XLIX sermons upon the whole Epistle of the Apostle St. Paul to the Colossians in three parts / by ... Mr. John Daille ...

The Twenty-fifth SERMON.

COL. CHAP. II. VER. XIV.

Ver. xiv. Having effaced the obligation that was against us, which lay in ordinances, and was contrary to us, and which he hath entirely abo∣lished, having fastned it upon the cross.

DEar Brethren, That remission of sins which GOD giveth to all those who believe in his Gospel, is in truth, of it self, a great and inesti∣mable grace. For who seeth not, but that it was an effect of a transcen∣dent goodness in GOD, to be willing to pardon such persons as had mor∣tally offended him; and consent to their happiness, who had obliged him, by their feloniousness and ingratitude, to make them eternally miserable? But the manner in which he hath pardoned us, and the price that our grace hath cost him, doth infinitely heighten the wonder of this benefit of his. For he hath not forgiven us our sins, by a single act of his will, as a Creditor remitteth a Debt to his Debtor; because such a man having absolute power to dispose of his Estate, in favour of whom he pleaseth, it is sufficient, for his doing of such a kindness, that he will do it. With GOD it was not so, in the present affair. His Justice, and the majesty of his Laws, were concern'd in the favour he would shew us, and for∣med an opposition against it, with-holding and staying the motion of his Clemen∣cy towards us; so as his own sanctity permitting him not to despise the voice of Reason, and the rights of Justice, for any one's sake whosoever, the will he had to pardon us, was not sufficient alone, to bring it to effect. And here it was, that his love to us did shew it self admirable, and truly divine. For seeing that sin could not be forgiven us, without satisfying that Justice which we had violated; and on the other hand, that this inexorable Justice could not be satisfied, but by the Cross of his only Son; this good and merciful LORD did so affect our bliss, that to take away the legal impediments which Justice laid in against it, he resolved to deliver up his Son to that cruel and shameful death; as our Saviour himself hath declared in the Gospel, saying, that God so loved the world, as he gave his only begot∣ten Son, that whosoever believeth in him should not perish, but have eternal life. Here then properly is the highest pitch of this wonder, which doth justly ravish men and Angels; that the pardon of our sins, which GOD hath given us, was bought at the price of the death of his only beloved Son. And in truth, our consciences could not have been assured of his grace without the same; Nature having plant∣ed in our hearts so quick a sense of the right that GOD hath against sins, as we could not put an entire confidence in his mercy, until we might know, that his Justice was contented and dis-interessed. Therefore the holy Apostle, having re∣presented to the faithful at Coloss, in the precedent Verse, the great favour that GOD had shewed them, in the free forgiving of their offences, doth now adjoin the foundation of this remission, and the means by which it had been obtained. He

hath forgiven you; having effaced (saith he) the obligation which was against us, that lay in ordinances, and was contrary to us, and which he hath entirely abolished, having fast∣ned it to the cross. By this consideration he giveth them to see the greatness of this benefit of GOD; and doth assure their consciences against all the doubts that the rigour of the Law might raise in them; and particularly, against the contendings of those false Teachers who would make them believe, that the grace of JESUS CHRIST was not sufficient for their salvation, except they did moreover submit to observe the ceremonies of Moses. This shall be, by the will of GOD, the sub∣ject of this Exercise, and for the giving you a full understanding of this Text, we will consider two things in it.

First, What this obligation is, whereof he speaks, that lay in Ordinances, and was contrary to us. And

Secondly, How GOD did efface it, abolish it, and fasten it to the Cross of His Son.

