A Body of Practical Divinity

III. It exhorts us to keep ourselves from this Sin of Adultery. Let every Man have his own Wife, saith Paul, 1 Cor. 7.2. Not his Concubine, not his Curtezan. Now that I may deter you from Adultery, let me show you the great Evil of it.

First, It is a thievish Sin. Adultery is the highest sort of Theft. The Adulterer steals from his Neighbor that which is more than his Goods and Estate, he steals away his Wife from him, who is Flesh of his Flesh.

Secondly, Adultery debaseth a Person, it makes him resemble the Beasts. Therefore the Adulterer is described like an Horse neighing. Ier. 5.8. Everyone neighed after his Neighbors Wife. Nay, this is worse than brutish; for some Creatures that are void of Reason, yet by the Instinct of Nature observe a kind of Decorum, or Chastity. The Turtle-Dove is a chaste Creature, and keeps to it's Mate. The Stork, where-ever he flies, comes in no Nest but his own. Naturalists write, if a Stork leaving his own Mate joineth with any other, all the rest of the Storks fall upon him, and pull his Feathers from him. Adultery is worse than Bruitish, it degrades a Person of his Honor.

Thirdly, Adultery doth pollute and befilthy a Person. The Devil is called an Vnclean Spirit, Luke 11.24. The Adulterer is the Devils First-born; he is unclean; he is a moving Quagmire; he is all over ulcerated with Sin: His Eyes sparkle with Lust, his Mouth fomes out Filth, his Heart burns like Mount Aetna in unclean Desires: He is so Filthy, that if he die in this Sin, all the Flames of Hell will never purge away his Uncleanness. And as for the Adulteress, who can paint her black enough? The Scripture calls her a deep Ditch, Prov. 23.27. She is a Common-shore. Whereas a Believer, his Body is a Living Temple, and his Soul a little Heaven, bespangled with the Graces as so many little Stars. The Body of an Harlot is a walking Dunghil, and her Soul a lesser Hell.

Fourthly, Adultery is destructive to the Body. Prov. 5.11. And thou mourn at last, when thy Flesh and thy Body is consumed. It brings into a Consumption. Uncleanness turns the Body into an Hospital ; it wastes the Radical Moisture, rots the Skull, eats the Beauty of the Face. As the Flame wastes the Candle, so the Fire of Lust consumes the Bones. The Adulterer hastens his own Death. Prov. 7.23. Till a Dart strike through his Liver. The Romans had their Funerals at the Gate of Venus Temple, to signify that Lust brings Death. Venus is Lust.

Fifthly, Adultery is a Purgatory to the Purse, as it wastes the Body so the Estate. Prov. 6.26. By the means of a Whorish Woman a Man is brought to a piece of Bread. Whores are the Devil's Horseleeches, Spunges that will soon suck in all ones Money. The Prodigal had soon spent his Portion when once he fell among Harlots, Luke 15.30. King Edward the Third's Concubine, when he lay a dying, got all she could from him, and plucked the Rings off his Fingers, and so left him. He that lives in Luxury dies in Beggary.

Sixthly, Adultery blots and eclipseth the Name. Prov. 6.33. Whoso committeth Adultery with a Woman, a wound and dishonor shall he get, and his Reproach shall not be wiped away. Some while they get Wounds get Honor. The Soldiers Wounds are full of Honor. The Martyrs Wounds for Christ are full of Honor: These get Honor while they get Wounds: But the Adulterer gets Wounds in his Name, but no Honor. His Reproach shall not be wiped away. The Wounds of the Name no Physician can heal. The Adulterer, when he is dead, his Shame lives. When his Body rots under ground, his Name rots above ground. His base-born Children will be the Living Monuments of his Shame.

Seventhly, This Sin doth much eclipse the Light of Reason ; it steals away the Understanding, it stupifies the Heart. Hos. 4.11. Whoredom takes away the Heart: It eats out all Heart for good. Solomon besotted himself with Women, and they enticed him to Idolatry.

Eighthly, This Sin of Adultery ushers in Temporal Iudgments. The Mosaical Law made Adultery Death, Lev. 20.10. The Adulterer and the Adulteress shall surely be put to Death: And the usual Death was Stoning, Deut. 22.24. The Saxons commanded the Persons taken in this Sin to be burnt. The Romans caused their Heads to be stricken off. This Sin, like a Scorpion, carries a Sting in the Tail of it. The Adultery of Paris and Helena a beautiful Strumpet, ended in the Ruin of Troy, and was the Death both of Paris and Helena. Jealousy is the rage of a Man ; and the Adulterer is oft killed in the Act of his Sin. Adultery cost Otho the Emperor and Pope Sixtus the Fourth their Lives.

I have read of two Citizens in London, 1583. who defiling themselves with Adultery on the Lord's Day, were immediately struck dead with a Fire from Heaven. If all that were now guilty of this Sin should be punished in this manner, it would rain Fire again, as on Sodom.

Ninthly, Adultery, (without Repentance) damns the Soul. 1 Cor. 6.9. Neither Fornicators, nor Adulterers, nor Effeminate, shall enter into the Kingdom of God. The Fire of Lust brings to the Fire of Hell. Heb. 13.4. Whoremongers and Adulterers God will judge. Tho Men may neglect to judge them, yet God will judge them.—But, will not God judge all other Sinners? Yes. Why then doth the Apostle say, Whoremongers and Adulterers God will judge ? The meaning is, (1.) He will judge them assuredly ; they shall not escape the Hand of Justice. (2.) He will punish them severely, 2 Pet. 2.10. The Lord knoweth how to reserve the Unjust to the Day of Judgment to be punished, but chiefly them that walk in the Lust of Uncleanness. The Harlot's Breast keeps from Abraham 's Bosom. Momentaneum est quod delectat Aeternum, q. d. Cruciat. Who would for a Cup of Pleasure drink a Sea of Wrath? Prov. 9.18. Her Guests are in the depths of Hell. A wise Traveler when he comes to his Inn, though many pleasant Dishes are set before him, yet he forbears to taste, because of the Reckoning which will be brought in. We are here all Travelers to Jerusalem above; and though many Baits of Temptation are set before us, yet we should forbear, and think of the reckoning which will be brought in at Death. With what Stomach could Dionisius eat his Dainties, when he imagined there was a naked Sword hung over his Head as he sat at Meat. While the Adulterer feeds on strange Flesh, the Sword of God's Justice hangs over his Head. Causinus speaks of a Tree that grows in Spain, that is of a sweet Smell, and pleasant to the Taste, but the Juyice of it is poisonous. The Emblem of an Harlot; she is perfumed with Powders, and fair to look on, but poisonous and damnable to the Soul. Prov. 7.26. She hath cast down many wounded, yea, many strong Men have been slain by her.

Tenthly, The Adulterer doth not only wrong his own Soul, but doth what in him lies to destroy the Soul of another, and so kill two at once. And thus the Adulterer is worse than the Thief. For suppose a Thief Rob a Man, yea, take away his Life, yet that Man's Soul may be happy, he may go to Heaven, as well as if he had died in his Bed. But he who commits Adultery endangers the Soul of another, and deprives her of Salvation so far as in him lies. Now, what a fearful thing is it to be an Instrument to draw another to Hell.

Eleventhly, The Adulterer is abhor'd of God. Prov. 22.14. The mouth of a strange Woman is a deep Pit: he who is abhorred of the Lord shall fall therein. What can be worse than to be abhor'd of God? God may be angry with his own Children; but for God to Abhor a Man, it is the highest Degree of Hatred.

Quest. But how doth the Lord show his abhorring of the Adulterer?

Answ. In giving him up to a Reprobate Mind and a Seared Conscience, Rom. 1.26. And now he is in such a condition that he cannot repent. This is to be abhorred of God: Such a Person stands upon the Threshold of Hell, and when Death gives him a Jog he tumbles in. All which may sound a Retreat in our Ears, and call us off from the pursuit of so damnable a Sin as Uncleanness. I will conclude with two Scriptures, Prov. 5.8. Come not nigh the Door of her House. Prov. 7.27. Her House is the way to Hell.

Twelfthly, Adultery is a Sower of Discord : It destroys Peace and Love, the two best Flowers which grow in a Family. Adultery sets Husband against Wife, and Wife against Husband, and so it causeth the Ioynts of the same Body to smite one against another. And this Division in a Family works Confusion: For an House divided against itself cannot stand, Luke 11.17. Omne divisibile est corruptibile.

Quest. How may we abstain from this Sin of Adultery?

Resp. I shall lay down some Directions, by way of Antidote, to keep you from being infected with this Sin.

(1.) Come not into the Company of a Whorish Woman, avoid her House as a Seaman doth a Rock. Prov. 5.8. Come not near the Door of her House. He who would not have the Plague, must not come near Houses infected. Every Whore-house hath the Plague in it. Beware of the occasion of Sin: To venture upon the occasion of Sin, and then pray, Lead us not into Temptation, is, as if one should put his Finger in the Candle, and then pray that it may not be burnt.

(2.) Look to your Eyes. Much Sin comes in by the Eye. 2 Pet. 2.14. Having Eyes full of Adultery. The Eye tempts the Fancy, and the Fancy works upon the Heart. A wanton amorous Eye may usher in Sin. Eve first saw the Tree of Knowledge, and then she took, Gen. 3.6. First she looked, and then she loved ; 〈 in non-Latin alphabet 〉 . The Eye oft sets the Heart on Fire: Therefore Job laid a Law upon his Eyes. Job 31.1. I made a Covenant with my Eyes, why then should I think upon a Maid? Democritus the Philosopher plucked out his Eyes, because he would not be tempted with vain Objects: The Scripture doth not bid us do so, but set a Watch before our Eyes.

(3.) Look to your Lips. Take heed of any unseemly Word that may enkindle unclean Thoughts in yourselves or others. 1 Cor. 15.33. Evil Communications corrupt good Manners. Impure Discourse is the Bellows to blow up the Fire of Lust. Much Evil is conveyed to the Heart by the Tongue. Psal. 141.3. Set a watch, O Lord, before my mouth.

(4.) Look in a special manner to your Heart. Prov. 4.23. Keep thy Heart with all keeping. Everyone hath a Tempter in his own Bosom. Matth. 15.19. Out of the Heart come Evil Thoughts. And thinking of Sin makes way for the Act of Sin. Suppress the first Risings of Sin in your Heart. As the Serpent, when Danger is near, keeps his Head: So keep your Heart, which is the Spring from whence all lustful Motions do proceed.

(5.) Look to your Attire. We read of the Attire of an Harlot, Prov. 7.10. A wanton Dress is a Provocation to Lust. Curlings and Towrings of the Hair, a Painted Face, naked Breasts, are Allurements to Vanity. Where the Bush is hung out, People will go in and taste of the Liquor. Jerome saith, Such as by their lascivious Attires endeavor to draw others to Lust, though no Evil follow; yet these Tempters shall be punished, because they offered Poison to others, though they would not drink.

(6.) Take heed of Evil Company. Serpunt vitia & in proximum quem{que} transiliunt. Sin is a Disease very catching: One Man tempts another to sin, and hardens him in Sin. There are three Cords to draw Men to Adultery : The Inclination of the Heart, the Perswasion of Evil Company, and the Embraces of the Harlot; and this Three-fold Cord is not easily broken. Psal. 106.18. A Fire was kindled in their Company. I may allude to it, the Fire of Lust is kindled in bad Company.

(7.) Beware of going to Plays. A Play-house is oft a Preface to a Whore-house. Ludi praebent semina nequitiae. We are forbid to avoid all appearance of Evil : Are not Plays the appearance of Evil? Such Sights are there as are not fit to be beheld with chaste Eyes. Both Fathers and Councils have shown their Dislike of going to Plays. A Learned Divine observes, That many have on their Death-beds confessed with Tears, that the Pollution of their Bodies hath been occasioned by going to Plays.

(8.) Take heed of mixed Dancing. Instrumenta luxuriae tripudia. From Dancing People come to Dalliance one with another, and from Dalliance to Uncleanness. There is, saith Calvin, for the most part some unchaste Behaviour in Dancing. Dances draw the Heart to Folly by wanton Gestures, by Unchaste Touches, by Lustful Looks. St. Chrysostom did inveigh against mixed Dancing in his Time.

Many have been ensnared by Dancing; as the Duke of Normandy, and others. Saltatio ad adulteras non ad pudicas pertinet. Ambrose. Chrysostom saith, Where Dancing is, there the Devil is: I speak chiefly of mixed Dancing. And whereas we read of Dances in Scripture, Exod. 15. those were sober and modest. They were not mixed Dances, but Pious and Religious, being usually accompanied with singing Praises to God.

(9.) Take heed of Lascivious Books, and those Pictures that provoke to Lust. 1. Books. As the reading of Scripture doth stir up Love to God, so reading of bad Books doth stir up the Mind to Wickedness. I could name one who published a Book to the World full of effeminate, amorous and wanton Expressions; before he died he was much troubled for it, and did burn that Book which did make so many burn in Lust. 2. And to Lascivious Books, I may add Lascivious Pictures, which bewitch the Eye, and are the Incendiaries of Lust. They secretly convey Poison to the Heart. Qui aspicit innocens aspectu fit nocens. Popish Pictures are not more prone to stir up to Adultery, than unclean Pictures are to stir up to Concupiscence.

(10.) Take heed of Excess in Diet. When Gluttony and Drunkenness lead the Van, Chambering and Wantonness bring up the Rear. Vinum fomentum libidinis ; any Wine inflames Lust: And Fulness of Bread is made the Cause of Sodom 's Uncleanness, Ezek. 16.49. The rankest Weeds grow out of the fattest Soil. Uncleanness proceeds from Excess. Ier. 5.8. When they were fed to the full, everyone neighed after his Neighbors Wife. Get the Golden Bridle of Temperance. God allows Recruits of Nature, and what may fit us the better for his Service; but beware of Surfeit. Excess in the Creature clouds the Mind, chokes good Affections, provokes Lust! St. Paul did 〈 in non-Latin alphabet 〉 , keep under his Body, 1 Cor. 9.27. The Flesh pampered is apt to rebel. Corpus impinguatum recalcitrat.

(11.) Take heed of Idleness. When a Man is out of a Calling, now he is fit to receive any Temptation. We do not use to sow Seed in Fallow Ground: But the Devil sows most Seed of Temptation in such as lie sallow. Idleness is the Cause of Sodomy and Uncleanness, Ezek. 16.49. When David was idle on the Top of his Leads, then he espied Bathsheba, and took her to him, 2 Sam. 11.4. Jerome gave his Friend this Counsel, to be always well employed in God's Vineyard, that when the Devil came he might have no leisure to listen to a Temptation.

(12.) To avoid Fornication and Adultery, let every Man have a chaste entire Love to his own Wife. Ezekiel 's Wife was the Desire of his Eyes, chap. 24.16. When Solomon had dissuaded from strange Women, he prescribes a Remedy against it: Prov. 5.18. Rejoice with the Wife of thy Youth. It is not the having a Wife, but the loving a Wife, makes a Man live Chastly. He who loves his Wife, whom Solomon calls his Fountain, will not go abroad to drink of muddy poisoned Waters. Pure Conjugal Love is a Gift of God, and comes from Heaven. This, like the Vestal Fire, must be cherished, that it do not go out. He who loves not his Wife, is the likeliest Person to embrace the Bosom of a Stranger.

(13.) Labor to get the Fear of God into your Hearts. Prov. 16.6. By the Fear of the Lord Men depart from Evil. As the Banks keep out the Water, so the Fear of the Lord keeps out Uncleanness. Such as want the Fear of God, want the Bridle that should check them from Sin. How did Joseph keep from his Mistresses Temptation? The Fear of God pulled him back. Gen. 39.9. How should I do this great Wickedness and sin against God? St. Bernard calls Holy Fear Ianitor Animae, The Door-keeper of the Soul. As a Noble-man's Porter stands at the Door, and keeps out Vagrants, so the Fear of God stands and keeps out all sinful Temptations from entering.

