Redemption from the Curse, Chapter 2

Redemption from the Curse · Chapter 2

p. 6CHAP. II.

Sect. 1. The firſt Concluſion cleared in four propoſitions.

THe firſt Concluſion or Doctrine is this. All men are under the curſe of the Law. This is the condition of all mankind, as they ſtand ſince the fall, that they are liable to the curſe of Gods Law.

I ſhall evidence this Truth by four Propoſitions.

I. All men are under the Law; I ſpeak now of man in his firſt condition, and as he was made in Adam. God did ſet the firſt man, and all his poſterity with him, in the p. 7day of his Creation, under the authority and command of his own Law. We may look upon it under a double Notion.

1. As a Platform of righteouſneſſe; and thus we were under it by conformity: the Law was written in mans heart; ſo much is implyed Rom. 2.15. God made man after his own image, Gen. 1.26. Which ſtandeth in knowledge, righteouſneſſe, and holineſse of truth, Col. 3.11. Eph. 4.24. His mind, will, and affections, and all being conformable to the mind of God, as the counterpart to the Original.

2, As a rule of obedience; and ſo we were under it by ſubjection, As God beſtowed upon man ſufficient ability to obey the Law, ſo likewiſe he tyed him to walk according to the preſcript thereof exactly. Man was not made**foreign. ſelf-ſoveraign, or Independant, there was never any creature formed, that might ſtand upon it's own bottom, and ſay, as Pſa. 12.4. Who is Lord over me? or as thoſe Jer. 31.2. We are Lords, we will no more come unto thee.

Yea further, beſides the morall Law written in his heart, God gave him a poſitive Law, reſtraining him from the tree of the knowledge of good and evil, upon pain of death; and this was to ſerve both for the probation; and the manifeſtation of his obedience to his Maker: I need not inſiſt longer on this propoſition, but ſhall take it for granted.

II. All men have broken the Law; they p. 8have ſwarved from this Platform, & are gone aſide from this Rule. This muſt be branched out, and explained in three particulars.

1. Our firſt Parents broke the Law, flew off from the holy commandment given to them, and ſo made an eſcape from God their Maſter. The ſtory is plain, Gen. 3. which Solomon expreſſeth thus. Man hath found out many inventions, Eccl. 7.29. Adam having a ſtrict charge given, not to eat of tha… one tree, hearkened to the counſel of his wife, who was before bewitched and enſnared by Satan, ſpeaking to her in the Serpent. And although he had ſtrength enough to have repelled the temptation, and to have kept himſelf free, yet he willingly yielded, and withdrawing his heart from God, went croſſe to his charge. Being ſet in an eſtate of happineſſe, and honour, he proved diſloyal, and departed away wantonly, and cauſleſly from the bleſſed God, and betook himſelf to the creature, this was a woful breach, being not one ſingle Iniquity, but a compound, or fardell of many, as Divines obſerve, eſpecially theſe 4.

1. Diſtruſt of God, giving credit rather to the falſe tales, and whiſperings of Satan, then to the word of the everliving God, and entertaining thoughts tending to queſtion, the realneſſe and ſincerity of his commands, promiſes, and threatnings.

2. Unthankfulneſſe to God, who had ſet him in ſuch an excellent condition; but he playes the part of an ambitious diſcontented p. 9ſubject, who is diſpleaſed with that preferment which the Prince confers upon him; he ſlights it, and will have a better.

3. Rebellion againſt God, in going point blank againſt the commandment of God, adventuring upon that, which he had expreſly forbidden, not fearing the threatning, but putting the Lord to it, and tempting him, to ſee what he would do.

4. Apoſtaſie from God,**foreign a falling away, a revolting from the Lord, and ſo from righteouſneſs, holineſs, obedience, & ſubjection to him, unto the ſervice and obedience of Satan, caſting off his Creator, & leaving his Soveraign and Commander (as it were) on the plain field, and running into the tents of his Enemy.

2. We all broke the Law in them. We were all in Adams loyns, what he was, we were; what he did, we did. Although we did not in our own perſons, either talk with the Serpent, or put forth our hands to take the fruit, yet we did eat the forbidden fruit as well as he, and ſo broke the Law, and turned aſide in him: for he was not a ſingle perſon, ſtanding for himſelf alone, but a publick one, ſtanding in the room of all mankind: therefore his ſin, being not meerly the ſin of his perſon, but of the whole nature of man, is juſtly imputed to us all. If Adam had ſtood in his uprightneſſe, we ſhould have been partakers of the gains, he forfeiting all, we muſt ſhare with him in the loſſe. See Romans 5.12. In p. 10whom all have ſinned, and ver. 19. By one mans diſobdience many are made ſinners. Adam was the Head, all his poſterity the members: If the Head plot, and practiſe treaſon againſt the State, is not this judged the act of the whole body? He was the Tree, we the branches: when the tree falls, all the branches fall with it**Corruit, & cuncti ſimul in genitore cadente, corruimus..

3. We do all actually break the Law in our own perſons, and that 2 wayes.

1. in the frame and diſpoſition of our natures, which are corrupt, filthy, crooked, wholly broken off, and turned aſide from conformity, and ſubjection to the Law. Our diſobedience in Adam draws along after it, a woful depravation of our natures; ſo that we are all bred and born tranſgreſſours, Pſal. 58.3. Iſa. 48.8. Adam begat a ſon in his own image, a ſinner like to himſelf, Gen. 5.3. David in his penitentiall confeſſions, after his grievous fall, bewails this, as the riſe of all the miſchief, Pſal. 51.5. This leproſie this poyſon, hath overſpred all mankind, and the whole nature of it; all ſorts, ſexes, ſtates, degrees, and not one free; and all the parts and powers of every man, in ſoul and body throughout. Our firſt Father being a corrupt tree, hath infuſed corruption into all the branches, and being a poyſoned fountain, hath ſhed his poyſon into all the ſtreams flowing from him. Hence every man is born, not onelyonly deſtitute of all goodneſſe, but alſo wholly averſe from it: not onelyonly prone to all evil, but alſo full of it, as a Toad p. 11is full of poyſon, Rom. 1.29. and this ſinful ſtain is as freſh at this day, and ſo will be till the worlds end, as it was at the firſt: it is renewed in every ſucceeding generation with advantage.

2. in the courſe and practiſe of our lives: we do according to our kind; the bad tree brings forth bad fruit, the corrupt ſpring brings forth unwholſome waters; if the powers or habits be depraved, the operations and actings which proceed from them can be no better**Laeſae facultates, laſae actiones. Prov. 21.4Prov 21:4; all the workings of man in his corrupted eſtate are evil and ſinful, like himſelf. See Pſal. 14.1, 2.3.**Laeſae facultates, laſae actiones. Prov. 21.4Prov 21:4 All our wayes in reference to the fi…ſt Table, are unholineſſe; in reference to the ſecond, unrighteouſneſſe. It were eaſie to demonſtrate this, by running over all the Commandments. We are ſtill breaking the Law.

1. In thought: all the buddings, and imaginations of our minds, are onelyonly evil continually,⸫⸫Pro. 24.9Prov 24:9 Gen. 6.5. Matth. 5.19. Tit. 1.15.

2. In affection: the motions and actings of our hearts are perverſe and wicked. We love the evil, and hate the good, Mich. 3.2. ſo our truſts, fears, joyes, &c. they all run croſſe, and counter, Jer. 17.9.

3. In ſpeech evil, corrupt, looſe, unprofitable communication, falſhood, flattery, pride, ſcorning, cenſuring, and a thouſand extravagancies of the tongue, Pſal. 5.9. and 36.3. Rom. 3.13.

4. In action: we commit evil, and omit p. 12good, or marr it in the making, Pſal. 14.1. abominable works; none that doth good, not one, Gal. 5.19. &c. Theſe and ſuch like are the ſparks which do dayly fly out of the helliſh furnace of our wofull natures, as Hoſ. 7.6. And thus much of the ſecond propoſition.

III. All men are found guilty of ſin by the light, and verdict of the Law. The Law of God is a right line, which at once diſcovers what is ſtraight and what is crooked.⸫⸫Index ſui, & obliqui. As it ſhews unto man what is good, and what the Lord requires of him, Micah 6.8. ſo when man hath ſwarved, and tranſgreſſed, it ſhews him his contrary evil, and chargeth him with doing that which he ought not to have done. It's a glaſſe, which might both let him ſee his native beauty (if he had any) and his deformity, and ſpots, which he hath brought upon himſelf. It's a finger, which both points at the right way, and diſcovers to the traveller the wrong way. As it is in humane Laws, the very ſame Statute that forbids treaſon, murther, theft, &c. doth alſo (when any of theſe facts are committed) charge them upon the Actours; and the ordinary Rule, and Warrant, to proceed by in trying the parties is this, or that Statute or Law of the land: ſo it is in the Law of God; it hath a voice, whereby it can cry aloud to the conſcience of the ſinner, and tell him, This is a miſdemeanour, and that is a miſcarriage, for which thou muſt anſwer. Thus it was with our firſt Parents, p. 13as it may very probably be inferred from Gen. 3.7. And yet it is not materiall (as to the truth, and authentickneſſe of the verdict) whether the ſinner ſee this light, and hear this voice, or not: the Sun ſends forth his light, although all the world were blind: the candle will ſhine, although all in the room were aſleep, ſo the righteous Law of God, cryes out of violence and wrong, although ſinners be deaf, and cannot hear it; and chargeth them with iniquity, although they (wretched ſouls) be ſo blockiſh that they will take no notice of it. In brief, the Law chargeth all the world to be under ſin, and guilty before God, Rom. 3.9.19. Thus of the third Propoſition.

