in their hearts; their Conscience also hearing witness, and their thoughts the mean while (or between themselves) accusing or excusing one another. For the underderstanding of this point let us consider,
1. What this Light or Law of Nature is? It may be described thus, It is the knowledge which God hath given unto man in their natural estate since the fall of men,1. What this Law is. whereby he hath in some degree made known unto them himself,Description. and the good they ought to do, and the evils they ought to shun.
1. It is given of God: so in both those places of Scripture mentioned before, in the one … is said, God hath shewed it unto them: It is given of God.in the other, they shew the work of the Law written in their hearts. Now who can write immediately upon the heart and soul, but God who is the Father of spirits, who formeth the spirit of man within him, and therefore I do not call it the Law of Nature in this sense, as if it were propagated from Adam by natural generation, but because it is given of God to men as generally, as if it were born with them. The Prophet sheweth that God giveth to the Husbandman his skill and knowledge, for his God doth instruct him unto discretion, and doth teach him; this also cometh forth from the Lord who is wonderful in counsel, and excellent in working. So the Lord saith of Bezaleel, I have filled him with the spirit of God in wisdom and in understanding and in knowledge, Isa. 28. 24. & 26. 28.and in all manner of workmanship, to devise cunning works, to work in Gold and in Silver, and in Brass, &c. So that if God be the giver of skill and ability for arts and handy-crafts, we need not doubt but he is the Author of the light and Law of Nature given unto man, whereby they see a difference between truth and falshood, good and evil; and the Lord may give excellent gifts of this kind to such men, to whom he giveth no sanctifying and saving graces.
2. It is a knowledge. So it is said, they knew God: they have a knowledge. So it is said of Christ,Rom. 1. 21. that was the true light which lighteth every man that cometh into the world. Joh. 1. 9.The Son of God giveth this common light generally to men. This light differeth much from that light of life which Christ giveth to them that follow him, whereof he speaketh, Chap. 8. I am the light of the world, he that followeth me shall not walk in darkness, Joh. 8. 12.but shall have the light of life. This is meant of a spiritual saving light leading men to everlasting life, which is given to none but them that follow Christ: but there is a common light and knowledge which Christ giveth to them that are strangers to him; yea, to such as are his enemies.
3. This Light and Law of Nature,3. In their natural state. is given unto men in their natural estate since the fall, since their nature was corrupted by sin. Before the fall, while man was in the state of primitive integrity, as God had created him in his own likeness after his Image, that is in wisdom righteousness and true holiness, the light and Law which God implanted in man was clear and perfect, man had an exact Rule imprinted upon his soul to walk by. But this Rule being defaced by the sin of man, the Lord gave men some degree of light and knowledge in this state of corrupt Nature, which in many things might restrain their corruptions from breaking out into such extremities as Satan and their own lusts might stir them up to, and whereby they might be reduced into a more orderly course of life: and manifest effects of this have been found, not only in natural persons living under the Gospel which were strangers to the life of grace, but also in many Heathens who never heard the doctrine of salvation; yea, in some heathen Persecutors of the Church, as Trajan, Antoninus Philosophus, and Iulian the Apostate.
4. It was said in the description that by this light of Nature God hath in some degree made known himself unto them. 4. Hereby they do somewhat know God.So the Apostle saith, that which may be known of God is manifest in them, Rom. 1. 19.for God hath shewed it unto them, I conceive by this foreign, that which may be known of God, the Apostle meaneth that which may be known of God without special Revelation, such as is declared in Scripture; this was manifest in them by that common general light of Nature which God had given them: For,
1. They had inward principles of Natural light. And,
2. They had the works of God,
1. His works of Creation; For the invisible things of him from the beginning of the world are clearly seen,ver. 20. being understood by the things that are made, even his eternal power and Godhead. The Heavens declare the glory of God, and the firmament sheweth his handy-work; their line is gone out into all the earth, and their words unto the end of the world. The creatures do as it were speak out the excellency and glory of their Creator to all the Nations of the world.
