The Cursed Family, Chapter 3

The Cursed Family · Chapter 3

p. 14CHAP. III.

Of the CURSE of the Lord on Wicked Houses.

TO Curse (according to the General What it is to Curse, and what is Cursing.Sense of the Hebrew and Greek) imports to Abandon, Renounce, Abdicate, and Abhor, as a Detestable Thing; to Excommunicate, and Cast out of God's Church from his Ordinances, as a vile Prophane Person. Cursing and Execration, doth not onelyonly signifie a Substraction of God's Blessing, but an Infusion of his Curse upon Wicked Persons and Families, (as they have deserved for their sin) both in this Life, and in the Life to come. To Bless, is with God to make Blessed, and to Curse is to make Cursed; To Say, Cursing and Blessing only from the Lord.and to Doe is all one with God, to Speak a Curse and Inflict it, a Blessing and Confer it. And as it is God's peculiar to Bless; so to Curse. How shall I Curse, whom God hath not Cursed; or, how shall I Defie, whom the Lord hath not Defied, Numb. 23. 8.

p. 15No Heathen Gods, nor Evil Spirits, nor the Devil himself (whom they Invocate as Chief) can send Curses upon any one, without Commission from the Allmighty.

For Wicked Houses to be under the What it is for Wicked Houses to be under the Curse of God.Curse of God! Is to be without his Gracious Keeping and Fatherly Care, to be obnoxious day and night to his Wrath and Vengeance for their Sins. Or thus, It is to be Excommunicated, Banisht, and Rejected from God's Love and Saving Grace here on Earth, and hereafter to be shut out of Heaven. Among the Jews we read of, Cutting off Souls from the Congregation, Levit. 17, 18, 20 Chapters. This Abscission, or Cutting off, denotes an Excommunicating not onelyonly from the Priviledges of the Saints here, but from their Company in Heaven.

When Cain was banisht from God's Presence, it was not onelyonly, an Exile to him, but an Execration upon him, as one Bereaved of his Gracious Protection and Mercy for ever. This is called by the Apostle, Maranatha, Rendred an Excommunication to Death; Or, till the Lord himself come to Judgment, 1 Cor. 16. 22.

p. 16O sinking Families, O Houses separated to Final Destruction! Will it not enter into your hearts, will you not awake to consider, That the Fire of God's Wrath is entred into your Houses? Will you not tremble to bring God's Curse upon you and your Children? God is angry with the Wicked every day, Psal. 7. 11. Upon the Wicked he will rain snares, fire and brimstone, and an horrible Tempest, this shall be the portion of their cup, Psal. 11. 6. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him, Isa. 3. 11.

Quest. Who are these Wicked? And What is meant by Wicked Houses in Scripture.what do you mean by Wicked Houses?

Answ. Wicked Houses are plainly described in Scripture, that none in the Neighbourhood be deceived, and that none take it to be Uncharitable, and so offended with what followeth.

And, (1.) Dark, Blind and Ignorant Houses, are Wicked Houses, Psal. 53. 4. 2 Cor. 4. 3. Eph. 4. 18. (2.) Houses full of Deceit, Injustice, Swearing, Cursing, Lying, Sabbath-breaking, Filthy Speaking, Slandering Jer. 7. 8, 9. Zach. 5. 3, 4. Neh. 13. 17, 18. Coloss. 3. 8. Psal. 15. 3. (3.) Covetous p. 17and Oppressing Houses, which have their Wiles to Entangle the Estates of Decaying Neighbours, which buy and sell them for filthy gain, Mic. 2. 1, 2, 3. (4.) Malicious, Treacherous and Bloody Houses, 1 Rom. 29. 2 Tim. 3. 3, 4. 2 Sam. 21. 1. (5.) Persecuting Houses (whether secretly or openly is all one in the sight of God) under what pretence soever of Religion, colour of Law, Justice, and Obedience to Governours, Acts. 6. 10, 11, 12, 13, 14. Acts 14. 5. 1 Thess. 2. 15, 16. 2 Tim. 4. 14, 15. (6.) Voluptuous Houses, Whose God is their Belly, whose Glory is their Shame, who mind earthly things, Philip. 3. 19. (7.) Such Families as corrupt, and entice others to sin, in Towns and Villages, Hab. 2. 15. (8.) Houses of Whoredom, Prov. 7. last. (9.) Houses of VVorldly Pride and Ambition, Jesurun-like, waxen fat, to such an Impious Greatness, that they forsake God that made them, and lightly esteem the Rock of their Salvation, Deut. 32. 15. And, Psal. 10. 4. They will not seek after God; God is not in all their Thoughts. (10.) Prayer-less Houses, who open and shut their Eyes, and their Doors, without Scripture Read, or Prayer made all the days of the VVeek; whose Ptactice, saith, What is the Allmighty that we should serve him? And what profit should p. 18we have, if we pray unto him? Job 21. 15. (11.) And, Lastly, (to name to more) such as have a Form of Godliness, but deny the Power thereof, 2 Tim. 3. 5. Gross Hypocrites, who profess (in the Creed) That they know God, but in Works they deny him, being abominable and disobedient, and to every good Work Reprobate, 1 Tit. 9. Last.

Now to return to the Description of [God's Curse] on [Wicked Houses] viz.

To be Excommunicated, Banisht, and Rejected from God's Love and Saving Grace here on Earth, and hereafter to be shut out of Heaven.

The Greatness of this Curse is Manifest, The Greatness of God's curse … Wicked …ouses.in Three respects, viz.

1. In respect of Persons

Governours,

Governed.

2. In respect of Things

Temporal,

Spiritual.

3. The Greatness of this Curse appeareth from its Duration,p. 19Which is to

Time here,

Eternity hereafter.