It's a similitude very ordinary in Scripture, to liken Sin unto a Debt; whence comes that phrase, which is so common in the language of GOD, and of the Church, of the remitting or acquitting of sin, for the pardoning of it. Our Saviour us'd it, in the prayer he gave us, where the petition for the pardon of our sins, is conceiv'd in these words in the Gospel of S. Matthew, Acquit us our debts, as we also acquit them to our debtors; that is to say (as S. Luke hath interpreted it), Forgive us our sins, as we forgive them that owe us, or that have offended us. This form of speech was so ordinary among the Chaldees and Syrians, that they put the word Debtor for Sinner, or a guilty person, as appears by the ancient Chaldee-Paraphrase upon the Psalms, which saith, Blessed is the man that standeth not in the way of deb∣tors, instead of saying, sinners; as the Hebrew Text of the first Psalm doth import. And our LORD used the same word in this sense, when upon speech of certain Galileans, whose blood Pilate had cruelly mingled with their sacrifices, he saith, Think you that they were more debtors than other Galileans? that is, more culpable, as the French hath it. Thus also must we take it in that tradition of the Scribes and Pharisees, reported by S. Matthew; He that hath sworn by the gift which is upon the altar, he oweth, or is a debtor; that is, he sinneth, or is culpable. The reason of this Metaphor is founded upon the resemblance of the things themselves, debt and sin having some conformity. For as the one obligeth the debtor unto payment, the other obligeth the sinner unto punishment. And as a debt doth give the Creditor a certain power over his Debtor; in like manner doth sin give unto GOD, or un∣to the Magistrate, over the offendor. For he hath a just power to punish the sin∣ner, as a Creditor hath to make his Debtor pay; though otherways, as we said not long since, there be some difference between the powers of the one, and the other: publick Justice being concern'd in the punishing of an offender; whereas in a debtor's making payment, it is not so; whence it comes, that debts may re∣main unpaid, if the private person, to whom they are due, be pleased to remit them: whereas Justice doth not leave a sin unpunished, though the offended par∣ty doth quit his interest to the offender. And this difference is seen in human af∣fairs; where you know, that for the exempting of a Criminal from punishment, it is not enough he do content his Adversary, except the Prince, who is Guardian of the Law, and the Conservator of publike Justice, do give him an abolition of his crime. But setting aside this difference, there is in other respects such an analogy between a debt, and sin, as the name of the one is justly applied to signifie the other. This similitude is the cause that S. Paul here gives the name of an [Obligation] to the Law, or Testament of Moses.

The word he makes use of in the Original, doth signifie generally any acknow∣ledgment written, or at least signed with our hand, by which we confess our selves to owe a man such or such a sum; and oblige our selves to pay him it at such time, and in such manner, as we have agreed upon. Such are those which be commonly called Bills and Schedules. But because of all Contracts of this kind, an Obligation that passeth before Notaries with certain solemn forms, is the most juridical, the French Bible hath made use of the name thereof in particular. An obligation then in Civil matters, is a Creditor's Title, and an evidence of the power he hath upon

his Debtor, to convince him of his debt, and compel him to make payment, if he do refuse. It's an authentick testimony of his owing such a sum, which condemns him to pay, and makes his body and goods liable in this behalf unto his Credi∣tor. Whence it appears, that this Obligation whereof the Apostle speaks in the Text, is the instrument of our condemnation, and an authentick declaration and demonstration of our sin, which gives valid testimony that we are guilty, and sub∣jecteth us by this means to the avenging Justice of GOD, giving him a clear and undisputable right to prosecute and punish us. All agree, that the word Obliga∣tion must be so taken in this passage of the Apostle. But when question is of founding the bottom, and of determining what properly and precisely the thing is, to which this quality agreeth, and whereunto S. Paul's meaning was to give it, there is found some difference among Expositors; some conceiving it one par∣ticular, and others another. I will not stay to report their several opinions, it be∣ing no way necessary for your edification. I will content my self with represent∣ing to you that sense which I account the truest, and which hath likewise been follow'd by divers eminent servants of GOD. I say then, that this Obligation, whereof the Apostle speaketh, is no other thing than the old Law, given in time past to the Israelites by the Ministry of Moses, and of them accepted at Mount Si∣nai. This appears, first, from S. Paul's saying, that this obligation lay in ordinances. For every one knows, that this doth properly belong to the Law of Moses, which consisted in a great many moral, ceremonial, and political Ordinances. The Jews, who are very exact and scrupulous in such matters, reckon them up to Six hundred; and their learned'st Authors divide them into fourteen Classes or ranks. The whole body of these Ordinances is precisely the Law of Moses; so as it is evident, 'tis this Law the Apostle means; since he saith, that what he meaneth, lay in ordinances. He thus explains it himself, in a passage that hath great alliance with the Text in hand; where speaking of the re-uniting of the Gentiles with the Jews into one only people, done by our LORD JESUS CHRIST; he saith, that he abolished the enmity in his flesh, to wit, (saith he) the law of commandments, which lay in ordinances; where it is evident, that he signifies the Law of Moses, both by those express words, the law of commandments; and also by the nature of the thing it self; it being certain, that this enmity of the Jews and Gentiles (that is, the thing which separated them before our Saviour's dispensation) was nought else but the Mosaical Law, which the one of them had, and the other had not. The same appears again clearly, from that conclusion which the Apostle inferrs from this Doctrine, in the sixteenth, and the following Verses of this Chapter. For from his position here, namely, That the obligation which is in ordinances hath been effaced; he concludeth, that none ought to condemn us in eating, or in drinking, or in distinguishing of a Festival, or of a new Moon, or of Sabbaths; and again, that it is impertinent for any to burthen us with ordinances, such as are, Eat not, tast not, touch not. Now every one seeth, that these ordinances do make up a part of the Law of Moses. Certainly then, it's that Law he doth mean here, be∣cause otherwise it would not follow, from the abolishing of our obligation, that we are no longer subject to such things.

