Of the Commandments. (19) to Of the Commandments. (21)

Of the Commandments. (19)

(3.) Third Consideration. The Examples of those who have been Contemners and Despisers of the World. The Primitive Christians, as Clemens Alexandrinus observes, were sequestred from the World, and where wholly taken up in Converse with God; they lived in the World above the World. Like the Birds of Paradise, who soar above in the Air, and seldom or never touch with their Feet upon Earth. Luther saith, That he was never tempted to this Sin of Covetousness. The Saints of old, tho they did live in the World, they did trade in Heaven. Phil. 3.20. [gap], Our Conversation is in Heaven. The Greek Word signifies, our Commerce, or Traffick, or Burghership is in Heaven. Enoch walked with God, Gen. 5.24. His Affections were sublimated, he did take a turn in Heaven every Day. The Righteous are compared to a Palm-Tree, Psal. 92.12. Philo observes, That whereas all other Trees have their Sap in their Root, the Sap of the Palm-tree is towards the Top. The Emblem of the Saints, whose Hearts are above in Heaven, where their Treasure is.

3. The Third Remedy. Covet Spiritual things more, and you will Covet earthly things less. Covet Grace. Grace is the best Blessing; it is the Seed of God, 1 Iohn 3.9. The Angels Glory: covet Heaven. Heaven is the Region of Happiness, 'tis the most pleasant Climate. Did we covet Heaven more, we should covet Earth less. They that stand on the top of the Alps, the great Cities of Campania seem but as small Villages in their Eye. If we could have our Hearts more fixed upon the Ierusalem above, how would all Worldly things disappear, and be as nothing in our Eye. We read of an Angel coming down from Heaven, who did tread with his right Foot on the Sea, and with his left Foot on the Earth, Rev. 10.2. Had we but once been in Heaven, and viewed the Superlative Glory of it, how might we in an holy Scorn trample with one Foot upon the Earth, and with the other Foot upon the Sea. Oh covet after Heavenly things. There is the Tree of Life, the Mountains of Spices, the Rivers of Pleasure, the Honey-comb of God's Love dropping, the Delights of Angels, the Flower of Joy fully ripe and blown. There is the pure Air to breath in; no Fogs nor Vapors of Sin arise to infect that Air, but the Sun of Righteousness enlightens that Horizon continually with its glorious Beams. O let your Thoughts and Delights be always taken up about the City of Pearl, the Paradise of God. Did we covet Heavenly things more, we should covet earthly things less. It is reported after Lazarus was raised from the Grave, he was never seen to smile or be delighted with the World after. Were our Hearts rais'd by the Power of the Holy Ghost up to Heaven, we should not be much taken with Earthly things.

4. The Fourth Remedy. Pray for an Heavenly Mind. Lord, let the Loadstone of thy Spirit draw my Heart upward. Lord, dig the Earth out of my Heart; teach me how to possess the World, and not love it; how to hold it in my hand, and not let it get into my Heart. So much for the Commandment in General, Thou shalt not cover.

(2.) I shall speak of it more Particularly: Thou shalt not covet thy Neighbours House, thou shalt not covet thy Neighbours Wife, &c. Observe here the Holiness and Perfection of God's Law. It forbids the Motus primo primi, the First Motions and Risings of Sin in the Heart, Thou shalt not covet. The Laws of Men take hold of the Actions, but the Law of God goes further, it forbids not only the Actions, but the Affections. Thou shalt not covet thy Neighbours House. It is not said, Thou shalt not take away his House: But, Thou shalt not covet it. These Lustings and Desires after the Forbidden Fruit are sinful. Rom. 7.7. The Law hath said, Thou shalt not covet. Tho the Tree bears no bad Fruit, it may be faulty at the Root. Tho a Man doth not commit Gross Sin, yet who can say his Heart is pure? There may be a Faultiness at the Root, there may be sinful Covetings and Lustings in the Soul.

Vse. Let us be humbled for the Sin of our Nature, the Risings of Evil Thoughts, coveting that which we ought not. Our Nature is a Seed-Plot of Iniquity; it is like Charcoal, that is ever sparkling. The Sparkles of Pride, Envy, Covetousness, arise in the Mind. How should this humble us! If there be not sinful Actings, there are sinful Covetings. Let us pray for mortifying Grace, which may be like the Water of Jealousie, to make the Thigh of Sin to rot. But to come to the Words more nearly, Thou shalt not covet thy Neighbours House, nor thy Neighbours Wife, &c.

Quest. Why is the House put before the Wife? In Deuteronomy the Wife is put first, Deut. 5.21. Neither shalt thou desire thy Neighbours Wife, neither shalt thou covet thy Neighbours House. Here the House is put first.

Resp. In Deuteronomy the Wife is set down first in respect of her Value. She (if a good Wife) is of far greater Value and Estimate than the House. Prov. 31.10. Her Price is far above Rubies. She is the Furniture of the House, and this Furniture is more worth than the House. When Alexander had overcome King Darius in Battel, Darius seemed not to be much dismayed. But when he heard his Wife was taken Prisoner, now his Eyes like Spouts did gush forth Water, as valuing his Wife dearer than his Life. But yet in this place in Exodus, the House is put before the Wife: The Reason is, Because the House is first in Order. The House is erected before the Wife can live in it. The Nest is built before the Bird is in it. The Wife is first esteemed, but the House must be first provided.