1. This Curse is extended to Persons: And, 1. To Governours, Parents, Masters, From the Extent of it on persons Governing.Guardians, Trustees, Tutors, which Three last are in the room of Parents. Now all these, if Prophane, Careless, Ignorant, and Wicked Governours, are liable to God's Curse upon their own Persons. Every one shall have as his work shall be, Rev. 22. 12. And every one shall bear his own Burden, Galat. 6. 5. You that doe no Good, doe Hurt, in your Places of Trust and Government over others; VVhat then shall be said of such Parents and Heads of Families that are still doing Evil? Every Tree that bringeth not forth good fruit, shall be cut down and cast into the fire, Matt. 3. 10. VVhat then shall be done with those Trees that bring forth evil fruit? Parents stand bound, by their Baptism, to promote the Spiritual, as well as Temporal good of their Posterity, and it were a Righteous thing with God, to Turn those out of his Benediction, who have turned Religion out of their Houses, or never suffer'd it to come in. You would do nothing for God's Blessing upon your Family, p. 20therefore God's Curse is like to Fall upon you. You have Unchristen'd your Children for want of Godly Education, and Excommunicated your Servants from God's Publick Ordinances, either straitening their Christian Liberty that way, or not taking care by your Pious Commands upon them, that they might enjoy it. And were it not just with God, to pluck off the Abused Cognizance of your Christianity, and disown you, as not within his Gracious Protection, nor True Members of his Church? Think upon In what respect Governours of Families are lyable to Gods Curse.it, and tell me what is Dear to your own Persons; Is it any, or all of these particulars that I shall speak of?

O all ye Parents, and all you that are in the Room of Parents,

1. Is it your Name and Reputation that is dear to you?

2. Is it Health?

3. Long Life?

4. Friends?

5. Parts and Endowments?

6. Is it your Vocation or Employment?

p. 21Or, 7. and Lastly, Is it your Posterity?

1. Is it your Name? A Wicked Man is 1. In their Names.loathsome, and cometh to shame: But by humility and the fear of the Lord, are Riches, Honour and Life, Prov. 13. 5, & 22. 4 If the Parents Fear God, and be faithful as Christians towards their Children, their Names are Precious. Conscience towards God and Man is the true Foundation of Honour: Where the Life is holy and righteous, the Name is sweet and comfortable. He is an ill Husband of his Name that is a Wicked Liver at Home: And though he standeth much upon his vulgar Honesty for his Reputation, yet he acquireth no Better Name thereby, then what a Pagan or Heathen may easily attain unto. As for Secular Honours among Men, by Blood, Riches, Friendship, and Preferments, they weigh not in God's Ballance. That Man, that is a Real Christian in his Family▪ bears the Image of his Maker, and therefore Raised to the Highest Pitch of Honour in this World: The Righteous is more excellent then his Neighbour, Prov. 12. 26. Tell me, can there be a greater Reproach to Heads of Families (in the best part of Christendom) than to be Prophane and Irreligious in their Dwellings? What a Cursed shame is it, that p. 22thy House should be an Increase of a Sinful Generation? that Wickedness should Survive in thy Posterity, when thou art turned to Dust, and that it should be alive in thy House, and in Hell too? How great is thy Stain, and Stench left behind thee? What a Plague Sore is this, which neither Long-lived-Time, nor Ever-abiding Eternity can wear away? What? a Parent, a Christian Parent, and yet Ungodly, Careless of Heaven, Covetous of the Earth, and Prodigal of thine own, as well as thy Childrens Salvation? This is to be Parent to the Bodies of thy Children, and Destroyer of their Souls. Let the World Honour Parens Corporum Pernicies animarum.its own with Monuments and Golden Letters, Yet know, that the Name of the Wicked shall Rot, Prov. 10. 7. What can be more for the Raising of thy Name (O Christian Parent) then to serve God in thy Family; whereas Vice and Ungodliness is the Blot of True Honour, and Reverse the Coat-Armour of every Dignified Person in our English Church and Kingdom. If it were possible to be Wicked alone, without Infecting others, it would not be so Infamous, as to make others to Sin, as do all Wicked Families. That Jeroboam made Israel to Sin is the Standing Monument of his Infamy. God threatneth Baasha to make his House like the House of Jeroboam the Son of Nebat, i. e. A Base, Ruined, and Vile House, p. 231 Kings 16. 3. And may not all Wicked Heads of Families fear, least the Lord punish them and their Posterity after them for their sins, and make them as vile in Ages to come, as they have been wicked in times past?

2. Is your Health dear unto you (O ye 2. In their Health.wicked Prayer-less Families?) Is it better then your Goods? It is not in Mercy to wicked Men, it is lyable to God's Curse. Thy Body (O wicked Man) is a Fair House, but the Plague is in it, even the Plague of thy own Heart, 1 King. 8. 38. Can'st thou say from thy heart, thou art in good Health, and wast never sick of Sin, Nusquam pejus quam in Sano Corpore, Aeger Animus habitas.and never knewest the Physitian of Souls, Mat. 9. 12? Ah! It were better that thy Bodily Health were turned into a lingring Consumption, Palsy, Dropsy, Stone, Collick, Gout, or any painful Disease, having health in thy Soul, then to live without it, in Swearing, Cursing, Lying, Stealing, Sabbath-breaking, Pride, Covetousness, Idleness, Uncleanness, Oppression. Questionless there is a Secret Curse running in the veins of an Healthy Body which is spent in the Pursuit of Sensual Contentments.

Health, the Best Thing, next to Grace, for want of the Blessing of Allmighty God, p. 24is the Worst Thing in the World, next to a Life in Hell.

How many give the First Fruits of their Youth to Vanity and Wildness? How many at Ripe Age (for want of God's Grace) run out of Prodigality into Covetousness, thinking to make Amends by a Thrifty Sin for an Unthrifty Life, or mistaking Exchange of Sins, to be Amendment of Life? What Comfort in that Health which is the Undoing of the Soul to all Eternity? What Comfort in that Health, that cannot, that will not be at leasure, nor spare time, nor a little of its strength and vitals for Holiness and Heaven? What Comfort in that Health, which is subject to the Inordinacy of Sense, and thereby denies the Soul its Rational and Religious Liberties, for God's Worship, either in his House, or in their own Houses? What Comfort in that healthy Body, which is made a sink of Sin, and slave to every noisom Lust? Certainly this Corporal Health and Strength is worse then brutish, for the Beast Feeds, Works, Resleth, Playeth for the benefit of Man; but a Wicked Healthy Man, is not onelyonly an Enemy, but a Curse to himself, and to all that partake with him in his Sin. And now speak, What greater Curse then thus to abuse Corporal Health, for the sake of which (in p. 25time of Sickness) so many Friends and Relations stand Weeping and Sighing, and so many Messangers and Doctors are employed?

