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and afterwards imbrued his hands in his own | friendship; now God's smile is turned into a blood. frown; we are now bound over to the sessions, and become children of wrath; and who knows the power of God's wrath? Ps. xc. 11. "The wrath of a king is as the roaring of a lion," Prov. xix. 12. How did Haman's heart tremble when the king rose up from the banquet in wrath? Est. vii. 7. But God's wrath is infinite; all other is but as a spark to a flame; wrath in God is not a passion as in us, but it is an act of God's holy will, whereby he abhors sin, and decrees to punish it. This wrath is very dismal; it is this wrath of God that imbitters afflictions in

Use 1. See here our misery by original sin; enslaved to Satan, Eph. ii. 2. Satan is said to work effectually in the children of disobedience. What a sad plague is this for a sinner to be at the will of the devil! Just like a slave, if the Turks bid him dig in the mines, hew in the quarries, tug at the oar, the slave must do it, he dares not refuse. If the devil bids a man lie or cozen, he doth not refuse; and-which is worse,-men are enslaved, and they willingly obey this tyrant; other slaves are forced against their will: “Israel sighed by reason of their bondage," | this life; when sickness comes attended with Exod. ii. 23, but sinners are willing to be slaves, they will not take their freedom, they kiss their fetters.

God's wrath, it puts conscience into an agony. The mingling of the fire with the hail made it so terrible, Exod. ix. 24. So mingling Use 2. Let us labour to get out of this de- God's wrath with affliction, makes it torturplorable condition sin hath plunged us into; ing; it is the nail in the yoke. God's wrath, get from under the power of Satan. If any of when but in a threatening (as a shower hangyour children were slaves, you would give ing in the cloud) made Eli's ears to tingle: great sums of money to purchase their free- what is it then, when this wrath is executed? dom; your souls are enslaved, and will ye not It is terrible when the king rates and chides labour to be set free? Improve the gospel; a traitor; but it is more dreadful when he the gospel proclaims a jubilee to captives; causeth him to be set upon the rack, or to be sin binds men, the gospel looseth them; broke upon the wheel: "Who knows the Paul's preaching was "to turn men from the power of God's wrath?" While we are chilpower of Satan to God," Acts xxvi. 18. The dren of wrath, 1. We have nothing to do gospel-star leads you to Christ; and if you with any of the promises; they are as the get Christ, then you are made free, though tree of life, bearing several sorts of fruit, but not from the being of sin, yet from Satan's no right to pluck one leaf. Eph. ii. 3, "Chiltyranny, John viii. 36, "If the Son therefore dren of wrath," v. 12, "Strangers from the shall make you free, ye shall be free indeed." covenants of promise." The promises are as You hope to be kings to reign in heaven, and a fountain sealed. While we are in the state will you let Satan reign in you now? Never of nature, we see nothing but the flaming think to be kings when you die, and slaves sword; and, as the apostle saith, Heb. x. 27, while you live; the crown of glory is for there remains nothing but "a fearful looking conquerors, not for captives. Oh! get out for of fiery indignation."-2. While children of Satan's jurisdiction; get your fetters of of wrath we are heirs to all God's curses, sin filed off by repentance. Gal. iii. 10. How can the sinner eat and II. We are heirs of God's wrath. In the drink in that condition? Like Damocles's bantext, "and were by nature the children of quet, he sat at meat, and there was a sword wrath." Tertullian's exposition here is hanging over his head by a small thread; one wrong, 'children of wrath,' he understands would think he could have little stomach to subjectively, that is, subject to wrath and pass-eat; so the sword of God's wrath and curse ion,-offending often in the irascible faculty hangs every moment over a sinner's head. of a wrathful spirit. But, by children of We read of a flying roll written with curses, wrath,' the apostle passively means heirs of Zech. v. 2: there is a roll written with curses wrath, exposed to God's displeasure. God goes out against every person that lives and was once a friend, but sin broke the knot of dies in sin. God's curse blasts wherever it

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of the soul, sets it a shaking. Some fear want, others alarms, others fear loss of relations; if we rejoice, it is with trembling. Whence are all our disappointments of hopes but from sin? Where we look for comfort, there a cross; where we expect honey, there we taste wormwood. Whence is it that the earth is filled with violence, that "the wicked devoureth the man that is more righteous than he ?" Hab. i. 13. Whence is it that so much fraudulency in dealing, so much false

comes; a curse on the sinner's name, -a curse on his soul, a curse on his estate, posterity, a curse on the ordinances. Sad, if all a man did eat should turn to poison: the sinner eats and drinks his own damnation at God's table. Thus it is before conversion. As the love of God makes every bitter thing sweet, so the curse of God makes every sweet thing bitter. Use. See our misery by the fall. Heirs of wrath' and is this estate to be rested in? If a man be fallen under the king's displeasure, will he not labour to re-ingratiate him-ness in friendship, such crosses in relations? self into his favour? O let us flee from the wrath of God! And whither should we fly, but to Jesus Christ! there's none else to shield off the wrath of God from us, 1 Thess. i. 10, "Jesus which delivered us from the wrath to come."