IV. All men being found guiltie by the verdict of the Law, doe therefore ſtand accurſed by the doome of the ſame Law: for there is a neceſſarie connexion betwixt guilt, and curſe. If Adam, and his poſteritie be juſtly chargeable with ſin againſt the Law, then are they alſo juſtly liable to the Curſe of the Law; for the Law breaths out a curſe againſt all the ſonnes and daughters of Adam, and claps it on their backs, becauſe of ſinn; ſo that they are all under the curſe, even the curſe of Almightie God revealed, and expreſſed in the Law

To cleare this further, let us look upon it. 1. in the ſentence. 2. in the execution of it.

1. In the ſentence. This is the voice of the Lord, ſounding out in the Law, which both threatens it to the tranſgreſſours, and declares p. 14them to be accurſed. The Law pronounceth the curſe againſt all ſinners in the Name of the Lord: it tells Adam, and his poſteritie that they are accurſed: it ſaith to every one in particul…r, without reſpect of perſons, to Kings and ſubjects, to fathers, and children, to Maſters, and ſervants, to rich and poore, &c. Thou man, thou woman, art accurſed. ſe Deut. 27.15.16. &c. Gen. 4.11. Jer. 11.3. Pſal. 119.21. It is the flying Roule 20 cubits long, and 10 cubits broad, which goes forth over the face of the whole earth. Zach. 5.2. &c.

2. In the exicution; as the Law, declareth, and denounceth the curſe, ſo the Lawgiver ſtrikes the ſinner accordingly. Look what the Law ſpeakes, the Lawgiver makes good; he executes (by his own hand, or by his inſtruments) the judgement written, as Pſal. 149.9. As the juſt judge on earth executes the ſentence paſſed upon the Malefactor, according to the Law: ſo doth the Lord, the Judge of all the world; he inflicts the curſe, which the Law awards, in ſuch manner, and meaſure, as he pleaſeth; thus he curſed Adam, when he had ſinned. Gen. 3.17. and he is ſaid to bring curſes on a people, and to give a people to the curſe, and to make them to be an Execration. Pro. 3.33. Iſa. 24.6. & 43.28. Jer. 42.18. and the curſe is ſaid to be powred upon men. Dan. 9.11.

p. 15Sect. 2. A more particular Enquire, what the Curſe is, and wherein it ſtands

BUt it may be worth the labour, to enquire more particularly, what this Curſe is, and wherein it ſtands: we may expreſſe it thus.

It is the abandoning of the ſinner from God, and ſo from all happineſs, and the throwing of him downe into the folds of his wrath, and ſo into all miſerie we read Joſ. 6. of the accurſed thing. * God laid a curſe on the ſpoile of Jericho, that is, devoted it to utter deſtructions,⸫⸫Ver. 17, 18 * giving a ſtrict charge that no man ſhould meddle with it, upon paine of being accurſed, and devoted to deſtruction himſelf, which was accordingly executed upon Achan. chap. 7. Truly, ſinne is that Accurſed thing; there is nothing in all the world ſo accurſed, as ſinne, and whoſoever meddles with it, God from heaven pronounceth that man accurſed, and devotes him to the uttermoſt of his wrath, even to eternall deſtruction, Deut. 27.26. God is bleſſed, yea bleſſedneſſe it ſelf; therefore the bleſſedneſſe of the creature muſt needs ſtand in the enjoying of God, and ſo of all good in him: contrariwiſe then the curſedneſſe of the creature ſtands in its being caſt off from God, and conſequently implunged into his diſpleaſure, and the greateſt miſery. It is ſet forth ſomtimes p. 16by darkneſſe; for God is light, and to be ſeparated from him, is to be compaſſed with black darkneſſe: ſometimes by death, as in the threatning, Gen. 2.17. for he is life, and to be removed from him, is to dwell in the very ſhadow of death. Thus did the Lord curſe Adam after his ſin, q. d. Seeing thou haſt a mind to depart from me, be it ſo, I do abandon thee out of my preſence, be gone from me; Thou art accurſed, and accurſed thou ſhalt be; and to ſeal up this ſentence, he thruſts him out of Paradiſe, Gen. 3.24.

Now this Curſe (even as the ſin) hath ſpred, and derived it ſelf to all his poſterity, ſo that all are accurſed in, and with him. And that we may view it more fully, let us conſider it in the parts, as it lies. 1. On the body. 2. On the ſoul. 3. On both together.

I. The curſe on the body ſhews it ſelf miſerable, 1. Birth. 2. Life. 3. Death.

1. A miſerable birth, attended with pain and ſorrow, both to mother and child: the mother cries, the child weeps: there is a curſe in the begetting, conceiving, bearing in the wombe, and bringing forth, Gen. 3.16. the curſe is derived to us, and deſcends upon us all from the loins of our fathers, and the wombs of our Mothers, Deut. 28.18. it takes hold upon us, and is in force againſt us as ſoon as ever we have a being.

2. A miſerable life: the Curſe attends us, and goes along with us, during our continuance here: in our perſons, names, eſtates, p. 17callings, and in all that ever we either do or ſuffer. The poyſon and power of it breaks forth, either, 1. In infflicting on us poſitive evils, as on our perſons, ſickneſſes, diſeaſes, deformity, weakneſſe, toilſome labours, Gen. 3.19. Deut. 28.21, 22, 27, 60. &c. on our eſtates, croſſes, loſſes, plunderings, poverty, ver. 16.17.—31, 32.—51, 52. on our names, diſgrace, reproach, ver. 37. on our callings, and all our wayes, ver. 20.29. Or 2. in withholding from us good bleſſings, ver. 23.—33.—Jer. 5.25. Or 3. in blaſting the bleſſings which we enjoy, or putting a ſting into them, ſo that they become either hurtfull or unprofitable, Mal. 2.2. Yea, the earth which is given to the children of men, is curſed to the ſinner, Gen. 3.17. &c. denying its ſtrength for his ſuſtenance, bringing forth bryars, &c.

3. A miſerable death: the body is continually murling away, and old age it ſelf taſts deeply of this bitter cup. For although the hoary head be a crown of glory, yet that is no thanks to it ſelf; its onelyonly when its found in the way of righteouſneſs, Prov. 16.31. ſtill the ſinner of an hundred years old, ſhall be accurſed, Iſa. 65.20. We are all of the duſt, and ſhall at length return to it, Gen. 3.19. Pſal. 89.48. The body, by its union to the ſoul, enjoyed life; but by ſeparation it becomes a liveleſſe carkaſſe. This ſeparation is a curſe; not onelyonly in it ſelf, but alſo 1. in the manner of it; for its a parting of two old friends, and uſually is done with violence, p. 18and painfulnes, as if you would rend an arme from the bodie, or pluck the heart out of the bellie. 2. In the conſequent of it, the bodie muſt lie in the grave, and rott there. Pſal. 49.14. ſo that now the ſinner hath no more place in the land of the living; a full period is put to all his earthly contentments, and ſometimes he leaves his name for a curſe to poſteritie. Iſa. 65.15. and it rotts. Pſal. 10.7.

II. But oh! all this is nothing in compariſon of that curſe, which falls upon the ſoule. I ſhall reduce the things which appertaine to this head, to 3 particulars.

1. An utter forfeiture of the ſpecial ſweet favour of God, even in this life, together with a wofull ſubjection unto his hot diſpleaſure. We may ſuppoſe the Lord ſpeakes thus to our firſt Father, and in him to us all, you had my favour, my countenance was towards you, I embraced you once with loving kindnes, and you were happie in it; and if you had continued in your obedience, you might have continued in my love, and I would ſtill have compaſſed you about with my goodnes: but ſeeing you have ſet it ſo light, you ſhall have no more of it, you ſhall know, how you come by it hereafter, yea the fire of mine indignation ſhall ſmoke againſt you to the uttermoſt: ye were once my Hephzibah, a choſen generation, the dearly beloved of my ſoule: now ye are become p. 19a ſmoke in my noſtrils, the generation of my wrath, and a people againſt whome, the Lord will have indignation for ever. Thus we are all ſtruck dead, with the loſſe of Gods favour, and plunged over head, and eares in the ſea of his dreadfull diſpleaſure. We are deprived of that, which is better than life, and filled brim-full of that, which is worſe than death, ſee Iſa. 27.11. Rom. 1.18. Eph. 2.3.

2. An utter loſſe of the faire pure image of God, which was put upon us in the day of our Creation, and in ſtead of that a putting on us the foule black image of the Divel, and ſinne. We may ſuppoſe againe, the Lord ſpeakes thus. I created thee after mine own image, I did put upon thee the ſtampe of the divine nature, in wiſdome, righteouſnes, and holineſe of truth: but ſeeing thou waſt ſo farre from taking care to preſerve it, that thou didſt wantonly caſt filth upon it: therefore I doe remand it from thee, it ſhall no longer abide in that baſe unworthie ſoule of thine: henceforth let that ugly image of ſinne, and hell, which (it ſeemes) pleaſeth thee better, ſeize upon thee; take it to thee, and fils thy ſelf with it. Thus we are all alienated from the life of God. Eph. 4.18. This part of the curſe lyes heavie on the whole ſoule.

1. On the Mind, and underſtanding part: which is impotent, and unable to conceive the things of God, and to diſcerne p. 20of things that differ, our underſtandings are darkened. Eph. 4.18. ſee. 1. Cor. 2.14.

2. On the Conſcience, which is defiled, Tit. 1.15. being either ſenſles, and ſo excuſing, when it ſhould accuſe, Eph. 4.19. or when awaked, wanting juſt matter of excuſing, and ſo unpeaceable. Iſa. 57.21.