2. His works of Providence: God hath made of one blood all Nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation, that they should seek the Lord, if happily they might feel after him and find him, though he be not far from every one of us, for in him we live, move, and have our being. So the same Apostle told the Heathens that God in times past suffered all Nations to walk in their own waies, not giving them the light of his word to guide them in the way of salvation, nevertheless (saith he) He left not himself without witness in that he did good and gave us rain from Heaven, Act. 14. 16, 17,and fruitful seasons, filling our hearts with food and gladness: by his works of Providence he made some discovery of himself unto them. I conceive by this light of Nature within them, and the light which was held forth unto them by the works of God from without, they might know that there was a God, and that this God was of infinite perfection, eternal, almighty, most wise, good, righteous, that he was to be served and worshipped iu such a way as was pleasing to him, that as the world was made by him, so both it and all the creatures in it were under his government, that as a righteous judge he would punish evil doers, and reward the righteous. They might by the light of reason, conclude that none of the creatures could make themselves; for nothing can act before it hath a being, and therefore all the creatures must receive their beings from a cause that was before them: hereupon they might assuredly gather, that there is a first universal cause of all things, who is eternal without beginning, of infinite perfection. The orderly and perpetual motion of the Heavens, Sun, Moon, and Stars: the continual succession of day and night: the Spring, Summer, Harvest, Winter: the correspondency and Harmony that is between the Creatures, being fitted and suited to each other; the sun drawing of vapours from the earth, and waters into the air, there to be botled up in the Clouds, the Clouds sending down showers upon the earth, the earth bringing forth grass, herbs, corn, and other fruits for the use of men, beasts and fowls; and the beasts and fowls themselves, fitted for the use of men; the senses of the body and their objects fitted and suited to each other: there are sounds and voices, and an ear to receive them, there are colours, and there is the eye fitted to behold them, so of the rest; yea, how exactly are the several parts of the same body fitted and suited to each other? These and many other things discernable by the light of Nature, might clearly convince men that there is a God of infinite power and wisdom who is the cause and Author of all.
Fifthly,5. By that light they know somewhat of good and evil. It was said that by this light and Law of Nature, God hath given unto men in some degree to discern the good which they ought to do, and the evil which they ought to shun. So ye heard before, the Apostle saith, The Gentiles having not the Law, do by nature the things contained in the Law; they do some things contained in the written Law of God, though they have not this Law: How? by Nature, by the Light and Law of Nature; and in so doing they shew the work of the Law written in their hearts. The Heathen Philosophers have written much in commendation of moral virtues, and set forth the odiousness of many vices and dishonest practices. Abimelech King of Gerar blamed Abraham, when out of weakness calling his Wife his Sister, he seemed to lay a snare before him, and give him occasion to commit adultery unawares: What hast thou done unto us? and what have I offended thee that thou hast brought on me and on my Kingdom a great sin? Thou hast done deeds unto me that ought not to be done. So he said to Sarah concerning her Husband Abraham, Behold he is to thee a covering of the eyes, Gen. 20. 9, 16.unto all that are with thee, and with all other: thus she was reproved. Thus much of the description.
Secondly, This Law of Nature is imperfect.We may consider the imperfection of this Law and Light of Nature.
1. In general,1. Not able to bring to bliss. It is not sufficient to bring men to blessedness and salvation. The Lord Christ saith,Joh. 14. 6. I am the way the truth and the Life, Act. 4. 12.no man cometh unto the Father but by me, neither is there salvation in any other, for there is none other Name under Heaven given among men whereby we must be saved. Rom. 10. 13, &cWhosoever shall call on the Name of the Lord shall be saved: How then shall they call on him on whom they have not believed? It must be a prayer of faith, and where sound faith is there are other saving graces. And how shall they believe in him of whom they have not heard? And how shall they hear without a Preacher? so that the light of Nature was not sufficient unto salvation.