(14.) Get a Delight in the Word of God. Psal. 119.123. How sweet is thy Word to my taste! St. Chrysostom compares God's Word to a Garden. If we walk in this Garden, and suck Sweetness from the Flowers of the Promises, we shall never care to pluck the Forbidden Fruit. Sint castae deliciae meae Scripturae. Aug. The Reason why Persons seek after unchaste sinful Pleasures, is, because they have no better. Caesar riding through a City, and seeing the Women play with Dogs and Parrots, said, Sure they have no Children. So they that sport with Harlots, it is because they have no better Pleasures. He that hath once tasted Christ in a Promise, is ravished with Delight, and how would he scorn a Motion to sin! Job said, the Word was his appointed Food, Job 23.12. No Wonder then he made a Covenant with his Eyes.

(15.) If you would abstain from Adultery, use Serious Consideration. Consider,

1. God sees thee in the Act of Sin. He sees all thy Curtain-wickedness. He is Totus Oculus, All Eye. Aug. The Clouds are no Canopy, the Night is no Curtain to hide thee from God's Eye. Thou canst not sin, but thy Judge looks on. Ier. 13.27. I have seen thy Adulteries and thy Neighings. Jer. 29.33. They have committed Adultery with their Neighbors Wives, even I know, and am a Witness, saith the Lord.

2. Few that are entangled in the Sin of Adultery recover out of the Snare. Prov. 2.19. None that go to her return again. That made some of the Ancients conclude that Adultery was an unpardonable Sin. But not so: David repented, and Mary Magdalene was a Weeping Penitent. Her Amorous Eyes that had sparkled with Lust, she seeks to be revenged of them, she washed Christ's Feet with her Tears. So that some have recovered out of the Snare. But None that go to her return, that is, very few. It is rare to hear of any who are enchanted and bewitched with this Sin of Adultery, that recover out of it. Eccles. 7.26. Her Heart is Snares and Nets, and her Hands as Bands. Her Heart is Snares, that is, she is subtle to deceive those who come to her. And, Her Hands are Bands. That is, Her Embraces are powerful to hold and entangle her Lovers. Plutarch said of the Persian Kings, They were Captives to their Concubines. They were so inflamed, that they had no Power to leave their Company. This Consideration may make all fearful of this Sin; None that go to her return again. Soft Pleasures harden the Heart.

3. Consider what the Scripture saith, and it may ponere obicem, Lay a Bar in the way to this Sin. Mal. 3.5. I will be a swift Witness against the Adulterers. It is good when God is a Witness for us : When he witnesseth for our Sincerity, as he did for Job : But it is sad to have God a Witness against us. I (saith God) will be a Witness against the Adulterer. And who shall disprove his Witness? And he is both Witness and Judge. Heb. 13.4. Whoremongers and Adulterers God will judge.

4. Consider the Sad Farewell this Sin of Adultery leaves; it leaves an Hell in the Conscience. Prov. 15.4. The Lips of a strange Woman drop as an Honey-comb, her End is bitter as Wormwood. The Goddess Diana was so artificially drawn, that she seemed to smile upon those that came into her Temple, but frown on those that went out. So the Harlot smiles on her Lovers as they come to her, but at last comes the Frown and Sting, A Dart strikes through their Liver, Prov. 7.23. Her End is bitter. When a Man hath been virtuous, the Labor is gone, but the Comfort remains. But when he hath been vicious and unclean, the Pleasure is gone, but the Sting remains. Delectat in momentum, cruciat in aeternum. Jerome. When the Sences have been feasted with unchaste Pleasures, the Soul is left to pay the Reckoning. Stollen Waters are sweet. But as Poison, though' it be sweet in the Mouth, it torments the Bowels. Sin alwas ends in a Tragedy. Memorable is that which Fincelius reports of a Priest in Flanders, who enticed a Maid to Uncleanness. She objected how vile a Sin it was. He told her, By Authority from the Pope he could commit any Sin. So at last he drew her to his wicked purpose. But when they had been together a while, in came the Devil and took away the Harlot from the Priest's side; and notwithstanding all her crying out, carried her away. If all that are guilty of Bodily Uncleanness in this Nation, should have the Devil come and carry them away, I fear more would be carried away than would be left behind.

(16.) Pray against this Sin. Luther gave a Lady this Advice, That when any Lust began to rise in her Heart, she should go to Prayer. Prayer is the best Armor of Proof. Prayer quencheth the Wild-fire of Lust. If Prayer will cast out the Devil, why may it not cast out those Lusts which come from the Devil?

Use ult. If the Body must be kept pure from Defilement, much more the Soul of a Christian must be kept pure. This is the meaning of the Commandment, Not only that we should not stain our Bodies with Adultery, but that we should keep our Souls pure. To have a chaste Body, but an unclean Soul, is like a fair Face with bad Lungs; or a guilt Chimney-piece, that is all Soot within. 1 Pet. 1.16. Be ye holy, for I am holy. The Soul cannot be lovely to God, till it hath Christ's Image stamped upon it, which Image consists in Righteousness and true Holiness, Eph. 4.14. The Soul must especially be kept pure, because it is the chief place of God's Residence, Eph. 3.17: A King's Palace must be kept clean, especially his Presence-Chamber. If the Body of the Temple, the Soul, is the Holy of Holies, this must be consecrated. We must not only keep our Bodies from Carnal Pollution, but our Souls from Envy and Malice.

Quest. How shall we know our Souls are pure?

Resp. 1. If our Souls are pure, then we fly from the appearance of evil, 1 Thess. 5.22. We will not do that which looks like sin. When Joseph 's Mistress did court and tempt him, he left his Garment in her hand, and fled, Gen. 39.12. 'Twas suspicious to be near her. Polycarp would not be seen in Company with Marcion the Heretic, because it would not be of good Report.

2. If our Souls are pure, this Light of Purity will shine forth. Aaron had Holiness to the Lord written upon his Golden Plate. Where there is Sanctity in the Soul, there Holiness to the Lord is engraven upon our Life; we are adorned with Patience, Humility, good Works, and shine as Lights in the World, Phil. 2.15. carry Christ's Picture in our Conversations. 1 John 2.6. O let us labor for this Soul-Purity, without it there's no seeing of God. Heb. 12.14. What Communion hath Light with Darkness? And that we may keep our Souls pure, (1.) Have Recourse to the Blood of Christ: This is the Fountain set open for Sin and Uncleanness, Zech. 13.1. A Soul steep'd in the Brinish Tears of Repentance, and bathed in the Blood of Christ, is made pure. (2.) Pray much for Pureness of Soul. Psal. 51.10. Create in me a clean Heart, O God. Some pray for Children, others for Riches, but pray for Soul-purity. Say, Lord, though my Body is kept pure, yet, Lord, my Soul is defiled, I pollute all I touch. O purge me with Hyssop : Let Christ's Blood sprinkle me, let the Holy Ghost come upon me and anoint me. O make me Evangelically pure, that I may be translated to Heaven, and placed among the Cherubims, where I shall be as holy as thou wouldst have me to be, and as happy as I can desire to be.

As the Holiness of God sets him against Uncleanness, Thou shalt not commit Adultery, so the Justice of God sets him against Rapine and Robbery, Thou shalt not steal. The thing forbidden in the Commandment, is, meddling with another Man's Propriety, Thou shalt not steal. The Civil Lawyers define Furtum, Stealth or Theft, to be, the laying Hands unjustly on that which is another's : The invading another's Right.

Quest. 1. Whence doth Theft arise?

Resp. 1. The Internal Causes are, (1.) Vnbelief. A Man hath an high Distrust of God's Providence. Can God prepare a Table in the Wilderness? Psalm 78.19. So saith the Unbeliever, Can God spread a Table for me? No, he cannot. Therefore he is resolved he will spread a Table for himself, but it shall be of other Men's Cost, and both first and second Course shall be served in with stolen Goods. (2.) Covetousness. The Greek Word for Covetousness, 〈 in non-Latin alphabet 〉 , signifies an immoderate Deisre of Getting. This is the Root of Theft. A Man covets more than his own, and this Itch of Covetousness makes him scratch what he can from another. Achan 's covetous Humour made him steal the Wedge of Gold, which Wedge did cleave asunder his Soul from God, Josh. 7.21.

2. The External Cause of Theft, is, Satan's Sollicitation: Judas was a Thief, John 12.6. How came he to be a Thief? Satan entered into him, John 13.27. The Devil is the great Master-Thief, he robbed us of our Coat of Innocency, and he persuades Men to take up his Trade: He tells Men how bravely they shall live by Thieving, and how they may catch an Estate. And as Eve listened to the Serpents Voice, so do they; and as Birds of Prey, live upon Spoil and Rapine.

Quest. 2. How many sorts of Theft are there?

Res. I. There is a stealing from God ; and so they are Thieves who rob any part of God's Day from him. — Remember to keep holy the Sabbath-day —Not a pa • t of the Day only, but the Whole Day must be dedicated to God. And lest any should forget this, the Lord hath prefixed a Memento, Remember. Therefore to cut God short, and after Morning Sacrifice, to spend the other part of the Sabbath in Vanity and Pleasure; this is Spiritual Thievery, 'tis to rob God of his Due ; and the very Heathens will rise up in Judgment against such Christians. For the Heathens (as Macrobius notes) did observe a whole Day to their False God's.

II. There is a stealing from Others. (1.) A stealing away their Souls ; and so Heretics are Thieves: By robbing Men of the Truth, they rob them of their Souls. (2.) A stealing away their Money and Goods from them. And under this Head of stealing away others Money, there may be several arraigned for Thieves.

(1.) The Highway Thief, who takes a Purse contrary to the Letter of this Commandment, Lev. 19.13. Thou shalt not rob thy Neighbor. Mark 10.19. 〈 in non-Latin alphabet 〉 , Do not steal. This is not the Violence which takes the Kingdom of Heaven, Matth. 11.12.

(2.) The House-Thief, who purloyns and filcheth out of his Masters Cash, or steals his Wares and Drugs. The Apostle saith, Some have entertained Angels into their Houses unawares, Heb. 13.2. But many Masters have entertained Thieves into their Houses unawares. The House-Thief is an Hypocrite as well as a Thief; he hath demure Looks, and pretends he is helping his Master, when he only helps to rob him.

(3.) The Thief that shrowds himseif under Law, as the unjust Attorney or Lawyer, who prevaricates and deals falsely with his Client. This is to steal from the Client. By Deceit and Prevarication the Lawyer robs the Client of his Land, and may be the means to ruin his Family. He is no better than a Thief in God's Account.

(4.) The Church-Thief, or Plura • st, who holds several Benifices, but seldom or never preacheth to the People: He gets the Golden Fleece, but lets his Flock starve. Ezek. 34.2. Woe be to the Shepherds of Israel. Ver. 8. They feed themselves, and feed not my Flock. These Ministers will be indicted for Thieves at God's Bar.

(5.) The Shop-Thief, he steals in selling, (1.) Who useth False Weights and Measures, and so steals from others what is their due. Amos 5.8. Who make the Ephah small. The Ephah was a Measure the Jews used in Selling; they made the Ephah small, gave scant measure, which was plain stealing. Hos. 12.7. The Ballances of Deceit are in his Hand. Men by making their Weights lighter, make their Accounts heavier. (2.) He steals in selling, who puts excessive Prices on his Commodities. He takes thrice as much for a Commodity as it cost him, or as it is worth. To over-reach others in selling, is to steal Men's Money from them. Lev. 19.13. Thou shalt not defraud thy Neighbor, neither rob him. To defraud him is to rob him. This over-reaching others in selling, (which is a cunning way of stealing) is both against Law and Gospel. 1. It is against the Law of God. Levite. 25.14. If thou sell ought to thy Neighbor, ye shall not oppress one another. And, 2. Against Gospel. 1 Thess. 4.6. Let no Man go beyond, or defraud his Brother. It is stealing.

(6.) The Usurer, who takes of others even to Extortion : He seems to help another by letting him have Money in his Necessity, but gets him into Bonds, and sucks out his very Blood and Marrow. I read of a Woman whom Satan had Bound, Luke 13.16. And truly, he is almost in as bad a Condition whom the Usurer hath bound. The oppressing Usurer is a Robber. An Usurer once asked a Prodigal, When he would leave spending? Saith the Prodigal, Then I will leave spending what is my own, when thou leavest off stealing from others. Zacchaeus was an Extortioner, and after his Conversion, he made Restitution, Luke 19.8. He thought all he got by Extortion was Theft.

(7.) The Feoffee in Trust, who hath the Orphans Estate committed to him: He is deputed to be his Guardian, and manage his Estate for him; and he curtails the Estate, and gets a Fleece out of it for himself, and wrongs the Orphan. This is a Thief. This is worse than taking a Purse, because he betrays his Trust, which is the highest piece of Treachery and Injustice.

(8.) The Borrower, who borrows Money from others with an Intention never to pay them again. Psal. 37.21. The wicked borroweth and payeth not again. What is it but Thievery to take Money and Goods from others, and not restore them again? The Prophet Elisha bad the Widow sell her Oil, and pay her Debts, and then live upon the rest, 2 Kings 4.7.

(9.) & Vlt. The last sort of Thief is, the Receiver of stolen Goods. The Receiver, if he be not the Principal, yet he is Accessary to the Theft, and the Law makes him guilty. The Thief steals the Money, and the Receiver holds the Sack to put it in. The Root would die if it were not watered; and Thievery would cease, if it were not encouraged by the Receiver. I am apt to think he who doth not scruple to take Stollen Goods into his House, would as little scruple to take a Purse.

Quest. What are the Aggravations of this Sin of Stealing?

Resp. 1. To steal when one hath no need. To be a Rich Thief.

2. To steal Sacrilegiously. To devour things set apart to holy Uses. Prov. 20.25. It is a Snare to the Man who devoureth that which is holy. Such an one was Dionysius, who robbed the Temple, and took away the Silver Vessels.

3. To commit the Sin of Theft against Checks of Conscience, and Examples of God's Justice; this is like the Dye to the Wooll, it doth die the Sin of a Crimson Colour.

4. To rob the Widow and Orphan, Exod. 22.22. Ye shall not afflict the Widow or Fatherless: Peccatum clamans: If they cry unto me I will surely hear them.

5. To Rob the Poor. How did David disdain that the Rich Man should take away the poor Man's Lamb! As the Lord lives he shall surely die, 2 Sam. 12.5. What is the Enclosing of Commons, but robbing of the Poor?

III. There is a stealing from a Man's Self. A Man may be a Thief to himself.

Quest. How so?

Resp. 1. By Niggardliness. The Niggard is a Thief, he steals from himself, in that he doth not allow himself what is fitting. He thinks that lost which is bestowed upon himself. He robs himself of Necessaries. Eccles. 6.2. A Man to whom God hath given Riches, yet God gives him not power to eat thereof. He gluts his Chest and starves his Belly. He is like the Ass that is loaded with Gold, but feeds upon Thistles. He robs himself of that which God allows him. This is indeed to be punished with Riches; to have an Estate, and want an Heart to take the Comfort of it, this Man is a Thief to himself.

2. A Man may be a Thief to himself, and rob himself by Prodigality, viz. Wasting his Estate. The Prodigal lavisheth Gold out of tht Bag ; he is like Crates the Philosopher, who threw his Gold into the Sea. The Prodigal boils a great Estate to nothing. This is to be a Thief to himself, to spend away that Estate from himself, which might conduce to the Comfort of Life.

3. He is a Thief to himself, by Idleness, when he mispends his Time. To spend ones Hours in Pleasure ond Vanity, this is to rob himself of that precious Time which God hath given him to work out Salvation. Time is a rich Commodity, because on the well spending this present Time, an happy Eternity depends. He that spends his Time idly and vainly, is a Thief to himself; he robs himself of his Golden Seasons, and by consequence of Salvation.