3. On the will, which is rebellious againſt the truth, and wayes of God revealed to the mind, depraved in its power of chuſing, can will onelyonly, that which is evil, cannot will that which is good. ſee Pro. 17.11. Jer. 5.23. Math. 23.37.

4. On the affections, which (being the Wills Waiting-Maids) are of the ſame temper, diſordered, affecting evil, diſaffecting good, running into extremitie of exceſſe, or defect, and ſo ſpoyling the converſation. Thus man, once made upright, yet by ſeeking out many inventions, Eccl. 7.29. is become without God in the world. Eph. 2.12. ergo accurſed.

3. When the ſoule, and body are parted, then the wretched ſoule is ſent down to hell, to take poſſeſſion of thoſe everlaſting flames. As ſoone as ever the firſt death hath done its office, forthwith the doome of the ſecond death paſſeth upon the immortall ſoule, and then the great Jaylour of hell layeth hold upon it, and drags it into the preſence of the Almighty, on whom it ſhall look, with horror and amazment. Thy now ſleeping conſcience ſhall then be awakened, and all thy ſinnes p. 21ſhall be ſet in order before thee, thou wilt not ſee them now, but they ſhall then ſtare in thy face; yea thy ſecret ſinnes ſhall be ſet in the light of Gods countenance, and thy moſt pleaſing iniquities ſhall appeare before thee in their proper black hiew, to gaſter thy ſoule into finall deſperation. No place left for repentance; the doore of merciemercy, and the gate of heaven, ſhall be thenceforth ſhut up againſt thee for ever; thy wretched ſoul muſt take up its lodging in the lothſome priſon of hell with the Divell and his Angels; Luk. 16.22, 23. 1 Pet. 3.19. where it ſhall lie, filled with the wrath of God for the preſent aſtoniſhed, and ſwallowed up with the apprehenſion of the eternitie of that to come, and tremblingly waiting for the great day of reckoning, and the dreadfull houre, when it ſhall be poured downe in full vials upon the whole man.

III. The curſe, which comes upon body, and ſoule together, or the whole man, may be ſummed up in theſe 3 particulars, alſo.

1. The loſſe of his right unto, and ſoveraignty over the creatures, The Lord inveſted Adam in the day of his creation into a title, and power**Jus … pot…ſta…e v…. over the work of his hands, eſpecially the creatures here below, he had free libertie to uſe them and they were given to be ſerviceable to him; even the Sun, Moone, and ſtarres to give him light; the garden and all the p. 22trees of it (except that one) for his neceſſarie, and comfortable ſuſtenance, and refreſhing. God hath given the earth to the children of men. Pſal. 115.16. yea the Patent extended to dominion over the creatures. Gen. 1.28. in which reſpect the Pſalmiſt greatly admires the Lords high honouring of mankind. Pſal. 8.4, 6. &c. But now by the fall, Adam hath forfeited all this intereſt, ſo that the creatures might juſtly deny us their ſervice, the Sun, Moon, and ſtarres might withhold their light, heat, and influences from us; the fire, aire, water &c. might refuſe to act, or work for our good; yea contrarily, the creature ſetts it ſelf againſt us, in the quarrell of its Creatour, as if it owed us a miſcheif; the Lion, Bear, Woolf, would devoure us, the beaſts of the feild make head againſt us, yea, every worme will turne againe. All the hoſts of heaven and earth, are readie even like to rebell againſt us. This is a curſe, which all the ſonnes, and daughters of Adam feele in ſome meaſure, and ſometimes reacheth to the taking away of life, limbe, and all comforts. And although the ſinner enjoy the benefit of the creatures both for neceſſitie, and delight, yet that is onelyonly by the indulgence of the moſt High, who makes his Sun to ſhine, and his raine to fall upon all: and the choiceſt enjoyments are but as the Accommodations afforded to a Traitour in the Tower; there's a deadly p. 23curſe lying hid in the bowels of them, which will make ſad work in the latter end.

2. The general Judgement after death, which is called the Judgement of the great day. Jude. 6. The Lord Jeſus ſhall come in the clouds, and ſhall be revealed from heaven with his mightie Angells, in flameing fire, 2. Theſ. 1.7, 8. He ſhall deſcend from heaven with a ſhout, with the voice of the Archangel, and with the trump of God. 1. Theſ. 4.16. When the trumpet ſounded at the giving of the law,Exod. 20 18 Heb. 12.19.20, 21.Exod 20:18Heb 12:19Heb 12:20Heb 12:21 it was (doubtles) to ſet forth the terribleneſs of the curſe, which attends the Law; but at this great day, it ſhall ſound farr lowder, to fill the eares, and hearts of ſinners, which have broken it, with the dreadfull report of it, to their conviction, and confuſion, Jude. 14.15. Their bodies ſhall be raiſed out of the duſt, and united to their ſoules, and their perſons ſhall be preſented before this glorious Judge, and arraigned at the barr of his great Tribunall. The books ſhall be opened, and all their foule buſineſſes, (although now caſt behind their backs, and laid to ſleep in the darkeſt vaults of forgetfulneſs) ſhall be unmaſked before the whole world, Eccl. 12.14. The proceſſe, and reſult of the tranſactions of that day, will be no ſmall part of this curſe, when the Goats, which ſhall ſtand at Chriſts left hand, ſhall heare him ſolemnly ſounding out, that moſt dolefull ſentence, Depart ye curſed, &c. Math. 25.41.

3. The full, and finall Execution after p. 24Judgement. As ſoone as ever this great work of judging the world is over, and the laſt doome awarded, then ſhall follow the execution thereof accordingly: then ſhall the great black curſe be poured downe upon ſinners; all the curſes of the Law (and Goſpell too) ſhall meet together as in one Sea, and fall upon the ſoules and bodies of all impenitent ones, in their perfect ſtrength, and furie, and abide on them for ever. this is called everlaſting puniſhment, Math. 25.46. and it ſtands in 2 things.

1. Some that's privative, called the puniſhment of loſſe.**Paenae damni. an utter expulſion, or baniſhed from the bleſſed face, and preſence of God, and the glorie of heaven. Depart from me, Math. 7.23. 2. Theſ. 1.9. They ſhall be ſhut out as incurable Lepers, or as, Dogs, from communion with God, and the ſociety of the Saints. They ſhall be deprived not only of all poſſibilitie of ſoul-bleſſings, which they never cared for, but alſo of the good things of this life, which were their onelyonly portion. The glorious God will not owne them any more, Jeſus the Mediatour will offer them ſalvation no more, the Spirit of Chriſt will ſtrive with their ſoules no more; there ſhall be no Miniſter to preach peace to them, to weep over them, and to beſeech them to be reconciled to God; no friend to comfort them, and to wipe away their teares, no Sun to ſhine upon them, no bitt of bread, or drop of water to refreſh them: No bleſſing of God once to come neere them; p. 25no good to be ſeen, enjoyed, or ever to come within their kenning (unleſſe it be to aggravate their miſerie, that they may gnaſh their teeth for madnes, in conſidering what they have loſt) unto all eternitie, without remedie.

2. Something that's poſitive, called the puniſhment of ſenſe, or paine**Paena ſenſus. a totall ſubjection to the heavie, yea intolerable wrath of God in the torments of Hell. Everlaſting fire, Math. 25.41. The vengeance of eternall fire, Jude. 7. And the wrath to come, 1. Theſ. 1.10. The whole perſon, ſoule and bodie, ſhall be companion with the Divell, and his Angels, and beare a part with them in torment. The worme of a guiltie conſcience ſhall lie gnawing at the hearts of ſinners, like a ſnake, or a viper, and never die, Mar. 9.44. The Lord himſelf, (who is a conſuming fire) will power all the full vials of his wrath upon them; troopes, and ſwarms of woes ſhall encompaſſe them; the raging waves of helliſh flames ſhall roare againſt them, and overwhelme them: thus they ſhall have their portion in the lake, that burnes with fire, and brimſtone, which is the ſecond death, Rev. 21.8. God will ſet his infinite wiſdome on work, to extract the Quinteſſence of all the curſes of the Law, and his Almightie power ſhall ſecond this wiſdom, in inflicting them to the full. The fire ſhall be unquenchable, never goe out, Mar. 9.43.44. ſee Rev. 14.9, 10, 11. The breath of the Lord doth kindle it, and ſtill blowes it, p. 26and keeps it in, Iſa. 30.33. He will hold up the wretched creature with the one hand, that it may continue in being, and beat it with the other hand, that it may ever be dying, and never die. The perfection of curſes.

Thus I have preſented to your view, ſome ſmall ſcantlings, or ſhadowes, (and but ſhadowes) of that, which no underſtanding of man, or Angel is able to conceive, or expreſſe to the life. Viz: the curſe of the Law, due to ſin. I proceed to the Application.

Sect. 3. Uſe. 1. & 2.