VVhat a Curse is it? VVhat an Absurd piece of VVickedness and Folly, to part with That, at any vile Rate, for the Recovery of which, thou art VVilling to Have Every thing, though at the Highest Rate? VVhat a Curse is it, to Sacrifice That to the Devil and the VVorld, which in Holy Baptism thou hast solemnly Dedicated and Devoted to God's VVorship? VVhat a Bitter Curse is it, to VVork out thy Damnation with that Health, wherewith God hath commanded thee to work out thy Salvation?

3. The Wicked Mans prolonged Life 3. In Long Life.is a Curse to him. The sinner being an hundred years old shall be Accursed, Isa. 65. 20. As he fills his days and years, so he fills up the measure of his sins. His bones are full of the sins of his youth, which shall go down with him into the dust, Job 20. 11. Solomon saith, A wicked Man prolongeth his life in his wickedness, Eccles. 7. 15. Such a Life will prove like it self, as Heavy of Curses as it hath made Light of Sinning. O what a misery is it for an Old Sinner to begin to Live, when he is ready to Dye? What p. 26a woefull thing is it, to find Governours Quidam tunc incipiunt vivere cum desivendum est, &c. Sen. Ep. 23.of Families in their Gray Haires taking pleasure to discourse of the sins of their youth? Doe they not hereby, recommend those sins to be committed by their children, which they, by reason of their Impotency, cannot commit? And is not this a sign of God's Curse, impending over their Families, in respect of Long Life? O what a Judgment is it, That Long Life is still growing Riper and Riper for Destruction to all Eternity. The Amorites were not cut off, because their Iniquity was not yet full, Gen. 15. 16.

O what a Curse is it, to be an Old Grayheaded Sinner, a Swearer, Drunkard, Sabbath-breaker, Scorner of Religion! O what a sad thing is it to see strong sins in feeble Age, Sins in the Meridian when Life is Setting? What a deplorable thing is it, That Gospel-time (the most precious time in the World) should have ever have suffered so Great a Loss by thee, and, Thou so great a Punishment: When the Lord Jesus shall be revealed from heaven with his mighty Angles, in flameing fire takeing Vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, who shall he punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thes. 1. 7, 8, 9? What p. 27a misery is it, that thou hast lived to see so many Gospel-years, with Rain and Sunshine, hast been partaker of the Labours of God's Husbandmen, and of their Seed, and should'st have come into the Barn as a Shock of Corn in his season; yet now at last thou provest no better then a Bundle of Tares. Ah what a Curse is it to be thus long-liv'd! Is it not a sad Spectacle to see Governours of Families in Gray-haires, and without the Leaves of outward Religious Duties in their Houses, Matt. 21. 19? It may be said of such, that they have unhappily improved the Stock of Sin, as long and as far as they could, and that a longlived Eternity of Punishment is their desert, Matt. 25. 41.

4. The sweetness of Friends shall be taken 4. Their Friends.from the Wicked, God withdraweth from them Spiritual, and they have no better then Carnal Friends, who are willing to please them in their sins. Although this is accounted (in Scripture) to be Hatred to their Friends and Neighbours, Lev. 19. 17. Thou shalt not hate thy Brother in thy Heart, thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him. O what a Curse is it, to make choice of such Friends, as are hurtful to our Souls, to wit, of loose, jovial, vain Persons! O what a Curse is it, to p. 28have no better Friends then such as be Friends to our Sins, and Enemies to our Souls! Admit, that a Worlding, or a Loose Liver may carry Friendly, from a Principle of common honesty, and the Interest of his Reputation, yet they do not, they cannot, and (whilst such) they will not shew a Christian Care over the Affairs of greatest moment, namely, the Education of the Posterity of the Deceased in Vertue and Piety. Compute then, what comfort a Wicked Man finds in his Friend; or, rather come and lament the Misery of all such Persons and Families; considering, that for the want of this faithful Christian Friendship and Trust, the Children of Irreligious Worldly Families, are in apparent danger, to follow the steps of their Parents and Friends, and so perpetuate (and as it were entayl) God's Curse upon the House still. How should Families, in matters of Trust for Posterity, be careful in Chusing Feoffees! I mean chiefly about Religion, that it may not Dye in a Pious Family of Children, when their Parents Dye. If Seneca esteem'd at an high Rate, Civil or Moral Friendship, it teaches us to esteem at an higher rate Christian Friendship. **Non judicabam me, cum illos superstites relinquerem, mori, putabam (inquam) me victurum, non cum illis, sed per illos, &c. Ep. 78.I (saith Seneca) esteemed my p. 29Friends so much my Self, that I thought my Self never Dead while they Lived; that although I lived not on Earth with them, yet being Dead I Lived by them; so that I seemed rather to Deposit my Life (as well as my Cares) with them, then to Depart this Life. Not unlike one of our late English Senators Expressions, viz. ††L. Bacon's Essays.A Friend is far more then a Mans Self. Men have their Time, and Dye in the desire of some things, which they principally take to heart, the Bestowing of a Child, the Finishing of a Work, or the like. If a Man have a True Friend, he may rest almost Secure, that the Care of these things shall continue after him. So that a Man hath as it were Two Lives in his Desires.

Obj. But Solomon in one place, saith, That the rich hath many friends, Prov. 14. 20. And in another, Wealth maketh many friends, Prov. 19. 4, What matter then, Money is my Friend, my Estate is my Friend.

Ans. Solomon, in both places, discovers the Covetousness and Partiality of Men in the World, who, for Advantage-sake, sell the Truth in Witness-bearing, and accept Persons in Judgment. And who knows not how apt Men are to be drawn with Silver and Gold Twist. **Utilis amicitia ultimum habet locum, & quas amicitias utilitas conglutinat easdem resolvit. Cic. in Laelia. Amicitia non est, nisi inter bonos. Ibid.Of all sorts of p. 30Friends, Money-Friends are the worst-Friends to the Purse, not to the Person. Hence it is, that if they Judge the Gift or Fee too little, then they conclude their Service and Trust too cheap, and they will do far less, or quite neglect their Duty. The truth is, A Real Substantial Friend is the Conscientious Man, Neh. 7. 2. Daniel, Chap. 6. 4, 5. Verses. It is a True saying, Friendship cannot be there, where Goodness is not. He that loveth pureness of heart, for the grace of his lips, the King shall be his friend, Prov. 22. 11.