2. In special,2. Particularly defective in, I conceive the Law and light of Nature was defective and imperfect,
1. In it self: 1. It self.I suppose it did not make known unto men the great Mystery of Trinity in unity, three persons in one God, nor the state of perfection wherein man was created, nor his woful fall and revolt from God. Their own experience taught them that the Nature of man was inclined to evil, the powers of the soul disordered, the senses misleading the affections, the affections leading reason captive; but they had no light to discover to them the first cause of all this mischief: they were as far to seek concerning the Remedy. That great depth of the Incarnation of the Son of God, of God manifest in the flesh for mans Redemption, was hidden from them: their own Consciences accused them and condemned them as guilty, but they had no light to shew them how divine justice might be satisfied; they knew not of the blood, righteousness, sacrifice, satisfaction of Jesus Christ God and man, that is sufficient to take away sin and to make peace between God and sinners. The light of Nature could not enable them to see into the mystical union between Christ and believers by his spirit and their faith. The doctrines of free justification by the righteousness of Christ imputed, of Regeneration, Adoption, Sanctification, Communion with God, Resnrrection unto glory, are not revealed by the light of Nature. This light did nor shew them how to walk before God, unto all pleasing; it did not teach them the right way of mortifying their lusts, of walking in the spirit; it did not discover to them the special institutions of God, and ordinances of his worship.
Secondly,2. In the subject in which it was. It was defective and imperfect by reason of the subject, the soul of man in which it was: This light and Law of Nature being given to men in their corrupt natural estate is much darkned by the Natural blindness, errours, vanities, lusts that are in the minds and hearts of men; as if a man write upon fowl and blurred Paper, how much is lost of that which is written? and how hardly is it read, sometimes a sentence broken off in the midst, here and there half words, one letter mistaken for another: so the light and Law of Nature being put into the defiled hearts and souls of men, hath many defects in it.
Thirdly,Sect. 3. It may be considered of what use this light and Law of Nature was, sith▪ it was defective,The use of this Law of Nature. and not sufficient to lead men to salvation. It might be useful,
1. For the glory of God, 1. For Gods glory.who by this means had a witness in the hearts and Consciences of men, of natural men, yea▪ of Heathens, that he loved righteousness and hated wickedness, their own Consciences pleading for God against them.
2. It was of use for the preservation of humane societies, 2. For preservation of humane societies.in families …nd Commonwealths, keeping men within some limits of common honesty, and preventing those outrages which the violence of mens lusts, and the power of Satan might hurry them into.
3. I conceive it might be useful as a remote preparative for the receiving of the Gospel in some to whom the word of salvation was tendred, 3. A remote preparatory for receiving the Gospel.for though the pride and prejudice of mens natural spirits might cause them to resist the holy Ghost, speaking in the Gospel preached: yet the light of nature well improved, finding nothing in the doctrine of the Gospel contrary to it, but far above it, might incline the minds of many to attend to a far higher and more glorious light, shining in the doctrine of salvation. I speak of this but as a remote preparative whereby ingenuous spirits might be moved to give heed to the Gospel, but it must be a far higher cause even the mighty power of Christ his spirit, that can bring them to receive the Gospel in an effectual and saving way.
Fourthly, Sect. 4.How doth this light and Law of Nature leave men without excuse?How doth it leave men without excuse. I conceive,
First, Because they did in many things shut their eyes against the light, not seeking to increase that light received, by improving their reason and understandings: as one Candle lighteth another, so one degree of light improved begetteth another, and so there is lumen de lumine, light (as it were) springing from light, whereas light smothered endeth in darkness.