But the truth of this interpretation will be fully perceived by an exposition of the Apostle's own words themselves, there being no other subject but the Mosai∣cal Law, to which all the circumstances and qualities he here attributes to it, do properly agree. First, He termeth it, an obligation against us. Secondly, He saith, that it lay in ordinances. In the third place, he addeth, that it was contrary to us. And finally, in the fourth and last place, he saith, that it hath been effaced, abolish∣ed, and fastned to the cross; things these, which cannot, all of them together, be verified of any other subject. First, The Law of Moses was an obligation against such as liv'd under its dispensation; that is (as we have explained it), an evi∣dence and ••••••alible argument of their sin, and of the just power that GOD had to condem them unto punishment. For the Law of Moses proclaiming aloud, that all such as failed to observe any one of its ordinances, are accursed; it is manifest, that they all who accepted it for the terms of their Covenant with GOD, did by the same pass condemnatory sentence on themselves, and submit to the curse; both

the conscience of each one in particular, and the common experience of all in general; shewing, that there was not a man who punctually observed all things written in the Law. And as he that passeth an obligation to his Creditor, doth condemn himself to make payment; and if he fail therein, doth make his goods, and sometimes his very person, liable unto him; in like manner, they that receiv'd the Law, and sign'd it (if I may so say) after they had heard and understood it; these, I say, condemned themselves unto the curse of GOD, and did put their persons, and all their goods, into the hands of Divine Justice; since it is clear, that none of them did ever fully satisfie all the clauses which that Contract doth con∣tain. Therefore as a Bond given by a Debtor to his Creditor in acknowledgment of what he ows him, is an obligation, which makes it clearly appear, that he is re∣sponsible to him, and deprives him of all excuse, and leaves him no defence to th•• contrary: So the Law of Moses is an authentick obligation, which demonstrates, and invincibly proves, that the sinner is guilty, and liable to the avenging Justice of GOD, without having any considerable means left him to defend himself from that punishment; which it ordaineth for all such as violate its commands. As for the ceremonies, I grant, they promised, in appearance, some satisfying of the Ju∣stice of GOD, and some expiation of sin, inasmuch as they prefigured the myste∣ries of CHRIST who was to come. But at the bottom, and in themselves, they contained no such thing in effect. On the contrary, they were so many obligations upon a sinner, openly testifying, that he stood obnoxious to the Justice of GOD. For the aspersions, and purifications that were made by washing, or pouring water upon men, did evidently shew, that such as receiv'd them, were defiled and un∣clean. And Circumcision was a publick confession of the impurity of our nature, which did declare that it needed to be cut or retrenched. And they that offer'd Beasts to be slain for sacrifices, did by that very act acknowledg they had deser∣ved death. Those that observ'd the Fasts, and other mortifications of the Law, did protest they were unworthy to use the Creatures of GOD. And thus it was in the rest of their Ceremonies. All their devotions of this nature were either images of the punishment they deserved, or an avouchment of their guiltiness, and so many proofs and convictions of their sin. For to imagine, that these car∣nal Ceremonies did truly expiate their offences, was not possible for them to do; both by reason of the absurdity and extravagancy of the thing it self; and also for that GOD had a thousand times advertised them of the contrary, by the mouth of his Prophets.