Parts and Endowments of Wicked Men 5. Parts and Endowments.are lyable to God's Curse; And what a sore evil do Parents and Masters of Families bring upon themselves, and those under their Charge hereby? What a Cursed thing is it, to have their Intellectuals poyson'd, infatuated and corrupted, with Atheistical Principles, dangerous Opinions, and Damnable Practices? What a Judgment is it to have their Gold and Silver Canker'd, and their choisest Endowments vitiated? Let no Wicked Person conclude and presume of God's Love to him from Gifts: It is not Distribution, nor Receiving of Gifts no true sign of Grace.Talents, but Grace to employ them well, which is an Evidence of God's Love, Matt. 25. 30.

p. 31What great pitty is it to see Men of Breeding and Quality in the World (whose Time of Education hath been as Expensive, as the Lives of most Men) to strip themselves of their Ornaments, and trample upon them in the Vomit and Sink of Luxury and Surfeting? And how sad is it afterwards (in stead of Ingenuity to acknowledge) to Prostitute their Gifts and Parts to make Defences for their Enormities? Is not this Treason against Heaven, to Clip God's Coin, his Gifts, to Guild their own Dross, their Sins, to make them Currant in the World? Namely, to call Healthing and Carousing, Good Fellowship, Loyalty, or Civility; To call Swearing, Hectoring, and Duelling, Gallantry, or Manhood; to call Covetousness, good Husbandry, and Prodigality, Generosity.

Ah, What a Curse is this, to become Panders, and Devils, to draw themselves and others into Hell more securely? Is it not Cursed for knowing Persons to hide, extenuate and plead for Sin? Is not this to Justify that which Christ came to Condemn, than which what is more vile and abominable? Woe to them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter, Isa. 5. 20. These are wise to do evil, but to do good have no knowledge, p. 32Jer. 4. 22. The light of the body is the eye, therefore when thine eye is single, thy whole body is full of light; but when thine eye is evil, thy body is full of darkness. Take heed therefore, that the light which is in thee be not darkness, Luke 11. 34, 35.

6. The very Works of Wicked Mens 6. Their Vocation and Employments.Callings are lyable to God's Curse.

1. His Natural Actions, when he eateth or drinketh, he feeds a Body of sin, and maketh provision for the flesh to fulfill the lusts thereof. Every creature of God is good, &c. It is sanctifyed by the Word and Prayer, 1 Tim. 4. 4, 5. The fruit of his Body is cursed, &c. Deut. 28. 18.

2. His Civil Actions, The Ploughing of the Wicked is sin, Prov. 21. 4. He is cursed in the City, and in the Field, Deut. 28. 16. His Buying and Selling is cursed, His Building and Planting, Deut. 28. 30.

3. To be sure his Religious Actions are no better. The Prayers of the wicked are abomination to God, Prov. 15. 8. He that-turneth away his ear from hearing the Law, even his Prayer shall be abomination, Prov. 28. 9.

p. 332. God's Curse is extended to Persons 2. God's Curse extended to Persons Governed.Governed in Wicked Houses. In the Second Commandment, Exod. 20. 5. Visiting the iniquity of the Fathers upon the children unto the third and fourth generation of them that hate me, And shew mercy, &c. And God justly punisheth Wicked Parents, and Wicked Children of Wicked Parents. There be many instances hereof in Scripture, both in private Persons and Families, and in whole Kingdoms and Churches, Ahab and his House, Jeroboam and his Posterity, 2 Kings 9. 7, 8, 9. compared with the 1 Kings 14. 10, 11. Gehazi and his Seed, 2 Kings 5. last. The Egyptians were plagued in their Firstborn, Exod. 11. 5, 6. The Jews and their Children are under the Wrath of God to this day, Matt. 27. 25. 1 Thess. 2. 16. The Wrath of God is come upon them to the uttermost. Achan's Sin brought punishment upon himself and Family, Joshua, Chap. 7. Yea, all Israel fares the worse for his sin. And there were three years Famine in the end of Davids time, for Saul and his bloody House, 2 Sam. 21. 1, 2.

How this may consist with the Justice of God, Is thus Resolved, (1.) ††A great Question Answer'd in many ParticularsThe Punishments which God bringeth upon the Children for the Fathers sins, are onelyonly Temporal and Outward Punishments. **See Bishop Sanderson's Three Sermons, ad pop. p. 372, 373, &c. 380, &c.Sometimes p. 34they are smitten with Infectious Diseases, as Gehazies Posterity; some come to untimely ends, as Ammon and Absalon, and the little Children of Dathan and Abiram. Posterity may fare better or worse, for the Vertues, or Vices of their Ancestors, i. e.. Outwardly and Temporally, but Spiritually and Eternally they do not: For as never yet any Man went to Heaven for his Fathers Goodness, so not to Hell for his Fathers Wickedness. (2.) Children most times tread in their Fathers Steps, and continue in their Sins, and so draw upon themselves their Punishments. Certain it is, that most times sins pass along from the Father to the Son, and so downward, by a kind of Lineal Descent from Parents to Children, whole Families being tainted with the special Vices of their Stock; either by Nature, Example, or Education. **Aetas parentum pejor avis tulit nos nequiores; mox daturos progeniem vitiosiorem.Therefore Parents ought to beware of Constitution-Sins in themselves, which follow the predominant humours of their Bodies and Souls, and of shewing bad Examples for want of good Education. If we should observe some Families for several Generations Descending, we may see Whole Generations of Ryotous, Drunkards, Swearers, Sabbath-breakers, Worldlings, Persecutors, Oppressors, Unclean and Filthy Persons, Superstitious and Idolatrous p. 35Families, and such like. And thus the Curse of God descends upon Posterity. (3.) It is to be noted (for our better understanding, how justly God punisheth Children for sins of Wicked Parents and Governours) that between Head and Members, Governours and Governed (whether in Kingdoms, or Churches, or Families) there is such an Union, that whereas we look upon them severally, they are but One, as One Body, Magistrates are Civil Fathers, Ministers are Ecclesiastical, and Parents of Families (over and besides) are Natural Fathers. Now, where there is Union, there is Communion, suited to the Relative State of Things and Persons, in respect of Rewards and Punishments. The whole Person of Man is Punish'd for one part, Tongue or Hand; for, as they Act for the Whole, so they make it obnoxious. And so it is with Magistrates and Rulers, in respect of those under Government. For, as in the Body Natural, there is a Locomotive Faculty, guided and commanded by Superior Principles of Sense and Reason, to go forth and bring home those things which are suitable to it: So in every Body Politick, there are Inferiour Instruments guided by Superiour Powers, which, by doing their part in an Evil Work, whether in their own Persons, or in their Representatives, p. 36become guilty, and so lyable to punishment. (4.) Observe, That Achan's sin was publickly and solemnly prohibited, and the Punishment threatened fully known to all of his Family, in which, if there were Infants, or Children short of years of Discretion, yet they cannot be said to suffer unjustly, because of that natural contagion of sin drawn from the Loines of their Parents, and because of some actual sins committed. (5.) In Answer, This Punishment, which involved the Posterity of Achan, ought not to be lookt upon so properly the Punishment of Children, as the Punishment of Parents, because the suffering of Children, (being so near and dear to them) rendered this Dispensation more notable and exemplary to all Israel, and smart and afflictive to Achan, which was the intent of it. (6.) God sometimes turns that into a Fatherly Chastisement, which was a Punishment in the Predecessor. Innocent Posterity sometimes suffers for Guilty Ancestors, but such Visitations may have kindness in them. (7.) We must beware of questioning God's Judicial **Judicia Doi occulta sunt nulla injusta.Proceedings, or examining them by our own Measures, of Mans Reason, Laws, or Tribunals.