And 1. Hence we may be bold to conclude, without the leaſt haeſitation or doubting, that Mankinde is not now in that condition, wherein it was at firſt created. For Mankinde is under the curſe of God, and of the Law: but certainly God did not create man accurſed in the beginning: No ſuch work could poſſibly come out of the hands of the Lord Jehovah, who is God bleſſed for ever. Oh no, God made him a bleſſed creature, his poſteritie with and him, putting upon him, ſome parcels of his own bleſſednes. The Lord looked upon him, and ſaw he was very good, Gen. 1.31. And ſaid, Oh man, I have ſet the ſtampe of mine own image upon thee, and thou art a bleſſed creature by that bleſſedneſs, which I have put upon thee. The Law looked upon him, and ſaw him every way p. 27conformable to it ſelf, and ſaid, Oh man, I can find no flaw in thee, therefore I bleſſe thee in the Name of the Lord. But oh lamentable change.**Heu, quantum mutatus ab illo? The Law looks at him angerly, and ſaith, Oh vile accurſed creature. The Lord looks on him in deepe diſpleaſure, and ſaith, ſurely ſome miſcheivous hand hath been here. Did not I ſowe the ſeed of bleſſedneſs in this feild? how comes it then, to be ſo full of curſed tares? oh, the Enemie hath done this. As, Math. 13.27.28. Thus man is wofully flitted from the top of Mount Gerizon, to the topp of Mount Ebal, and is quite another, than God made him; as farr differing from what he was once, as curſing is from bleſſing.

Oh, conſider this; look back, and ſee what we have been. He that was once bleſſed in the ſhine of his Princes favour, and hath now loſt it, how ſenſible is he of it? how doth the remembrance of it, even pinch and ſadden his ſpirit, oh then! what deſperate brutiſh hearts have wee that can look upon the ruines of our firſt bleſſedneſs with drie eyes?

2ly. We ſhould ſeriouſly conſider, and take notice of the wofull condition of all men by nature. What can be ſpoken more to the aggravation of our miſerie than this, that we lie under the curſe of the Law of the moſt high God? The Law ſpeakes aloud to all the ſonnes, and daughters of Adam jointly, and ſeverally, as Mal. 3.9. ye are curſed with a curſe: oh ye wretched Backſliders, p. 28draw neere heare, and tremble; yea, let every one ſuffer himſelf to be convinced of this, and take it home, and ſay, woe is me, I am an accurſed creature. And to drive this Naile home, I ſhall inſiſt a while on the conſideration, both 1. of the ſad effects, and 2. the ſtrange properties of this curſe.

Sad effects of the Curſe.1. The ſad Effects, or conſequence of the curſe, (I mean, ſuch as are felt even in this life) are ſundrie; as

1. The ſubjection of the whole creature to vanitie. It groaneth, and travelleth in paine together, Rom. 8.20, &c. The curſe, that lyeth on thee for ſinne, maketh the creature ſick, cauſeth heaven, and earth to quake. Every creature was full of beautie, and virtue according to his kind, and capacitie; but that beautie is greatly decayed, and that virtue much waſted, and almoſt dryed up. They were all made to ſerve thee, but now, that thou art a convicted Rebell, and therefore accurſed by the doome of the Law, they all fare worſe for thy ſake; the curſe reflects upon them, becauſe of thy treaſon againſt God: even as when a Nobleman is found a Traitour, and ſo obnoxious to the Law, all his ſervants, and retayners are ſharers with him (leſſe or more) in his ſufferings.

2. Spirituall bondage, and thraldome unto Sathan. This curſe is attended with lamentable ſoule-ſlaverie, infinitely worſe, than that of the bodie. Every naturall man p. 29is a priſoner, under the power of the Jaylour of hell, even while he lives here in this world. God the great King, and Judge of the world, hath ſaid, Take him Jaylour and he hath taken him, and holdes him captive to doe his will. 2. Tim. 2.26. * He hath ſtrong holds in the hearts of ſinners, he poſſeſſeth them, and leads them at his pleaſure; he ſaith, goe, and they goe; come, and they come; doe this, and they doe it. He blinds their minds, hardens their hearts, and works in them powerfully, Eph. 2.2. Indeed they ſpitt at him, and ſay, they defie him; yet nevertheleſſe they are his drudges, and carry his pack, and doe his worke. And while they profeſſe that they ſcorne to ſerve him, yet even then they ſerve him willingly, and with both their hands. Oh miſerie, beyond all expreſſion!

3. Unfruitfulneſs towards God. He may complaine of Mankind, as once of Iſrael, Jer. 2.21. I had planted the a noble Vine, wholly a right ſeed: how then art thou turned into the degenerate plant of a ſtrange Vine unto me? All our fruit is fruit unto death: we can bring forth no fruit unto God. The curſe of the Law hath blaſted us: we are (as it were) Thunder-ſtruck, and made unſerviceable. We can doe nothing that is truly good, or wel pleaſing to God, Rom. 8.8. When Chriſt came neere to the figtree, and ſaw nothing on it, but leavs, he curſed it, and then it withered, Mat. 21.19. So the Lord, ſeeing Adam, and his poſteritie now by their p. 30Apoſtaſie become degenerate plants, pronounced a curſe upon them, ſaying, Never fruit grow on you any more, and ſo we are become no better than withered ſtumps. Thou thinkeſt, that thou doſt good duties, this and that good work thou hadſt thy hand in, ſuch, and ſuch good fruits thou canſt ſhew; but alas its nothing ſo, thou art a drie, and a barren tree.

4. Liablenes to all the plagues, and judgments of God. The curſe ſetts us in ſuch a poſture, as we are continually expoſed to ſome miſchiefe, or other. The ground, which brings forth bryars, and thornes, being neere unto curſing, its end is to be burned, Heb. 6.8. The fooliſhman thinks his tongue is his owne, to uſe as he will; Pſal. 12.4. But Solomon tells him, his mouth is neere to deſtruction, Pro. 10.14. See Ezech. 7.5, 6, 7. 2. Pet. 2.3. Speaking of falſe Teachers, he ſaith, their judgment lingers not, but is haſtening on its way; their damnation ſlumbreth not, it keeps waking, to ſeize on them in due time. And indeed, what is it, that hindreth vengeance from falling on ſinners, but onelyonly the Lords patience? Tha… conſuming fire is at hand readie to lick thee up, and to deſtroy thee: there is but one ſtepp betwixt thee, and death. The Lord might forthwith ſtop thy breath, an… then thou art gone for ever, the ladder i… every moment like to be turned: tho… hangeſt but by one weake threed, and whe… that is broken, then thou droppeſt into th… flames of hell.

p. 315. Puniſhing ſinne, with ſinne, a very ſad effect of the curſe, when the Lord hath determined to ſet home the curſe upon a ſinner with a witneſſe, then he leaves him to himſelf for his former provocations, either to run himſelf deeper into the ſame ſinnes; or elſe to fall into more vile, and vicious courſes, and ſo to heap up wrath againſt himſelf. As ſometimes a father ſaith of an hopeleſs child: Seeing he will not be reclaymed, let him take his courſe, let him run himſelf out of breath, and haſten to his owne ruine. Thus he ſcourged the Gentiles for their wilde courſes againſt the light of Nature, Rom. 1.26.28. And the Jewes for their contempt of the word, Pſal. 81.11, 12. And their oppoſing the Goſpell, 1. Theſ. 2.15, 16. Thus the Lord deales with many of the ſecure ſleepie ſinners: they give no regard to the offer of merciemercy, therefore the Lord ſhutts them up in ignorance, and ſaith, let him, that is ignorant, filthy, carnall, be ſo ſtill: they are not bettered by mercies, or judgments, therefore they ſhall be made worſe. The cloſe deceiver becomes a groſſe robber, and God gives him over to lying, ſwearing, forſwearing, &c. The immoderate uſe of the creatures becomes groſly riotous; God gives him up to beaſtly drunkenneſs, miſpending of his time, waſting his eſtate, yea ſometimes to wantonneſs, and bodily filthyneſs, to hatred yea ſcorning of good counſel, and the like abhominable practices.

6. Helliſh terrours, ſtartlings of conſcience, p. 32feare of death, and of the Judgment to come. Theſe are the ſparkles, which flie up out of theſe everlaſting burnings, while the furnace is in heating to devoure the ungodly of the earth, Iſa. 33.14. Fearfulneſs ſurprizeth the hypocrites, Heb. 2.15. Its one maine branch of mans naturall miſerie that through feare of death, he is all his life, ſubject unto bondage, Act. 24.25. When the Aoſtle Paul, preached of the Judgment to come, Felix trembled. The ſinner feeles many a privie nippe, while he is walking on in the wayes of his owne heart; he hath gripings in his ſpirit, that torment him, and he feeles the flaſhing of hell fire ſometimes in his conſcience, ſo that he is appaled with the foreſight of the wrath to come. His heart ſmites him, and tels him, that Vengeance lyes in wait for him, becauſe of ignorance, drunkenneſs, contempt of the Goſpell, &c. The thoughts of death, and judgment damp him, and ſtrike him to the heart, and he ſaith, oh I muſt once goe downe into the duſt, what ſhall then become of this poore ſoule?**Animula vagula blandula. Quae nunc ab…bis in loca. I muſt be brought to judgment, how ſhall ſuch a ſinful wretch as I, look the great Judge of heaven, and earth in the face. Alas poore ſinner, thou ſetteſt a good face on the matter, before men, but thy heart knowes, that it is thus.

2. The ſtrange properties, or qualities of the curſe,Strange properties of the Curſe. are eſpecially theſe 5. (I call them ſtrange) becauſe. 1. Moſt of them lie out of the road of the naturall mans apprehenſion, p. 33and beliefe, they are hid from his eyes, he will not eaſily be perſwaded of them. 2. Yea, the godly themſelves doe not ſo clearly diſcerne, nor ſo carefully obſerve, or make uſe of them, as they might.