2. Because they did not act according to that light received, nor walk according to those natural abilities which they had. The Heathens lived in gross Idolatry against the light of Nature, whereby they might have learned that dead Images were utterly unfit to represent the living God. Carnal Christians sin against the light of Nature: as in many other things, so I conceive in not submitting to that higher light of spiritual Mysteries, so as to receive the love of the Truth that they may be saved. The use of this may be,
1. To inform us, that Acts againt the Law of Nature are sings against God, not only as they are against his written Law,Vse 1. but also as they are against the Law of Nature, because (as the point sheweth) God hath given unto men this light and Law of Nature: the impression of this Law of Nature upon the hearts and souls of men, is one of the acts of his legislative power. I conceive when the Prophet saith, The Lord is our Iudge, the Lord is our Law-giver, the Lord is our King, he will save us, Isa. 33. 22.he speaketh of God in reference to his Church, to whom he hath a more peculiar Relation of this kind: He gave them his Law written in the Scripture, and he raigneth over them as a King in a special maner,Psal. 33. 62. Blessed is the Nation whose God is the Lord, and the people whom he hath chosen for his own Inheritance: the Church is the Lords Inheritance. A King may have an hereditary▪ Kingdom which he maketh greatest account of, and he may have other tributary Kingdoms subject to him to which he giveth Law also. So David was King of Israel in a peculiar manner, but he had also the Kingdoms of Edom, Moa…, Ammon, Syria, &c. under him. The Lord looketh upon the Church as his peculiar Kingdom, and to them he hath given a perfect Law in writing in the holy Scirptures; but besides that, he hath a universal soveraignty and Dominion, the Authority of a Law-giver over all the Nations of the world,Psal. 47. 2, 7. Iews, Turks, Indians, &c. The Lord most high is terrible, he is a great King over all the Earth. And again, God is King of all the Earth. And so he is a Law-giver to all the Nations of the Earth: If he giveth not the light of his word and his Law written in the Scriptures to many Nations, yet he giveth to them all the light and Law of Nature; and therefore the transgressions of the Law of Nature are sins against God. The Apostle saith, until the Law sin was in the world, Rom. 5. 13, 14but sin is not imputed where there is no Law: nevertheless death reigned from Adam to Moses, even over them that had not sinned after tbe similitude of Adams transgression. Sin was in the world before the Law was given on mount Sinai, But how can it be just to charge sin upon them who had no Law against which to sin? Nevertheless death raigned from Adam to Moses, even over them that had not sinned after the similitude of Adams transgression: Who are they? Some seem to understand Infants only, who sinned not actually in their own persons as Adam did, yet dying in their infancy, were guilty of original sin. Others take it for all that lived between the time of Adam and Moses who sinned not after the similitude of Adams transgression, because they sinned not against an express Law, given by revelation from Heaven, as Adam did, who sinned against that express prohibition of God, forbidding him to eat of the fruit of the Tree of knowledge of good and evil, under the pain of certain death and destruction. I conceive this latter sense more probable, because of that special limitation of time from Adam to Moses; for the case of those that dye in their Infancy, for ought I know, is the same, whether before or after the time of Moses, before and after the Law written; but the condition of those that lived between Adams time and that of Moses differed from those that lived after. Now the Apostle sheweth that death the punishment of sin fell upon them, so did many other judgements, the flood destroying the old world, the showr of fire and brimstone upon Sodom fell within the compass of that time; and therefore certainly they were guilty of sin, and justly punished, because these calamities▪ were the just judgements of God, who is the righteous judge of all the world; and therefore although these sinned not against any positive Law of God delivered to them either by word or writing, yet they sinned against the light and Law of Nature which God had given them.