And now having, in Seven Particulars, shewed; That it is consistent with the Justice p. 37of God to punish Posterity for Predecessors sins, with Temporal Punishments; let all Parents take heed of shewing Evil Examples to their Children, of Swearing, Cursing, Sabbath-breaking, Cheating, Stealing, Oppressing, Coveting, least they, by following their steps (as they are in danger) suffer Eternal Judgments. O let all Parents beware, of Breaking their Baptismal-Covenant, and causing their Children to break it, thereby undoing themselves and their Children to all Eternity, unless Mercy prevent them.

2. The Curse of God on Wicked Houses, 2. General Thing, the Extent of God's curse on Things Temporal, piritual.falleth upon Things as well as Persons. Things are Two-fold,

1. Temporal.

2. Spiritual.

Which are in order to Eternal.

1. On Things Temporal. God is highly displeased when he punisheth sinners with Prosperity. The Rich Mans full Table, served up with his Musick and Songs; Soul, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink and be merry, could not make way for his comfortable departure out of this World: But God said to him, Thou fool, this night thy Soul shall p. 38be requered of thee, then whose shall those things be which thou hast provided, Luke 12. 19, 20? Let it not seem strange, that Wicked Families prosper in the World, and encrease in Riches, and yet be Cursed in their basket and their store, Houses, Lands, Livings, Cattel, Corn, in City and Countrey. We may not judge of comfort in Temporal Things, from the Quantity thereof. A Mans life consisteth not in the Abundance of the things which he possesseth, Luke 12. 15. **Non donum sed animus dantis.Look not at the Gift so much, as the Good Will of the Giver, not at the Bulk, but at the Blessing. In the revenues of the Wicked is trouble, Prov. 15. 6. What profit or pleasure in that abundance which will not suffer the Rich to sleep? And what comfort to Feast and Surfet thereby? A little that a righteous man hath, is better then the riches of many wicked, Psal. 37. 16. ††Magnas inter opes inops. bene est cui De us obtulit parca quod satis est manu. Hor. Carm. Lib. 3. Ode 16.If it were possible, that all the Delights of Men did run into the Wicked Man's Cistern, yet a Frown from God's offended Countenance would make all bitter to him. The Hand-Writing set before Carousing Belshazzar, made him Astonisht, and his Heart sunk in the height of his Mirth. What made Cains Countenance fall, the Second Man, and Heir Apparent to the World? Was it not because, God had not respect to p. 39him and to his Offering, Gen. 4. 5. If we come nearer, and view the Wicked Man's Life in his Wealth and Prosperity, we shall find him obnoxious to God's Curse in Temporal Things,

1. By his Desire.Three Things bring God's Curse upon Temporals.

2. By his Use.

3. And his value of Riches.

1. By his Inordinate Desire, which, as it is without Measure, so it is without Content with his Condition. It is an Heathenish temper to be set upon the World. It Inordinate Desire of Riches. Sed quae reverentia legum, qui… me ius pudor est unquam properantis avari. Juv. Sat. 14.wants neither Sin nor Misery to hast to be Rich. They that will be rich fall into temptation and a snare, 1 Tim. 6. 9. And he that hasteth to be rich, hath an evil eye, and considereth not that poverty shall come upon him, Prov. 28. 22. What a Curse is it to make the Mammon of this World a Christians God? Ah what a Curse is this Projecting for thick Clay, and wearying himself for very vanity, Habb. 2. 6. 13. What a Curse is it, to be a Friend of the World, and the Enemy of God, James 4. 4? What a Curse is it to prefer the Creature before the Creator, things seen before unseen, Temporal before Eternal, the Body before p. 40the Soul, and Earth before Heaven? Were it not just with God to disinherit all these Worldlings of True Happiness, who place it here below?