Whence is it children prove undutiful? They that should be as the staff of the parent's age, are a sword to pierce their hearts. Whence is it servants are unfaithful to their masters? The apostle speaks of some who have entertained angels in their houses, Heb. III. Subject to all outward miseries. All xiii. 2, but how oft, instead of entertaining the troubles incident to man's life are the bit-angels in their houses, do some entertain deter fruits of original sin. The sin of Adam hath "subjected the creature to vanity," Rom. viii. 20. Is it not a part of the creature's vanity that all the comforts here below will not fill the heart, any more than the mariner's breath can fill the sails of a ship? Job xx. 22, "In the fulness of his sufficiency he shall be in straits." There is still something wanting, and a man would have more; the heart is always hydropical,—it thirsts and is not satisfied. Solomon put all the creatures into a limbec; and when he came to extract the spirit and quintessence, there was nothing but froth, "all was vanity," Eccl. i. 2. Nay, it is vexing vanity; not only emptiness, but bitterness. Our life is labour and sorrow; we come into the world with a cry, go out with a groan, Ps. xc. 10. Some have said, that they would not be to live the life they have lived over again, because their life hath had more water in it than wine,-more water of tears, than wine of joy: Quia est diu vivere nisi diu torqueri, Avo. "Man is born unto trouble," Job v. 7. Every one is not born heir to land, but he is born heir to trouble; as well separate weight from lead. We do not finish our troubles in this life, but change them." Trouble is the vermin bred out of the putrid matter of sin. Whence are all our fears, but from sin? 1 John iv. 18, There is torment in fear. Fear is the ague

vils? Whence are all the mutinies and divi-
sions in a kingdom? 2 Chron. xv. 5, “In
those times there was no peace to him that
went out, nor to him that came in." All this
is but the sour core in that apple our first pa-
rents ate, viz. fruit of original sin. Besides
all the deformities and diseases of the body,
fevers, convulsions, catarrhs,-" Macies et
nova febrium terris incubuit cohors"—
These are from sin. There had never been
a stone in the kidneys, if it had not been first
a stone in the heart. Yea, the death of the
body, is the fruit and result of original sin,
Rom. v. 12, "Sin entered into the world, and
death by sin." Adam was made immortal,
conditionally, if he had not sinned; sin digged
Adam's grave. Death is terrible to nature.
Lewis king of France forbade all that came
into his court to mention the name of death
in his ears. The Socinians say that death
comes only from the infirmness of the consti-
tution; but the apostle saith, sin ushered in
death into the world,-"by sin came death."
Certainly, had not Adam ate of the tree of
knowledge, he had not died; Gen. ii. 17, "In
the day that thou eatest thereof, thou shalt
surely die," implying, if Adam had not eaten,
he should not have died. O then see the
misery ensuing upon original sin! Sin dis-
solves the harmony and good temperature of
the body, it pulls this frame in pieces.

IV. Original sin without repentance ex-it." Origen fancied a fiery stream in which poseth to hell and damnation. "This is the the souls of sinful men were to be purged second death," Rev. xx. 14. Two things in it: after this life, and then to pass into heaven; 1. Pœna damni,-punishment of loss. The but it is for ever. The breath of the Lord soul is banished from the beatifical presence kindles that fire; and where shall we find enof God, in whose presence is fulness of joy. gines or buckets to quench it? Rev. xiv. 11, 2. Pana census,-punishment of sense. "And the smoke of their torment ascendeth The sinner feels the scalding vials of God's up for ever and ever, and they have no rest wrath. It is penetrating, abiding, John iii. 36, night nor day." Thank original sin for all. "reserved," 2 Pet. ii. 17. If, when God's Use 1. What sad thoughts should we anger be kindled but a little, and a spark or have of this primitive original sin that hath two of it flies into a man's conscience here created so many miseries? What honey in this life, it be so terrible; what then will can be got out of this lion? What grapes it be when God stirs up all his anger? In can we gather off this thorn? It sets heahell there is the worm and the fire, Mark ix. ven and earth against us: while we choose 44. Hell is the very accent and emphasis of this bramble to rule, fire comes out of the misery; there's judgment without mercy. Obramble to devour us. what flames of wrath,-what seas of vengeance, what rivers of brimstone are poured out there upon the damned! Bellarmine is of opinion that one glimpse of hell fire were enough to make the most flagitious sinner to turn Christian; nay, live like a hermit, a most strict mortified life. What is all other fire to this, but painted fire? Ejus adesse intolerabile, ejus abesse impossibile,-to bear it will be intolerable, to avoid it will be impossible; and these hell-torments are for ever, have no period put to them, Rev. ix. 6, "They shall seek death, and shall not find