Secondly,Vse 8. This may shew us the reason and the justice of those severe executions of God upon Heathen Nations, who had no Scripture nor written Law to sin against. They sinned against the Light and Law of Nature,Rom. 1. 18, &c. for the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness, because that which may be known of God is manifest in them, for God hath shewed it unto them, &c. The Judgements and Calamities publick, national, private, personal, brought upon any of mankind in several ages, are evidences of Gods wrath and displeasure against them, and therefore proofs of their sin and guiltiness against God; otherwise the Lord who is perfectly righteous would not bring these evils upon them: and among the rest, the death of the body is a universal declaration of the wrath of God against mankind for sin. If any should be free from all other evils, yet this alone would be a sufficient proof of their sinfulness; and therefore the Lord said unto Adam, and in him to each particular person of his posterity, soon after he had sinned, and they had sinned in him, Dust thou art, and to dust thou shalt return. By one man sin entred into the world, Gen. 3. 19.and death by sin, Rom. 5. 12.and so death passed upon all men, for that all have sinned. EueryEvery dead Corps, every Funeral that ye see or hear of, all the persons that have died from the beginning of the world unto this day, have by their death manifested the wrath of God against sin, and mens guiltiness before the Lord: for though through the grace and mercy of God in Christ, the death of a true believer is turned into a blessing and made an inlet or entrance into everlasting life, yet in its own Nature it is a consequent of sin, and sin was the original of it. In special, the Heathens who had not the mind of God so fully revealed to them as those within the Church, yet had the Light and Law of Nature, and in sinning against that Light and Law were justly punished; for they held the Truth in unrighteousness. This common Light and Law of Nature was the Truth of God, und they by opposing their wills and lusts against it, and so not following the guidance of it, were found guilty of fighting against God and crossing that Light which the Lord had given them, and therefore the Lord dealt with them as Enemies. So the Lord punished Sodom and the Cities adjoynning with fire and brimstone. So the Canaanites and Amorites were destroyed for their sins against the Light and Law of Nature,Gen. 15. 13. 16. and Israel was planted in their Land. The Lord told Abraham that his seed should possess it, but not until after four hundred years, Why? Because the iniquity of the Amorites was not yet full: so that it was the fullness of their iniquity which was the cause of their destruction; it was because their sin was come to its full height, that they were rooted out. So the Lord having forbidden Israel the practice of divers great sins saith, Defile not your selves in any of these things, for in all these things the Nations are defiled which I cast out before you. Lev. 18. 24. 25.And the Land is defiled, therefore I do visit the iniquity thereof upon it, and the Land it self vomiteth out the Inhabitants. The Lord threatned divers grievous Judgements by the Prophet Amos against many Heathen Nations,Amos 1. & 2. Syria, the Philistines, Tyrus, Edom, Ammon, Moab. All the miseries of war brought upon Heathen Nations, what were they but revelations and reall demonstrations of the wrath of God from Heaven for their sins against the Law and Light of Nature? The ruining of the Babylonish Monarchy by the Medes and Persians, of the Persian by the Macedonians and Grecians; the Macedonians by the Romans; of the Roman by the Saracens and Turks on the one side and divers Northern Nations on the other; these and the like were just Judgements of God upon Heathens for sins against the Light and Law of Nature. So I conceive the cruel Spaniards were unjust executioners of the righteous Judgements of God upon the poor Indians or Americans for their sins against the same common Light and Law of Nature: for the Lord executeth just Judgements by wicked men, yea by Divels, who aime not at all at the Lords end, but either delight to exercise their malice and cruelty, or act thus to make a ful conquest, and utterly disable a people to make head again.
Thirdly,Vse 3. This may clearly convince us that the sins of Christians are far more heinous then the sins of Infidels and Heathens, because they sin against the same Law and Light of Nature which Heathens did, and beside against a far clearer Light and more perfect Law delivered to them in the holy Scriptures of the old and new Testament; for the Light and Law of Nature though it was given to the Heathen, yet it was not peculiar to them, it was not limited to them alone, but was common to them with others: it is given also to Iews who have the old Testament also; it is given to Christians who have both old and new Testament, and therefore their sins are highly aggravated. So the the Lord by the Prophet Amos, having threatned heavy Judgements against those Heathen Nations mentioned before, then turneth his speech to the people of Iudah, Thus saith the Lord, Am. 2. 4, 5.for three transgressions of Iudah and for four I will not turn away the punishment thereof, because they have defiled the Law of the Lord, and have not kept his Commandment, and their lies caused them to err, after the which their Fathers have walked; but I will send a fire upon Iudah and it shall devour the Palaces of Ierusalem: they had the written Law and Commandments of God which the other had not, and therefore they despised and kept not; they had the Truth of God revealed from Heaven, and delivered to them by Moses and the Prophets immediately inspired by the holy spirit of God, but they rather chose to walk in lyes after the example of their Fathers,Amos 2. 