4. A Man may be a Thief to himself by Suretyship. Prov. 22.26. Be not thou one of them that are Sureties for Debt : The Creditor comes upon the Surety for Debt, and so by paying another's Debt he is a Thief to himself, he undoes himself. Let not any Man say, He should have been counted unkind, if he had not entered into Bonds for his Friend. Better thy Friend count thee unkind, than all Men count thee unwise. Lend another what you can spare; nay, give him if he needs, but never be a Surety. It is no Wisdom for a Man so to help another, as to undo himself. This is to rob himself and his Family.

Use I. It confutes the Doctrine of Community ; that all things are common, and one Man hath a Right to another's Estate. The Scripture confutes it. Deut. 23.25. When thou comest into the standing Corn of thy Neighbors, thou shalt not move a Sickle unto thy Neighbors Corn. Propriety must be observed. God hath set this Eighth Commandment as an Hedge about a Man's Estate, and this Hedge cannot be broken without Sin. If all things be common, then there is no Stealth, and so this Commandment were in vain.

Use II. It reproves such as live upon Stealing. Instead of Living by Faith, they live by their Shifts. The Apostle exhorts, that every Man eat of his own Bread, 2 Thess. 3.12. The Thief doth not eat of his own Bread, but of another's. If there be any who are guilty of this Sin, let them labor to recover out of the Snare of the Devil by Repentance, and let them show their Repentance by Restitution. Non remittitur peccatum nisi restituatur ablatum. Aug. Without Restitution no Remission. Luke 19.8. If I have taken away anything from any Man unjustly, I restore four-fold. It may suffice to restore ill-gotten Goods by ones own Hand, or by a Proxy. Better a thousand times restore Goods unlawfully gotten, than to stuff ones Pillow with Thorns, and have Guilt trouble ones Conscience upon a Death-Bed.

Use III. Exhort. To all to take heed of this Sin of Thieving; it is a Sin against the Light of Nature. Some may go to excuse this Sin. Hear the Thiefs Plea: 'It is a course Wooll will take no die; and a bad Sin indeed that hath no Excuse. I am (saith one) grown low in the World, and trading is bad, and I have no other way to a Livelyhood.

Resp. 1. This shows a great Distrust of God, as if he could not provide for thee without thy Sin. 2. This shows Sin is gotten to a great Heighth, that because a Man is Low in the World, therefore he will Acheronta movere, Go to the Devil for a Livelyhood. Abraham would not have it said, that the King of Sodom had made him rich, Gen. 14.23. O let it never be said, that the Devil hath made thee rich! 3. Thou oughtest not to undertake any Action which thou canst not pray for a Blessing upon: But if thou livest on Thieving, thou canst not pray for a Blessing upon stolen Goods. Therefore take heed of this Sin. Lucrum in arca, damnum in conscientia. Aug. Take heed of getting the World with the Loss of Heaven. To dissuade all from this horrid Sin, consider,

(1.) Thieves are the Caterpillars of the Earth, Enemies to Civil Society.

(2.) God hates them. In the Law the Cormorant was unclean, Lev. 11.17. because a thievish devouring Creature, a Bird of Prey, by which God showed his Hatred of this Sin.

(3.) The Thief is a Terror to himself, he is always in Fear. Psal. 53.5. There were they in great Fear : True of the Thief. Guilt breeds Fear. If he hear but the shaking of a Tree, his Heart shakes. It was said of Cataline, He was afraid of every Noise. If a Briar doth but take hold of a Thiefs Garment, he is afraid it is the Officer to apprehend him: And Fear hath Torment in it, 1 John 4.18.

(4.) The Iudgments which follow this Sin. Achan the Thief was stoned to Death, Josh. 7. and Zech. 5.2. What seest thou? And I said, A flying roll. Ver. 3. This is the Curse that goes over the Face of the Earth, I will bring it forth, saith the Lord, and it shall enter into the House of the Thief. Fabius a Roman Censor, condemned his own Son to die for Theft. Thieves die with Ignominy, the Ladder is their Preferment. And there's a worse thing than Death, while they rob others of Money, they rob themselves of Salvation.

Quest. What is to be done to avoid stealing?

Resp. 1. Live in a Calling. Eph. 4.28. Let him that stole steal no more, but rather let him labor, working with his Hands, &c. Such as stand idle, the Devil hires them, and puts them into the pilfering Trade. An idle Person tempts the Devil to tempt him.

2. Be contented with the Estate God hath given you. Heb. 13.5. Be content with such things as you have. Theft is the Daughter of Avarice. Study Contentment. Believe that Condition best God hath carved out to you. God can bless that little Meal in the Barrel. We shall not need these things long; we shall carry nothing out of the World with us but our Winding Sheet. If we have but enough to bear our Charges to Heaven, it is sufficient.

The Tongue, which at first was made to be an Organ of God's Praise, is now become an Instrument of Unrighteousness. This Commandment binds the Tongue to its good Behaviour. God hath set two Fences to keep in the Tongue, the Teeth and Lips. And this Commandment is a Third Fence set about it, that it should not break forth into Evil: Thou shalt not bear False Witness against thy Neighbor. This Commandment hath a Prohibitory and a Mandatory Part. The First is set down in plain Words, the other is clearly implied.

I. The Prohibitory Part of the Commandment, or what it forbids in general. It forbids anything which may tend to the Disparagement or Prejudice of our Neighbor. More particularly, two things are forbidden in this Commandment. (1.) Slandering. (2.) False Witness.

(1.) Slandering our Neighbor. This is a Sin against the 9 th Commandment. The Scorpion carries his Poison in his Tail, the Slanderer carries his Poison in his Tongue. Slandering, is to report things of others unjustly. Psal. 35.11. They laid things to my charge which I knew not. It is usual to bring in a Christian beheaded of his Good Name. They raised a Slander of Paul, that he should preach Men might do Evil that Good might come of it. Rom. 3.8. We are slanderously reported, and some affirm that we say, Let us do Evil that Good may come. Eminency is commonly blasted by Slander. Holiness its self is no Shield for Slander. The Lambs Innocency will not preserve it from the Wolf. Christ was the most innocent upon Earth, yet was reported to be a Friend of Sinners. John the Baptist, a Man of an holy Austere Life, yet they said of him, He had a Devil, Matth. 11.18. The Scripture calls Slandering, Smiting with the Tongue. Ier. 18.18. Come and let us smite him with the Tongue. You may smite another and never touch him. Majora sunt linguae vulnera quam gladii. Aug. The Wounds of the Tongue no Physician can heal: And to pretend Friendship to a Man, yet slander him, is most odious. St. Jerome speaks thus,

And as it is a Sin against this Commandment to raise a false Report of another, so it is a Sin to receive a false Report before we have examined it. Psal. 15.1. Lord, who shall dwell in thy holy Hill? Quis ad Coelum? Ver. 3. He that back biteth not, nor taketh up a Reproach against his Neighbor. We must not only not raise a false Report, but not take it up. He that raiseth a Slander, carries the Devil in his Tongue; and he that receives it, carries the Devil in his Ear.

(2.) The Second thing Forbidden in this Commandment, is False Witness. Here Three Sins are condemned. 1. Speaking. 2. Witnessing. 3. Swearing that which is False, contra proximum.

1. Speaking that which is false. Prov. 12.22. Lying Lips are an Abomination to the Lord. To lie, is to speak that which one knows to be an Untruth. There is nothing more contrary to God than a Lie. The Holy Ghost is called the Spirit of Truth, 1 John 4.5, 6. Lying is a Sin that doth not go alone, it ushers in other Sins. Absalom told his Father a Lie, that he was going to pay his Vow at Hebron, 2 Sam. 15.7. and this Lie was a Preface to his Treason. Where there is a Lie in the Tongue, it shows the Devil is in the Heart. Acts 5.3. Why hath Satan filled thy Heart to lie? Lying is such a Sin as unfits Men for Civil Society. How can you converse or bargain with him, that you cannot trust a Word he saith? This is a Sin which highly provokes God. Ananias and Sapphira were struck dead for telling a Lie, Acts 5.5. The Furnace of Hell is heated for Liars. Rev. 22.15. Without are Sorcerers, and whosoever loveth and maketh a Lie. Oh abhor this Sin! Quicquid dixeris juratum putes. Jerome. When thou speakest, let thy Words be as Authentic as thy Oath. Imitate God, who is the Pattern of Truth. Pythagoras being asked, What made Men like God? Answered, Cum vera loquuntur, When they speak Truth. It is made the Character of a Man that shall go to Heaven, Psal. 15.2. He speaketh the Truth from his Heart.

2. That which is condemned in the Commandment, is, 〈 in non-Latin alphabet 〉 , Witnessing that which is false, Thou shalt not bear false witness. There is a twofold bearing of False Witness. (1.) There is a bearing False Witness for another. (2.) A Bearing False Witness against another.

(1.) A bearing False Witness for another. When we do give our Testimony for a Person that is Criminal and Guilty, we justify him as if he were Innocent. Isa. 5.23. Which justify the Wicked for Reward. He that goes to make a wicked Man just, makes himself Unjust.

(2.) There is a bearing False Witness against another: i. e. When we accuse another in open Court falsely. This is to imitate the Devil, who is the Accuser of the Brethren. Tho the Devil is no Adulterer, yet he is a False Witness. Solomon saith, Prov. 25.18. A Man that beareth false Witness against his Neighbor, is a Hammer and a Sword. In his Face he is hardened like an Hammer, he cannot blush, he cares not what Lie he witnesseth to. And he is a Sword : His Tongue is a Sword to wound him he witnesseth against in his Goods or Life. Thus 1 Kings 21.13. There came in two men, Children of Belial, and witnessed against Naboth, saying, Naboth did blaspheme God and the King : And their Witness took away his Life. The Queen of Persia being sick, the Magicians accused two Godly Virgins, that they had by Charms procured the Queens Sickness; whereupon she caused these Virgins to be sawn asunder. A False Witness doth pervert the place of Judicature : He corrupts the Jury ; his bearing False Witness makes them give in a false Verdict: And he corrupts the Judge, by making him pronounce a wrong Sentence, and cause the Innocent to suffer. Vengeance will find out the False Witness. Prov. 19.5. A False Witness shall not be unpunished. Deut. 19.18, 19. If the witness be a false witness, and hath testified falsely against his Brother, then shall ye do unto him as he had thought to have done unto his Brother: i. e. If he had thought to have taken away his Life, his own Life shall go for it.

3. That which is condemned in the Commandment, is, Swearing that which is false. When Men take a False Oath, and by that take away the Life of another. Zech. 8.17. Love no false Oath. Chap. 5.2. What seest thou? I said, A flying Roll. Ver. 3, 4. This is the Curse that goeth forth, and it shall enter, inquit Dominus, into the House of him that sweareth falsely by my Name, and it shall consume his House, with the Timber and Stones of it. The Scythians made a Law, when a Man did bind two sins together, a Lie with an Oath, he was to lose his Head; because this Sin did take away all Truth and Faith among Men. The Devil hath taken great possession of such who dare swear to a Lie. This is a manifest Breach of this Commandment.

Use I. 1 st. Br. It reproves the Church of Rome, who will dispense with a Lie, or a False Oath, if it be to promote the Catholic Cause. They approve of an Officious Lie: They hold some Lies to be lawful; they may as well hold some Sins to be lawful. God hath no need of our Lie. It is not lawful to tell a Lie, propter Dei gloriam, if we were sure to bring Glory to God by it, as Austin speaks.

2 d. Br. 2. It reproves those who make no Conscience of slandering others; they come under the Breach of this Commandment. Psal. 50.20. Thou sittest and slanderest thy own Mothers Son. Jer. 20.10. Report, say they, and we will report. Ezra 4.15. This City (i. e. Jerusalem) is a rebellious City, and hurtful to Kings and Provinces. Paul was slandered as a Mover of Sedition, and the Head of a Faction, Acts 24.5. The same Word signifies both a Slanderer and a Devil, 1 Tim. 3.11. Not Slanderers. In the Greek, 〈 in non-Latin alphabet 〉 , Not Devils. Some think it is no great matter to misreport and slander others; Know that this is • o Act the part of a Devil. Clipping a Man's Credit to make it weigh lighter, is worse than clipping of Coyn. The Slanderer wounds three at once : He wounds him that he slanders, and he wounds him to whom he reports the Slander, by causing uncharitable Thoughts to arise in his Mind against the Party slandered; and he wounds his own Soul, by reporting that of another which is false. This is a Great Sin, and I would I could not say it is common. You may kill a Man as well in his Name as in his Person. Some are loath to take away their Neighbors Goods, Conscience would fly in their Face: But better take away their Corn out of their Field, their Wares out of their Shop, than take away their good Name. This is a Sin you can never make them reparation for; a Blot in a Man's Name being like a Blot in a White Paper, which will never be got out. Surely God will visit for this Sin. If Idle Words shall be accounted for, shall not Unjust Slanders? The Lord will make Inquisition one day as well for Names as for Blood. Oh therefore take heed of this Sin! It is a Breach of the Ninth Commandment. Was it a Sin under the Law to defame a Virgin, Deut. 22.19. And is it not a greater Sin to defame a Saint, who is a Member of Christ? The Heathens, by the Light of Nature, abhor'd this Sin of slandering. Diogenes used to say, Of all Wild Beasts, a Slanderer is the worst. Antoninus made a Law, That if a Person could not prove the Crime he reported another to be guilty of, he should be put no Death.

3 d. Br. 3. It reproves them who are so wicked, as to bear false witness against others. These are Monsters in Nature, unfit to live in a Civil Society. Eusebius relates of one Narcissus, a Man famous for Piety, who was accused by two False Witnesses of Unchastity, and to prove their Accusation, they bound it with Oaths and Curses after this manner: One said, If I speak not true, I pray God I may perish by Fire : The other said, If I do not speak true, I wish I may be deprived of my sight. It pleased God, that the first Witness who forswore himself, his House being set on Fire, he was burnt in the Flame. The other Witness being troubled in Conscience, confessed his Perjury, and continued so long Weeping, that he wept himself blind. Jezebel, who suborned two false Witnesses against Naboth, she was thrown down out of a Window, and the Dogs licked her Blood, 2 Kings 9.33. O tremble at this Sin! A perjured Person is the Devils Excrement. He is cursed in his Name, and seared in his Conscience. Hell gapes for such a Wind-fall.

Use II. 1 st Br. Exhort. To all, to take heed of the Breach of this Commandment, of lying, slandering, and bearing False Witness, and to avoid these Sins,

1. Get the Fear of God. Why doth David say, The Fear of the Lord is clean? Psal. 19.8. Because it cleanseth the Heart of Malice, it cleanseth the Tongue of Slander. The fear of the Lord is clean. It is to the Soul as Lightning to the Air, which cleanseth it.

2. Get Love to your Neighbor, Lev. 19.18. Then there would not be 〈 in non-Latin alphabet 〉 . If we love a Friend, we will not speak or attest anything to his Prejudice. Men's Minds are cankered with Envy and Hatred: Hence comes slandering and false Witness. Love is a Lovely Grace. Love thinks no Evil, 1 Cor. 13.5. It makes the best Interpretation of another's Words. Love is a Well-wisher, and it is rare to speak ill of him we wish well to. Love is that which cements Christians together; it is the Healer of Division, and the Hinderer of Slander.