1. It is a grievous, and a bitter curſe. Can there be any thing more grievous, and bitter, than the abandoning of the creature from God? It was a very girevous curſe, which Shimei the Benjamite ſhott againſt King David, as David himſelf termes it, 1. Kin. 2.8. A ſtrong ſore, forcible curſe, -ſo the originall word ſignifies. How much more rightly may all this be ſpoken, of the curſe of Gods Royall Law? When the Angel of the Lord would meaſure out a curſe againſt the Merozites, according to the bredth of their ſinne, he bids curſe them bitterly, Jud. 5.23. Gods curſe againſt ſinners is bitter, Jer. 4.18. Its made up of gall, and worme-wood.**Ier. 8.14.9.15.Jer 8:14Jer 8:9Jer 8:15 When Solomon would give warning of the danger, which may come by the enſnaring of an whoriſh woman, he tells us, that in his owne experience he finds her more bitter than death, Eccl. 7.26. If he had knowne any thing more bitter, he would have mentioned it. Now the curſe of the Law is the death … …he ſinner, Gen. 2.17. The curſe of the people upon Merciles ſelf-ſeeking perſons is grievous, it bites ſore, Pro. 11.26. &, 28.27. Oh, but what then is the curſe of him, who is the God of all people? that's but a flea-biting to this.

2. It's a grounded, and authorative curſe. p. 34It hath a ſuperſcription, and ſtampe of divine warrant upon it: the power of heaven goes along with it, which puts weight upon it, and makes it heavie and bitter. Eliſha curſed the mocking children in the name of the Lord, and that curſe commiſſioned, and enraged the 2 ſhe beares to teare them in peices, 2. Kin. 2.23.24. So the Law curſeth the ſinfull children of Adam in the name of the Lord, and this curſe armeth all Gods judgments againſt them. The cauſles curſe is contemptible, it ſhall not come, Pro. 26.2. But the Law of God finds abundant cauſe in the ſonnes of men, and therefore it curſeth with authoritie, and efficacie. When a naturall father curſeth his children, as Noah, Cham, Gen. 9.25. And Jacob Simeon and Levi, Gen. 49.7. This breaths out authority; and therefore it ſtrikes deep. When the Pope curſeth with bell, book, and candle (as they ſay) his ſeduced ſlaves, which have received his marke, tremble at it, becauſe they apprehend (though falſly) the authoritie of Chriſt himſelf to be in it, how much greater cauſe of trembling is there, when the father of the ſpirits, who is God over all, curſeth tranſgreſſours?

3. It's an imp…iall, and thorough-dealing curſe; it overtakes all ſinners; none can eſcape, or avoyd it. Curſed is every one, that continueth not in al things &c. verſ. 10. Before, No abilitie of nature, or religious priviledge, or any excellencie whatſoever, can poſſibly ſhelter or ſafeguard p. 35thee from it, till thou arriveſt at Jeſus Chriſt. We read of Levi, that he knew not his father, nor his mother, nor his brethren, nor his owne children, Deut. 33.9. So the curſe of the Law ſaith unto every one without exception, I have not ſeen thee, I doe not know thee; it falls downe-right on all, without reſpect of perſons. They uſe to picture Juſtice blind, even the juſtice of humane Lawes, ſo the juſtice of the divine Law is (after a ſort) blind; it can neither be bribed, nor daſhed out of countenance: it cannot be ſwayed either by feare, or favour; it takes no notice of any by conſiderations, which might turne it aſide from it's right courſe.Zach. 5.3.Zech 5:3 The flying roule goes over the face of the whole earth, to cut of every one that ſtealeth, and every one that ſwea…eth, &c. Yea it's ſo impartiall, that it will not ſpare, or favour a juſtifyed perſon, who is now under the wings of Chriſts bleſſing, but will look grimly upon him, and reach him ſome ſharp laſhes if it find him faultie, or miſcarrying.

4. It's a ſubtil, and a ſpirituall curſe, it peirceth into the inwards, and goes downe into the bowels of the bellie, it can ſtrike the very ſpirit of the ſinner; ſo that oftentimes when no curſe appeares without, yet then there is nothing but curſe within: when the outward man is compaſſed about with bleſſings, the inward man lies in the midſt of all evil, yea is filled with the curſe of God. The bodie is fat, and faire liking, p. 36the bones flouriſh like an herb, the Eſtate proſpers, their name is up, no bands in their death, &c. but even then God ſendeth leanneſs into their ſoules, Pſal. 106.15. Their minds are more blinded, their hearts more hardened, their conſciences more ſeared, they are more cruſted, they grow more ſecure, and uncapable of any good, Lam. 3.65. Give them obſtinacie of heart, thy curſe upon them. Let their hearts be covered over, as with a buckler, to keep of every blow from Gods word, or hand. This is Gods curſe on the heart; ſo that while all things are ſo well compoſed without, that they promiſe to themſelves nothing but bleſſing, yet even then the curſe of God ſits cloſe on their ſpirits, and ripens them inſenſibly for deſtruction.

5. It's a ſtanding, and abiding curſe. The Juſtice of God hath brought it ſo home, and given it ſuch a deep expreſſion into the nature of man, that it's unremoveable. No power either of man himſelf, or of any, or all the creatures in heaven, or earth, is able to take it off. The ſinfull ſoule under the curſe of the Law is like to a priſoner, bound hand and foot, and throwne into the dungeon, readie for execution, he cannot looſe the chaines nor get himſelf out; he is ſure for ſtarting: No power, abilitie, diſpoſednes in, or from the ſinner himſelf can availe any thing, towards the ridding of him from the jawes of the curſe: No footſteppe, or poſſibilitie of help by, or from the p. 37creature, man, or Angell, to put to a little finger towards his releaſe from it. The flying Roule, which enters into the houſe of the Theife, and ſwearer, muſt remaine in the midſt of his houſe and conſume it, timber, and ſtones, and all, Zach. 5.4. The wrath of God abides on the diſobedient ſinner, Jo. 3.36. Time cannot wear it out, Iſa. 65.20. If a remedie be tendered to the ſinner, he is utterly uncapable of it.**1 Cor. 2.141 Cor 2:14 He hath nothing, which can concur with grace: whereby to further his recovery, in the leaſt meaſure, but contrariwiſe, he faſtens the curſe more upon himſelf,**Rom. 2.5.Rom 2:5 and runs more, and more into the clutches of it, and further ſtill out of the reach of bleſſedneſs.

Lay all theſe things together, and judge in your ſelves, what cauſe we have to reflect ſadly upon our ſelves, and to lie downe in duſt, and aſhes, under the ſence of our owne miſerie, as finding, and knowing our ſelves to lie under the ſtroke of his great, and terrible curſe? Woe is me, for the lamentable ignorance, and ſottiſhnes of our people generally, which ſport, and ſing, and walk merrily under this burthen, as if they were the happieſt creatures under the Sun. But oh, be convinced of it, and put it not away from you any longer. Why will you not acknowledge your ſelves to be ſuch, as the Lord, and his Law have found, and voted you to be? will you goe about to make the Law a vaine thing, and the Lawgiver a liar? That thou canſt never doe, the word of the p. 38Lord endureth for ever, let God be true, and every man a lyar. Come downe into the duſt, caſt away thy plumesſ, thy corrupt fancies, of an imaginarie bleſſednes, thou art really a curſed man. Pleaſe not thy ſelf in this Hell of thine as if it were an Heaven: but be adviſed to take downe this unqueſtionable truth, and know it for thy ſelf, that it may lie neer to thy heart, and thou mayſt be humbled under thy wofull condition. Thus much of the 2d uſe.

Sect. 4. Uſe 3d, & 4th.

THirdly let us heare pauſe a while, that we may conſider, and admire the wonderfull condeſcenſion of the Lords goodnes, and wiſdome towards the ſonnes of men, in that he doth ſo ſweetly allay, and mitigate the curſe, that it doth not poure out all it's furie upon us. All the inhabitants of the world being accurſed through ſinne, it's a wonder, that the firſt, and ſecond death have not fallen pel-mel upon them all, and devoured them at once: its a wonder, that the curſe hath not daſhed us all to peices, and brought the whole world into a Chaos long agoe. This is from the wiſe, and good providence of God, who for the preſervation of the whole frame, and for the comfort of his owne people, doth ſnub, reſtraine, and moderate the curſe, and keepes it within certaine bounders, as the Sea within its banks, that it cannot overflow, and deſtroy p. 39the earth, We ſee that the horſe, the Ox, and other ſuch like creatures have not quite renounced mans ſervice, but are eaſily brought into ſubjection: Yea, the moſt ſavage creatures are not invincibly rebellions but God affords to man both skill, and power to tame them Jam. 3.7. And 2. What a mercifull diſpenſation is this, that ſuch ſwarmes of curſes ſhould flie abroad in the world, and yet ſo very few of them (in compariſon) ſhould touch us? That ſo few are born blind, deafe, maimed, idiots? That nature is ſuſtained in health, ſtrength, vigour? yea, that we live upon the earth, and enjoy the influence of heaven? That the heaven over our head is not braſſe, and the earth under our feet, iron, yea, that we are in any eſtate ſhort of hel, who might juſtly have been ſtript of all at once, and made the common Butt of all his curſes? And further, Iſa. 3. What a ſweet providence is it, that when the Lord inflicteth evils or judgments, which are properly, and in themſelves the bitter fruits of the curſe, he doth not alwayes inflict them meerly as curſes, in reference to the ſinnes of the perſons, but ſometimes onelyonly praeventions of ſinne, and the miſeries which follow it, as. 1. Cor. 11.32: Or as exerciſes of patience, as in the famous example of Job; or as meanes, which his divine wiſdome is pleaſed to uſe, for the manifeſtation of his owne glorie, in ſome, way, or other. Whereof we have a notable inſtance in the man, which was blind from his birth, Jo. p. 409.1.2.3. The diſciples ask our Saviour, whoſe ſinne was the cauſe of that judgment, his owne, or his parents? He anſwers, neither of both, but that the works of God ſhould be made manifeſt in him, his meaning is this; you think this man is thus marked out for ſome notorious ſinne either of his owne. Or his Parents: but you are miſtaken: for although ſinne be an univerſal cauſe of all judgments,⸫⸫See Piſcator and Gualter on the place. yet in this caſe the Lord did not look upon the ſinnes of either of them, as the adaequate, or next mooving cauſe of inflicting this blindneſs: but he intended hereby the manifeſtation of his works the work of juſtice, and ſeveritie, in afflicting him ſo ſadly, and ſo long; the work of goodnes, and merciemercy, in beſtowing the bleſſing of ſight upon him; and cheifly, that this miracle wrought by me (ſaith Chirſt), may be a cleare, and undeniable demonſtration, that I am the Son of God, ſeeing it could not poſſibly be done by any other hand.⸫⸫ab v. 32. To ſhut up this uſe; let us not reckon our ſelves the leſſe miſerable, becauſe of theſe, and the like providences, but rather aſcribe them to the indulgence of merciemercy, and adore the glorie of his diſpenſations, who ſuffereth us not to be ſo accurſed, as we deſerve.