4, 5. and therefore their sins were much more sinful than those of the Heathens. Then he threatneth Israel, scil. the rest of Israel, the Kingdom of the ten Tribes who followed the sin of Ieroboam; charging them first with barbarous cruelty and oppression contrary to common humanity, because they sold the righteous for silver, and the poor for a pair of shoes. I conceive he speaketh especially against that great sin of Judges and Magistrates, in perverting justice for Bribes, and withal against them which hired such corrupt officers to act unjustly by giving them rewards; They sold the righteous for Silver, they exposed the innocent to the lust and will of their Adversaries for mony, and the poor for a pair of shooes. ver. 6, &c.either because being once corrupted with some considerable gains, they afterward were so hardened in their sins, that they would pervert justice for a pair of shooes, for a triflle; or else because they could not get much for giving sentence against a poor man in his Cause, because their Adversaries would not offer much to have their will of them who had little to loose: these corrupt judges would transgress for a petty-bribe where no more was to be had. That pant after the dust of the earth on the head of the poor, ver. 7.or as one readeth it, that pant or breath after the head of the poor, that they may cast it down to the dust of the earth: If we take it the former way, the sense may seem to be this, when they have overthrown the poor and laid him in the dust, such is there inhumane cruelty, that they are not satisfied with his misery, but desire his utter ruine and destruction. 2. An other sin was abominable uncleannness, that Father and Son would lye with the same woman; which is set forth and heightned with this aggravation, they prophaned the holy Name of God, pretending to be the people of God, and yet committing such lewdness: this highly redounded to the Lords dishonour above the sins of meer Heathens. 3. Their wicked glorying and triumphing in their oppression and prophaning that worship which themselves had embraced as religious, laying themselves down upon clothes laid to pledge by every Altar, keeping the garments of the poor which they had taken to pledge, and being so far from restoring them according to the Law, that they durst lye upon them by the very Altars, and drink the wine of the condemned in the house of their God, feasting themselves in the Temple of their God with the very spoils taken from those whom they had unjustly condemned, these sins of Israel are aggravated divers ways in the words following: There Israel and Iudah are both joyned together, Hear this word that the Lord hath spoken against you O Children of Israel, Chap. 3. 1, 2.against the whole family which I brought up from the Land of Egypt, saying, You only have I known of all the families of the earth, therefore I will punish you for all your iniquities: The Lord had owned them above others, and made himself known to them above all other people, and therefore their sin was greater than others, and they might expect more gievous punishments: How much more are sins of professed Christians more heinous than those of the Heathens? who have greater light then the people of Israel had, having the new Testament added to the old; who have the Lord Jesus Christ set forth before them in the Gospel, not under Types and shadowes, but clearly, not as to come, but as already come, actually crucified for sin, buried, risen again, ascended into Heaven? The Lord Christ sheweth that the sins of Corazin and Bethsaida were more heinous than those of Tyre and Sidon, and their condemnation would be more intolerable in the day of Judgement,Mat. 11. 22. because they sinned against greater light. The like comparison he maketh between Capernaum and Sodom. And the very Name of Christian is an aggravation of the sins of those who profess themselves Christians. This Name was first given to them that professed the faith of Christ at Antioch, because of the great success of the Gospel there. Barnabas and Saul or Paul, a whole year assembled themselves with the Church and taught much people,Act. 11. 26. and the Disciples were called Christians first at Antioch. The denomination of a Christian is derived from the blessed and glorious Name of Christ himself as he is annointed of God the Father with the spirit above measure: What signifieth a Christian then, but 1. A member of Christ united to him as the head of the whole mystical body of the Church? How great is the sin of those that can themselves Christians, and suffer themselves to be led by Satan the enemy of …, readily entertaining his suggestions and temptations, serving this Prince of darkness in the work of darkness? Saith the Apostle, Shall I take the members of Christ and make them the members of an Harlot? 1 Cor. 6. 15.God forbid, or let it not be: What, know ye not that he which is joyned to an Harlot is one body? for two saith he, shall be one flesh. It is a fearful thing for a man professing himself a Christian, that is, a member of Christ, to make himself a member of an Harlot: or for a woman making the same profession, to make her self the member of a fornicatour or Adulterer.