1. Then, Thou shalt not covet thy Neighbours House. How depraved is Man since the Fall! Man knows not how to keep within Bounds, but is coveting more than his own. Ahab one would think had enough; he was King, and one would suppose his Crown-Revenues should have contented him; but still he was coveting more; Naboth's Vineyard was in his Eye, and stood near the Smoak of his Chimney, and he could not be quiet till he had it in Possession. Were there not so much Coveting, there would not be so much Bribing. One Man pulls away anothers House from him. It is only the Prisoner lives in such a Tenement as he may be sure none will go about to take from him.

2. Thou shalt not covet thy Neighbours Wife. This Commandment is a Bridle to check the Inordinacy of Brutish Lusts. Thou shalt not covet thy Neighbours Wife. It was the Devil that sowed another Man's Ground, Matth. 13.25. But how is the Hedge of this Commandment trodden down in our Times! There be many who do more than covet their Neighbours Wives, they take them. Deut. 27.20. Cursed be he that lies with his Fathers Wife, and all the People shall say Amen. If it were to be proclaimed, Cursed be he that lies with his Neighbours Wife, and all that were guilty should say Amen, how many would curse themselves!

3. Thou shalt not covet thy Neighbours Man-servant, nor his Maid-servant. Servants, when Faithful, are a Treasure. What a true and trusty Servant had Abraham, he was his Right-hand! How prudent and faithful was he in the matter he was entrusted with, in getting a Wife for his Masters Son! Gen. 24.9. And surely, it would have gone near to Abraham to have had any one enticed away his Servant from him. But this Sin of coveting Servants is common. If one hath a better Servant, others will be inveigling and laying Baits for him, and endeavour to draw him away from his Master. This is a Sin against the Tenth Commandment. To steal away anothers Servant by Enticement, is no better than Thievery.

4. Nor his Ox, nor his Ass, nor any thing that is thy Neighbours. Were there not coveting of Ox and Ass, there would not be so much stealing. First Men break the Tenth Commondment by coveting, and then they break the Eighth Commandment by stealing. It was an excellent Appeal that Samuel made to the People, 1 Sam. 12.3. Witness against me before the Lord, whose Ox have I taken, or whose Ass, or whom have I defrauded. And it was a brave Speech of St. Paul, Acts 20.33. I have coveted no Man's Gold, or Silver, or Apparel.

Quest. But what means may we use to keep us from coveting that which is our Neighbours?

Ans. The best Remedy is Contentation. If we are content with our own, we shall not covet that which is anothers. St. Paul could say, I have coveted no Man's Gold or Silver. Whence was this? It was from Contentment. Phil. 4.11. I have learned in whatever state I am, therewith to be content. Content saith, as Iacob, Gen. 33.11. I have enough: I have a Promise of Heaven, and have sufficient to bear my Charges thither, I have enough. And he who hath enough will not covet that which is anothers. Be content: And the best way to be contented is, (1.) Believe that Condition best which God carves out to you by his Providence. If God had seen it fit for us to have more, we should have had it; but his Wisdom sees this best for us. Perhaps we could not manage a great Estate, it is hard to carry a full Cup without spilling, and a full Estate without sinning. Great Estates may he Snares; a Boat may be overturned by having too great a Sail. The believing that Estate best God carves us, makes us content; and being contented, we will not covet that which is anothers. (2.) The way to be content with such things as we have, and not to covet anothers, is to consider the less Estate we have, the less Account we shall have to give at the last Day. Every Person is a Steward, and must be accountable to God. They who have great Estates, have the greater Reckoning. God will say, What good have you done with your Estates? Have you honoured me with your Substance? Where are the poor you have fed and cloathed? If you cannot give a good Account, it will be sad. This may make us contented with a less Portion: To consider, the less Estate, the less Account we have to give: The less Riches, the less Reckoning. This is the way to have Contentment, and no better Antidote against coveting that which is anothers, than being content with that which is our own.

So much for the Commandments. Quest. Is any Man able perfectly to keep the Commandments of God?

Answ. No meer Man since the Fall is able in this Life perfectly to keep the Commandments of God, but doth daily break them in Thought, Word and Deed?

Iames 3.2. In many things we offend all. Man in his Primitive State of Innocency was endued with Ability to keep the whole Moral Law. Adam had rectitude of Mind, Sanctity of Will, Perfection of Power. Adam had the Copy of God's Law written in his Heart; no sooner did God command, but he did obey. As the Key is suited to all the Wards in the Lock, and can open them; so Adam had a Power suited to all God's Commands, and could obey them. Adam's Obedience did exactly run parallel with the Moral Law, as a well-made Dial goes exactly with the Sun. Man in Innocency was like a well-tuned Organ, he did sweetly tune to the Will of God. He was adorned with Holiness as the Angels, but not confirmed in Holiness as the Angels. Adam was Holy but Mutable; he fell from his Purity, and we with him. Sin cut the Lock of Original Righteousness where our Strength lay. Sin hath brought such a Languor and Faintness into our Souls, and hath so weakned us, that we shall never recover our full Strength till we put on Immortality. The thing I am now to demonstrate is, That we cannot yield perfect Obedience to the Moral Law. —In many things we offend all.