4ly. Hence I inferre, that there is no juſtification to be had, no, nor any poſſibilitie thereof by the works of the Law. It is a vaine thing once to expect it. The Law curſeth ſinners; how then doth it bleſs them? but if it juſtifie them, it bleſſeth them. p. 41All men are under the curſe of the Law: therefore no man is under the acquittance, and abſolution of the Law. This is one of the Apoſtles arguments in the verſes before to look for juſtification, and bleſſing from the Law, is not onelyonly to loſe our labour, but alſo to bring upon our ſelves more miſcheif. Its the way to inwrappe us more in the folds of the curſe, to implunge us into a deeper Sea of guilt, yea to ſeale up the curſe againſt our owne ſoules, and to make it ſure to our ſelves. Obſerve, what is the concluſion, which the Apoſtle would prove, from the text alledged out of Deuteronomie. verſ. 10. before, It is, that thoſe, which are of the works of the Law, are under the curſe, that is, not onelyonly thoſe, which break the Law, or doe not keep it perfectly, but thoſe that depend upon it, and reckon of juſtification by the works of it, even theſe alſo are accurſed, ſo Rom. 3.19.20. The Law chargeth all men with ſinne, and thereby ſtoppes every ones mouth, and makes all the world ſubject to the vengeance of God.foreign. Whence it followes unavoydably, that no fleſh ſhall be juſtified by the deeds of the Law. Therefore the Apoſtle profeſſeth, that he would by no meanes be found, having his owne righteouſnes, which is of the Law, Phil. 3.9. As if he ſhould ſay, If I ſhould appeare before Gods judgment-ſeat, clothed in that habit, he would abhorre me, and I were utterly undone. So then, there is no juſtification to be had by the Law; No p. 42man can poſſibly reach that conformitie to the Law of God, either inward, or outward, in the frame of the heart, or cariage of the life, which will be able to plead his juſtification in the ſight of God, It is not any good qualitie within us, or any goodwork, that comes from us, or both joyned together (though never ſo excellent for kind, or degree), that can ſet us right in the court of heaven. There is nothing at all, which a man hath, nothing at all, which he doth or can doe, for which God will pronounce him righteous: but when he hath done all, and is got up to the higheſt pitch, the Law will tell him to his face, that he is ſtill Accurſed. This is needfull to be urged: for not onelyonly the world, but the churches of Chriſt, are full of juſtitiaries, which carve unto themſelvs an imaginary ſelf-righteouſneſs according to the Law. Oh that theſe perſons would open their eares to this truth, and take it down. Of theſe I obſerve 4 ſorts, I meane ſuch, as ſeek a Bleſſedneſs by the Law, which they ſhall never find.

1. Profeſſed Papiſts, which ſubmit unto, and hold faſt the eſtabliſh'd doctrine of the Church of Rome, eſpecially as it is ſet forth in the councell of Trent; where they determine thus. The alone formal cauſe of the Juſtification of a ſinner before God, or that which gives being to it, is Righteouſneſs implanted, or a new qualitie of grace, or frame of holines wrought in the ſoule: which what is it elſe, but perſonall, and inhaerent conformitie to the Law of God? They tell us further, p. 43of a, firſt juſtification, whereby of unrighteous, a man is made righteous; and ſecondly, whereby of unrighteous, he is made more righteous. The former (if I miſtake not) they hold incompleat, and ſo inſufficient; being but a kind of entrance made by faith, and other preparative diſpoſitions: the latter is that, on which the maine waight of the buſineſs lies; and its done (ſay they) by the improovement, and exerciſe of thoſe good diſpoſitions, according to the command of the Law. So that a Papiſt, keeping to the principles of his religion, muſt either have his bleſſedneſs from the Law, or ſtand accurſed ſtill: and if we make the beſt of it, he is chargeable with that follie, for which the Apoſtle taxeth the Galathians. verſ. 3. Of beginning in the ſpirit, and ſeeking to be made perfect by the fleſh. And herein the hand of God is remarkeable, either in merciemercy, or juſtice, or both, to ſome of them, in taking them off from their old plea, ſo that when they are to die, they dare not truſt their ſoules in ſo crazie a bottome: yea their great Champion Bellarmine, when he hath bett his braines, and ſtretched his wits, in ſundrie pages to uphold the doctrine of juſtification by inhaerent righteouſnes, yet at length he comes to this reſolve. * Becauſe of the uncertaintie of our owne righteouſnes, and the danger of vaine glorie, therefore it is * the ſafeſt way to truſt onelyonly in the merciemercy and goodnes of God. In which words, he doth (upon the matter) unweave p. 44his owne webbe, and deſtroy what he had built. For if this be the ſafeſt way, it is ſo, becauſe it is Gods onelyonly approoved way for the juſtification of a ſinner; and conſeq. this way alone muſt be taken, and all other wayes muſt be rejected, and avoided, as being not onelyonly not the ſafeſt, but poſitively unſafe, and certainly full of danger, yea, unqueſtionably deſtructive.

2. Blind ignorant Proteſtants, which have nothing of religion, but onelyonly the bare name, a meer outſide, their Chriſtendome, the faces of Chriſtians. They were baptiſed, they keep their church, they come to the communion, and receive their Maker (as they carnally, and groſly ſpeak), they have a ſhare in the outward priviledges of the church, ſaying, Lord, Lord, and therefore they think, that no blame lies upon them, the curſe is farre enough of from them, they are accepted of God, and in a bleſſed condition thus the Jewes gloryed in the Temple of the Lord, which the Lord condemneth, as a truſting in lying words, Jer. 7.4. They boaſted of their priviledges, that they were Abrahams ſeed, never under bondage, yea, that they had one father, even God, &c. The Lord Jeſus tels them plainly, that they were the ſervants of ſinne, and of their father the Divel, Jo. 8.33, 34, 41, 44. A clear glaſſe, wherein the generalitie of our people may ſee their faces; all their religion ſtands in this, that they are called Chriſtians, and goe among the people of God: this is their p. 45bleſſedneſs. But oh wofull people, how came you by this bleſſedneſs? whence had you it? you are under the Law; it holds you under guilt, and pronounceth you accurſed; and (alas) theſe priviledges and ſervices are far too weak, and poor things to take off that guilt, and to remove that curſe which ſticks to your wretched ſouls. Oh my ſoul pitties your ſottiſhneſs. Awake from your ſlumber, and deliver your ſelves from theſe deluſions, before ye periſh in them.

3. Civil livers, which go far in the obſervation of the outward duties of the ſecond Table, they are honeſt in their dealings, equal in their actions, ſweet in their behaviour, and as far as the letter oſ the Law will carry them, unreprovable; theſe are the righteous men which juſtifie and bleſs themſelves, as the young man, Matth. 19.20. and the Phariſee, Luke 18.11. but theſe went away unjuſti…ed, and therefore accurſed. Thus it was with the Apoſtle Paul before his converſion, who had more to boaſt of in the fleſh than any man; for beſides circumciſion, and many other Jewiſh priviledges which he enjoyed, he came up ſo high in conformity to the righteouſneſs required in the Law, that as touching it, he ſaith he was blameleſs: and theſe things were his gain; but when he found Jeſus Chriſt, he looked upon them all as loſs, and caſt them away as dung, yea as dogs-meat,⸪⸪foreign q. foreign, alluding to foreign, v. 2. before. Phil. 3.5-8. as if he had ſaid, If thoſe dogs, thoſe evil workers (the Jewiſh Teachers, which preſs circumciſion and legal righteouſneſs) do taſte p. 46ſuch ſavour and ſweetneſs in this kinde of meat, let them take it to themſelves, as fitteſt for them, it will not down with me; I have other meat, which theſe men either do not know, or cannot digeſt. This is juſt the caſe of many among us. But oh man, if thou wilt bring thy ſelf and thy work to the ſtandard, thou wilt finde, that although thou bleſſeſt thy ſelf, and others bleſs thee too, yet thou art without the ſun-ſhine of Gods bleſſing. For if it were granted, that thou haſt gone thorow-ſtitch in thy duty to men, yet ſtill the buſineſs is lame, and halts on a ſide; all this while thou haſt neglected thy duty to God, and doſt thou look to be accepted for thy partial obedience? would this be a ſufficient acquittance to a child in his fathers houſe, that he hath diſcharged himſelf well in all his carriage to his brethren, and ſervants in the family, while he hath never regarded his duty to his father? or can he expect his fathers bleſſing? may he not rather fear his curſe? This is thy caſe, who reſteſt in the moral righteouſneſs of the ſecond Table.