2 d Br. To such whose Lot it is to meet with Slanderers and false Accusers, (1.) Labor to make a Sanctified use of it. When Shimei rail'd on David, David made a sanctified use of it, 2 Sam. 16.10. The Lord hath said to him, Curse David. So if you are slandered, or falsely accused, make a good use of it. See if you have no sin unrepented of, for which God may suffer you to be calumniated and reproached. See if you have not at any time wronged others in their Name, and said that of them which you cannot prove, then lay your Hand on your Mouth, and confess the Lord is Righteous to let you fall under the Scourge of the Tongue. (2.) If you are slandered, or falsely accused, but know your own Innocency, be not too much troubled : Let this be your rejoicing, the Witness of your Conscience. Murus aheneus esto nil conscire sibi —A good Conscience is a Wall of Brass, that will be able to stand against all False Witness. As no Flattery can heal a bad Conscience, so no Slander can hurt a good. God will clear up the Names of his People. Psal. 37.6. He shall bring forth thy Righteousness as the Light. God, as he will wipe away Tears from the Eyes, so he will wipe off Reproach from the Name. Believers shall come forth out of all their Slanders and Reproaches as the Wings of a Dove covered with Silver, and her Feathers with yellow Gold.

3 d. Br. It should exhort such to be v •• y thankful to God, whom God hath preserved from Slander and False-Witness. Job calls it the Scourge of the Tongue, Chap. 5.21. As a Rod doth scourge the Back, so the Slanderers Tongue doth scourge the Name. It is a great Mercy to be kept from the Scourge of the Tongue; a Mercy that God stops malignant Mouths from bearing False Witness. What mischief may not a lying Report, or a False Oath do? One destroys the Name, the other the Life. It is the Lord that muzzles the Mouths of the wicked, and keeps these Dogs that snarl at us from flying upon us. Psal. 31.20. Thou shalt keep them secretly in a Pavilion from the strife of Tongues. It is, I suppose, an Allusion to Kings, who being resolved to protect their Favorites against the Accusations of Men, take them into their Bed-Chamber, or Bosom, where none may touch them. So God hath a Pavilion, or secret hiding-place for his Favorites, where he preserves their Credit and Reputation untouched; he keeps them from the Strife of Tongues. This is a Mercy we ought to acknowledge to God.

II. The Mandatory part of this Commandment implied, that is, that we should stand up for others, and vindicate them when they are injured by Lying Lips. This is the Sence of the Commandment, not only that we should not slander, or falsely accuse others, but that we should witness for them, and stand up in their Defense when we know them to be traduced. A Man may wrong another as well by Silence as Slander ; when he knows him to he wrongfully accused, yet doth not speak in his behalf. If others cast false Aspersions on any, we should wipe them off. The Apostles (who were filled with the Wine of Spirit) being charged with Drunkenness, Peter was their Compurgator, and openly cleared their Innocency. Acts 2.15. These are not drunken as ye suppose. Jonathan knowing David to be a worthy Man, and all those things Saul said of him to be Slanders, vindicated David. 1 Sam. 19.4, 5. David hath not sin'd against thee, but his Works to thee-ward have been very good. Wherefore then wilt thou sin against innocent Blood, and slay David without a Cause. When the Primitive Christians were falsely accused for Incest, and killing their Children, Tertullian made a Famous Apology in their Vindication. This is to act the part both of a Friend and a Christian: To be an Advocate for another, when he is wronged in his good Name.

This Commandment forbids, (1.) Covetousness in General, Thou shalt not covet. (2.) In Particular, Thy Neighbors House, thy Neighbors Wife, &c.

(1.) It forbids Covetousness in General, Thou shalt not covet. 'It is lawful to use the World, yea, and to desire so much of it, as may, 1. Keep us from the Temptation of Poverty. Prov. 30.8. Give me not Poverty, lest I steal, and take the Name of my God in vain▪ 2. As may enable us to Honor God with Works of Mercy. Prov. 3.9. Honor the Lord with thy Substance. But all the Danger is, when the World gets into the Heart. The Water is useful for the Sailing of the Ship; all the Danger is, when the Water gets into the Ship: So the Fear is, when the World gets into the Heart. Thou shalt not covet.

Quest. What is it to covet?

Resp. There are two Words in the Greek which set forth the Nature of Covetousness. 1. 〈 in non-Latin alphabet 〉 , which signifies an insatiable desire of getting the World. Covetousness is a dry Dropsy. Austin defines Covetousness, plus velle quam sat est ; To desire more than enough: To aim at a great Estate: To be like the Daughters of the Horseleech, crying, Give, give, Prov. 30.15. Or like Behemoth, Job 40.23. He trusteth that he can draw up Jordan into his Mouth. 2. 〈 in non-Latin alphabet 〉 , which signifies an inordinate Love of the World. The World is the Idol ; it is so loved, that a Man will not part with it to any good Use. This is to come under the Inditement of Covetousness. He may be said to be covetous, not only who gets the World unrighteously, but who loves the World inordinately. But for a more full Answer to the Question, What is it to covet? I shall show you in Six Particulars, when a Man may be said to be given to Covetousness.

1. When his Thoughts are wholly taken up about the World. As a good Man's Thoughts are still in Heaven : He is thinking of Christ's Love, and Eternal Recompences. Psal. 139.18. When I awake I am still with thee : That is, by Divine Contemplation. So a covetous Man is still with the World : His Mind is wholly taken up about it; he can think of nothing but his Shop or Farm. The Fancy is a Mint-House, and most of the Thougts a covetous Man mints are Worldly. He is always plotting and projecting about the 〈 in non-Latin alphabet 〉 , the things of this Life. Like a Virgin that hath all her Thoughts running upon her Suitor.

2. A Man may be said to be given to Covetousness, when he takes more pains for the getting of Earth, than for the getting of Heaven. He will turn every Stone, break his Sleep, take many a weary Step for the World, but will take no pains for Christ or Heaven. The Gauls, who were an ancient People of France, after they had tasted the sweet Wine of the Italian Grape, they inquired after the Country, and never rested till they had arrived at it. So a covetous Man, having had a Relish of the World, pursues after it, and never leaves till he hath got it; but he neglects the things of Eternity. He could be content if Salvation would drop into his Mouth, as a ripe Fig drops into the Mouth of the Eater, Nahum. 3.12. But he is loath to put himself to too much Sweat or Trouble to obtain Christ or Salvation. He hunts for the World, he wisheth only for Heaven.

3. A Man may be said to be given to Covetousness, when all his Discourse is about the World. John 3.31. He that is of the Earth, speaketh of the Earth : As it is a sign of Godliness to be still speaking of Heaven, to have the Tongue tuned to the Language of Canaan. Eccles. 10.12. The Words of a wise Man's Mouth are gracious. He speaks as if he had been already in Heaven. So a sign of a Man given to Covetousness, he is speaking of Secular things, his Wares and Drugs. A covetous Man's Breath, like a Dying Man's, smells strong of the Earth. As they said to Peter, Thy Speech bewrayeth thee, Matth. 26.73. So a covetous Man's Speech bewrayeth him. He is like the Fish in the Gospel, which had a Piece of Money in the Mouth, Matth. 17.27. Verba sunt Speculum mentis. Bern. The Words are the Looking-glass of the Heart, they show what is within. Ex abundantia cordis.

4. A Man is given to Covetousness, when he doth so set his Heart upon worldly things, that for the love of them he will part with Heavenly. For the Wedge of Gold he will part with the Pearl of Price. The Young Man in the Gospel, when Christ said, Sell all, and come and follow me ; Abiit trist is, He went away sorrowful, Matth. 19.22. He would rather part with Christ, than with his Earthly Possessions. Cardinal Bourbon said,

When it comes to a critical point, that Men must either relinquish their Estate or Christ, and they will rather part with Christ and a good Conscience, than with their Estate, it is a clear Case they are possessed with the Devil of Covetousness.

5. A Man is given to Covetousness, when he over-loads himself with worldly Business. He hath many Irons in the Fire; he is in this Sence a Pluralist, he takes so much business upon him, that he cannot find time to serve God; he hath scarce time to eat his Meat, but no time to Pray. When a Man doth over-charge himself with the World, and as Martha, cumber himself about many things, that he cannot have time for his Soul, sure he is under the Power of Covetousness.

6. He is given to Covetousness, whose Heart is so set upon the World, that to get it he cares not what unlawful indirect means he useth; he will have the World per fas & nefas : He will wrong and defraud, and raise his Estate upon the Ruines of another. Hos. 12.7, 8. The Ballances of Deceit are in his Hand, he loveth to oppress. And Ephraim said, Yet I am become rich. Pope Sylvester the Second did sell his Soul to the Devil for a Popedom.

Use. Take heed and beware of Covetousness, Luke 12.15. It is a direct Breach of this Tenth Commandment. Covetousness is a Moral Vice, it infects and pollutes the whole Soul. The Sin,

(1.) It is a Subtile Sin, a Sin that many do not so well discern in themselves: As some have the Scurvy, yet do not know it. This Sin can dress itself in the Attire of Virtue. It is called the Cloak of Covetousness, 1 Thess. 2.5. Covetousness is a Sin that wears a Cloak, it cloaks itself under the Name of Frugality and good Husbandry. It hath many Pleas and Excuses for itself, more than any other Sin, as, the providing for ones Family. The more subtle the Sin is, the less discernible.

(2) Covetousness is a dangerous Sin, it checks all that is good. It is an Enemy to Grace, it damps good Affections, as the Earth puts out the Fire. The Hedgehog in the Fable came to the Cony-burroughs in stormy Weather, and desired Harbor; but when once he had gotten Entertainment, he set up his Prickles, and did never leave till he had thrust the poor Conies out of their Burroughs. So Covetousness by fair Pretences wins itself into the Heart, but as soon as you have let it in, it will never leave till it hath choked all good Beginnings, and thrust all Religion out of your Hearts. Covetousness hinders the Efficacy of the Word Preached. In the Parable the Thorns (which Christ expounded to be the Cares of this Life) choked the Good Seed, Matth. 13.7. Many Sermons lie dead, buried in Earthly Hearts. We preach to Men to get their Hearts in Heaven; but where Covetousness is predominant, it chains them to the Earth, and makes them like the Woman which Satan had bowed together, that she could not lift up herself, Luke 13.11. You may as well bid an Elephant fly in the Air, as a covetous Man live by Faith. We Preach to Men to give freely to Christ's Poor; but Covetousness makes them to be like him in the Gospel, who had a withered Hand, Mark 3.1. They have a withered Hand, and cannot stretch it out to the Poor. It is impossible to be Earthly-minded and charitable-minded. Thus Covetousness obstructs the Efficacy of the Word, and makes it prove Abortive. Such whose Hearts are rooted in the Earth, will be so far from profiting by the Word, that they will be ready rather to deride it. Luke 16.14. The Pharisees who were covetous derided him.

(3.) Covetousness is a Mother-Sin, a Radical Vice. 1 Tim. 6.10. The Love of Money is the root of all Evil.

He who hath this Spiritual Itch, a greedy desire of getting the World, hath in him the Root of all Sin. Covetousness is a Mother-sin. I shall make it appear that Covetousness is a Breach of all the Ten Commandments.

1. It breaks the First Commandment, Thou shalt have no other God's but one. The covetous Man hath more God's than one; Mammon is his God. He hath a God of Gold, therefore he is called an Idolater, Col. 3.5.

2. Covetousness breaks the Second Commandment: Thou shalt not make any graven Image, thou shalt not bow down thyself to them. A covetous Man bows down, though not to the graven Image in the Church, yet to the Graven Image in his Coyn.

3. Covetousness is a Breach of the Third Commandment, Thou shalt not take the Name of the Lord thy God in vain. Absalom 's Design was to get his Fathers Crown, there was Covetousness; but he talks of paying his Vow to God, there he took God's Name in vain.

4. Covetousness is a Breach of the Fourth Commandment, Remember the Sabbath-day to keep it holy. A Covetous Man doth not keep the Sabbath Holy: He will ride to Fairs on a Sabbath. Instead of reading in the Bible, he will cast up his Accounts.

5. Covetousness is a Breach of the Fifth Commandment, Honor thy Father and thy Mother. A covetous Person will not honor his Father, if he doth not feed him with Money: Nay, he will get his Father to make over his Estate to him in his Life-time, and so the Father shall be at the Sons Command.

6. Covetousness is a Breach of the Sixth Commandment, Thou shalt not kill. Covetous Ahab killed Naboth to get his Vineyard, 1 Kings 21.13. How many have swum to the Crown in Blood!

7. Covetousness is a Breach of the Seventh Commandment, Thou shalt not commit Adultery. Covetousness causeth Uncleanness. You read of the Hire of a Whore, Deut. 23.18. An Adulteress for Money sets both Conscience and Chastity to Sale.

8. Covetousness is a Breach of the Eighth Commandment, Thou shalt not steal. Covetousness is the Root of Theft. Covetous Achan stole the Wedge of Gold. Therefore Thieves and Covetous are put together, 1 Cor. 6.10.

9. Covetousness is a Breach of the Ninth Commandment, Thou shalt not bear false witness. What makes the Perjurer take a false Oath, but Covetousness? He hopes for a Dividend. And,

10. It is plainly a Breach of the Last Commandment, Thou shalt not covet. The Mammonist covets his Neighbors House and Goods, and endeavors to get them into his own Hands. Thus you see how vile a Sin Covetousness is: It is a Mother-sin, it is a plain Breach of everyone of the Ten Commandments.

(4.) Covetousness is a Sin dishonorable to Religion. For such as say their Hopes are Above, yet their Hearts are below. For them who profess to be above the Stars, to lick the Dust of the Serpent: To be born of God, yet buried in the Earth: How dishonorable is this to Religion! The Lapwing wears a little Coronet on its Head, yet feeds on Dung. An Emblem of such as profess to be Crown'd Kings and Priests unto God, yet feed immoderately on these Terrene Dunghil Comforts. Ier. 45.5. And seekest thou great things for thyself, seek them not. What thou Baruk, who art ennobled by thy New Birth, and art illustrious by thy Office, a Levite, dost thou seek earthly things? And seek them now? When the Ship is sinking, art thou trimming thy Cabin? O do not so degrade thyself, nor blot thy Scutcheon! Seekest thou great things? Seek them not. The higher Grace is, the less earthly should Christians be: The Higher the Sun is, the shorter always is the Shadow.

1. Covetousness exposeth us to God's Abhorrency. Psal. 10.3. The Covetous whom the Lord abhorreth. A King abhors to see his Statue abused. God abhors to see a Man made in his Image should have the Heart of a Beast given to him. Who would live in such a Sin as makes him abhor'd of God? Whom God abhors he curseth, and God's Curse blasts where-ever it comes.

2. Covetousness precipitates Men to Ruin : It shuts them out of Heaven. Eph. 5.5. This ye know, that no covetous Man, who is an Idolater, hath any Inheritance in the Kingdom of Christ and of God. What should a covetous Man do in Heaven? God can no more converse with them, than a King can converse with a Swine. 1 Tim. 6.9. They that will be rich fall into a Snare, and many hurtful Lusts, which drown Men in Perdition. A covetous Man is like a Be that gets into a Barrel of Honey, and there drowns itself. He is like a Ferry-man that takes in so many Passengers to increase his Fare, that he sinks his Boat. So a covetous Man takes in more Gold to the increasing of his Estate, that he damns himself in Perdition. I have read of some Inhabitants near Athens, who lived in a very dry barren Island, and they took much pains to draw a River to this Island to water it, and make it fruitful; but when they had opened the Passages, and brought the River to it, the Water brake in with such a Force, that it drowned the Land, and all the People in it. An Emblem of a Covetous Man; he labors to draw Riches to him, and at last they come in in such abundance, that they drown him in Hell and Perdition. How many, to build up an Estate, pull down their Souls. Oh therefore fly from Covetousness. I shall next prescribe some Remedies against Covetousness.

I am in the next place to resolve a Question, How we may do to cure this Itch of Covetousness?

Resp. For Answer to this, I shall prescribe some Remedies and Antidotes against this Sin.