1. The Case of an Vnregenerate Man is such, that he cannot perfectly obey all God's Commands. He may as well touch the Stars, or span the Ocean, as yield exact Obedience to the Law. A Person unregenerate cannot act Spiritually, he cannot pray in the Holy Ghost, he cannot live by Faith, he cannot do Duty out of love to Duty; and if he cannot do Duty Spiritually, then much less Perfectly. Now that a Natural Man cannot yield perfect Obedience to the Moral Law, is evident: (1.) Because he is Spiritually dead, Eph. 2.1. And being so, how can he keep the

Commandments of God perfectly? A dead Man is not fit for Action. A Sinner hath the Symptoms of Death upon him. 1. He hath no Sense; a Dead Man hath no Sense: He hath no Sense of the Evil of Sin, of God's Holiness and Veracity; therefore he is said to be without feeling, Eph. 4.19. 2. He hath no Strength, Rom. 5.6. What Strength hath a dead Man? A Natural Man hath no Strength to deny himself, to resist Temptation; he is dead: And can a dead Man fulfill the Moral Law? (2.) A natural Man cannot perfectly keep all God's Commandments, because he is so interlarded with Sin. He is born in Sin, Psal. 51.5. Iob 15.16. —He drinks Iniquity as Water. All the Imagination of his Thoughts are evil, and only evil, Gen. 6.5. Now the least Evil Thought is [gap], a Breach of the Royal Law: And if there be Defection, there cannot be Perfection. And as a natural Man hath no Power to keep the Moral Law, so he hath no Will. He is not only Dead, but worse than dead. A dead Man doth no Hurt, but there is a Life of Resistance against God goes along with the Death of sin? A Natural Man not only cannot keep the Law through Weakness, but he breaks it through Wilfulness. Ier. 44.17. We will do whatsoever goeth out of our Mouth, to burn Incense to the Queen of Heaven.

2. As the Unregenerate cannot keep the Moral Law perfectly, so neither the Regenerate. Eccles. 7.20. There is not a just Man upon the Earth that doth good and sinneth not: Nay, that sins not in doing good. There's that in the best Actions of a Righteous Man that is damnable, if God should weigh him in the Ballance of Justice. Alas! How are his Duties Fly-blown. He cannot pray without wandring, nor believe without doubting. Rom. 7.18. To me to will is present, but how to perform I find not. In the Greek it is [gap], How to do it thoroughly I find not. Paul, tho a Saint of the first Magnitude, was better at willing, than at performing. Mary asked where they had laid Christ: She had a mind to have carried him away, but she wanted Strength: So the Regenerate have a Will to obey God's Law perfectly, but they want Strength: Their Obedience is weak and sickly: The Mark they are to shoot at is perfection of Holiness; tho they take a right Aim, yet do what they can they shoot short. Rom. 7.19. The Good which I would I do not. A Christian, while he is serving God, is hindred. Like a Ferry-man that plies the Oar, and rows hard, but a Gust of Wind carries him back again. So saith Paul, The Good I would I do not; I am driven back by a Temptation. Now if there be any Failure in our Obedience, we cannot make a perfect Commentary upon God's Law. No Christian alive can write a Copy of Holiness without blotting. The Virgin Mary's Obedience was not perfect, she needed Christ's Blood to wash her Tears. Aaron was to make Atonement for the Altar, Exod. 29.37. to show that the most holy Offering hath Defilement in it, and needs Atonement to be made for it.

Quest. 1. But if Man hath not power to keep the whole Moral Law, then why doth God require that of Man, which he is not able to perform? How doth this stand with his Iustice?

Answ. Tho Man hath lost his Power of Obeying, God hath not lost his Right of Commanding. If a Master entrusts 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 Power to keep the Moral Law; we by tampering with Sin lost it: But may not God still call for perfect Obedience? Or in case of Default, justly punish us?

Quest. 2. But why doth God suffer such an Impotency to lie upon Man, that he cannot perfectly keep the Law?

Of the Commandments. (20)

Answ. 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 to be puffed up: But when he comes to see his [gap], his Deficiencies and Failings, and how far short he comes of the Holiness and Perfection 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 Impotency, he blusheth for his Leprous Spots; he saith as Iob, I abhor my self in Dust and Ashes. (2.) God lets this Impotency and Infirmness lie upon us, that we may have recourse to Christ to obtain Pardon for our Defects, and to sprinkle our best Duties with his Blood. When a Man sees himself indebted, he owes perfect Obedience to the Law, but he hath nothing to pay: This makes him fly to Christ to be his Friend, and answer all the Demands and Challenges of the Law, and set him free in the Court of Justice.

Vse I. 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 Scepter of Liberty: But now we may say as Lam. 5.16. The Crown is fallen from our Head. We have lost that Power which was Inherent in us. When we look back to our Primitive Glory, when we s[gap]ined as Earthly Angels, we may take up Iob's Words, Chap. 29.2. O that it 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! Now the Scene is alter'd, our Strength is gone from us, we tread awry every Step; we come below every Precept; our Dwarfishness will not reach the Sublimity of God's Law; we fail in our Obedience; and while we fail, we forfeit. This may put us in close Mourning, and spring a Leak of Sorrow in all our Souls.

Vse II. 1st. Br. Confutation. It confutes the Arminians, 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. 5.6. but we want Will to that which is Good. The Will is not only full of Impotency, but Obstinacy. Psal. 81.11. Israel would none of me. The Will hangs forth a Flag of Defiance against God. Such as speak of the Sovereign Power of the Will, forget Phil. 2.13. It is God that worketh in you [gap], both to will and to do. If the Power be in the Will of Man, then what needs God to work in us to Will? If the Air can enlighten it self, what needs the Sun to shine? Such as talk of the Power of Nature, and the Ability they have to save themselves, they disparage Christ's Merits. I may say as Gal. 5.4. 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 put themselves under the Covenant of Works. And now I would ask them, Can they perfectly keep the Moral Law? Malum oritur ex quolibet defectu. If there be but the least Defect in their Obedience, they are gone. For one sinful Thought the Law of God curseth 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.