Use 2. How are all believers bound to Jesus Christ, who hath freed them from that misery to which sin hath exposed them? Eph. i. 7, "In whom we have redemption through his blood." Sin hath brought trouble and a curse into the world; Christ hath sanctified the trouble, and removed the curse. Nay, he hath not only freed believers from misery, but purchased for them a crown of glory and immortality, 1 Pet. v. 4, "When the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away."

OF THE COVENANT OF GRACE.

QUEST. XX. Did God leave all mankind to perish in this state of sin and misery? ANS. No, he entered into a covenant of grace to deliver the elect out of that estate, and bring them into a state of grace by a Redeemer.

ANS. It is a solemn compact and agreement made between God and fallen man, wherein the Lord undertakes to be our God, and to make us his people.

QUEST. What names are given to the covenant?

Isa. lv. 3, “I will make an everlasting ANS. 1. It is called the covenant of peace, covenant with you." Man being by his fall, Ezek. xxxvii. 26, because it seals' up reconplunged into a labyrinth of misery, and hav-ciliation between God and humble sinners. ing no way left to recover himself, God was Before this covenant there was nothing but pleased to enter into a new covenant with enmity; God did not love us,-a creature him, and so restored him to life by a Re- that offends cannot be loved by a holy God; deemer. The great proposition I shall go and we did not love him,upon is, that there is a new covenant ratified demns, cannot be loved by a guilty creature; so that there was war on both sides. But God hath found out a way in the new cove

between God and the elect.

QUEST. What is the new covenant?

-a God that con

nant to reconcile differing parties, so that it least failing would have made the covenant

is fitly called the covenant of peace.

2. It is called a covenant of grace, and well it may, for, 1st. It was with grace, that, when we had forfeited the first covenant, God should enter into a new covenant, after we had cast away ourselves. The covenant of grace is tabula post naufragium,-as a plank after shipwreck. O the free grace of God, that he should parley with sinners, and set his wisdom and mercy a-work to bring rebels into the bond of the covenant!-2d. It is a covenant of grace, because it is a royal charter, all made up of terms of grace: that "God will cast our sins behind his back,”that "he will love us freely," Hos. xiv. 4,that he will give us a will to accept of the mercy of the covenant, and strength to perform the conditions of the covenant, Ezek. xxxvii. 26. All this is pure grace.

with Adam null and void, but many failings do not null the covenant of grace. I grant, the least sin is a trespass upon the covenant, but it doth not make it null and void. There may be many failings in the conjugal relation, but every failing doth not break the marriage-bond. It would be sad, if, as oft as we break covenant with God, he should break covenant with us; but God will not take advantage of every failing, but "in anger remember mercy."-2dly. The first covenant being broken, allowed the sinner no remedy, all doors of hope were shut, but the new covenant allows the sinner a remedy, it leaves room for repentance, it provides a mediator, Heb. xii. 24, "Jesus the mediator of the new covenant."

A. 2. The first covenant did run all upon 'working,' the second upon 'believing,' Rom.

QUEST. Why should God make a cove-iv. 5. nant with us?

ANS. 1. It is out of indulgence, favour, and respect to us. A tyrant will not enter into a covenant with slaves, he will not show them such respect. God's entering into covenant with us to be our God, is a dignity he puts upon us. A covenant is insigne honoris,—a note of distinction between God's people and heathens, Ezek. xvi. 62, "I will establish my covenant with thee." When the Lord told Abraham that he would enter into a covenant with him, Abraham fell upon his face, Gen. xvii. 2, as being amazed that the God of glory should bestow such a favour upon him.

A. 2. God makes a covenant with us, to tie us fast to him; it is called in Ezekiel, 'the bond of the covenant.' God knows we have slippery hearts, therefore he will have a covenant to bind us; it is horrid impiety to go away from God after covenant. If one of the vestal nuns, who had vowed herself to religion, was deflowered, the Romans caused her to be buried alive. It is perjury to depart from God after solemn covenant.