Wicked Men are neither well full nor 2. The Use of Riches.fasting, they provoke God, not onelyonly in Desiring, but in Using, and Having Riches. The truth is, Wicked Men do not use Riches, but their Riches use them: And how? why for Wantonness, Luxury, Pride, Oppression, Pleasures, Ryot, or Ostentation. Thus that which God appointed to Apud me divitiae aliquem locum habent apud te summum: Ad postremum divitiae meae sunt, tu divitiarum es. Sen. de Beat. Vita. cap. 22.Help, Maintain, and countenance Vertue and Piety (among Men and Christians) is usurped to cherish and entertain Vice and Ungodliness, to prefer themselves to high Places, and make room for them in the World to commit greater sins. Whereas Riches are the Servants of Good Men, they are the Masters of Wicked Men. The good Man maketh his Riches subordinate to the Glory of God; but the Wicked Man is in servitude, to the Lusts of the Elesh, the lust of the Eyes, and the Pride of Life. Wicked Men (in the sight of God) have not a Sanctified right to these Temporal Things, while they are out of Christ. And altho' they have an Indulgence, from the common Bounty of Divine Providence, to use Temporals and become Rich, yet they want a comfortable Title to them. And p. 41what comfort in the Having, or in Using of these Temporals, without the Grace and Blessing of God? Is it not a Sigh of God's Wrath and Curse upon Mens Houses and Families, when they suffer the World to Lord it over their Consciences, Time, Education, Office, Reason, Souls and Bodies and all. When the World hath Mens Knees, Prayers, Oaths, Strength, Wit, Parts, Memory, when the Love of the World hath seised on God's Worship, Sabbaths, Ordinances, and Ministry, Is there not a Curse upon such abused Riches? Is it not a sign of God's Displeasure, when the World usurps Power over Spiritual and Heavenly things? Is not this the Fruit of the Forbidden Tree, Gen. 2. 17. compared with, Chap. 3. 17? Every Good Man maketh use of his Riches, as Joshua did of the Gibeonites, makes them hewers of wood, and drawers of water, for the House of God, Joshua 9. 23. When as Wicked Men prefer the World to chief honour, as Ahab did Benhadad, who caused him to come up to his Chariot, 1 Kings 20. 33. O what a sad The Abuse of Riches.account is every Wicked Man like to make? How will his abused Riches rise up in Judgment against him? Many were his costly sins which he maintained, many needless Visits, many Chargeable Curiosities and Fancies, many extravagant and uncomely p. 42Fashions in Apparel, in Meats and Drinks; all which are followed, attended and waited on with many Temptations to Wantonness, and many more Vices, potent Enemies to the Life of Nature, and much more to a Moral and Christian Life. But what little good hath this Wicked Rich Man done to Church or State, to Strangers or Relations, or to his own Family, where Cbarity should begin? Have not Wicked Families (of no small quality) Adopted their sins (as Ryot, Oppression, Pride, Covetousness, Uncleanness) to Inherit their Estates, and Disinherit their Posterity? Where there is more Wealth, without more Grace to manage this encrease, it will prove a Curse in stead of a Blessing. Therefore our Saviour exhorts, To make to our selves Friends of the Unrighteous Mammon, Luke 16. 9. i. e. to get Grace to use Riches to the honour of God, not to maintain Intemperance and Ungodliness. For the Day is coming, when God will summon all such Persons and Families to give an account of their large portion of Worldly things, and misimprovement thereof, Luke 16. 11. Hos. 2. 8. 9. Riches are abused one of these two ways, They are either Over-valued, or Under-valued; the Covetous are guilty of the one, and the Prodigal of the other p. 43sin. And this brings me to the next Particular, viz.

3. And Lastly; Wicked Men provoke 3. The value of Riches.God to Curse them for the Value they make of Riches: God placed Man over those Sublunary things, and now sinful contemptible Man, will stoop as low as Hell for them. How strangely are Men Infatuated, to Dote upon Dirt and Dross! Who would think that a Reasonable Creature, placed his Happiness on Thick Clay, on Wind, on that which is not, Habb. 2. 6. Eccl. 5. 16. Prov. 23. 5. Yet so we find it, Luke 12. 19. Soul, Soul, take thine ease, &c. To place God and the Creature in the same Rank and Order, and to Worship the Creature joyntly with the Creator, is no less sin, then Idolatry; but to set the Creature above the Creator i… Atheism. If this were not so, the Worlds Trinity would not have so many Votaries and Sacrifices of Souls and Bodies. How can such Men and Women as these be in God's Favour? Can that Man or Family have the Blessing of God upon them and theirs, which bow down to the Gods of Silver and Gold? Ah, What is Man without Divine Grace? How sensual, how Sad Effects of over valuing this World.base, how brutish in choice and affection? This Rate which Carual and Forthly Men p. 44set on Temporal Things, openeth a wide door to all manner of sin, Bribery, Oppression, Dissembling, Lying, Perjury, Flattery, Oppressive Tyrannical Law-Suits, Temporizing, and Unhappy Disposing of Children, to Services, to Trades, to Preferments, and to Marriages.

But is this all? No, worse is behind; 2. Wicked Men and their Houses lyable to God's Curse in Spiritual Things.for, Wicked Men, and their Families, are subject to God's Curse, not onelyonly in Temporal Things, but in Spiritual Things, that is, when they perform the Outward Duties of Religion; As Prayer, Hearing the Word, coming to the Sacrament, Reading God's Word, Reading Good Books, and Conference about matters of Religion.

1. When Wicked Men Pray: Their Prayers are an Abomination; He that turneth In respect of Prayer.away his Ear from hearing the Law, even his Prayer shall be an Abomination, Prov. 28. 9. The Sacrifice of the wicked is abomination to the Lord, but the Prayer of the upright is his delight, Prov. 15. 8.

That the Actions of Wicked Men, whether Natural, Civil, or Religious, are obnoxious to God's Curse, hath been mention'd before, Under another Head, namely [The Vocation or Employments of Wicked Men.]

p. 45Now, as to the Matter in hand, concerning outward Religious Works, of Unregenerate Men, whether publick upon the Lord's Day, or private in the Family; take notice of these following Particulars, to prevent mistakes, least any harden their hearts in Omission of outward Duties.

1. That those Persons sin more, who Pray not at all in their Houses, then such as make Prayer. It is better to do that which is Materially Good, then that which is both Materially and Formally Evil. It is better to have a Form of Worship and Religion, then Atheistical Prophaneness. It is better to have Leaves of Profession, then nothing but the Cursed Fruits of a Corrupt Tree. It is more Eligible (ex natura rei) to exercise Common Gifts and Operations of the Spirit, and some Feeling in the Conscience, than to be Barren of All Gifts, and Dead to all outward Duties of Religion, Isa. 43. 23. Amos 5. 25. Thou hast not brought me the small Cattel of thy burnt-offerings, &c. Have ye offered unto me sacrifiee and offerings, &c?

p. 462. That God is pleased to Reward, with Temporal Blessings, such as Pray, and Humble themselves for their sins, though they be not true Believers, and sincere therein.