2d. Br. It confutes a sort of People that brag of Perfection; and according to that Principle, they can keep all God's Commandments perfectly. I would ask these, Have they at no time a vain Thought come into their Mind? if they have, then they are not perfect. The Virgin Mary was not perfect; tho' her Womb were pure (being overshadowed with the Holy Ghost) yet her Soul was not perfect. Christ doth tacitly imply a Failing in her, Luke 2.49. And are they more perfect than the Blessed Virgin was? Such as hold Perfection, need not confess Sin. David confessed Sin, Psal. 32.6. And Paul confessed Sin, Rom. 7.24. But they are got beyond David and Paul; they are perfect, they never transgress; and where there is no Transgression, what needs Confession?

2. If they are perfect, they need not ask Pardon: They can pay God's Justice what they owe; therefore what need they pray, Forgive us our Debts? O that the Devil should rock Men so fast asleep, as to make them dream of Perfection. And whereas they bring that, Phil. 3.15. Let us therefore as many as be Perfect be thus minded. Answ. Perfection there is meant of Sincerity. God is best able to interpret his own Word, he calls Sincerity Perfection. Iob 1.8. A perfect and an upright Man. But who is exactly perfect? A Man full of Diseases may as well say he is healthful, as a Man full of Sin say he is perfect.

Vse III. To Regenerate Persons. Tho you fail in your Obedience, and cannot keep the Moral Law exactly, yet be not discouraged.

Quest. What comfort may be given to a Regenerate Person under the Failures and Imperfections of his Obedience?

Resp. 1. That a Believer is not under the Covenant of Works, but under the Covenant of Grace. The Covenant of Works requires perfect, personal, perpetual Obedience. But in the Covenant of Grace God will make some Abatements: He will accept of less than he required in the Covenant of Works.

(1.) In the Covenant of Works God required Perfection of Degrees. In the Covenant of Grace he accepts Perfection of Parts: There he required perfect Working, here he accepts sincere Believing. In the Covenant of Works God required us to live without Sin; in the Covenant of Grace God accepts of our Combat with Sin.

(2.) Tho a Christian cannot in his own Person perform all God's Commandments, yet Christ as his Surety, and in his stead hath fulfilled the Law for him, and God accepts of Christ's Obedience, which is perfect, to satisfie for that Obedience which is imperfect: Christ being made a Curse for Believers, all the Curses of the Law have their Sting pulled out.

(3.) Tho a Christian cannot keep the Commands of God to Satisfaction, yet he may to Approbation.

Quest. How is that?

Answ. 1. He gives his full Assent and Consent to the Law of God. Rom. 7.12. The Law is Holy and Iust. There was Assent in the Judgment. Rom. 7.16. I consent to the Law. There was Consent in the Will.

2. A Christian mourns that he cannot keep the Commandments fully: When he fails, he weeps: He is not angry with the Law, because it is so strict; but he is angry with himself because he is so deficient.

3. He takes a sweet complacential Delight in the Law. Rom. 7.22. I delight in the Law of God, in the inward Man. Gr. [gap], I take Pleasure in it. Psal. 119.97. O how love I thy Law! Tho a Christian cannot keep God's Law, yet he loves his Law. Tho he cannot serve God perfectly, yet he serves him willingly.

4. It is his cordial Desire to walk in all God's Commands. Psal. 119.5. O that my ways were directed to keep thy Statues. Tho his Strength fails, yet his Pulse beats.

5. He doth really endeavour to obey God's Law perfectly, and wherein he comes short, he runs to Christ's Blood to make Supply for his Defects. This cordial Desire and real Endeavour God esteems as perfect Obedience. 2 Cor. 8.12. If there be a willing mind, it is accepted. Let me hear thy Voice, for sweet is thy Voice, Cant. 2.14. Tho the Prayers of the Righteous are mixed with Sin, yet God sees they would pray better; God picks out the Weeds from the Flowers; he sees the Faith, and winks at the Failing. The Saints Obedience, tho it falls short of Legal Perfection, yet having Sincerity in it, and Christ's Merits mix'd with it, finds gracious Acceptance. When the Lord sees endeavours after Perfect Obedience, this he takes well at our Hands: As a Father that receives a Letter from his Child, tho' there be Blots in the Letters and False Spellings, yet the Father takes all in good Part. O what Blottings are there in our Holy Things! But God is pleas'd to take all in good part. Saith God, It is my Child, and he would do better if he could; I will accept it.

Quest. Are all the Transgressions of the Law equally heinous?

Answ. Some Sins in themselves, and by reason of several Aggravations, are more hainous in the sight of God than others.