So you see, in my opinion, clearly, how all the Law of Moses was no other than an obligation against us, an instrument of our condemnation, an evidence of our sin, and a justification of our punishment. Wherefore the Apostle elsewhere cal∣leth it, in the same sense, and for the same reason, the ministration of death, and of con∣demnation; because, in effect, it did properly serve only to form, and prosecute, and finish the sinners arraignment; as affording full demonstration both of his guilt, and of the penalty due to him; giving in evidence concerning his crimes, and ma∣king known the Justice of GOD in judging and punishing him. And hereto must be refer'd what he elsewhere notifies, namely, that by the law was given the know∣ledg of sin; and that it was added because of transgression; and again, that without the law he had not known sin.

As for what the Apostle addeth here in the second place, That this obligation of which he speaks, doth lye in Ordinances, we have touched at it already, and refer∣red it to that large multitude of Commandments wherein it consisteth. For I do not see, that any thing doth oblige us to restrain this clause to the Ordin••••••••s of the Ceremonial Law, as some do. It comprehendeth generally all that the Law Ordains, of what kind or rank soever it be. And it seems to me, that the Apo∣stle's scope and aim doth so require: For he urgeth, GOD's having ••bolish'd that obligation which consisted in Ordinances, to prove, that he hath freely p••••doned our offences, which he had been saying. Why? and how 〈◊〉〈◊〉? Because (saith he••, or inasmuch as he hath cancell'd, by the cross of his Son, the obligation that was against us, Verily it seemeth, that this reason will be beside the purpose, if the obligation that was made void, were not that of the whole Law; as the offences which have

been forgiven us, in consequence of the abolishing of this obligation, are generally all sins committed against any part of the Law whichsoever, and not only trans∣gr••ssions of the Ceremonial Ordinances. And whereas the Apostle, in the follow∣ing Verses, doth argue from this Doctrine against the Ceremonies only; who know∣eth not, that it is ordinary to reason from the whole, unto one of the parts? As when elsewhere, in the Epistle to the Galatians, having laid it down in general, that the Law of M••ses cannot at all justifie us; he thence inferreth against the se∣ducers, that by c••nsequence, neither circumcision nor the other ceremonies can have this virtue: just as in this place having setled this principle, that the Mo∣saick Law was abolish'd by the Cross of our Saviour; he afterwards doth with reason thence conclude, that we are no longer obliged to its ancient Cere∣moni••s.