God is pleased to Encourage all sort of sinners to observe and set up Outward Duties of Religion, and they shall fare the Better. It is not without Reward to perform some Formalities of Worship, though done in Hypocrisy, 1 Kings 21. 29. Seest thou how Ahab humbleth himself before me, &c. Here is a Great Temporal Mercy given to Ahab during his Life [I will not bring the evil in his days.]

3. Consider, That none be hardened in their Omission of the Externals of Religion: I say, let them know, That sin is in the Person, before it Infect the Performance; In the Subject, before it corrupt the Action. Therefore let the blame be laid where it ought, not upon Religion, nor the Duties thereof, but upon the Professor and his bad Life.

4. Seeing the condition of Unregenerate and Wicked Men, is so contagious, that it pollutes all their Outward Religious Actions, let them make hast to get p. 47out, by the use of all means of God's appointment, in order to their Conversion: As by Prayer, Hearing the Word, Reading the Word, Reading Good Books, and, by Good Company, as before-mentioned. For although the Prayers of the Wicked and Unregenerate be unpleasing to God, yea, an abomination, yet it is their Duty to Pray, that they may be turned from their Wicked ways, that so their Persons and Performances, may find acceptance through Christ.

O let all sorts of Prayer-less Families Pray, that they may Pray in Faith, and that they may become sincere, and down-right Christians. If you have any Bowels of Compassion for your own Souls, and the Souls of your Children, get out of the Cursed Condition of Wicked Men. Who would lead a Wicked Life, if he were sensible of his Misery, and the Curse of God upon the House of the Wicked?

2. Wicked Men are subject to Gods Curse, In hearing the Word. They are the bad 2. In respect of Hearing the Word.ground, which receiveth seed among Thorns and Briers, Such Earth as beareth Thorns and Briers is rejected and nigh unto Cursing, whose end is to be burned, Heb. 6. 8. As p. 48they come unprepared to hear, so they depart without profit. The fault is not in the Seed but in the ground, which receiveth it. The life of the Wicked is compared to untilled, rough, thorny, fallow ground, Jer. 4. 3. What Fruit can be expected from it, How can the Seed of the word and a wicked heart agree? Who would live in the condition of a wicked Man? Who trembleth not, to be under Gods Ordinances without a blessing; what heart dreads not to be subject to Gods Curse? Who would not be afraid to hear the blessing pronounc'd, and have no share in it? Come then to the word for Grace, to make thee a New-man, to reform thy wicked course of Life. Come to Bethesda, there is hope of thy cure, of thy conversion, though thou hast a long time been in this case. If thou art willing to be made whole, if thou art willing to become a New Creature, the work will be done, Jo. 5. 6. Let nothing hinder or discourage thee because of thy wickedness, or being Obnoxious to Gods Curse in hearing the word, but let it much more perswade and quicken thee, to a constant and conscionable attendance upon the word. There is hope of Grace in the use of means of Grace, but by refusing the means, thou art sure to Perish. Take up then such a p. 49like resolution, as the Lepers before Samaria did, 2 Kings 7. 3, 4. And there were four Leprous Men at the entring in at the Gate, and they said one to another, Why sit we here until we dye, &c? Let the wicked forsake his way, and the unrighteous Man his thoughts, &c. Isa. 55. 7.

3. Wicked and Unconverted Men are lyable to Gods Curse in Reading the Holy 3. In reading Gods word and good Books.Scriptures, and good Books. For they are in the dark, and without faith the Eye of the Soul. They have Eyes and see not, they have Ears and hear not. They want a right End, Gods Glory, the good of their own Souls, and of their Family, whereunto God hath commanded his word and good Books to be read in Families, Deut. 6. 1, 2, 3, &c.

Particularly, Wicked Men deprive themselves of Gods Blessing in reading his word and good Books, 1. For want of Prayer to God for it, Psal. 119. 18. Open thou mine Eyes, that I may behold wonderous things out of thy Law. It may be that some Wicked Men are of good Natural Parts to discourse of Religion; But what is that without Grace in the heart, to relish the Spiritual matters thereof? What is a Golden Head and a Stony Heart? 2. By reason of Ignorance, The Natural Man, receiveth not p. 50the things of the Spirit of God, &c. 1 Cor. 2. 14. 3. Wicked Men in reading Gods word, and good Books are upon uncertainties, for they fix upon no Duty, they are all in Generals for want of the applying Act of Conscience. They as Men read Maps of Forreign Countries, without Knowledge of the Globes. 4. Wicked Men expose themselves to Gods Curse in Reading Scripture and good Books, by converting their Knowledge into empty discourse or unprofitable Disputes. And Seculum quo nullum anquam seracius Religionum fuit, Sterilius Pietatis. Lisius De Const. Ep. ad Lect.what more vain and carnal in these Opinionative times? What Lipsius said of his Countrey-men, is as true of our selves, i. e. Never any Age more abounding with Religions, and Barren of Piety. We have cause to fear, that Interest is the Religion of many Professors, whereunto they sacrifice their Cares, and all their Abilities, Acts 19. 28. Great is Diana of the Ephesians. Ah, what confusions have Opinions wrought amongst us in England. And, no wonder, seeing they Lodge in that Wild and Restless faculty of the Soul, Namely, Imagination, from whence all perturbations of Church and State proceed.

4. Hereunto in the last place, may be 4. In receiving friendly Reproof and Advice.added, Friendly and Neighbourly Reproof p. 51and Advice, which (though it be the best of Christian Charity, Levit. 19. 17.) Is made the worst use of by Wicked Men.

1. They either make a mock of it. Or,

2. Snuff at it as a piece of Censoriousness and Impertinency. Or,

3. Count their Friend their Enemy, and at the next meeting can hardly afford him an Ordinary Salutation. This is the Cursed condition of wicked Men, even in respect of spiritual things. He that reproveth a scorner, getteth to himself shame, and he that rebuketh a Wicked Man, getteth himself a blot, Prov. 9. 7.

3. The Third Thing in opening the former Description of Gods Curse on wicked Men, 3. General. Gods Curse is extended to Time here, And to Eternity hereafter.is the extent of it, in respect of the Duration of it, which is, 1. To Time here, 2. To Eternity hereafter.