Iohn 19.11. He that delivered me unto thee hath the Greater Sin. The Stoick Philosophers held, that all Sins were equal. But this Scripture clearly holds forth, that there is a gradual difference in Sin: Some are greater than others: Some are mighty Sins, Amos 5.12. And crying Sins, Gen. 18.21. Every Sin hath a Voice to speak, but some Sins cry. As some Diseases are worse than others, and some poysons more venomous; so some Sins are more heinous, Ezek. 16.47. Ier. 16.12. You have done worse than your Fathers, your Sins have exceeded theirs. Some Sins have a blacker Aspect than others. To clip the King's Coyn is Treason, but to strike his Person is an higher degree of Treason. A vain Thoughr is a Sin, but a blasphemous Word is a greater Sin. That some Sins are greater than others, appears, (1.) Because there was difference in the Offerings under the Law. The Sin-offering was greater than the Trespass-Offering. (2.) Because some Sins are not capable of Pardon as others are, therefore they must needs he more heinous, as the Blasphemy against the Holy Ghost, Matth. 12.31. (3.) Because some Sins have a greater Degree of Punishment than others. Matth. 23.14. Ye shall receive greater Damnation, [gap]. Shall not the Iudge of all the Earth do right? God would not punish one more than another, but that his Sin is greater. It is true, all Sins are equally hainous in respect of the Object, or the Person against whom Sin is committed, (viz.) The Infinite God. But in another Sence all Sins are not alike hainous. Some Sins have more bloody Circumstances in them, which are like the Die to the Wooll, to give it a deeper Colour.

[gap]

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Quest. What Sins may be said to be more hainous than others?

Resp. 1. Such Sins as are committed without any occasion offered: A Man swears or is angry, and hath no Provocation. The less the occasion of Sin is, the greater is the Sin. (2.) Such Sins are more hainous that are committed presumptuously. Under the Law there was no Sacrifice for Presumptuous Sins, Numb. 15.30.

Quest. What is it to sin presumptuously, which doth heighten and aggravate Sin, and make it more hainous?

Answ. To sin presumptuously, is to sin against Convictions and Illuminations, or an enlightned Conscience. Iob 24.13. They are of those that rebell against the Light. Conscience, like the Cherubim, stands with a Flaming Sword in its Hand, to deterr the Sinner, yet he will sin. Did not Pilat sin against Conviction, and with an high hand, in condemning Christ? He knew that of Envy the Jews had delivered him, Matth. 27.18. He confessed he found no fault with him, Luke 23.14. And his own Wife sent to him, Have nothing to do with that just Man, Matth. 27.19. Yet, for all this he gave the Sentence of Death against Christ. Here he sinned presumptuously, against an enlightned Conscience. To sin ignorantly doth something extenuate and pare off the Guilt. Iohn 15.22. If I had not come, ye had had no sin. That is, your Sin had been less. But to sin against Illuminations and Convictions, doth inhance and accent Mens Sins. These Sins make deep Wounds in the Soul. Other Sins fetch Blood, these are a Stab at the Heart.

Quest. How many ways doth a Man Sin against Illuminations and Convictions?

Answ. 1. When he lives in the total neglect of Duty. He is not ignorant that it is a Duty to read the Word, yet he lets the Bible lie by as rusty Armour, that he seldom makes use of. He is convinced that it is a Duty to pray in his Family, yet he can go Days and Months, and God never hear of him. He calls God Father, but never asks him Blessing. Neglect of Family-Prayer doth as it were uncover the Roof of Mens Houses, and make way for a Curse to be rained down upon their Table.

2. When a Man lives in the same Sins which he condemns in others. Rom. 2.1. Thou that judgest another dost the same things. As Austin saith of Seneca, He wrote against Superstitions, yet he worshipped those Images which he reproved. One Man condemns another for rash censuring, yet lives in the same Sin himself. A Master reproves his Apprentice for Swearing, yet he himself Swears. The Snuffers of the Tabernacle were of pure Gold. They who reprove and snuff the Vices of others, had need themselves to be free from those Sins. The Snuffers must be of Gold.

3. When a Man sins after Vow. Psal. 56.12. Thy Vows, O God, are upon me. A Vow is a Religious Promise made to God to dedicate our selves to him. A Vow is not only a Purpose, but a Promise. Every Votary makes himself a Debtor, he binds himself to God in a solemn manner. Now to Sin after Vow, to vow himself to God, and give his Soul to the Devil, must needs be against the highest Convictions.

4. When a Man sins after Counsels, Admonitions, Warnings, he cannot plead Ignorance: The Trumpet of the Gospel hath been blown in his Ears, and sounded a Retreat to call him off from his Sins; he hath been told of his Injustice, living in Malice, keeping bad Company, yet he would venture upon Sin. This is to sin against Conviction; it aggravates the Sin, and is like a Weight put in the Scale, to make his Sin weigh the heavier. If a Sea-mark be set up to give Warning that there are Shelves and Rocks in that place, yet if the Mariner will fail there, and split his Ship, it is Presumption; and if he be cast away, who will pity him?

5. When a Man sins against express Comminations and Threatnings. God hath thundered out Threatnings against such Sins. Psal. 66.21. God shall wound the hairy Scalp of such an one as goes on still in his Trespasses. Yet tho God set the point of his Sword to the Breast of a Sinner, yet he will commit Sin. The Pleasure of Sin doth more delight him, than the Threatnings affright him. He, like the Liviathan, laughs at the shaking of a Spear, Iob 41.29. Nay, he derides God's Threatnings. Isa. 5.19. Let him make speed and hasten his Work that we may see it. We have heard much what God intends to do, and of Judgment approrching, we would fain see it. For Men to see the Flaming Sword of God's Threatnings brandished, yet to strengthen themse[gap]ves in Sin, is in an high manner to sin against Illumination and Conviction.