1. Faith. 1 John 5.4. This is the Victory over the World, even your Faith. The Root of Covetousness is, the Distrust of God's Providence. Faith believes God will provide. God who feeds the Birds will feed his Children. He who clothes the Lilies, will clothe his Lambs: And so Faith overcomes the World. Faith is the Cure of Care. Faith not only purifies the Heart, but satisfies the Heart. Faith makes God our Portion, and so in him we have enough. Psal. 16.5. The Lord is the Portion of mine Inheritance, the Lines are fallen unto me in pleasant places; yea, I have a goodly Heritage. Faith by a Divine Chemistry extracts its chief Comforts out of God. A little with God is sweet. Thus Faith is a Remedy against Covetousness. Faith overcomes not only the Fear of the World, but the Love of the World.

2. The Second Remedy is, Judicious Consideration.

(1.) What poor things these things below are, that we should covet them. 1. They are below the worth of the Soul, which carries in it an Idea and Resemblance of God. The World is but the Workmanship of God, the Soul is the Image of God. 2. You covet that which will not satisfy you. Eccles. 5.10. He that loveth Silver shall not be satisfied with Silver. Solomon had put all the Creatures in a Limbeck, and stilled out the Quintessence, and behold, All was Vanity, Eccles. 2.11. Covetousness is a dry Dropsy; the more a Man hath, the more he thirsts.

3. Worldly things cannot remove Trouble of mind. King Saul being perplexed in Conscience, all his Crown-Jewels could not administer Comfort to him, 1 Sam. 28.15. The things of the World will no more ease a troubled Spirit, than a Gold Cap will cure the Head-ach. 4. The things of the World, if you had more of them, cannot continue with you. 〈 in non-Latin alphabet 〉 , Isocr. The Creature hath a little Honey in its Mouth, but it hath Wings to fly away. Glass Mettal. These things either go from us, or we from them. What poor things are these to covet?

(2.) Second Consideration. The Frame and Contexture of the Body. God hath made the Face to look upwards towards Heaven.

Anatomists observe, that whereas other Creatures have but Four Muscles to their Eyes, Man hath a Fifth Muscle, by which he is able to look up to Heaven. And as for the Heart, it is made like a Glass Viol, narrow and contracted downwards, but wide and broad upwards. And as the Frame and Contexture of the Body teacheth us to look to things Above, so especially the Soul is planted in the Body, as a Divine Sparkle to ascend upwards. Can it be imagined that God gave us intellectual Immortal Souls, to covet only Earthly things? What wise Man would fish for Gudgeons with Golden Hooks? Did God give us Glorious Souls, only to fish for the World? Sure our Souls are made for an higher End; to aspire after the enjoyment of God in Glory.

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

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

4. The Fourth Remedy. Pray for an Heavenly Mind.

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

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

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

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

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

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

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

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

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

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

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

Answ.

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

1. The Case of an Unregenerate Man is such, that he cannot perfectly obey all God's Commands. He may as well touch the Stars, or span the Ocean, as yield exact Obedience to the Law. A Person unregenerate cannot act Spiritually, he cannot pray in the Holy Ghost, he cannot live by Faith, he cannot do Duty out of love to Duty; and if he cannot do Duty Spiritually, then much less Perfectly. Now that a Natural Man cannot yield perfect Obedience to the Moral Law, is evident: (1.) Because he is Spiritually dead, Eph. 2.1. And being so, how can he keep the Commandments of God perfectly? A dead Man is not fit for Action. A Sinner hath the Symptoms of Death upon him. 1. He hath no Sense; a Dead Man hath no Sense: He hath no Sense of the Evil of Sin, of God's Holiness and Veracity; therefore he is said to be without feeling, Eph. 4.19. 2. He hath no Strength, Rom. 5.6. What Strength hath a dead Man? A Natural Man hath no Strength to deny himself, to resist Temptation; he is dead: And can a dead Man fulfill the Moral Law? (2.) A natural Man cannot perfectly keep all God's Commandments, because he is so interlarded with Sin. He is born in Sin, Psal. 51.5. Job 15.16. — He drinks Iniquity as Water. All the Imagination of his Thoughts are evil, and only evil, Gen. 6.5. Now the least Evil Thought is 〈 in non-Latin alphabet 〉 , a Breach of the Royal Law : And if there be Defection, there cannot be Perfection. And as a natural Man hath no Power to keep the Moral Law, so he hath no Will. He is not only Dead, but worse than dead. A dead Man doth no Hurt, but there is a Life of Resistance against God goes along with the Death of sin? A Natural Man not only cannot keep the Law through Weakness, but he breaks it through Wilfulness. Ier. 44.17. We will do whatsoever goeth out of our Mouth, to burn Incense to the Queen of Heaven.

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

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

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

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

Answ. The Lord doth it (1.) To humble us. Man is a self-exalting Creature, and if he hath but anything of Worth, he is ready to be puffed up: But when he comes to see his 〈 in non-Latin alphabet 〉 , his Deficiencies and Failings, and how far short he comes of the Holiness and Perfection God's Law requires; this is a means to pull down his Plumes of Pride, and lay them in the Dust. He weeps over his Impotency, he blusheth for his Leprous Spots; he saith as Job, I abhor myself in Dust and Ashes. (2.) God lets this Impotency and Infirmness lie upon us, that we may have recourse to Christ to obtain Pardon for our Defects, and to sprinkle our best Duties with his Blood. When a Man sees himself indebted, he owes perfect Obedience to the Law, but he hath nothing to pay: This makes him fly to Christ to be his Friend, and answer all the Demands and Challenges of the Law, and set him free in the Court of Justice.

Use I. Is matter of Humiliation for our Fall in Adam. In the State of Innocency we were perfectly holy; our Minds were crowned with Knowledge, and our Wills as a Queen did sway the Scepter of Liberty: But now we may say as Lam. 5.16. The Crown is fallen from our Head. We have lost that Power which was Inherent in us. When we look back to our Primitive Glory, when we s • ined as Earthly Angels, we may take up Job 's Words, Chap. 29.2. O that it were as in Months past! O that it were with us as at first, when there was no Stain upon our Virgin-Nature, when there was a perfect Harmony between God's Law, and Man's Will. But alas! Now the Scene is altered, our Strength is gone from us, we tread awry every Step; we come below every Precept; our Dwarfishness will not reach the Sublimity of God's Law; we fail in our Obedience; and while we fail, we forfeit. This may put us in close Mourning, and spring a Leak of Sorrow in all our Souls.

Use II. 1 st. Br. Confutation. It confutes the Arminians, who cry up the Power of the Will: They hold they have a Will to save themselves. But, by Nature we not only want Strength, Rom. 5.6. but we want Will to that which is Good. The Will is not only full of Impotency, but Obstinacy. Psal. 81.11. Israel would none of me. The Will hangs forth a Flag of Defiance against God. Such as speak of the Sovereign Power of the Will, forget Phil. 2.13. It is God that worketh in you 〈 in non-Latin alphabet 〉 , both to will and to do. If the Power be in the Will of Man, then what needs God to work in us to Will? If the Air can enlighten itself, what needs the Sun to shine? Such as talk of the Power of Nature, and the Ability they have to save themselves, they disparage Christ's Merits. I may say as Gal. 5.4. Christ is become of no effect to them. This I affirm, Such as advance the Power of their Will in matters of Salvation, without the Medicinal Grace of Christ, do absolutely put themselves under the Covenant of Works. And now I would ask them, Can they perfectly keep the Moral Law? Malum oritur ex quolibet defectu. If there be but the least Defect in their Obedience, they are gone. For one sinful Thought the Law of God curseth them, and the Justice of God arraigns them. Confounded be their Pride, who cry up the Power of Nature, as if by their own inherent Abilities they could rear up a Building, the top whereof should reach to Heaven.

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

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

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

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

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

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

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

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

Quest. How is that?

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

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

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

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

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

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

Answ.

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

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

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

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

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

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

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

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

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

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

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

6. When a Man sins under Affliction. God doth not only thunder by Threatning, but hath let his Thunderbolt fall; he hath inflicted Judgments on a Person, he may read his Sin in his Punishment, yet he sins: His Sin was Uncleanness ; he hath wasted his Strength as well as his Estate; he hath had a Fit of Apoplexy, yet though he feels the smart of Sin, he retains the Love of Sin. This is to sin against Conviction. 2 Chron. 28.22. In his Distress did he trespass yet more: this is that King Ahaz. This doth inhance and make the Sin greater than other Sins: For sinning against an enlightened Conscience,

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

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

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

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

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

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

(6.) Those Sins are more heinous than other, which are committed with Delectation. A Child of God may sin through a Surprizal, or against his Will. Rom. 7.19. The Evil which I would not, that do I. Like one that is carried down the Stream involuntarily. But to sin with Delight, doth heighten and greaten the Sin: A sign the Heart is in the Sin. Hos. 4.8. They set their Heart on their Iniquity. As a Man follows his Gain with Delight. Rev. 22.15. Without are Dogs, and whosoever loveth and maketh a Lie. To tell a Lie is a sin, but to love to tell a Lie is a greater sin.

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

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

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

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

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

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

Quest. What doth every Sin deserve?

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

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

Man having sinned, is like a Favorite turned out of the King's Favor, and deserves the Wrath and Curse of God.

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

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

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

Secondly, God's Wrath hath something in it Positive. That is, his Frown and enraged Fury, which is 〈 in non-Latin alphabet 〉 , Wrath come upon the Sinner to the uttermost, 1 Thess. 2.16. Here, three Positions or Maxims.

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

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

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

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

(3.) The Wrath of God is Eternal. So saith the Text, Everlasting Fire. No Tears can quench the Flame of God's Anger; no, though we could shed Rivers of Tears. In all Pains of this Life Men hope for a Cessation, the Suffering will not continue long; either the Tormentor dies, or the Tormented: But the Wrath of God is always feeding upon a Sinner. The Terror of Natural Fire is, that it consumes what it burns: But this makes the Fire of God's Wrath terrible, that it doth not consume what it burns. Sic morientur damnati ut semper vivunt. Bern. The Sinner shall ever be in the Furnace, after innumerable Millions of Years the Wrath of God is as far from ending as it was at the beginning. If all the Earth and Sea were Sand, and every Thousand Years a Bird should come and take away one Grain of this Sand, it would be a long while e're that vast heap of Sand were emptied; but if after all that time the Damned might come out of Hell, there were some Hope. But this Word Ever breaks the Herrt.

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

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

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

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

3. God's Wrath is Just. The Greek Word for Vengeance, 〈 in non-Latin alphabet 〉 , signifies Justice. The Wicked shall drink a Sea of Wrath, but not one drop of Injustice. 'It is just that God's Honor be repaired, and how can that be but by punishing Offenders? Having shown you what this Wrath of God is, I shall show you, 2. That we have deserved the Curse and Wrath of God. He who infringeth the Kings Laws, deserves the Penalty. Mercy goes by Favor, Punishment by Desert. Dan. 9.8. To us belongeth Confusion of Face. Wrath is that which belongeth to us as we are Sinners; it is as due to us as any Wages that is paid.

Use I. Inform. First Branch. It justifies God in condemning Sinners at the last Day. Sinners deserve Wrath, and it is no Injustice to give them that which they deserve. If a Malefactor deserves Death, the Judge doth him no wrong in condemning him.

2 d. Br. See what a great Evil Sin is, which exposeth a Person to God's Wrath forever. You may know the Lion by his Paw: And you may know what an evil thing sin is by the Wrath and Curse it brings. When you see a Man drawn upon an Hurdle to Execution, you conclude he is guilty of some Capital Crime that brings such a Punishment. When a Man lies under the Torrid Zone of God's Wrath, and roars out in Flames, then say, How horrid an Evil is Sin! They who now see no Evil in Swearing, or Sabbath-breaking, they will see it look black in the Glass of Hell-Torments.

3 d. Br. See here an Hand-writing upon the Wall ; here is that which may check a Sinners Mirth. He is now brisk and frolic, he chants to the sound of the Viol, and invents Instruments of Music. Amos 6.5. He drinks stolen Waters, and saith they are sweet. Oh! but let him remember that the Wrath and Curse of God hang over him, which will shortly (without Repentance) be executed on him. Dionisius thought, as he sat at Table, he saw a naked Sword hang over his Head. The Sword of God's Justice hangs over a Sinner; and when the slender Thread of Life is cut asunder, the Sword falls upon him. Rejoice, O young Man, in thy Youth, and let thy Heart cheer thee in the Days of thy Youth, Eccles. 11.9. But know thou for all these things God will bring thee into Judgment. For a drop of Pleasure thou must drink a Sea of Wrath. Your Pleasure cannot be so sweet, as Wrath is bitter. The Delights of the Flesh cannot countervail the Horror of Conscience. Better want the Devils Honey, than be so stung with the Wrath of God. The Garden of Eden, (which signifies Pleasure ) had a Flaming Sword placed at the East-end of it, Gen. 3.24. The Garden of carnal and sinful Delight is surrounded with the Flaming Sword of God's Wrath.

Use II. Reproof. It reproves the Stupidity of Sinners, who are no more affected with the Curse and Wrath of God which is due to them. Isa. 44.19. No Man considereth in his Heart. If they were in Debt, and were ready to have the Serjeant Arrest them, they would be affected with that: But though the fierce Wrath of God is ready to Arrest them, they remember not. A Beast, though he hath no Shame, yet he hath Fear ; he is afraid of Fire. But Sinners are worse than Bruitish, they fear not the Fire of Hell till they are in it. Most have their Conscience asleep or feared ; but when they shall see the Vials of God's Wrath dropping, then they will cry out as Dives, O I am tormented in this Flame! Luke 16.24.

Use III. Exhort. 1. Let us Adore God's Patience, who hath not brought this Wrath and Curse upon us all this while. We have deserved Wrath, yet God hath not given us our Desert. We may all subscribe to that, Psalm 103.8. The Lord is slow to Anger. And ver. 10. He hath not rewarded us according to our Iniquities. God hath deferred his Wrath, and given us space to repent, Rev. 2.21. God is not like an hasty Creditor, that requires the Debt, and gives no time for the Payment. He shoots off his Warning-Piece, that he may not shoot off his Murdering-Piece. 2 Pet. 3.9. The Lord is longsuffering to us-ward, not willing that any should perish. God adjourns the Assizes, to see if Sinners would turn; he keeps off the storm of his Wrath. But if Men will not be warned, let them know, that long Forbearance is no Forgiveness.

2 d. Br. Let us labor to prevent the Wrath we have deserved. How careful are Men to prevent Poverty or Disgrace! Oh labor to prevent God's Eternal Wrath, that it may not only be deferred but removed.

Quest. What shall we do to prevent, and escape Wrath to come?

Answ. 1. By getting an Interest in Jesus Christ. Christ is the only Screen to stand between us and the Wrath of God. He did feel God's Wrath, that they who believe in him should never feel it. 1 Thess. 1.10. Jesus hath delivered us from Wrath to come. Nebuchadnezzar 's Fiery Furnace was a Type of God's Wrath, and that Furnace did not singe the Garments of the Three Children, nor was the smell of Fire upon them, Dan. 3.27. Jesus Christ went into the Furnace of his Fathers Wrath, and those that believe in him, the smell of the Fire of Hell shall never pass upon them.

2. If we would prevent the Wrath of God, let us take heed of those sins which will bring the Wrath of God. Edmund, Successor of Anselm, hath a Saying, I had rather leap into a Furnace of Fire, than willingly commit a Sin against God. There are several fiery sins we must take heed of, which will bring the Fire of God's Wrath.

(1.) The Fire of Rash Anger. Some who profess Religion, yet cannot bridle their Tongue; they care not what they say in their Anger, they will curse their Passions. St. James saith, The Tongue is set on Fire of Hell, Chap. 3.6. O take heed of a Fiery Tongue, le • t it bring thee to Fiery Torment. Dives beg'd a Drop of Water to cool his Tongue: St. Cyprian saith, He had offended most in his Tongue, and now that was most set on Fire.

