Quest. 1. But if a man hath no power fo keep the whole moral lair, that why doth God require that of man which he is not able to perform ? How .doth this stand with his justice ?
Ans, Though man liath lof;t his power of
obeying, God hath not lost his right of com- manding. If a master intrusts a servant with money to lay out, and the servant spends it dissolutely, may not the master justly demand this money? God gave us a ])ower to keep the moral law ; we, by tanijtering with sin, lost it : but may not (lod still call for perfect obedience .'' Or, in case of default, justly punish us?
Quest. 2. But why doth God suffer such an imjMjtency to lie vpcm man that he cannot perfectly keep the law ?
Ans. The Lord doth it, 1. To humble us. Man is a self-exalting creature; and, if he hath but any thing of worth, he is ready tt) be puffed up; but when he comes to see his deficiencies and failings, and how far short be comes of the holiness and per- fection God's law requires, this is a means to pull down his plumes of pride, and lay them in the dust; he weeps over his impo- tency, — he blusheth over liis leprous spots, — he saith, as Job, " I abhor myself in dust and ashes." — 2. God lets this impotency and infirmness be upon us, that we may have recourse to Christ, to obtain ])ardon for our defects, and to sprinkle our best duties with his blood. AVhen a man sees himself in- debted, he owes perfect obedience to the law, but he hath nothing to pay ; this mtdtes him flee to Christ to be his friend, and answer all the demands and challenges of the law, and set him free in the court of j ustice.
Use 1>^. Is matter of humiliation for our fall in Adam. In the state of innocency we were perfectly holy ; our minds were crowned with knowledge, and our wills, as a queen, did sway the scejitrc of liberty ; but now we may say, as Lam. v. 16., " The crown is fallen from our head." We liavc lost that power which was inherent in us. "WHien we look back to our j)rin)itivc glory when we shone as earthly angels, we may take up Job's words, chap. xxix. 2., " O that I were as in months past !'' O that it were with us as at first, when there was no stain upon our virgin nature, when there was a perfect harmony between God's law and man's will ! But, alas ! how the scene is altered; our strength is gone from us, — we tread awry every st(>j), — we come below every precept,- our dwarfishncss will not
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reacli the sublimitv of God's law, — we fail in our obedience, — and, while we fail, we forfeit. This may put us in close mourn- injj^, and spring a leak of sorrow in all our souls.
Use 2(1. Of Confutation. 1. It confutes the Anninians, who cry up the power of the will ; they hold they have a will to save themselves, but by nature, we not only want strength, Rom. \. 9., but we want will to that which is good. The will is not only full of impotency, but obstinacy, Ps. Ixxxi. 11., " Israel would none of me." The will hangs forth a flag of defiance a- gainst God. Such as speak of the sove- reign power of the will, forget Phil. ii. 13., *' It is God that workoth in you both to will and to do." If the jjower be in the will of man, then what netds (Jod work in us to will ? If the air can enlighten itself, what needs the sun to shin<' ? Such as talk of the power of nature, and the ability they liHve to save tliemselves, liiey disparage Christ's merits. I may say, as Gal. v. 4., " Christ is become of no effect to them." This I affirm, such as advance the power of their will in matters of salvation, without the medicinal grace of Christ, do absolutely jmt themselves under the covenant of works. And now I would ask them, can they per- fectly keep the moral law ? Malum oritur ex quulibet defectu. If there be but the least defect in their obedience, they are gone; for one sinful thought, the law of God curs- eth them, and the justice of God arraigns them. Confounded be their pride, who cry up the power of nature, as if, by their own inherent abilities, they could rear up a building, the top whereof should reach to heaven !
2. It confutes a sort of people that brag of perfection, and according to that prin- ciple, they can keep all God's command- ments perfectly. I would ask these, has there at no time a vain thoujiht come into their minds? If there has, then they are are not perfect. The ^•irgin Mary was not perfect ; though her womb was pure, (be- ing overshadowed with the Holy Ghost) yet her soul was not perfect ; Christ doth tacit- ly imply a failing in her, Luke ii. 49. And, are they more perfect than the bless- ed Virgin was? Such as hold perfection,