6. When a Man sins under Affliction. God doth not only thunder by Threatning, but hath let his Thunderbolt fall; he hath inflicted Judgments on a Person, he may read his Sin in his Punishment, yet he sins: His Sin was Vncleanness; he hath wasted his Strength as well as his Estate; he hath had a Fit of Apoplexy, yet tho

he feels the smart of Sin, he retains the Love of Sin. This is to sin against Conviction. 2 Chron. 28.22. In his Distress did he trespass yet more: this is that King Ahaz. This doth inhance and make the Sin greater than other Sins: For sinning against an enlightned Conscience,

First, Is full of Obstinacy and Pertinaciousness. Men can give no Reason, make no Defence for their Sins, yet they are resolved to hold fast Iniquity. This is desperate Wilfulness: And Voluntas est regula & mensura actionis, The more of the Will in a Sin, the greater the Sin. Ier. 18.12. We will walk after our own Devices. Tho there be Death and Hell every step, we will march on under Satan's Colours. This made the Sin of the Apostate Angels so great, because it was wilful; they had no Ignorance in their Mind, no Passion to stir them up, there was no Tempter to deceive them, but they sinn'd obstinately and out of Choice.

Of the Commandments. (21)

Secondly, To sin against Convictions and Illuminations, is joyn'd with slighting and contempt of God. It is bad for a Sinner to forget God, but it is worse to contemn him. Prov. 10.13. Wherefore do the wicked contemn God? An enlightned Sinner knows that by his Sin he disobligeth and angers God; but he cares not whether God be pleased or no, he will have his Sin. Therefore such an one is said to reproach God. Numb. 15.30. The Soul that doth ought presumptuously, the same reproacheth the Lord. Every Sin displeaseth God, but sins against an enlightned Conscience reproach the Lord. To contemn the Authority of a Prince, is a Reproach done to him.

Thirdly, It is accompanied with Impudency. Fear and Shame are banished, the Vail of Modesty is laid aside. Zeph. 3.5. The Vnjust knoweth no shame. Iudas knew Christ was the Messiah, he was convinced of it by an Oracle from Heaven, and by the Miracles he wrought, and yet he impudently goes on in his Treason; nay, when Christ said, He that dips his Hand with me in the Dish, he shall betray me. And Iudas knew Christ meant him: And when Iudas was going about his Treason, Christ pronounced a Wo to him, Luke 22.22. yet for all that he proceeded in his Treason. Thus to sin presumptuously, against an enlightned Conscience, dies the Sin of a crimson Colour, and makes it greater than other Sins.

(3.) Such Sins are more hainous than others, which are Sins of Continuance. The continuing of Sin is the inhancing of Sin. He who plots Treason, makes himself a greater Offender. Some Men's Heads are the Devil's Mint-house, they are minting of Mischief. Rom. 1.30. Inventers of evil things. Some invent new Oaths, others new Snares: Such were those Presidents that invented a Decree against Daniel, and got the King to sign it, Dan. 6.9.

(4.) Those Sins are greater which proceed from a Spirit of Malignity. To malign Holiness is Diabolical. 'Tis a Sin to want Grace, it is worse to hate it. In Nature there are Antipathies, as between the Vine and Lawrel. Some have an Antipathy against God because of his Purity. Isa. 30.11. Cause the Holy One of Israel to cease from before us. Sinners, if it lay in their Power, would not only Unthrone God, but Unbe God. If they could help it, God should be no longer God. This Sin is boil'd up to a greater height.

(5.) Those Sins are of a greater Magnitude, which are mixed with Ingratitude. God cannot endure of all things to have his kindness slighted. God's Mercy is seen in reprieving Men so long, in wooing them by his Spirit and Ministers to be reconciled, in crowning them with so many Temporal Blessings; now to abuse all this Love, when God hath been filling up the Measure of his Mercy, that Men should fill up the Measure of theit Sins! This is high Ingratitude, and doth make their Sins of a deeper Crimson. Some are worse for Mercy. The Vulture (saith Aelian) draws Sickness from Perfumes: So the Sinner contracts Evil from the sweet Perfumes of God's Mercy. The English Chronicle reports of one Parry, who being condemned to die, Queen Elizabeth sent him his Pardon; and after he was pardoned, he conspired and plotted the Queens Death. Just [gap]o some deal with God; he bestows Mercy, and they plot Treason against him. Isa. 1.2. I have nourished and brought up Children, and they have rebelled against me. The Athenians, in lieu of the good Service Themistocles had done them, banished him their City. The Snake in the Fable being frozen, stung him that gave it Warmth. Certainly sins against Mercy are far more hainous.

(6.) Those Sins are more hainous than other, which are committed with Delectation. A Child of God may sin through a Surprizal, or against his Will. Rom. 7.19. The Evil which I would not, that do I. Like one that is carried down the Stream involuntarily. But to sin with Delight, doth heighten and greaten the Sin: A sign the Heart is in the Sin. Hos. 4.8. They set their Heart on their Iniquity. As a

Man follows his Gain with Delight. Rev. 22.15. Without are Dogs, and whosoever loveth and maketh a Lie. To tell a Lie is a sin, but to love to tell a Lie is a greater sin.

(7.) Those sins are more hanous than others, which are committed under a pretence of Religion. To couzen and defraud is a sin, but to do it with a Bible in ones Hand is a double sin. To be unchaste is a sin, but to put on a Mask of Religion to play the Whore, makes the sin the greater. Prov. 7.14. I have Peace-offerings with me; this day have I paid my Vows, come let us take our fill of Love. She speaks as if she had been at Church, and had been saying her Prayers; who would ever have suspected her of Dishonesty? But behold her Hypocrisie; she makes her Devotion a Preface to Adultery. Luke 20.47. Who devour Widows Houses, and for pretence make long Prayers. This sin was not in making long Prayers, (for Christ was a whole Night in Prayer) but to make long Prayers that they might do unrighteous Actions, did make their sin more horrid.