But the Apostle saith, in the third place, that this obligation whereof he speaks was contrary to us. This, as you see, doth also suit well with the Law. Of it self I confess, it is good, and holy, and prontable, and salutiferous unto man, as that that would lead him unto ••e: But it is become contrary to us, through cause of sin, whereof we are all guilty. For it serves to convict us of it; as an Obligati∣on, which being produc'd in judgment, stops the mouth of an unfaithful Debtor. It is as it were our Adversary, that impleadeth us, and lays open our crimes, and brings upon us that condemnation to which we have submitted, in accepting and signing it. And as for its Ceremonies, besides that they witnessed the sin of those who practis'd them, as we have said; they were also contrary to us in another kind; even as putting a new yoak upon us, which through their vast multitude and diversity was heavy and unsupportable. Y••t it must be observed, that this seems not to be proper••y the thing which the Apostle intends here; the word he makes use of in the Original, signifying, that this obligation was not simply con∣trary to us, but contrary in some sort. I think then, that by this word he pre∣vents an Objection that might be made him. For though the Law, might some one say, be an obligation against us; yet is it nevertheless useful, since it sheweth us our sin and misery; and by that means, forceth us to have recourse to the mer∣cy of GOD, that we may seek our salvation in his Grace alone; which was in ef∣fect the true end for which GOD gave it to the Israelites. The Apostle granting this as a truth doth affirm, That this obligation was notwithstanding, in some fort, contrary to us. For first, It telling us only of obeying, or being punished, and thundering out on all hands that dreadful voice, Cursed is every one that conti∣nu••th not in all things written in the law, to do them; did darken the clearness of the grace of GOD, and perplex poor sinners, filling them with affrightments, and hind••ing them from full discerning of the clemency and mercy of the LORD. Then••••g in it aggravated their pains by its ceremonies; the true scope of which, it was at that time very difficult to comprehend aright. And lastly, It shut the gate of the House of GOD against the Gentiles, of whose number the Colossians were; it being as an enterclose, that separated them from his people, and conse∣quently cloigned them from his grace and p••rdon, which he giveth not to any but such as are in his Covenant. If therefore it were not absolutely contrary to us, yet it cannot however be denied, but that it was so in some sort.

In fine, the Apostle saith, that this obligation which was against us, hath been effaced, and entirely abolished, and fastned to the Cross; which also agreeth very p••••per'y to the Law of Moses, of which S. Paul teacheth constantly ev ry where, that it was disannulled and abrogated by the death of the LORD JESUS, to make room for the Gospel, according to the Oracles of the Prophets, that GOD would make a new Covenant with his people. Here is then the second head of our intended matter, upon which we are to consider, how GOD hath abolished this obligation which was against us, by the Cross of his Son. He tells us two things concerning it; the one, That this obligation is made void: the other, That it's by the Cross of CHRIST it was made so. He expresseth the former of these with great elegancy, as his manner is; using three most significant terms, all of them taken from the nature of civil promises and obligations, in pursu∣ance of the similitude he began with. First, he saith, that this obligation hath

been effaced. For so 'tis ordinary with men to do; when they have a debt paid them up, they efface the name of their debtor, that was upon their Books, and the sum which he owed them. The Apostle saith, that GOD hath done the same in reference to us; that he hath effaced this obligation of our mystical debt, which was written in his Law, and signed in our particular Consciences. And this term hath the greater elegancy in this place, because there did intervene, for our ac∣quitting, some such thing as men are wont to do. For they strike out their deb∣tors promises with some liquor, as Ink, or the like; which they draw over the lines of their writings. So was our obligation made null by the effusion of a li∣quor, to wit, the blood of JESUS CHRIST, which was poured forth, as may be said, from the Cross, upon that dismal Book of the Law, for the effacing all the clauses of our condemnation in it. For as to the writing of men, Ink is enough to blot it out. But there was nothing, save the Blood of the Son of GOD, that was able to efface this doleful writing of the Law, wherein the sentence of our death was contained. Now it seems, that this should be sufficient to assure a debtor, even the telling him that his obligation is effaced. Yet the Apostle con∣tents not himself; he addeth, that ours hath been taken out of the way, or abo∣lished. Thus you know, among men, they that are exact and punctual, do not only efface their debtors writings, they tear them, and reduce them to pieces, that no sign of their debt may remain. GOD hath done so towards us. He hath not only effaced the obligation he had against us; He would not have so much as the rasures of it to appear. He hath disannull'd it, and abolish'd it, and rent it with the nails of his Son's Cross. He hath (saith the Apostle) fastned it to the Cross. It is not possible to say any thing that should be better or more elegant. Those same nails, and those same thorns that pierced the body of our LORD upon that fatal Tree, whereon he dyed for us, did by the same means tear and cut in pieces the obligation which was against us, that evidence of our debt, and instrument of our death; that is to say, in sum, the Cross of JESUS CHRIST hath disarmed the Law, and divested it of that killing-force which it had against us naturally, and reduc'd it to such an estate, that we being under the covert of his Cross, it can no more harm us, than if all the Letters of it were estaced, and its Papers rent in sunder. This divine crucified Person hath, by dying himself, made the Law dye: and that which doth sometime fall out in the combats of men, hath been the event here; both the Combatants, even CHRIST and the Law, remained dead upon the place. The Law slew our LORD; who went unto this combat for us, to the end he might take and bear the terrible blows, the thundrings and lightnings of our principal enemy. But he hath also bereav'd the Law of life, and left it in the same estate it had reduced him to; though indeed with huge disser∣ence in the issue. For our LORD raised up himself from that death which he receiv'd and suffer'd for us, rising again the third day gloriously alive; whereas the Law shall never resume the life, or the strength, which he hath depriv'd it of. It shall remain for ever in that death he hath given it. This is that the Apostle teacheth us very clearly elsewhere, when he saith, that JESƲS CHRIST having been made a curse for us, hath redeemed us from the curse of the law. His wounds have been our cure, his death our life, and his curse our bliss. The blood which issued out of his sacred body, did blot out the sentence of our con∣demnation; and the blows, which pierced him, did break in pieces the instrument of our ruin.