QUEST. How doth the covenant of grace differ from the first covenant made with Adam?

ANS. 1. The terms of the first covenant were more strict and severe: for, 1st. The

QUEST. But are not works required in the covenant of grace?

ANS. Yes; Tit. iii. 8, "This is a faithful saying, that they which have believed in God, be careful to maintain good works." But the covenant of grace doth not require works in the same manner as the covenant of works did. In the first covenant, works were required as the condition of life; in the second, they are required only as the signs of a man that is alive. In the first covenant, works were required as grounds of salvation; in the new covenant, they are required as evidences of our love to God. In the first, they were required to the justification of our persons; in the new, to the testification of our grace.

QUEST. What is the condition of the covenant of grace?

ANS. The main condition is faith.

QUEST. But why is faith more the condition of the new covenant than any other grace?

ANS. To exclude all glorying in the creature; faith is an humble grace. If repentance or works were the condition of the covenant, a man would say, "It is my righteousness hath saved me:" but if it be of faith, where is boasting? Faith fetcheth all from Christ, and gives all the glory to Christ; it is a most humble grace. Hence it is God hath singled

out this grace to be the condition of the cove-taneity and willingness, is from the attractive nant. And if faith be the condition of the power of God's Spirit; the Spirit doth not covenant of grace, it excludes desperate pre-impellere, force, but trahere, sweetly draw sumptuous sinners from the covenant. They the will; and this willingness in religion say there is a covenant of grace, and they makes all our services accepted. God doth shall be saved: but did you ever know a bond sometimes accept of willingness without the without a condition? The condition of the work, but never the work without willingcovenant is faith, and if thou hast no faith, ness. thou hast no more to do with the covenant than a foreigner or a country farmer with the city charter.

3. God's covenant-people are a consecrated people; they have holiness to the Lord written upon them; Deut. vii. 6, “Thou Use 1. Of information. See the amazing art a holy people unto the Lord thy God." goodness of God, to enter into covenant with God's covenant-people are separated from us: he never entered into covenant with the the world and sanctified by the Spirit. The angels when they fell. It was much conde- priests under the law were not only to wash scension in God to enter into covenant with in the great laver, but were arrayed with us in a state of innocency, but more so when glorious apparel, Exod. xxviii. 2. This was we were in a state of enmity. In this cove-typical to show God's people are not only nant of grace we may see the cream of God's washed from gross sins, but adorned with love and the working of his bowels to sinners. holiness of heart, they bear not only God's This is a marriage covenant, Jer. iii. 14, "I name, but image. Tamerlane refused a pot am married to you, saith the Lord." In the of gold, when he saw it had not his father's new covenant, God makes himself over to stamp upon it, but the Roman stamp. Holius, and what can he give more? And he ness is God's stamp; if he doth not see this makes over his promises to us, and what stamp upon us, he will not own us for his better bonds can we have? covenant-people.

Use 2. Of trial. Whether we are in covenant with God. There are three characters. 1. God's covenant-people are an humble people, 1 Pet. v. 5, "Be clothed with humility." God's people esteem of others better than themselves; they shrink into nothing in their own thoughts, Phil. ii. 3. David cries out, "I am a worm, and no man, Ps. xxii. 6; though a saint, though a king, yet a worm. When Moses's face shined, he covered it with a veil : God's people, when they shine most in grace, are covered with the veil of humility. Pride excludes from the covenant; "God resisteth the proud," 1 Pet. v. 5, and sure such are not in covenant. nant with God, whom he resists.

2. A people in covenant with God are a willing people; though they cannot serve God perfectly, they serve him willingly. They do not grudge God a little time spent in his worship; they do not hesitate or murmur at sufferings; they will go through a sea and a wilderness if God call: Ps. cx. 3,

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Use 3. Of exhortation. To such as are out of covenant, labour to get into covenant, and have God for your God. How glad would the old world have been of an `ark? How industrious should we be to get within the ark of the covenant? Consider, 1. The misery of such as live and die out of covenant with God. (1). Such have none to go to in an hour of distress. When conscience accuseth, when sickness approacheth, (which is but a harbinger to bespeak a lodging for death) then what will you do? Whither will you flee? Will you look to Christ for help? He is a mediator only for such as are in coveO how will you be filled with horror and despair! and be as Saul, 1 Sam. xxviii. 15, "The Philistines make war against me, and the Lord is departed." (2). Till you are in covenant with God, there is no mercy. The mercy-seat was placed upon the ark, and the mercy-seat was no larger than the ark, to show, that the mercy of God reacheth no further than the covenant.

2. The excellency of the covenant of grace; it is a better covenant than the cove

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