4. Religious profeſſors, who beſides all theſe, have alſo a form of godlineſs; they have the form of knowledge, and of the truth in the Law, Rom. 2.20. and in the Goſpel too 2 Tim. 3.5. they have ſeen, and ſorrowed for their ſins and bad courſes; they have broken off their iniquities, and reformed their ways; they perform religious duties, pray, reade the Scriptures, hear the Word preached, obſerve the Lords day, ſhew ſome degrees of love and p. 47reſpects to good men. In a word, they have ſundry commendable abilities within, and bring forth many (materially) good fruits without; and hereby they work out unto themſelves a carnal peace, perſwading themſelves that they are in good caſe, and accounting themſelves righteous, and bleſſed of God; but all this will go for no more in the Court of Heaven, than the righteouſneſs of the Law, which holy Paul durſt not ſtand to for his juſtification. He did not onelyonly diſclaim thoſe priviledges, and that righteouſneſs, which before he had accounted his gain, but all things whatſoever; yea doubtleſs (ſaith he) I do count all things but loſs; I do, even at this preſent, ſince I came truly to know the Lord Jeſus Chriſt, renounce and caſt away all things, whatſoever I am, or have, in the buſineſs of my juſtification before God, ſave the righteouſneſs which is through the faith of Chriſt, Phil. 3.8, 9. Let a man reach out as far as is poſſible in conformity and obedience to the firſt Table (as well as to the ſecond) both in religious diſpoſitions, and holy performances, and let this be joyned with a glorious external profeſſion of Chriſt and the Goſpel, yet he may ſtill abide under the Law, and ſo be a ſtranger to the grace of juſtification. It is not any one of theſe, or the like qualifications and workings, nor all of them put together, that can raiſe the ſoul into a juſtified condition, but ſtill it abides under the curſe. What high characters of more than ordinary holineſs doth the ſpirit of God p. 48put upon the Jews? Iſa. 58.2. they ſought God daily, they delighted to know his ways, as if they were a Nation that did righteouſneſs; yet they are rejected and diſallowed, even in their choiceſt and ſtricteſt duties; Jeſus Chriſt profeſſeth that he will ſend away many at the laſt day, which have done wonderfull works in his Name, Matth. 7.22, 23. This is a fine ſpun, but (I fear) too common hypocriſie, to make graces, duties, reformations, performances, the matter of our righteouſneſs before God. Let Chriſtians take heed, leſt while they reckon on the bleſſing, they be found under the curſe.

The iſſue of this uſe is, to knock us all off from thoughts of juſtification by the Law, ſeeing we are all under the curſe of it. Let us not make account of ſuch a thing, it will prove but a dreame, and we ſhall be deceived. Let us by all means ſhun this moſt perilous work.

Sect. 5. Ʋſe 5 & 6.

5. IT's no wonder then, if the preaching of the Law be ſo unwelcome, ſo burthenſome; yea (I may ſay) ſo hatefull and abominable to the greateſt part of our Congregations. If you would propheſie unto them of wine and ſtrong drink, ſpeak unto them ſmooth and pleaſing things, and tell them of nothing but Goſpel, and promiſes and comforts, you are very welcome, oh this is excellent Doctrine. But contrariwiſe, the Miniſtery p. 49of the Law is as unwelcome to their hearts, as water into a ſhip, or fire into their bones; and can ye blame them?Ier. 5.14.Jer 5:14 alas the Law breaths out nothing but curſes againſt the men of the world; its like the roll of the book which was ſpread before Ezekiel, written within and without, with lamentations, and mournings and woe, Ezek. 2.10. which way ſoever the Miniſter turns it, it ſpeaks curſing to wicked men, it flaſheth hell fire in their faces continually; how ſhould this be endured, to hear themſelves curſed to their faces all the day long? therefore they hate him that rebuketh in the gate, Amos 5.10. ſometimes they break out into groſs and open diſtempers, they rage and ſtorm, and perſecute us; they ſmite us with their tongues, and call us railers, and preachers of damnation; they go away with their hearts filled with gall and malice, and their tongues with clamours and outcries againſt us; they ſay to us, as the poſſeſſed perſons ſaid to Chriſt, Are you come hither to torment us before the time? Matth. 8.29. Others can bite in their wrath, but they grumble in their hearts, and ſometimes ſay, they could wiſh that their Miniſter were more diſcreet; and it were well if he would keep him to his Text. But truly, he that threateneth the curſe of the Law againſt a natural man, is not gone far from his Text. Thus it is, and thus it will be while Satan is the God of this world, and ſin reigneth in the hearts of the men of the world, we canno… expect it ſhould be otherwiſe: Even John Baptiſt, when he p. 50comes to caſt down mountains, muſt look to finde no better entertainment.

6. Yet every hour we may ſtrongly infer a neceſſity of preaching the Law, although John Baptiſt be cenſured as a buſie pragmatical fellow, yet he muſt do his work for all that; although the preaching of the Law be both tedious and odious to carnal men, yet muſt we not neglect that piece of our Miniſtery in any caſe; this Law-work muſt be attended in its due place: for ſeeing man lies under this miſery and danger, its needfull that he ſhould ſee and know it, that ſo he may come to be affected with it, as the caſe requires. There is no wiſe man (I ſuppoſe) but would willingly be informed of any miſchief that is towards him; if he be under the diſpleaſure of the ſupreme Power, or in danger of ſome mortal diſeaſe; or if he fear an adverſary at Law, every one would know the worſt of his own cauſe: for he may poſſibly by this means be put into a way to prevent or avoid it, which otherwiſe (ordinarily) he cannot. How much more needfull is this wiſdome in the buſineſs of the ſoul? Now the beſt and moſt regular way to attain this end, is the Miniſtery and preaching of the Law it ſelf, that the wretched ſinner by a particular home-application of it, may get acquaintance with his wofull condition, and ſo apply himſelf to the uſe of means, whereby he may eſcape the danger. Every natural man lies under the guilt of ſin, and therefore under the diſpleaſure of the moſt high God; ſick of a mortal p. 51ſoul malady, which brings him under the power of the ſecond death; caſt in his cauſe before the judgement ſeat of heaven, to his utter ruine and undoing. It concerns him therefore to attend upon the Miniſtery of the Law, that he may know how the caſe is with him. A malefactor or treſpaſſer amongſt men, may diſcover by ſearching into the Law of the Land, what danger he is in: ſo may the ſinner by ſearching into the Law of God. Whence (I conceive) I may be bold to conclude, not onelyonly the conveniency, but alſo the neceſſity of the ſeaſonable preaching of the Law in our ordinary miniſtration. This is not a politick device of Preachers, or purpoſe to ſcrew into mens conſciences, that they may Lord it over them (as carnal men are apt to judge) but a way approved by God himſelf, in order to the converſion of ſinners, and ſeconded by the practice of his ſervants in former times. The Law is the Lords candle to reveal ſin, Rom. 3.20. and …y conſequence to reveal the curſe due to ſin. Its the Lords hand to work wrath in the ſoul, by ſtriking it with conviction, and with fear thereupon, Rom. 4.15. God the great Lawgiver hath put upon it ſuch a beam of purity and authority, that it is able to manifeſt ſin to the conſcience, even in the moſt ſlie and hidden aberrations. It's the Lords Bayliff, to hunt out ſin in the ſeveral kinds, degrees and colours of it, and to lay his arreſts upon the ſinner. It's the Lords voice, to call and fetch every Adam out of his thickets, Gen. ….…, 10. p. 52yea, it's the Lords ſword, or ſlaughtering-knife, whereby he kills and ſlays the ſinner in himſelf, that he may live unto God, Gal. 2.19. Now that the Law may do all this, it is not enough that the ſinner have an overly and general knowledge of it, but it muſt be opened, and applied in ſome competent meaſure of diſtinctneſs to his heart and conſcience; for doubtleſs every natural man may ſay of the Law, as the Eunuch of the Text, in the Prophecy of Iſaiah, How can I underſtand it, except ſome man ſhould guide me? Act. 8.31. God ſends Moſes to conduct the children of Iſrael towards the Land of Canaan, but they muſt go thorow the wilderneſs, and there the Law muſt be promulgated in a terrible manner, with thundrings and lightnings, &c. that the fear of the Lord might be before their faces, Exod. 20.20. Sinners muſt come to mount Sinai before they come to mount Sion. Jeſus Chriſt himſelf when he comes with healing in his wings, and his heart and mouth full of bleſſing for ſinners; yet even then he will ſend his meſſenger before his face to prepare the way before him; they muſt remember the Law of Moſes in the mean time, and before his coming he will ſend them one to go before him in the ſpirit and power of Elias, &c. leſt he come and ſmite the earth with a curſe, Mal. 4.2, 4, 5, 6. Luke 1.17. So that (to ſhut up this uſe) we muſt crave your excuſe if we harp ſometimes on this harſh ſtring; for although it be not toothſome phyſick, yet it is wholſome. We p. 53ſhould be both unfaithfull to our great Maſter, and treacherous to your ſouls, if we ſhould withhold from you this ſo neceſſary a part of Gods counſel. We were not worthy to be admitted Counſellors at Law, if we would not plainly tell our Clients the worſt of their cauſes. We know the terrour of the Lord, therefore we perſwade you by the light of the Law, to conſider of your miſery, 2 Cor. 5.11. That ſpeech of the Phariſees is a truth, though ill meant, and worſe applied by them John 7.49. The people which know not the Law, are curſed. When people cannot endure to hear of their ſin, and curſe by the miniſtery of the Law, it is too probable a ſign that they lie faſt bound (hand and foot) under the curſe. Oh my brethren, were it not better to hear the curſe ringing aloud in your ears in this world, while there is a poſſibility of eſcaping it, than to feel it lying on your ſouls and bodies, in the full power and fury of it in the world to come, when the time of mercy and bleſſing is expired; Oh conſider it, and the Lord give you underſtanding.