2. Take heed of the Fire of Malice. Malice is a malignant Humour, whereby we wish Evil to another. It is a Vermin lives on Blood, it studies Revenge. Caligula had a Chest where he kept deadly Poysons for them he had Malice against. The Fire of Malice brings Men to the Fiery Furnace of God's Wrath.

3. Take heed of the Sin of Uncleanness. Heb. 13.4. Whoremongers and Adulterers God will judge. Such as burn in Uncleanness, are in great Danger to burn one Day in Hell. Let one Fire put out another; let the Fire of God's Wrath put out the Fire of Lust.

3 d. Br. To you who have a well-grounded hope, that you shall not feel this Wrath which you have deserved, let me exhort you, 1. To be very thankful to God, who hath given his Son to save you from this tremendous Wrath. Jesus hath delivered you from Wrath to come. The Lamb of God was scorched in the Fire of God's Wrath for you: Christ did feel the Wrath which he did not deserve, that you may escape the Wrath which you have deserved. Pliny observes, that there is nothing better to quench Fire than Blood. Christ's Blood hath quenched the Fire of God's Wrath for you. Upon me, upon me be the Curse, said Rebecka to Jacob, Gen. 27.13. So said Christ to God's Justice, Upon me be the Curse, that my Elect may inherit the Blessing. 2. Be patient under all the Afflictions which you endure. Affliction is sharp, but this is not Wrath, this is not Hell. Who would not willingly drink in the Cup of Affliction, that knows he shall never drink in the Cup of Damnation? Who would not be willing to bear the Wrath of Men, that knows he shall never feel the Wrath of God?

Christian, though thou mayst feel the Rod, thou shalt never feel the bloody Ax. Austin once said, Strike, Lord, where thou wilt, if sin be pardoned. So say, Afflict me, Lord, as thou wilt in this Life, seeing I shall escape Wrath to come.

Quest. What doth God require of us, that we may escape the Wrath and Curse due to us for Sin?

Answ.

I begin with the First, Faith in Jesus Christ, Rom. 3.25. Whom God hath set forth to be a Prop • tiation through Faith in his Blood. The great Privilege in the Text is, to have Christ for a Propitiation, which is not only to free us from God's Wrath, but to ingra • iate us into God's Love and Favor. And the Means of having Christ to be our Propitiation is, Faith in his Blood. There is a twofold Faith, Fides quae creditor, (i. e.) The Doctrine of Faith ; and Fides qua creditor, (i. e.) the Grace of Faith. The Act of Justifying Faith lies in Recumbency : We do 〈 in non-Latin alphabet 〉 , Rest on Christ alone for Salvation. As a Man that is ready to drown, catcheth hold on the Bough of a Tree. So a poor trembling Sinner seeing himself ready to perish, catcheth hold by Faith on Christ the Tree of Life, and so is saved. The Work of Faith is the Holy Spirit ; therefore Faith is called the Fruit of the Spirit, Gal. 5.22. Faith doth not grow in Nature, it is an outlandish Plant, a Fruit of the Spirit. This Grace of Faith is Sanctissimum humani pectoris Bonum ; of all others the most precious rich Faith, and most Holy Faith, and Faith of God's Elect. Hence it is called Precious Faith, 2 Pet. 1.1. As Gold is the most precious among the Metals, so is Faith among the Graces. Faith is the Queen of the Graces: Faith is the Condition of the Gospel. Thy Faith hath saved thee, Luke 7.50. Not thy Tears. Faith is the Vital Artery of the Soul, it animates it. Hab. 2.4. The Just shall live by his Faith. Unbelievers, though they breathe, yet want Life. Faith is (as Clemens Alexandrinus calls it) a Mother-Grace ; it excites and invigorates all the Graces: Not a Grace stirs till Faith sets it awork. Faith sets Repentance awork; 'tis like Fire to the Still. Faith sets Hope awork. First we believe the Promise, then we hope for it. Did not Faith feed the Lamp of Hope with Oil, it would soon die. Faith sets Love awork. Gal. 5.6. Faith which worketh by love. Who can believe in the Infinite Merits of Christ, and his Heart not ascend in a Fiery Chariot of Love? Faith is a Catholicon, or Remedy against all Troubles: A Sheat-Anchor we cast out into the Sea of God's Mercy, and are kept from sinking in Despair. Other Graces have done worthily; but thou (O Faith) excellest them all. Indeed in Heaven Love will be the chief Grace; but while we are here militant, Love must give place to Faith. Love takes possession of Glory, but Faith gives a Title to it. Love is the crowning Grace in Heaven, but Faith is the conquering Grace upon Earth. 1 John 5.4. This is the Victory that overcometh the World, even our Faith. Faith carries away the Garland from all the other Graces. Other Graces help to sanctify us, but it is Faith only that hath the Honor to Justify. Rom. 5.1. Being justified 〈 in non-Latin alphabet 〉 , By Faith.

Quest. But how comes Faith to be so precious?

Ans. Not as it is a more holy Quality, or as if it had more Worthiness than other Graces, but respectu Objecti, As it lays hold on Christ the blessed Object, and fetcheth in his Fulness, John 9.16. Faith in itself considered, is but manus mendica, The Beggar's Hand : But as this Hand receives the rich Alms of Christ's Merits, so it is precious, and doth Challenge a Superiority over the rest of the Graces.

Use I. 1 st. Br. Of all Sins beware of the Rock of Vnbelief. Heb. 3.12. Take heed lest there be in any of you an evil Heart of Vnbelief. Men think as long as they are not Drunkards or Swearers, it is no great matter to be Unbelievers. This is the Gospel-sin, it dies your other Sins in Grain.

1. Unbelief is a Christ-reproaching Sin. Unbelief disparageth Christ's Infinite Merit, as if it could not save. Unbelief makes the Wound of Sin to be broader than the Plaister of Christ's Blood. This is an high Contempt offered to Christ, and is a deeper Spea • than that which the Jews thrust into his Side.

2. Unbelief is an Vngrateful Sin. Ingratus vitandus est ut dirum scelus tellus ipsa foedius nihil creat. Ingratitude is a Prodigy of Wickedness. Unbelief is ungrateful, being against the richest Mercy. Suppose a King should redeem a Captive, and to redeem him should part with his Crown of Gold from his Head; and when he had done this, should say to the Man redeemed,

Now if he should say, Or, That thou carest not at all for me. I appeal to you, Were not this odious Ingratitude? So is the Case here, God hath sent his Son to shed his Blood; now God requires only to believe in him, that he is able and willing to save us. No, saith Unbelief, his Blood was not shed for me, I cannot persuade myself that Christ hath any purpose of Love to me. Is not this horrid Ingratitude? And this inhanceth a Sin, and makes it of a Crimson Colour.

3. Unbelief is a Leading Sin. It is the Breeder of Sin. Qualitas malae vitae initium sumit ab infidelitate. Unbelief is a Root-sin, and the Devil labors to water this Root, that the Branches may be fruitful. (1.) Unbelief breeds Hardness of Heart: Therefore they are put together, Mark 16.14. Christ upbraided them with their Vnbelief and Hardness of Heart. Unbelief breeds the Stone of the Heart. He who believes not in Christ, is not affected with his Sufferings, he melts not in Tears of Love. Unbelief freeth the Heart; first it defiles, and then it hardens. (2.) Unbelief breeds Profaneness. An Unbeliever will stick at no sin; neither at Fals • Weights nor False Oaths. He will swallow down Treason. Judas was first an Unbeliever, and then a Traitor, John 6.64. He who hath no Faith in his Heart, will have no Fear of God before his Eyes.

4. Unbelief is a Wrath-procuring Sin; 'tis Inimica Salutis, Bern. John 3.18. I am condemnatus est, 〈 in non-Latin alphabet 〉 , Dying so, he is as sure to be condemned as if already. John 3.36. He that believeth not on the Son, the Wrath of God abideth on him. He who believes not in the Blood of the Lamb, must feel the Wrath of the Lamb. The Gentiles that believe not in Christ, will be as well damned as the Jews who blaspheme him. And if Unbelief be so fearful and damnable a Sin, shall we not be afraid to live in it?

2 d. Br. All Graces set Faith awork on Christ. John 3.15. That whosoever believeth in him should not perish. Eph. 6.16. 〈 in non-Latin alphabet 〉 , Above all taking the Shield of Faith. Say as Queen Esther, I will go in to the King, and if I perish I perish. She had nothing to encourage her, she ventured against Law, yet the Golden Scepter was held forth to her. We have Promises to encourage our Faith. John 6.37. He that cometh unto me I will in no wise cast out. Let us then advance Faith by an holy Recumbency on Christ's Merits. Christ's Blood will not justify without believing: They are both put together in the Text, Faith in his Blood. The Blood of God, without Faith in God, will not save. Christ's Sufferings are the Plaister to heal a Sin-sick Soul, but this Plaister must be applied by Faith. 'It is not Money in a rich Man's Hand, though' offered to us, will enrich us, unless we receive it. So it is not Christ's Virtues or Benefits will do us good, unless we receive them by the Hand of Faith. Above all Graces set Faith on Work. Remember this Grace is most acceptable to God, and that upon many accounts.

(1.) Because it is a God-exalting Grace. It glorifies God, Rom. 4.20. Abraham being strong in Faith, gave Glory to God. To believe that there's more Mercy in God and Merit in Christ than Sin in us, and that Christ hath answered all the Demands and Challenges of the Law, and that his Blood hath fully satisfied for us; this is in an high Degree to honor God. Faith in the Mediator brings more Glory to God than Martyrdom, or the most Heroic Act of Obedience.

2. Faith in Christ is so acceptable to God, because it is such a Self-denying Grace; it makes a Man go out of himself, renounce all Self-righteousness, and wholly rely on Christ for Justification. Faith is very humble, it confesseth its own Indigence, and lives wholly upon Christ. As the Be sucks Sweetness from the Flower, so Faith sucks all its Strength and Comfort from Christ.

3. Faith is a Grace so acceptable to God, because by Faith we present a Righteousness to God which doth best please him. We bring the Righteousness of Christ into the Court, which is called the Righteousness of God, 2 Cor. 5.21. To bring Christ's Righteousness, is to bring Benjamin with us. A Believer may say, Lord, it is not the Righteousness of Adam, or of the Angels, but of Christ who is God-Man, Man that I bring before thee. The Lord cannot choose but smell a sweet Savour in Christ's Righteousness.

Use II. Trial. Let us try our Faith; there is something which looks like Faith, and is not. Pliny saith there is a Cyprian Stone, which is in Colour like a Diamond, but it is not of the right kind. There is a false spurious Faith in the World. Some Plants have the same Leaf with others, but the Herbalists can distinguish them by the Root and Taste. Something may look like true Faith, but it may be distinguished several ways.

(1.) Trial. True Faith is grounded upon Knowledge: Knowledge carries the Torch before Faith. There is a Knowledge of Christ's Orient Exercises, Phil. 3.8. He is 〈 in non-Latin alphabet 〉 , all made up of Love and Beauty. True Faith is a Judicious Intelligent Grace, it knows whom it believes, and why it believes. Faith is seated as well in the Understanding as the Will : It hath an Eye to see Christ, as well as a Wing to fly to him. Such therefore as are invailed with Ignorance; or have only an Implicit Faith, to believe as the Church believes, have no true genuine Faith.

(2.) Faith lives in a broken Heart. Mark 9.24. He cried out with Tears, Lo! I believe. True Faith is always in an Heart bruised for Sin: Such therefore whose Hearts were never touched for Sin, have no Faith. If a Physician should tell us there were an Herb would help us against all Infections, but it always grows in a watery place: If we should see an Herb like it in Colour, Leaf, Smell, Blossom, but it grows upon a Rock, we would conclude this were the wrong Herb. So saving Faith doth always grow in an Heart humbled for Sin; it grows in a weeping Eye, a watery Conscience: Therefore if there be a show of Faith, but it grows upon a Rock, an hard impenitent Heart, this is not the true Faith.

(3.) True Faith is at first nothing but an Embryo, it is minute and small ; it is full of Doubtings, Temptations, Fears : It begins in Weakness. It is like the smoking Flax, Matth. 12.20. It smokes with Desires, but doth not flame with Comfort. It is at first so small, that it is scarce discernible. Such as at the first dash have a strong Perswasion that Christ is theirs, who leap out of Sin into Assurance; their Faith is false and spurious. That Faith which is come to its full Stature on its Birthday, is a Monster. The Seed that sprung up suddenly withered, Matth. 13.5.

(4.) Faith is a Refining Grace, it consecrates and purifies. Moral Virtue may wash the outside, Faith washeth the in-side. Acts 15.9. Having purified their Hearts by Faith. Faith makes the Heart a Sacrary or Temple, with this Inscription, Holiness to the Lord. Such whose Hearts have Legions of Lusts in them, were never acquainted with true Faith. For one to say he hath Faith, yet lives in Sin, is as if one should say he were in Health, yet his Vitals are perished. Faith is a Virgin-Grace, it is join'd with Sanctity. 1 Tim. 3.9. Holding the Mystery of Faith in a pure Conscience. The Jewel of Faith is always put in the Cabinet of a pure Conscience. The Woman that touched Christ by Faith, fetched an healing and cleansing Virtue from him.

(5.) True Faith is Obediential. Rom. 16.26. The Obedience of Faith. Faith melts our Will into the Will of God. If God commands Duty, (though cross to Flesh and Blood) Faith obeys. Heb. 11.8. By Faith Ab • aham obeyed. Faith doth not only believe the Promise, but obey the Command. It is not having a Speculative Knowledge will evidence you to be Believers: The Devil hath Knowledge; but that which makes him a Devil is, he wants Obedience.

6. True Faith is increasing, Rom. 1.17. From Faith to Faith : (i. e.) From one Degree of Faith to another. Faith doth not lie in the Heart as a Stone in the Earth, but as Seed in the Earth, it grows. Joseph of Atimathea was a Disciple of Christ, but afraid to confess him, afterwards he went boldly to Pilate, and beg'd the Body of Jesus, John 19.36. And a Christians Encrease in Faith is known two ways.

1. By Stedfastness. He is a Pillar in the Temple of God. Col. 2.7. Rooted and built up in him, and stablished in the Faith. Unbelievers are Skeptics in Religion, they are unsettled; they question every Truth. But when the Faith is on the increasing Hand, it doth Stabilire animum, it doth corroborate a Christian; he is able to prove his Principles; he holds no more than he will die for. As that Martyr Woman said, I cannot dispute for Christ, but I can burn for him. An increasing Faith is not like a Ship in the midst of the Sea, that fluctuates, and is tossed upon the Waves, but like a Ship at Anchor, which is firm and steadfast.

2. A Christians Encrease in Faith is known by Strength. He can do that now which he could not do before. When one is Man-grown, he can do that which he was not able to do when he was a Child: He can carry an heavier Burden: So a Christian can bear Crosses with more Patience.

Obj. But I fear I have no Faith, it is so weak.

Resp. If you have Faith, though but in its Infancy, be not discouraged. For, (1.) A little Faith is Faith, as a Spark of Fire is Fire. (2.) A weak Faith may lay hold on a strong Christ: A weak Hand can tie the Knot in Marriage as well as a strong. She in the Gospel, who but touched Christ, fetched Virtue from him. (3.) The Promises are not made to Strong Faith, but to True. The Promise doth not say, He who hath a Giant-faith, who can believe God's Love through a Frown, who can rejoice in Affliction, who can work Wonders, remove Mountains, stop the Mouth of Lions, shall be saved; but whosoever believes, be his Faith never so small. A Reed is but weak, especially when it is bruised, yet the Promise is made to it, Matth. 12.20. A bruised Reed he will not break. (4.) A weak Faith may be Fruitful. Weakest things multiply most. The Vine is a weak Plant, but it is Fruitful. The Thief's Cross, which was newly converted, was but weak in Grace; but how many precious Clusters grew upon that tender Plant! Luke 23.40. He chi • les his Fellow-Thief, Dost not thou fear God? He Judgeth himself, We indeed suffer justly. He believes in Christ when he said, Lord. He makes a Heavenly Prayer, Remember me when thou comest into thy Kigdom. Weak Christians may have strong Affections. How strong is the first Love, which is after the first planting of Faith! (5.) The weakest Believer is a Member of Christ, as well as the strongest; and the weakest Member of the Body Mystical shall not perish. Christ will cut off rotten Members, but not weak Members. Therefore Christian, be not discouraged: God who would have us receive them that are weak in Faith, Rom. 14.1. will not himself refuse them.