Now this great and admirable effect which S. Paul attributeth to the Cross of CHRIST, doth furnish us with a clear proof of his Satisfaction. For if his death were nothing but an example of patience and humility, to what purpose saith this holy Apostle, that the obligation which was against us, was abolished, and fastned to his cross? Who seeth not, but that by this account the Cross of our LORD would have done the Law no harm at all? That his Blood would have been so far from making void our obligation, as it would not have made so much as the least rasure in it? What doth his death contribute to my deliverance from that curse under which this fatal writing puts me, if he dyed only to give me a noble pattern of constancy, and not to discharge my debts? The Saints have verily suf∣fer'd

for our example; and their deaths are patterns of our patience. Yet it can∣not be found, that the Prophets or Apostles ever said of them, by reason of it, that the obligation which was against us, hath been made void by their death; or that the evils which they suffered, have redeemed us from the curse of the Law. And besides the blasphemousness of it, it would render a man evidently ridiculous, to give such language of them, or to say of them as the Scriptures speak of the LORD alone, that they have born our sicknesses, and carried our do∣lours, and been pierced for our transgressions, and bruised for our iniquities; and that the chastisement of our peace was upon them, and by their stripes we are healed. Con∣clude we therefore, that he verily dyed in our stead; and did satisfie, on his Cross, the Justice of the Father for us. For this being presupposed, as the Scripture tea∣cheth, there is no longer any difficulty; and it is clear, that his Cross did strike out and abolish the obligation that was kept in the Cabinet of GOD against us, and which alone had the right and power to destroy us. As when a Surety pays the sum, which the man he hath given security for, doth owe; he voids the Ob∣ligation that had been made to the Creditor about it (and by virtue whereof he was to be put in prison), of all the force it had to endamage him. He effaceth it, cancels it, and makes it null. He renders useless all the preparatives of Justice a∣gainst his friend. He puts the Adversary, and all his Advocates, to silence. He stops the mouth of the Judg, that was even open to decree against him. He stays the Serj••ants, and secures his liberty from their outrages. This is just the thing our LORD and Saviour hath done for us. But what, say I, he hath done thus for us? He hath done for us infinitely more than all that this comes to. Death and the Curse were due to us, as the wages of our sins. The sentence of it was written in ••he obligation of the Law, which we our selves had signed, and wherein we had submitted to this penalty. The Judg was ready, and Execution could not be avoided. The LORD JESUS, moved with compassion, and sent by the goodness of the Father, puts himself in our room, as Surety and Mediator for us. He pays what we did owe. He suffers on the Cross the punishment we deserv'd. His Cross therefore hath struck out that redoubtable obligation which was against us. He hath abolish'd and made it of no effect. He hath broken all the forces it was go∣ing to raise against us. He hath pacified our Judg, coufounded our Accusers, staid the Officers and Ministers of Justice, and sav'd our persons from the fetters and torments which were prepared for us. But hence again appears how vain the er∣ror of those is, who pretend that GOD doth but half-pardon our sins; that ha∣ving remitted unto us the fault, he doth exact of us part of the punishment, and make us suffer it, either in this life here, or after death, in a certain partiti∣on of Hell, which they call Purgatory. How could they more rudely clash with the Apostle's Doctrine? He saith, that GOD hath effaced, cancelled, and abolished the obligation which was against us. These men affirm, that he still makes us pay some part of our debt. Sure then our obligation is not yet torn. It's a thing un∣heard-of in the course of Justice, to bring an Action against that Debtor whose Obligation you have effaced. If it be torn, if it be made void, and of no effect, you have no longer any right to draw him before the Judg, much less to get him condemned to pay. If GOD, who doth nothing but according to Justice, should make us pay any part of the penalties of our sins, which he hath forgiven us; the Obligation, by virtue whereof he condemneth us, is still in its full force. But the Apostle protesteth, that it hath been effaced, and remains blotted, and nailed to the Cross of CHRIST for ever. The Obligation which was against us, imported all the punishments both temporal and eternal, that we were obnoxious unto. It is voided, and nulled. We therefore do no longer owe any of them. Fear not, Christian; you have to do with a faithful Creditor. Having remitted to you your debt, yea, cancell'd the evidence of it, and torn the Obligation; he hath no in∣tent at all, after all this, to demand any part of it of you. I confess, that the payment JESUS CHRIST hath made, is of no use to such as remain in unbelief; and though he hath, in point of right, nulled the Obligation which was against us; yet their ingratitude and infidelity is a cause that they have no benefit from this kindness of his: Even as the unthankfulness and obdurateness of that servant,