Sect. 6. Ʋſe 7 & 8.

7. SUffer the words of exhortation, and give me leave to impart unto you counſel from God. Oh that your ears were open, and your hearts pliable, that this counſel mght be acceptable unto you, about a matter of ſo great importance. Let this exhortation p. 54run in two ſtreams: 1. To all the ſons and daughters of Adam; you ſee in what wofull caſe you ſtand by the juſt verdict of the holy Law of God. I beſeech you weigh it well; its the great curſe of Almighty God that you lie under. Would you ſee it yet more clearly in its hideouſneſs? then look upon it in all its dimenſions; for breadth, it wraps in all mankind, Adam and his whole generation, to the laſt man that ſhall ſtand upon the earth, and all creatures which ſerve for his uſe; for length, it reacheth to eternity; for depth, it goes down to hell, and there puts forth its greateſt miſchief; for height, it gets up to heaven, and in…ects it, the moon and ſtars are not pure in his ſight, Job 25.5. Review the ſad effects and ſtrange properties before mentioned, and then tell me, are you now convinced of your miſery? is it come ſo near to your conſciences, that you cannot now ſhake it off any longer? Oh then, I intreat you, for the love of your ſouls get from under it; how dare ye abide in this condition? how can ye eat or drink, or ſleep with ſuch a maſſie weighty curſe lying upon your ſouls? Say, Oh wretch that I am, I was born at firſt to bleſſedneſs, but I am now implunged into a moſt wofull curſe; and ſhall I lie ſtill under it, and not go about to recover my firſt eſtate? Oh no, haſte away, and eſcape for thy life; the longer thou continueſt under the curſe, the more ſinfulneſs and guilt thou contracteſt, and ſo makeſt thy ſelf more accurſed. Deliver thy ſelf betimes; how long wilt thou p. 55linger in this blacke Sodome?

2. To parents, and ſuch as have the charge of others; alas, your children are under the curſe of the Law. Suppoſe that ſome of them were infected with the leproſie, peſtilence, or any contagious diſeaſe threatening death; or were under any calamity at preſent, which would certainly be their ruine, if not timely prevented, would ye not uſe the beſt means for their help? eſpecially if your hearts can tell you, that you have had a great hand in bringing them into this danger? Oh then, if you have the bowels of parents earning in your bellies, you will ſpare no coſt nor pains, but lay out your ſelves freely in all ways poſſible for their ſeaſonable recovery: you, you have been the immediate inſtruments of putting them into this lamentable pickle; you have begotten and brought them forth, and from you they have derived (together with their being) this dolefull curſe; and will you ſuffer them to lie under it ſtill, and not put forth your hands to help them out? Do ye not tremble to think, into what a deep gulf you have implunged them? Oh what joy can you have in them, in their beauty, comelineſs, towardlineſs, or their ſweet natural parts, whiles this ſad thought is ever and anon coming into your mindes? Alas, theſe tender babes, theſe hopefull children, are in themſelves no better than accurſed creatures. But we may well mourn over the deſperate careleſneſs of the greateſt part of parents and maſters, which ſuffer p. 56thoſe that are under them to continue in that wofull plight, without looking after their recov…ry; yea, give them leave in theſe licencious days to run up and down from one ſect to another, and from one wickedneſs to another, and to make themſelves ſtill more vile, and yet do not reſtrain them; as it is ſaid of Eli, 1 Sam. 3.13. And what ſhall we think of thoſe parents that encourage their children to ſinfull ways? they may ſwear, ſcorn at godlineſs, break the Lords day, profane his worſhip, neglect, yea trample upon his Ordinances, and they give them good leave to do ſo, ſaying (in effect) to them, as Rebecca ſaid to her darling Jacob, when ſhe ſet him on to get the bleſſing, Upon me be thy curſe, my ſonGen. 27.13.Gen 27:13. While you carry thus towards them, I tell you, you may bleſs them morning and evening, yet God curſeth them. Ah cruel father, mother, maſter, dame, you muſt one day anſwer for their ſouls, and their blood will be required at your hands. You ſay you love them, and would ſee them do well; but I beſeech you, love them better than thus, or you will one day waile and wring your hands, to ſee them irremedileſly miſerable.

8. This truth being duly taken down (before we diſmiſs it) may ſerve to bring us all out of love with one wicked practice which is too common every where, and that's curſing; and to diſcover it to be a thing both deſperately ſinfull, and even in it ſelf unreaſonable. Some profane unſavoury ones are p. 57not afraid upon any trivial occaſion to curſe themſelves, if this or that be not ſo, I would I were hanged, I wiſh this meat may be my poiſon, Let me never thrive, &c. and theſe dreggiſh dangerous times have brought forth a generation of men of corrupt minds, and diſſolute principles, which can curſe themſelves with a kind of authority and bravery; If I do not ſuch and ſuch a thing (and it may be ſome deſperate abominable crime) God damn me, God confound me, &c. As for imprecations againſt others, how ordinary are they? there be deboiſt unnatural children, which bluſh not to curſe their parents; ſo parents curſe their children, maſters their ſervants, and one neighbour another; you ſhall hear a man ſometimes curſe his horſe, if he do but ſtumble; or his cattel, if they turn out of the way; or his very axe, hammer, or the working-tool in his hand, if it miſcarry. In ſhort, there is no language ſo ready to our common people, if they be diſpleaſed or put into paſſion, as hangment, vengeance, the devil, a miſchief, the pox, or the like; when as the mad man, they caſt firebrands, arrows and death, Prov. 26.18. And ſome have ſo accuſtomed their tongues to ſuch helliſh ſpeeches, that they are to them but words of courſe, they curſe when they mean no harm; which is an abominable taking of Gods Name in vain; ſeeing every imprecation is (virtually at leaſt) a prayer to God to do the thing expreſſed or intended therein. Let me adviſe you therefore to conſider p. 58what you are doing; you are under the curſe of the Law, and will you be ſo bold and buſie with it? Oh that you were wiſe, and that ye would cauſe theſe words to ſinke down into your ears, and ſeriouſly ponder in your hearts theſe particulars following:

1. Curſing is given in Scripture, as the mark and brand of perſons that are notoriouſly profane, and ſuch as are ſtrangers from God, and in the bond of iniquity, Pſal. 10.7. his mouth is full of curſing. See 1 Sam. 17.43. and 2 Sam. 16.5, the practice of Shimei, Jud. 17.2. Micahs mother, Rom. 3.14. its ſometimes followed home with remarkable judgments, Exod. 21.17. Prov. 30.11. ſee the exemplary puniſhment of Shelamiths ſon, Lev. 24.14.

2. It is very unbeſeeming, and inconſiſtent with the profeſſion of Religion, not becoming thoſe which have given their names to Chriſt; and from that very conſideration ſometimes forbidden, Rom. 12.14. Eph. 4.31. 1 Pet. 3.9. it is ſo foul a thing, that the practice of it (if habituated and frequent) will ſcarcely ſtand with ſaving grace; Chriſtians that give way to it, and ſuffer themſelves to be overcome by it, do very much forget themſelves. See Jam. 3.4, 10. &c. Peter foully overtaken, Mat. 26.74.

3. It argues a great meaſure of flintineſs, and ſtrange audaciouſneſs of ſpirit, when a man dare adventure to play with ſuch edgetools, to bandie ſo terrible a thing as the curſe is, and to dally with it upon every trifling occaſion.

p. 594. In thus doing, you take upon you the office of the Law; yea you ſtep into the Lords own ſeat. God hath put this burthen on the Law (as to bleſs the obſervers, ſo) to curſe the tranſgreſſors of it; how dareſt thou then incroach upon it? who made thee a Law-giver; or who gave thee this authority? Oh take heed, thou makeſt thy ſelf guilty of moſt unwarrantable uſurpation.

5. You invite the curſe, and call for it to come and ſeize upon your ſelves, or others, as if it were too ſlow, and made not haſte enough; but thou maiſt be well aſſured it hath wings; its the flying roll; and thou wilt find to thy ſorrow one day, that it comes with too much ſpeed, thou needeſt not to haſten it.

6. You adde more miſery to the miſerable. Thou art wretched above meaſure already, through the curſe of the Law which lieth upon thee; wilt thou increaſe thy wretchedneſs by ſealing up the curſe againſt thy ſelf, and that with thine own mouth? Thy children are in a wofull condition, by means of the ſin and curſe which thou haſt derived unto them; and wilt thou make it more wofull by pronouncing a curſe upon them with thine own lips? may not many a child ſay to his father and mother, Is it not enough that you have brought me into the world accurſed by the Law of God, but I muſt have your curſe alſo?

7. Yea laſtly, you provoke the Lord to take you at your words, and to ſay, Well, be it unto you, even as you will. Thou ſaiſt, God p. 60damn me; its a bargain thou ſhalt be damned. The Lord doth oftentimes ſend down the curſe upon the children, according to the imprecation of their parents, the prints whereof ſtick upon them viſibly all their days. They that love curſing, ſhall have curſing enough, Pſal. 109.17, 18, 19.

Therefore put away this bad language from you, and let it not be heard any more amongſt us.