1. To Time here, in all the fore-mentioned particulars, with relation had to Persons, Governours and Governed, and to things Temporal and Spiritual, with many particulars under both Heads. I come to speak of the latter part of the Duration of the Curse of God on wicked p. 52Men, which is extended to Eternity hereafter. There is not a day free, nor an hour (so long as they be out of Christ) from the justly deserved Curse; God is angry with the Wicked every Day, Psal. 7. 11. Upon the Wicked he shall rain snares, Fire and Brinstone, and an horrible Tempest, this is the Portion of their Cup, Psal. 11. 6. Who could sleep quietly in his Bed, with a drawn Sword hanging over his Head by a twine thread? But ah, poor Creatures, Hell Fire (for ought they know) is kindling for them; while they are Treasuring up unto themselves wrath against the Day of wrath, and while they say, Peace and Safety, sudden destruction is coming upon them, 1 Thess. 5. 3. But is this the worst of their misery? Can it end with time, can Death and the Grave put an end to it? No, no, Evil pursueth sinners; The Curse is extended to Eternity. O woeful State of Wicked Families! O that they would consider of it, before they come out of the Low Ebb of Time, into the vast Ocean of Eternity!

2. Therefore, this Curse is extended to The Ext…me Malediction.the longest line of Eternity. This is the amazing sentence full of horrour; Depart ye Cursed into Everlasting Fire prepared for the Devil and his Angels, Mat. 25. 41. Will not p. 53this word [Eternity] pierce the hardest heart? Will it not awaken the most presuming sinner, out of the [Mare Mortuum] or Dead Sea of Security? O the dreadful thoughts of Eternity, Eternity in the Lake that burneth with Fire and Brimstone! Eternity is not made up of Millions Quibusannis potest saturariaeternitas, cui nullus est finis? Lact. lib. 1. Cap. 12.of Years. You may as soon Gird the expanded Heavens, or Drink up the Ocean, as Measure Eternity. Which made one cry out, What years can sotiate endless Eternity. Men would not live in their Houses as they do, if they did truly believer, That (except they repent) Gods Curse, after this wicked life is ended, will abide upon them for ever, Rom. 6. Last. The wages of sin is Death, but the Gift of God is Eternal Life through Jesus Christ our Lord, i. e. Of sin Indefinitely taken, any sort of sin, every sin, unrepented of.

Quest. But sinful Man's time upon Earth, is but for a while that he sins, compared to Eternity. VVhy should he suffer Infinite and Eternal Punishment, for Finite and Temporary sins?

Answ. Sin and Punishment may be considered three ways.

p. 541. In respect of themselves.

2. In respect of Duration.

3. In respect of their Object.

1. In respect of themselves. Sin considered in it self, as it is a Privation of Holiness and Righteousness, is finite not Infinite, because that Holiness and Righteousness, wherein Adam was at the first Created, was Finite suitable to the Creature. And Punishment considered in it self [Intensive] is Finite; But if Punishment be considered [Extensive] it is Infinite; that is to say, Punishment for its Entity (or its Being) is Finite: And for its Duration in that Being, It is Infinite; Or, thus in short, Sin is of Infinite Continuance in Hell, and Its Punishment is Answerable. Were the life of sinful Aequm est ut ille, qui nunquam desinit esse Maelum nunquam desinat esse Miser.Men prolonged for ever upon Earth, they would sin for ever; The guilt and filth of sin descends into Hell with the Impenitent, and the Damned are ever Living and ever Sining, therefore it is Just, that their Punishment run Paralel with their sining.

p. 552. In respect of Duration, sin and punishment may be considered, and in this respect they both are Infinite, i. e. the malignity, emnity and contrariety of sin to God's purity and goodness remaineth for ever, and the punishment is inflicted for ever. Gods word hath placed Rewards and Punishments one against another, Mat. 25. Last, And these shall go into everlasting Punishment, but the Righteous into Life Eternal. The wages of Sin is Death, but the Gift of God is Eternal Life through Jesus Christ our Lord. As Rewards are Eternal, so Punishments are Eternal, As Life is Eternal, so Death is Eternal. By the Rule of Contraries these Illustrate one another.

3. Sin and Punishment are considered in respect of the Object, or against whom sin is committed, i. e. against the Majesty of Heaven and Earth, the supreme Lawgiver, of Infinite Justice and Holiness. Sin in this respect may be said to be Infinite, being the Transgression of the Law of an Infinite Majesty. For more full Answer to this Question.

p. 561. Observe, That although Mans Time of sinning be but short compared to Eternity of suffering, yet this doth not appertain to the Nature of sin, being [Extrinsecal] to it, for the sin of Apostate Angels, presently after the Commission, was in it self, (abstractively taken, for that Malicious defection and deformity from the chief Good) as hateful and contrary to God, as it was afterwards and farther on. In like manner, the sin of our first Parents, deserved Eternal Punishment, the very first Day, as well as in future time. The Reason hereof is this, We ought in this matter enquire into the Moral Evil, Internal principles, and roots of sin, the formality of it, emnity, privation, separation, and aversation from Mans chief end, the enjoyment of God himself, the Being of Beings, and Fountain of Happiness.

2. Quest. But seeing that there be some that 2 Quest.dye in their Infancy, some in their Childhood, others in Youth, ripe Age, old Age. And seeing there be Greater and Lesser sins, as they admit of aggravations, against the Light of Nature, and against the Gospel, How can p. 57it be said that they suffer Justly, in case all suffer Eternally?

Answ. Punishment hereafter, is proportionable The Answer.to Wicked Mens sins committed in this Life, and all sorts shall have their Just Deserts. Christ Jesus the Judge of all the World, will reward every one according to his work, Mat. 16. 27.

The greater and lesser sins, shall have greater and lesser Punishment, but all shall have Eternal Punishment. There are Degrees of Punishment in Hell, as of sinning on Earth, but Eternity of suffering is the Portion of all.

The least sin deserveth Eternal Death. [There are not Physical Degrees in this Death; There is no Diminution in Infiniteness, nor Brevity in Eternity].

O let every Wicked Man be upon his Knees, and pray for true faith in Christ and Repentance of his sins, let him give no sleep to his Eyes, nor slumber to his p. 58Eye-Lids till he partake of the Mercy of God, and Infinite merits of Jesus Christ, the Son of God, who alone delivereth, from this dreadful wrath to come, 1 Thess. 1. 10.