of whom we are told in that Parable in the Gospel, did deprive him of the favour his Master had shewed him, in forgiving the ten Talents he owed. For GOD hath affixed this reasonable condition to the Covenant of Grace, which he hath made with Mankind, that the payment of our Debts made by our Surety, should not be allowed to any, but those that believe; so as they that obstinately abide in incredulity, have no share in that impunity, or in those other benefits which this great Mediator hath obtained for us. But as to the man that believeth, and by a true faith applieth applieth to himself the death, and blood, and merit of the LORD JESUS, there is no more any condemnation for him, as the Apostle else∣where saith; nor, by consequence, any punishment: the obligation, by virtue whereof alone he could be condemned at the Tribunal of GOD, having been effa∣ced, abolished, and fastned to the Cross of his Saviour.

Thus you see, Beloved Brethren, what that grace of GOD is which the Apo∣stle hath here made known, and by what means we may get part in it. Sinners, you that groan under the heavy load of your crimes; that feel your misery, and perceive the cords of that damnation in which the Law doth entangle you, come unto the Cross of CHRIST, and you shall find rest to your souls. Your conscien∣ces accuse you, and compel you to subscribe your own condemnation, acknow∣ledging the justness thereof. But how just soever it be, the Cross of JESUS freeth you from it; forasmuch as it hath fully fatish'd for you, Beware of the error both of the ancient and the modern Pharisees, who pretend ability to pay what they owe, and even more than they owe; and to justifie themselves by their works, that is by the Law. The Law is the instrument of our condemnation, and the ministration of our death: and a man, that would be justified by the Law, commits no less an extravagance, than he, that to prove he owes nothing, should produce in Judgment the Bills and Bonds he hath given his Creditors. Confess you your debts. Divest your selves of all presuming upon your own righteous∣ness. Declare, that of your selves you are bound over to eternal malediction; that you have deserv'd it: and do present your selves naked before GOD, who justifies the ungodly. He will clothe you with the righteousness of his Son. And you, Faithful Brethren, who are already entred into this blessed Covenant, Live ye in peace, and quietly wait for the fruit of your faith, according to the promi∣ses of GOD. Let not the thundrings and lightnings of the Law make you afraid. Let not that death, with which it so severely menaceth the sons of men, terrifie you at all. Let not World or Devils, the Executioners of its Justice, astonish you. JESUS CHRIST hath brought to nought all their strength, by effacing the ob∣ligation that was against us. Satan, thou cruel enemy of our repose, object not to us our sins. We confess, they are greater, and yet more grievous than thou canst express. Lay not before us that clause of our old Covenant, which puts all that have sinned under the curse. We confess, we have merited this curse. But know, Satan, if we have deserv'd death, JESUS CHRIST hath suffer'd it for us; and if we have committed sins worthy of thine Hell, the Blood of the Son of GOD hath blotted them out. His Cross hath made void that old piece upon which thou makest such a clamour; that rough obligation, with which thou incessantly threat∣nest us. How hast thou the insolency to accuse those whom GOD justifies? and to condemn those for whom the Son of GOD dyed and rose again? 'Tis thus, Dear Brethren, that we must repel the tentations of the enemy, and maugre his assaults, possess in peace the loving-kindness of GOD, adoring his bounty, and ar∣dently employing our selves to his glory. For this is the scope and the end of his grace. He hath acquitted us of all our debts, and made void the obligation which was upon them; that we being ravish'd with a Goodness so divine, might love him with all our strength, and all our soul, according to that veritable Maxime, acknowledged by Simon in the Gospel, He to whom much is forgiven, ougth to love much. He hath delivered us, by his Son, out of the hand of our enemies, that we might serve him without fear, in holiness and righteousness before him all the days of our life. And indeed, how can we have the heart, either not to love at all, or to love but coldly, a GOD who is so good to us? who seeing us overwhelm'd in debt, hath freely forgiven us all? hath made void the obligation; and for the razing out,