2. The name of a Christian signifieth one that partaketh of the annointing of Christ, of the same spirit and the same graces, in some measure wherewith Christ was annointed above his fellows,1 Cor. 1. 21. yea above measure: He which stablisheth us with you and anointeth us is God. The graces of Christ derived from him to Christians,Ex. 30. 23, 24. are compared to that precious ointment under the Ceremonial Law, that was made of principal spices, pure Myrrhe, sweet Cynamon, sweet Calamus and Cassia, sweet Aromatical choice ingredients, which being artificially compounded together, what a sweet and fragrant smell did it yeild? But how far doth the sweet savour of that spiritual ointment, the graces of the spirit derived from Christ to true Christians, excel this material ointment? How great is their guilt in the sight of God that profess themselves Christians, that is, anointed of God, and yet cherish in their hearts noisome and unsavory lusts, and wallow in the mire, and in the stinking sinks of abominable sins? who profess themselves Christians, i. e. anointed with heavenly gragrac…s, and yet remain graceless and profane.
3. The Name Christian signifieth a Disciple, a Scholar, a follower of Christ. How great is thy sin? 1. If under this name thou livest in ignorance, dost thou not herein cast a great reproach upon the Lord Jesus Christ? Hast thou been 20, 30, 40 years his Disciple, his Scholar, and hast thou learned little or nothing all this while? Hadst thou any sincere love to Christ and his doctrine, how is it that thou hast profited no more? 2. Wilt thou call thy self a Christian, that is, a Disciple or follower of Christ, and dost thou not cease to act and walk contrary to him, in drunkenness, in riot, revellings, chamberings, wantonness, &c. Dost thou not herein highly dishonour Christ in calling thy self a Christian or follower of Christ? Is not this as if thou shouldst say Christ taught thee these things, and walkt before thee in such ways as these? Oh take heed lest thou be found guilty of a kind of real and implicite blasphemy! Is it not either a mocking of Christ, or an implicite blaspheming of Christ for people to call themselves Christians, that is, followers and scholars of Christ, and to go on from time to time in lewd and wicked courses? How grievous is the sin of them that live under the Gospel and are more obstinate, more stubborn,Mat. 11. 2…. more hardned in their sins than divers of the Heathens!Mat. 12. 41. So the Lord Christ sheweth that the Heathens of Tyre and Sidon would have repented in sackcloth and ashes, if the same means had been afforded them which Corazin and Bethsaida had. The men of Nineve shall rise in judgement with this generation, and shall condemn it because they repented at the preaching of Ionas, and behold a greater then Ionas is here. If the Ninevites abounding in wealth and pleasure, their City being the head of the Assyrian Monarchy, an Heathenish people, did so far relent at the preaching of Ionas who came among them from a strange Nation; Oh tremb…e to think of your account if ye continue to harden your hearts against so many sermons, so many messages brought unto you in the name of Christ and confirmed by his Authority. Will ye be able to hold up your faces before the men of Nineve in the day of Judgement? How grievous is the sin of professed Christians living under the light of the word and Gospel of Christ, who on the one side having nothing in them better then the wiser sort of Heathens. And 2. Live in such practices as the better sort of Heathens abhorred and scorned? 1. How many living under the Gospel have nothing in them better then some of the Heathens; nothing practically better, no better frame of soul, no better resolutions and affections, nothing of Christ his regenerating spirit, nothing of his renewing grace, nothing of the new creature. It may be they have some more knowledge of Christ and his Gospel then Heathens; so have the Divels: but they have no better hearts than Heathens. 2. How many such live in the ordinary practice of such sins which the wiser sort of Heathens abhorred and scorned? How disgraceful was drunkenness by the light of Nature to sober Heathens, and how did they despise drunkards? What discourses have Seneca and Pliny against drunkenness, setting it forth not only as odious but as ridiculous, shewing the baseness and sillyness of such courses: Yea, Are there not many Turks at this day who would scorn to make themselves such sotts as many professed Christians do? What notable passages hath Tully against chearing and indirect dealing in matter of Contracts, Bargains, &c. The like may be said of many other Cases. Let us then lay to heart the abounding of sin and wickedness among us against the light and Law of Nature, aggravated by the light of the written Law, the everlasting Gospel of Christ, and yet humble our selves and cry mightily unto the Lord, if it be possible that his wrath may be turned away from us; and let us every one in particular exceedingly tremble to be found Christians in name, and Heathens in heart and life, and therefore worse than meer Heathens.