II. The Second means whereby we escape the Curse and Wrath due to Sin, is by Repentance.

Acts 11.18. Then hath God also to the Gentiles granted Repentance unto Life.

Repentance seems to be a bitter Pill to take, but it is to purge out the bad Humour of Sin. Repentance is by some Antinomian Spirits cried down as a Legal Doctrine; but Christ himself preached it. Matth. 4.17. From that time Jesus began to Preach, and to say, Repent, &c. And in his last Farewell, when he was ascending to Heaven, he commanded that Repentance should be Preached in his Name, Luke 24.37. Repentance is a pure Gospel-Grace. The Covenant of Works would not admit of Repentance: It cursed all that could not perform perfect and personal Obedience, Gal. 3.10. Repentance comes in by the Gospel; it is the Fruit of Christ's Purchase, that Repenting Sinners shall be saved. Repentance is wrought by the Ministry of the Gospel, while it sets before our Eyes Christ Crucified. Repentance is not Arbitrary, but Necessary ; there is no being saved without it. Luke 13.3. Except ye repent, ye shall all likewise Perish. And we may be thankful to God, that he hath left us this Plank after Shipwrack.

(1.) I shall show the Counterfeits of Repentance.

1. Natural Softness and Tenderness of Spirit. Some have a tender Affection arising from their Complexion, whereby they are apt to weep and relent when they see any Object of Pity. These are not Repenting Tears: For many weep to see another's Misery, who cannot weep at their own Sin.

2. Counterfeit, Legal Affrightments. A Man hath lived in a course of Sin; at last he is made a little sensible, he sees Hell ready to devour him, and he is filled with Anguish and Horror; but within a while the Tempest of Conscience is blown over, and he is quiet: Then he concludes he is a true Penitent, because he hath felt some bitterness in Sin. This is not Repentance. Judas had some trouble of Mind. If Anguish and Trouble were sufficient to Repentance, then the Damned should be most penitent, for they are most in Anguish of Mind. There may be Trouble of Mind where there is no grieving for the Offence against God.

3. Counterfeit, a slight superficial Sorrow. When God's Hand lies heavy upon a Man, (he is sick or lame) he may vent a Sigh or Tear, and say, Lord, have Mercy ; yet this is no true Repentance. Ahab did more than all this; 1 Kings 21.27. He rent his Cloaths and fasted, and lay in Sackcloth, and went softly. His Cloaths were rent, but not his Heart. The Eye may be Watery, and the Heart Flinty. An Apricock may be soft without, but it hath an hard Stone within.

4. Counterfeit, Good Motions arising in the Heart. Every good Motion is not Repentance. Some think if they have Motions in their Hearts to break off their Sins, and become Religious, this is Repentance. As the Devil may stir up bad Motions in the Godly, so the Spirit of God may stir up good Motions in the Wicked. Herod had many good Thoughts and Inclinations stir'd up in him by John the Baptist 's Preaching, yet he did not truly repent, for he still lived in Incest.

5. Counterfeit, Vows and Resolutions. What Vows and Solemn Protestations do some make in their Sickness, if God recover them they will be new Men, but afterwards are as bad as ever! Ier. 2.20. Thou saidst, I will not transgress. Here was a Resolution, but for all this she ran after her Idols. Under every green Tree thou wanderest, playing the Harlot.

6. Counterfeit, Leaving off some gross Sin. But that is a Mistake : For, (1.) A Man may leave some Sins, and keep other. Herod did reform many things amiss, but kept his Herodias. (2.) An old Sin may be left to entertain a new. A Man may leave off Riot and Prodigality, and turn Covetous. This is to exchange a Sin. These are the Counterfeits of Repentance. Now if you find that yours is a Counterfeit Repentance, and you have not repented aright, mend what you have done amiss: As in the Body, if a Bone be set wrong, the Surgeon hath no ways but to break it again, and set it right. So must you do by your Repentance, if you have not repented aright; you must have your Heart broken again in a Godly Manner, and be more deeply afflicted for Sin than ever. And that brings me to the Second, to show wherein True Repentance consists. It consists in Two things.

(1.) Humiliation. Lev. 26.41. If their Vncircumcised Hearts be humbled. There is (as the School-men) a twofold Humiliation, or breaking of the Heart. 1. Attrition : As when a Rock is broken in pieces, this is done by the Law, which is an Hammer to break the Heart. 2. Contrition ; as wh • n Ice is melted into Water. This is done by the Gospel, which is as a Fire to melt the Heart, Ier. 23.9. It is the Sence of abused kindness causeth Contrition.

(2.) Transformation, or Change. Rom. 12.2. Be ye transformed by the renewing of your Mind. Repentance works a Change in the whole Man : As Wine put into a Glass where Water is, the Wine runs into every part of the Water, and changeth its Colour and Taste. So true Repentance doth not rest in one part, but diffuse and spread itself into every part.

1. Repentance causeth a Change in the Mind. Whereas before a Man did like Well of Sin, and say in Defense of it, as Jonah, I did well to be angry, Chap. 2.9. So, I did well to Swear, and break the Sabbath. When once a Man becomes a Penitent, his Judgment is changed, he now looks upon Sin as the Greatest Evil. The Greek Word for Repentance, 〈 in non-Latin alphabet 〉 , signifies After-Wisdom. When having seen how deformed and damnable a thing Sin is, we change our Mind. Paul, before Conversion, verily thought he ought to do many things contrary to the Name of Jesus, Acts 26.9. But when he became a Penitent, now he was of another Mind. Phil. 3.8. I count all things but loss for the Excellency of the Knowledge of Christ Jesus. Repentance causeth a Change of Judgment.

2. Repentance causeth a Change in the Affections, which move under the Will, as the Commander in Chief. Repentance doth metamorphize the Affections. It turns rejoicing in Sin into Sorrow for Sin: It turns Boldness in Sin into holy Shame: It turns the Love of Sin into Hatred. As Amnon hated Tamar more than ever he loved her, 2 Sam. 13.15. So the true Penitent hateth Sin more than ever he loved it. Psal. 119.104. I hate every false way.

3. Repentance works a Change in the Life. Tho Repentance begins at the Heart, it doth not rest there, but goes into the Life. I say it begins at the Heart. Ier. 4.14. O Jerusalem, wash thy Heart. If the Spring be corrupt, there can no pure Stream run from it. But though Repentance begins at the Heart, it doth not rest there, but changeth the Life. What a Change did Repentance make in Paul ! It changed a Persecutor into a Preacher. What a Change did it make in the Jailor! Acts 16.33. He took the Apostles and washed their Stripes, and set Meat before them. What a Change did it make in Mary Magdalene ! She that before did kiss her Lovers with wanton Embraces, now kisseth Christ's Feet. She that did use to •• rl her Hair, and dress it with costly Jewels, now she makes it a Towel to wipe Christ's Feet. Her Eyes that used to sparkle with Lust, and with impure Glances to entice her Lovers, now she makes them a Fountain of Tears to wash her Savior's Feet. Her Tongue that used to speak vainly and loosely, now it is an instrument set in Tune to praise God. And this Change of Life hath two things in it.

1. The Terminus à quo, a breaking off Sin. Dan. 4.27. Break off thy Sin by Righteousness. And this breaking off Sin must have three Qualifications. (1.) It must be Universal, a breaking off all Sin. One Disease may kill as well as more: One Sin lived in may damn as well as more. The real Penitent breaks off Secret, Gainful, Complexion Sins: He takes the Sacrificing Knife of Mortification, and runs it through the Heart of his dearest Lusts. (2.) Breaking off Sin must be Sincere ; it must not be out of Fear or Design, but upon Spiritual Grounds. As, 1. From Antipathy and Disgust. 2. From a Principle of Love to God. If Sin had not such Evil Effects, yet a true Penitent would forsake it out of Love to God. The best way to separate things that are frozen, is, by Fire. When Sin and the Heart are frozen together, the best way to separate them is the Fire of Love. Shall I sin against a gracious Father, and abuse that Love which pardons me? (3.) The breaking off Sin must be perpetual, so as never to have to do with Sin anymore. Hos. 14.8. What have I to do anymore with Idols? Repentance is a Spiritual Divorce, which must be till Death.

2. Change of Life hath in it Terminus ad quem, a returning to the Lord. It is called Repentance towards God, Acts 20.21. 'It is not enough when we repent to leave Old Sins, but we must engage in God's Service. As when the Wind leaves the West, it turns into a contrary Corner. The repenting Prodigal did not only leave his Harlots, but did arise and go to his Father, Luke 15.18. In true Repentance the Heart points directly to God, as the Needle to the North-Pole.

Use. Let us all set upon this great Work of Repentance; let us repent sincerely and speedily : Let us repent of all our Sins, our Pride, rash Anger, Unbelief: Without Repentance no remission. It is not consistent with the Holiness of God's Nature to pardon a Sinner while he is in the Act of Rebellion. O meet God not with Weapons, but Tears in your Eyes: And to stir you up to a melting penitent Frame,

1. Consider, What is there in Sin, that you should continue in the Practice of it? It is the accursed thing, Josh. 7.11. It is the Spirits of Mischief distilled. (1.) It defiles the Souls Glory ; it is like a Stain to Beauty: 'It is compared to a Plague-Sore, 1 King 8.38. Nothing so changeth ones Glory into Shame as Sin. (2.) Without Repentance Sin tends to final Damnation. Peccatum transit actu manet reatu —Sin at first shows its Colour in the Glass, but afterwards it bites like a Serpent. Those Locusts, Rev. 9.7. were an Emblem of sin, On their Heads were Crowns like Gold, and they had Hair as the Hair of Women, and their Teeth were as the Teeth of Lions, and there were Stings in their Tails. Sin unrepented of ends in a Tragedy. Sin hath the Devil for its Father, Shame for its Companion, and Death for its Wages, Rom. 6.23. What is there in sin then, that Men should continue in it? Say not it is sweet: Who would desire that Pleasure which kills?

2. Repentance is very pleasing to God; to Sacrifice like a broken Heart, Psal. 51.17. A contrite and a broken Heart, O God, thou wilt not despise : St. Austin caused this Sentence to be written over his Bed when he was sick. When the Widow brought empty Vessels to Elisha, the Oil was poured into them, 2 Kings. 4.6. Bring God the broken Vessel of a contrite Heart, and he will pour in the Oil of Mercy. Repenting Tears are the Joy of God and Angels, Luke 15. Doves delight to be about the Waters: And surely God's Spirit (who once descended in the likeness of a Dove) takes great Delight in the Waters of Repentance. Mary stood at Jesus Feet weeping, Luke 7.38. She brought two things to Christ, Tears and Ointment ; her Tears were more precious to Christ than her Ointment.

3. Repentance ushers in Pardon; therefore they are joined together, Acts 5.31. Repentance and Remission. Pardon of Sin is the Richest Blessing, it is enough to make a sick Man well. Isa. 33.24. The Inhabitant shall not say, I am sick; the People that dwell therein shall be forgiven their Iniquity. Pardon settles upon us the rich Charter of the Promises. Pardoning Mercy is the Sauce that makes all other Mercies relish the sweeter; it sweetens our Health, Riches, Honor. David had a Crown of Pure Gold set upon his Head, Psal. 21.3. But that which David did most bless God for, was not that God had set a Crown of Gold upon his Head, but that God had set a Crown of Mercy upon his Head. Psal. 103.4. Who crowneth thee with Mercies. But what was this Crown of Mercy? You may see, ver. 3. Who forgiveth all thy Iniquity. David more rejoiced that he was Crown'd with Forgiveness, than that he wore a Crown of pure Gold. Now what is it makes way for pardon of sin, but Repentence? When David 's Soul was humbled and broken, then the Prophet Nathan brought him that good News, 2 Sam. 12.13. The Lord hath put away thy Sin.

Obj. But sure my Sins are so great, that if I should repent, God would not pardon them.

Resp. God will not go from his Promise. Ier. 3.12. Return thou backsliding Israel, (saith the Lord) and I will not cause my Anger to fall upon you, for I am merciful. If thy Sins are as Rocks, yet upon thy Repentance the Sea of God's Mercy can drown these Rocks. Isa. 1.16. Wash ye, make ye clean. Wash in the Laver of Repentance. Ver. 18. Come now, and let us reason, saith the Lord; though' your Sins be a Scarlet, they shall be as white as Snow. Manasseh was a Crimson Sinner, but when he humbl • d himself greatly, the Golden Scepter of Mercy was held forth; when his Head was a Fountain to weep for Sin, Christ's Sides were a Fountain to wash away Sin. 'It is not the greatness of Sin, but Impenitency destroys. The Jews (some of them) that had an hand in Crucifying Christ, upon their Repentance, the Blood they shed was a sovereign Balm to heal them. When the Prodigal came home to his Father, he had the Robe and Ring put upon him, and his Father kissed him, Luke 15. If you break off your Sins, God will become a Friend to you, all that is in God shall be yours: His Power shall be yours to help you, his Wisdom shall be yours to counsel you, his Spirit shall be yours to sanctify you, his Promises shall be yours to comfort you, his Angels shall be yours to guard you, his Mercy shall be yours to save you.

4. There's much Sweetness in Repenting Tears. The Soul is never more enlarged and inwardly delighted, than when it can melt kindly for Sin. Weeping Days are Festival Days. The Hebrew Word to Repent, Nicham, signifies Consolari, to take • Comfort. John 16.21. Your Sorrow shall be turned into Joy. Christ turns the Water of Tears into Wine. David, who was the great Mourner in Israel, was the Sweet Singer: And the Joy a true Penitent finds, is a Prelibation and Foretaste of the Joy of Paradise. The Wicked Man's Joy turns to Sadness; the Penitents Sadness turns to Joy. Tho Repentance seems at first to be thorny and bitter, yet of this Thorn a Christian gathers Grapes. All which Considerations may open a Vein of Godly Sorrow in our Souls, that we may both weep for Sin, and turn from Sin. If ever God restores Comfort, 'tis to his Mourners, Isa. 57.18. And when we have wept, let us look up to Christ's Blood for Pardon: Say as that holy Man, Lavae Domine lachrimas meas —Lord, wash my Tears in thy Blood. We drop sin with our Tears, and need Christ's Blood to wash them: And this Repentance must not only be for a few days, like the Mourning for a Friend, which is soon over; but it must be the Work of our Lives. The Issue of Godly Sorrow must not be stopped till Death. After Sin is pardoned, we must repent. We run afresh upon the Score, we sin daily, therefore must repent daily. Some shed a few Tears for Sin, and when their Tears, like the Widows Oil, have run awhile, they cease. Many, if the Plaister of Repentance begin to smart a little, pluck it off; whereas this Plaister of Repentance must still lie on, and not be plucked off till Death, when as all other Tears, so these of Godly Sorrow, shall be wiped away.

Quest. What shall we do to obtain a Penitential Frame of Heart?

Resp. Seek to God for it: It is his Promise to give an Heart of Flesh, Ezek. 36. and to pour on us a Spirit of Mourning, Zech. 12.10. Beg God's Holy Spirit. Psal. 147.18. He causeth his Wind to blow, and the Waters flow. When the Wind of God's Spirit blows upon us, then the Waters of Repentant Tears will flow from us.

III. The Third way to escape the Wrath and Curse of God, and obtain the Benefit of Redemption by Christ, is, The diligent Use of Ordinances. In particular, the Word, Sacraments, and Prayer.