(8.) Sins of Apostacy are more hainous than other. Demas forsook the Truth, 2 Tim. 4.10. and afterwards became a Priest in an Idol Temple, saith Dorotheus. To fall is a sin, but to fall away is a greater sin. Apostates cast a Disgrace upon Religion. The Apostate (saith Tertullian) seems to put God and Satan in the Ballance, and having weighed both their Services, prefers the Devils Services, and proclaims him to be the best Master. In which respect the Apostate is said to put Christ to open Shame, Heb. 6.6. This dies a sin in grain, and makes it greater. It is a sin not to profess Christ, but it is a greater to deny him. Not to wear Christ's Colours is a sin, but to run from his Colours is a greater Sin. A Pagan sins less than a Baptized Renegado.

(9.) To persecute Religion, makes sin greater, Acts 7.22. To have no Religion is a sin, but to endeavour to destroy Religion is a greater. Antiochus Epiphanes took more tedious Journies, and run more hazards, to vex and oppose the Jews, than all his Predecessors had done in obtaining Victories. Herod added this above all, that he put Iohn in Prison. He sinned before by Incest; but by imprisoning the Prophet, this added to his sin, and made it greater. Persecution fills up the Measure of sin. Matth. 23.32. Fill you up the measure of your Fathers. If you pour in a Porringer of Water into a Cistern, that adds something to it; but pour in a Bucket full or two, and that fills up the measure of the Cistern. So Persecution fills up the measure of sin, and makes it greater.

(10.) To sin malitiously, makes sin greater. Aquinas and other of the School-men place the sin against the Holy Ghost in Malice. The Sinner doth all he can to vex God, and despight the Spirit of Grace, Heb. 10.29. Thus Iulian, who threw up his Dagger in the Air, as if he would have been revenged upon God. This swells sin to its full bigness, it cannot be greater. When a Man is once come to this, blasphemously to despight the Spirit, there is but one step lower he can fall, and that is to Hell.

(11.) & ult. It aggravates sin, and makes it greater, when a Man not only sins himself, but endeavours to make others sin. 1. Such as teach Errors to the People, who decry Christ's Deity, or deny his Vertue, making him only a Political Head, not an Head of Influence; who preach against the Morality of the Sabbath, or the Immorality of the Soul. These Mens sins are greater than others. If the Breakers of God's Law sin, what do they that teach Men to break them? Matth. 5.19. 2. Such as destroy others by their bad Example. The swearing Father hath taught his Son to swear, and damned him by his Example. These Mens sins are greater than others, and they shall have an hotter place in Hell.

Vse. You see all sins are not Equal, some are more grievous than others, and bring greater Wrath; therefore especially take heed of these Sins. Psal. 19.13. Keep hack thy Servant from presumptuous sins. The least sin is bad enough, you need not aggravate your sins, and make them more hainous. He that hath a little Wound will not make it deeper. Oh beware of those bloody Circumstances which greaten your sin, and make it more hainous. The higher a Man is in sinning, the lower he shall lie in Torment.

Quest. What doth every Sin deserve?

Answ. "God's Wrath and Curse both in this Life, and that which is to come.

Matth. 25.41. Depart from me ye cursed into everlasting Fire.—

Man having sinned, is like a Favourite turn'd out of the King's Favour, and deserves the Wrath and Curse of God.

(1.) God's Curse, Gal. 3.10. As when Christ cursed the Fig-tree, it withered, Matth. 21.19. So when God curseth any, he withers in his Soul. God's Curse blasts where-ever it comes.

(2.) God's Wrath; which is nothing else but the Execution of God's Curse.

First, What this Wrath is? In this Wrath there is, 1. Something that is Privative; that is, the being deprived of the Smiles of God's Face. It is Hell enough to be excluded God's Presence; In whose Presence is fulness of Ioy, Psal. 16.11. God's smiling Face hath that Splendor and Oriency of Beauty shining in it, as ravisheth the Angels with delight. This is the Diamond in the Ring of Glory. And if it were such a Misery for Absalom that he might not see the King's Face, 2 Kings 14.22. what will it be for the wicked to be shut out from beholding God's pleasant Face! Privatio divinae Visionis omnium suppliciorum summum.

Secondly, God's Wrath hath something in it Positive. That is, his Frown and enraged Fury, which is [gap], Wrath come upon the Sinner to the uttermost, 1 Thess. 2.16. Here, three Positions or Maxims.

1. God's Wrath is irresistible. Psal. 90.11. Who knows the power of thy anger? Sinners may oppose God's Ways, but not his Wrath. Shall the Briars contend with the Fire? Shall finite contend with infinite? Iob 40.9. Hast thou an Arm like God?