and making void the same, spent the blood of his only begotten Son; and for the rending it in pieces, suffered his Divine Body to be all rent with strokes. After a goodness so ravishing, must not that man be worse than a Devil who loves not this Father, who hath given us his Son; and this Son, who hath by his death obtained our salvation? Oh how much reason had the Apostle to count him execrable, who loves not this great Saviour! If any man (saith he) love not the LORD JESƲS CHRIST, let him be anathema maranatha. GOD forbid there should be any so wret∣ched and odious a person in the midst of us. Yet if any be, sure he believes not of our Saviour, what he makes profession to believe. For it is not possible to believe him, without loving him.

Let us love him then, and faithfully serve him, setting his Name and Honour above all the Interests of the World, and our Flesh. Let us obey his holy Disci∣pline, and conform all that life unto his will, which we hold not but by his grace. Let us imitate that Divine Pattern he hath left us, diligently walking in humility, and patience, and charity, whereof he hath given us so great and so admirable ex∣amples. Let us have compassions and tendernesses for our Brethren, that may re∣semble those which he hath had for us. He hath pardoned us all our sins, and quit∣ted to us all our debts. He hath shed his blood, to blot out the obligation that was against us. He dyed on a Cross, that he might thereunto nail up, and for ever abo∣lish all the instruments of our condemnation. Having experienced so great a good∣ness towards our selves, how can we dare to have so little towards others? to be obdurate to them, and implacable, when they have offended us? cruel and inexo∣rable, when they owe us any thing? He hath forgiven us Talents, and we exact of them even Farthings. He hath pardoned us a thousand and a thousand crimes. We retain against them the slightest offences. What shall we answer, when he one day shall say to us, Behold I have forgiven thee all this great debt at thy request; shouldst not thou also have had pity on thy fellow-servant, as I had pity on thee? Without doubt, my Brethren, we should. It is a duty too just, and too reasonable for us to fail in. If yet our flesh oppose, let us pray the LORD, to subdue it to his will by the power of his Spirit; granting us to do what he commands; that after we have had part here below, in his Grace, and in his Sanctification, we may one day participate, on high, of his Eternal Glory. So be it.

Notes

• John 3.16.
• Mat. 6.12. Luke 11.4.
• Psal. 1.1.
• Luke 13.4.
• R. Moses ben Majm.
• Col. 2.21.
• 2 Cor. 3.7, 9.
• Rom. 3 7. Gd. 3 1••. Rom. 7.••.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Gal. 3.13.
• Rom. 8.1.
• Luk. 7.43. Luk. 1. 74, 75
• 1 Cor. 16.22.