1. I begin with the First of these Ordinances.

I. The Word. 1 Thess. 2.13. — which effectually worketh in you that believe.

Quest. 1. What is meant by 〈 in non-Latin alphabet 〉 , the Words working effectually?

Resp. The Word of God is said to work effectually, when it hath that good effect upon us for which it was appointed of God; namely, when the Word works powerful Illumination, and thorough Reformation. Acts 26.18. To open their Eyes, and turn them from the power of Satan to God. The opening their Eyes, denotes Illumination : And turning them from Satan to God, denotes Reformation.

Quest. 2.

This Question consists of Two Branches.

• 1. How may the Word be read Effectually?
• 2. How may it be heard Effectually?

1. I shall begin with the First Branch of the Question, How is the Word to be read, that it may be effectual to our Salvation?

Answ. That we may so read the Word, that it may conduce effectually to our Salvation:

1. Let us have a Reverend Esteem of every part of Canonical Scripture. Psal. 19.10. More are they to be desired than Gold. Value this Book of God above all other Books. It is a Golden Epistle, endited by the Holy Ghost, sent to us from Heaven, more particularly to raise our Esteem, 1. The Scripture is a Spiritual Glass to dress our Souls by; it shows us more than we can see by the Light of a Natural Conscience; that may discover gross Sins, but the Glass of the Word sh • ws us Heart-Sins, Vain Thoughts, Unbelief, &c. And it not only shows us our Spots, but washeth them away. 2. The Scripture is a Sacred Magazine, out of which we may fetch our Spiritual Artillery to fight against Satan. When the Devil tempted our Savior, he fetched Armor and Weapons from Scripture, It is written, Matth. 4.4, 7. 3. The Holy Scripture is a Panacea, or Universal Medicine for the Soul, it gives a Receipt to cure Deadness of Heart, Psal. 119.50. Pride, 1 Pet. 5.5. Infideli • y, John 3.36. It is a Physic-Garden, where we may gather any Herb or Antidote to expel the Poison of sin. The Leaves of Scripture, like the Leaves of the Tree of Life, are for the healing of the Nations, Rev. 22.2. And may not this cause a reverend Esteem of the Word?

2. If we would have the Word written effectual to our Souls, let us peruse it with Intenseness of Mind. John 5.39. Search the Scriptures. The Greek Word 〈 in non-Latin alphabet 〉 ▪ signifies to search as for a Vein of Silver. The Bereans, Acts 17. searched the 〈…〉 daily. The Word 〈 in non-Latin alphabet 〉 , signifies to make a curious and critical Search. And 〈◊〉 was mighty in the Scriptures, Acts 18.24. Some gallop over a Chapter 〈…〉 , and get no good by it. If we would have the Word effectual and saving, we must mind and observe every Passage of Scripture. And that we may be di • igent in the perusal of Scripture: Consider,

First, The Word written is Norma Cultus, the Rule and Platform by which we are to square our Lives; it contains in it all things needful to Salvation, Psal. 19.7. What Duties we are to do, what Sins we are to avoid. God gave Moses a Pattern how he would have the Tabernacle made, and he was to go exactly according to the Pattern, Exod. 25.9. The Word is the Pattern God hath given us in Writing, for modelling our Lives; therefore how careful should we be in the pursuing and looking over this Pattern.

Secondly, The Written Word, as it is our Pattern, so it will be our Judge. John 12.48. The Word that I have spoken, the same shall judge him at the last Day. We read of the opening of the Books, Rev. 20.12. This is one Book God will open, the Book of Scripture, and will judge Men out of it. He will say, Have you lived according to the Rule of this Word. The Word hath a double Work, to Teach and to Judge.

3. If we would have the Word written effectual, we must bring Faith to the reading of it. Believe it to be the Word of the Eternal Jehovah. The Word written comes with Authority, it shows its Commission from Heaven, Thus saith the Lord —It is of Divine Inspiration, 2 Tim. 3.16. The Oracles of Scripture must be surer to us than a Voice from Heaven, 1 Pet. 1.18. Unbelief enervates the Virtue of Scripture, and renders it ineffectual. First Men question the Truth of the Scripture, and then fall away from it.

4. If we would have the Word written effectual to Salvation, we must delight in it as our Spiritual Cordial. Ier. 15.16. Thy Words were found, and I did eat them, and they were the joy and rejoicing of my Heart. All true solid Comfort is fetched out of the Word. The Word (as Chrysostom saith) is a Spiritual Garden, and the Promises are the Fragrant Flowers or Spices in this Garden. How should we delight to walk among these Beds of Spices! Is it not a Comfort in all dubious perplexed Cases to have a Counselor to advise us? Psal. 119.24. Thy Testimonies are my Counselors. Is it not a Comfort to find our Evidences for Heaven? and where should we find them but in the Word? 1 Thess. 1.4, 5. The Word written is a Sovereign Elixir, or Comfort in an hour of Distress. Psal. 119.50. This is my Comfort in Afflictions, for thy Word hath quickened me. It can turn all our Water into Wine. How should we take a great Complacency and Delight in the Word! They only who come to the Word with Delight, go from it with Success.

5. If we would have the Scripture effectual and saving, we must be sure when we have read the Word, to hide it in our Hearts. Psal. 119.11. Thy Word have I hid in my Heart. The Word locked up in the Heart is a Preservative against sin. Why did David hide the Word in his Heart? In the next Words, That I might not sin against thee. As one would carry an Antidote about him when he comes near a place infected; so David carried the Word in his Heart, as a Sacred Antidote to preserve him from the Infection of Sin. When the Sap is hid in the Root, it makes the Branches fruitful. When the Seed is hid in the Ground, then the Corn springs up: So when the Word is hid in the Heart, then it brings forth good Fruit.

6. If we would have the Word written effectual, let us labor not only to have the Light of the Word in our Heads, but the Power of the Word in our Hearts. Let us endeavor to have the Word copied out, and written a Second time in our Hearts. Psal. 37.31. The Law of God is in his Heart. The Word saith, Be clothed with Humility, 1 Pet. 5.5. Let us be low and humble in our own Eyes. The Word calls for Sanctity, Let us labor to partake of the Divine Nature, and to have something conceived in us which is of the Holy Ghost, 2 Pet. 1.4. When the Word is thus copied out into our Hearts, and we are changed into the Similitude of it, now the Word written is made effectual to us, and becomes a Savour of Life.

7. & ult. When we read the Holy Scriptutes, let us look up to God for a Blessing. Beg the Spirit of Wisdom and Revelation, that we may see the 〈 in non-Latin alphabet 〉 , the deep things of God, Eph. 1.17. Pray to God, that the same Spirit that wrote the Scripture, would enable us to understand it. Pray that God will give us that 〈 in non-Latin alphabet 〉 , 2 Cor. 2.14. That Savour of Knowledge, that we may relish a Sweetness in the Word we read. David tasted it sweeter than the Honey-comb, Psal. 19.10. Let us pray that God will not only give us his Word as a Rule of Holiness, but his Grace as a Principle of Holiness.

2 d. Branch of the 2 d. Question. How may we so hear the Word, that it may be effectual and saving to our Souls?

Resp. 1. Give great Attention to the Word preached; let nothing pass without taking special Notice of it. Luke 19.48. All the People were very attentive to hear him. Greek, 〈 in non-Latin alphabet 〉 , they hanged upon his Lip. Acts 16.14. Lydia, a Seller of Purple, which worshipped God, heard us, whose Heart the Lord opened, that she attended to the things which were spoken of Paul. Give Attention to the Word as to a matter of Life and Death: And to that purpose, have a care, (1.) To banish vain impertinent Thoughts, which will distract you, and take you off from the Work in hand. These Fowls will be coming to the Sacrifice, Gen. 15.11. therefore we must drive them away. An Archer may take a right Aim, but if one stand at his Elbow and jog him when he is going to shoot, he will not hit the Mark. Christians may have good Aims in hering, but take heed of impertinent Thoughts which will jog and hinder you in God's Service. (2.) Banish Dullness. The Devil gives many Hearers a sleepy Sop, they cannot keep their Eyes open at a Sermon: They eat so much on a Lord's Day, that they are fitter for the Pillow and Couch than the Temple. Frequent and customary sleeping at a Sermon, shows high Contempt and Irreverence of the Ordinance, it gives bad Example to others; it makes your Sincerity to be called in question; it is the Devil's Seed-time, Matth. 13.25. While the Men slept, the Enemy came and sowed Tares. Oh shake off Drowsiness, as Paul shook off the Viper! Be serious and attentive in hearing the Word. Deut. 32.47. For it is not a vain thing for you, it is your Life. When People do not mind what God speaks to them in his Word, God doth as little mind what they say to him in Prayer.

2. If you would have the Word Preached effectual, come with an holy Appetite to the Word, 1 Pet. 2.2. The Thirsting Soul is the Thriving Soul. In Nature one may have an Appetite and no Digestion: But it is not so in Religion; where there is a great Appetite to the Word, there is for the most part Digestion, the Word doth concoct and nourish. Come with Hungrings of Soul after the Word. And therefore desire the Word, that it may not only please you, but profit you. Look not more at the garnishing of the Dish than the Meat, at Eloquence and Rhetoric more than solid matter. It argues both a wanton Pallat, and surfeited Stomach, to feed on Sallets and Kickshaws rather than wholesome Food.

3. If you would have the Preaching of the Word effectual, come to it with a Tenderness upon your Heart, 2 Chron. 34.19. Because thy Heart was tender. If we preach to hard Hearts, it is like shooting against a Brazen Wall, the Word doth not enter; it is like setting a Gold Seal upon Marble, which takes no Impression. Oh come to the Word preached with a melting Frame of Heart! 'It is the melting Wax receives the Stamp of the Seal. When the Heart is in a melting Frame, it will better receive the Stamp of the Word preached. When Paul 's Heart was melted and broken for Sin, then, Lord, what wilt thou have me do? Acts 9.6. Come not hither with hard Hearts: Who can expect a Crop when the Seed is sown upon stony Ground?

4. If you would have the Word effectual, receive it with Meekness, I am. 1.21. Receive with meekness the engrafted Word. Meekness is a Submissive Frame of Heart to the Word; a willingness to hear the Counsels and Reproofs of the Word. Contrary to this Meekness, is, (1.) Fierceness of Spirit, whereby Men are ready to rise up in Rage against the Word. Proud Men and Guilty cannot endure to hear of their Faults. Proud Herod put John in Prison, Mark 12.12. The guilty Jews being told of their Crucifying Christ, stoned Stephen, Acts 7.59. To tell Men of Sin, is to hold a Glass to one that is deformed, who cannot endure to see his own Face. (2.) Contrary to Meekness is Stubbornness of Heart, whereby Men are resolved to hold fast their Sins, let the Word say what it will. Ier. 44.16. We will burn Incense to the Queen of Heaven. Oh take heed of this! If you would have the Word preached work effectually, lay aside Fierceness and Stubbornness, receive the Word with Meekness. By Meekness the Word preached comes to be engrafted : As a good Cion that is grafted into a bad Stock, doth change the Nature of the Fruit, and make it taste sweet: So when the Word comes to be engrafted into the Soul, it sanctifies it, and makes it bring forth the sweet Fruit of Righteousness.

5. Mingle the Word preached with Faith. Heb. 4.2. The Word preached profited not, not being mixed with Faith. If you leave out the chief ingredient in a Medicine, it hinders the Operation: Do not leave out this Ingredient of Faith. Believe the Word, and so believe it as to apply it. When you hear Christ Preached, apply him to yourselves; this is to put on the Lord Jesus, Rom. 13.14. When you hear a Promise spoken of, apply it: This is to suck the Flower of the Promise, and turn it to Honey.

6. Be not only attentive in Hearing, but retentive after Hearing. Heb. 2.1. We ought to give the more diligent heed to the things we have heard, lest at any time we let them slip. 〈 in non-Latin alphabet 〉 , Lest we let them run out as Water out of a Sieve. If the Ground doth not retain the Seed thrown into it, there can be no good Crop. Some have Memories like leaking Vessels, the Sermons they hear are presently gone, and then there is no good done. If Meat doth not stay and concoct in the Stomach, it will not nourish. Satan labors to steal the Word out of our Mind. Mark 4.15. When they have heard, Satan cometh immediately and taketh away the Word that was sown. Our Memories should be like the Chest of the Ark wherein the Law was put.

7. Reduce your Hearing to Practice: Live the Sermons your hear. Psal. 119.166. I have done thy Commandments. Rachel was not content that she was Beautiful, but her Desire was to be Fruitful. What is a knowing Head without a fruitful Heart? Phil. 1.11. Fill'd with the Fruits of Righteousness. It is Obedience crowns Hearing. That Hearing will never save the Soul, which doth not reform the Life.

8. Beg of God that he will accompany his Word with his Presence and Blessing. The Spirit must make all effectual. Ministers may prescribe Physic, but it is God's Spirit must make it work. Cathedram habet in Coelo qui corda docet in terra. Aug. He hath his Pulpit in Heaven that converts Souls. Acts 10.44. While Peter was speaking, the Holy Ghost fell upon all them that heard. It is said the Alchemist can draw Oil out of Iron. God's Spirit can produce Grace in the most obdurate Heart.

9. & ult. If you would have the Word work effectually to your Salvation, make it Familiar to you, discourse of the Word you have heard when you come home. Psal. 119.172. My Tongue shall speak of thy Word. That may be one reason why some People get no more good by what they hear, because they never speak one to another of what they have heard: As if Sermons were such Secrets, that they must not be spoken of again; or as if it were a Shame to speak of matters of Salvation. Mal. 3.16. They that feared the Lord spake often one to another, and a Book of Remembrance was written.

Use. Caution. Take heed, as you love your Souls, that the Word become not ineffectual to you. There are some to whom the Word preached is ineffectual. (1.) Such as Censure the Word; instead of judging themselves, judge the Word. (2.) Such as live in contradiction to the Word, Isa. 30.8. (3.) Such as are more hardened by the Word, Zech. 7.11. They made their Heart as an Adamant. And when Men harden their Hearts willfully, God hardens them judicially. Isa. 6.8. Make their Ears heavy. The Word to these is ineffectual. Were it not sad if a Man's Meat should not nourish; nay, if it should turn to Poison? Oh! Take heed that the Word Preach'd be not ineffectual and to no purpose. Consider Three things.

(1.) If the Word Preached doth us no good, there is no other way by which we can be saved. This is God's Institution, and the main Engin he useth to convert Souls. Luke 16.31. If they hear not Moses and the Prophets, neither will they be persuaded though' one arose from the Dead. If an Angel should come to you out of Heaven, and preach of the Excellency of the glorified Estate and the Joys of Heaven, and that in the most Pathetical manner; if the Word preached doth not persuade, neither would you be wrought upon by such an Oration from Heaven. If a damned Spirit should come from Hell, and preach to you in Flames, and tell you what a place Hell is, and roar out the Torments of the Damned, it might make you tremble, but it would not convert, if the Preaching of the Word would not do it.

(2.) To come to the Word, and not be savingly wrought upon, is that which the Devil is pleased with. He cares not though' you hear frequently, if it be not effectually. He is not an Enemy to Hearing, but Profiting. Tho' the Minister holds out the Breast of the Ordinance to you, he cares not, as long as you do not suck the sincere Milk of the Word. The Devil cares not how many Sermon-Pills you take, so long as they do not work upon your Conscience.

(3.) If the Word preached be not effectual to Men's Conversion, it will be effectual to their Condemnation: The Word will be effectual one way or other; if it doth not make your Hearts better, it will make your Chains heavier. We pity them who have not the Word preached, but it will be worse with them who are not sanctified by it. Dreadful is their Case, who go loaden to Hell with Sermons. But I will conclude with the Apostle, Heb. 6.9. I am persuaded better things of you, and things that accompany Salvation.