2. God's Wrath is Terrible. The Spanish Proverb is, The Lion is not so fierce as he is painted. We are apt to have slight Thoughts of God's Wrath, but it is very tremendous and dismal: as if scalding Lead should be dropped in ones Eye. The Hebrew Word for Wrath, [gap], signifies Heat. To show that the Wrath of God is hot, therefore it is compared to Fire in the Text. Fire, when it is in its Rage, is dreadful, (as we saw in the Flames of this City.) So the Wrath of God is like Fire, it is the Terrible of Terribles. Other Fire is but painted to this. If when God's Wrath is kindled but a little, and a Spark of it flies into a wicked Man's Conscience in this Life, it is so terrible; what will it be when God stirs up all his Wrath? Psalm 78.38. How sad is it with a Soul in Desertion! Now God dips his Pen in Gall, and writes bitter things. Now his poysoned Arrow sticks fast in the Heart. Psal. 88.15, 16. While I suffer thy Terrors I am distracted, thy fierce Wrath goeth over me. Luther in Desertion was in such Horror of Mind, that Nec calor, nec Sanguis super-esset, He had no Blood seen in his Face, but he lay as one dead. Now, if God's Wrath be such towards them whom he loves, what will it be towards them whom he hates? If they who sip of the Cup find it so bitter, what will they do who drink the Dregs of the Cup? Psal. 75.8. Solomon saith, The Wrath of a Prince is as the roaring of a Lion, Prov. 19.12. What then is God's Wrath? When God musters up all his Forces, and sets himself in Battalia against a Sinner, how can his Heart endure? Ezek. 22.14. Who is able to lie under Mountains of Wrath? God is the sweetest Friend but the forest Enemy. To set forth the fearfulness of this Wrath:

(1.) The Wrath of God shall seize upon every part of a Sinner. 1. Upon the Body: The Body which was so tender, it could not bear Heat or Cold, shall be tormented in the Wine-press of God's Wrath. Those Eyes which before could only behold Amorous Objects, shall be tormented with the sight of Devils. The Ears, which before were delighted with Musick, shall be tormented with the hideous Shrieks of the Damned. 2. The Wrath of God shall seize upon the Soul of of a Reprobate. Ordinary Fire cannot touch the Soul. When the Martyrs Bodies were consuming, their Souls did triumph in the Flames; but God's Wrath burns the Soul. 1. The Memory shall be tormented to remember what means of Grace have been abused. 2. The Conscience shall be tormented with self-accusations: The Sinner shall accuse himself for presumptuous sins, for mis-spending his precious hours, for resisting the Holy Ghost.

(2.) The Wrath of God is without Intermission. Hell is an abiding-place, but no resting-place: There is not a Minutes Rest. Outward Pain hath some Abatement: If it be the Stone or Cholick, the Patient hath sometimes Ease; but the Torments of the Damned have no Intermission. He that feels God's Wrath, never saith, I have Ease.

(3.) The Wrath of God is Eternal. So saith the Text, Everlasting Fire. No Tears can quench the Flame of God's Anger; no, tho we could shed Rivers of Tears. In all Pains of this Life Men hope for a Cessation, the Suffering will not continue long; either the Tormentor dies, or the Tormented: But the Wrath of God is always feeding upon a Sinner. The Terror of Natural Fire is, that it consumes

what it burns: But this makes the Fire of God's Wrath terrible, that it doth not consume what it burns. Sic morientur damnati ut semper vivunt. Bern. The Sinner shall ever be in the Furnace, after innumerable Millions of Years the Wrath of God is as far from ending as it was at the beginning. If all the Earth and Sea were Sand, and every Thousand Years a Bird should come and take away one Grain of this Sand, it would be a long while e're that vast heap of Sand were emptied; but if after all that time the Damned might come out of Hell, there were some Hope. But this Word Ever breaks the Herrt.

Quest. But how doth it seem to consist with God's Iustice to punish Sin, (which perhaps was committed in a Moment) with Eternal Fire?

Answ. In respect of the hainous Nature of Sin. Consider the Person offended; 'tis Crimen laesae Majestatis: Sin is committed against an Infinite Majesty: therefore the Sin is infinite, and so the Punishment must be Infinite. Now because the Nature of Man is but Finite, and a Sinner cannot at once bear Infinite Wrath, therefore he must in Eternity of Time be satisfying what he cannot satisfie at once.

(4.) While the Wicked lie scorching in the Flames of Wrath, they have none to commiserate them. 'Tis some Ease of Grief to have some condole with us; but the Wicked have Wrath and no Pity shown them. Who should pity them? God will not pity them. They derided his Spirit, and now he will laugh at their Calamity, Prov. 1.26. The Saints will not pity them: They persecuted the Saints upon Earth, therefore they will rejoyce to see God's Justice executed on them. Psal. 58.10. The Righteous shall rejoyce when he sees the Vengeance.

(5.) The Sinner under Wrath hath none to speak a good Word for him. An Elect Person when he sins hath one to intercede for him: 1 Iohn 2.1. We have an Advocate, Iesus Christ the righteous. Christ will say, It is one of my Friends, one whom I have shed my Blood for; Father, pardon him. But the Wicked (that die in Sin) have none to solicit for them; they have an Accuser but no Advocate; Christ's Blood will not plead for them; they slighted Christ, and refused to come under his Government, therefore Christ's Blood cries against them.

3. God's Wrath is Iust. The Greek Word for Vengeance, [gap], signifies Iustice. The Wicked shall drink a Sea of Wrath, but not one drop of Injustice. 'Tis just that God's Honour be repaired, and how can that be but by punishing Offenders? Having shown you what this Wrath of God is, I shall shew you, 2. That we have deserved the Curse and Wrath of God. He who infringeth the Kings Laws, deserves the Penalty. Mercy goes by Favour, Punishment by Desert. Dan. 9.8. To us belongeth Confusion of Face. Wrath is that which belongeth to us as we are Sinners; it is as due to us as any Wages that is paid.